This post is part of an ongoing series reflecting upon Women and Gender in Early Christianity.
Catacomb image of Paul and (possibly) Thecla
In his article “I Permit No Woman to Teach Except for Thecla: The Curious Case of the Pastoral Epistles and the Acts of Paul Reconsidered” (Novum Testamentum 54 (2012): 176-203), Matthijs den Dulk offers a reanalysis of the relationship between the Acts of Paul (hereafter APl) and Pastoral Epistles (hereafter PE), arguing that a) the APl rely upon the PE (contra MacDonald); 2) the author of the APl viewed the image of Paul from 2 Timothy as useful; and 3) the author of the APl rejected the authority of 1 Timothy and its attendant conception of Paul. Building from existing studies of the relationship between the PE and APl, den Dulk advocates an analysis of the interplay of these texts on an individual rather than collective level. Through structural, linguistic, and feminist analysis, den Dulk then argues that the APl agrees with 2 Timothy on a number of substantial points and perspectives. Continue reading
Gospel Studies exists as a relatively neglected filed which has long taken a back seat to the study of the Historical Jesus or perspectives on Paul. Yet—argues Michael F. Bird—this realm of study stands ripe with opportunities for research and theological growth. To begin addressing the historical problem of how the life and teachings of Jesus became the four-fold gospel accounts of the New Testament, Bird offers The Gospel of the Lord: How the Early Church Wrote the Story of Jesus (Grand Rapids: Eerdmans, 2014. 394 pp). Driven by four guiding questions—Why pass on Jesus stories? How was the Jesus tradition transmitted? What is the gospel and what are the sources behind the gospels? Why four gospels and why the four gospels that we have?—this historical, literary, and theological study provides offers readers rich perspective into some of the most pressing questions of this important area of Early Christian Studies. Continue reading
This post is part of our ongoing series examining Early Christian Authority.
The Apostolic Fathers
The Second Epistle of Clement represents the oldest extant non-canonical Christian homily, a sermon that urges followers of Christ to recognize their debts to God and repent of their sins while displacing themselves from the sinful world and committing themselves to self-control and good works. This writing’s identification with Clement of Rome appears to have come from the letter’s connections with the Corinthians church, its early composition (understood generally as coming from the early second century), and perhaps with the shared quotation of an unknown scriptural source (see I Clement 23.3-4 and II Clement 11.2-4). In the extant texts Second Clement tends to follow First Clement, as in Codex Alexandrinus and Codex Hierosolymitanus and likewise follows the pattern of First Clement in attributing the homily to Clement of Rome. Many scholars have rejected this view based primarily upon stylistic and citation differences and Second Clement’s relatively uncommon usage in the early centuries, especially among proto-orthodox fathers. As such, the author of this work is unknown, as is the place of its writing. Common suggestions place its composition in early second century Corinth or Alexandria. Continue reading
This post is part of our ongoing series considering Early Christian Authority.
The Apostolic Fathers
The Teaching of the Twelve Apostles (hereafter, the Didache, it’s more common name) is one of the earliest non-canonical extant texts of the Christian tradition. Almost certainly a praxis oriented church “manual,” the Didache has two main sections: an exposition on the Path of Life and Path of Death (Chapters 1-5) and then an extended church manual detailing proper practices for the Christian community (Chapters 7-16). The date and place of origin of the Didache are debated amongst scholars, though in general it is believed to have been composed in the early second century in or around Syria. The Didache’s early date of composition and highly practical contents offer a number of notable contributions to a contextualized understanding of early Christian faith and practice, including the treatment of traveling charismatic’s, the Eucharist celebration, baptism, and the Lord’s Prayer. Also noteworthy is the Didache’s relationship with the Gospel of Matthew, which will be discussed in more detail below. Continue reading
Clement of Rome
To “kick off” our Early Christian Authority Series, we begin with First Clement, which is the earliest non-canonical, specifically Christian, and still extant writing available to us today. First Clement claims to have been written from the Church at Rome to the Church at Corinth, and seems to have been written around 95-96 CE (though I hasten to note that it could have been composed almost anytime between 64 and 99 CE). Since at least the mid- to late- second century, First Clement was thought to have been written by Clement of Rome, who was the second or third bishop of Rome, holding office from around 92 to 99 CE. Additionally, from at least the mid-second century until sometime in the fifth century, First Clement was used a “scripture” by various Christian communities, being read aloud during corporate worship in Corinth and other Christian communities. This is attested to by Dionysius of Corinth and Eusebius (Ecclesiastical History, 4.23), as well as the letter’s inclusion in the fifth-century Codex Alexandrinus. This post broadly examines First Clement’s use of existing sources of authority. Continue reading