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

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

38

LÁSZLÓ PERENDY

one: love to the brotherhood, reverence to God, honour to the sovereign.’5 At the end of the letter, in 5: 9 the author encourages the Christian community to resist the devil in this way: ‘Stand up to him, firm in faith, and remember that your brother Christians are going through the same kinds of suffering while they are in the world.’6 Michel Dujarier argues convincingly that in this letter àSsÂcpôxriç is used as a synonym of ÉKKÁr|GÍcx, which word cannot be found in the letter at all.7

The Apostolic Fathers also name all the disciples of Christ as brethren. The First Epistle of Clement of Rome to the Corinthians uses the word àSeÀcpôç twenty times. The word àSeÀcpÔTTjç appears also in this letter in the meaning of ÈKKÀ,r|CÎa, i.e. the local church. In Chapter Two we read the following: 'Day and night you vied with one another in behalf of the entire brotherhood [bilèp 7iàor|ç xrjç àSeÀcpôxrixoç], to further the salvation of the full member of His elect by your compassion and conscientiousness.’8 9

Ignatius, the martyr bishop of Antioch never uses the word àSeÀxpôxriç in his letters, but he often addresses his fellow Christians as brothers or sisters. He uses the vocative áSeÁcpóí together with the possessive pon (my brothers) four times (Ad Eph. 16. 1 ; Ad Philad., 3, 2 and 5, I ; Ad Pol., 5, 1) and only once without it (Ad Rom.. 6, 2), which gives a special emotional colouring to the expression. In Chapter Ten of his Epistle to the Ephesians, however, he regards all people as brothers, regardless of their often hostile behaviour towards Christians: ‘But pray unceasingly also for the rest of men, for they offer hoping that they may be converted and win their way to God. (...) Let us prove ourselves their brothers through courtesy. Let us strive to follow the Lord's example and see who can suffer greater wrong, who more deprivation, who more contempt."* Although in Chapter One of his Epistle to the Romans we cannot find the word brotherhood, some scholars think that the word ‘your love’ means in this case ‘your brotherhood’: ‘The truth is, I am afraid it is your love that will do me wrong.’10

5 The New Testament, 298; “7iàvxaç Tigfiaaxe, xt)v à8eÀ.cpôxr|TC( òyanSxe, xòv 0eòv (poßEioöe, xòv ßaciAia xipSxe.” (Novum Testamentum, 602).

6 The New Testament, 301 ; “Si ávxíaxr|xe axepeol xrj îiiaxei etSoxeç xà oeùxà xœv 7ia0ripáxcüv xfj èv [xffl] KÓaptü ùpcòv á8eA,(póxr|xi èîuxeÀeîoOai.” (Novum Testamentum, 607).

7 Dujarier, M., Église- Fraternité, 100-105.

8 Kleist, J. A. (ed.), The Epistles of St. Clement of Rome and St. Ignatius of Antioch (Ancient Christian Writers, 1), New York, N.Y.-Ramsey, N.J. 1946. 10.

9 Kleist, J. A. (ed.), The Epistles of Sr. Clement of Rome and St. Ignatius of Antioch, 64.

10 Kleist, J. A. (ed.). The Epistles of St. Clement of Rome and St. Ignatius of Antioch, 80. Referring to this expression J. A. Kleist makes the following remark in the endnote (p. 135): ‘It has been conjectured that “your love (charity, affection)” should in this context be substituted by “you who are united by Christian charity,” “your brotherhood,” “your community.”. The same has been said concerning other passages in these letters: e.g., de Genouillac, H., L’Église au temps