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ist but suggested that there was a confusion of christologies the rationale behind svigel and buie s comments on this passage is to defend the trinitarian orthodoxy of hermas i have to ask why this is necessary by sheer co incidence next on the pile is mina fouad tawfike and emad atef ezzat hanna trinitarian perspectives in the apostolic fathers eugene or resource 2023 so i went to see whether they had cited me indeed they had and did not misrepresent me and their conclusion is a solid one a spirit wisdom nomos angel christology can all be found 104 i would suggest that in the context of developing theology in the second century all of these may be considered within the large tent of proto orthodoxy if against the neo bauerians we are to suggest that there was an orthodoxy in the second century surely we are to set those boundaries widely to do otherwise is to lose the game before the toss note i have hesitated before blogging this as i appreciate i am opening a can of worms but felt the need to get it off my chest the subject has fascinated me for nearly forty years and i am no closer to a final answer than i was when at the suggestion of frances young i first read bauer but the feeling in my water is that the narrative properly hypothesis of the gospel as it emerges in irenaeus is older than irenaeus and that the alternative narratives against which he tells his tale are secondary reactions to that original narrative leave a comment filed under anything else tagged as caroline buie christology emad atef ezzat hanna hermas irenaeus michael svigel mina fouad tawfike orthodoxy pais christology shepherd of hermas walter bauer by alistair c stewart march 4 2025 5 06 am nathan chase with the greatest sorrow we learn of the death of nathan chase outstanding scholar and top bloke may the lord now welcome him to the table of god s children in heaven leave a comment filed under anything else tagged as nathan chase by alistair c stewart march 3 2025 3 48 pm breaking bread to share an interesting review of breaking bread from liuwe westra in kerk en theologie 76 2024 115 118 in which i find myself described perhaps not unfairly as een buitenbeentje in de wereld van de patristiek and even more so i might add in the liturgical and neutestamentlichen werelden raises the important question as to whether i among others have been too quick to assume that references to breaking bread refer simply to eating westra suggests here englished and with a word italicized however breaking bread is used in the old testament to refer to sharing bread e g isa 58 7 so the breaking of bread we encounter in acts could perhaps refer to an agape meal as well as to a eucharistic liturgy this is a very fair point indeed i think it lends support to my claim going back to original bishop s that the early christian eucharist had a eleemosynary character ab ovo the ovum in question being jesus feeding the multitude and that it was only with the transfer of the ritual to the morning with the consequent reduction of quantity that it became necessary to institute a distinct agape thus the breaking of bread in acts i suggest refers to a eucharistic liturgy which is by its very nature agapic leave a comment filed under anything else tagged as agape breaking bread eucharist eucharistic meals liuwe westra by alistair c stewart february 21 2025 6 09 pm new and improved eucharistic origins generally i am suspicious when a product is offered in a new improved formula or words to that effect likewise i am suspicious of software updates which will frequently have glitches and usually manage to make the software harder to use wordpress users will know exactly what i mean i have the same suspicion when i see a second edition of a book i am glad to say that the second edition of bradshaw s eucharistic origins does not follow that general rule i find it frightening that over twenty years have passed since the first edition and as the author says a lot has happened in the study of eucharistic origins in that time we may also admit that bradshaw s book was in the vanguard of the rethinking that has been going on in all that time and which brought about the publication of this second edition at around the same time as my own effort and indeed the work of predrag bukovec alongside a host of smaller works in article and essay form in essence the second edition is recognizably the same work and much of the alteration is undertaken to update the reader on more recent developments since the intended reader is most probably a student or pastor rather than a professional in the field of liturgical history this is in itself a worthwhile enterprise most significant is the inclusion of a treatment of the barcelona anaphora which had been published at the time of the earlier edition but had passed under the radar until zheltov s 2008 edition strangely missing from the bibliography and index though cited in the text but there has also been some judicious editing thus the discussion of justin s understanding of sarx and its linkage to the johannine tradition 92 93 which is included without alteration from the first edition by virtue of slight editing stands out with much greater clarity there are other minor improvements such as a much better translation of the acts of john from that previously found 127 of course it wouldn t be right if there weren t some critical comments although 91 92 bradshaw has read klawiter he seems not to have taken on the suggestion that ignatius is not as eucharistically realist as often reckoned the one positive conclusion i drew from klawiter s book some of the weaker passages in the original are retained in particular implying that there is still something of a decline narrative in the story of the emergence of the church s eucharist from the diverse christian ritual meals of the first century this particularly emerges in the unaltered conclusion and in the discussion of the origins of eucharistic sacrifice and the related issue of the sacerdotalization of the celebrant resulting bradshaw argues from the separation of the meal from the eucharistic offering which in turn seems not to appreciate the communal and participatory aspect of ancient sacrifice and to echo reformation suspicions both of sacrifice and sacerdotalism but in spite of these cavils the new and improved eucharistic origins actually is new and improved since its predecessor was by far the most reliable guide to the material that one could put into the hands of students and what used to be called the educated laity this version is equally up to the task that it is sensibly and reasonably priced is the cherry on the top leave a comment filed under anything else church orders in genera l tagged as didache eucharist klawiter paul bradshaw predrag bucovek sacrifice wipf and stock zheltov by alistair c stewart january 24 2025 12 19 pm the origins of the canons of hippolytus a while back i was having a conversation about the dating of i clement and observed that one of the key issues was the possible reference to clement in hermas hermas however is also undated so actually adds nothing to the argument beyond further uncertainty the point was the overall difficulty of dating anonymous documents which lack any clear internal indications of date indeed i recollect hearing a quote from ernst kaesemann far from being my favourite neutestamentler to the effect that however sound scholarly and sober the standard introductions to the new testament may be they are really little more than fairy tales if anyone can tell me the source of that quote i would be immensely grateful the reason for raising this is that through the great kindness of nathan chase i have received a copy of his book with maxwell johnson the origins of the canons of hippolytus collegeville liturgical 2024 the book reprints the bebawi translation of the canons published under the name of bradshaw providing a very short introduction and some brief annotations however the real cause of my writing is given away by the blurb can a case still be made for egyptian origin of the canons of hippolytus this is the question that noted scholars maxwell e johnson and nathan p chase focus on in response to the recent translation of and commentary on the canons of hippolytus by alistair stewart who claims a cappadocian origin with a possibly later egyptian redaction in the origins of the canons of hippolytus the authors look at the relevant canons and argue for an egyptian origin though not necessarily alexandrian supporting the claim that they remain the earliest derivative document of the apostolic tradition i would like to do a more thorough job on this but rather than wait a year or so i have had a draft of a review of bradshaw s new apostolic tradition commentary in my drafts folder for well over a year i am giving an instant reaction i should also explain that when i sat down to write my little book i had assumed that the text was egyptian it was only when i confronted the evidence about the κοιμητήριον and its steward ch24 25 that i began to wonder whether it might not be cappadocian after all and once that thought came into my head i started seeing cappadocian parallels everywhere inevitably some are stronger than others but there is such a thing as a cumulative case but it s the κοιμητήριον which is the key and so i focus on chase and johnson s arguments on that point i think it is agreed that the major institutions for care of the sick and poor originated in cappadocia with eustathius of antioch and basil indeed my own college was founded with the intent to be basilian hospital is this what is meant by the canons chase and johnson s comments here are characteristically short while many scholars note that basil provides the first definitive evidence for institutionalized hospices and hospitals there is evidence for earlier charitable facilities that were less institutionalized and often tied to coenobitic monasticism particularly in egypt moreover stewart assumes that the κοιμητήριον described in ch is a formalized hospice like that established by basil however the text does not seem to speak of a formalized institution and is quite vague as to what is being described additionally support for the sick and poor were well known in non monastic and monastic settings in egypt including the appointment of stewards there are also some parallels here to slightly later egyptian healing centers like that of abu mina which contained places for incubation as as well as houses this may indicate that something other than the christian hospital and or hospice is being described here 68 69 other parallels which i cite are less cast iron and chase and johnson do what they can at every turn to cast doubt on them thus and i repeat that this is an instant reaction rather than a fully considered response my comparison at various points with the ps athanasian de virginitate is met with the suggestion that although good arguments can be presented for a cappadocian origin the current scholarly consensus is that the provenance of the document cannot be determined 58 i was not aware that there was a scholarly consensus chase and johnson cite one authority teresa shaw who does not really deal with the issue at all but points out the extensive evidence for a cappadocian origin whilst wondering whether it might be authentically athanasian and so on all the way through which brings me back to the main point now illustrated by the discussion of the de virginitate dating anonymous documents is a hazardous business so in his review of my work in worship 98 2024 178 179 paul bradshaw concludes what the evidence reveals are some indications of resemblance with known egyptian practice some that would be better explained as arising from a cappadocian milieu some that do not point in any particular direction and some that appear to be misinterpretations of the apostolic tradition without necessarily revealing an alternative venue for the work there is in fact simply not enough evidence to arrive at a firm conclusion for the place of primary composition and for where secondary redaction might have occurred for me some indications of resemblance with known egyptian practice some that would be better explained as arising from a cappadocian milieu tends to confirm my case but i salute bradshaw s proper caution and yet chase and johnson want to push for an egyptian origin on what basis even if we allow that they have undermined my case for a cappadocian origin and i doubt that they have done so then does this mean that it is necessarily egyptian or is it egyptian simply because generations of scholars with the exception of georg kretschmar have said so my mind turns to kaesemann s fairy tales leave a comment filed under canons of hippolytus tagged as ancient hospitals apostolic tradition basil canons of hippolytus ernst kaesemann incubation koihterion maxwell johnson nathan chase paul bradshaw review testamentum domini by alistair c stewart january 16 2025 8 12 am let grace come in his account of the marcosian eucharist in haer 1 13 2 irenaeus reports pretending to consecrate cups mixed with wine and protracting to great length the word of invocation he contrives to give them a purple and reddish color so that charis χάρις who is one of those that are superior to all things should be thought to drop her own blood into that cup through means of his invocation ἐπικλήσεως and that thus those who are present should be led to rejoice to taste of that cup in order that by so doing the charis χάρις who is set forth κλῃζομένη by this magician may also flow into them anf translation grabbed for convenience using this passage to demonstrate to beginning students the diversity of early christian eucharistic practice i suddenly realized that there is a chilling echo of didache 10 6 ἐλθέτω χάρις καὶ παρελθέτω ὁ κόσμος οὗτος it is possible that the linkage has been previously noticed i am unable to access j m joncas eucharist among the marcosians a study of irenaeus adversus haereses i 13 2 questions liturgiques 71 1990 99 111 and if any reader can supply a copy i would be immensely grateful but it is unobserved by jannes reiling marcus gnosticus and the new testament eucharist and prophecy in t baarda et al ed miscellanea neotestamentica i leiden brill 1978 161 180 who concentrates rather on the valentinian aiōn however given the epicletic context and the possibility that the didache s acclamation might be described as an epiklesis the term employed by irenaeus to refer to marcus anaphora i do think that this is a possible link leave a comment filed under didache tagged as didache epiklesis eucharist irenaeus joncas marcosians reiling by alistair c stewart january 15 2025 10 14 am a probable allusion to constitutiones apostolorum in chrysostom reading chrysostom in course preparation i observed this passage anf translation grabbed from the web for convenience these bishops verily are they who...