Eusebius- Men of Letters mostly Messianic Jews were arguing over Judaised Epistles - 70. http://www.ccel.org/ccel/schaff/npnf201.iii.viii.xxv.html
It is certain that the epistle of Barnabas was written between the destruction of Jerusalem (A.D. 70) and the time of Clement of Alexandria: almost certain that it was written before the building of Ælia Capitolina; and probable that it was written between 100 and 120, though dates ranging all the way from the beginning of Vespasians reign to the end of Hadrians have been, and are still, defended by able scholars. The epistle is still extant in a corrupt Greek original and in an ancient Latin translation. It is contained in all the editions of the Apostolic Fathers. and the so-called Teachings of the Apostles. The Teaching of the Twelve Apostles, a brief document in sixteen chapters, was published in 1884 by Philotheos Bryennios, Metropolitan of Nicomedia, from a MS. discovered by him in the Jerusalem convent in Constantinople in 1873. The discovery threw the whole theological world into a state of excitement, and the books and articles upon the subject from America and from every nation in Europe have appeared by the hundred. No such important find has been made for many years. The light which the little document has thrown upon early Church history is very great, while at the same time the questions which it has opened are numerous and weighty. Although many points in regard to its origin and nature are still undecided, the following general positions may be accepted as practically established. It is composed of two parts, of which the former (chaps. 16) is a redaction of an independent moral treatise, probably of Jewish origin, entitled the Two Ways, which was known and used in Alexandria, and there formed the basis of other writings (e.g. the Epistle of Barnabas, chaps. 1821, and the Ecclesiastical Canons) which were at first supposed to have been based upon the Teaching itself. (Bryennios, Harnack, and others supposed that the Teaching was based upon Barnabas, but this view has never been widely accepted.) This (Jewish) Two Ways which was in existence certainly before the end of the first century (how much earlier we do not know) was early in the second century (if not before) made a part of a primitive church manual, viz. our present Teaching of the Twelve Apostles. The Two Ways, both before and at the time of (perhaps after) its incorporation into the Teaching, received important additions, partly of a Christian character. The completed Teaching dates from Syria, though this is denied by many writers, who prefer, upon what seem to me insufficient grounds, Egypt as the place of composition. The completed Teaching formed the basis of a part of the seventh book of the Apostolic Constitutions, which originated in Syria in the fourth century. The most complete and useful edition is that of Schaff (The Teaching of the Twelve Apostles, 3d ed., New York, 1889), which contains the Greek text with English translation and a very full discussion of the work itself and of the various questions which are affected by its discovery. Harnacks important edition Die Lehre der zwölff Apostel (Texte und Untersuchungen zur Gesch. der altchrist. Lit., II. 1 and 2, 1884) is still the standard German work upon the subject, though it represents many positions in regard to the origin and history of the work which have since been proved incorrect, and which he himself has given up. His article in Herzog, 2d ed., XVII. 656 sqq. and his Die Apostel-Lehre und die jüdischen Beiden Wege, 1886, should therefore be compared with his original work. Schaffs book contains a very complete digest of the literature down to the close of 1888. As to the position which the Teaching occupied in the canon we know very little, on account of the very sparing use of it made by the early Fathers. Clement of Alexandria cites it once as Scripture (γραφή), but no other writer before the time of Eusebius treats it in the same way, and yet Eusebius mention of it among the νόθοι shows that it must have enjoyed a wide circulation at some time and have been accepted by at least a portion of the Church as a book worthy to be read in divine service, and thus in a certain sense as a part of the canon. In Eusebius time, however, its canonicity had been denied (though according to Athanasius Fest. Ep. 39, it was still used in catechetical instruction), and he was therefore obliged to relegate it to a position among the νόθοι. Upon Eusebius use of the plural διδαχαί, see the writers article in the Andover Review, April, 1886, p. 439 sq. and besides, as I said, the Apocalypse of John, if it seem proper, which some, as I said, reject,800800 ἀθετοῦσιν. See the previous chapter, note 20. but which others class with the accepted books.
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Messianic Jewsby chaiyimbenariel3,054 views
@BrooklynNotQueens Hi Brother,
Thanks for your comments. Please let me know of any thing else.
nijjhar1 1 year ago
most messianic "jews" are in a sect called "chabad" and their messiah is named "mendel".
there is zero evidence for any jesus guy 2k years ago.
BrooklynNotQueens 1 year ago