- Codrington College
St John - +12468305473
Alistair C . Stewart
Codrington College, Biblical studies - New Testament, Faculty Member
- Christian liturgical origins, Coptic Studies, Early Church, Liturgy, Greek Patristics, Early Christianity, and 59 moreEarly Christian Apocryphal Literature, Early Christian Papyri and Inscriptions, catechesis in early Christianity, New Testament and Christian Origins, Ignatius of Antioch, Church Orders, Traditio apostolica, Didache, Meals in the Greco-Roman World, alessandro Bausi, New Testament, Patristics, Gnosticism, Latin Patristics, Apocrypha/Pseudepigrapha, Patristics and Late Antiquity, History of Judaism In Antiquity, Gnostic Gospels, Liturgical Studies, Montanism, Tertullian, Syriac Christianity, Liturgical History, Hippolytus of Rome, Eucharist, Syriac Studies, Early Church Fathers, Baptism, Cult of Saints, History of Christianity, Eschatology and Apocalypticism, Gnosis, Christianity and Rome, Apostolic Fathers, Corpus Paulinum, Oriental Christianity, Christian Initiation, Liturgiology, Early Judaism, Early Judaism (2nd Temple, Greco-Roman), Syriac literature, New Testament Studies, Early Christian Liturgy, Pope Callixtus I, Late Antique Liturgy, Early Christian Martyrs, Patristic Studies, Early Church Theology, Sahidic Coptic, Second Temple Judaism, Collegia, Melito of Sardis, Christian Origins, Origins of Christianity, Parting of the Ways, Quartodecimans, Greco-Roman World, Second Sophistic, and Early Jewish Christianityedit
- Alistair C Stewart: My research is in the formation of Christian liturgy in the context of the Hellenistic world. My ... moreAlistair C Stewart:
My research is in the formation of Christian liturgy in the context of the Hellenistic world. My concern is to bring the distinct, but related, fields of early Christian studies (patristics), New Testament studies and liturgical history into dialogue with each other, particularly employing the tools of social history.
Thirty years work began in 1987, in an undergraduate seminar in Birmingham. There I formulated a hunch that Melito’s Peri Pascha was not the homily which I was being told it was, but a liturgical piece. Since then I have been following through the consequences of that insight. For if Peri Pascha was not the first Christian homily, what was? And if, as I concluded, Peri Pascha was a document which was quasi-eucharistic in character, what implications did that have for the history of the development of the eucharist? Answering these questions spawned further questions, neglected liturgical sources came to light which needed critical editions and reliable translations and which spawned further questions in turn... I feel I have advanced the field sufficiently to chart our ignorance with some accuracy.edit
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... 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.
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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... 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.
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.
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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... 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.
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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... 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.
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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.... 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.
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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,... 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.
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.
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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... 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.
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.
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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... 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.
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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... 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.
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.
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Marcionites ate lox and cream cheese bagels (more or less)! And drank wine.
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An attempt to explain the Ethiopic versions of Traditio apostolica 22, which refers to the deacon "opening his garment" when handing over the Eucharist. It is suggested that this refers to a cloth, which the translator has misunderstood... more
An attempt to explain the Ethiopic versions of Traditio apostolica 22, which refers to the deacon "opening his garment" when handing over the Eucharist. It is suggested that this refers to a cloth, which the translator has misunderstood as a garment. This is in conformity with Roman practice in the third century
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My tribute to my Doktormutter, arguing that the institution narrative entered the eucharistic prayer of the west Syrian rite via Traditio apostolica. It picks up on Frances Young's own PhD thesis and mine.
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Suggests that Epistula Apostolorum derives from Asia on the basis of common ground on significant points with the (indisputably Asian) new prophecy.
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Argues that the anaphora reflected in Catecheses Mystagogicae 5 reflects a development from the Birkath ha-Mazon, and that this anaphora was native to Jerusalem, and had been preserved by an ongoing Christian presence of Jewish descent.
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A number of suggestions have been made regarding the identity of the " docetists " opposed by Ignatius of Antioch. Many current suggestions are already to be found in the learned polemics of the seventeenth and eighteenth centuries. This... more
A number of suggestions have been made regarding the identity of the " docetists " opposed by Ignatius of Antioch. Many current suggestions are already to be found in the learned polemics of the seventeenth and eighteenth centuries. This paper reexamines what Ignatius has to say, and what historians have had to say about him, to suggest that there has been no fully satisfactory explanation and that Ignatius has frequently been misrepresented.
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This article examines the practice of fasting on the Sabbath found among Roman Christians and Marcionites alike. Whereas it has been suggested that Roman practice is derived from that of Marcion, this is seen as unlikely as Roman... more
This article examines the practice of fasting on the Sabbath found among Roman Christians and Marcionites alike. Whereas it has been suggested that Roman practice is derived from that of Marcion, this is seen as unlikely as Roman Christian fasting was uninterrupted from Friday to Saturday, whereas Marcionites kept a cena pura. The conclusion is that Roman Christian fasting is derived from the historic practice of Roman Jewish circles (where fasting on the Sabbath was an established custom). The origin of Marcionite practice is uncertain, although the practice of Jews or Christians in Pontus is a possible source.
Sommaire Cet article examine la pratique du jeûne le jour du sabbat trouvé parmi les chrétiens romains et marcionites semblables. Considérant qu'il a été suggéré que la pratique romaine est dérivée de celle de Marcion, cela est considéré comme peu probable que le jeûne chrétien romain était ininterrompue de vendredi à samedi, alors que les Marcionites gardait un pura cena. La conclusion est que le jeûne romain chrétien est dérivé de la pratique historique de cercles juifs romains (où le jeûne le jour du sabbat était une coutume établie). L'origine de la pratique marcionite est incertaine, bien que la pratique des juifs ou des chrétiens de Pontus est une source possible.
Sommaire Cet article examine la pratique du jeûne le jour du sabbat trouvé parmi les chrétiens romains et marcionites semblables. Considérant qu'il a été suggéré que la pratique romaine est dérivée de celle de Marcion, cela est considéré comme peu probable que le jeûne chrétien romain était ininterrompue de vendredi à samedi, alors que les Marcionites gardait un pura cena. La conclusion est que le jeûne romain chrétien est dérivé de la pratique historique de cercles juifs romains (où le jeûne le jour du sabbat était une coutume établie). L'origine de la pratique marcionite est incertaine, bien que la pratique des juifs ou des chrétiens de Pontus est une source possible.
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A study of the pseudonymous canons of the apostolic council at Antioch, which suggests that they are an Origenistic document originating in the late fourth century, roughly contemporaneously with the 85 apostolic canons. Une étude des... more
A study of the pseudonymous canons of the apostolic council at Antioch, which suggests that they are an Origenistic document originating in the late fourth century, roughly contemporaneously with the 85 apostolic canons.
Une étude des canons pseudonymes du conseil apostolique à Antioche, qui suggère qu'ils sont un document Origenistique originaire de la fin du IVe siècle, à peu près simultanément avec les 85 canons apostoliques.
Zusammenfassung Eine Studie über die pseudonyme Kanones der Apostelkonzil in Antiochia, die darauf hindeutet, dass sie ein origenistische Dokument mit Ursprung in den späten vierten Jahrhundert sind, etwa gleichzeitig mit den 85 apostolischen Kanonen.
Une étude des canons pseudonymes du conseil apostolique à Antioche, qui suggère qu'ils sont un document Origenistique originaire de la fin du IVe siècle, à peu près simultanément avec les 85 canons apostoliques.
Zusammenfassung Eine Studie über die pseudonyme Kanones der Apostelkonzil in Antiochia, die darauf hindeutet, dass sie ein origenistische Dokument mit Ursprung in den späten vierten Jahrhundert sind, etwa gleichzeitig mit den 85 apostolischen Kanonen.
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Suggests that Didache 14, which seems to replicate earlier chapters, is not eucharistic
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La recherche sur les origines de symboles déclaratoires et synodales suppose que ces symboles ne sont pas liés à la liturgie baptismale, au motif que les premiers symboles baptismaux sont interrogatifs plutôt que déclaratoires. Cet... more
La recherche sur les origines de symboles déclaratoires et synodales suppose que ces symboles ne sont pas liés à la liturgie baptismale, au motif que les premiers symboles baptismaux sont interrogatifs plutôt que déclaratoires.
Cet article se appuie sur des travaux antérieurs suggèrent qu'il peut y avoir eu des déclarations de foi dans les premières liturgies en examinant l’ensemble de preuve pour la liturgie baptismale Alexandrienne. Il conclut que l'élément credal à cette liturgie était d'un type distinct, et que même se il était une interrogation, le candidat a également fait une declaration de foi.
Ainsi, il ne peut pas dire que les premiers symboles baptismaux sont seulement interrogatifs. Cela signifie que la relation entre les symboles baptismaux et les symboles synodaux déclaratoires est possible. L'article conclut en suggérant qu'ils ont été tous deux dérivés d'une tradition catéchétique.
Cet article se appuie sur des travaux antérieurs suggèrent qu'il peut y avoir eu des déclarations de foi dans les premières liturgies en examinant l’ensemble de preuve pour la liturgie baptismale Alexandrienne. Il conclut que l'élément credal à cette liturgie était d'un type distinct, et que même se il était une interrogation, le candidat a également fait une declaration de foi.
Ainsi, il ne peut pas dire que les premiers symboles baptismaux sont seulement interrogatifs. Cela signifie que la relation entre les symboles baptismaux et les symboles synodaux déclaratoires est possible. L'article conclut en suggérant qu'ils ont été tous deux dérivés d'une tradition catéchétique.
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Pliny's statement that the Bithynian Christians employed a carmen Christo... quasi deo indicates that the baptismal rite of the late first century involved a syntaxis, and that this syntaxis was christological.
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Studia Liturgica 31 (2001), 129-149
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... THE Revd O. T. Owen's interesting article on John 21:11 in the November 1988 issue ... To find the Evangelist's intention we should, as Mr Owen says, look at the context ... The various mathematical... more
... THE Revd O. T. Owen's interesting article on John 21:11 in the November 1988 issue ... To find the Evangelist's intention we should, as Mr Owen says, look at the context ... The various mathematical attempts made to give the number significance, from Origen onwards, are about ...
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This article suggests that Didache 9.4, which makes reference to a fragment that had been scattered on a mountain, and employs this image to refer to the eschatological ingathering of the church, should be understood as an allusion to a... more
This article suggests that Didache 9.4, which makes reference to a fragment that had been scattered on a mountain, and employs this image to refer to the eschatological ingathering of the church, should be understood as an allusion to a tradition held in common with the first and fourth Gospels of a mountainside feeding miracle performed by Jesus. Recognition of such an allusion both illuminates the obscurities of the text and provides a basis for understanding the Didachistic Eucharist as a proleptic participation in the messianic banquet.
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The principal purpose of this paper is to describe the ordination rites of third century Africa. Beside describing these rites, we shall seek to understand their historical growth through observing the manner in which their social context... more
The principal purpose of this paper is to describe the ordination rites of third century Africa. Beside describing these rites, we shall seek to understand their historical growth through observing the manner in which their social context both represents a wider social reality and constructs a new social world within the church. This social world may be described as "contra-cultural" in that it depends on the norms of the wider society for its existence, whilst inverting the values of that society. The social world of the African church has already been recognized as discrete and separate, and church order has already been understood within contra-cultural categories. This article explores one facet of this phenomenon within the society of the African church, namely the manner in which patronage both supplies a social norm and is inverted within the church, and explores the manner in which ritual may contribute to the construction of this society.
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An attempt to discern the emergence of two species of Christian meal in the first four centuries
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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.
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A translation with introduction and notes of three treatises on the Lord's Prayer, intended for a general audience.
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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... 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.
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.
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Research Interests: Late Antique and Byzantine History, Late Antique and Byzantine Studies, Late Antique Archaeology, Late Antiquity, Church History, and 8 moreGreek Archaeology, John Chrysostom, Late Antique Art and Archaeology, Ancient Mosaics, Patristics and Late Antiquity, Early Church Fathers, Asia Minor, and Didache
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... 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.
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.
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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.
This article suggests that it may be legislating against a local paschal custom which has become suspect due to its practice by Montanist communities.
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A conspectus of church order material for reference.
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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... 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.
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.
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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,... 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.
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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... 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.
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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.
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A firs (and probably only) draft of the pseudo-Hippolytean homily De Theophania
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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... 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.
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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.
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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... 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."
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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... 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.
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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.
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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... 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.
I am no longer convinced (2020) that this argument holds water. The question it set out to answer remains open.