Читать книгу Church History (Vol.1-3) - J. H. Kurtz - Страница 39

The practice, so widely spread in pre-Christian times among pagans and Jews, of publishing treatises as original and primitive divine revelations which had no claim to such a title found favour among Christians of the first centuries, and was continued far down into the Greek and Latin Middle Ages. The majority of the apocryphal or anonymous and pseudepigraphic writings were issued in support of heresies Ebionite or Gnostic. Many, however, were free from heretical taint and were simply undertaken for the purpose of glorifying Christianity by what was then regarded as a harmless pia fraus through a vaticinia post eventum, or of filling up blanks in the early history with myths and fables already existing or else devised for the occasion. They took the subjects of their romances partly from the field of the Old Testament, and partly from the field of the New Testament in the form of Gospels, Acts, Apostolic Epistles and Apocalypses. A number of them are professedly drawn from the prophecies of old heathen seers. Of greater importance, especially for the history of the constitution, worship and discipline of the church are the Eccles. Constitutions put forth under the names of Apostles. Numerous apocryphal Acts of Martyrs are for the most part utterly useless as historical sources.

§ 32.1. Professedly Old Heathen Prophecies.—Of these the Sibylline Writings occupy the most conspicuous place. The Græco-Roman legend of the Sibyls, σιοῦ βούλη (Æol. for θεοῦ βούλη), i.e. prophetesses of pagan antiquity, was wrought up at a very early period in the interests of Judaism and afterwards of Christianity, especially of Ebionite heresy. The extant collection of such oracles in fourteen books were compiled in the 5th or 6th century. It contains in Greek verses prophecies partly purely Jewish, partly Jewish wrought up by a Christian hand, partly originally Christian, about the history of the world, the life and sufferings of Christ, the persecutions of His disciples and the stages in the final development of His kingdom. The Christian participation in the composition of the Sibylline oracles began in the first century, soon after the irruption of Vesuvius in A.D. 79, and continued down to the 5th century. The Apologists, especially Lactantius, made such abundant use of these prophecies that the heathens nicknamed them Sibyllists.—Of the prophecies about the coming of Christ ascribed to an ancient Persian seer, Hystaspes, none have been preserved.

§ 32.2. Old Testament Pseudepigraphs.81—These are mostly of Jewish Origin, of which, however, many were held by the early Christians in high esteem.

1 To this class belongs pre-eminently the Book of Enoch, written originally in Hebrew in the last century before Christ, quoted in the Epistle of Jude, and recovered only in an Ethiopic translation in A.D. 1821. In its present form in which a great number of older writings about Enoch and Noah have been wrought up, the book embraces accounts of the fall of a certain part of the angels (Gen. vi. 1–4; Jude 6; and 2 Pet. ii. 4), also statements of the holy angels about the mysteries of heaven and hell, the earth and paradise, about the coming of the Messiah, etc.

2 The Assumptio Mosis (ἀνάληψις), from which, according to Origen, the reference to the dispute between Michael and Satan about the body of Moses in the Epistle of Jude is taken, was discovered by the librarian Ceriani at Milan. He found the first part of this book in an old Latin translation and published it in A.D. 1860. In the exercise of his official gift Moses prophesies to Joshua about the future fortunes of his nation down to the appearing of the Messiah. The second part, which is wanting, dealt with the translation of Moses. The exact date of its composition is not determined, but it may be perhaps assigned to the first Christian century.

3 The so-called Fourth Book of Ezra is first referred to by Clement of Alexandria. It is an Apocalypse after the manner of the Book of Daniel. It was probably written originally in Greek but we possess only translations: a Latin one and four oriental ones—Ethiopic, Arabic, Syriac and Armenian. From these oriental translations the blanks in the Latin version have been supplied, and its later Christian interpolations have been detected. The angel Uriel in seven visions makes known to the weeping Ezra the signs of the approaching destruction of Jerusalem, the decay of the Roman empire, the founding of the Messianic kingdom, etc. The fifth vision of the eagle with twelve wings and three heads seems to fix the date of its composition to the time of Domitian.

4 In the year 1843 the missionary Krapff sent to Tübingen the title of an Ethiopic Codex, in which Ewald recognised the writing referred to frequently by the Church Fathers as the Book of Jubilees (Ἰωβελαῖα) or the Little Genesis (Λεπτογένεσις). This book, written probably about A.D. 50 or 60, is a complete summary of the Jewish legendary matter about the early biblical history from the creation down to the entrance into Canaan, divided into fifty jubilee periods. The name Little Genesis was given it, notwithstanding its large dimensions, as indicating a Genesis of the second rank.82

§ 32.3. The following Pseudepigraphs are of Christian Origin.

1 The short romantic History of Assenath, daughter of Potiphar and wife of Joseph (Gen. xli. 45). Its main point is the conversion of Assenath by an angel.

2 The Testaments of the XII. Patriarchs, after the style of Gen. xlix., written in Greek in the 2nd cent., and quoted by Origen. As in the chapter of Gen. referred to parting counsels are put in the mouth of Jacob, they are here ascribed to his twelve sons. These discourses embrace prophecies of the coming of Christ and His atoning sufferings and death, statements about baptism and the Lord’s supper, about the great Apostle of the Gentiles, the rejection of the O.T. covenant people and the election of the Gentiles, the destruction of Jerusalem and the final completion of the kingdom of God. The book is thus a cleverly compiled and comprehensive handbook of Christian faith, life and hope.

3 Of the Ascensio Isaiæ (Ἀναβατικόν) and the Visio Isaiæ (Ὅρασις) traces are to be found as early as in Justin Martyr and Tertullian. The Greek original is lost. Dillmann published an old Ethiopic version (Lps., 1877), and Gieseler an old Lat. text (Gött., 1832). Its Cabbalistic colouring commended it to the Gnostics. In its first part, borrowed from an old Jewish document, it tells about the martyrdom of Isaiah who was sawn asunder by King Manasseh; in its second part, entitled Visio Isaiæ it is told how the prophet in an ecstasy was led by an angel through the seven heavens and had revealed to him the secrets of the divine counsels regarding the incarnation of Christ.

4 A collection in Syriac belonging perhaps to the 5th or 6th century in which other legends about early ages are kept together, is called Spelunca thesaurorum. We are here told about the sepulchre of the patriarch Lamech and the treasures preserved there from which the wise men obtained the gifts which they presented to the infant Saviour. The Ethiopic Vita Adami is an expansion of the book just referred to. This book is manifestly a legendary account of the changes wrought upon all relations of life in our first parents by means of the fall (hence the title: “Conflict of Adam and Eve”), and Golgotha is named as Adam’s burying place. A second and shorter part treats of the Sethite patriarchs down to Noah. The still shorter third part relates the post-diluvian history down to the time of Christ.83

§ 32.4. New Testament Apocrypha and Pseudepigraphs.—The Gnostics especially produced these in great abundance. Epiphanius speaks of them as numbering thousands. But the Catholics, too, were unable to resist the temptation to build up the truth by these doubtful means.

1 Apocryphal Gospels.Complete Gospels existed in considerable numbers, i.e. embracing the period of Christ’s earthly labours, more or less corrupted in the interests of Gnostic or Ebionitic heresy, or independently composed Gospels; but only of a few of these do we possess any knowledge.84 The most important of these are the following: The Gosp. of the Egyptians, esteemed by the Encratites, according to Origen one of the writings referred to in Luke i. 1; also the Gosp. of the XII. Apostles, generally called by the Fathers Εὐαγγ. καθ’ Ἑβραίους originally written in Aramaic; and finally, the Gosp. of Marcion (§ 27, 11). The most important of these is the Gospel of the Hebrews, on account of its relation to our canonical Gospel of Matthew, which is generally supposed to have been written originally in Aramaic.85 Jerome who translated the Hebrew Gospel says of it: Vocatur a plerisque Matthæi authenticum; but this is not his own opinion, nor was it that of Origen and Eusebius. The extant fragments show many divergences as well as many similarities, partly in the form of apocryphal amplifications, partly of changes made for dogmatic reasons.Gospels dealing with particular Periods—referring to the days preceding the birth of Jesus and the period of the infancy or to the closing days of His life, where the heretical elements are wanting or are subordinated to the general interests of Christianity. Of these there was a large number and much of their legendary or fabulous material, especially about the family history of the mother of Jesus (§ 57, 2), has passed over into the tradition of the Catholic Church. Among them may be mentioned;The Protevangel. Jacobi minoris, perhaps the oldest, certainly the most esteemed and most widely spread, written in Greek, beginning with the story of Mary’s birth and reaching down to the death of the children of Bethlehem;The Ev. Pseudo Matthæi, similar in its contents, but continued down to the period of Jesus’ youth, and now existing only in a Lat. translation;The Ev. de nativitate Mariæ, only in Lat., containing the history of Mary down to the birth of Jesus;The Hist. Josephi fabri lignarii down to his death, dating probably from the 4th cent., only now in an Arabic version;The Ev. Infantiæ Salvatoris, only in Arabic, a compilation with no particular dogmatic tendency;Also the so-called Ascension of Mary (§ 57, 2) soon became the subject of apocryphal treatment, for which John was claimed as the authority (John xix. 26), and is preserved in several Greek, Syriac, Arabic and Latin manuscripts;The Ev. Nicodemi (John xix. 39) in Greek and Lat. contains two Jewish writings of the 2nd century. The first part consists of the Gesta or Acta Pilati. There can be no doubt of its identity with the Acta Pilati quoted by Justin, Tert., Euseb., Epiph. It contains the stories of the canonical Gospels variously amplified and an account of the judicial proceedings evidently intended to demonstrate Jesus’ innocence of the charges brought against Him by His enemies. The second part, bearing the title Descensus Christi ad inferos, is of much later origin, telling of the descent of Christ into Hades along with two of the saints who rose with him (Matt. xxvii. 52), Leucius and Carinus, sons of Simeon (Luke ii. 25).86

§ 32.5.

1 The numerous Apocryphal Histories and Legends of the Apostles were partly of heretical, and partly of Catholic, origin. While the former have in view the establishing of their heretical doctrines and peculiar forms of worship, constitution and life by representing them as Apostolic institutions, the latter arose mostly out of a local patriotic intention to secure to particular churches the glory of being founded by an Apostle. Those inspired by Gnostic influences far exceed in importance and number not only the Ebionitic but also the genuinely Catholic. The Manichæans especially produced many and succeeded in circulating them widely. The more their historico-romantic contents pandered to the taste of that age for fantastic tales of miracles and visions the surer were they to find access among Catholic circles.—A collection of such histories under the title of Περίοδοι τῶν ἀποστόλων was received as canonical by Gnostics and Manichæans, and even by many of the Church Fathers. Augustine first named as its supposed author one Leucius. We find this name some decades later in Epiphanius as that of a pupil of John and opponent of the Ebionite Christology, and also in Pacianus of Barcelona as that of one falsely claimed as an authority by the Montanists. According to Photius this collection embraced the Acts of Peter, John, Andrew, Thomas and Paul, and the author’s full name was Leucius Carinus, who also appears in the second part of the Acta Pilati, but in quite other circumstances and surroundings. That all the five books were composed by one author is not probable; perhaps originally only the Acts of John bore the name of Leucius, which was subsequently transferred to the whole. Zahn’s view, on the other hand, is, that the Περίοδοι τῶν ἀποστόλων, especially the Acts of John, was written under the falsely assumed name of John’s pupil Leucius, about A.D. 130, at a time when the Gnostics had not yet been separated from the Church as a heretical sect, was even at a later period accepted as genuine by the Catholic church teachers notwithstanding the objectionable character of much of its contents, its modal docetic Christology and encratite Ethics with contempt of marriage, rejection of animal food and the use of wine and the demand of voluntary poverty, and held in high esteem as a source of the second rank for the Apostolic history. Lipsius considers that it was composed in the interests of the vulgar Gnosticism (§ 27) in the second half of the 2nd, or first half of the 3rd cent., and proves that from Eusebius down to Photius, who brands it as πασῆς αἱρέσεως πηγὴν καὶ μητέρα, the Catholic church teachers without exception speak of it as heretical and godless, and that the frequent patristic references to the Historiæ ecclesiasticiæ do not apply to it but to Catholic modifications of it, which were regarded as the genuine and generally credible original writing of Leucius which were wickedly falsified by the Manichæans.—Catholic modifications of particular Gnostic Περίοδοι, as well as independent Catholic writings of this sort in Greek are still preserved in MS. in great numbers and have for the most part been printed. The Hist. certaminis apostolici in ten books, which the supposed pupil of the Apostles Abdias, first bishop of Babylon, wrote in Hebrew, was translated by his pupil Eutropius into Greek and by Julius Africanus into Latin.87—They are all useless for determining the history of the Apostolic Age, although abundantly so used in the Catholic church tradition. For the history of doctrines and sects, the history of the canon, worship, ecclesiastical customs and modes of thought during the 2nd-4th cents., they are of the utmost importance.

§ 32.6. From the many apocryphal monographs still preserved on the life, works and martyrdom of the biblical Apostles and their coadjutors, in addition to the Pseudo-Clementines already discussed in § 28, 3, the following are the most important.

1 The Greek Acta Petri et Pauli. These describe the journeys of Paul to Rome, the disputation of the two Apostles at Rome with Simon Magus, and the Roman martyrdom of both, and constitute the source of the traditions regarding Peter and Paul which are at the present day regarded in the Roman Catholic Church as historical. These Acts, however, as Lipsius has shown, are not an original work, but date from about A.D. 160, and consist of a Catholic reproduction of Ebionite or Anti-Pauline, Acts of Peter, with additions from Gentile-Christian traditions of Paul. The Acts of Peter take up the story where the Pseudo-Clementines end, as may be seen even from their Catholic reproduction, for they make Simon Magus, followed everywhere and overcome by the Apostle Peter, at last seek refuge in Rome, where, again unmasked by Peter, he met a miserable end (§ 25, 2). As the Κηρύγματα Πέτρου which formed the basis of the Pseudo-Clementine writings combats the specifically Pauline doctrines as derived from Simon Magus (§ 28, 4), so the Acts of Peter identify him even personally with Paul, for they maliciously and spitefully assign well-known facts from the Apostle’s life to Simon Magus, which are bona fide in the Catholic reproduction assumed to be genuine works of Simon.—The Gnostic Acts of Peter and Acts of Paul had wrought up the current Ebionite and Catholic traditions about the doings and martyr deaths of the two Apostles with fanciful adornments and embellishments after the style and in the interests of Gnosticism. A considerable fragment of these, purified indeed by Catholic hands, is preserved to us in the Passio Petri et Pauli, to which is attached the name of Linus, the pretended successor of Peter. The fortunes of the two Apostles are related quite independently of one another: Paul makes his appearance at Rome only after the death of Peter. Of the non-heretical Acts of Paul which according to Eusebius were in earlier times received in many churches as holy scripture (§ 36, 8), no trace has as yet been discovered.

2 Among the Greek Acts of John, the remnants of the Leucian Περίοδοι Ἰωάννου preserved in their original form deserve to be first mentioned. According to Zahn, they are one of the earliest witnesses for the genuineness of the Gospel of John, and give the deathblow to the theory that with and after the Apostle John, there was in Ephesus another John the Presbyter distinct from him (§ 16, 2). Lipsius, on the other hand, places their composition in the second half of the 2nd cent., and deprives them of that significance for the life of the Apostle, but admits their great value for a knowledge of doctrines, principles and forms of worship of the vulgar Gnosticism then widely spread. The Πράξεις Ἰωάννου, greatly esteemed in the Greek church, and often translated into other languages, written in the 5th cent. by a Catholic hand and ascribed to Prochoros [Prochorus] the deacon of Jerusalem (Acts vi. 5), is a poetic romance with numerous raisings from the dead, exorcisms, etc., almost wholly the creation of the writer’s own imagination, without a trace of any encratite tendency like the Leucian Περίοδοι and without any particular doctrinal significance.

3 To the same age and the same Gnostic party as the Leucian Acts of John, belong the Acts of Andrew preserved in many fragments and circulated in various Catholic reproductions. Of these latter the most esteemed were the Acts of Andrew and Matthew in the city of the cannibals.

4 d. The Catholic reproductions in Greek and Syriac that have come down to us of the Leucian Acts of Thomas are of special value because of the many Gnostic elements which, particularly in the Greek, have been allowed to remain unchanged in the very imperfectly purified text. The scene of the Apostle’s activity is said to be India. The central point in his preaching to sinners is the doctrine that only by complete abstinence from marriage and concubinage can we become at last the partner of the heavenly bridegroom (§ 27, 4). A highly poetical hymn on the marriage of Sophia (Achamoth) is left in the Greek text unaltered, while the Syriac text puts the church in place of Sophia. Then we have two poetical consecration prayers for baptism and the eucharist, in which the Syriac substituted Christ for Achamoth. But besides, even in the Syriac text, a grandly swelling hymn, which is wanting in the Greek text, romances about the fortunes of the soul, which, sent from heaven to earth to fetch a pearl watched by the serpent forgets its heavenly origin and calling, and only remembers this after repeated reminders from heaven, etc. Gutschmied has shown it to be probable that the history groundwork of the Acts of Thomas is borrowed from older Buddhist legends (§ 68, 6).

5 The Acta Pauli et Thecla, according to Tertullian and Jerome, were composed by a presbyter of Asia Minor who, carried away by the mania for literary forging, excused himself by saying that he had written Pauli amore, but was for this nevertheless deprived of his office. According to these Acts Thecla, the betrothed bride of a young man of importance at Iconium, was won to Christianity by a sermon of Paul on continence as a condition of a future glorious resurrection, forsook her bridegroom, devoted herself to perpetual virginity, and attached herself forthwith to the Apostle whose bodily presence is described as contemptible—little, bald-headed, large nose, and bandy legs—but lighted up with heavenly grace. Led twice to martyrdom she was saved by miraculous divine interposition, first from the flames of the pile, then, after having baptized herself in the name of Christ by plunging into a pit full of water, from the rage of devouring animals; whereupon Paul, recognising that sort of baptism in an emergency as valid, sent her forth with the commission: Go hence and teach the word of God! After converting and instructing many, she died in peace in Seleucia. Although Jerome treats our book as apocryphal, the legends of Thecla as given in it were regarded in the West as genuine, and St. Thecla was honoured throughout the whole of the Latin middle ages next to the mother of Jesus as the most perfect pattern of virginity. In the Greek church where we meet with the name first in the Symposium of Methodius, the book remained unsuspected and its heroine, as ἡ ἀπόστολος and ἡ πρωτομάρτυς, was honoured still more enthusiastically than in the West.

6 The Syriac Doctrina Addæi Apost. was according to its own statement deposited in the library of Edessa, but allusions to later persons and circumstances show that it could not have been written before A.D. 280 (according to Zahn about A.D. 270–290; acc. to Lipsius not before A.D. 360). It assigns the founding of the church of Edessa, which is proved to have been not earlier than A.D. 170, according to local tradition to the Apostle Addai [Addæi] (in Euseb. and elsewhere, Thaddeus: comp. Matt. x. 3; Mark iii. 18), whom it represents as one of the seventy disciples and as having been sent by Thomas to Abgar Uchomo in accordance with Christ’s promise (§ 13, 2).88

§ 32.7.

1 Apostolic Epistles. The apocryphal Epistle of Paul to the Laodiceans (Col. iv. 16), and that to the Corinthians suggested by the statement in 1 Cor. v. 9, are spiritless compilations from the canonical Epistles. From the Correspondence of Paul with Seneca, quotations are made by Jerome and Augustine. It embraces fourteen short epistles. The idea of friendly relations between these two men suggested by Acts xviii. 12, Gallio being Seneca’s brother, forms the motive for the fiction.

2 The apocryphal Apocalypses that have been preserved are of little value. An Apocalypsis Petri was known to Clement of Alexandria. The Apoc. Pauli is based on 2 Cor. xii. 2.

3 Apostolical Constitutions, comp. § 43, 4, 5.89

§ 32.8. The Acts of the Martyrs.—Of the numerous professedly contemporary accounts of celebrated martyrs of the 2nd and 3rd cents., those adopted by Eusebius in his Church History may be accepted as genuine; especially the Epistle of the Church of Smyrna to the Church at Philomelium about the persecution which it suffered (§ 22, 3); also the Report of the Church at Lyons and Vienne to the Christians in Asia and Phrygia about the persecution under Marcus Aurelius in A.D. 177 (§ 22, 3); and an Epistle of Dionysius Bishop of Alexandria to Fabian of Antioch about the Alexandrian martyrs and confessors during the Decian persecution. The Acts of the Martyrs of Scillita are also genuine (§ 22, 3); so too the Montanistic History of the sufferings of Perpetua, Felicitas, and their companions (§§ 22, 4; 40, 3); as well as the Acta s. Cypriani. The main part of the Martyrdom of Justin Martyr by Simeon Metaphr. (§ 68, 4) belongs probably to the 2nd cent. The Martyrdom of Ignatius (§ 30, 5) professedly by his companions in his last journey to Rome, and the Martyrdom of Sympherosa in the Tiber, who was put to death with her seven sons under Hadrian, as well as all other Acts of the Martyrs professedly belonging to the first four centuries, are of more than doubtful authenticity.