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Text of the page (random words):
1973 50 56 who at 50 51 asserts that the πρεσβύτεροι here are officers on the basis that james had a presbyteral as opposed to episcopal community organization obviously i can t agree this reminded me of the criticism of benjamin merkle https www 9marks org review book review the original bishops by alistair steward that i had failed to treat this text from james in original bishops but james 5 14 speaks of elders of the church without any reference to other officers in my present project i suggest that the elders are senior members of the community akin to the φιλόσοφοι of epicurean schools seeing james as constructing or assuming a psychagogic community i thus reflect that my failure back in the day to treat this text in james came about because it seemed so blindingly obvious that these πρεσβύτεροι were not officers that it was not worth mentioning merkle s reference to other officers simply disguises his glib assumption that they were even when there were no other officers with that designation in christian circles or in any other community in antiquity prior to the development of monepiscopate 1 comment filed under anything else tagged as anointing benjamin merkle bo reicke james 5 original bishop presbyters by alistair c stewart july 7 2025 7 13 am church orders in the brill encyclopaedia of early christianity i am suddenly reminded that the brill encyclopaedia of early christianity was published last year among other articles i am responsible for those on apostolic church order canons of hippolytus and testamentum domini i cannot find a list of contents and contributors though i am aware that daniel benga tackled the didascalia no doubt the other church orders are covered the six volume set will set you back a mere 1 615 1 777us 3554bds if like me you think you ll pass you are welcome to ask for offprints of my articles in addition to those mentioned above i also covered melito of sardis and canons of councils it was actually the receipt of the offprints which reminded me leave a comment filed under apostolic church order canons of hippolytus church orders in genera l didascalia apostolorum testamentum domini tagged as apostolic church order brill encyclopaedia of early christianity canons of hippolytus conciliar canons daniel benga melito of sardis testamentum domini by alistair c stewart june 14 2025 5 30 pm ps ignatius and the apostolic constitutions again i am presently writing an essay on fourth century antioch with particular reference to apostolic constitutions and ps ignatius more on that another time however at the outset of the essay i suggest that the two sources have sufficient in common to allow them to be treated alongside one another whilst noting that i am unsure that the ignatian forger and the constitutor are the same person this has led to one of those footnotes which just keeps growing it might not even make the final cut so profuse is it becoming and is sufficiently independent that i have decided to share it here so in pursuit of the claim that the two are not identical for references and discussion see stewart 2013 119 134 the main reason for the distinction is that the trinitarian theology of the ps ignatians seems fundamentally to reflect a traditional homoian outlook thus i followed amelungk 1899 now independently followed by gilliam 2017 115 132 in suggesting that the makrostichos creed is the best match for the christology of ps ignatius i went on to suggest that the forger emerged from the circles of meletius who moving from a homoian position eventually accepted nicaea as the basis for the unity of the church the hand of meletius is also discerned in the apostolic constitutions by daley 2010 he is opposed however by mueller 2017 who suggests that the constitutor better represents the theology of euzoius a similar case had been made by kopecek 1985 thus whereas smith 2006 suggests that the pseudo ignatian opposition to imperial intervention in ecclesial affairs is motivated by euzoius inclusive approach we may more probably see this as motivated by dissent from supporters of the exiled and deposed meletius it is also the case as smith suggests that insofar as both documents are seeking to enunciate a traditional antiochene theology in the interests of this unity it is hard to characterize either with precision and it is also possible that as meletius position shifted so his supporters position might shift with him meletius emerges as a champion of nicene orthodoxy only at the end of this period having previously been associated with the homoiousian group while his extant homily preserved by epiphanius is fundamentally conservative and homoian so brennecke 1988 73 74 in response therefore to daley and to mueller as cited above i might suggest that daley makes the apostolic constitutions sound too nicene as mueller rightly points out but that meletius might not always have been quite as nicene as he ended up and as mueller also rightly points out in his conclusion there is some distance between apostolic constitutions and the thought of eunomius which in turn makes it hard to place the document in the euzoian camp in sum the appeal for unity and peace which characterizes the ps ignatians as it did the authentic ignatius reflects the same concern for peace and unity expressed by meletius see for instance his statement in a homily recorded by epiphanius haer 73 29 3 that anyone who speaks of acts should make peace its source and conclusion τὴν εἰρήνην ἀρχὴν ποιεῖσθαι καὶ τέλος a concern which as hihn 2011 suggests led to his re instatement of clerics deposed by eudoxius and thus to his deposition such a concern is less evident in the apostolic constitutions bibliography amelungk arnold 1899 untersuchungen über pseudo ignatius marburg brennecke hanns christof 1988 studien zur geschichte deer homöer der osten bis zum ende der homöischen reichskirche tübingen daley brian e 2010 the enigma of melitius of antioch in ronnie j rombs and alexander y hwang ed tradition and the rule of faith in the early church washington dc 128 150 cavallera ferdinand 1905 le schisme d antioche iv v siècle paris gilliam paul r iii 2017 ignatius of antioch and the arian controversy leiden hihn oliver 2011 the election and deposition of meletius of antioch the fall of an integrative bishop in johan leemans et al ed episcopal elections in late antiquity berlin 357 373 kopecek t a 1985 neo arian religion the evidence of the apostolic constitutions in robert c gregg ed arianism historical and theological reassessments cambridge ma 153 179 mueller joseph g 2017 the trinitarian doctrine of the apostolic constitutions in markus vinzent ed studia patristica 92 leuven 25 39 smith james d iii 2006 on pseudo ignatius fourth century antiochene assertion of episcopal supremacy in frances young et al ed studia patristica 42 leuven 231 236 spoerl k m 1993 the schism at antioch since cavallera in m barnes r williams ed arianism after arius essays on the development of the fourth century trinitarian conflicts edinburgh 101 126 stewart sykes alistair 2013 ignatius of antioch the letters yonkers ny leave a comment filed under apostolic constitutions tagged as antioch apostolic constitutions arnold amelungk brian daley cavellera christoph brennecke eudoxius homoians homoiousians james d smith joseph mueller kelly spoerl meletius of antioch oliver hihn paul gilliam ps ignatius thomas kopecek by alistair c stewart may 18 2025 3 20 pm bradshaw s new commentary on apostolic tradition a marked up copy of paul f bradshaw apostolic tradition a new commentary collegeville minnesota liturgical press academic 2023 has been sitting on my desk for the best part of a year finally i get down to writing up i recall that my feeling as i finished it was that it was better than bradshaw s previous attempt paul f bradshaw et al the apostolic tradition a commentary minneapolis fortress 2002 looking over it and my markings nearly a year later i slightly revise that estimate this is much better than the 2002 offering gone are a host of mysterious fourth century redactors of uncertain provenance and in comes an original base document a third century perhaps multiple redaction does this sound familiar and some later interference such later interference is possible and the identification of its extent as i see it really constitutes the major research exercise to be taken in hand since bradshaw and i now agree on the existence of a base document our articles on the ordination prayers showing the extent of convergence and a mind change on my part certainly in now recognizing that the first layer included some version of the ordination prayers i must record that he stops short of recognizing the possibility of a roman provenance p10 which to me still seems the most probable simply as sampling i turn to some of these matters of detail on p37 i understand the argument that the three year catechumenate might be an attempt to extend the catechumenate under fourth century conditions even while i find myself unconvinced nonetheless this is a coherent and sustainable argument as the corresponding part of the 2002 commentary was not i am glad to see that bradshaw recognizes the possiblity of a primitive layer in the eucharistic anaphora employed by a bishop at his ordination and am intrigued at his suggestion on p31 that the sentence remembering therefore his death and resurrection might connect to stretched out his hands when he was suffering that he might release from suffering those who believed in you and thus that the institution narrative which intervenes might be an interpolation on this i may well be forced to revise my opinion though it makes the sudden appearance of institution narratives in anaphoras in the fourth century all the more puzzling however also on the matter of this prayer i observe the suspicion no doubt inherited from ratcliff though ultimately from the protestant reformation of priestly language p32 on the word hierateuein which really says more about the commentator than the ancient writers who were quite comfortable with the language of priesthood and sacrifice not the least because they were familiar with the realities of sacrifice in the ancient world i have to ask in what way is the christology of the second article of the baptismal creed too advanced for the period to which we are assigning the earliest layer of this document p74 this is in the context of bradshaw s argument that the christological questions in particular have been expanded in the fourth century to be fair he does note my argument for the longer version of the interrogation on p73 but ascribes a response from maxwell johnson that johnson never wrote the cited response is to a different article on egyptian rather than roman baptismal creeds a few pages later bradshaw clings onto the idea that the eastern versions now including the axumite ethiopic of the episcopal chrismation prayer is interpolated though his bets are now hedged again i suspect the continued influence of his teachers on ta22 bradshaw has overlooked my article the deacon s garment which i believe makes sense of the passage without recourse to a later redactor even with this later redactor it is hard to make sense of a deacon spreading out his garment but as i realized only too late it is not a garment but something like a corporal all this is detail the headline is that it seems that some progress has been made since the early days of this century whether i will live long enough and manage to kindle enthusiasm enough to incorporate these considerations into a third edition of my own commentary is an open question for yet another commentary is forthcoming from the notre dame school bradshaw supplies the following epilogue the earliest version of at appears to have been an attempt by one christian community or perhaps just one individual to preserve old ways of ordaining ministers initiating new converts and holding eucharistic meals that were becoming obsolete or even had otherwise already become obsolete later generations preserved this apparently ancient church order while at the same time inserting amendments in places in order to make it correspond more with the contemporary practices known to them a process that to some extent also continued in the translations that were subsequently made of it although parts of at may well have resembled what other christian communities were doing in various places it should not be viewed as ever having been an authoritative statement of early church practice in general i would offer the following redactional revision note however that the final critical sentence is left untouched the earliest version of at appears to have been an attempt by one christian community or perhaps just one individual or perhaps an individual working on behalf of a community to state the ways of ordaining ministers initiating new converts and holding eucharistic meals as some of these ways became obsolete a later redactor revised this ancient church order inserting amendments in part to make it correspond to contemporary practice and in part to suggest distinct ways in which the old practices might be revised a process that also continued in the translations and adaptations which were subsequently made of it although parts of at may well have resembled what other christian communities were doing in various places it should not be viewed as ever having been an authoritative statement of early church practice in general having been commandeered at the last minute to teach a course on the development of liturgy in the semester just gone by i had recourse to my lecture notes from 1998 and 1999 it was in reading and revising these that i realized the extent to which apostolic tradition back then held a place on the throne as the standard form of ancient liturgy it has rightly been toppled from that throne leave a comment filed under apostolic tradition tagged as apostolic tradition baptismal confession baptismal interrogations catechumenate ordination prayers paul bradshaw sacrifice traditio apostolica by alistair c stewart may 7 2025 7 57 pm stoicism and the gospel of john just arrived is fergus j king stoicism and the gospel of john wunt 2 629 tübingen mohr expensive than it should be 2025 this is a second volume of a projected three volume series on john and the philosophical schools of antiquity the first on epicureanism was discussed a few years ago in the subsequent discussion it was suggested that the conclusions of that book were almost foregone and that it was a matter of comparing apples and pears my initial thought was that to compare john and the stoics would be like comparing apples and bananas as it would never have occurred to me to read john in a stoic light but then i came across troels engberg pedersen john and philosophy a new reading of the fourth gospel oxford oxford university press 2018 somebody obviously thinks there is a point of comparison the 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