A few weeks ago I went to a day studying pseudonymous dialogues, in particular to hear the excellent Alin Suciu, who gave a paper on pseudo-apostolic dialogues in Coptic. It keeps me out of trouble!
What was interesting, as far as students of the ancient church orders is concerned, is the apparatus of pseudonymy in many of these dialogues, as many claim to have been found in Jerusalem, hidden in libraries. Most striking, in that context, was the introduction to ps-John Chrysostom On the four bodiless creatures in which the author states that he was in Jerusalem studying the commands (nesēntagma) in Jerusalem. Surely these syntagmata are an allusion to the setting in Jerusalem of the pseudo-apostolic church orders (e.g. the Didascalia.) A pseudonymous author thus refers to the apparatus of pseudonymy! Any further development of understanding of the church orders must come to terms with their pseudonymous nature. Bart Ehrman has made a significant contribution here, but somehow I do not think his is the last word; I tend to think of pseudonymy more as a literary game than an outright intention to deceive (forgery, in Bart’s words). What Alin’s paper particularly brings to our attention is the continuation of the literary game which we call pseudonymy.
I have now received a scan of one of the two pages at the end of the Turin codex containing the Gnomai of Nicaea. Although it is largely lacunose and, due to the darkness of the papyrus, even what is extant is largely illegible from a photograph, I can at least rest assured that this is not a missing page of gnomai simply because it is written in two columns, whereas the rest of the gnomai are in one. Unfortunately, due to an error, only one of the two pages was sent; the other page which was sent was a duplicate of one I had already received. I have pointed this out and wait… again!
In the meantime, and more positively, the introduction and main text of my second edition of Traditio apostolica has gone into the editorial process. I need only now to check the appendix (containing the Hippolytean homily on the Psalms, as before) and recast the indices. My aim was to have this done by Pentecost, so I may well be on schedule.
A publication date is in the hands of the Press, but I do not anticipate that it will be long delayed. Unlike the Gnomai…
In the Sahidic version of Apostolic Tradition 16 (the Latin being wanting) it is said of a soldier seeking baptism that he shall not “go to the task” if he is ordered, nor swear the oath. The meaning is obscure. The Aksumite Ethiopic, however, is clear that a soldier is not to offer sacrifice, not to swear the oath, and not to wear a wreath. The Canons of Hippolytus likewise reflect the prohibition of swearing and wearing of the wreath. We may thus reasonably believe that the new Ethiopic version retains the closest reflection of the original. “Not to go to the task” may be some corrupted version of the words regarding sacrifice, though I am at a loss to suggest precisely what.
The particular reason for drawing attention to this is an essay by Yoder on military service in the church orders, found at http://www3.nd.edu/~theo/jhy/writings/history/ecdisc%26ord.htm#N_40_, in which Yoder deduces on the basis of this section of Apostolic Tradition that the principal objection to military service was not the issue of the close relationship with the cultus of the emperor, as is often held. He appears to be using a translation based on the Sahidic, though I am a bit confused as to which, as he makes reference to the Latin (which is not extant for this passage!) However, the Aksumite Ethiopic seems to shift the balance somewhat.
There are a number of significant flaws in Yoder’s use of the church order material in his essay, on which I will not expatiate. It is interesting, as he himself notes, that an ethicist might find material in these documents; ethicists, however, should be as cautious in their use as liturgiologists have, in recent years, learnt to be. Which is not to say that they should not use the material, simply that they should handle it with care.
I have reblogged the Ge’ez of Stephen of Thebes from the learned blog of Alin Suciu. As Suciu notes, nothing is known of this figure, beyond his monastic status; indeed I am ashamed to say that I had not previously heard of him, or of this work. However, I was immediately struck by the echoes of the catechetical tradition which entered the church order tradition from the time of the Didache on, here, as in such works as the Fides patrum and the Syntagma doctrinae, effectively asceticized through the change of audience from those being baptized to those entering monastic profession. This is perhaps a theme which needs further to be explored, and so the evidence is reblogged with thanks.