Reliability of Patristic References to Jewish ChristianityAmong the most important sources on Jewish Christian sects are the writings of the church fathers. We will be using their citations rather extensively in our historical reconstruction of what post-70 CE Jewish Christianity was like. However their work are not be taken naively as historically accurate. We must take into account the various factors that influenced the writings of the Church Fathers:The church fathers' sense of history was not like our modern critical, scientific one. We know that:
When it comes to patristic testimonies on Jewish Christian sects, there are several additional factors we have to keep in mind:
Mistaking Legends for Historical AccountsIn general the church fathers' sense of history is not the same as modern critical historians. They would sometimes quote apocryphal works as though they were historical. One example is from Hippolytus' (c170-c236) Commentary on Daniel:
Paul's encounter with the lion is no way recorded in the authentic epistles of Paul [a] nor is it found in the canonical (and semi-historical) Acts of the Apostles. It is to be found in the late second century theological fiction The Acts of Paul. Set in Ephesus (see I Corinthians 5:32!), Paul was thrown into prison where a fierce lion was set loose against him. However it turns out that the lion (a talking one!) was one that had previously been baptized by Paul. Paul was not harmed by the lion. Even a fundamentalist Christian would have no problem seeing how absurd the whole story is: with a talking lion that was baptized by Paul. Furthermore we know from Tertullian (c160-c225) that the author was a presbyter from Asia who upon being convicted of this forgery, duly confessed and said that he composed the work "out of respect for Paul." [2] Yet here we have a church father quoting this as though it was historical fact and using it to bolster his argument for the authenticity of a similar incident in Daniel! Obviously Hippolytus' sense of history lacks some skepticism. [3] It is important to keep in mind Streeter's words, written almost a century ago:
Thus when the church fathers referred to "tradition" it may not necessarily be a reliable one. "Tradition" in their parlance could simply be a quote from some apocryphal works or a juicy and interesting gossip told, retold and embellished as it passed from person to person. Back to the top
Reliance of Later Church Fathers on Earlier OnesAnother area of caution must be applied to cases when we seem to have multiple attestations to a single event or tradition. The presence of multiple attestations is a good thing, for, if independent, they indicate corroborating witnesses.However when it comes to the patristic writings, we have to remember the following facts. The church fathers read one another. This is obvious. For it was unlikely that an older work would have survived if later "orthodox" fathers did not consider them worth preserving. Carried further, this means that if an earlier church father was held in high regard, his successors would accept the authority of what he wrote. However the works of earlier writers were referred not normally through verbatim reproductions (although this did happen-Eusebius being one good example) but more often through paraphrased descriptions of the accounts; and often with amplifications and modifications added in by the copyist. [5] As Streeter pointed out:
Let us look at one example of how a simple bare tradition was embroidered by later church fathers. This involves the attribution of authorship of the second gospel to John Mark. The earliest strand is from Papias (c60-13) who was quoted verbatim by Eusebius:
We notice how each of the later Church Father took Papias statement as the starting point and simply added their own embellishments to it:
The important thing to note is how each later writer simply added their own details to the story. We know that these later fathers had no additional data apart from Papias. For instance Eusebius said his statement was given by Clement, yet Clement said Peter neither encourage nor forbade the use of the gospel whereas Eusebius, in direct contradiction, said Peter gave his sanction to the work! Jerome in his work On Illustrious Men (c302), chapter 8, gave the statement from Eusebius; following closely the Clementine details. Yet this contradicted his own account in Letter 120! So, in the words of Streeter, we catch Jerome in an act of "conscious exaggeration" in his letter to Hedibia. The accounts of Ireneaus and Clement also contradicted one another; one said the work was written after the death of Peter, the other stated that Mark's gospel was composed during the lifetime of the apostle. Finally, Origen was merely paraphrasing the Papias account. [7] Thus in evaluating the writings of the church fathers we always have to ask ourselves what the likely source of their information was before concluding that we have corroborating evidence. Back to the top
Main Patristic Witnesses to Jewish ChristianityThe lists below are of patristic writers who made important references to Jewish Christian sects:
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Patristic Writers as Hostile WitnessesEven a cursory glance at the titles of the works above tells us that information about Jewish Christians were presented within a context where their views were to be "opposed" or "refuted". Tertullian and Epiphanius even went as far as equating these to diseases that require "prescriptions" and "antidotes" (from a medicine chest!). This shows us that their accounts, of necessity, were polemical. The church fathers were less interested in a fair presentation than in trying to refute or discredit the Jewish Christians. [8] This means that they were writing from a perspective that was hostile to the subject.This has some very important implications.
Thus the church fathers, in their polemic against the Jewish Christians, do not normally have access to first hand accounts and based their writings (uncritically) on hearsay and on the writings of earlier fathers they considered orthodox. Of course this does not mean that everything that they write was fiction. Obviously Epiphanius had access to information, however confused these had become when they reached him, that were ultimately derived from Jewish Christian sources. This we know because we can verify some of what he had written with the Jewish-Christian document embedded in the fourth century Pseudo-Clementines. Jerome, during his stay in Palestine obviously knew some Jewish Christians. The earlier Church fathers such as Justin obviously had detailed information about these people as well. [12] To summarize, in their eagerness to refute the "heretics", the church fathers didn't feel the need to be careful (and critical) in the use and expansion of sources. So we have to do the job that they had left undone. In evaluating the evidence of the church fathers we have to compare the various sources to see which were likely to have been based on eyewitness accounts and which were based on hearsay. Where possible, we should try and find the earliest common sources of the various accounts. Back to the top
Idiosyncrasies and PrejudicesApart from the polemic intent and lack of direct access to facts, some of the church fathers had personalities that should make us beware about taking everything they say at face value.Jerome for instance is known to be particularly boastful and normally claimed to have accomplished more than what he had actually achieved. A couple of examples should suffice. In his book On Illustrious Men (392) Jerome claimed that he had finished translating the Old Testament from the Hebrew when in actuality he did not accomplish this task until another fifteen years later (c406). He made similar claims about translating the whole Septuagint (the Greek OT) into Latin. There are only a few books in the Septuagint which we have extant of Jerome's translations. And these were the few books he generally referred to when asked about the translation. Indeed when Augustine asked him for a copy of his translation of the Septuagint, he simply used the excuse every schoolboy uses: he lost it! [13] Thus when Jerome claimed that he had translated a Jewish Christian gospel from Hebrew (e.g. in his Commentary on Matthew c398), we have to take his claim with a pinch of salt. When we add this to the fact that most of his extant quotations from his "own translation" were indistinguishable from Origen's quotations, whose work Jerome copied quite extensively, we have reason to doubt his claim. [14] Eusebius, on the other hand, was guided by his own prejudices in his selection of material for his History of the Church. In this work, he wanted to portray the church that he considered "orthodox" (i.e. his own) as something that had always existed. He presented the history of Christianity till then as one forward march of the Truth as embedded in the true orthodox faith. Heretics to him were people who wondered from this true path. "Truth is older than error" was his dictum and heretics, of necessity, were the innovators. [15] Obviously Jewish Christianity, being so different from the orthodoxy Eusebius was familiar with, had to be classified and presented as innovators; people who tried to pervert the one true teaching of Christ and his apostles. It simply did not fit into his paradigm that these Jewish Christians could even possibly be the true descendants of the Jerusalem community and that his own church was the one that was heretical. Thus we need to be cognizant, where possible, of the church fathers' personalities, quirks and prejudices in writing what they did. Back to the top
Notes
References
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