Iasion

Greetings all,

Some time ago I mentioned my version of a "smoking gun" that shows the late date of the Gospels -

Aristides, probably in the 120s, wrote
...This is taught in the gospel, as it is called, which a short time was preached among them;...


Peter asked me if I could find the original so as to check exactly how "a short time" was used in the original. The original(s) seems to be in Syriac, and in Greek (a later version). I can't find the original Syriac text myself, but there is a book which contains it :

Harris, J. Rendel. "The Apology of Aristides on Behalf of the Christians". 1893. 148 pp. Syriac and Greek texts, English translation, commentary. Patristica. 1436.

Is there any chance someone here has access to this work and could check the relevant passage in Syriac? It may help to elucidate the intended meaning.


I contend that the phrase "preached a short time" means :
"has (only) been preached FOR a short time".
Which means the Gospel was fairly new (and singular) in the 120s.

The only other plausible interpretation would seem to be :
"was preached for a short time (but not anymore)"
which makes no sense, as the Christians certainly have not stopped preaching the Gospel.


Iasion

CX

Could it not be that "preached a short time" refers to the brevity of Jesus' original ministry?

Haran

Someone correct me if I'm wrong, but "the gospel" seems to me here to probably refer to the Diatessaron, an ancient harmony of the 4 gospels.

Also, it would be interesting to see how the original "short time" was worded and do a search in the Greek for other places where the phrase is used. My feeling is that this may be an overly literal translation which does not come across very well in English.

Bernard Muller

The Diatessaron (170-175) was written much later than Aristides' apology (120-130),
At the times of Aristides, the definition of 'Gospel' is very fluid. It means anything from "good news" (as in Paul's epistles) to some mental "ideal" harmonization of known written gospels, relative to Christian theology/christology. This is according to my studies on the matter, as found on my page about gospels
Here, it seems 'gospel' refers to what was preached by the disciples:
From Aristides' Apology:
"The Christians, then, trace the beginning of their religion from Jesus the Messiah; and he is named the Son of God Most High. And it is said that God came down from heaven [according to GJohn], and from a Hebrew virgin [according to GLuke & GMatthew] assumed and clothed himself with flesh; and the Son of God lived in a daughter of man. This is taught in the gospel, as it is called, which a short time was preached among them; and you also if you will read therein, may perceive the power which belongs to it. This Jesus, then, was born of the race of the Hebrews; and he had twelve disciples in order that the purpose of his incarnation might in time be accomplished. But he himself was pierced by the Jews, and he died and was buried; and they say that after three days [according to GMark & GMatthew] he rose and ascended to heaven. Thereupon these twelve disciples went forth throughout the known parts of the world [according to the late additions to GMark, Mk16:20] and kept showing his greatness with all modesty and uprightness. And hence also those of the present day who believe that preaching are called Christians, and they are become famous.

Of course, we may argue on "you also if you will read therein", implying a written harmonization existed then, but likely Aristides was bluffing: he was not expecting Hadrian to look for (and read) any written gospel. And there is nothing in the apology which said Aristides issued "the" gospel to the emperor.

Best regards, Bernard

Peter Kirby

A translation of the Syriac version is available here:

THE APOLOGY OF ARISTIDES THE PHILOSOPHER

The Roberts-Donaldson ANF information is here:

Introduction

Oddly, ccel.org has this introduction but no translation.

There is an Armenian fragment corresponding to the first two chapters (where it can now be found, I do not know). The Greek is preserved in Barlaam and Josaphat as well as Greek fragments.

The Greek (but not the Syriac) is available on the TLG CD-ROM. There are some manifest differences, such as the numeration of the races at three instead of four. Here is the section of the Greek that seems to correspond to the relevant section of the Syriac with which we are concerned.

Ἐγώ, βασιλεῦ, προνοίᾳ θεοῦ ἦλθον εἰς τόνδε τὸν κόσμον· καὶ θεωρήσας τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν, ἥλιόν τε καὶ σελήνην καὶ τὰ λοιπά, ἐθαύμασα τὴν διακόσμησιν τούτων. ἰδὼν δὲ τὸν κόσμον καὶ τὰ ἐν αὐτῷ πάντα, ὅτι κατὰ ἀνάγκην κινεῖται, συνῆκα τὸν κινοῦντα καὶ διακρατοῦντα εἶναι θεόν. πᾶν γὰρ τὸ κινοῦν ἰσχυρότερον τοῦ κινουμένου καὶ τὸ διακρατοῦν ἰσχυρότερον τοῦ διακρατουμένου ἐστίν. αὐτὸν οὖν λέγω εἶναι θεὸν τὸν συστησάμενον τὰ πάντα καὶ δια- κρατοῦντα, ἄναρχον καὶ ἀΐδιον, ἀθάνατον καὶ ἀπροσδεῆ, ἀνώτερον πάν- των τῶν παθῶν καὶ ἐλαττωμάτων, ὀργῆς τε καὶ λήθης καὶ ἀγνοίας καὶ τῶν λοιπῶν. δι' αὐτοῦ δὲ τὰ πάντα συνέστηκεν. οὐ χρῄζει θυσίας καὶ σπονδῆς οὐδέ τινος πάντων τῶν φαινομένων, πάντες δὲ αὐτοῦ χρῄζουσιν. Τούτων οὕτως εἰρημένων περὶ θεοῦ, καθὼς ἐμὲ ἐχώρησε περὶ αὐτοῦ λέγειν, ἔλθωμεν καὶ ἐπὶ τὸ ἀνθρώπινον γένος, ὅπως ἴδωμεν, τίνες αὐτῶν μετέχουσι τῆς ἀληθείας καὶ τίνες τῆς πλάνης. φανερὸν γάρ ἐστιν ἡμῖν, ὦ βασιλεῦ, ὅτι τρία γένη εἰσὶν ἀνθρώ- πων ἐν τῷδε τῷ κόσμῳ. ὧν εἰσὶν οἱ τῶν παρ' ὑμῖν λεγομένων θεῶν προσκυ- νηταὶ καὶ Ἰουδαῖοι καὶ Χριστιανοί· αὐτοὶ δὲ πάλιν οἱ τοὺς πολλοὺς σεβό- μενοι θεοὺς εἰς τρία διαιροῦνται γένη, Χαλδαίους τε καὶ Ἕλληνας καὶ Αἰγυπτίους· οὗτοι γὰρ γεγόνασιν ἀρχηγοὶ καὶ διδάσκαλοι τοῖς λοιποῖς ἔθνεσι τῆς τῶν πολυωνύμων θεῶν λατρείας καὶ προσκυνήσεως. Ἴδωμεν οὖν, τίνες τούτων μετέχουσι τῆς ἀληθείας καὶ τίνες τῆς πλάνης. οἱ μὲν γὰρ Χαλδαῖοι, οἱ μὴ εἰδότες θεόν, ἐπλανήθησαν ὀπίσω τῶν στοιχείων καὶ ἤρξαντο σέβεσθαι τὴν κτίσιν παρὰ τὸν κτίσαντα αὐτούς· ὧν καὶ μορφώματά τινα ποιήσαντες ὠνόμασαν ἐκτύπωμα τοῦ οὐρανοῦ καὶ τῆς γῆς καὶ τῆς θαλάσσης, ἡλίου τι καὶ σελήνης, καὶ τῶν λοιπῶν στοιχείων ἢ φωστήρων, καὶ συγκλείσαντες ναοῖς προσκυνοῦσι θεοὺς καλοῦντες, οὓς καὶ τηροῦσιν ἀσφαλῶς, ἵνα μὴ κλαπῶσιν ὑπὸ λῃστῶν, καὶ οὐ συνῆκαν ὅτι πᾶν τὸ τηροῦν μεῖζον τοῦ τηρουμένου ἐστὶ καὶ ὁ ποιῶν μείζων ἐστὶ τοῦ ποιου- μένου. εἰ γὰρ ἀδυνατοῦσιν οἱ θεοὶ αὐτῶν περὶ τῆς ἰδίας σωτηρίας, πῶς ἄλλοις σωτηρίαν χαρίσονται; πλάνην οὖν μεγάλην ἐπλανήθησαν οἱ Χαλ- δαῖοι, σεβόμενοι ἀγάλματα νεκρὰ καὶ ἀνωφελῆ. καὶ θαυμάζειν μοι ἐπέρχεται, ὦ βασιλεῦ, πῶς οἱ λεγόμενοι φιλό- σοφοι αὐτῶν οὐδ' ὅλως συνῆκαν ὅτι καὶ αὐτὰ τὰ στοιχεῖα φθαρτά ἐστιν. εἰ δὲ τὰ στοιχεῖα φθαρτά ἐστι καὶ ὑποτασσόμενα κατὰ ἀνάγκην, πὼς εἰσὶ θεοί; εἰ δὲ τὰ στοιχεῖα οὐκ εἰσὶ θεοί, πῶς τὰ ἀγάλματα, ἃ γέγονεν εἰς τιμὴν αὐτῶν, θεοὶ ὑπάρχουσιν; Ἔλθωμεν οὖν, ὦ βασιλεῦ, ἐπ' αὐτὰ τὰ στοιχεῖα, ὅπως ἀπο- δείξωμεν περὶ αὐτῶν ὅτι οὐκ εἰσὶ θεοί, ἀλλὰ φθαρτὰ καὶ ἀλλοιούμενα, ἐκ τοῦ μὴ ὄντος παραχθέντα προστάγματι τοῦ ὄντως θεοῦ, ὅς ἐστιν ἄφθαρτός τε καὶ ἀναλλοίωτος καὶ ἀόρατος· αὐτὸς δὲ πάντα ὁρᾷ καὶ καθὼς βούλεται ἀλλοιοῖ καὶ μεταβάλλει. τί οὖν λέγω περὶ τῶν στοιχείων; οἱ δὲ νομίζοντες τὸν οὐρανὸν εἶναι θεὸν πλανῶνται. ὁρῶμεν γὰρ αὐτὸν τρεπόμενον καὶ κατὰ ἀνάγκην κινούμενον καὶ ἐκ πολλῶν συνεστῶ- τα· διὸ καὶ κόσμος καλεῖται. κόσμος δὲ κατασκευή ἐστί τινος τεχνίτου· τὸ κατασκευασθὲν δὲ ἀρχὴν καὶ τέλος ἔχει. κινεῖται δὲ ὁ οὐρανὸς κατὰ ἀνάγκην σὺν τοῖς αὐτοῦ φωστῆρσι· τὰ γὰρ ἄστρα τάξει καὶ διαστήματι φερόμενα ἀπὸ σημείου εἰς σημεῖον, οἱ μὲν δύνουσιν, οἱ δὲ ἀνατέλλουσι, καὶ κατὰ καιροὺς πορείαν ποιοῦνται τοῦ ἀποτελεῖν θέρη καὶ χειμῶνας, καθὰ ἐπιτέ- τακται αὐτοῖς παρὰ τοῦ θεοῦ, καὶ οὐ παραβαίνουσι τοὺς ἰδίους ὅρους κατὰ ἀπαραίτητον φύσεως ἀνάγκην σὺν τῷ οὐρανίῳ κόσμῳ. ὅθεν φανερόν ἐστι μὴ εἶναι τὸν οὐρανὸν θεὸν ἀλλ' ἔργον θεοῦ.

It seems that our line is not found in the Greek. I hope that someone digs up the Syriac.

best,
Peter Kirby

Yuri Kuchinsky

Yes, CX, this also makes plenty of sense to me...

Also, we should keep in mind the possibility that the Apology of Aristides was originally addressed to Antoninus Pius (138-161), rather than to Hadrian.

Regards,

Yuri.

Bernard Muller

Are we talking about that line below, or part of it. In the later, which part is missing?
"This is taught in the gospel, as it is called, which a short time was preached among them; and you also if you will read therein, may perceive the power which belongs to it"

Look fishy to me and might mean later interpolation. More so because the "line" specified above seems to be an out-of-context insertion/digression, and not being in its chronological niche.

Best regards, Bernard

Iasion

Greetings all,

Thanks for your replies :-)


CX : Could it not be that "preached a short time" refers to the brevity of Jesus' original ministry?

Yuri: Yes, CX, this also makes plenty of sense to me...


Hmmm...
I cannot agree.

The opening subject is "The Christians", who trace their religion from Jesus ... who came down from heaven.

Then
"This is taught in the gospel, as it is called"
which clearly means these details ABOUT Jesus are taught IN the Gospel.


Then
"... which a short time was preached among them"

This clearly indicates the Gospel is what was preached a short time AMONG them.


It further goes on "if you will READ therein", clearly indicating a written gospel that was preached from.


But,

The text does NOT say that Jesus did the preaching.

The text does NOT say Jesus preached a short time.


I think the best interpretation is that the gospel was a fairly new book in Aristides' time.


Iasion

Iasion

Greetings Bernard,

Yes,
this passage seems to come from the Syriac manuscript(s).

The Greek version found in Barlaam and Ioasaph does not seem to have this passage.

Iasion

Bernard Muller

I found a translation from the Greek. And it is very different from the Syriac text, in the passage dealing with "gospel"
Here it is, from: http://www.artinheaven.com/Docs/Aris...tidesGreek.htm

" XV. Now the Christians (1) trace their origin from the Lord Jesus Christ. And He is acknowledged by the Holy Spirit to be the son of the most high God, who came down from heaven for the salvation of men. And being born of a pure virgin, unbegotten and immaculate, He assumed flesh and revealed himself among men that He might recall them to Himself from their wander-lug after many gods. And having accomplished His wonderful dispensation, by a voluntary choice He tasted death on the cross, fulfilling an august dispensation. And after three days He came to life again and ascended into heaven.** And if you would read, O King, you may judge the glory of His presence from the holy gospel writing, as it is called among themselves.** He had twelve disciples, who after His ascension to heaven went forth into the provinces of the whole world, and declared His greatness. As for instance, one of them traversed the countries about us, proclaiming the doctrine of the truth. From this it is, that they who still observe the righteousness enjoined by their preaching are called Christians."

Here is the translation from the Syriac, again:
"The Christians, then, trace the beginning of their religion from Jesus the Messiah; and he is named the Son of God Most High. And it is said that God came down from heaven [according to GJohn], and from a Hebrew virgin [according to GLuke & GMatthew] assumed and clothed himself with flesh; and the Son of God lived in a daughter of man. **This is taught in the gospel, as it is called, which a short time was preached among them; and you also if you will read therein, may perceive the power which belongs to it**. This Jesus, then, was born of the race of the Hebrews; and he had twelve disciples in order that the purpose of his incarnation might in time be accomplished. But he himself was pierced by the Jews, and he died and was buried; and they say that after three days [according to GMark & GMatthew] he rose and ascended to heaven. Thereupon these twelve disciples went forth throughout the known parts of the world [according to the late additions to GMark, Mk16:20] and kept showing his greatness with all modesty and uprightness. And hence also those of the present day who believe that preaching are called Christians, and they are become famous."

The passage in the Greek is very different and at another location. "Them" means Christians and there is no "short time". Actually the whole of the two texts are quite different.

Best regards, Bernard