Alistair C . Stewart | Codrington College (original) (raw)
Papers by Alistair C . Stewart
Zeitschrift für die neutestamentliche Wissenschaft, 2018
In Phil 4:2–3 Paul urges Euodia and Syntyche to unite with each other. He also addresses ‘true yo... more In Phil 4:2–3 Paul urges Euodia and Syntyche to unite with each other. He also addresses ‘true yokefellow’, and asks him to assist the two women. This paper disputes the almost universally held assumption that Paul was asking him to mediate a conflict between the two women. Rather, Paul is here calling the church leaders, Euodia and Syntyche, to have the mind of Christ and to foster unity among the Philippian churches, and the other church members to support them. The term ‘true yokefellow’ is a piece of ‘idealized praise’ and is Paul’s way of diplomatically correcting one or more church members.
JbAC, 2019
Although the term »church orders« is widely used there is no agreement as to its definition. The ... more Although the term »church orders« is widely used there is no agreement as to its definition.
The genre of the Didache is examined in the light of recent discussion, and the conclusion is reached that it should be termed a Christian associational lex. This conclusion is based principally on the grounds of common content and purpose with other ancient non-Christian associational leges, but also to an extent on form. It is then noted
that Traditio apostolica manifests the same phenomenon and may similarly be classified as a Christian associational lex. On this basis it is argued that whereas the later church orders form a literary tradition, rather than conforming to a single genre, they originate as associational leges.
Zeitschrift für die neutestamentliche Wissenschaft, 2018
In Phil 4:2–3 Paul urges Euodia and Syntyche to unite with each other. He also addresses ‘true yo... more In Phil 4:2–3 Paul urges Euodia and Syntyche to unite with each other. He also addresses ‘true yokefellow’, and asks him to assist the two women. This paper disputes the almost universally held assumption that Paul was asking him to mediate a conflict between the two women. Rather, Paul is here calling the church leaders, Euodia and Syntyche, to have the mind of Christ and to foster unity among the Philippian churches, and the other church members to support them. The term ‘true yokefellow’ is a piece of ‘idealized praise’ and is Paul’s way of diplomatically correcting one or more church members.
Scripture Bulletin, 1995
This article examines the so-called "miracle chapters" of Matthew. Whereas they have been subject... more This article examines the so-called "miracle chapters" of Matthew. Whereas they have been subjected to extensive examination by the older redaction critics, and raise significant questions concerning Matthew's sources, their role in the construction of Matthew's plot has been consistently undervalued. This note seeks to cast light on their narrative purpose, whilst holding in mind the question of sources, in the belief that a traditional source-centred criticism may be useful in a holistic reading of the text.
Zeitschrift für die Neutestamentliche Wissenschaft, Aug 10, 2018
In Phil 4:2-3 Paul urges Euodia and Syntyche to unite with each other. He also addresses 'true yo... more In Phil 4:2-3 Paul urges Euodia and Syntyche to unite with each other. He also addresses 'true yokefellow', and asks him to assist the two women. This paper disputes the almost universally held assumption that Paul was asking him to mediate a conflict between the two women. Rather, Paul is here calling the church leaders, Euodia and Syntyche, to have the mind of Christ and to foster unity among the Philippian churches, and the other church members to support them. The term 'true yokefellow' is a piece of 'idealized praise' and is Paul's way of diplomatically correcting one or more church members. Zusammenfassung: In Phil 4,2-3 ermahnt Paulus Euodia und Syntyche, einig zu sein. Er spricht auch einen "wahren Jochgefährten" (σύζυγος) an und bittet ihn, die beiden Frauen zu unterstützen. Dieser Beitrag bestreitet die häufig vertretene Annahme, dass Paulus diesen darum bittet, in einem Konflikt zwischen den beiden Frauen zu vermitteln. Vielmehr fordert Paulus hier die Leiterinnen der Gemeinde Euodia und Syntyche auf, im Geist Christi zu wandeln, und die Einheit der Gemeinde in Philippi zu wahren. Zugleich werden auch die anderen Kirchenmitglieder aufgefordert, die beiden zu unterstützen. Der Begriff "wahrer Jochgefährte" ist eine rhetorische Figur des "idealisierten Lobes" und ist als ein Versuch des Paulus zu verstehen, diplomatisch ein oder mehrere Kirchenmitglieder zur Ordnung zu rufen.
Vigiliae Christianae, 1997
Mary B. Cunningham and Pauline Allen (edd.), Preacher and Audience: Studies in early Christian and Byzantine homiletics (Leiden: Brill), 33-63, 1998
Studia Patristica 31 (Leuven: Peeters), 196-205, 1997
![Research paper thumbnail of Alistair C. Stewart, The Baptismal Formula: a Search For Origins [abstract]](https://attachments.academia-assets.com/95201042/thumbnails/1.jpg)
](Ecclesia orans, 2022
The origins of the baptismal formula found in fourth century eastern baptismal rites are explored... more The origins of the baptismal formula found in fourth century eastern baptismal rites are explored. It is suggested that the formula originates as early as the first century in a syntactic dialogue between the candidate and the baptizer. The prayer of the candidate is subsequently transferred to the baptizer and, because it originated as a calling out by the candidate, is known as an epiklesis. The recognition that “epiklesis” in the third and fourth centuries may refer to the formula clarifies a number of aspects of the development of the baptismal rite.
Studia Liturgica, 2001
The object of this essay is to explore the origins of the rite of laying-on of hands by a bishop ... more The object of this essay is to explore the origins of the rite of laying-on of hands by a bishop in one western initiation rite, namely that of Africa in the third century. This ritual has survived in western initiation rites, though its continued practice is controversial and its purpose unclear. Thus the American Anglican Book of Common Prayer (1979) includes a rite called "confirmation" among its pastoral offices, and provides for the newly baptized to receive the laying-on of hands by a bishop, whilst making it clear that baptism alone constitutes Christian initiation.' American Anglicans are not alone in wondering what confirmation might add to baptism and how it might continue to be of pastoral use when disconnected from Christian initiation.? In making a suggestion concerning the origin of this rite, and seeing the meaning which was read into the ritual in another context it may be possible to read the present act in a way which, whilst new, is in accordance with the liturgical tradition. It will be argued that post-baptismal hand-laying originated in Africa as a result of the patronage system on which the church was based. As baptism was seen as a form of manumission, so rituals derived from manumission became attached to the rite. Since manumission established a relationship of clientela between the slave and the former master it will be argued that the purpose of the rite of hand-laying was to establish a relationship of clientela between the newly initiated and the bishop, or whoever undertook the laying-on of a hand. Although even by Tertullian's time the rite has come to have another understanding, because clientela continued to playa significant role in the social construction of the African church the rite continued to act as a means of socializing the newly baptized into the church through entry into a client-patron relationship.
39-й выпуск «Вестника СФИ» посвящён 50-летию начала возрождения полной взрослой катехизации в Рус... more 39-й выпуск «Вестника СФИ» посвящён 50-летию начала возрождения полной взрослой катехизации в Русской православной церкви. Номер предваряется вступительной статьёй главного редактора журнала священника Георгия Кочеткова, катехизатора, начавшего готовить людей к крещению и воцерковлению в 1970-е годы, создателя системы катехизации, в основе которой лежат евангельские и святоотеческие принципы.
Раздел Катехетика начинается статьёй Алистера Стюарта о катехизическом характере паренезы в 12–13 главах Послания к Римлянам. В статье священника Андрея Лосского раскрывается и обосновывается прямая связь между оглашением и таинствами Церкви. В статье Олеси Сидоровой анализируется опыт толкования девятого члена Символа веры в огласительной практике середины IV — начала V века на примере гомилий отцов-катехетов ранней церкви. В статье Марии Дикаревой исследуются основные требования к людям, желающим пройти оглашение, и условия, при которых возможно предъявлять эти требования, на примере опыта катехизации Преображенского братства и раннехристианского огласительного опыта. Завершает раздел интервью с катехизаторами и исследователями-теологами, посвящённое вопросам практики и теоретического осмысления церковной миссии и катехизации.
Раздел Миссиология включает два материала: статью Натальи Карташевой, посвящённую анализу этнокультурных аспектов русской православной миссии в Восточной Сибири на материале текстов епископа Дионисия (Хитрова) и архиепископа Вениамина (Благонравова), и публикацию путевых заметок походного священника Якутской области конца XIX века (подготовка текста, вступительная статья и комментарии Инны Юргановой).
Раздел Переводы источников представлен двумя публикациями: новый русский перевод, выполненный Лорой Герд, «Предогласительного слова» свт. Кирилла Иерусалимского и первый перевод на русский язык гомилии Феодора Мопсуестийского на «Отче наш», сделанный Софьей Пучковой.
Раздел История Церкви представлен статьей протоиерея Александра Берташа о роли Прибалтийского православного братства Христа Спасителя и Покрова Божией Матери в устройстве Пюхтицкой Успенской женской общины (с 1893 года — монастыря).
В разделе Теология культуры к 200-летию Фёдора Михайловича Достоевского опубликована статья Татьяны Касаткиной, в которой исследуется стратегия писателя, направленная на вовлечение читателя в пространство глубокого проживания богословских идей текста через «припоминание» смысла неявной библейской или литургической цитаты.
Раздел Обзоры, аннотации, рецензии включает рецензии Глеба Ястребова на книгу “Markus Tiwald. The Sayings Source: A Commentary on Q” (Stuttgart: Kohlhammer, 2020) и Людмилы Комиссаровой на тематический номер журнала «Государство, религия, церковь в России и за рубежом» (2020. № 3(38)), посвящённый современным исследованиям религиозного инакомыслия в России.
Vestnik SFI, 2021
The principal concern of New Testament scholars in turning to the paraenesis found in Romans 12–1... more The principal concern of New Testament scholars in turning to the paraenesis found in Romans 12–13 is the question of whether this reflects knowledge of the Jesus-tradition on the part of St. Paul. This article suggests that hunting for Pauline parallels in synoptic material, and asking whether these indicate direct knowledge of Jesus’s teaching on St. Paul’s part, is to miss the point that regardless of its origin, this material is transmitted through catechesis. The parallels
with synoptic material are inexact, but the paraenesis of Romans 12–13 is setwithin a baptismal frame. As such, it provides no information of St. Paul’s knowledge of Jesus traditions, but rather it indicates the nature of catechesis in the earliest Christian communities. Moreover, the number of parallels in the paraenesis of Romans 12–13 and in the two ways chapters of the Didache (1–5) — which are demonstrably catechetical in purpose — is striking, though there are further parallels with the catechetical tradition elsewhere (such as Pliny’s report of Christian activities and in the Elchesite baptismal ritual). This leads to the further observation that this catechesis is shaped in a specifically Jewish context; Paul is thus employing a recognizably Jewish form of catechesis in the paraenesis of Romans 12–13, in order to commend his teaching to an audience which is primarily Jewish.
The Journal of Theological Studies
Although there is evidence for eucharistic celebration in the context of an evening cena in the e... more Although there is evidence for eucharistic celebration in the context of an evening cena in the earliest period, this celebration comes to be transferred to the morning, particularly to Sunday morning. This might bring about significant change in the celebration, part of which might lie in the foods employed, and their quantities. On the basis of an examination of the evidence for daytime eating in Graeco-Roman antiquity, the suggestion is made that eucharistic foods employed in many circles subsequently seen as deviant were standard breakfast foods, and that abstinence from wine reflects this context. Thus the use of water in the eucharist, rather than denoting an ascetic bent in some early Christian circles, simply reflects the transfer of the eucharistic meal from the evening to the morning.
Oxford Bibliographies Online Datasets, 2000
ZNW, 2018
In Phil 4:2-3 Paul urges Euodia and Syntyche to unite with each other. He also addresses 'true yo... more In Phil 4:2-3 Paul urges Euodia and Syntyche to unite with each other. He also addresses 'true yokefellow', and asks him to assist the two women. This paper disputes the almost universally held assumption that Paul was asking him to mediate a conflict between the two women. Rather, Paul is here calling the church leaders, Euodia and Syntyche, to have the mind of Christ and to foster unity among the Philippian churches, and the other church members to support them. The term 'true yokefellow' is a piece of 'idealized praise' and is Paul's way of diplomatically correcting one or more church members.
Zusammenfassung: In Phil 4,2-3 ermahnt Paulus Euodia und Syntyche, einig zu sein. Er spricht auch einen "wahren Jochgefährten" (σύζυγος) an und bittet ihn, die beiden Frauen zu unterstützen. Dieser Beitrag bestreitet die häufig vertretene Annahme, dass Paulus diesen darum bittet, in einem Konflikt zwischen den beiden Frauen zu vermitteln. Vielmehr fordert Paulus hier die Leiterinnen der Gemeinde Euodia und Syntyche auf, im Geist Christi zu wandeln, und die Einheit der Gemeinde in Philippi zu wahren. Zugleich werden auch die anderen Kirchenmitglieder aufgefordert, die beiden zu unterstützen. Der Begriff "wahrer Jochgefährte" ist eine rhetorische Figur des "idealisierten Lobes" und ist als ein Versuch des Paulus zu verstehen, diplomatisch ein oder mehrere Kirchenmitglieder zur Ordnung zu rufen.
G. May and K. Greschat (edd.), Marcion und seine kirchengeschichtliche Wirkung (TU 150; Berlin: de Gruyter, 2002), 207-220
Marcionites ate lox and cream cheese bagels (more or less)! And drank wine.
Zeitschrift für die neutestamentliche Wissenschaft, 2018
In Phil 4:2–3 Paul urges Euodia and Syntyche to unite with each other. He also addresses ‘true yo... more In Phil 4:2–3 Paul urges Euodia and Syntyche to unite with each other. He also addresses ‘true yokefellow’, and asks him to assist the two women. This paper disputes the almost universally held assumption that Paul was asking him to mediate a conflict between the two women. Rather, Paul is here calling the church leaders, Euodia and Syntyche, to have the mind of Christ and to foster unity among the Philippian churches, and the other church members to support them. The term ‘true yokefellow’ is a piece of ‘idealized praise’ and is Paul’s way of diplomatically correcting one or more church members.
JbAC, 2019
Although the term »church orders« is widely used there is no agreement as to its definition. The ... more Although the term »church orders« is widely used there is no agreement as to its definition.
The genre of the Didache is examined in the light of recent discussion, and the conclusion is reached that it should be termed a Christian associational lex. This conclusion is based principally on the grounds of common content and purpose with other ancient non-Christian associational leges, but also to an extent on form. It is then noted
that Traditio apostolica manifests the same phenomenon and may similarly be classified as a Christian associational lex. On this basis it is argued that whereas the later church orders form a literary tradition, rather than conforming to a single genre, they originate as associational leges.
Zeitschrift für die neutestamentliche Wissenschaft, 2018
In Phil 4:2–3 Paul urges Euodia and Syntyche to unite with each other. He also addresses ‘true yo... more In Phil 4:2–3 Paul urges Euodia and Syntyche to unite with each other. He also addresses ‘true yokefellow’, and asks him to assist the two women. This paper disputes the almost universally held assumption that Paul was asking him to mediate a conflict between the two women. Rather, Paul is here calling the church leaders, Euodia and Syntyche, to have the mind of Christ and to foster unity among the Philippian churches, and the other church members to support them. The term ‘true yokefellow’ is a piece of ‘idealized praise’ and is Paul’s way of diplomatically correcting one or more church members.
Scripture Bulletin, 1995
This article examines the so-called "miracle chapters" of Matthew. Whereas they have been subject... more This article examines the so-called "miracle chapters" of Matthew. Whereas they have been subjected to extensive examination by the older redaction critics, and raise significant questions concerning Matthew's sources, their role in the construction of Matthew's plot has been consistently undervalued. This note seeks to cast light on their narrative purpose, whilst holding in mind the question of sources, in the belief that a traditional source-centred criticism may be useful in a holistic reading of the text.
Zeitschrift für die Neutestamentliche Wissenschaft, Aug 10, 2018
In Phil 4:2-3 Paul urges Euodia and Syntyche to unite with each other. He also addresses 'true yo... more In Phil 4:2-3 Paul urges Euodia and Syntyche to unite with each other. He also addresses 'true yokefellow', and asks him to assist the two women. This paper disputes the almost universally held assumption that Paul was asking him to mediate a conflict between the two women. Rather, Paul is here calling the church leaders, Euodia and Syntyche, to have the mind of Christ and to foster unity among the Philippian churches, and the other church members to support them. The term 'true yokefellow' is a piece of 'idealized praise' and is Paul's way of diplomatically correcting one or more church members. Zusammenfassung: In Phil 4,2-3 ermahnt Paulus Euodia und Syntyche, einig zu sein. Er spricht auch einen "wahren Jochgefährten" (σύζυγος) an und bittet ihn, die beiden Frauen zu unterstützen. Dieser Beitrag bestreitet die häufig vertretene Annahme, dass Paulus diesen darum bittet, in einem Konflikt zwischen den beiden Frauen zu vermitteln. Vielmehr fordert Paulus hier die Leiterinnen der Gemeinde Euodia und Syntyche auf, im Geist Christi zu wandeln, und die Einheit der Gemeinde in Philippi zu wahren. Zugleich werden auch die anderen Kirchenmitglieder aufgefordert, die beiden zu unterstützen. Der Begriff "wahrer Jochgefährte" ist eine rhetorische Figur des "idealisierten Lobes" und ist als ein Versuch des Paulus zu verstehen, diplomatisch ein oder mehrere Kirchenmitglieder zur Ordnung zu rufen.
Vigiliae Christianae, 1997
Mary B. Cunningham and Pauline Allen (edd.), Preacher and Audience: Studies in early Christian and Byzantine homiletics (Leiden: Brill), 33-63, 1998
Studia Patristica 31 (Leuven: Peeters), 196-205, 1997
Ecclesia orans, 2022
The origins of the baptismal formula found in fourth century eastern baptismal rites are explored... more The origins of the baptismal formula found in fourth century eastern baptismal rites are explored. It is suggested that the formula originates as early as the first century in a syntactic dialogue between the candidate and the baptizer. The prayer of the candidate is subsequently transferred to the baptizer and, because it originated as a calling out by the candidate, is known as an epiklesis. The recognition that “epiklesis” in the third and fourth centuries may refer to the formula clarifies a number of aspects of the development of the baptismal rite.
Studia Liturgica, 2001
The object of this essay is to explore the origins of the rite of laying-on of hands by a bishop ... more The object of this essay is to explore the origins of the rite of laying-on of hands by a bishop in one western initiation rite, namely that of Africa in the third century. This ritual has survived in western initiation rites, though its continued practice is controversial and its purpose unclear. Thus the American Anglican Book of Common Prayer (1979) includes a rite called "confirmation" among its pastoral offices, and provides for the newly baptized to receive the laying-on of hands by a bishop, whilst making it clear that baptism alone constitutes Christian initiation.' American Anglicans are not alone in wondering what confirmation might add to baptism and how it might continue to be of pastoral use when disconnected from Christian initiation.? In making a suggestion concerning the origin of this rite, and seeing the meaning which was read into the ritual in another context it may be possible to read the present act in a way which, whilst new, is in accordance with the liturgical tradition. It will be argued that post-baptismal hand-laying originated in Africa as a result of the patronage system on which the church was based. As baptism was seen as a form of manumission, so rituals derived from manumission became attached to the rite. Since manumission established a relationship of clientela between the slave and the former master it will be argued that the purpose of the rite of hand-laying was to establish a relationship of clientela between the newly initiated and the bishop, or whoever undertook the laying-on of a hand. Although even by Tertullian's time the rite has come to have another understanding, because clientela continued to playa significant role in the social construction of the African church the rite continued to act as a means of socializing the newly baptized into the church through entry into a client-patron relationship.
39-й выпуск «Вестника СФИ» посвящён 50-летию начала возрождения полной взрослой катехизации в Рус... more 39-й выпуск «Вестника СФИ» посвящён 50-летию начала возрождения полной взрослой катехизации в Русской православной церкви. Номер предваряется вступительной статьёй главного редактора журнала священника Георгия Кочеткова, катехизатора, начавшего готовить людей к крещению и воцерковлению в 1970-е годы, создателя системы катехизации, в основе которой лежат евангельские и святоотеческие принципы.
Раздел Катехетика начинается статьёй Алистера Стюарта о катехизическом характере паренезы в 12–13 главах Послания к Римлянам. В статье священника Андрея Лосского раскрывается и обосновывается прямая связь между оглашением и таинствами Церкви. В статье Олеси Сидоровой анализируется опыт толкования девятого члена Символа веры в огласительной практике середины IV — начала V века на примере гомилий отцов-катехетов ранней церкви. В статье Марии Дикаревой исследуются основные требования к людям, желающим пройти оглашение, и условия, при которых возможно предъявлять эти требования, на примере опыта катехизации Преображенского братства и раннехристианского огласительного опыта. Завершает раздел интервью с катехизаторами и исследователями-теологами, посвящённое вопросам практики и теоретического осмысления церковной миссии и катехизации.
Раздел Миссиология включает два материала: статью Натальи Карташевой, посвящённую анализу этнокультурных аспектов русской православной миссии в Восточной Сибири на материале текстов епископа Дионисия (Хитрова) и архиепископа Вениамина (Благонравова), и публикацию путевых заметок походного священника Якутской области конца XIX века (подготовка текста, вступительная статья и комментарии Инны Юргановой).
Раздел Переводы источников представлен двумя публикациями: новый русский перевод, выполненный Лорой Герд, «Предогласительного слова» свт. Кирилла Иерусалимского и первый перевод на русский язык гомилии Феодора Мопсуестийского на «Отче наш», сделанный Софьей Пучковой.
Раздел История Церкви представлен статьей протоиерея Александра Берташа о роли Прибалтийского православного братства Христа Спасителя и Покрова Божией Матери в устройстве Пюхтицкой Успенской женской общины (с 1893 года — монастыря).
В разделе Теология культуры к 200-летию Фёдора Михайловича Достоевского опубликована статья Татьяны Касаткиной, в которой исследуется стратегия писателя, направленная на вовлечение читателя в пространство глубокого проживания богословских идей текста через «припоминание» смысла неявной библейской или литургической цитаты.
Раздел Обзоры, аннотации, рецензии включает рецензии Глеба Ястребова на книгу “Markus Tiwald. The Sayings Source: A Commentary on Q” (Stuttgart: Kohlhammer, 2020) и Людмилы Комиссаровой на тематический номер журнала «Государство, религия, церковь в России и за рубежом» (2020. № 3(38)), посвящённый современным исследованиям религиозного инакомыслия в России.
Vestnik SFI, 2021
The principal concern of New Testament scholars in turning to the paraenesis found in Romans 12–1... more The principal concern of New Testament scholars in turning to the paraenesis found in Romans 12–13 is the question of whether this reflects knowledge of the Jesus-tradition on the part of St. Paul. This article suggests that hunting for Pauline parallels in synoptic material, and asking whether these indicate direct knowledge of Jesus’s teaching on St. Paul’s part, is to miss the point that regardless of its origin, this material is transmitted through catechesis. The parallels
with synoptic material are inexact, but the paraenesis of Romans 12–13 is setwithin a baptismal frame. As such, it provides no information of St. Paul’s knowledge of Jesus traditions, but rather it indicates the nature of catechesis in the earliest Christian communities. Moreover, the number of parallels in the paraenesis of Romans 12–13 and in the two ways chapters of the Didache (1–5) — which are demonstrably catechetical in purpose — is striking, though there are further parallels with the catechetical tradition elsewhere (such as Pliny’s report of Christian activities and in the Elchesite baptismal ritual). This leads to the further observation that this catechesis is shaped in a specifically Jewish context; Paul is thus employing a recognizably Jewish form of catechesis in the paraenesis of Romans 12–13, in order to commend his teaching to an audience which is primarily Jewish.
The Journal of Theological Studies
Although there is evidence for eucharistic celebration in the context of an evening cena in the e... more Although there is evidence for eucharistic celebration in the context of an evening cena in the earliest period, this celebration comes to be transferred to the morning, particularly to Sunday morning. This might bring about significant change in the celebration, part of which might lie in the foods employed, and their quantities. On the basis of an examination of the evidence for daytime eating in Graeco-Roman antiquity, the suggestion is made that eucharistic foods employed in many circles subsequently seen as deviant were standard breakfast foods, and that abstinence from wine reflects this context. Thus the use of water in the eucharist, rather than denoting an ascetic bent in some early Christian circles, simply reflects the transfer of the eucharistic meal from the evening to the morning.
Oxford Bibliographies Online Datasets, 2000
ZNW, 2018
In Phil 4:2-3 Paul urges Euodia and Syntyche to unite with each other. He also addresses 'true yo... more In Phil 4:2-3 Paul urges Euodia and Syntyche to unite with each other. He also addresses 'true yokefellow', and asks him to assist the two women. This paper disputes the almost universally held assumption that Paul was asking him to mediate a conflict between the two women. Rather, Paul is here calling the church leaders, Euodia and Syntyche, to have the mind of Christ and to foster unity among the Philippian churches, and the other church members to support them. The term 'true yokefellow' is a piece of 'idealized praise' and is Paul's way of diplomatically correcting one or more church members.
Zusammenfassung: In Phil 4,2-3 ermahnt Paulus Euodia und Syntyche, einig zu sein. Er spricht auch einen "wahren Jochgefährten" (σύζυγος) an und bittet ihn, die beiden Frauen zu unterstützen. Dieser Beitrag bestreitet die häufig vertretene Annahme, dass Paulus diesen darum bittet, in einem Konflikt zwischen den beiden Frauen zu vermitteln. Vielmehr fordert Paulus hier die Leiterinnen der Gemeinde Euodia und Syntyche auf, im Geist Christi zu wandeln, und die Einheit der Gemeinde in Philippi zu wahren. Zugleich werden auch die anderen Kirchenmitglieder aufgefordert, die beiden zu unterstützen. Der Begriff "wahrer Jochgefährte" ist eine rhetorische Figur des "idealisierten Lobes" und ist als ein Versuch des Paulus zu verstehen, diplomatisch ein oder mehrere Kirchenmitglieder zur Ordnung zu rufen.
G. May and K. Greschat (edd.), Marcion und seine kirchengeschichtliche Wirkung (TU 150; Berlin: de Gruyter, 2002), 207-220
Marcionites ate lox and cream cheese bagels (more or less)! And drank wine.
Breaking Bread, 2023
An attempt to discern the emergence of two species of Christian meal in the first four centuries
An introduction, text, translation and notes on the Canons of Hippolytus. Significantly the text ... more An introduction, text, translation and notes on the Canons of Hippolytus. Significantly the text is argued to be of Antiochene or Cappadocian origin, and not Egyptian.
A translation with introduction and notes of three treatises on the Lord's Prayer, intended for a... more A translation with introduction and notes of three treatises on the Lord's Prayer, intended for a general audience.
Series: Vigiliae Christianae, Supplements, Volume: 42 , 1998
The purpose of this work is to determine the place of Melito's Peri Pascha in the paschal liturg... more The purpose of this work is to determine the place of Melito's Peri Pascha in the paschal liturgy of the Quartodecimans at Sardis.
Its conclusion is that Peri Pascha constitutes the two parts of the Quartodeciman liturgy. The first part of the work is a liturgical homily on Exodus 12 which was delivered on the eve of Pascha, and the second half is the text of a commemorative ritual which constituted the celebration of Pascha itself.
This conclusion is based on a formal examination of the text in the contexts of Graeco-Roman rhetoric and of Jewish and Christian paschal liturgy and theology.
All rights reserved. No part of this publication may be reproduced, stored in a retrieval system,... more All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means-for example, electronic, photocopy, recording-without the prior written permission of the publisher. The only exception is brief quotations in printed reviews. Library of Congress Cataloging-in-Publication Data is on file at the Library of Congress in Washington, DC. All translations of Scripture and other ancient writings are the author's own unless otherwise indicated.
Jahrbuch für Antike und Christentum 62, 2019
The Gnomai of the Council of Nicaea is an anonymous Egyptian work detailing norms of behaviour fo... more The Gnomai of the Council of Nicaea is an anonymous Egyptian work detailing norms of behaviour for lay Christians, with a particular emphasis on the behaviour of ascetics. The work is interesting both as a relative of the church order tradition and through the light which it throws on the social history of fourth-century Egyptian Christians. Originally composed in Greek by a contemporary of Athanasius, it is now extant solely in Coptic.
This is the first English translation of the work, and the first text to take account of all the variant readings of the different manuscripts. It is designed to be of use to specialists, but also to be accessible to historians, classicists, and theologians who are without knowledge of Coptic. A commentary and extensive introduction accompany the text and translation.
The 14th canon of Laodicea has never received a satisfactory explanation. This article suggests t... more The 14th canon of Laodicea has never received a satisfactory explanation.
This article suggests that it may be legislating against a local paschal custom which has become suspect due to its practice by Montanist communities.
A conspectus of church order material for reference.
This is an ongoing dialogue with Alistair C. Stewart on ancient slavery (and related issues) and ... more This is an ongoing dialogue with Alistair C. Stewart on ancient slavery (and related issues) and the complex genre of Christian Church Orders. At the moment, the discussion is about slave treatment, patron-clients, diaconate and church-offices and about methodological questions on the Church Orders. It looks like the dialogue is yet to be extended...
For now, it is a collection of questions and answers, to which more possible answers should be added. I'm looking forward to reading more comments on the subject.
A transcription with English version of one recension, previously published in 1896, of a Byzanti... more A transcription with English version of one recension, previously published in 1896, of a Byzantine apocryphon. This is the first step towards a study of the document posted here as due to pressure of time I have no idea when I will be able to pursue this.
The significance of drinking the blood of Jesus in John 6 is taken as referring to the prohibitio... more The significance of drinking the blood of Jesus in John 6 is taken as referring to the prohibition on drinking blood in forming Judaism... because the blood conveys life. It is thus suggested that the blood refers to the life of Jesus, received eucharistically, and received through the medium of the flesh.
Commentators have struggled to understand the manner in which Prayers 9 and 10 within Sarapion's ... more Commentators have struggled to understand the manner in which Prayers 9 and 10 within Sarapion's Euchologion fit into the baptismal ritual. Focussing on the two key terms, συγκαταθεσις and ἀναληψις, this article hypothesizes that, should the profession of faith in the baptismal rite of Sarapion have been similar to that found in the recently published Axumite baptismal ordo, then both prayers might readily find a place in the pre-baptismal profession of faith.
In response to my article in Questions Liturgiques questioning whether Egypt had ever known an "i... more In response to my article in Questions Liturgiques questioning whether Egypt had ever known an "interrogatory" baptismal rite Maxwell Johnson has responded. This is a draft response to his response.
A firs (and probably only) draft of the pseudo-Hippolytean homily De Theophania
A consideration of the status quaestionis regarding the development of early Christian office and... more A consideration of the status quaestionis regarding the development of early Christian office and ordination. An eviscerated version will be published in the Cambridge Handbook of the Ancient church (or something like that). This, in the immortal words of Pilate, is what I have written. Potential reviewers take note.
Although research into the meal context of early Christian eucharistic meals has concentrated on ... more Although research into the meal context of early Christian eucharistic meals has concentrated on the cena, this paper suggests that attention should be paid to breakfast in particular.
Deaconesses make occasional appearances in Testamentum Domini, though women's ministry in this do... more Deaconesses make occasional appearances in Testamentum Domini, though women's ministry in this document is primarily that of widows. The appearance of deaconesses is thus enigmatic. This paper argues that this order is appearing in the circles of the redactor (to be placed in fourth century Asia), though is not yet prominent or widespread. This explains their occasional appearance; in time the order would supplant that of widows, but this has not happened in the circle of this "church order."
On the basis that Christian Sunday morning observance was a transfer from a gathering on Saturday... more On the basis that Christian Sunday morning observance was a transfer from a gathering on Saturday evening (at the conclusion of the Sabbath) I ask whether a newly discovered fragment of Aristo of Pella casts light on this transfer, and its timing.
Ecclesia orans, 2022
A. Roche, «In the earthly liturgy we take part in a foretaste of that heavenly liturgy» (SC 8). T... more A. Roche, «In the earthly liturgy we take part in a foretaste of that heavenly liturgy» (SC 8). The study of the liturgy as an ecclesial service for a renewed spirituality 245 Studi Â. Cardita, La réforme restituée (première partie) 253 L.A. Donahue, Presentation and Discussion of a Reformation-Era, Catholic, Vernacular Baptismal Rite in Germany in Manuscript Cgm 9509 (part one) 277 S. Kopp, Der schönste Tag im jungen Leben. Kirchliche Sinngehalte und individuelle Bedeutungszuschreibungen als Gegenstand der Liturgiewissenschaft 305 M.S.C. Olver, The Epistle to the Hebrews in the Roman Canon Missae. Melchizedek and Other Features (part one) 321 A. Scarcez, Catalogue des livres liturgiques de la collégiale de Mons-en-Hainaut et le culte de sainte Waudru 347 A.
The Journal of Theological Studies, 2011
Journal of Early Christian Studies, 2015
This book is essentially an examination of early Christian discourse concentrating on the role of... more This book is essentially an examination of early Christian discourse concentrating on the role of the hearer, rather than, as conventionally, on that of the writer. As Harrison notes, writers and speakers in the ancient world (writers also being speakers due to their consciousness of orality) were conscious of the effect that their discourse would have on hearers. Rhetorical handbooks therefore concentrate on the intended effect of a speaker on an audience, thus giving us access through observing the rhetoric of the discourse to the "silent hearer." As the author notes, this is a means of reading the fathers (the author's word) on their own terms, since, inhabiting at least in part the world of the classically trained rhetor, early Christian speakers/authors were entirely conscious of their audience. New Testament scholars are beginning to take account of the performative aspect of this literature and of the listening audience, and so perhaps, to extend the study to later Christian discourse is a welcome turn. It seems that students of early Christian discourse have, to an extent, missed the obvious. Having established the groundwork for the thesis, in demonstrating the profoundly aural culture of antiquity, Harrison treats three areas of discourse: preaching, catechesis, and prayer. In discussing preaching from the perspective of the audience, Harrison is treading ground which has been prospected before. She manages, however, to find new angles, particularly in noting the manner in which the hearers, who are hearers of Scripture, hear Scripture through the voice of the preacher. In particular Harrison treats John Chrysostom, in whose preaching the audience figures large. But Chrysostom is perhaps atypical; for all that the audience is a silent participant in Chrysostom's preaching (and is not altogether silent), and for all that later Byzantine preaching incorporates dialogue, it is not accurate to state that this explains the use of the term homilia to describe Christian preaching (152). Nonetheless, in the context of the rhetoric of preaching, it is helpful to find preaching categorized as therapeutic rhetoric (142-43), thus placing the Christian preacher in the tradition of the psychagogic rhetor, even though this is not an insight which derives from the fundamental thesis of the book.
The Journal of Theological Studies, 2008
The Journal of Theological Studies, 2006
List of Figures with the risks land acquisitions pose to existing water resources and the risk wa... more List of Figures with the risks land acquisitions pose to existing water resources and the risk water resources (or their scarcity) poses to successful investments in land. Figure 1 Selected river basins and countries where land acquisitions have been concentrated (as % of total agricultural land) (Jägerskog et al, 2012) (With permission from SIWI). The figure presents the countries that have experienced the highest levels of land acquisitions between 2004 and 2009. These countries are also considered to have large 'untapped' water resources. Key Facts Where Around 70-75% of the land acquired is in Sub Saharan Africa with a particularly large proportion of agricultural land acquired in Mozambique, South Sudan and Liberia. How much Estimates vary. The World Bank suggests 56m ha were leased in 2009. The Land Matrix Partnership estimates 227m ha were leased over the last decade. Other estimates are more conservative. Furthermore, many leases are still pending and have not been executed. Who Governments, corporates, institutional investors and Sovereign Wealth Funds. 41 countries are known to be acquiring land. According to one study, the three countries that have acquired the largest area of land are the United Kingdom (9.3%), The United States (7.8%) and China (7.2%). 10 However, there remains considerable uncertainty around who is investing since land acquisitions are often made through complex investment chains.
A paper given at the Incontro of the Augustinianum in 2009. It is important to note that in many ... more A paper given at the Incontro of the Augustinianum in 2009. It is important to note that in many significant respects I have changed my mind, and no longer stand behind the conclusions of this paper.
An attempt to explain how the birkath hamazon, prayers after eating, become, as they form a basis... more An attempt to explain how the birkath hamazon, prayers after eating, become, as they form a basis for the anaphora, prayers before eating.
I am no longer convinced (2020) that this argument holds water. The question it set out to answer remains open.