Folia Theologica et Canonica 6. 28/20 (2017)

SACRA THEOLOGIA - László Perendy, The application of the term ’brother/sister’ in early Christianity

THE APPLICATION OF THE TERM ‘BROTHER/SISTER' IN EARLY CHRISTIANITY 39

The word ‘brothers’ occurs in the Didache in the context of forgiveness, which is necessary to celebrate the Eucharist in a pure way: ‘On the Lord’s own day, assemble in common to break bread and offer thanks; but first confess your sins, so that your sacrifice may be pure. However, no one quarrelling with his brother may join your meeting until they are reconciled; your sacrifice must not be defiled.’"'

The word ‘brethren’ indicates the faithful also in the works of the apologists. In the Syriac version of the Apology of Aristides we can read the following about Christians: ‘[A]s for their servants or handmaids, or their children if any of them have any, they persuade them to become Christians for the love that they have towards them; and when they have become so, they call them without distinction brethren (...) [W]hen they see the stranger they bring him to their dwellings, and rejoice over him as over a true brother; for they do not call brothers those who are after the flesh, but those who are in the spirit and in God (. ,.).’11 12

In Chapter 65 of the First Apology Justin uses it in the context of baptism and the subsequent Eucharist: ‘But we, after thus washing the one who has been convinced and has assented (to our instruction), lead him to those who are called brethren (“èr|i xoôç Tr.youcvooç àSeXcpo'ùç ayopev”), where they are assembled (...).’ (...) Then there is brought to the Ruler of the Brethren (''7ipoG(pepexat xS npoeoxcoxt xcòv áSeiVtpcov”) bread and a cup of water and (a cup) of wine mixed with water, and he taking them sends up praise and glory to the Father of the Universe through the name of the Son and of the Holy Spirit, and offers thanksgiving at some length for our being accounted worthy to receive these things from Him.13 Justin applies the word àSeiVtpôç to Christians in his extant works several times, but he accepts also the Stoic idea that all human beings are brothers and sisters in a certain sense, i.e. by nature: “ővxcúv návxoov xfj cpfjaet àSeXcpóòv”.14 For the usage of this word in this general sense he can rely also on the Septuagint text of Isa. 66:5. It is obvious also on the basis of the quotations above from the Epistle to the Ephesians of Ignatius and the Apology of Aristides, and several other works15 that in a wider sense Christian regarded

de suini Ignace d’Antioche, 126, 238. Michel Dujarier also confirms that in the letters of Ignatius the synonym of èKKÀrioia is áyánr\, and not áSektpótriC (see Dujarier, M„ Eglise - Fraternité,197-201.

11 Kleist, J. A. (ed.). The Didache. The Epistle of Barnabas. The Epistles and Martyrdom of St. Polycarp. The Fragments of Papias. The Epistle to Diognetus (Ancient Christian Writers, 6), New York-Mahwa N.J. 1948,23.

12 Robinson, J. A. (ed., tr.), The Apology of Aristides (Texts and Studies, I ), Cambridge 1891.49.

13 Barnard, L.W. (tr., intr.), St. Justin Martyr: The First and Second Apologies (Ancient Christian Writers, 56), New York-Mahwah, N.J. 1997. 70; see also Justin’s Dialogue with Trypho the Jew. 96. 2.

14 Dialogue with Trypho. 134, 6.

15 See also Justin’s Dialogue, 96.2, Clement of Alexandria, Stromata 7,14,85, Tertullian, Apology, 39,8.