Category: Massaux 1993 (1950) - Wittenberg Door Campus Ministry

Early Christian Authors Mostly Used Matthew

2/13/2023

2/13/23
Scholarly Reflections

Massaux, Éduard. "Conclusion." The Influence of the Gospel of Saint Matthew on Christian Literature before Saint Irenaeus: Book 3: The Apologists and the Didache. (Translated by Norman J. Belval and Suzanne Hecht. Macon, Georgia: Mercer University Press, 1993, 144-182.

Massaux sums up his survey of early Christian authors and their use, particularly, of Matthew's Gospel. He has observed that the authors tend to prefer Matthew over the other Gospels, and that they particularly tend to refer to the Sermon on the Mount (Massaux 1993, 183). He has even observed that Clement of Rome nad Polycarp had catechetical materials which seem to be based on the Sermon on the Mount.

Massaux provides a list of the particular references which he considers to bear a literal dependence on Matthew. This list consumes the second half of page 184 and all of page 185, and totals 16 entries, half of which are in Justin Martyr.

The intention of the authors is significant. The authors Massaux surveyed did not make an attempt at commentary on the text. Rather, they used the ideas, and sometimes the words, in their work of describing or prescribing a life based on the Gospel (Massaux 1993, 186). Massaux further notes that Matthew was the Gospel text of choice for these authors. They would even refer to "the" gospel, then quote Matthew, rather than any other evangelist (Massaux 1993, 187). Occasionally the early Christian authors would use Paul, especially for moral theology (Massaux 1993, 188). Mark, surprisingly enough, has virtually no influence on early Christian authors. Massaux comments on this, particularly in terms of the widespread scholarly opinion of Markan primacy (Massaux 1993, 188). He considers that Papias' comment of Mark not necessarily recording events in order was reflective of an attitude that Matthew was more accurate.

Matthew and the Didache

2/10/2023

2/10/23
Scholarly Reflections

Massaux, Éduard. "Chapter Seven: The Didache." The Influence of the Gospel of Saint Matthew on Christian Literature before Saint Irenaeus: Book 3: The Apologists and the Didache. (Translated by Norman J. Belval and Suzanne Hecht. Macon, Georgia: Mercer University Press, 1993, 144-182.

Though Massaux admits freely that dating of the Didache is unclear, he classes it with the later second century works. As he has done elsewhere, he begins with an evaluation of passages that show a strong relationship to Matthew's Gospel (Massaux 1993, 144). The opening line seems, in many ways, to continue directly from the command of Jesus i nMatthew 28:18-20, constituting what the apostles taught the nations. Though the Didache seems to come from an early time, Massaux notes tha at four points it refers to "the gospel" and that it is at least tempting to understand that as reference to a written document. Massaux contends that there is a clear literary contact between the Didache and Matthew (Massaux 1993, 145).

Massaux begins his analysis with litearry contact between the Didache and Matthew's Sermon on the Mount (Massaux 1993, 145). The command to love God and the neighbor (1.2) is a clear echo of a biblical command. While Massaux finds the wording equally close to Matthew and Mark, he thinks it is drawn from Matthew, since elsewhere the author does not borrow from Mark (Massaux 1993, 146). This command is followed immediately by a negative statement of the Golden Rule, from Matthew 7:12. The wording is more similar to that of Matthew than to Luke (Massaux 1993, 147). Further, Massaux notes that, like Jesus in Matthew, the Didache ties the rule to two different ways, one of life and one of death. In Didache 1.3, then, the author speaks of blessing and praying for your opponents. Massaux finds parallels in Matthew and Luke, but not identity of wording (Massaux 1993, 147-148). This is the normal process for the Didache. Massaux observes, "whenever the author refers to the text of Mt, he does not cite it literally, except for the Lord's Prayer" (Massaux 1993, 149). A paraphrase is par for the course.

Didache 1.4 and 5a presents a number of slightly discrete commands. Massaux compares these with statements foudn in the Sermon on the Mount (Massaux 1993, 150-151). Based on similarity of vocabulary Massaux sees strong evidence of literary contact. As to the remainder of Didache 1.5, there is a strong similarity to Jesus' warning of Matthew 5:25-26.

Massaux observes that the Didache does not borrow woodenly from sources. The material leading up to Didache 3.7 follows a pattern of Hellenistic Jewish moralistic teaching with a list of vices, then contextualizes the list with an almost direct quote of Matthew 5:5, "the meek shall inherit the land" (Massaux 1993, 152-153). This demonstrates comfort on the part of the author. Massaux continues with 6.2 which artfully draws on Matthew 11:29-30; 19:21; and 5:48.

The Didache makes connections which are similar to those in Matthew. In chatper 8, where the Lord's Prayer is presented, it is placed in a very similar context and nearly identical form to that used in Matthew, as opposed to the usage in Luke (Massaux 1993, 154).

In Didache 9.5 the author claims a quotation directly from the Lord. This specific statement is only in Matthew 7:6, "Do not give that which is holy to dogs" (Massaux 1993, 156). The context shows creativity, as the Didache speaks about teaching around the Eucharist which must be preserved. However, the quotation clearly shows dependence on Matthew. Another passage only found in Matthew speaks to the importance of reconciliation. It must be completed or the sacrifice/offering we bring is defiled (Massaux 1993, 156). Finally, Massaux observes that "prayers and alms" in Didache 15.4 strongly recalls Matthew chapter 6. Of importance is the reference to doing everything in accord with the "Gospel of our Lord." Because of the other references to passages in Matthew, Massaux takes the statement as a reference to a written Gospel account (Massaux 1993, 157).

Massaux next reviews passages from the Didache which are related to Matthew's Gospel but not the Sermon on the Mount. Didache 5.1-2 has a substantial catalogue of sins. Massaux provides a side-by-side chart of this passage, of Barnabas 20.1-2, and of statements from Matthew 15:19 and Mark 7:21 (Massaux 1993, 158-159). While there is some apparent contact with Matthew, the real similarities are between the Didache and Barnabas (Massaux 1993, 160). The same holds true for a catalogue of sinners which follows.

Didache 10.5-6 has multiple points of contact with Matthew. The arrangement suggests to Massaux a liturgical segment. The citations of Matthew are scattered broadly (Massaux 1993, 162).

Didache 11.3-9 again shows contact with various passages in Matthew. The instruction is to act toward apostles "according to the doctrine of the Gospel" (Massaux 1993, 163). While Massaux doesn't find any word for word quotation in the material, he finds many possible allusions. He reviews the five statements which follow individually (Massaux 1993, 164-166). Each shows some sign of literary contact with Matthew.

Didache 13.1-2 refers verbatim to Matthew 10:10, where the worker is worthy of his food (Massaux 1993, 166). Finally, in Didache 15.3 resolution of conflicts is very similar to Matthew 5:22 and especially Matthew 18:15-17 (Massaux 1993, 167). Massaux again sees evidence of the author of the Didache being familiar with, but not always quoting Matthew.

Massaux deals with Didache 16 verse by verse, identifying parallels in columns (Massaux 1993, 168ff). Because this chapter is less directly connected to my research interests I will not provide much detail of his investigation. The various statements show considerable relation the thought processes in Matthew.

Massaux finally moves briefly to texts which, while they may show a relationship to Matthew, he finds it doubtful (Massaux 1993, 174). Didache 2.1-3 speaks of a "second command" but it is not so much related to a first command of loving God and a second of love for neighbor. Didache 7.1 and 7.3 present a baptismal formula. The trinitarian formula, found in Matthew 28:19, is present. However, Massaux thinks the passage may have simply picked up the typical wording from common baptismal ritual (Massaux 1993, 175). Massaux concludes, then, that the author of the Didache was familiar with and even dependent on Matthew, though he did not reliably choose to make direct quotations (Massaux 1993, 175-176).

Massaux briefly reviews passages in which the Didache shows evidence of contact with other New Testament writings. An exception he notes is that the Didache does not seem influenced at all by Mark's Gospel (Massaux 1993, 177). Contact with Luke and John is minimal. Massaux does find a number of passages which may have some similarity in ideas to Acts, the Pauline epistles, the Petrine writings, and the general epistles, as well as Revelation. however, the passages are not lengthy, and are generally common ideas.

Matthew and Theophilus

2/9/2023

2/9/23
Scholarly Reflections

Massaux, Éduard. "Chapter Six: Theophilus of Antioch." The Influence of the Gospel of Saint Matthew on Christian Literature before Saint Irenaeus: Book 3: The Apologists and the Didache. (Translated by Norman J. Belval and Suzanne Hecht. Macon, Georgia: Mercer University Press, 1993, 134-143.

Theophilus, who became a Christian as an adult, then became bishop of Antioch, is known to have written a number of lost works. However, we do have three books of To Autolycus, dating sometime after 180 (Massaux 1993, 134). Massaux evaluates references he thinks are to Matthew, then those which refer to other parts of the new Testament. In 2.34, he states the Golden Rule, adopting some of Matthew's language (Massaux 1993, 135). In 3.13, he speaks of adultery based on looking lustfully at a woman. This takes Massaux to Matthew 5:28, 32; 19:9. Theophilus goes so far as to say it is "the voice of the Gospel" (Massaux 1993, 136). 13.14 then makes a clear reference to Matthew 5:44-46, again identifying the source as "the Gospel" (Massaux 1993, 137). This is followed by another statement which clearly comes from Mattthew 6:3 (Massaux 1993, 138).

Massaux does not find any influence of Mark on Theophilus (Massaux 1993, 138). He does reference Luke very briefly in 2.43 and 1.4, but the allusion is quite short. Massaux finds clear references to John 1:1, 3 in 2.22. He borrows John 20:27 to explain his coming to faith in 1.4. And in 2.23 he describes God bringing people to himself in terms of John 16:21 (Massaux 1993, 139).

Theophilus shows a knowledge of 1 Corinthians as well, speaking of resurrection and of God's work of appointing his members with different duties. Massaux takes the passage in 1.14 to use material both from Romans 2:6-9 and 1 Corinthians 2:2 and 6:9-10 (Massaux 1993, 140). In 3.14 he makes an apparent reference to 1 Timothy 2:1-2, then Romans 13:7-8. Massaux reports a number of other possible references to Paul (Massaux 1993, 141).

Matthew and Athenagoras

2/8/2023

2/8/23
Scholarly Reflections

Massaux, Éduard. "Chapter Five: Athenagoras." The Influence of the Gospel of Saint Matthew on Christian Literature before Saint Irenaeus: Book 3: The Apologists and the Didache. (Translated by Norman J. Belval and Suzanne Hecht. Macon, Georgia: Mercer University Press, 1993, 120-133.

Athenagoras of Athens is author of two works which survive. First, about 177, he addressed A Plea on Behalf of the Christians, addressed to Marcus Aurelius, then, somewhat later, On the Resurrection of the Dead (Massaux 1993, 120). Massaux treats the works in order, and, according to his normal pattern, first evaluates passages which he thinks have ties to Matthew.

In his Plea (11.1), Athenagoras makes a relatively clear quotation of Matthew 5:44-45, mostly word for word (Massaux 1993, 121). Of the other three passages Massaux evaluates, one of them, from Plea 32.1-2 quotes Matthew 5:28, a clear reference to Matthew. The other passages re-work the ideas found in Matthew but don't show identity of language use (Massaux 1993, 122-124). Massaux concludes that in these passages Athenagoras shows he is familiar with the thought world of Matthew and Luke, adopting some of their ideas but using his own wording. At times he also tends to pick up a word which is peculiar either to Matthew or Luke and use it in the same context, suggesting solid knowledge of their accounts (Massaux 1993, 124).

Massaux continues by evaluating Plea 3.2, which shows familiarity with Mark 10:11, but which uses the same pattern of argument as Mark, based on Genesis 1:27. This suggests an understanding of Mark and his arguments (Massaux 1993, 125).

In Plea 4.2, 10.1-2, 30.4, 12.2, 24.4, and 31.3, Athenagoras makes reference to the Son of God as the divine logos and the light. Massaux finds these to be ideas strongly reminiscent of John's Gospel (Massaux 1993, 126).

A number of passages in Plea reflect particular ideas found in Paul's epistles. Massaux notes a reference to "poor and weak elements" as in alatians 4:9, a mention of praying for those in authority, and a reference to either Isaiah 22:13 or 1 Corinthians 15:32 (Massaux 1993, 127). Athenagoras also distances himself from pagan morality and sacrifice. This recalls Romans 12:1 and the second half of Romans 1 (Massaux 1993, 128). Again, however, Massaux observes that Athenagoras rarely makes a direct quotation, but rather prefers to re-work ideas in his own words (Massaux 1993, 129).

The work On the Resurrection of the Dead is similar, in that it does not show a clear instance of literary dependence on Matthew, though some ideas may provide evidence of familiarity with the text (Massaux 1993, 129). Most of the ideas used in Resurrection actually derive from the Pauline epistles. Massaux notes that in these passages, again, Athenagoras uses the ideas and works them out with his own vocabulary and useage (Massaux 1993, 130).

Matthew and Apollinaris

2/7/2023

2/7/23
Scholarly Reflections

Massaux, Éduard. "Chapter Four: Apollinaris of Hierapolis." The Influence of the Gospel of Saint Matthew on Christian Literature before Saint Irenaeus: Book 3: The Apologists and the Didache. (Translated by Norman J. Belval and Suzanne Hecht. Macon, Georgia: Mercer University Press, 1993, 116-119.

Massaux lists a number of books by Apollinaris of Hierapolis, who wrote at the time of Marucs Aurelius (161-180 A.D.) (Massaux 1993, 116). Though all his works are lost, several fragmentary quotes have been collected. Of these, Massaux catalogs those which appear to make reference to Matthew's Gospel. The five fragments Massaux collects are relatively brief, a sentence or less. Massaux does note that one refers specifically to Matthew by name. Three narrate instances found both in Matthew and Mark, without enough detail to identify dependence (Massaux 1993, 117), and one, of only four words, refers to the "jduge of the living and the dead," a common theme. Of most interest to Massaux is the statement naming Matthew as a means of claiming authority. Presumably by the time of Apollinaris, Matthew's name would assert credibility (Massaux 1993, 118).

Matthew and Tatian

2/6/2023

2/6/23
Scholarly Reflections

Massaux, Éduard. "Chapter Three: Tatian." The Influence of the Gospel of Saint Matthew on Christian Literature before Saint Irenaeus: Book 3: The Apologists and the Didache. (Translated by Norman J. Belval and Suzanne Hecht. Macon, Georgia: Mercer University Press, 1993, 110-115.

Tatian's Address to the Greeks is a strong polemic against Greek culture, likely composed prior to about 172. Massaux finds only slight evidence for literary dependence on New Testament writings in this work (Massaux 1993, 110). Massaux does find more evidence of connections to Luke, John, and Paul than he does for Matthew (Massaux 1993, 111). The passages tend to have only very slight similarity in wording. The exceptions are in 13.1 and 13.2, where Tatian's wording is very similar to John 1:5 and 1:9, and where in 19.4 Tatian's wording nearly matches John 1:3 (Massaux 1993, 113). These partial sentences, though they do strongly suggest an awareness of a biblical text, are hardly able to require a conclusion of dependence. The few connections Massaux finds of Tatian and Paul show Tatian referencing Paul's ideas, but not his specific language.

Matthew and Justin Martyr

2/3/2023

2/3/23
Scholarly Reflections

Massaux, Éduard. "Chapter Two: Saint Justin." The Influence of the Gospel of Saint Matthew on Christian Literature before Saint Irenaeus: Book 3: The Apologists and the Didache. (Translated by Norman J. Belval and Suzanne Hecht. Macon, Georgia: Mercer University Press, 1993, 10-109.

Justin Martyr, active about the middle of the second century, wrote two Apologies and a dialogue with Trypho the Jew, which survive. Massaux walks through these works in detail, identifying influence from Matthew's Gospel (Massaux 1993, 10). Because Justin's use of sources is different when addressing a pagan emperor in the Apologies than when addressing a Jewish audience, Massaux considers the Apologies first, then the Dialog.

In Apology #1, Justin condenses the teachings of Christ in chapters 15, 16, and 17. This material consists of brief maxims of Jeus, excerpted from the Sermon on the Mount (Massaux 1993, 11), though as Massaux walks through the chapter he finds brief maxims from elsewhere in the Synoptic traditions, as well. Massaux presents the statements from Justin in parallel columns with the materials he considers as likely sources. In various instances, Massaux compares the readings of a variety of New Testament manuscripts, but is normally not able to identify a articular tradition which Justin definitely used, e.g., pp. 15-16. Massaux eventually concedes that there is literary contact between Justin and Matthew, as well as, probably, other New Testament writings. However, the contact does not normally take the form of extended word for word quotations (Massaux 1993, 22).

Justin makes contact with Matthew in other parts of the First Apology as well. Massaux evaluates these contacts in turn (Massaux 1993, 34ff). Again, Massaux finds that Justin shows familiarity with the New Testament, but does not make extended word for word quotations.

Massaux reports a number of passages in Justin's 1 Apology which refer to biblical ideas but for which dependence on Matthew is doubtful (Massaux 1993, 41ff). The passages clearly refer to biblical accounts of events, but there is no evidence for actual literary dependence. Justin occasionally makes direct quotations in all his writing, but he more often retells the passage with a rather free adaptation of the original text (Massaux 1993, 44). He continues with a number of passages in Justin where reference or allusion seems to be to Luke, then to other New Testament writings, but where he can't discern a reference to Matthew (Massaux 1993, 45ff). On the whole, Justin is influenced far more by Matthew than by other New Testament authors (Massaux 1993, 48).

Massaux follows the same procedure as he goes on to consider Justin's Dialogue with Trypho (Massaux 1993, 49ff). He first reviews passages in which he discerns a clear contact with Matthew. As before, Massaux finds Justin uses sources freely, asserting Matthew as Scripture, using and adapting texts freely for his own purposes (Massaux 1993, 82).

Massaux goes on to texts from the Dialogue where the influence of Matthew is doubtfun or should be rejected (Massaux 1993, 82ff). Again, the pattern Massau observes is that Justin uses the ideas from the Gospels but his specific wording is a compositve of the words of the different evangelists and Justin's own words.

In the next portion of the chapter, Massaux follows the same procedure, comparing statements from the Dialogue with passages in non-Matthean parts of the NewTestament (Massaux 1993, 90ff).

Matthew and Aristides

2/2/2023

2/2/23
Scholarly Reflections

Massaux, Éduard. "Chapter One: Aristides of Athens." The Influence of the Gospel of Saint Matthew on Christian Literature before Saint Irenaeus: Book 3: The Apologists and the Didache. (Translated by Norman J. Belval and Suzanne Hecht. Macon, Georgia: Mercer University Press, 1993, 5-9.

Aristides of Athens wrote an apologetic work to Hadrian, which was found in a Syriac version in 1889 (Massaux 1993, 5). The work would seem to have been quoted, even possibly in full, in other sources. Massaux observes that Aristides suggests Hadrian can verify what he says relatively easily, by consulting existing Christian writings, which would apparently be readily available to him (Massaux 1993, 6). Though many themes in the work are in common with themes in Matthew, Massaux finds no actual direct evidence of dependence.

While Massaux finds no clear evidence of Aristides' use of any of the Gospels (not just Matthew), he does find an apparent familiarity with Paul. This is evident through an apparent allusion to Romans 1:23, another to Romans 1:22, and a reference to 1 Timothy 6:16 (Massaux 1993, 7). There is a further similarity of thought to 1 Thessalonians 3:13, though with different wording (Massaux 1993, 8).