Adamiani

ADAMITAE Adamiani with the Philokalia considered to be Origen’s and translated from the Latin by Rufinus with this attribution. The Dialogue has the character of a compilation, containing large borrowings from the works of Methodius of Olympia. Rufinus’s translation is somewhat different from the Greek text that has reached us and includes additions sounding like Origen in both tone and content. In the ongoing uncertainty on the nature and date of the original text, whether ca. 300 or after Constantine, the only settled fact seems to be that the Dialogue is a living text, adapted to needs in the course of the 4th c. in both a pro- and anti-Origen sense. The question is further complicated by the fact that Eusebius of Caesarea, in Preparation for the Gospel, cites a long passage from Methodius’s On Free Will, which is reported with some variation in the Dialogue, attributing it however to a work On Matter by a mysterious Maximus who lived under Septimius Severus, thus posing the problem of a possible source prior to Methodius himself. The Dialogue opposes the orthodox Adamantius to two Marcionites, a follower of Bardesanes and two Valentinians. In the end the pagan Eutropius, arbiter of the dispute, gives the victory to Adamantius and converts to the Catholic faith. The Dialogue is an important source for the history of gnosticism. PG 11, 1713-1884; W.H. van de Sande Bakhuyzen: GCS 4 1901; V. Buchheit, Tyranni Rufini librorum Adamantii Origenis adversus haereticos interpretatio, M¼nchen 1966: R.A. Pretty, Dialogue on the True Faith in God. De recta in Deum fide, tr. with commentary by R.A. Pretty, ed. by G.W. Trompf, Leuven 1997. ADAMITAE Adamiani. Heretical sect whose members claimed to be the true Adam and Eve, and their church the true paradise. Likened to moles, they met naked in carefully heated rooms Epiphanius, Haer. 52. A hypothesis has been advanced identifying them with a group of Carpocratians mentioned by Clement of Alexandria Strom. III,2 that practiced community of goods and sexual promiscuity, but Augustine says Haer. 31 they renounced marriage, holding that it would not have existed if their progenitors had not sinned and that Adam did not unite with Eve either before or after the expulsion from paradise. DTC 1,391; L. Ginzburg, Adamiti, nuovi adamiti nella morale del Seicento francese: ASE 13/2 1996 583-596.
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