Epiphanius of Salamis labelled the party of Basil of Ancyra in 358 " Semi-Arianism ".

St John Damascene, writing in the 8th century AD, also notes of an earlier sect called the " Cathari ", in his book On Heresies, taken from the epitome provided by Epiphanius of Salamis in his Panarion.

Epiphanius of Salamis wrote in the mid-4th century:

Bishop Epiphanius of Salamis, wrote his letter 51 to John, Bishop of Jerusalem ( c. 394 ) in which he recounted how he tore down an image in a church and admonished the other bishop that such images are " opposed.

Epiphanius of Salamis records that this group had amended their Gospel of Matthew, known today as the Gospel of the Ebionites, to change where John eats " locusts " to read " honey cakes " or " manna ".

** Epiphanius of Salamis

Epiphanius of Salamis also makes Simon speak in the first person in several places in his Panarion, and the inference is that he is quoting from a version of it, though perhaps not verbatim.

* Epiphanius of Salamis, Church Father

* Epiphanius of Salamis attacks Origen's followers and urged John II, Bishop of Jerusalem, to condemn his writings.

Epiphanius of Salamis ( c. 315 – 403 ) writes that in his time a feast was held there on December 25 in honor of the virgin Khaabou ( Chaabou ) and her offspring Dushara ( Haer.

* Epiphanius of Salamis, Church Father ( d. 403 )

* Epiphanius of Salamis becomes bishop of Salamis, Cyprus.

Epiphanius of Salamis ( ca.

However, early accounts of missions to the Jews, such as Epiphanius of Salamis ' record of the conversion of Count Joseph of Tiberias, and Sozomen's accounts of Jewish conversions, do not mention converted Jews playing any leading role in proselytization.

A number of scholars maintain that the story does not refer to masturbation, but to coitus interruptus ,< ref > Church Father Epiphanius of Salamis agrees, according to and that the Bible does not claim that masturbation would be sinful.

( St ) Epiphanius, Bishop of Constantia ( Salamis ) ( c. 315-403 ) attacks Antinous in three separate books.

According to the Panarion of Epiphanius of Salamis ( ch.

* Epiphanius of Salamis.

* Epiphanius of Salamis ( ca 310 – 20 – 403 ), bishop of Salamis in Cyprus, author of the Panarion, or Medicine Chest against Heresies

* Epiphanius of Salamis.

The Panarion of Epiphanius of Salamis, Book 1 ( Sects 1-46 ) Frank Williams translator, 1987 ISBN 90-04-07926-2

Epiphanius of Salamis writes that

Although the Assumption ( Latin: assūmptiō, " taken up ") was only relatively recently defined as infallible dogma by the Catholic Church, and in spite of a statement by Saint Epiphanius of Salamis in 377 that no one knew whether Mary had died or not, apocryphal accounts of the assumption of Mary into heaven have circulated since at least the 4th century.

In his biography of St. Epiphanius, bishop of Pavia, Ennodius states Glycerius made " many measures for the public good ", but mentions only that he pardoned " the injury done to his mother by certain of his subjects at the petition of bishop Epiphanius.

Once Theodoric had killed Odoacar and was securely in control of Italy, he sent bishop Epiphanius of Pavia on a mission to ransom as many of these captives as possible.

" The Ebionites, a Christian sect that followed Jewish law, were described by Epiphanius as " a monstrosity with many shapes, who practically formed the snake-like shape of the mythical many-headed Hydra in himself.

With great ingenuity J. B. Lightfoot, in Clement of Rome ( London, 1890 ), found traces of a list of popes in Epiphanius of Cyprus, ( Haer., xxvii, 6 ) that may also derive from Hegesippus, where that fourth-century writer carelessly says: " Marcellina came to us lately and destroyed many, in the days of Anicetus, Bishop of Rome ", and then refers to " the above catalogue ", though he has given none.

Ophite teaching was, most likely, dying out in the days of Hippolytus ; in the time of Epiphanius it was not absolutely extinct, but the notices in his work would lead us to think of it as but the eccentric doctrine of some stray heretic here and there, and not to have counted many adherents.

Surviving traditions about Simon appear in anti-heretical texts, such as those of Irenaeus, Justin Martyr, Hippolytus, and Epiphanius, where he is often regarded as the source of all heresies.

Some have doubted their existence because of Epiphanius ' seeming ability to exaggerate or multiply heresies.

Later, that 4th-century collector of heresies, Epiphanius of Salamis, asserts that the Sabellians made use of this gospel ; though it is unlikely that he had any firsthand information about Sabellius, who taught in Rome in the mid-2nd century, his connection of the gospel with Sabellius would confirm a date early in the 2nd century, whereas the euphemism, the Word logos, as an appellation of the Saviour, which appears in the gospel, betokens the influence of the Gospel of John, thus suggesting a date ca 120 – 150.

One of the sources of Epiphanius, the lost Syntagma of Hippolytus of Rome, was also the source for Christian heresies before Noetus in Philaster's Catalogue of heresies.

One unique feature of the Panarion is in the way that Epiphanius compares the various heretics to different poisonous beasts, going so far as to describe in detail the animal's characteristics, how it produces its poison, and how to protect oneself from the animal's bite or poison.

Epiphanius of Salamis ( died 403 ) accused the heretics whom he called " Purists " of " mixing up everyone's duty ":

Theodoret, who here copies Irenaeus, turns this into the plural number “ powers ,” and so Epiphanius represents Cerinthus as agreeing with Carpocrates in the doctrine that the world was made by angels.

Later Hippolytus uses " learned " ( gnostikos ) of Cerinthus and the Ebionites, and Epiphanius applied " learned " ( gnostikos ) to specific groups.

Our most detailed understanding of the man Cerinthus ' teachings are from the 4th century Epiphanius of Salamis, onwards, a good few centuries after his death and therefore we do not have a clear understanding of his teachings.

12 ) Epiphanius in the Panarion wrote that, " They Christians too accept Matthew's gospel and like the followers of Cerinthus and Merinthus, they use it alone.

Epiphanius argues that Cerinthus could not have written the Gospel of John because whereas Cerinthus denied the deity of Christ, the Gospel taught Christ ’ s Godhead.

Epiphanius in his Panarion ( c. 375 AD ) numbers Nazareth among the cities devoid of a non-Jewish population.

Citations of Pseudo-Clement are by the Palestinian Epiphanius, who found the romance among the Ebionites of Palestine ; by St. Jerome, who had dwelt in the Syrian desert and settled at Bethlehem ; by the travelled Rufinus ; by the Apostolical Constitutions, compiled in Syria or Palestine.

Consensus among academics points to it being based on the Acts of John, and traditionally both works were said to be written by Leucius Charinus, whom Epiphanius identifies as the companion of John.

As Epiphanius describes it, " The Gospel which is found among them ... is not complete, but falsified and distorted " ( 13. 1 – 2 ).

Epiphanius is of the same opinion ; he states in his Panarion that Matthew alone expounded and declared the gospel in Hebrew among the New Testament writers: " For in truth, Matthew alone of the New Testament writers expounded and declared the Gospel in Hebrew using Hebrew script.