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

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

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LÁSZLÓ PERENDY

all human beings as brothers and sisters. But the idea of universal brotherhood was widespread also in Stoicism. For example Epictetus (c. ad 50-130), a contemporary of the Apostolic Fathers and the early apologists, affirms that there is a certain kinship, consanguinity (Guyyéveia) between Zeus and human beings, because God is the father of us all.16 So the concept of universal brotherhood was not unknown to the pagan audience of Christian writers in the first half of the second century.

The term ‘brethren’ to indicate only Christians was also known to the pagans. One of the critics of the Christians, Lucian of Samosata also uses it in the sense of the ‘Christians' in the Chapter Thirteen of his pamphlet titled De morte Peregrini., in which he ridicules the gullibility of Christians. Some other pagans accused the Christians of sexual promiscuity, as attested by the letter of the churches of Vienna and Lugdunum - quoted by Eusebius - describing the persecutions of ad 177 (H.E. 5. 1. 14.). It seems that this term was often viciously quoted as instance in order to demonstrate that Christians call each other brothers and sisters because they themselves do not know exactly their own family relationships. The charge of ‘Oedipean unions’ is mentioned by Athenagoras among the three main accusations against Christians. In Chapter Three of his Legatio we read: 'They bring three charges against us: atheism. Thyestean banquets, and Oedipean unions.’17 18 In Chapter 32 of his Legatio Athenagoras refutes these charges at length: ‘[W]e regard some, depending on their age, as our sons and daughters, others we consider our brothers and sisters, and to those advanced in years we give the honour due to fathers and mothers. But we are profoundly concerned that the bodies of those whom we consider brothers and sisters and who are known by all the other terms applied to kin remain inviolate and unsullied.’111

Other apologists also deny these accusations. In Chapter Thirteen of Book Three of his Ad Autolycum Theophilus of Antioch also emphasizes that Christians live in chastity: ‘Concerning chastity the holy Word teaches us not to sin either in deed or even in thought, not to imagine any evil in our heart or to covet another person’s wife when we see her with our eyes.’19 These kinds of accusations are refuted also by Minucius Felix.20 In short, the very existence of these slanderous gossips indicates that the terms "brothers, sisters, or brethren’ to designate Christians were widely known even outside the church communities. Ironically, the widespread currency of these words became dangerous for the

16 See his Discourses 1,3, 1-2 and 9, 1-7.

17 “Tpicc è7iupr|htÇcmoiv rijaîv évKÁr||j.ccxa, áSeóxrixa, Qx>éoxeux Setnva, OiSutoSeiouç |j.i|evç.”; ScHOEDEL, W. R. (ed., transi.), Athenagoras: Legatio and De Resurrectione, Oxford 1972. 8-9.

18 Schoedel, W. R. (ed., transi.), Athenagoras: Legatio and De Resurrectione, 79-81.

19 Grant, R. M. (transi.), Theophilus of Antioch: Ad Autolycum, Oxford 1970. 117-119.

211 Octavius, 9 and 31.