Friday Scholarly Notes
12/13/24
Bradshaw, Paul F. (2002). Chapter Seven: Christian Initiation: A Study in Diversity." In The Search for the Origins of Christian Worship: Sources and Methods for the Study of Early Liturgy. (pages 144-170). Oxford University Press. (Personal Library)
Bradshaw notes that modern scholarship regarding initiation rites such as baptism and confirmation was not very active before the late 1950s. The studies became more frequent as there was a greater emphasis on initiation within the regular liturgy of the church (Bradshaw 2002, p. 144). As with the studies of the Eucharist, the initial scholarly attempts sought out a consistent original practice which could develop in a unified way. Bradshaw provides a brief review of some authors who made attempts to harmonize practice across time and space. As with eucharistic studies, Bradshaw considers it important to trace patterns in various places.
Questions have been raised about Syrian practice since in 1909 R.H. Connally evaluated the lack of evidence about post-baptismal ceremonies such as confirmation (Bradshaw 2002, p. 146). The lack of evidence has not been resolved adequately, though the practices of baptism and chrismation have been studied in depth. At issue is finding a clear early witness of the practice of confirmation, which seems to be lacking.
Bradshaw devotes a section to the more recent scholarship on early Syrian initiation practices. In the mid 1970s Gabrielle Winkler argued that there was no early practice of anointing the head and body, but that the anointing of the body was later added to the anointing of the head (Bradshaw 2002, pp. 149-150). She concluded, then, that the chrismation was not a sign of confirmation but that it was a sign of the Holy Spirit, "poured" on the Messiah at his baptism (Bradshaw 2002, p. 150). Bradshaw observes that in Winkler's view, the baptism is patterned on Christ's baptism, but that the chrismation as a sign of the Holy Spirit comes before, rather than after application of water (Bradshaw 2002, p. 151). This has sparked additional scholarly work. The fact is that there are slight differences in descriptions of baptism. Bradshaw considers it necessary that we entertain the possibility that early practices were diverse and gradually regularized (Bradshaw 2002, p. 152).
Bradshaw evaluates baptism in the Didache among the Syrian materials. Except for the possible reference in the Coptic fragment to be "perfume" or "ointment," there is no mention of a chrismation. This has been interpreted by some as an omission due to the work being intended for presbyters and deacons, rather than for bishops who would perform a chrismation (Bradshaw 2002, p. 153). Others, though it is decidedly a minority view, have suggested the Coptic addition does belong in the text, since chrismation is known to have been practiced in Syria (Bradshaw 2002, p. 154).
Studies of baptismal practice in Syria have revealed a number of interesting details, according to Bradshaw. Consistent with the separation of Romans 6 from the concept of baptism, we find the season of Easter is not identified as the typical season for baptism (Bradshaw 2002, p. 154). Additionally, Bradshaw finds no evidence for a lengthy period of catechesis or for baptismal sponsors. He does find a custom of a profession of faith being made separately from and before a baptism (Bradshaw 2002, p. 155). After the profession of faith, the new believer would join in the worship of the church, but not be received to communion until after baptism.
As we consider baptismal rituals in North Africa, Bradshaw reminds us that the works of Tertullian, writing around 200, are not systematic in nature (Bradshaw 2002, p. 156). However, Tertullian discusses a time of preparation including prayers, fasts, and confession. The water is consecrated for the baptism. The convert renounces the devil and is interrogated about the Christian faith three times, corresponding with a threefold immersion. There is an anointing, a laying on of hands, prayer with others, and reception of the eucharist. Though Tertullian mentions numerous details not mentioned in Syrian practice, the immersion and chrismation are similar. The significant change is that in Africa the anointing comes after the baptismal water (Bradshaw 2002, p. 156). Cyprian of Carthage, about 50 years after Tertullian, provides approximately the same series of events as Tertullian. However, he adds exorcism prior to baptism, in the case of "individuals who were seen as violently possessed" (Bradshaw 2002, p. 157). Bradshaw notes the North African ritual is very similar to that found in Rome. The Roman tradition involves two anointings after the baptism, with the second being by a bishop and associated with reception of the Holy Spirit (Bradshaw 2002, p. 158).
Roman evidence of initiation rituals is limited. Bradshaw notes that Justin Martyr's First Apology and the Apostolic Tradition which he sees attributed to Hippolytus are challenging from an interpretive standpoint (Bradshaw 2002, p. 159). In Justin, there is prayer and fasting, then a washing, in which the convert is reborn, then there is reception into fellowship and the Eucharist (Bradshaw 2002, pp. 159-160). The account is very brief and general, possibly because it was written for pagans so avoided significant detail. Bradshaw does observe that Justin's account is more or less parallel to that of the Didache (Bradshaw 2002, p. 161).
Apostolic Tradition is primarily difficult because of doubt that it came from Rome and the fact that we don't know if it describes real or ideal practices (Bradshaw 2002, p. 161). Additionally, Bradshaw considers the portion which discusses baptism to have gone through later revision. He considers the baptismal material to consist of a core and two significant layers of revision. Bradshaw takes the core to be in agreement with the account in Justin Martyr (Bradshaw 2002, p. 162). To this were added a number of additional acts which would be performed by a bishop. The final revision added the role of presbyters and deacons. As time went on, Bradshaw thinks creedal material was gradually added. Bradshaw finds virtually no other evidence of specific baptismal rituals associated with Rome during the early period of Christianity (Bradshaw 2002, p. 164).
Northern Italy has little evidence of early baptismal rituals, though Bradshaw notes that Ambrose of Milan affirms the rites in Milan are similar to those in Rome (Bradshaw 2002, p. 165). Ambrose does, however, detail some differences, which, in Bradshaw's opinion, would not have been innovations as Ambrose self-consciously described unity with Rome. Enrolment of baptismal candidates was done at Epiphany. The day before baptism the candidate's ears and nostrils are touched, symbolically opening them to God (Bradshaw 2002, p. 166). There is an anointing of the body before baptism, then the triple renunciation of the devil and immersion. After the baptism there is only one anointing, followed by a washing of the feet and a spiritual sealing, probably through laying on hands (Bradshaw 2002, pp. 166-167).
Bradshaw considers Gaul and Spain to have very little information about early initiation to Christianity (Bradshaw 2002, p. 167). Egyptian practices, though often compared to the practices in the West, bear more similarity to Syrian practices (Bradshaw 2002, p. 168).
Bradshaw concludes that a normative practice cannot be clearly defined, nor can a clear distinction between Eastern and Western rites be made (Bradshaw 2002, p. 169).
12/13/24
Bradshaw, Paul F. (2002). Chapter Seven: Christian Initiation: A Study in Diversity." In The Search for the Origins of Christian Worship: Sources and Methods for the Study of Early Liturgy. (pages 144-170). Oxford University Press. (Personal Library)
Bradshaw notes that modern scholarship regarding initiation rites such as baptism and confirmation was not very active before the late 1950s. The studies became more frequent as there was a greater emphasis on initiation within the regular liturgy of the church (Bradshaw 2002, p. 144). As with the studies of the Eucharist, the initial scholarly attempts sought out a consistent original practice which could develop in a unified way. Bradshaw provides a brief review of some authors who made attempts to harmonize practice across time and space. As with eucharistic studies, Bradshaw considers it important to trace patterns in various places.
Questions have been raised about Syrian practice since in 1909 R.H. Connally evaluated the lack of evidence about post-baptismal ceremonies such as confirmation (Bradshaw 2002, p. 146). The lack of evidence has not been resolved adequately, though the practices of baptism and chrismation have been studied in depth. At issue is finding a clear early witness of the practice of confirmation, which seems to be lacking.
Bradshaw devotes a section to the more recent scholarship on early Syrian initiation practices. In the mid 1970s Gabrielle Winkler argued that there was no early practice of anointing the head and body, but that the anointing of the body was later added to the anointing of the head (Bradshaw 2002, pp. 149-150). She concluded, then, that the chrismation was not a sign of confirmation but that it was a sign of the Holy Spirit, "poured" on the Messiah at his baptism (Bradshaw 2002, p. 150). Bradshaw observes that in Winkler's view, the baptism is patterned on Christ's baptism, but that the chrismation as a sign of the Holy Spirit comes before, rather than after application of water (Bradshaw 2002, p. 151). This has sparked additional scholarly work. The fact is that there are slight differences in descriptions of baptism. Bradshaw considers it necessary that we entertain the possibility that early practices were diverse and gradually regularized (Bradshaw 2002, p. 152).
Bradshaw evaluates baptism in the Didache among the Syrian materials. Except for the possible reference in the Coptic fragment to be "perfume" or "ointment," there is no mention of a chrismation. This has been interpreted by some as an omission due to the work being intended for presbyters and deacons, rather than for bishops who would perform a chrismation (Bradshaw 2002, p. 153). Others, though it is decidedly a minority view, have suggested the Coptic addition does belong in the text, since chrismation is known to have been practiced in Syria (Bradshaw 2002, p. 154).
Studies of baptismal practice in Syria have revealed a number of interesting details, according to Bradshaw. Consistent with the separation of Romans 6 from the concept of baptism, we find the season of Easter is not identified as the typical season for baptism (Bradshaw 2002, p. 154). Additionally, Bradshaw finds no evidence for a lengthy period of catechesis or for baptismal sponsors. He does find a custom of a profession of faith being made separately from and before a baptism (Bradshaw 2002, p. 155). After the profession of faith, the new believer would join in the worship of the church, but not be received to communion until after baptism.
As we consider baptismal rituals in North Africa, Bradshaw reminds us that the works of Tertullian, writing around 200, are not systematic in nature (Bradshaw 2002, p. 156). However, Tertullian discusses a time of preparation including prayers, fasts, and confession. The water is consecrated for the baptism. The convert renounces the devil and is interrogated about the Christian faith three times, corresponding with a threefold immersion. There is an anointing, a laying on of hands, prayer with others, and reception of the eucharist. Though Tertullian mentions numerous details not mentioned in Syrian practice, the immersion and chrismation are similar. The significant change is that in Africa the anointing comes after the baptismal water (Bradshaw 2002, p. 156). Cyprian of Carthage, about 50 years after Tertullian, provides approximately the same series of events as Tertullian. However, he adds exorcism prior to baptism, in the case of "individuals who were seen as violently possessed" (Bradshaw 2002, p. 157). Bradshaw notes the North African ritual is very similar to that found in Rome. The Roman tradition involves two anointings after the baptism, with the second being by a bishop and associated with reception of the Holy Spirit (Bradshaw 2002, p. 158).
Roman evidence of initiation rituals is limited. Bradshaw notes that Justin Martyr's First Apology and the Apostolic Tradition which he sees attributed to Hippolytus are challenging from an interpretive standpoint (Bradshaw 2002, p. 159). In Justin, there is prayer and fasting, then a washing, in which the convert is reborn, then there is reception into fellowship and the Eucharist (Bradshaw 2002, pp. 159-160). The account is very brief and general, possibly because it was written for pagans so avoided significant detail. Bradshaw does observe that Justin's account is more or less parallel to that of the Didache (Bradshaw 2002, p. 161).
Apostolic Tradition is primarily difficult because of doubt that it came from Rome and the fact that we don't know if it describes real or ideal practices (Bradshaw 2002, p. 161). Additionally, Bradshaw considers the portion which discusses baptism to have gone through later revision. He considers the baptismal material to consist of a core and two significant layers of revision. Bradshaw takes the core to be in agreement with the account in Justin Martyr (Bradshaw 2002, p. 162). To this were added a number of additional acts which would be performed by a bishop. The final revision added the role of presbyters and deacons. As time went on, Bradshaw thinks creedal material was gradually added. Bradshaw finds virtually no other evidence of specific baptismal rituals associated with Rome during the early period of Christianity (Bradshaw 2002, p. 164).
Northern Italy has little evidence of early baptismal rituals, though Bradshaw notes that Ambrose of Milan affirms the rites in Milan are similar to those in Rome (Bradshaw 2002, p. 165). Ambrose does, however, detail some differences, which, in Bradshaw's opinion, would not have been innovations as Ambrose self-consciously described unity with Rome. Enrolment of baptismal candidates was done at Epiphany. The day before baptism the candidate's ears and nostrils are touched, symbolically opening them to God (Bradshaw 2002, p. 166). There is an anointing of the body before baptism, then the triple renunciation of the devil and immersion. After the baptism there is only one anointing, followed by a washing of the feet and a spiritual sealing, probably through laying on hands (Bradshaw 2002, pp. 166-167).
Bradshaw considers Gaul and Spain to have very little information about early initiation to Christianity (Bradshaw 2002, p. 167). Egyptian practices, though often compared to the practices in the West, bear more similarity to Syrian practices (Bradshaw 2002, p. 168).
Bradshaw concludes that a normative practice cannot be clearly defined, nor can a clear distinction between Eastern and Western rites be made (Bradshaw 2002, p. 169).
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