The Dialogue of Athanasius and Zacchaeus is a 4th-century Greek Christian text giving a dialogue, akin to that of Dialogue with Trypho, between Athanasius, a Christian, and Zacchaeus, a Jew.[1] Patrick Andrist and other scholars consider the work, however much it may have a base in real encounters, primarily a missionary catechism.[2]
F. C. Conybeare proposed the hypothesis (1898[3]) that two later traditions, the Dialogue of Athanasius and Zacchaeus (Greek, 4th century) and the Dialogue of Timothy and Aquila (Greek, 6th century), were based on an earlier text, and identified that text as related to the lost Dialogue of Jason and Papiscus.[4] His thesis was not widely accepted.
^William Varner, Ancient Jewish-Christian dialogues: Athanasius and Zacchaeus, Simon and Theophilus, Timothy and Aquila: introductions, texts, and translations E. Mellen Press, 2004 "This work provides the texts and translations of three ancient Jewish-Christian dialogues: The Dialogue of Athanasius and Zacchaeus (Greek, 4th c.); The Dialogue of Simon and Theophilus (Latin, 5th c.); and The Dialogue of Timothy and Aquila (Greek, 6th c.). This is the first published translation of each of these texts. An introduction discusses the context of these dialogues in the "Contra Judaeos" literature of the early church and also explores the question of whether or not they"
^Ancient Jewish and Christian perceptions of crucifixion Page 250 David W. Chapman - 2008 "Certainly, Athanasius and Zacchaeus must be used with caution since some have suggested that it was really a work of missionary catechism (and not an account of actual dialogue). Even Varner (Dialogues, 17-19), who is otherwise quite ..and Christian encounter being represented in the dialogue tradition (ibid., 286-88), follows Andrist in this regard.."
^F. C. Conybeare The Dialogues of Athanasius and Zacchaeus and of Timothy and Aquila, Oxford. 1898. 45. Ibid.. p. xxxiv.
^Sébastien Morlet La "démonstration évangélique" d'Eusèbe de Césarée 2009 "Dans le même temps, FC Conybeare se fit lui aussi le défenseur de l'hypothèse «Jason et Papiscus ». En 1898, il suggéra que le Dialogue de Timothée et Aquila et le Dialogue d'Athanase et Zacchée étaient deux recensions différentes d'un "
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