nazarenes - Synonyms for nazarenes | Synonyms Of nazarenes

Examples of "nazarenes"
Another term for Christians which appears in the New Testament is "Nazarenes" which is used by the Jewish lawyer Tertullus in Acts 24. Tertullian ("Against Marcion" 4:8) records that "the Jews call us Nazarenes," while around 331 AD Eusebius records that Christ was called a Nazoraean from the name Nazareth, and that in earlier centuries "Christians," were once called "Nazarenes." The Hebrew equivalent of "Nazarenes", "Notzrim", occurs in the Babylonian Talmud, and is still the modern Israeli Hebrew term for Christian.
In 1924, Serb-Croat-Slovene authorities arrested more than 2,000 Nazarenes who refused to carry weapons. Between 1927 and 1933, there was 80% Serbs among Nazarenes who were imprisoned in Yugoslav prisons, while during the 1960s about 65% of imprisoned Nazarenes were Serbs.
In Jerusalem, in the priestly circles of the Temple, we had remained in the name of Nazarenes (Ναζωραίων) which is still used to designate 55 to Paul as ″a leader of opinion (hairesis) of the Nazarenes″.
Tertullian (c. 160 – c. 220, ) records that the Jews called Christians "Nazarenes" from Jesus being a man of Nazareth, though he also makes the connection with Nazarites in . Jerome too records that "Nazarenes" was employed of Christians in the synagogues. Eusebius, around 311 AD, records that the name "Nazarenes" had formerly been used of Christians. The use relating to a specific "sect" of Christians does not occur until Epiphanius. According to Ehrhardt, just as Antioch coined the term Christians, so Jerusalem coined the term Nazarenes, from Jesus of Nazareth.
Bramley churches include those for Baptist, Nazarenes (Wesleyan), Roman Catholics, Jehovah's Witnesses, and Methodists, and two for Anglicans.
The following creed is from a church at Constantinople at the same period, and condemns practices of the Nazarenes:
The Nazarenes originated as a sect of first-century Judaism. The first use of the term "sect of the Nazarenes" is in the Book of Acts in the New Testament, where Paul is accused of being a ringleader of the sect of the Nazarenes ("πρωτοστάτην τε τῆς τῶν Ναζωραίων αἱρέσεως"). Then, the term simply designated followers of "Yeshua Natzri" (Jesus the Nazarene), as the Hebrew term ("") still does, but in the first to fourth centuries, the term was used for a sect of followers of Jesus who were closer to Judaism than most Christians. They are described by Epiphanius of Salamis and are mentioned later by Jerome and Augustine of Hippo. The writers made a distinction between the Nazarenes of their time and the "Nazarenes" mentioned in Acts 24:5, where Paul the Apostle is accused before Felix at Caesarea (the capital of Roman Judaea) by Tertullus.
There exist two views concerning the relationship of the surviving citations from the "Gospel of the Nazarenes":
The "Gospel of the Nazarenes" (Nazoraeans) emphasized the Jewishness of Jesus. 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". Ron Cameron considers this a dubious link.
This group is usually distinguished from the "Nazarenes" of Swiss silkweaver and prophet Johann Jakob Wirz and started a group called the Nazarenes, or in German "Nazarener" in Basel in 1830s. However one theory holds that the nineteen-year Hencsey came to Switzerland where he met the disciples of Wirz and adopted their name instead of other numerous names circulating for Frohlich's followers.
At least one scholar distinguishes the Ebionites from other Jewish Christian groups, such as the Nazarenes; other scholars, like the Church Fathers themselves from the first centuries after Christ, consider the Ebionites identical with the Nazarenes.Jeffrey Butz, "The Secret Legacy of Jesus", ISBN 978-1-59477-307-5, "In fact, the Ebionites and the Nazarenes are one and the same." pg 124; "Following the devastation of the Jewish War, the Nazarenes took refuge in Pella, a community in exile, where they lay in anxious wait with their fellow Jews. From this point on it is preferable to call them the Ebionites. There was no clear demarcation or formal transition from Nazarene to Ebionite; there was no sudden change of theology or Christology.", pg 137; "While the writings of later church fathers speak of Nazarenes and Ebionites as if they were different Jewish Christian groups, they are mistaken in that assessment. The Nazarenes and the Ebionites were one and the same group, but for clarity we will refer to the pre-70 group in Jerusalem as Nazarenes, and the post-70 group in Pella and elsewhere as Ebionites.", pg 137;
According to 1925 police report, there were 16,652 adult Nazarenes in 352 settlements in Bačka, Banat, Syrmia and Baranja. The largest number of them were Serbs (7,971), while others were Slovaks (3,336), Hungarians (2,144), Romanians (1,537), Germans (986), Croats (669), Bulgarians (44), and Czechs (4). According to 1953 census, there were 15,650 Nazarenes in Yugoslavia.
The Gospel of the Nazarenes (a modern scholarly name) has been deduced from references in Jerome and Origen. It seems to have much in common with the canonical Gospel of Matthew, and would have been written in Palestinian Aramaic in the first half of the 2nd century for use by Nazarenes in the neighborhood of Beroea near Aleppo in Syria.
Johann Jakob Wirz (1778 in Basel – 1858) was a Swiss silkweaver who became known a Theosophist prophet and started a group called the Nazarenes, or in German "Nazarener". His divine inspiration began around the end of 1823, and he soon gathered a small group, called the Nazarenes around him.
Judeo-nazarenism is a new term in the study of early Christianity. The term is distinguished from the term "Nazarenes" used in Jewish writings, to avoid the recognition of Jesus as Messiah, which is inherent in the term "Christians". It's also necessary to distinguish the various Christian sects who were using the name "Nazarenes" over the centuries.
While Nazarenes believe that the ill should utilize all appropriate medical agencies, Nazarenes also affirm God's will of divine healing and pastors may "lay hands" upon the ill in prayer, either at the hospital or in a worship service. A prayer for divine healing is never understood as excluding medical services and agencies.
Due to contradictions in the account of the baptism of Jesus, and other reasons, most biblical scholars consider that the "Gospel of the Nazarenes", "Gospel of the Hebrews", and "Gospel of the Ebionites" are three separate Gospels, even though Jerome linked the Nazarenes to the Ebionites in their use of the "Gospel of the Hebrews".
Jerome viewed a distinction between Nazarenes and Ebionites, a different Jewish sect, but does not comment on whether Nazarene Jews considered themselves to be "Christian" or not or how they viewed themselves as fitting into the descriptions he uses. He clearly equates them with Filaster's Nazarei. His criticism of the Nazarenes is noticeably more direct and critical than that of Epiphanius.
She also came into contact with the Nazarenes; notably Peter von Cornelius and Friedrich Overbeck, who greatly influenced her work. She soon began producing paintings with religious themes and made plans to establish an artistic community for women, similar to the one established by the Nazarenes at the Sant’Isidoro a Capo le Case monastery.
These Christian versions generally use the Hebrew word "Meshiẖiyyim" ("Messianics") for Greek "Khristianoi" ("Christians") in the text in preference to the Talmudic term "Notsrim" ("Nazarenes").