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.

" Epiphanius refers to an Acta Pilati ( c. 376 ), but the extant Greek texts show evidence of later editing.

Epiphanius mistakenly refers to the Gospel used by the Ebionites as the " Hebrew " gospel and the Gospel of Matthew, perhaps relying upon and conflating the testimony of the earlier Church Fathers.

On the Origin of the World refers the reader to an Account of Oraia and the First Book of Noraia, one of which may be the same as the Book of Noria mentioned by Epiphanius.

The chief authorities used were: Sextus Julius Africanus ; the consular Fasti ; the Chronicle and Church History of Eusebius ; John Malalas ; the Acta Martyrum ; the treatise of Epiphanius, bishop of Constantia ( the old Salamis ) in Cyprus ( fl.

* Panarion, ( medicine-chest ) written by Epiphanius of Salamis ( 4th century ), for a similar purpose

Others, Epiphanius further seems to say ( 78 f .), told a similar tale of Prunikos, substituting Caulacau for Yaldabaoth.

After Tertullus the name does not appear again, apart from an unclear reference in Eusebius ' Onomasticon, until a similar name, " Nazoreans ", is distinguished by Epiphanius in his Panarion in the 4th Century.

According to Epiphanius, the Borborites identified Norea with Pyrrha, the wife of Deucalion ( a Greek figure similar to Noah ), because nura means " fire " in Syriac.

Several of the early church fathers, including Irenaeus, Epiphanius, and Theodoret mentioned this group.

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.

Epiphanius (; " clearly manifested ") was the name of several early Christian scholars and ecclesiastics:

He was the son of Epiphanius, governor of Cyprus, and was of noble descent ; in early life he was married and had children, but his wife and children soon died, and he entered the religious life.

By the 3rd century the doctrine of the perpetual virginity of Mary was well established and defended by Hippolytus, Eusebius and Epiphanius, important early Christian theologians.

; Eusebius and Epiphanius held that these men were Joseph's sons from ( an unrecorded ) former marriage Jerome, another important early theologian, also followed the perpetual virginity doctrine, but argued that these adelphoi were sons of Mary's sister, whom Jerome identified as Mary of Cleopas.

They are works by early Christian and Byzantine churchmen that would have been available to Kirill in Slavonic translations: John Chrysostom, Epiphanius of Salamis, Ephrem of Syrus, Gregory of Nazianzus, Eusebius of Caesarea, and the scholia of Nicetas of Heraclea, Titus of Bostra, Theophylact of Ohrid, and the chronicler George the monk ( George Hamartolus ).

A " Joses " appears in the bishop lists of Epiphanius (" Josis ") and Eusebius (" Joseph ") of the early bishops of Jerusalem.

The Greek term Aeiparthenos ( i. e. " Ever Virgin ") is attested to by Epiphanius of Salamis from the early 4th century.

In briefly sketching this version of Basilidianism, which most likely rests on later or corrupt accounts, our authorities are fundamentally two, Irenaeus and the lost early treatise of Hippolytus ; both having much in common, and both being interwoven together in the report of Epiphanius.

According to multiple early sources, including Jerome ( Against Pelagius 3 ) and Epiphanius ( Panarion 29-30 ) the Gospel of the Nazarenes was synonymous with the Gospel of the Hebrews and the Gospel of the Ebionites.

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.

While a priest, he ( with Paul, another priest ) wrote to Epiphanius of Salamis a letter, in consequence of which the latter composed his Panarion ( 374 – 376 AD ).

In c. 376, Epiphanius wrote there was " no doubt " that a sect in Palestine still used the original Hebrew text " just as it was originally written.

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

Epiphanius writes that there were some Simonians still in existence in his day ( c. AD 367 ), but he speaks of them as almost extinct.

According to Epiphanius in his Panarion the 4th Century Nazarenes were originally Jewish converts of the Apostles who fled Jerusalem because of Jesus ' prophesy on its coming siege ( during the Great Jewish Revolt in 70 AD ).

A legend, which was first mentioned by Epiphanius of Salamis in the 4th century AD, purported that Mary may have spent the last years of her life in Ephesus.

** Departure of Saint Epiphanius, Bishop of Salamis in Cyprus ( 119 A. M .), ( 403 AD )

** Relocation of the relics of Saint Epiphanius, Bishop of Salamis in Cyprus ( 119 A. M .), ( 403 AD )

It is most probably distinct from the Αποκαλυψις Αβρααμ used by the gnostic Sethites according Epiphanius, while this book was possibly known to the author of the Clementine Recognitions i. 32-33, a text that narrates legends known in the 2nd century AD.

According to Epiphanius Scholasticus, he was born in Athens, but there is also a tradition of an Alexandrian birth.

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.

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.

Epiphanius ( see below ) in discussing the 4th Century Nazarene sect claims pre-Christian origins for the sect, but there seems to be no evidence of the term prior to Tertullus, and no evidence for Epiphanius ' opinion.

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.

The answers of Hormisdas are given in the Acts of the Council of Constantinople held under Mennas, in which he states his trust in the prudence and experience of Epiphanius, and recommends lenity towards the returning, severity to the obdurate.

If the Barbelognostics were libertines and these are their writings, then the unfriendly account of Epiphanius has to be contrasted with the elegant spiritual writings they produced.

The collection of homilies traditionally ascribed to a " Saint Epiphanius, bishop " are dated in the late fifth or sixth century and are not connected with Epiphanius of Salamis by modern scholars.

It is now thought that later accounts of these " Ophites " by Pseudo-Tertullian, Philastrius and Epiphanius of Salamis are all dependent on the lost Syntagma of Hippolytus.

According to Epiphanius, and Josephus, Mount Carmel had been the stronghold of the Essenes that came from a place in Galilee named Nazareth ; though this Essene group are sometimes consequently referred to as Nazareans, they are not to be confused with the " Nazarene " sect, which followed the teachings of Jesus, but associated with the Pharisees.

That by these " changing human forms " are to be understood the appearances of Adam and the patriarchs is pointed out by Epiphanius, according to whom the Jewish-Christian sects of Sampsæans, Ossenes, Nazarene, and Ebionites adopted the doctrine of the Elcesaites that Jesus and Adam are identical.

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.

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.

In Epiphanius, they are clearly distinguished from the Ebionites, and from the Docetists.

The polemics of Epiphanius along with his quotations of the Gospel text are shown in parallel:

# After the reading of the Acts of the Apostles the Midnight Office is served " at the fourth hour of the night ", generally, in practice, timed to end shortly before midnight, during which is sung again the Canon of Holy Saturday and are read commentaries of Saints Epiphanius of Cyprus and John Chrysostom.

The only known content from it are a few quotations by Epiphanius ( Panarion, 26 ), a church father who criticised how the Borborites used it to justify free love, by practicing coitus interruptus and eating semen as a religious act.

Epiphanius adds that while some of the Dositheans lead loose lives, others preserve a rigid morality, refrain from the use of meat, observe the rite of circumcision, and are very strict in keeping the Sabbath and in observing the laws of Levitical purity.

In his work Redating Matthew, Mark and Luke Wenham wrote regarding the book of Matthew the following: " The fathers are almost unanimous in asserting that Matthew the tax-collector was the author, writing first, for Hebrews in the Hebrew language: Papias ( c. 60-130 ), Irenaeus ( c. 130-200 ), Pantaenus ( died c. 190 ), Origen ( c. 185-254 ), Eusebius ( c. 260-340 ), Epiphanius of Salamis ( c. 315-403 ), Cyril of Jerusalem ( c. 315-86 ) and others write in this vein.