Light used as metaphor in the Prologue of the Fourth Gospel: The influence of this metaphor on the Maronite ‘Prayer of the Faithful’ By PIERRE ALBALAA Submitted in fulfillment of the requirements for the degree of MASTER OF THEOLOGY In the subject of NEW TESTAMENT At the UNIVERSITY OF SOUTH AFRICA Supervisor: Prof. Dr. D. G. van der Merwe November 2007 Light used as metaphor in the Prologue of the Fourth Gospel: The influence of this metaphor on the Maronite ‘Prayer of the Faithful’ By PIERRE ALBALAA Submitted in fulfillment of the requirements for the degree of MASTER OF THEOLOGY In the subject of NEW TESTAMENT At the UNIVERSITY OF SOUTH AFRICA Supervisor: Prof. Dr. D. G. van der Merwe November 2007 I declare that ‘Light used as metaphor in the Prologue of the Fourth Gospel: The influence of this metaphor on the Maronite Prayer of the Faithful’ is my own work and that all sources that I have been indicated and acknowledge by means of complete references. ------------------------ Light used as metaphor in the Prologue of the Fourth Gospel: The influence of this metaphor on the Maronite Prayer of the Faithful. By: Pierre Youssef Albalaa Student Number: 3245-168-7 Degree: Master of Theology Subject: New Testament Supervisor: Prof. D.G. van der Merwe Summary In this dissertation, the affinities between the Prologue of the Fourth Gospel and the Maronite Prayer of the Faithful especially the use of light metaphor are examined and new hypothetic proposals are suggested: the former has influenced the latter; both of them might have shared the same milieu or have been influenced by an existent Antiochene liturgical hymn. These proposals are discussed according to reflections on the Fourth Gospel, the Antiochene Syriac Maronite Church, the light metaphor, the work done on the Prologue from a socio-rhetorical perspective and the study conducted on the first English edition of the Maronite Prayer of the Faithful. Key terms Fourth Gospel; Antiochene Syriac Maronite Church; Metaphor; Prologue; Prayer of the Faithful; Light; Logos; salvation; Safro; and Ramsho. TABLE OF CONTENTS CHAPTER 1 INTRODUCTION TO THE STUDY 1 1.1 Introduction 1 1.2 Objective 7 CHAPTER 2 METHODOLOGY 8 2.1 Introduction 8 2.2 Approach 8 2.3 Special features 11 2.3.1 Main sources 11 2.3.2 Footnotes and references 11 2.3.3 Abbreviations of the Bible books 12 CHAPTER 3 REFLECTIONS ON THE FOURTH GOSPEL 14 3.1 Epestemological matters 14 3.1.1 Date 14 3.1.2 Authorship 15 3.1.3 Place of composition 21 3.2 Socio-historical milieu of the Fourth Gosoel 28 3.2.1 The Hellenistic tradition 28 3.2.2 The Jewish tradition 30 3.2.3 The Early Christian tradition 33 3.3 Conclusion 34 CHAPTER 4 ASPECTS OF THE ANTIOCHENE SYRIAC MARONITE CHURCH 36 4.1 Introduction 36 4.1.1 Origin and development 36 4.1.2 Geographical and historical aspects 37 4.1.3 The Maronite Patriarchate 40 4.2 The Maronite liturgy 41 4.2.1 Origin 41 4.2.2 Characteristics 44 4.2.3 Light in the Maronite liturgy 45 4.3 Conclusion 49 CHAPTER 5 CONSIDERATIONS ON LIGHT METAPHOR 50 5.1 Preliminary considerations 50 5.1.1 Reflections on metaphor 50 5.1.2 Metaphor in the Fourth Gospel 53 5.2 Light as metaphor 54 5.2.1 Light in Hellenism and Gnosticism 54 5.2.2 Light in the Old Testament 56 5.2.3 Light in the rest of the New Testament 59 5.2.4 Light in the rest of the Fourth Gospel 61 5.3 Conclusion 66 CHAPTER 6 LIGHT AS METAPHOR IN THE PROLOGUE 68 6.1 Introduction 68 6.2 The relation between the Prologue and the Fourth Gospel 68 6.3 Discourse analysis of the Prologue 70 6.3.1 A proposed chiastic structure 73 6.3.2 An explanation of the proposed chiastic structure 75 6.3.3 Conclusion 79 6.4 Detailed exegesis of the Prologue 80 6.5 Conclusion 119 CHAPTER 7 LIGHT IN THE PRAYER OF THE FAITHFUL 120 7.1 Introduction 120 7.2 The Maronite liturgical cycle 120 7.2.1 A Concise Description 120 7.2.2 A Descriptive diagram 121 7.2.3 Selected Maronite liturgical terminology 122 7.3 An orientation on the POF 123 7.3.1 A Brief History 123 7.3.2 Structure 124 7.4 Significancce of light in the POF 129 7.5 Conclusion 131 CHAPTER 8 GENERAL CONCLSUSION 132 8.1 Introduction 132 8.1.1 Titles with connotations to light metaphor 136 8.1.2 Deeds with connotation to light metaphor 137 8.1.3 Light and God 138 8.1.4 Light and pre-existence 139 8.1.5 The coming of the Light into the world 140 8.1.6 Light and those who accept it 141 8.1.7 The Light and darkness 141 8.2 Final remarks 142 WORKS CONSULTED 144 APPENDIX CHAPTER 1 INTRODUCTION TO THE STUDY 1.1 INTRODUCTION Since the dawn of Christianity, the Fourth Gospel, hereafter FG, has never ceased to command wide interest and to fascinate the minds and the hearts of many. It was fundamental to the emergence of Christian theology, especially in the Trinitarian and Christological debates that produced the great ecumenical Councils from Nicea, AD 325 to Chalcedon, AD 451. During the last hundred and fifty years, it has been at the centre of the discussion around the relationship between history and theology. Scholars have praised it as the most profound of the four gospels. Part of this fascination probably emanates from the intricacy of its socio-historical milieu, the complexity of its epistemological matters, and the richness of its narrative. This gospel does not directly identify its author, nor reveal clearly the date and the place of its composition. As early as the second century, its authorship was assigned to John, the son of Zebedee. This theory remained the conventional traditional view for centuries and is extensively expressed in Christian art and literature. With the advent of biblical criticism, the circle of Johannine scholars has gradually witnessed a shift from this traditional view towards a new perspective: the FG is the product of a communal effort composed in phases over a period of time. This significant shift affected accordingly the viewpoints concerning the other epistemological matters of this gospel, and generated numerous theories of varying weight and diverse characters. None of these theories could ever gain a general agreement among the scholars, or claim to be accepted absolutely as a conclusive decision in these matters. The countless books, articles and documents written up to now about the FG testify to the openness of its text to multivalent readings, understanding and studies. Therefore, exploring the FG with all its richness remains one of the most challenging endeavours of biblical scholarship. When working with the FG, one soon realises the enormous amount of data contained within it. Whoever ventures into this realm, should recogmise that he or she is encountering into a long and great tradition. At the same time the question can be asked whether anything new that can be said or done in this field. - 1 - In this dissertation, I have built on the work of many predecessors, while suggesting a new hypothetic proposal: the use of light as metaphor in the Johannine Prologue, and the influence that it could have exercised on the Prayer of the Faithful (hereafter POF) of the Antiochene Syriac Maronite Church. The Antiochene Syriac Maronite Church (hereafter ASMC) is the only one of all the Eastern Catholic Churches, which is named after an individual: Maron, who was born in the middle of the fourth century and died approximately in AD 410. Theodoret, who became Bishop of Cyr in AD 423, composed a succinct biography about Maron; and John Chrysostom wrote a letter to him in AD 405 requesting his prayers. Maron became a priest and a hermit. He retired to a mountain in Taurus near Antioch and lived an austere ascetic life spending most of his time in the open air in prayer, fasting, and numerous forms of mortification. He ministered to many people with the gifts of healing and teaching. His lifestyle and ministry attracted many followers, who began to be called Bet Maroon (household of Maron), or simply Maronites. After the death of Theodosius AD 395, the East became the Byzantine Empire ruled by a sacred monarchy in which the Emperor ruled equally in Church and State matters. He appointed Patriarchs and interfered, in many ways, in ecclesiastical matters. In AD 518, the Patriarch of Antioch (Severus) was deposed from his See for denying the two distinct natures in the person of Jesus Christ that had been declared as dogma by the Council of Chalcedon AD 451, and for rejecting the decrees of this council. Another Patriarch (Paul) succeeded him; not all the Christians approved his appointment. Consequently, the Antiochene Church split into two groups, the Chalcedonians and the anti-Chalcedonians. The Maronites were loyal Chalcedonians. After the Arabs/Moslems invaded and dominated Antioch and its vicinities, any regular contact with the patriarchate, residing at that time in Constantinople, became impossible. Therefore, the Maronites elected their own Patriarch (John-Maron) in AD 687. Since then, this branch of the ancient church of Antioch became known as the Antiochene Syriac Maronite Church. The preliminary reflections and the orientation that ensue in this dissertation, inform the reader how the socio-historical milieu, the history, the faith and the daily life experiences of this Church are reflected in and expressed by the POF using figurative language primarily metaphors.