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From the Editor JCSSS 7 The Canadian Society for Syriac Studies JOURNAL Volume 7 2007 ●Judith H. Newman - University of Toronto ●Frederick McLeod - St. Louis University ●George Bevan - Queen University ●Sidney Griffith - Catholic University of America ●Mat Immerzeel - Leiden University ●Mary Hansbury - Philadelphia, PA ●George Kiraz - Beth Mardutho: The Syriac Institute Toronto - Ontario - Canada The Canadian Society for Syriac Studies Table of Contents From the Editor 1 Judith H. Newman, Three Contexts for Reading Manasseh’s Prayer 3 in the Didascalia Frederick McLeod, Narsai’s Dependence on Theodore of Mopsuestia 18 George Bevan, The Last Days of Nestorius in Syriac Sources 39 Sidney H. Griffith, Syrian Christian Intellectuals in the World of Islam: 55 Faith, the Philosophical Life, and the Quest for an Interreligious Convivencia in Abbasid Times Mat Immerzeel, Monasteries and Churches of the Qalamun (Syria): 74 Art and Pilgrimage in the Middle Ages Mary Hansbury, Obituary: Professor Robert Beulay, OCD (1927-2007) 99 George Kiraz, Report on North American Syriac Studies Symposium V 103 Members of the CSSS for 2006-2007 105 © The Canadian Society for Syriac Studies 2007 ISSN 1499-6367 Cover Picture The Greek Orthodox Monastery of Saydnaya to the north of Damascus, Syria: Entrance and Outer Walls; photo and courtesy Dr. Mat Immerzeel, Leiden University. See also pp. 75ff. ________________________________________________________________________________________________________ FROM THE EDITOR t is my pleasure to introduce JCSSS 7, East “stresses a functional, soteriological which includes various articles pre- Christology that is arguably complementary sented either at CSSS symposia or as to Cyril’s essentialist approach.” CSSS public lectures. Another paper given at the 2006 CSSS IThe first article, “Three Contexts for Symposium is entitled “The Last Days of Reading Manasseh’s Prayer in the Didas- Nestorius in Syriac Sources,” written by Pro- calia,” was originally given by Judith H. fessor George Bevan, of Queen’s University. Newman, of the University of Toronto, at a The author brings together a variety of special symposium organized by the CSSS Syriac sources, both Nestorian and anti- on Liturgy on May 17, 2006. Manasseh, the Chalcedonian, that intriguingly suggest that Israelite king whose reputation in the Bible is Nestorius was recalled to the council of tarnished, is portrayed in his apocryphal Chalcedon but died before he left Egypt. prayer as repenting and even as a model of Scholars have typically dismissed these sto- the penitent sinner. While some believe that ries as anti-Chalcedonian propaganda. Bevan the prayer is an expansion of II Chr. 33, Prof. makes a strong case, however, taking into Newman argues that it was composed as part consideration their remarkable consistency, of the Didascalia, that it was possibly used and points to a significant precedent: in the in penitential practices, and that it may have 4th century no less a figure than Arius him- been part of the liturgy of the word, ad- self was summoned by Constantine for ques- dressed to the entire Christian community. tioning, and the latter deemed him orthodox. Professor Frederick McLeod, from St. At the 5th Syriac Studies Symposium in Louis University, draws special attention to Toronto last June, Professor Sidney Griffith, Mār Narsai, “the Harp of the Holy Spirit,” in of the Catholic University of America, ad- a paper he gave at the 2006 CSSS Sympo- dressed the participants in the first plenary sium, filling some gaps in the study of this session, with a paper entitled “Syrian Chris- major Syriac poet and theologian. While tian Intellectuals in the World of Islam: Narsai is by all means original in his Syriac Faith, the Philosophical Life, and the Quest poetry and theological expressions, he is at for an Interreligious Convivencia in Abbasid the same time a committed follower of Times.” The paper reflected the Sympo- Theodore of Mopsuestia’s exegetical and sium’s main theme, Syriac as a Bridge Cul- Christological ideas. The author concludes ture, for it highlighted several prominent that the rich tradition of the Church of the Syriac-speaking Christian intellectuals in ______________________________________________________________________________________________________ Journal of the Canadian Society for Syriac Studies 7 (2007) - Page 1 From the Editor ___________________________________________________________________________________ Baghdad who not only exploited Greek phi- Syriac mysticism, particularly John Dalia- losophy and logic for the elucidation of their tha, died in Normandy on August 7, 2007. own Christian beliefs, but also engaged in Nearly a year ago he accepted the invitation philosophical conversations with their Mus- of the CSSS to attend Syriac Studies Sym- lim counterparts, which led to a certain de- posium V, sending the title and abstract of gree of peaceful convivencia among Chris- his proposed paper. He fell gravely ill two tians, Jews, and Muslims. months before the symposium, which pre- The last paper, originally a CSSS public vented his travel to Toronto. His loss will be lecture given in 2007, is by Dr. Mat Immer- felt in Syriac Studies, since, as the obituary zeel, Leiden University, “Monasteries and by Dr. Mary Hansbury shows, he was not Churches of the Qalamun (Syria): Art and only original in his research, but also par- Pilgrimage in the Middle Ages.” The author ticularly prolific. May he rest in Peace. surveys several monumental monasteries At the end of this issue, you will find a and churches built on the mountains to the report by Dr. George Kiraz on the 5th Syriac north of Damascus, and decorated with Studies Symposium, which took place June magnificent mural paintings, images of 25-27, 2007, in Toronto. which are appended to the article. Here too, I take this opportunity to thank the au- some monasteries witnessed a level of inter- thors who contributed to the present issue of religious acceptance among Christians, the JCSSS, enriching it with their research Jews, and Muslims, who venerated an icon and insights. I am also thankful to the Edito- of the Virgin once found in the monastery of rial Committee for their contribution to the Saydnaya, and from which they sought production of another excellent issue! blessing. The fame of this icon spread as far as medieval Europe. A.H. Father Robert Beulay, an authority in November 2007 ______________________________________________________________________________________________________ Journal of the Canadian Society for Syriac Studies 7 (2007) - Page 2 ________________________________________________________________________________________________________ THREE CONTEXTS FOR READING MANASSEH’S PRAYER IN THE DIDASCALIA JUDITH H. NEWMAN UNIVERSITY OF TORONTO he Prayer of Manasseh is some- was included in the Didascalia in response thing of an orphan in relation to and in reaction to the Jewish-Christian ten- the scripture of contemporary reli- sions of Syria in the early third century. gious communities. It is excluded The Didascalia is a work of twenty- Tfrom the Tanakh as a non-Hebrew work, and seven chapters in length which is addressed the text lies outside of the Protestant and to the entire Christian community including Roman Catholic canons. It is regarded as lay women and men. It treats such topics as authoritative only in certain Orthodox the duties of the bishop, the nature of pen- Churches, but then not in all. Most who en- ance, liturgical worship, the role of widows counter the Prayer of Manasseh do so in the and deaconesses in the Church, the resolu- context of one of the critical editions of the tion of disputes, and the administration of Bible in the apocrypha or deuterocanonical offerings. section, in which the prayer appears by itself The scholarly consensus holds that the or in worship as a canticle. Yet there is no Didascalia was written in the early third unambiguous evidence for the Jewish litur- century most likely in North Syria, a region gical use of the prayer independent of its in which Jews and Christians struggled and context, and the two contexts in which we competed with each other, and is especially find it, in the early church orders and in a directed against those Christians who still list of Odes appended to the book of Psalms observed Jewish law.1 Unlike the Marcio- in three manuscripts of the Greek Bible, are nites, the authors of the Didascalia were suggestive of two different uses. The pur- only selectively anti-nomian. Indeed, they pose of this essay is to illuminate the earliest affirmed the law, but on their own terms, narrative context in which we find the because the Didascalia distinguishes two Prayer of Manasseh, the Didascalia Apostol- parts to the law. The Didascalia contains orum. I would like to argue on that basis lengthy polemic against those who observe that this pseudepigraphic prayer, whoever the “second law.” While embarking on an composed it and whenever it was composed, analysis of the Didascalia in its socio- ______________________________________________________________________________________________________ Journal of the Canadian Society for Syriac Studies 7 (2007) - Page 3 Three Contexts for Reading Manasseh’s Prayer in the Didascalia _______________________________________________________________________________________________________ historical setting is beyond our scope, it is THE PRAYER possible to sketch some of the most salient IN ITS IMMEDIATE CONTEXT aspects of the Didascalia so as to begin to understand the nature
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