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Die Kirchenordnung Aus Dem Testamentum Domini Nostri Jesu Christi Nach Den Redaktionen Der Handschriften Borg

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Die Kirchenordnung Aus Dem Testamentum Domini Nostri Jesu Christi Nach Den Redaktionen Der Handschriften Borg Die Kirchenordnung aus dem Testamentum Domini Nostri Jesu Christi nach den Redaktionen der Handschriften Borg. arab. 22 und Petersburg or. 3 D i s s e r t a t i o n zur Erlangung des akademischen Grades Doktor der Philosophie in der Philosophischen Fakultät der Eberhard Karls Universität Tübingen vorgelegt von Andreas Johannes Ellwardt aus Kehl 2018 Gedruckt mit Genehmigung der Philosophischen Fakultät der Eberhard Karls Universität Tübingen Dekan: Prof. Dr. Jürgen Leonhardt Hauptberichterstatter: Prof. Dr. Stephen Gerö Mitberichterstatter: PD Dr. Dmitrij Bumazhnov Tag der mündlichen Prüfung: 25. Juli 2013 Universitätsbibliothek Tübingen: TOBIAS-lib INHALTSVERZEICHNIS Abgekürzt zitierte Literatur 2 Einführung: Kirchenordnungen 3 Die ältesten pseudapostolischen Kirchenordnungen I: Didache und Didaskalie 5 Exkurs: zur pseudepigraphen apostolischen Verfasserschaft 6 Die ältesten pseudapostolischen Kirchenordnungen II: Traditio Apostolica 9 Zur überlieferungsgeschichtlichen Einordnung: Alexandrinischer Sinodos und 11 pseudoklementinischer Oktateuch Rekonstruktion der Traditio Apostolica 12 Testamentum Domini Nostri Jesu Christi 18 Die arabischen Redaktionen des Testamentum Domini 23 Inhalt und Aufbau des Testamentum Domini 28 Zur vorliegenden Edition 34 Text des Kirchenordnungsteils aus dem Testamentum Domini 39 Übersetzung des Kirchenordnungsteils aus dem Testamentum Domini 90 Abschließende Überlegungen 175 Verwendete Literatur 177 Anhang: Reproduktionen der Handschriften Borg. arab. 22 und Petersburg or. 3 185 1 ABGEKÜRZT ZITIERTE LITERATUR Rahmani: IGNATIUS EPHRAEM II. RAHMANI (Hg.), Testamentum Domini Nostri Jesu Christi. Nunc primum edidit, latine reddidit et illustravit, Mainz 1899. Cooper/ Maclean: JAMES COOPER; ARTHUR J. MACLEAN, Testament of Our Lord Translated into English from Syriac. with introduction and notes, Edinburgh 1902. Nau: FRANÇOIS NAU, La version syriaque de l’octateuque de Clément, Paris 1913 (= Ancienne littérature canonique syriaque 4). CA: MARCEL METZGER, Les Constitutions apostoliques, Paris 1985, 1986, 1987 (= Sources Chrétiennes 320, 329, 339). Graf, GCAL I+II: GEORG GRAF, Geschichte der christlichen arabischen Literatur. Erster Band, die Übersetzungen (Studi e testi 118), Vatikanstadt 1944; Zweiter Band, die Schriftsteller bis zur Mitte des 15. Jahrhunderts (Studi e testi 133), Vatikanstadt 1947. Graf, Verzeichnis: GEORG GRAF, Verzeichnis arabischer kirchlicher Termini (Corpus Scriptorum Christianorum Orientalium 147), Löwen 1954. Wright: William Wright, A Grammar of the Arabic Language translated from the German of Caspari and edited, with numerous additions and corrections. (Cambridge 1896–1898) Blau: JOSHUA BLAU, A Grammar of Christian Arabic. Based Mainly on South Palastinian Texts from the First Millennium (Corpus Scriptorum Christianorum Orientalium 267/276/279 [Subsidia 27/28/29]), Löwen 1966-1987. Crum: Walter Ewing Crum, A Coptic dictionary. Oxford 1939. Wehr: HANS WEHR, Arabisches Wörterbuch für die Schriftsprache der Gegenwart. Arabisch-Deutsch, 5. Auflage unter Mitwirkung von LORENZ KROPFITSCH Wiesbaden 1985. Hinds/ Badawi: MARTIN HINDS; AS-SAʿĪD MUḤAMMAD BADAWĪ, A dictionary of Egyptian Arabic, Beirut 1986. Thesaurus: ROBERT PAYNE SMITH, Thesaurus syriacus, Oxford 1886–1901. 2 DIE KIRCHENORDNUNG AUS DEM TESTAMENTUM DOMINI NOSTRI JESU CHRISTI NACH DEN REDAKTIONEN DER HANDSCHRIFTEN BORG. ARAB. 22 UND PETERSBURG OR. 3 Vorliegende Arbeit versucht, durch Edition, Übersetzung und Kommentierung des Kirchenordnungsteils aus dem Testamentum Domini Nostri Jesu Christi nach der arabischen Redaktion der Handschrift Borg. arab. 22 und Edition der Redaktion nach der Handschrift Petersburg or. 3 einen Teil eines seit über einhundert Jahren bekannten Forschungsdesiderats in der Text- und Überlieferungskritik der frühchristlichen Kirchenordnungen aufzuarbeiten. Einführung: Kirchenordnungen Der Begriff der Kirchenordnungen wird im allgemeinen auf zwei Bereiche angewandt, zum einen auf Texte der christlichen Spätantike, die hier behandelt werden sollen, zum anderen auf die Kirchenordnungen innerhalb der aus der Reformation hervorgegangenen kirchlichen Gemeinschaften. Zur Verknüpfung beider Begrifflichkeiten vermutet Bruno Steimer: „Beim facettenreichen Terminus Kirchenordnung (...) dürften die ev(angelischen) K(irchenordnunge)n der Reformationszeit als v(on) der weltl(ichen) Autorität erlassene Lebensordnungen für die prot(estantischen) Gemeinden (...) begriffsbildend gewirkt haben. Auf altchr(istliche) Q(uellen)-Texte, die durch erste wiss(enschaftliche) Editionen seit dem 16. Jh. das Interesse der Patristiker auf sich zogen, wurde dieser Begriff bereits ab dem 17. Jh. angewendet.“1 Die hier zu behandelnden frühchristlichen Kirchenordnungen sollen das Leben in den stetig wachsenden Gemeinden ordnen, und zwar im Hinblick auf die kirchlichen Feiern, die Ämter in der Liturgie und der Gemeindeorganisation, die Spendung der Sakramente und 1 Bruno Steimer, Art. „Kirchenordnungen II“ in: Lexikon für Theologie und Kirche, Freiburg/ Brsg. ³1997, 33– 38. Vgl. außerdem Paul Frederick Bradshaw, Art. „Kirchenordnungen I“, in: Theologische Realenzyklopädie, Band XVIII, Berlin 1989, 662–670. 3 ähnliches mehr, insbesondere auch die Wahrung der authentischen Lehre in der Nachfolge Christi und der Apostel, somit also der Rechtgläubigkeit in der Abgrenzung und Zurückweisung von aufkommenden heterodoxen Strömungen.2 Ansätze hierfür finden sich bereits im Neuen Testament, so im Matthäusevangelium3 und in den paulinischen Briefen4. Nach Georg Schöllgen gehören diese Kirchenordnungen „zu den wertvollsten Zeugen der Entwicklung des Amtes, der Liturgie, des Caritaswesens und anderer Bereiche der Gemeindedisziplin (...). Daß sie die Zustände nicht einfach protokollieren, sondern sich hauptsächlich den ungeklärten Fragen, den Problemen und Mißständen widmen, macht sie noch wertvoller. Sie werden auf diese Weise zu untrüglichen Zeugen für neue Entwicklungen, Umbrüche und die latenten Probleme der frühchristlichen Gemeinden.“5 Diese Kirchenordnungen „sind insofern auch in sozialwissenschaftlicher Perspektive von großem Interesse, stellen sie als Modellfall frühchristlicher Sozialgeschichte ein Beispiel für fortschreitende Organisation und Institutionalisierung als Folge der Ausdehnung eines sozialen Systems dar. Konkret vermitteln sie ein anschauliches Bild sozialer Evolution, also funktionaler Spezialisierung und struktureller Differenzierung im Bereich des frühen Christentums, ein Beispiel, das noch der weiteren Analyse bedarf.“6 2 Vgl. z. B. die Definition von Steimer, Art. „Kirchenordnungen“, in: Siegmar Döpp/ Wilhelm Geerlings (Hg.), Lexikon der antiken christlichen Literatur, Freiburg/ Basel/ Wien ³2002, 426–428: „Bei der Kirchenordnung (…) handelt es sich um eine Gattung altchr(istlicher) Texte, die in erster Linie Fragen der kirchlichen Verfassung (Amt in der Gemeinde), des Kultus (Gottesdienst in der Gemeinde) und der Disziplin (sittliches Niveau in der Gemeinde) in den Blick nimmt“; außerdem Georg Schöllgen, „Pseudapostolizität und Schriftgebrauch in den ersten Kirchenordnungen. Anmerkungen zur Begründung des frühen Kirchenrechts“, in: ders./ Clemens Scholten (Hgg.), Stimuli. Exegese und ihre Hermeneutik in Antike und Christentum. Festschrift für Ernst Dassmann, Münster 1996 (= Jahrbuch für Antike und Christentum, Ergänzungsband 23), 96–121; sowie ders., „Der Abfassungszweck der frühchristlichen Kirchenordnungen. Anmerkungen zu den Thesen Bruno Steimers“, in: Jahrbuch für Antike und Christentum 40 (1997), 55–77. 3 Vgl. z. B. Mt 5,21-48; 6,1-18; 10,5-14.32f.; 18,15-22. 4 Vgl. z. B. 1 Tim 2,1; 3,15. 5 Schöllgen, Didache – Zwölf-Apostel-Lehre, Freiburg 1991, 21 (= Fontes Christiani 1). 6 Heinz Otto Luthe, „Totalitarismus und Katholische Kirche – Zum Dilemma der sprachlichen und normativen Vermittlung von Transzendenz und Immanenz“, in: John Andreas Fuchs/ Andreas Umland/ Jürgen Zarusky 4 Die ältesten pseudapostolischen Kirchenordnungen I: Didache und Didaskalie In der Entwicklung von kurzen neutestamentlichen Texten hin zu ausformulierten Kirchenordnungen steht am Beginn der eigentlichen literarischen Gattung die älteste erhaltene Kirchenordnung, die Διδαχὴ τῶν δώδεκα ἀποστόλων (CPG 1735)7, wohl aus dem Anfang des zweiten Jahrhunderts. Vom Anfang des dritten Jahrhunderts stammt ein wesentlich umfangreicherer syrischer Text, der den Titel ܘܐ ܐܕ ܘܕ ܐ̈ ܐ ̈ ܬܘ ܐ̈ ܪ̈ܬܕ ܐܘ ܐܬ führt, also „Didaskalia (διδασκαλία), das ist die katholische Lehre der zwölf Heiligen Apostel und Jünger, für uns angeordnet“.8 Da dieser Text nur in syrischer Übersetzung, nicht aber im (Hgg.), Brücken bauen. Analyse und Betrachtungen zwischen Ost und West. Festschrift für Leonid Luks zum 65. Geburtstag, Stuttgart 2012, 171–185. 7 Im folgenden wird zu den Titeln, unter denen die einzelnen Werke heute bekannt sind, mit dem Kürzel CPG die jeweilige Ordnungsnummer nach Maurice GEERARD, Clavis Patrum Graecorum. Volumen I: Patres Antenicaeni, Turnhout 1983 (= Corpus Christianorum. Series Graeca), angegeben, da eine der hauptsächlichen Schwierigkeiten bei der Bearbeitung der Kirchenordnungen immer das Problem der Identifikation unter verschiedenen, oft sehr ähnlichen oder sogar identischen Titeln überlieferter Texte war. Hinzu kommt, daß die ersten Herausgeber und auch spätere Bearbeiter sich häufig veranlaßt sahen, den einzelnen Schriften jeweils eigene Benennungen zuzuordnen; ein Unterfangen, das zur weiteren Verwirrung beitrug und 1960 Bernard Botte dazu veranlaßte, seinen Aufsatz zu den ältesten Kirchenrechtssammlungen mit den Worten zu beginnen: « Les
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