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The Librarian's Guide to the Apostolic Fathers

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The Librarian's Guide to the Apostolic Fathers ESSAY Th e Librarian’s Guide to the Apostolic Fathers by Clayton N. Jeff ord INTRODUCTION andwiched between the New Testament and the ensuing works of second-century apologists stand various texts that refl ect the struggle of early church leaders to envision an acceptable ethical lifestyle and to establish Swhat it means to be “church.” Th ese writings are the “in-between” literature of the earliest patristic period, works that scholars of ecclesiastical history often brush past with little recognition that they provide a foundation for later doctrine and theology. Many of these writings are now known as the “Apostolic Fathers,” a designation that is attributed to Jean-Baptiste Cotelier, who in 1672 culled writings that were thought to preserve the teachings of the fi rst apostles into a secondary grouping under that heading.1 Use of the phrase as a formal title did not occur until some twenty years later, though, in the 1693 English translation of William Wake.2 Th e Apostolic Fathers were fi rst linked with the literary traditions of Clement and Hermas of Rome, Ignatius, Barnabas, and Polycarp. But by 1765 the corpus grew to include the Epistle to Diognetus, fragments of Papias, and the Apology of Quadratus as envisioned by Andreas Gallandi.3 Th e fi nal writing to be added was the Didache, which was included soon after its discovery toward the end of the nineteenth century. TEXTS AND TRANSLATIONS Since the Apostolic Fathers is not an “offi cial” collection in any sense, its growth refl ects the haphazard progression of individual choices. Th e corpus has taken various forms over the years, often leaving a reader confused about the nature of the works themselves. Older volumes typically include the Apostolic Fathers as a subset of early patristic literature. Th is suggests that its status among early patristic scholars was not well defi ned, and a perusal of collections up to the end of the nineteenth century bears this out. But the Apostolic Fathers have been published separately from other patristic literature in the last century, and this has helped to solidify the writings as a collection. Readers may recognize the Apostolic Fathers from many publications. Th e most widely known translation appears scattered throughout the ten-volume set of Alexander Roberts and James Donaldson’s Th e Ante-Nicene Fathers (1867-1873).4 Despite the antiquated style of its prose, this publication appears widely across the Internet, since it no longer bears copyright protection.5 In rivalry with this traditional approach in which the Apostolic Fathers are grouped together with other early patristic writings is the translation of J. B. Lightfoot. Lightfoot’s publication 1 SS. Patrum qui temporibus apostolicis fl oruerunt: Barnabae, Clementis, Hermae, Ignatii, Polycarpi (Paris, 1692). 2 Th e Genuine Epistles of the Apostolical Fathers, S. Barnabas, S. Clement, S. Ignatius, S. Polycarp, Th e Shepherd of Hermas, and the Martyrdoms of St. Ignatius and St. Polycarp (London, 1693). See H. J. de Jonge, “On the Origin of the Term ‘Apostolic Fathers’,” Journal of Th eological Studies n.s. 29 (1978): 503-505. 3 Bibliotheca veterum patrum antiquorumque scriptorum ecclesiasticorum Græco-Latina (14 vols.; Venice, 1765–1781 [2nd ed., 1788]). 4 Initially edited by A. C. Coxe (Edinburgh: Clark, 1885). For relevant volumes, see vol. 1 (Clement, Diognetus, Polycarp, Ignatius, Barnabas, and Papias), vol. 2 (Hermas), vol. 7 (Didache), and vol. 8 (Quadratus). 5 See, e.g., http://www.ccel.org/fathers.html; http://www.biblestudytools.com/history/early-church-fathers/ante-nicene; and http:// www.bible.ca/history/fathers. Clayton N. Jeff ord is Professor of Scripture, Saint Meinrad Seminary and School of Th eology, St. Meinrad, Indiana. Volume 4, Number 1 • July 2011 THEOLOGICAL LIBRARIANSHIP 59 An Online Journal of the American Th eological Library Association in 1889-1890 focused on Clement, Ignatius, and Polycarp and off ered extensive commentary for each work. Th e Lightfoot edition, minus the commentary, was eventually “completed” and edited in 1891 by his colleague, J. R. Harmer,6 whose own work was subsequently reshaped a generation later through various editions by Michael W. Holmes. It is likely true to say that the Lightfoot-Harmer-Holmes tradition represents the most widely read English translation today.7 Apart from a few other limited editions,8 the only true rival to these two collections is the Loeb Classical Library of Harvard University Press whose original off ering was a 1912-1913 translation by Kirsopp Lake. Th is two- volume set was popular among readers until 2003, at which point the editors turned to Bart D. Ehrman for a fresh translation to replace that by Lake.9 Ehrman’s rendition is used today alongside that of the Holmes edition, each featuring the writings of the Apostolic Fathers in Greek and Latin together with English translation.10 Any informed scholar of patristic studies might expect a well-stocked library of early Christian literature to include both editions among its holdings. Slightly parallel to the English evolution is the German tradition, whose scholars were among the fi rst to favor the Apostolic Fathers as a collection. An early standard is the 1876-1877 edition of Oscar de Gebhardt and Adolf Harnack, which features the Greek texts of the Apostolic Fathers translated into Latin.11 By 1924, Karl Bihlmeyer produced another version based on the work of F. X. Funk that evolved along two diff erent avenues of publication. Th e fi rst of these was edited by Wilhelm Schneemelcher (1956).12 A second, more popular edition with contributions by Molly Whittaker was edited by Martin Dibelius and D.-A. Koch. Th is latter work was reissued by Andreas Lindemann and Henning Paulsen and is the most commonly used translation in German today. Apart from its acceptance by German scholars, most readers are unaware that the Funk-Bihlmeyer tradition is the foundation for Ehrman’s Loeb translation, thus giving it international impact.13 Otherwise, the 1984 translation of Klaus Wengst should be considered an important contribution to the study of the Apostolic Fathers.14 Its careful text-critical analysis of the manuscript tradition, typical of older studies, is widely used by scholars today. Finally, signifi cant translations of the Apostolic Fathers exist in French and Italian, though most are published as individual studies within expansive publication series that are broader in nature. Perhaps most widely used 6 Th e Apostolic Fathers (London: Macmillan, 1891); reprint, Grand Rapids, MI: Baker, 1956. 7 Th e Apostolic Fathers: Greek Texts and English Translations (3rd ed.; Grand Rapids, MI: Baker, 2007). Holmes has off ered several versions of this text over the years beginning in 1989, several in English translation only. 8 See, e.g., James A. Kleist, Th e Didache… (ACW 6; Westminster, MD: Newman, 1948); Edgar J. Goodspeed, Th e Apostolic Fathers: An American Translation (New York: Harper, 1950); and Jack Sparks, ed., Th e Apostolic Fathers (Nashville: Nelson, 1978). 9 Th e Lake and Ehrman editions refl ect parallel bibliographic information (Th e Apostolic Fathers [LCL 24-25; London and Cambridge, MA: Harvard University Press]), though the Lake translation was jointly published with William Heinemann. 10 Also popular is Andrew Louth’s 1987 revision of Maxwell Staniforth, Early Christian Writings: Th e Apostolic Fathers (Middlesex: Penguin, 1968), largely because it is inexpensive and easily accessible. 11 Patrum apostolicorum opera (Leipzig: Hinrich, 1876-1877). 12 Die Apostolischen Väter (2nd ed.; Tübingen: Mohr Siebeck, 1956). 13 Die Apostolischen Väter: Griechisch-deutsche Parallelausgabe (Tübingen: Mohr Siebeck, 1992). 14 Schriften des Urchristentums (Munich: Kősel, 1984). Th e Wengst volume is restricted to only four sources in the Apostolic Fathers—the Didache, Barnabas, 2 Clement, and Diognetus. THEOLOGICAL LIBRARIANSHIP Volume 5, Number 2 • July 2012 An Online Journal of the American Th eological Library Association 60 in French are the older collection of Hippolyte Marie Hemmer, Gabriel Oger, and A. Laurent15 and two more recent translations, the fi rst by François Louvel, Louis Bouyer, and Claude Mondésert (1963)16 and the second by Dominique Bertrand (1990).17 In Italian, one fi nds the editions of Guido Bosio and Daniel Ruiz Bueno to have been among the most infl uential.18 FROM TEXT TO UNDERSTANDING While the textual history behind the Apostolic Fathers corpus is important, it is even more essential to understand the background of individual tractates. Many translations include some form of overview (e.g., Holmes and Ehrman), though eff orts to provide free-standing introductions have arisen in recent years. Th e attention that scholars and publishers alike have given to this endeavor indicates a rising interest in the Apostolic Fathers among many who specialize either in biblical studies or ecclesiastical research. Th e fi rst of these introductions is the 1989 volume of Simon Tugwell,19 whose review of the Apostolic Fathers considers seven works in the collection. Typical of introductions in general, Tugwell omits the actual writings themselves, opting to address individual issues with respect to each work within the group. My own introduction in 1996 seeks to introduce even more of the corpus than is studied by Tugwell (and hopefully with a more balanced perspective), with a design that is carefully crafted for a broader range of readers.20 Th is “student’s introduction” features the contributions of several students who worked in the classroom setting in order to complete the project. Further consideration of the writings eventually led to a briefer publication in 2005 that many beginners fi nd helpful.21 A more methodical introduction was published in German by Matthias Günther at roughly this same time (1997).22 Th e Günther volume relies heavily on studies from Germanic scholarship.
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