In a short note published in 1983, N. Adkin called attention to a curious quotation in (esp.) Latin fathers: maledicta sterilis, quae non parit semen in Israel (with variations) (N. Adkin, ‘An Unidentified Latin Quotation of Scripture related to Isaiah 31,9’, Revue Bénédictine 93 : 123-125). He called attention to this citation in Jerome, Let. 22.21.1, Adv. Helv. 20; Adv. Iovin. 1.22 (cf. 1.37); in Isaiam 2.4.1, 15.56.4-5; in Zach. 3.14.18-19, but also in Origen, in the Latin translation by Rufinus of Hom. in Genesis 11.1 and in Jerome’s Latin translation of Origen’s Hom. in Ezech. 4.1; in the Ambrosiaster, Quaest. 1.17; Cassian, Conlat. 21.32.2; and Quodvultdeus, Liber promissionum 1.25.34. None of them offer a definitive identification for this citation (nor do their editors), though Jerome combines it several times with Isa 31:9 and Ps 127:3.
Writing before the advent of the fully searchable corpora we now have, Adkin erroneously suggested ‘Neither Augustine nor Ambrose nor any other Greek Father cites it’. In fact, it appears in Augustine on Faustus’s lips (attributed to Moses): ‘So we find him pronouncing a curse on all youths of both sexes, when he says: “Cursed is every one that raises not up a seed in Israel.” This is aimed directly at Jesus, who, according to you, was born among the Jews, and raised up no seed to continue his family. It points too at his disciples, some of whom he took from the wives they had married, and some who were unmarried he forbade to take wives. We have good reason, you see, for expressing our abhorrence of the daring style in which Moses hurls his maledictions against Christ, against light, against chastity, against everything divine’ (14.1; cf. 14.13). And we find the quotation in Greek (via the TLG) in a couple of places: a (7th century?) tractate of Adversus Judaeos literature (ἐπικατάρατος ὃς οὐκ ἔχει σπέρμα ἐν Ἰσραήλ), and in St. John of Damascus in the Expositio fidei, 97: ἐπικατάρατος πᾶς, ὃς οὐκ ἐγείρει σπέρμα ἐν τῷ Ἰσραήλ. It also occurs in some later medieval Latin authors like Aelred of Rievaulx and Bernard of Clairvaux, though probably derived from Jerome.
But where does this citation come from? None of the proposed explanations Adkin examines is convincing, and he rightly repudiates them all. And yet it seems to appear on the scene as something that has widespread currency as scripture. Any ideas?
Senior New Testament Seminar
Trinity Term 2014
Fridays 2.30-4.00 pm
(see below for locations)
09 May (2nd week)
The Pusey Room, Keble College
Dr. Courtney Friesen (Oxford)
‘Drinking Early? Dionysiac Intertexts and Acts 2’
23 May (4th week)
The Stafford Crane Room, Keble College
Dr. Matthew Novenson (Edinburgh)
‘Ancestry and Merit in Early Jewish and Christian Messiah Texts’
06 June (6th week)
The Stafford Crane Room, Keble College
Dr. Simon Gathercole (Cambridge)
‘Sins in Paul’
20 June (8th week, 2.30-6.00pm)
Marking the Retirement of Prof. Christopher Rowland
The Pusey Room, Keble College
Prof. Loren Stuckenbruck (Munich)
‘Jewish Apocalyptic and the Understanding of Time in the New Testament
in Recent Interpretation’
Dr. Christine Joynes (Oxford)
‘Seeing the Scriptures: Reviewing the Task of Biblical Exegesis’
*Queries to Dr. Ben Edsall
I have previously called attention to overlooked (partial) translations of Baur in American periodical literature in his own lifetime. I recently came across another planned translation, this time of Baur’s essay comparing Plato and Jesus, but one that apparently never came to fruition. On pp. 258-59 of the American Biblical Repository for January 1839, we find notice that ‘A volume of Selections from the German will be published early in the ensuing Spring, translated by Profs. Edwards and Park of Andover.’ Among the principal contents is listed ‘IV. Comparison of Platonism with Christianity by Prof. Baur of Tübingen’. When the book was published, however, later in 1839, we find Baur lacking (together with some of the other proposed contributions). On page 8 there is a footnote that reads: ‘We may here mention that another volume is in the course of translation which will be entirely devoted to Plato and Aristotle. It will include the Life of Aristotle by Dr. A. Stahr of Halle, and a Comparison of Platonism with Christianity by Prof. Baur of Tübingen. It will also contain an estimate of the character of both these philosophers, with illustrations from the recent commentators upon their writings’. (One paragraph is translated on p. 386). Unfortunately, so far as I can see, such a volume was never published. It’s a pity. But is there languishing in some Massachusetts library an unpublished translation of Baur?
UPDATE: if it were ever completed, and still extant, any translation would probably be among the Park Family papers at Yale. Any adventurous soul in New Haven care to have a snoop around? If I were using those archives, incidentally, I’d be curious about this listing for Box 7: ‘Schleiermacher, Friedrich Ernst Daniel (1768-1834). Notes and a sermon, written in German, unsigned (see box 10, folder 121, v. 5, p. 22). Has this been published and is it widely known? Maybe so, but still interesting…
We’ve seen lots of wonderful news in terms of free and easily accessible images of a number of manuscripts of classical, New Testament and early Christian texts in recent years.
But if I had to signal one manuscript that is not yet online but I wish would be made accessible, it would be Codex Hierosolymitanus 54 (H), sometimes also called Codex Constantinopolitanus or Ἁγίου Τάφου 54. This is the manuscript Bryennios discovered in the 1870s in the Jerusalem Greek Patriarchate, and it contains the only (nearly complete) text of the Didache, as well as important witnesses to 1-2 Clement and Barnabas, in addition to a long recension of the Ignatian letters and some other materials. J. Rendel Harris published some images of this manuscript for the Didache in 1887, and Lightfoot did so for the Clementine material in 1890, but photographs of the Barnabas material have never been published in full (except for a photograph in one of Harris’s essays in 1885).
The Library of Congress and the University of Regensberg, and perhaps other institutions, hold microfilms of the manuscript (it was microfilmed under Kenneth W. Clark in the mid-20th century), but it would be wonderful if someone were to fund high quality digital images of this manuscript, and make them freely available online. From the perspective of 2nd century Christian studies, this manuscript must be very high on the list of important manuscripts for which we want images.
A speculative question: in thinking about the ways in which 19th century concepts of history underlay some of the prominent exegetical disputes, might it be that, at least in terms of some general currents, the Tübingen school operated with a concept of history determined by the flow of the Spirit (Geist), while the British reaction – above all Lightfoot, Westcott and Hort – conceived of history with the fixed point of the Incarnation primarily in view? And so do these theological concepts shade out into their broader reconstructions of history as, in the former case, a long process of the Spirit’s self-realisation in history, marked by conflict and reconciliation, and in the latter case a more punctiliar moment which the witness of the NT writers unfolds and toward which it continually looks back? So is this a conflict, in part at least, between pneumatology and Christology?
I have a number of books to mention or review here, and hope to say more about these in coming months. But in the meantime I thought I’d call attention to a couple of notable recent titles by T&T Clark/Bloomsbury, which I received in exchange for writing a few blurbs.
The first is Thomas Wayment’s The Text of the New Testament Apocrypha (100-400 CE). This is a collection of editions and photographs of papyri of a range of early Christian texts for the first three or four Christian centuries. This is a rich resource, though almost every word in the title is open to misunderstanding. In a sense this volume is concerned more with manuscripts than texts, since this is a series of editions of papyri rather than a text-critical attempt to judge the value of these witnesses for the text they preserve. The designation ‘New Testament Apocrypha’ is conventional in some ways, but its problems are well known. Christoph Markschies has spelled these out in some detail in the 180pp introduction to the recent updated and retitled Antike christliche Apokryphen (a new version of Hennecke’s New Testament Apocrypha). A defined relationship to some body of texts already known as the ‘New Testament’ is a problematic assumption, as is the category of ‘apocrypha’ (only certain texts designate themselves as ἀπόκρυφος in antiquity; on which see H. Förster’s recent article in ZNW 104 (2013): 118-45). Moreover, not everything contained in this volume fits even in conventional understandings of those terms (the brief introduction to the volume [only 4pp!] does enough to signal that the author is aware of some of these problems). It is, nevertheless, highly useful to have in one volume the careful editions of these papyri, together especially with the beautiful photographs – the crowning glory of the book, to be sure. There are 47 manuscripts here in 10 categories: Acts of the apostles, Epistle of Barnabas, the Didache, the Gospel of Mary, the Gospel of Peter, the Infancy Gospel of James, the Shepherd of Hermas (by far the largest number, with 18 mss), Sayings Gospels, Narrative Gospels and Unidentified Fragments. There are no translations, but those interested in serious primary source work will be very grateful for this wonderful book.
The other isn’t really a new book, but worth noting nonetheless. Scholars of early Christianity and early Judaism have long relied on the ‘new Schürer’: the revision of Emil Schürer’s classic work, The History of the Jewish People in the Age of Jesus Christ, revised by a team of Oxford scholars in the 1970s and 80s, including Fergus Millar, Martin Goodman and the late Geza Vermes (together with others for individual sections). The revision – three volumes in four – was published only in hardback for a long time, making it difficult to afford for the individual scholar. At long last, however, it is now available in paperback, at a much more reasonable – if still not cheap – price. But even though there’s been a lot of water under the bridge in Jewish studies over the past 30-40 years, and a more thorough revision of these volumes might at some later stage be desirable, there is still a mass of useful information here that remains worth consultation.
Senior New Testament Seminar: Hilary Term 2014
Fridays at 2.30-4.00 p.m. in the Stafford Crane Room, Keble College.
Refreshments are provided after the seminar.
2nd Week – 31st January
Philip Esler (Gloucestershire)
God’s Heavenly Abode in 1 Enoch 1-36: A Proposal on the Underlying Model.
4th Week – 14th February
Michael Lakey (Ripon/St Stephen’s House)
The Ritual World of Paul the Apostle: A Position Paper
6th Week – 28th February
Richard Ounsworth (Blackfriars)
When Jesus was apart from God: why the more difficult
reading of Hebrews 2.9 is not more difficult at all
Week 8 – 14th March
Joan Taylor (KCL)
Mary Magdalene and Missing Magdala
Enquiries to mary [dot] marshall [at] theology [dot] ox [dot] ac [dot] uk