The Origins of Feasts, Fasts, and Seasons in Early Christianity by Bradshaw Paul F. Johnson Maxwell E

Author:Bradshaw, Paul F.,Johnson, Maxwell E.
Language: eng
Format: epub
Publisher: Lightning Source Inc.

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1 Thomas J. Talley, The Origins of the Liturgical Year (New York: Pueblo 1986; 2nd edn, Collegeville: The Liturgical Press 1991), p. 168.

2 Anton Baumstark, Comparative Liturgy (London: Mowbray 1958), p. 194; René-Georges Coquin, ‘Une réforme liturgique du concile de Nicée (325)?’ in Comptes Rendus (Paris: Académie des Inscriptions et Belles-lettres 1967), pp. 178–92.

3 ET from Talley, The Origins of the Liturgical Year, p. 192 (emphasis added).

4 ET from ANF 6, p. 269 (emphasis added).

5 Paul F. Bradshaw, The Canons of Hippolytus, Alcuin/GROW Joint Liturgical Study 2 (Nottingham: Grove Books 1987), pp. 17–18 (emphasis added). It is to be noted, however, that Russo would instead translate the phrase as ‘after forty days’, implying that the hearing of the word only began when that period was over: see Nicholas Russo, ‘The Origins of Lent’ (PhD dissertation, University of Notre Dame 2009), p. 332.

6 Bradshaw, The Canons of Hippolytus, p. 25 (emphasis added).

7 This document was allegedly discovered by Morton Smith in Mar Saba (near Jerusalem) in 1958 and was subsequently analysed and edited by him, appearing as Clement of Alexandria and a Secret Gospel of Mark (Cambridge, MA: Harvard University Press 1973).

8 Smith, Clement of Alexandria, p. 446.

9 Smith, Clement of Alexandria, p. 447.

10 On this, in addition to Talley, The Origins of the Liturgical Year, pp. 194–214, see Paul F. Bradshaw, ‘Baptismal Practice in the Alexandrian Tradition, Eastern or Western?’ in Paul F. Bradshaw (ed.), Essays in Early Eastern Initiation, Alcuin/GROW Joint Liturgical Study 8 (Nottingham: Grove Books 1988), pp. 5–10; and most recently, Russo, ‘The Origins of Lent’, pp. 32–44.

11 For a shorter version of Talley’s argument, see in Thomas J. Talley, Worship: Reforming Tradition (Washington, DC: The Pastoral Press 1990), ‘The Origin of Lent at Alexandria’.

12 Talley, The Origins of the Liturgical Year, pp. 211–14.

13 See also the significant critique of Talley’s overall theory provided by Harald Buchinger in the second edition of Hansjörg Auf der Maur, Feiern im Rhythmus der Zeit. I: Herrenfeste in Woche und Jahr (Regensburg: Pustet, forthcoming). It may well be that neither the ‘standard theory’, nor the more recent scholarly approach summarized in this chapter, is able to account accurately for the origins of Lent.

14 See Stephen Carlson, The Gospel Hoax: Morton Smith’s Invention of Secret Mark (Baylor: Baylor University Press 2005). See also Larry W. Hurtado, Lord Jesus Christ: Devotion to Jesus in Earliest Christianity (Grand Rapids: Eerdmans 2003), pp. 433–4; and more recently, Peter Jeffery, The Secret Gospel of Mark Unveiled: Imagined Rituals of Sex, Death, and Madness in a Biblical Forgery (New Haven: Yale University Press 2007). That this ‘secret Gospel’ is a hoax, however, may not be the final answer to this puzzle. See Scott Brown, Mark’s Other Gospel: Rethinking Morton Smith’s Controversial Discovery (Waterloo, ON: Wilfrid Laurier University Press 2005), who argues that the ritual in question is not Christian baptism, nor intended to be. Similarly, Brown claims that this text is not only authentic Clement but even authentic Mark. See also Brown’s critique of Jeffery, ‘An Essay

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