True Prophet Research Articles

«ПРОЗЫВАЕТЕ ЕГО ПРОРОКОМ, СЧИТАЕТЕ ЕГО ПОСЛАНЦЕМ БОГА?» ПЕТР ДОСТОПОЧТЕННЫЙ О КРИТЕРИЯХ ОТЛИЧИЯ ИСТИННОГО ПРОРОКА ОТ САМОЗВАНЦА

The article analyzes The article examines a phenomenon typical of medieval spiritual and social life–the phenomenon of false prophets or self-proclaimed prophets. The focal point is the treatise of the Cluniac abbot Peter Venerable, where he clearly outlines the criteria for distinguishing a true prophet from a false one and endeavors to demonstrate that the founder of Islam, Muhammad, was a false prophet. The author of the article illustrates that the concepts of a prophet in Islam and Christianity are significantly different and emphasizes that it is precisely a misunderstanding of these differences that led the church writer to his views on Islam.

“Un prophète discret”

Abstract This article analyzes how the French fascist and collaborationist author Pierre Drieu la Rochelle thought critically about the forms and the functions of the modern writer-prophet. In essays dedicated to the cases of D. H. Lawrence and Friedrich Nietzsche, as well as to his own ideological and literary trajectory in the interwar years, Drieu defined the true prophet as a writer of decadence, one compelled to narrate and embody the decline of the nation. By assuming this burden, the writer-prophet in turn becomes doomed to be misunderstood or ignored by his decadent contemporaries. This logic of prophecy’s ultimate failure provides a key to understanding the political and literary vision of Drieu’s autobiographical fascist bildungsroman Gilles (1939). Finally, this article considers how Drieu’s linking of prophecy and literary posterity can be seen as anticipating his recent controversial inclusion in the prestigious Bibliothèque de la Pléiade.

عیسائیت کا عقیدۂ کفارہ: اسلامی تعلیمات کی روشنی میں ایک مطالعہ

Atonement belief is the basic religious faith of Christianity .This faith is not found in The Bible .so this faith or belief is made by saint Paul .According to this faith all human being are born with original sin of Adam and eve . To save all human beings from original sin, ALLAH has sent his lonely son in the shape of man to scarify and to save humanity from hell .by believing this atonement Christian will not do good deed of shariah so they just believe on that Jesus who sacrificed himself and all of us are washed out from sins .and those who do not believe on the Jesus as savior will eventually go to the hell ,in view of all those belief of Christianity Islam has strong system of justice that no one cannot be punished by the sin of their ancestors, so Islam has strongly condemned all those false belief of Christian ,and gave them the right path to follow. In Islam prophet Jesus is believed as true prophet of Allah ,and He was born without father as a miracle .Christianity is now the world’s biggest religion made up of almost on the pillars of saint Paul.

Apologetics and Antiquity: Book of Mormon Reception, 1830–1844

Apologetics and Antiquity: Book of Mormon Reception, 1830–1844

Makna Ummi bagi Muhammad SAW. Menurut Para Mufassir (Sebuah Telaah Tematis)

Prophet Muhammad saw. is the true prophet ummi. This ummi-ness proves that the Qur'an is authentic from Allah swt. But the word ummi does not always mean those who cannot read and write (illiterates). In terms of language, this word ummi has many meanings. We can see this when Allah reveals the word ummi in the Qur'an. In the Qur'an, the word ummi is not only addressed to the Prophet Muhammad, but also to the Arab community, and the Jews. Many experts interpret ummi as illiteracy, but several other experts argue that ummi does not mean illiterate, but is defined as a person who does not have the book, and a person who is unable to write. Historically, Arab society in the early days of Islam was a society that already knew literacy. So if the word ummi is interpreted as an illiterate person, this is contrary to historical reality. This is what the experts think.

THE PROPHET MUHAMMAD AND THE QURAN

Based on an independent analysis of artifacts, ancestral tree and astronomical phenomena related to the deeds, life and death of the Prophet Muhammad, as well as historical evidence of the first appearance and legal use of the Quran in the life of Muslims, the author drew conclusions about the integration of several historical figures of the VII and XII centuries into the personality of the Prophet Muhammad. They became Khagan Kubrat, aka Emperor Heraclius, the Arabian Prophet or Caliph of the Rashidun Caliphs and the true Prophet Muhammad, who lived in 1090–1052. The Quran was created in 1130–1152. The proposed interpretation does not undermine the canons of the faith of Islam, but establishes the truth.

« Ci-gît, enfin, un tyran ! », ou une épitaphe en tant que prophétie dans les Apologues modernes de Sylvain Maréchal (1789)

The purpose of this essay is to analyse a forgotten work by Sylvain Maréchal, a French political writer of the Enlightenment. Written on the eve of the French Revolution, his Apologues modernes heavily criticize the socio-political system of the French monarchy of Louis XVI. The analysis of his work proves that the author does not limit himself to criticising the situation before 1789, but he clearly predicts events of the forthcoming revolution and the resulting change. One could say that, like a true prophet, he foresees the end of the monarchy as such and proclaims the arrival of a new social and political order, a universal republic, not only in France, but in Europe in general.

مظاهر دلائل النبوة من خلال حماية الله لنبيه محمد - صلى الله عليه وسلم -

لقد اهتم علماء المسلمين اهتماما بالغا بقضية صدق نبوة محمد e، وهذا ما أکدته عناوين الکتب التي اهتمت بعرض هذه القضية، وتنوعت الأدلة على صدق النبوة بين دلائل حسية وعقلية وروحية، ومن أدلة نبوة محمد e التي أشار إليها بعض العلماء حماية الله للنبي وعصمة النبي في کل مراحل حياته. وامتدت حمايته إلى ما قبل مولده وما بعد وفاته، فقد بسط الله سلطان حمايته لنبيه، فلم تنجح کل محاولات الاعتداء عليه e حيا وميتا، ولم ينجح المعتدون في بغيتهم مع توفر کل الوسائل المادية لذلک، فلولا أن النبي محمي بالعصمة من الله ما استطاع أن يحمي نفسه منهم، لذلک عجز أعداؤه في تحقيق مآربهم والنيل منه، لأن الله تعالى هو الذي أعلن حمايته لنبيه، وذلک لأنه محاط بعصمة الله له، فقد کفاه الله تعالى المستهزئين والمعتدين، وتولى الله بذاته الحفظ والحماية للنبي e، فکان المعتدون بين أحد أمرين، إما انتقام من الله بسوء عاقبتهم، وإما هداية من الله لهم بالإيمان والتصديق بنبوتهe . وجاء هذا البحث ليظهر هذه القضية، وکانت أهم نتائجه: أن حماية الله للنبي e کانت معه في کل مراحل حياته وبعد وفاته، وفي ذات الوقت کانت هذه الحماية دليلا على أنه نبي صادق، وأن أعدائه لم ينجحوا في الطعن فيه حيا أو ميتا بدليل علمي واحد. Abstract: Muslim scholars have paid great attention to the issue of the truthfulness of the prophethood of Prophet Muhammad, P. b .u .h. The Proofs for the validity of his prophethood divided into physical, intellectual and spiritual signs. Allah’s protection to the Prophet and the Prophet’s infallibility throughout all stages of his life are among these proofs, as indicated by the majority of the scholars. The Protection of Allah to His Prophet extended from his birth until after his death. Therefore, all attempts to attack him, alive or dead, had failed. Regardless of the abundance of physical means for the attackers, they did not succeed in their goals. Were it not for the Prophet to be protected by Allah, he would be able to protect himself from them. The prophet’s enemies were unable to achieve their goals or hurt him, because of Allah’s affirmation to protect him. The aggressors had to choose either a punishment from Allah as a consequence of their transgression, or a guidance from Him that would lead them believe his truthfulness as a Prophet, P. b .u .h. This paper will reveal this issue. One of its premier results was that Allah’s protection to His Prophet was throughout the stages of his life and after his death. In the meanwhile, this protection was an apparent evidence that he was a true Prophet, and that his enemies did not succeed in harming him, alive or dead, by reciting one single evidence. Key words: proofs- Prophethood- the protection of Allah, the Prophet' Mission, his death

Prophetic Conflict in Jeremiah 27-28 and the Question of True and False Prophecy

The Old Testament text of Jeremiah 27-28 presents prophetic conflict between Jeremiah and Hananiah. Jeremiah proclaimed a message of God’s judgment against the rulers and the people of Judah because of their violation of the religious and the legal traditions of the nation but Hananiah opposed him preaching a message of peace and salvation and predicted the deliverance of Israelite nation from the hands of their enemies. Both claimed to have God’s authority. Jeremiah 27-28 provides a window into the problem of discerning a true prophet from a false one. Contemporary Nigerian Christians are also being challenged with such opposing prophecies by prophets who claim that their prophecies come from God. This study adopts exegetical method of interpretation and application of the message of Jeremiah 27-28 to the fact of truity and falsity in prophecy in contemporary Christianity. This study discovered that true prophetic office is a call, and not all comers’ affair. Prophecy lacks empirical proof and is sometimes manipulative and susceptible to barratry. The study further discovered that true prophets prophesy by the spirit of God while false Prophets prophesy from their own mind but also claim to do so by the spirit of God. Just like Prophet Hananiah, there are prophets who could be genuinely called but have refused to stay within their call because of loss of focus and desire for material gains. Thus the prevalent worldview of contemporary Nigerians concerning easy solution to life’s problems that leads to abuse of prophetic consultations needs to be changed.

False Prophets in the Book of Jeremiah: Did They All Prophesy and Speak Falsehood?

ABSTRACT Scholars have often considered the conflict between Jeremiah and the other prophets in the book as fundamental traits of his prophetic career and biographical accounts of the life of Jeremiah. This article defends an alternative view: prophetic conflicts in Jeremiah are literary creations produced by later redactors to strengthen Jeremiah’s status of true prophet of Yhwh, as it appears clear in addressing the clash between Jeremiah and some of other prophets in the book: Passhur, Ahab, Zedekiah and Shemaiah. In fact, none of these characters was originally a prophet nor was he connected to any prophetic activities. It was the work of later redactors that turned these characters into prophets of falsehood, in so reinforcing Jeremiah’s prophetic prerogatives in comparison.

KAJIAN KRITIK SANAD DAN MATAN HADIS TENTANG PERINTAH SHALAT TERHADAP ANAK

Prayer is one of the pillars of Islam, therefore the importance of the command of the Prayer from the beginning applied by the Prophet has its own wisdom. In this case, this writer wants to study the hadith of the Prophet Muhammad about the command of prayer. Using the Takhrij Hadith method, the hadith can be known whether he belongs to the Shohih Hadith or the Dhaif Hadith. This is very important because the hadith of the Prophet Muhammad is the second source of law in Islam, of course this is very influential in Islamic law. Therefore this paper aims to clarify the status of a hadith which explains the command of prayer for children. `
 Takhrij hadith the author will use the dictionary Takhrij hadith namely Kitab Mu'jam al-Mufahraz. After each of the narrators will be examined one by one, so that the hadith to be studied can be traced whether this hadith is dhaif or Shahih If the results are shohih, then it will give confidence that educating children from a small age, especially prayer, is the guidance of the true Prophet. If the hadith is of value, then the hadith can still be used to motivate children about the prayer service. 
 The reason for writing this article is because there are so many who doubt the credibility of a hadith that causing hadith to be one of the "soft" debates to lead to Islamic credibility, one of which is Ignaz Goldziher who doubts the Tafsir traditions. Therefore the takhrij method wants to prove that the hadith about the command of prayer is the hadith of Shohih or the hadith of Dhaif. 
 In a review of the literature this research has been conducted in various online libraries, the author gets four research titles, namely three of them thesis and one writing in a journal. The research is Padjrin dengan judul “Pola Asuk Anak dalam Perspektif Pendidikan Islam ” dalam jurnal Intelektualita Vol. 5 No. 1 tahun 2015, dan Rizka Hendariah Skripsi UIN Syarif Hidayatullah Jakarta Fakultas Tarbiyyah dan Ilmu Keguruan dengan judul “Konsep Pendidikan Anak Dalam Keluarga (Mendidik Anak Tanpa Kekerasan) dan Jihan Avie Yusrina dengan judul skripsi “Studi Analisis Hadis Tentang Perintah Shalat Pada Anak Sejak Usia Tujuh Tahun Dalam Perspektif Pendidikan Islam. Unayah, Peranan Keluarga Dalam Pembiasaan Ibadah Shalat Anak Usia 7-10 Tahun “Studi Kasus di Lingkungan RT 07/01 Jakarta Utara Clincing” .

Major Prophets

Major Prophets Christopher T. Begg, John M. Halligan, and Thomas Hieke 1310. [Prophetic Literature] S. Anthonioz and P. Abadie, "Bulletin d'information 1. Syrie-Phénicie-Palestine: Ancien Testament," Trans 48 (2016) 107-24. In this bulletin, A. and A. survey books and articles concerning the prophetic books that appeared in the years 2013 to 2015 as a follow-up to a previous such survey published in Trans 43 (2013) 136-41. They organize their presentation under five headings: (1) general works; (2) works devoted primarily to Isaiah; (3) works reflecting an interest in prophecy as writing and re-writing; (4) works dealing with the Former Prophets/Dtr; and (5) studies of Jeremiah, Ezekiel, and the Twelve situated between new and older approaches.—C.T.B. 1311. [Prophetic Literature] Ulrich Berges, "Die dunklen Texte der Prophetie als Herausforderung für eine alttestamentliche Ethik," Zehn Worte, 345-73 [see #1581]. Given that the prophetic literature is underrepresented in studies of OT ethics, B. analyzes what the reasons for this might be and how ethically relevant texts can be identified in prophetic literature. B. investigates in particular the implicit ethical assertions within the so-called "dark texts" of prophecy, studying Isa 5:25; 9:16; 13:16-18; 63:3; 66:24 in this regard. Biblical ethics is inseparably linked with biblical theology, so that scholars need to critically reflect on biblical texts with complex or ambiguous conceptions of God. In this connection, B. suggests the concept of "reading against the grain." Biblical ethics, for him, can entail the deconstruction of seemingly fixed norms.—T.H. [End Page 419] 1312. [Prophets] S. Paul Derengowski and Henk Stoker, "A Christian Apologetic Response to the Claim of 'Prophet' by Muhammad and Joseph Smith, Jr.—a Truly Biblical Prophet," TCW 54 (2018) 51-70. Muslims and Mormons around the world claim that their respective founders, Muhammad and Joseph Smith Jr., were prophets of God after the order of the biblical prophets and in accordance with the Bible. To deal apologetically with these claims to prophethood adduced by the two religions, this article presents the biblical definition of a prophet, as well as the characteristics of a true as opposed to a false prophet. The authors' definition of the true prophet pays particular attention to those whom the above religions hold were the exemplars for Muhammad and Joseph Smith among the biblical prophets, i.e., Moses, John the Baptist, and Jesus. In so doing, they lay the foundations for subsequent research on the claims and achievements of both postbiblical figures in order to determine whether they meet the criteria for a biblical prophet laid out in this article. See also #1313. [Adapted from published abstract—C.T.B.] 1313. [Prophets] S. Paul Derengowski and Henk Stoker, "A Christian Apologetic Response to the Claim of 'Prophet' by the Founders of Islam and Mormonism, Muhammad and Joseph Smith, Jr.—Muhammad," TCW 54 (2018) 119-40. In this follow-up article to a previous piece (see #1312) in the above journal, D. and S. focus on the question of whether the biblical specification concerning prophethood are applicable to Muhammad, the founder of Islam, as he and his followers claim to be the case. This claim is evaluated by D. and S. via a comparison of Muhammad's theology with the doctrine found in the OT and NT, with special attention to what Muhammad believed Jesus to be as well as his understanding of who Deuteronomy 18 refers to. In light of what Muhammad believed himself to be as well his conception of the biblical prophets and of Jesus, as well the divergence between what is said in Islamic history and legend about Muhammad and the warnings in the OT and NT concerning false prophets, D. and S. conclude that Muhammad was not a prophet of God in the order of the biblical prophets. [Adapted from published abstract—C.T.B.] 1314. [Prophetic Books] Hetty Lalleman, "The Future of the Land and the Earth in the Books of the Prophets," The Earth and the Land, 177-97 [see #1634]. The OT prophetic books make...

زرتشت ازم کے شعائر،رسوم اور روایات: اسلامی تناظر میں اجمالی جائزہ

Zoroastrianism is an ancient Iranian religion founded by an Iranian Prophet and scholar Zoroaster. It is claimed by some foremost scholars that this is the most ancient religion of the world which influenced the other major religions of the world like, Judaism, Christianity and Islam. The main source to know the Zoroastrianism is Avesta, Denkart and Bundahishn (sacred books) from which we know the terminologies and traditions of this religion. Main two spirits are Ahura mazda (god of pleasure and goodness) and Ahriman (god of evil) and seven more main spirits which are called as angels are Amesha spentas which show the actual spirit and direction of this ancient religion. Some of the concepts and traditions are same which exists in Islam but with different names and features, like prayers and matters after death, heaven and hell. In this article, main focus is on tradition and terminologies of this ancient religion to know its actual spirit to get the basic information and main themes for initial reader of this religion from Islamic theological pers-pective. No doubt, Zoroastrianism is one the amended religions exist on earth yet because of the similarity of various rituals with Islam. However, Zoroastrianism is being considered reve-aled religion and Zoroaster as true prophet of Allah.

Intertestamental, Apocrypha, NT Use: Qumran

Intertestamental, Apocrypha, NT UseQumran William J. Urbrock, Christopher T. Begg, Eric F. Mason, John Thomas Willis, Isaac M. Alderman, and Rory K. Pitstick 1953. [DSS] Martin Abegg jr., “He Who Freed the Dead Sea Scrolls,” BARev 44 (2018) 24–28. A. reviews the pivotal role played by the then BARev editor Hershel Shanks in 1990–1991 in making the Dead Sea Scrolls available to the wider scholarly community for publication and ongoing research. Photo-illustrated.—W.J.U. 1954. [4Q386] Kenneth Atkinson, “Interpreting the Assassination of Pompey the Great in Light of Biblical Prophecy: The Use of Jeremiah 46, Ezekiel 30, and Hosea 9 in 4QPseudo-Ezekielb (4Q386),” QC 23 (2015) 81–100. The DSS show that the Jews of the Hasmonean period commonly interpreted political and historical events of their time as fulfillments of biblical prophecy. Although the Scrolls’ statements in this regard should be treated with caution for purposes of historical reconstruction, it should be recognized that the Scrolls’ fulfillment notices are no less accurate than their extant classical parallels. For the author of 4Q386, prophecy was not something pertaining solely to the distant past. This manuscript’s contemporized interpretation of the prophecies of Jeremiah 46; Ezekiel 30; and Hosea 9 shows that Jews of the Second Temple period read Scripture as a living text whose predictions were being realized in their own lifetimes. For them, Pompey’s murder was both the fulfillment and verification of Scripture. The messages of Hosea, Jeremiah, and Ezekiel brought some measure of comfort to the readers of 4Q386, since these prophets had predicted that justice would be realized in this world. 4Q386’s warning to its Jewish readers—and to Pompey’s successors—was that God is in control of world events and continues to intervene in history to punish sinners. Because the writer of 4Q386 1 4 predicts that the children of Pompey will also perish, the text should be dated either sometime before Caesar’s Spanish campaign that extended from the autumn of 46 b.c.e. to the spring of 45 b.c.e. in which he defeated the last of the Pompeians led by Pompey’s sons Gnaeus and Sextus, or, alternatively, prior to 35 b.c.e., when the latter was killed. These dates match the paleographical dating of 4Q386 and suggest that it was composed shortly before Pompey’s assassination. If so, 4Q386 should be seen as the earliest extant document to mention this momentous historical event. [Adapted from published abstract—C.T.B.] 1955. [4Q175] Kenneth Atkinson, “John Hyrcanus as a Prophetic Messiah in 4QTestimonia (4Q175),” QC 24 (2016) 9–27. The Qumran document of A.’s title shows that prophetic messianism played a major—and hitherto unappreciated—role in Hasmonean history by providing the family [End Page 679] with a divine sanction to hold both religious and secular power. When read in light of all the available evidence, 4Q175 suggests that Hyrcanus claimed to be the “true prophet” with the sole right to do as he wished in religious as well as secular matters. His family continued to govern as hereditary monarchs until the Romans terminated the Hasmonean state. What made the Hasmoneans unique was their use of prophetic messianism and the tradition of the “true prophet” to bypass their lack of a Davidic pedigree and to enable them to transform their kingdom into a Hellenistic state that their ancestor Mattathias would hardly have recognized. Despite the best intentions of Simon to follow in his father Mattathais’s footsteps, the state he created was in many respects a Hellenistic kingdom like those of the surrounding nations, the one difference being that it emerged only a century after the neighboring kingdoms were formed. The family’s use of prophetic messianism was similar to the Davidic messianism in its combination of divinely sanctioned political and religious authority with the use of violence. It was the Hasmoneans’ astute use of religion and politics and their appeal to prophetic messianism that ultimately enabled them to transform their kingdom into a true state led by a monarch who, like those of the neighboring kingdoms, claimed divine sanction to rule. [Adapted from...

Rhetorical Language as a Device for Jeremiah’s Authenticity Claims: His Rivalry with Adversaries in 23:9–15

This article investigates the rhetorical language used by the prophet Jeremiah (compilers of the text) in Jeremiah 23:9–15 to profile the prophets who opposed him and his claim to be the spokesperson of Yahweh. He does not only use language and imagery to discredit his opponents in the eyes of his audience and readers, but also to describe their fate. The poem in Jeremiah 23:9–15, therefore, concerns the authenticity claim as to who the true prophet of Yahweh is.

The Problematic of Prophecy: 2015 IQSA Presidential Address

When Muḥammad began to gain followers in Mecca, the leaders of the town sent trusted emissaries to the Jews of Yathrib/Medina to ask their opinion about whether or not Muḥammad was a true prophet. Al-Nadhr b. al-Ḥārith and ʿUqbah b. Abī Muʿ ayṭ traveled the 200 or so miles to Medina. When they got there, they were instructed by the Jewish leadership, “Ask Muhammad three questions. If he can answer them, he is a true prophet, but if not, then he is an imposter.”

“A True Prophet”? Speculation in Victorian Sensory Physiology and George Eliot’s “The Lifted Veil”

Meegan Kennedy, “‘A True Prophet’? Speculation in Victorian Sensory Physiology and George Eliot’s ‘The Lifted Veil’” (pp. 369–403) George Eliot’s novella “The Lifted Veil” (1859) is often considered an outlier in Eliot’s realist corpus, perhaps due to its focus on controversial theories of mind (phrenology, animal magnetism) and physical medicine (blood transfusion, human experiment, reanimation). The story draws on a tradition of Gothic medicine long recognized in the romantic novel but less acknowledged in histories of clinical medicine. As this essay shows, however, mid-Victorian clinicians and researchers accepted speculative cases of hyperaesthesia, prevision, and telepathy as a path for skeptical neurological inquiry. The textbooks of physicians like John Hughes Bennett, William Carpenter, John Elliotson, Henry Holland, and Forbes Winslow codified a range of sensational phenomena, circulating cases like Latimer’s and considering both natural and supernatural explanations for them. The events in “The Lifted Veil” are thus more realistic than they may appear; and the story extends rather than interrupts the trace of science in Eliot’s early fiction. In Latimer’s story, Eliot plays with the boundaries of Victorian physiology, neurology, and cardiology and expands our view of what both Victorian science and realism accommodate. “The Lifted Veil” performs and invites the same dual movement that mid-Victorian scientists were developing, a two-step of speculation and skepticism. As in Eliot’s other work, the analogy with scientific inquiry grounds the story’s moral, aesthetic, and epistemological concerns about human knowledge. Finally, these oddities of Victorian nerve physiology paradoxically allow Eliot to make a familiar realist argument, for this sensational story celebrates ordinary life as rare and valuable.

Climatologists, Theologians, and Prophets: Toward an Ecotheology of Critical Hope

Climatologists, Theologians, and Prophets: Toward an Ecotheology of Critical Hope

Prorok jako świadek (Jr 23,16-22)

This article deals with the subject: “prophet as a witness”. The Bible portrays a prophet as a messenger speaking in God’s name and announcing His word. However, he is not merely a neutral reporter, but the witness of received revelation. A witness is a person who has participated in some event personally and therefore can confirm what he or she saw and heard. These two elements of witness in the prophet’s mission are pointed out by Jeremiah. His oracle in Jer 23:16-22 deals with false prophets, whose own visions proclaim themselves as coming from God. Meanwhile, the true prophet is following quite a different path. He participates in “the council of Yahweh”, experiencing divine revelation (conf. v. 18), and then testifies to what he has seen and heard (conf. v. 22). Therefore, such a prophet is truly the witness of God and His word.

The Ambiguity of Gender : Representations of Wicked Women as Group Identity Markers from the Book of Proverbs to the Pseudo-Clementine Homilies

The article aims at shedding new light on one of the key-feature of the Pseudo-Clementine Homilies’ world-view : Eve // female prophecy, as opposed to Adam // True Prophet. By tracing back the sources of such representation to the Wisdom tradition and the book of Proverbs, as well as to ancient assumptions on women innate ambiguity, it attempts to show how an authoritative Biblical model and gendered prejudices came to be ‘performed’ together in a original and innovative way, in order to make sense of and respond to escalating conflicts among early Christian groups.