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rom the clementine octateuch provided by martin lüstraeten in nathan chase maxwell e johnson the apostolic tradition its origins development and liturgical practices collegeville liturgical 2025 recollecting that the fundamental issue was participation in religious activities relating to the army and looking around for any further illustration of the argument i come across the case of marcus julius eugenius a member of a local elite and soldier who suffered tortures after the demand of maximinus that christians should offer sacrifice and not quit the service he finally contrived to quit the service and subsequently became bishop his epitaph is at mama 1 170 a translation can be found in ronald sider the early church on killing a comprehensive sourcebook on war abortion and capital punishment grand rapids baker academic 2012 150 i think this illustrates the point nicely unfortunately it hasn t helped me make any sense of the octateuch text leave a comment filed under apostolic tradition tagged as apostolic tradition christians in the military clementine octateuch martin lustraeten monumenta asiae minoris antiqua ronald sider traditio apostolica by alistair c stewart march 2 2026 2 14 pm marriage and the mass newly appeared is in ex fonte is gabriel radle domestic eucharists and wedding feasts in fourth century egypt a neglected source from the alexandrian canonical responses here is the abstract while scholars have dedicated numerous studies to the gradual shifts in eucharistic practice of late antiquity especially the move away from sympotic eucharists and the change from domestic spaces to purpose built churches one of the most important witnesses to the continued lay sponsorship of domestic eucharists is regularly ignored the canonical responses likely composed in fourth century egypt contain a fascinating allusion to laity inviting clergy to offer the eucharist within the context of a domestic wedding feast unlike some of the late antique synodal and homiletic evidence for lay sponsored eucharistic activities that tends toward criticism the canonical responses give no condemnation of the practice as such this article explores the potential context for such eucharists within the ritual landscape of weddings in late antiquity and underscores that while the relationship between eucharist and meal has never really disappeared from esp eastern christian practice the most significant eucharistic shift of late antiquity concerned precisely the link between family domestic feast and eucharist that the canonical responses still affirm as operative in fourth century egypt having suggested in breaking bread that anaphorae might derive from table prayers originating in distinct contexts and majoring on funeral practice though also noting initiation and ordination i see now that wedding feasts might likewise have been a context in which some form of eucharistic meal might have taken place and freely admit having overlooked this source of material leave a comment filed under anything else e rrata other church order literature tagged as anaphora canonical responses of timothy eucharist ex fonte gabriel radle wedding feasts by alistair c stewart march 2 2026 1 56 pm a new witness to the didache recently published is ágnes t mihálykó a new coptic anaphora fragment with quotations from didache 9 london british library or 6877 eastern theological journal 2025 271 303 mihálykó edits an egyptian anaphora which has clearly drawn on the didache as part of its construction i clarify that this is indeed the didache and not a derivation from the euchological tradition such as the virgins prayer in the ps athanasian de virginitate or the deir balyzeh fragment beyond the interest inherent in a new anaphoral fragment and beyond providing a new witness to the coptic text of the didache and indeed evidence of the didache s circulation in egypt this use of the didache further demonstrates the construction of anaphorae from otherwise independent euchological units a tip of the biretta to the author leave a comment filed under didache tagged as anaphora ágnes t mihálykó deir balizeh papyrus didache eucharist ps athanasius by alistair c stewart february 18 2026 12 13 pm grant forgiveness of sins the office of readings today being ash wednesday gave us i clement 13 i don t know how often i have read this passage in the office or otherwise but perhaps because i am teaching a course on the gospels and cooking some ideas about the transmission of the jesus material which appears in them revisiting from tradition to gospel i was struck suddenly by the citation of jesus material being especially mindful of the words of the lord jesus which he spoke teaching us meekness and long suffering for thus he spoke be merciful that you may obtain mercy forgive that it may be forgiven to you as you do so shall it be done unto you as you judge so shall you be judged as you are kind so shall kindness be shown to you with what measure you measure with the same it shall be measured to you perhaps i should be meditating on my sins but perhaps that task is too great for me for i reached for d a hagner the use of the old and new testaments in clement of rome leiden brill 1973 where this citation is discussed on 135 151 hagner concludes a conclusion with which i cannot argue that the citation is not derived from a canonical source i was also interested to observe his comment that the venerable new testament in the apostolic fathers oxford clarendon 1905 had attributed its transmission to catechesis though this is not altogether accurate as what is said is that we incline to think that we have in clem rom a citation from some written or unwritten form of catechesis as to our lord s teaching current in the roman church p61 finally i was reminded that a similar combination of material is found in didascalia 2 21 5 now the way of peace is our saviour who also says to us forgive the sins of those who sin so that you may be forgiven give and it will be given you that is grant forgiveness of sins and you shall receive it for he taught us constantly to pray remit us our debts just as we remit the debts owed to us i ventured to show some years ago in discussing the appearance of elements of the jesus tradition in romans st paul and the two ways romans 12 13 and pre baptismal catechesis bulletin of the st philaret institute 39 2021 12 31 that the transmission of this jesus material was through catechesis it seems to me that the appearance of this material in this shape both in i clement and the didascalia also indicates a catechetical transmission of jesus material 3 comments filed under anything else didascalia apostolorum tagged as catechesis didascalia apostolorum donald hagner i clement by alistair c stewart december 28 2025 5 02 pm ἐγὼ δὲ χριστοῦ i cor 1 12b just out ἐγὼ δὲ χριστοῦ i cor 1 12b as a baptismal confession journal of the orthodox center for the advancement of biblical studies vol 14 no 1 2025 there is a slightly tangential church order aspect to this as reference is made to the syntaxis of the baptismal rite of constitutiones apostolorum 7 as evidence leave a comment filed under anything else apostolic constitutions tagged as apostolic constitutions baptism baptismal confessions corinthians paul syntaxis by alistair c stewart december 23 2025 12 51 pm episcopal ordination by gospel book just published in ex fonte episcopal ordination by imposition of gospel book an enquiry into origins abstract the imposition of the gospel book in episcopal ordination first found in apostolic constitutions and subsequently widespread has never satisfactorily been explained this article explores the possibility that the vita herakleidis a neglected liturgical source might cast some light on the ritual given previous suggestions that the ritual seating of the bishop and the imposition of a hand may be means of ordination with distinct points of origin the suggestion is made that the imposition of the gospels was likewise a rite of distinct origin intended like the imposition of a hand to indicate appointment this implies that the imposition of a hand was not the universal and fundamental gesture in episcopal ordinations 2 comments filed under apostolic constitutions apostolic tradition canons of hippolytus other church order literature tagged as apostolic constitutions ordination pseudo clementine literature vita herakleidis vita polycarpi by alistair c stewart december 15 2025 12 06 pm an intriguing puzzle some years ago i wrote of the attribution by alin suciu of some coptic fragments on baptism published by alla i elanskaya the literary coptic manuscripts in the a s pushkin state fine arts museum in moscow leiden brill 1994 167 200 to melito of sardis dr suciu has now completed an article of massive learning now forthcoming in adamantius arguing the case further whether or not these fragments are of melito they are certainly from the period of the mid second to mid third century however the particular puzzle to which the title of this post alludes is suciu s observation that the fragments have common ground with the conclusion of the homily in sancta theophania mis attributed to hippolytus thus with spirit and water and both body and soul he enveloped him with the garment of immortality and girded him with incorruptible armor if therefore the human being has become immortal he has also become a god and if he becomes a god through spirit and water after his resurrection from the dead he is able to become a co heir of christ as for me i declare come coptic fragment as translated by suciu compares directly to begetting us again to incorruption of soul and body he breathed into us the breath of life and endued us with a incorruptible panoply thus if a man has become immortal also will he be god and if after the regeneration of the font he is made god by water and the holy spirit after the resurrection from the dead is he found joint heir with christ therefore i proclaim and say come all you families of the nations to the immortality of baptism ps hippolytus and you have been begotten anew if you do not worship idols you have been begotten anew if you are no longer overcome by pleasures you have been begotten anew if you wash yourself from the assembly of impure passions you have been begotten anew if you cast away the burden of sin you have been born again if you strip off again suciu s rendering of the coptic with if no more you practise adultery nor murder nor serve idols if no more you are governed by pleasure if no more you are mastered by pride and passion if you clean off the filth of impurity and put down the burden of sin if you take off the devil s armour and put on the breastplate of faith ps hippolytus however this part of the ps hippolytean homily is often taken to be an addendum to the original e g by sever j voicu pseudoippolito in sancta theophania cpg 1917 bhg 1940 e leonzio di costantinopoli in nuove ricerche su ippolito studia ephemeridis augustinianum 30 rome institutum patristicum augustinianum 1989 137 146 at 143 though when i treated the homily some years ago the pseudo hippolytean homily on the theophany cpg 1917 a neglected witness to early syrian baptismal rituals studia liturgica 30 2009 23 39 i treated it as part of the original my rationale for that was and continues to be that the rhetorical form of the homily is incomplete without this conclusion which forms a concluding exhortatio on the basis of the narratio of christ s own baptism the absence of this section in the syriac version may be attributed to the possibility that the original has been excerpted nonetheless the change of style in this conclusion is notable though explainable through the turn from exposition to exhortation however the re appearance of this material in the coptic fragments is certainly intriguing suciu also points out further parallels between the ps hippolytean conclusion and other homiletic works such as ps chrysostom on the ascension iii cpg 4533 now one possibility is that the ps hippolytean homilist or if voicu is to be trusted the interpolator has simply lifted them from melito or from whomsoever the original author of the work preserved in coptic might be a further possibility presents itself however the ps hippolytean invitation come all you families of the nations to the immortality of baptism i bring good news of life to you who are caught in the darkness of ignorance come to liberty from slavery to a kingdom from tyranny has clear parallels with the conclusion of peri pascha but suciu further observes equally manifest parallels in the ps chrysostomic ascension homily and also with the elements in peri pascha which invited comparison with the passover haggadah as explored following s g hall melito in the light of the passover haggadah jts ns 22 1971 29 46 in the lamb s high feast this widespread common use of material suggests the possibility that all the authors were drawing on a common fund might it be that what we have here is a liturgical fragment relating to baptism leave a comment filed under anything else tagged as alin suciu alla elanskaya baptism melito of sardis ps hippolytus de theophania s g hall sever voicu by alistair c stewart december 4 2025 7 58 am the significance of sabbath in fourth century antioch in paul m blowers drama of the divine economy creator and creation in early christian theology and piety oxford oup 2012 i was intrigued to read the third century syrian didascalia apostolorum explicitly adopting a supersessionist position repudiates those in the christian community who were ostensibly confusing sunday and sabbath and upholds the priority of sunday by the sanction of christ himself the later apostolic constitutions however which incorporate material from the didascalia misrepresent it on this issue and instead call upon the faithful to observe both saturday as a christian sabbath in order to memorialize creation and sunday as the lord s day to honor the resurrection here citing ca 2 36 2 this practice took root in a number of churches by the fourth century precisely argues willy rordorf because some christians still understood the sabbath not sunday to bear the unique prestige of being a memorial of creation and of christ as the operative agent of creation with reference to rordorf sunday etr london scm 1968 142 146 8 152 my initial reaction was to wonder at the constitutions misrepresenting the didascalia rather than simply adapting the didascalia but then i wondered at the citation of rordorf rordorf at this point is simply observing the phenomenon of sabbath observance in the fourth century and actually suggests that no direct line may be drawn from first century christian sabbath observance and that of the fourth century proposing that some further factor might have intervened and pointing to the use of sabbath as a day of study as a possible factor as have i however it is true that on 156 he suggests that the sabbath might be und...
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