Bible Review

For an argument that there is no evidence of scriptoria in the earlier centuries, see Kim Haines-Eitzen, Guardians of Letters: Literacy, Power, and the Transmitters of Early Christian Literature (New York: Oxford Univ. Press, 2000), pp. 83–91.

See Bart D. Ehrman, The Orthodox Corruption of Scripture: The Effects of Early Christological Controversies on the Text of the New Testament (New York: Oxford Univ. Press, 1993).

Raymond E. Brown and Karl P. Donfried, eds., Mary in the New Testament (Philadelphia: Fortress, 1978), pp. 161–162.

See Alfred Plummer, Luke, International Critical Commentary (Edinburgh: T & T Clark, 1905), p. 71.

Beatrice Daw Brown, “Marlowe, Faustus and Simon Magus,” PMLA 54 (March 1939), pp. 82-121.

On this see Helmut Koester, Introduction to the New Testament: History and Religion of the Hellenistic Age (Philadelphia: Fortress Press, 1982), vol. 1, pp. 382ff.; James M. Robinson, ed., The Nag Hammadi Library (San Francisco: Harper & Row, 1988), pp. 6ff.

Meeks, “Simon Magus in Recent Research,” pp. 137-141; Jonas, Gnostic Religion, p. 103.

Meeks, “Simon Magus in Recent Research,” p. 141.

Hans Jonas, The Gnostic Religion (Boston: Beacon Press, 1963), p. 103.

See Wayne Meeks, “Simon Magus in Recent Research,” Religious Studies Review 3 (1977), pp. 137-142; and Stephen Haar, Simon Magus: The First Gnostic? (Berlin and New York: de Gruyter, 2003), n. 3.