Category Archives: Didascalia Apostolorum

Benga on the Didascalia

I have just read two articles by Daniel Benga on the Didascalia, “The baptismal ethos of the third-century Syrian Christianity according to Didascalia apostolorumRevista teologica 93 (2011), 183-200 and “’Defining sacred boundaries’: processes of delimitation from the pagan society in Syrian Christianity according to the Didascalia apostolorumZAC 17 (2013), 526-559.

In each Benga observes the obvious, namely that for all the care taken in the Didascalia to distinguish Christians from Jews, the fundamental distinction which underlies this is the distinction between Christians from pagans, a fundamental distinction shared with Judaism. Given, however, that the overwhelming majority of society was neither Christian nor Jewish, the Christian has to negotiate a complex world. Although obvious, it is an observation worth making.

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Another translation of the Didascalia

May be found here: http://amsdottorato.unibo.it/6009/1/Ragucci_Valentina_tesi.pdf.pdf There is also a text, though I fear I am unable to read it; possibly I don’t have the right Syriac font installed.

I particularly look forward to reading the notes, which seem fairly extensive.

 

 

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Please help: Papal Commission on Women in the Diaconate

My own opinion on this matter is unimportant. What is important is that the Commission be allowed to function unimpeded by the profit motive when it meets in Rome from 25th-27th November.

I have received a request for a pdf of The original bishops from a member of the Commission who wishes to have an electronic copy in Rome, the book being too big to transport. I do not have such a copy so I asked Baker to assist. They have refused.

I have never had a high opinion of publishers.

If anyone has an e-book version I would be grateful to receive it so that I can pass it on to this individual.

My address can be found in the profile, or you can message me through academia.edu

You can also remind the director of marketing at Baker, Jeremy Wells, of the vitue of generosity, especially within the household of faith. His address I am happy to publish for the consumption of as many robots as can find it:jwells@bakerpublishinggroup.com

 

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The Didascalia and the pericope adulterae

Dean Inge of St Paul’s was reportedly asked by EC Ratcliff whether he was interested in liturgy. ‘No,’ said the Dean, ‘and neither do I collect postage stamps.’

I would add that neither do I indulge in NT textual criticism (despite David Parker being one of my earliest teachers).

So I was surprised to be asked my opinion by a correspondent on whether the Didascalist knew the Pericope adulterae. There is reference to this, or to something comparable, at DA 2.24.3. But I have no opinion as to what. NB however my belief that the reading of CA and Lat. should be preferred to that of Syr. (which more closely represents the canonical text.)

For those who are interested do note https://danielbwallace.com/2013/06/26/where-is-the-story-of-the-woman-caught-in-adultery-really-from/ (though this is old news). This post also contains a link to Hughes’ article in Novum Testamentum.

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Jews for Jesus in the Didascalia!

Karin Zetterholm, “Jesus-Oriented Visions of Judaism in Antiquity” Scripta Instituti Donneriani Aboensis 27 (2016), 37-60, is another off the production line of the “Ways that never parted” factory. What is positive about this arm of scholarship is the recognition of a more diverse Judaism than the rabbinic sources might lead us to recognize. What is less positive, however, is a failure to recognize that the boundaries, though resistant to modern cartographic effort, were real to those who experienced them. Were they not, then literature like the Didascalia would not have been produced.

Zetterholm argues that the Didascalia is “Jewish”, and that the account given by the deuterotic redactor might be understood within a Jewish frame.

Although the author claims to be a Jew, calling himself a disciple ‘from the House of Judah’ (DA 26 407:248/ 408:230), this is often dismissed by scholars as being part of the literary fiction that attributes authorship to Jesus’ original disciples. However, some scholars have argued that his extensive knowledge of Jewish traditions and practices beyond what is found in the Bible, and his use of ‘rabbinic-like’ hermeneutics indicate that the author was a Jew.

We can hardly take part of the apparatus of pseudonomy as autobiographical; the redactor’s statement that he is “from the house of Judah” is no more autobiographical or credible in itself than the claim that these disciples met in Jerusalem to write the Didascalia. Certainly there is knowledge of “rabbinic-like” hermeneutics, but this tells us nothing of the redactor’s birth. Even if he is Jewish by descent, why is that significant? Birth does not give access to a halachic or haggadic tradition. What, indeed, does a statement that an author or redactor is Jewish actually mean in the context of this train of thought? The concern for Jewish identity grounded in birth indeed seems to me to be a peculiarly recent concern. What is of concern to the redactors of DA is praxis (law observance, or not) and belief.

She goes on:

He (the redactor of DA) calls the members of his community ‘Christians’, a fact that would seem to make the Didascalia difficult to claim for Judaism, but we should not automatically assume that ‘Christian’ here means non-Jewish. For us, ‘Jewish’ and ‘Christian’ are mutually exclusive categories, but the author of the Didascalia rather seems to use ‘Christian’ in the sense of a specific kind of Judaism – a subgroup within Judaism who believes that Jesus is the Messiah.

It is nonetheless a subgroup which includes gentiles. As such it is a strange type of Judaism, if Jewish birth is the critical factor in determining who belongs. The claim of the redactor that the real Jews are actually the Christians is in any event not an attempt to be inclusive, but is a supersessionist claim, like that of Melito (Jewish by birth!) that the church is the true Israel.

None of this intended to deny that the “parting of the ways” was extended and untidy, that there were diverse groups defining themselves variously as Christian and Jewish (who may have been separated from other groups also claiming to be Jewish or Christian), that some Christian were law-observant, or indeed that the intellectual world of at least one redactor of DA was close to that inhabited by contemporary Jews. But to suggest that DA is evidence that the distinction between Jew and Christian in fourth-century Syria is artificial is to miss the point altogether.

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The Bishop of Rome and the study of the church orders

It’s not often that the Didascalia (although not named) makes the news!

http://ncronline.org/news/vatican/francis-create-commission-study-female-deacons-catholic-church

 

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Bryan A. Stewart, Priests of my people

Recently published by Peter Lang, what appears to be a very light revision of the thesis which may be read at http://www.scotthahn.com/download/attachment/2468.

To quote the beginning of the publisher’s information (the rest of which may be seen at http://www.peterlang.com/index.cfm?event=cmp.ccc.seitenstruktur.detailseiten&seitentyp=produkt&pk=82164) “This book offers an innovative examination of the question: why did early Christians begin calling their ministerial leaders «priests» (using the terms hiereus/sacerdos)?”

On the basis of a speedy read my initial reaction is there is certainly something here and the proposal is certainly superior to that of Hanson which it seeks to replace, though I feel somehow that Stewart has not told the whole story. Nonetheless the observation of the possibility that priestly imagery has some connection with the maintenance of sacred space, which is Stewart’s fundamental argument, is perhaps part of the story which might be told.

With chapters on the Traditio apostolica and the Didascalia apostolorum it cannot fail to be interesting!

PS: I am not related, to my knowledge, to the author.

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