Category: Baptism

Instruction and Baptism in Matthew, James, and the Didache

8/29/2023

8/29/23
Scholarly Reflections
Stewart-Sykes, Alistair. "Chapter Fifteen: Ἀποκύησις λόγῳ ἀληθείας: Paraenesis and Baptism in Matthew, James, and the Didache." in Van de Sandt, Huub & Zangenberg, Jürgen K. (editors). Matthew, James, and Didache: Three Related Documents in their Jewish and Christian Settings." Atlanta, GA: Society of Biblical Literature, 2008, 341-359.

Stewart-Sykes considers the paraenetic content of Matthew, James, and the Didache as regards baptism (Stewart-Sykes 2008, 341). He is particularly interested in the specific pre-baptismal instruction specified in the Didache. Following Pseudo-Isocrates (Ad Demonicum), Stewart-Sykes suggests a distinction between paraenesis, or ethical advice, and exhortation (Stewart-Sykes 2008, 342). There is certainly an element of exhortation, but the primary goal is giving advice. Stewart-Sykes goes on to cite a variety of scholarly opinions further identifying what would be meant by paraenesis (Stewart-Sykes 2008, 343-345).

The Two Ways material in the Didache, taken in context, is ethical instruction intended to prepare one for baptism (Stewart-Sykes 2008, 345). Matthew 5-7 is another example of paraenesis. Stewart- Sykes considers that, in light of the command to baptize and teach, from Matthew 28, that the instruction in chapters 5-7 should be viewed in light of pre-baptismal instruction (Stewart-Sykes 2008, 345-346). James, as a whole, can readily be understood as paraenetic in nature (Stewart-Sykes 2008, 346). It is marked by extensive ethical content. The context, however, is not that of prebaptismal instruction.

Stewart-Sykes begins an analysis of the meaning of baptism with James, who views baptism as the point of rebirth, a gift of God (Stewart-Sykes 2008, 348). This is accompanied by a "word of truth," which would likely be either words spoken at the baptism or as teaching beforehand. Matthew's Gospel ties baptism to an eschatological hope. The baptized person has an immediate hope in Christ as well as a hope at the end of the world (Stewart-Sykes 2008, 349).

Stewart-Sykes discusses the understanding of baptism as either in the name of the Trinity (Matthew and Didache) or in the name of Jesus (James) (Stewart-Sykes 2008, 350ff). By the early third century we have more extensive baptismal rites, though without a specific formula spoken. There are some assumptions that a development in thought occurred, resulting in a clear Trinitarian confession and act, but this is nowhere clearly stated in antiquity (Stewart-Sykes 2008, 351).

Stewart-Sykes returns to the question of pre-baptismal instruction in James. The concept is not stated clearly in James, but there may be allusions to it (Stewart-Sykes 2008, 353). He finds this to be the case in James 1:19-21, where there is exhortation, apparently repeated for those who have already been taught, to pursue life consistent with that in Matthew 5:21-23 and in the Didache's Way of Life (Stewart-Sykes 2008, 354). Stewart-Sykes goes on to identify a number of instances where James calls readers to a life consistent with the Didache's Way of Life.

In conclusion, Stewart-Sykes finds the three documents all speak to the reality of pre-baptismal instruction, and that those instructions guide the candidate for baptism into a particular mode of life which also includes an eschatological hope (Stewart-Sykes 2008, 356-357).

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Baptismal Anointing Prayer

1/20/2023

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1/20/23
Scholarly Reflections

Voöbus, Arthur. "Part 1: On the Rite of Baptism." "Chapter Four: Prehistory of the Ointment Prayer." Liturgical Traditions in the Didache. Stockholm: ETSE, 1968, 51-60.

In this chapter Voöbus asks whether it is possible to trace an older form of the ointment prayer in the Coptic fragment of the Didache. E. Peterson proposed a reconstruction, strongly influenced by the Apostolic Constitutions. Voöbus considers the dependence proposed by Peterson to be too great Voöbus51). The Coptic papyrus itself is deserving of consideration. Voöbus thinks the recension of the Apostolic Constitutions represents an explication of the Coptic prayer (Voöbus 1968, 52). Yet this does not necessarily confirm that the Coptic version is the original. Nor does it confirm that the prayer was originally part of the Didache.

If the ointment prayer is an original part of the Didache, Voöbus considers how it would fit in (Voöbus 1968, 54). The form is very like a eucharistic prayer. Omission itself seems surprising. Some have suggested it was antiquated and no longer served a liturgical purpose. This could result in its suppression (Voöbus 1968, 55). Yet it would have made more sense for a redactor to simply edit the prayer to be in harmony with current practice.

Voöbus notesthat the prayer is introduced with, "thus as we say" (Voöbus 1968, 56). This suggests the prayer, already in existence, was inserted here. The wording of the prayer is relatively awkward. Yet in its words it clearly states the availability of a number of sacramental gifts. These gifts are given to the people of early Christianity as something precious (Voöbus 1968, 57). The prayer is located in a group of topically related prayers identified as eucharistia (Voöbus 1968, 58). This, to Voöbus, does not seem entirely consistent with the pattern of the rest of the Didache. He considers it may not have been original, or that it could have been moved for some reason in the editorial process. This process is largely invisible to us. However, Voöbus considers the various statements about baptism, from chapter seven, to be evidence of layers of editorial work (Voöbus 1968, 59). In Voöbus' view, as the rituals grew and changed, statements which acknowledged those practices were added. He sees this as following different patterns in different locations (Voöbus 1968, 60).

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Prayer for Baptismal Anointing

1/19/2023

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1/19/23
Scholarly Reflections

Voöbus, Arthur. "Part 1: On the Rite of Baptism." "Chapter Three: The Ointment Prayer." Liturgical Traditions in the Didache. Stockholm: ETSE, 1968, 41-50.

Voöbus observes that, in conjunction with the baptismal ritual, an anointing with oil appears in the Apostolic Constitutions (Voöbus 1968, 41). This is also reflected in a Coptic papyrus fragment of the Didache, where a prayer for anointing appears appended to chapters 9-10. In both instances the prayer is associated with allowing prophets to pray as they wish.

The prayer is associated with an aromatic ointment or a perfume (Voöbus 1968, 42). The interpretation is not clear, according to Voöbus, expect that the text of the Apostolic Constitutions identifies it as a prayer associated with the aroma. The question of what specific use of ointment is meant is more difficult (Voöbus 1968, 43). Voöbus discusses the common use of anointing and praying for the sick. This would not intuitively be connected with the Eucharist, where the passage appears. However, ointment was also associated with baptism. Voöbus finds such an association in Jewish baptismal practice, as well as in Jewish ceremonial meal practices (Voöbus 1968, 44). Unfortunately, this fails to create clarity in the view.

A search for the function of the anointing is not immediately rewarding. Voöbus finds that the Apostolic Constitutions makes mention of "the immortal eon" (Voöbus 1968, 45). This does suggest the dichotomy between the present, fallen age and that of immortality. From this foundation, Voöbus is able to move to the concept of baptism, where one moves from the former to the latter (Voöbus 1968, 46). When asking about a reason for the choice of a word related to fragrance, Voöbus finds more associations. A Syriac version of Acts describes a fragrance along with the coming of the Holy Spirit at Pentecost (Voöbus 1968, 46). Paradise is regularly described in terms of aromatic plants. Voöbus thus finds good smells as related to moving into the heavenly realms as one does in baptism (Voöbus 1968, 47). Fragrance therefore can be well seen as a concomitant with baptism. Voöbus notes that the ointment prayer was grouped with various prayers of thanksgiving, the meaning of εὐχαριστία (Voöbus 1968, 49). When used in later documents, "oil of the eucharistia" is descriptive of anointing at baptism.

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Baptismal Ritual

1/18/2023

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1/18/23
Scholarly Reflections

Voöbus, Arthur. "Part 1: On the Rite of Baptism." "Chapter Two: Prehistory of the Tradition." Liturgical Traditions in the Didache. Stockholm: ETSE, 1968, 29-39.

Voöbus opens this chapter with the question of a Jewish origin for Didache chapter seven. He calls in the view of E. Peterson, who "contends that the discussion on various kinds of water has nothing to do with baptism at all but with the washings for purification" (Voöbus 1968, 29). It is possible that the formulaic patterns for ceremonial washings could be borrowed from Judaism. The case may further be made for a relationship to Jewish baptism of proselytes (Voöbus 1968, 30). On the other hand, Voöbus does suggest that making the compiler of the Didache dependent on sources for all his specific wording is an insult to his abilities as an author.

Peterson had further suggested that Didache chapter seven was a revision instilling a particular dogmatic change, by which an anointing with oil was removed from the chapter (Voöbus 1968, 31). Voöbus observes that Peterson considered the concession of baptism by affusion to be introduced in an illogical way. In comparison with the Apostolic Constitutions, we see the Constitutions speaking of two different ointments. This is in contrast to the Didache's use of two types of water for baptism. Yet Voöbus does not consider it necessary to make a claim that Apostolic Constitutions contains everything that the Didache once held (Voöbus 1968, 32). The simple fact is that we don't have adequate information to make such a claim.

Because redaction history is arelatively controversial topic, Voöbus proposes further study, but in the realm of comparative analysis of the process in similar documents for which some of the redactional details can be identified (Voöbus 1968, 33). This would allow scholars to evaluate existing texts without calling them into undue question. In particular, Voöbus considers it unlikely that additions or omissions would be carried on in a haphazard manner. Redactors should be assumed to be competent and thoughtful.

Even as we question the type of redaction which may have taken place, it is necessary to recognize that the very nature of a liturgical manual suggests redaction. Voöbus does not in any way suggest the materials were invented for use in the Didache (Voöbus 1968, 34). The problem he sees is application of adequate tools to identify various layers. The concession of baptism by affusion may or may no tbe a later interpolation.

The Trinitarian formula of baptism may shed light on the redaction history. Voöbus note that outside of Matthew's Gospel, the New Testament does not reflect a specific instance of the Trinitarian formula in use for baptism (Voöbus 1968, 35). Evidence of the Didache's dependence on Matthew for the formula is inconclusive. Voöbus would prefer to view the record in the Didache as influenced by actual ritual practice rather than Scriptural statements (Voöbus 1968, 36). Underlying the formulaic wording Voöbus finds an alternate wording which is well represented in Scripture. Didache 9.5 identifies people as "baptized into the name of the Lord" (Voöbus 1968, 38). Voöbus recognizes that the statement of 9.5 is likely older and is certainly simpler. It describes the exact same action. Further, it appears in Paul and in Acts. The Lord is identified clearly with Jesus, and, provided the understanding of a Trinity is present, the natural conclusion one would make is that the referent is identical (Voöbus 1968, 39). This fits with our understanding of the liturgucal practice and the theology it represents. An addition of a Trinitarian statement would represent a clarification, not a theological change.

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Baptismal Tradition and the Didache

1/17/2023

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1/17/23
Scholarly Reflections

Voöbus, Arthur. "Part 1: On the Rite of Baptism." "Chapter One: Tradition Regarding Baptism." Liturgical Traditions in the Didache. Stockholm: ETSE, 1968, 17-27.

Voöbus notes that the Didache's chapter pertaining to baptism (chapter seven) is relatively short, and, further, it gives relatively little indication of the nature of catechesis preparatory for baptism (Voöbus 1968, 17). While there is a statement about speaking the materials from chapters 1-6, it is unclear whether that is a part of the baptismal ceremony or an outline for prior catechesis. Voöbus takes the command as an indication of catechetical instruction (Voöbus 1968, 18). This would be consistent with what we know from other sources about catechesis in Jewish proselyte baptism or Jewish Christianity. Of note to Voöbus is that the material content of the catechesis is moral in nature, not dealing with Christ and the atonement or other highly theological elements (Voöbus 1968, 19).

The purpose of a fast prior to baptism is not made clear, but the duration of one or two days is, as well as the call for as many involved in the baptism as can participate in the fast. This is more clear guidance than is found in other sources(Voöbus 1968, 20-21).

In the baptism itself, the candidate is baptized "into the name" of the Lord. Voöbus sees this as indicating a transfer into the service of the Lord (Voöbus 1968, 21). If possible, the baptism is to use "living water." Voöbus interprets this as being either water from a stream or from a well (Voöbus 1968, 22). If living water is not available, it is possible to use other water, whether cold or warm. Voöbus notes that some scholarship suggests it is warmed for children or the sick (Voöbus 1968, 23). However, he finds a prevailing pattern within Judaism to refer to water which has lost its original temperature as "warm." This would apply to water in a reservoir or a cistern (Voöbus 1968, 24). A mode of baptism, such as immersion, is not specified. However, if no adequate supply of water is present, water may be poured over the head three times (Voöbus 1968, 26).

Voöbus observes that we are not told who would perform a baptism, or whether there was a consecration of the water (Voöbus 1968, 26). We are also not told what to expect as far as the meaning of baptism. Though it is a prerequisite for communion, we are not given any additional expectations (Voöbus 1968, 27).

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Baptism as Entry into God's Kingdom

10/18/2021

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10/18/21
Scholarly Reflections

Daniélou, Jean, S.J. "Chapter Two: The Baptismal Rite." The Bible and the Liturgy." Notre Dame, IN: University of Notre Dame Press, 1956, pp. 35-53.

Daniélou observe that the catechetical preparation, though very important, is done for those who are still outside the Church. It is not until the baptism itself that the person actually enters the church body (Daniélou 1956, 35). Cyril of Jerusalem described it as an entrance from the vestibule into the king's palace (Procatechesis XXXIII, 333A). Daniélou notes that we have at least one third century baptistry which features artistic depictions of the Fall on one side and Christ welcoming his people on the other side (Daniélou 1956, 36). The shape was often an octagon, with the number eight serving as a symbol of the resurrection (Daniélou 1956, 37).

The candidate, led into the baptistry, is stripped of his clothing, symbolic of taking off the old man (Daniélou 1956, 37). It may also serve as a symbolic identification with Christ, who was stripped before being crucified. Both symbols are used by Cyril (Daniélou 1956, 38). Gregory of Nyssa compares the stripping to the covering given to Adam, garments of skin, which required death. Again, it is a return to the nakedness of creation (Daniélou 1956, 39). Theodore of Mopsuestia further compares it to a removal of the fig leaves which Adam and Eve used to cover themselves.

Following the removal of the clothes, there is anointing with oil, symbolic of the richness of God and the power of Christ's purity (Daniélou 1956, 40). It is also considered a sign of God's healing and strengthening power. The metaphor of struggle and battle is carried out through the Easter vigil, as it has been in progress throughout Lent (Daniélou 1956, 41).

In some places, the water used for the baptism itself would be blessed, indicating that water by itself would not cleanse from sin (Daniélou 1956, 42). The old man would enter the water and the new man would emerge. Again, Cyril finds a parallel to Christ, this time in his death and resurrection (Daniélou 1956, 43). The theme of death, burial, and resurrection is very common in early Christian understanding of baptism. Daniélou discusses and illustrates this at some length.

An additional piece of symbolism in baptism is that of birth. Daniélou notes that this theme, of the Church as mother giving birth to children, was most likely developed in African thought (Daniélou 1956, 47-48).

After the baptism, the believer is clothed with a pure white garment (Daniélou 1956, 49). This symbolizes the new, the pure, and God's grace. Again we see echoes of Adam's purity having been stripped away and then his being clothed by God's hand. The clothing is seen as a robe of glory, provided by God (Daniélou 1956, 51).

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Instruction and Baptism in Matthew, James, and the Didache

Baptismal Anointing Prayer

Prayer for Baptismal Anointing

Baptismal Ritual

Baptismal Tradition and the Didache

Baptism as Entry into God's Kingdom

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Instruction and Baptism in Matthew, James, and the Didache

Baptismal Anointing Prayer

Prayer for Baptismal Anointing

Baptismal Ritual

Baptismal Tradition and the Didache

Baptism as Entry into God's Kingdom

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Help Fuel This Ministry by Clicking Here!