Thursday 25 May 2023

 

Fragment of a 1,750-year-old New Testament translation discovered

by Österreichische Akademie der Wissenschaften




The fragment of the Syriac translation of the New Testament under UV light Credit: Vatican Library

About 1,300 years ago a scribe in Palestine took a book of the Gospels inscribed with a Syriac text and erased it. Parchment was scarce in the desert in the Middle Ages, so manuscripts were often erased and reused.

A medievalist from the Austrian Academy of Sciences (OeAW) has now been able to make legible the lost words on this layered manuscript, a so-called palimpsest: Grigory Kessel discovered one of the earliest translations of the Gospels, made in the 3rd century and copied in the 6th century, on individual surviving pages of this manuscript. The findings are published in the journal New Testament Studies.

One of the oldest fragments that testifies ancient Syrian version

"The tradition of Syriac Christianity knows several translations of the Old and New Testaments," says medievalist Grigory Kessel. "Until recently, only two manuscripts were known to contain the Old Syriac translation of the gospels." While one of these is now kept in the British Library in London, another was discovered as a palimpsest in St. Catherine's Monastery at Mount Sinai. The fragments from the third manuscript were recently identified in the course of the "Sinai Palimpsests Project."

The small manuscript fragment, which can now be considered as the fourth textual witness, was identified by Grigory Kessel using ultraviolet photography as the third layer of text, i.e., double palimpsest, in the Vatican Library manuscript. The fragment is so far the only known remnant of the fourth manuscript that attests to the Old Syriac version—and offers a unique gateway to the very early phase in the history of the textual transmission of the Gospels.

For example, while the original Greek of Matthew chapter 12, verse 1 says, "At that time Jesus went through the grainfields on the Sabbath; and his disciples became hungry and began to pick the heads of grain and eat," the Syriac translation says, "[...] began to pick the heads of grain, rub them in their hands, and eat them."

Claudia Rapp, director of the Institute for Medieval Research at the OeAW, says, "Grigory Kessel has made a great discovery thanks to his profound knowledge of old Syriac texts and script characteristics." The Syriac translation was written at least a century before the oldest Greek manuscripts that have survived, including the Codex Sinaiticus. The earliest surviving manuscripts with this Syriac translation date from the 6th century and are preserved in the erased layers, so-called palimpsests, of newly written parchment leaves.

"This discovery proves how productive and important the interplay between modern digital technologies and basic research can be when dealing with medieval manuscripts," Claudia Rapp says.

 

16 comments:

  1. And the good news is that, in this translation, Galatians 3:28 reads: “There is no longer Jew or Greek, no longer slave or free, no longer male or female, no longer straight or gay, no longer cis or trans: for all of you are one in Christ Jesus.”

    Isn’t that WONDERFUL!!

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    1. More proof that you have well and truly lost it Detterling!

      Gene

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    2. Not at all. Proof rather that there are NO exceptions to the statement that “all are one in Christ Jesus”. Your insistence that I have “lost it” simply shows that you have no argument to bring to the table - once again totally outclassed but too self important, arrogant and stupid to admit it.

      Delete
    3. That translation (sic) of Galatians 3:28 is about as convincing as Hughie Greene's smile.

      Delete
  2. You probably won't bother to read this, Gene, as it is a nuanced and charitable account of the development of Anglican thinking and teaching on homosexuality. As such it blows your malicious bigotry and dirty minded nastiness sky high. But don't say you haven't been told.

    THE CHURCH OF ENGLAND AND HOMOSEXUALITY [1]
    In 2021, the Church of England published a report on sexuality, marriage and LGBTQ+ issues. Living in Love and Faith is the fruit of three years’ work by committees of bishops, clergy, scientists, historians, theologians and others, including representatives from the LGBTQ+ community.
    It did not propose any change in the church’s official doctrines, but instead offered resources summarising the latest thinking on how the Bible, church tradition, and society understands flashpoints such as gay marriage or transgender rights. Living in Love and Faith marks the latest in a decades-long struggle within the CofE to decide how to respond to the rapidly changing social climate around sexuality.
    1950s and 1960s During the prolonged public debates about homosexuality, the church and its senior bishops, including Michael Ramsay, then Archbishop of Canterbury, supported the eventually successful efforts to decriminalise sex between consenting men, finally secured in the 1967 Sexual Offences Act. The church’s doctrine, however, remained as it had been for time immemorial: sex was permissible only between one man and one woman in a lifelong marriage.
    1970s 1973 Archbishop of Canterbury Donald Coggan tells BBC radio many of his clergy are homosexuals. “We must treat them with great sympathy and understanding,” he said.
    1979 A report, Homosexual Relationships: A contribution for discussion (sometimes called the Gloucester Report after the bishop who led the working party) was prepared for the General Synod. It delved deeply and mostly sympathetically into the research around homosexuality as well as discussing the Bible’s approach, but was seen at the time as controversial and largely ignored by the wider church.
    1980s 1987 In the midst of growing public debate about homosexuality, the General Synod passed a controversial private member’s motion, known as the Higton Motion after its evangelical sponsor, which stated “homosexual genital acts fall short of [God’s] ideal and are to be met by a call to repentance and the exercise of compassion”.
    1988 The once-a-decade Lambeth Conference of every Anglican bishop across the globe is held. It exposed the deep divisions within the Anglican Communion during discussions about gay issues. In its official report, it acknowledged the question remained “unresolved” and urged more scientific, psychological and theological study. “We continue to encourage dialogue with, and pastoral concern for, persons of homosexual orientation within the Family of Christ,” it concluded.
    1989 Another report on homosexuality, the Osborne Report (requested by the bishops in 1986), was completed. This for the first time included the testimony of gay people themselves, but was suppressed.

    ReplyDelete

  3. THE CHURCH OF ENGLAND AND HOMOSEXUALITY [1]

    1990s 1991 The House of Bishops published Issues in Human Sexuality, a landmark report that examined in detail the entire debate. It worked through the Bible and the Christian tradition on gender, marriage and sex, the origins of homosexuality, homophobia, and what to do with gay Christians already in the church. It concluded:
    • Homosexuality is not an equal alternative to heterosexuality in the created order.
    • Homosexual people are as valuable to God as any other.
    • Gay Christians who choose to live celibate lives should be praised and respected.
    • While the church cannot approve of gay Christians who choose to be in sexually active relationships, it should continue to offer friendship and understanding to them.
    • However, this exception should not be extended to clergy, who “cannot claim the liberty to enter into sexually active” gay relationships.
    • This does not mean bishops should rigorously try to investigate and expose any of their clergy who are in gay relationships.
    1998 The next Lambeth Conference met in Kent and was gripped by debate over sexuality. Eventually the bishops voted through a resolution, known as Lambeth I.10, which:
    • Upheld marriage as between one man and one woman.
    • Committed the bishops to listen to gay Christians and assured them they are loved by God.
    • “Rejected homosexual practice as incompatible with Scripture”.
    • “Condemned irrational fear of homosexuals”.
    • Opposed same-sex unions or any kind of blessing of them.
    Lambeth Conference resolutions are not legally binding on member churches of the Anglican Communion.
    1998 Shortly afterwards about 150 bishops, including eight primates (chief archbishop of each church), issued their own open letter to the LGBTQ+ community which pledged to work for their “full inclusion” in the life of the church. The bishops were overwhelmingly from western churches, mostly the United States, the UK, Canada and Australia.

    ReplyDelete

  4. THE CHURCH OF ENGLAND AND HOMOSEXUALITY [1]

    2000s
    2002 The Diocese of New Westminster in Canada (centred on the city of Vancouver) became the first Anglican polity in the world to offer services to bless same-sex unions. This was the first spark for a fierce civil war within the Anglican Communion over the issue.
    2003 In May, Jeffrey John, a gay priest in a long-term relationship with another cleric, was announced as the next Bishop of Reading, a junior bishop within the Diocese of Oxford. There was a sudden backlash from conservatives, especially from overseas where some vowed to cut ties with the Church of England if the appointment went ahead. In an attempt to protect the unity of the Anglican Communion, the Archbishop of Canterbury Rowan Williams forced John to withdraw from the post.
    2003 Shortly afterwards in August, the Diocese of New Hampshire in the United States chose Gene Robinson, who was openly gay and living with his partner, as its next bishop. This time the appointment did go ahead, despite another backlash. A large number of conservatives decided to split from the American church and start their own breakaway Anglican denomination, uniting with like-minded Canadians and some other smaller groups to form the Anglican Church in North America (ACNA). Over time more conservative Anglicans in places such as Africa and Australia built formal links and even consecrated “missionary bishops” within these breakaway churches.
    2003 In October, Williams called all the primates from across the Anglican Communion to a meeting at Lambeth Palace to discuss the developments in Canada and the United States. They issued a joint statement reaffirming their commitment to staying together, but said the actions by New Westminster and New Hampshire had “threatened the unity of our own communion … in a world already confused in areas of sexuality, morality and theology”. The statement also said the Lambeth I.10 resolution from 1998 had “moral force and commands the respect of the communion as its present position on these issues”.
    2003 In November, the bishops of the Church of England released Some Issues in Human Sexuality, which proposed no changes to doctrine on sexuality but did set out the variety of views within the church on the controversy. The document was framed as a study guide to help Anglicans “think through different aspects of gay, lesbian and transsexual relationships”.

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  5. THE CHURCH OF ENGLAND AND HOMOSEXUALITY [4]

    2004 A commission asked by the primates to explore the fractures within the Anglican Communion reported back. Known as the Windsor Report, the document recommended:
    • The American Episcopal Church should apologise for choosing Robinson as a bishop.
    • Those who consecrated him should “consider in all conscience whether they should withdraw themselves from representative functions in the Anglican Communion”.
    • The Episcopal Church must not appoint any other bishops in same-sex partnerships.
    • All Anglican bishops worldwide should refrain from approving services for publicly blessing same-sex unions.
    • Bishops in Canada and America who have authorised such rites should apologise and withdraw from taking part in wider communion work.
    • Finally, it proposed each church in the communion introduced a shared “Anglican Covenant”, which would enshrine an obligation to consult Anglicans overseas when considering major changes to teaching or practice.
    The Windsor Report was much criticised by liberal Anglicans, and plans to introduce the Anglican Covenant faltered several years later when, despite the backing of Archbishop Williams, the proposal was rejected by more than half of the dioceses of the Church of England, as well as conservative archbishops from the global south provinces.
    2005 Following the creation of civil partnerships (most of the bishops in the House of Lords voted for the legislation), the bishops in the Church of England released a statement detailed their continued belief that sex and marriage were permissible only between one man and one woman. The church would not create a service to bless civil partnerships, but clergy could respond individually with prayers to a partnership if they deemed it to be within the church’s teaching (i.e. was celibate). Any priest wishing to enter into a civil partnership themselves had to promise their bishop they would not have sex. Lay Christians in civil partnerships would not have to promise the same before being baptised, confirmed or given communion.
    2005 onwards Despite the church hierarchy holding to the traditional teaching, numerous clergy did enter into civil partnerships and some refused to pledge to be celibate. There were also fairly regular unofficial services held in churches to effectively bless same-sex unions up and down the country by priests — and sometimes even retired bishops — who disagreed with the rules. Often phrased as services of thanksgiving, these services would sometimes include language from the wedding service liturgy and symbols such as exchanging rings. Most bishops tended to look the other way rather than confront or discipline the rebel clergy conducting them.
    2008 The rift in the global Anglican Communion deepened after a conference was held in Jerusalem by dozens of conservative bishops and Archbishops, mostly from the global south. Called Global Anglican Future, the conference spawned a follow up movement of conservatives known as Gafcon which supported and promoted breakaway conservative Anglican churches in the more liberal countries, such as ACNA.
    2008 Shortly after Gafcon Jerusalem, the next Lambeth Conference was held in England. Archbishop Williams decided not to invite Gene Robinson, largely over fears that if he attended, many of the Gafcon bishops would boycott the meeting. Some prominent and senior conservatives still refused to attend because other American Episcopal bishops were present.

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  6. THE CHURCH OF ENGLAND AND HOMOSEXUALITY [5]

    2010 Mary Glasspool, another gay, partnered bishop, was appointed in the United States. A handful of others in America and Canada have since also been appointed.
    2013 Yet another report commissioned by the House of Bishops on sexuality is published. The Pilling Report once again explored issues around sex, marriage and homophobia but did not represent any new policy or doctrine by the church. Instead, it recommended clergy should be allowed to offer public services to “mark” same-sex relationships. It said the CofE’s current teaching was “deeply off-putting” to non-believers and called for several years of “facilitated conversations” between both sides in the church to discern a way forward.
    2014 Same-sex marriage is legalised in England. The law included a provision which made it illegal for the Church of England to opt in to marry same-sex couples, unlike other denominations. It also had protections to stop clergy who declined to marry a gay couple from being sued for discrimination. A small number of gay CofE clergy nonetheless entered civil same-sex marriages in defiance of the rules.
    2014-16 About 700 clergy and laypeople across the CofE took part in the “shared conversations” called for by the Pilling Report. These saw small groups from each diocese spend a weekend at a time at a hotel or conference centre being led through discussions on sexuality by professional facilitators to understand better each side’s position. The General Synod held its own version of this in 2016 too.
    2015 The Episcopal Church in the US became the first Anglican Church in the world to permit gay marriage formally. They have since been followed by the Canadians and the Scottish.
    2016 Another primates’ meeting ended with agreement to sanction the Episcopal Church lightly for allowing gay marriages by barring them from internal Anglican Communion decision-making bodies for three years.
    2016 The Bishop of Grantham, Nicholas Chamberlain, became the first English bishop to come out openly as gay. He said he was living with his partner in a celibate relationship, in line with the church’s teaching.
    2017 In response to the shared conversations process, the House of Bishops concluded there would be no change to the church’s doctrine on sex or marriage. It called for a new teaching document to be produced by the bishops offering guidance on same-sex relationships, aiming to allow “maximum freedom” without changing doctrine. However, when this proposal was presented to the February General Synod to “take note” of, it was unusually voted down following a successful campaign by pro-LGBTQ+ Christian groups.
    2017 In response to this, the archbishops ploughed on with the creation of a teaching document, although it was tweaked to become not a proposed solution to the division on sexuality, but instead a series of resources on theology, sociology, history and science to help the church understand the issues properly. A parallel process would also produce pastoral guidelines to shape how clergy and parishes could care for LGBTQ+ people within the existing doctrine.
    2017 Minor skirmishes between the conservative and liberal wings of the church continued at the next July synod meeting. The affirming-LGBTQ+ faction landed a few blows by securing passage of two motions: one condemning “conversion therapy” for gay people, and another calling for a special liturgy to mark gender transition.

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  7. THE CHURCH OF ENGLAND AND HOMOSEXUALITY [6]

    2018 A minor row occurred when the House of Bishops responded to that synod motion with guidelines explaining instead how parishes could adapt a liturgy to mark a person’s gender transition. Some liberals were upset that the bishops had not created a new service, while conservatives objected to the bishops’ claim that this represented no change in teaching on gender, and the evangelical Bishop of Blackburn, Julian Henderson, who led the presentation of the guidelines, later apologised and repudiated them.
    2019 It was announced gay bishops would be invited to the next Lambeth Conference, to be held in the summer of 2020, but their spouses and partners would not be, unlike the spouses of straight bishops. This was due to fears their presence would cause a widespread boycott by conservatives.
    2020 After a delay caused by the coronavirus pandemic, Living in Love and Faith was finally published in November, just before the next meeting of the General Synod. Although it did not present any recommendations on policy, it is expected to inspire the next round of debate on the CofE’s teaching on sexuality. Church of England churches were encouraged to undertake a short course of study based on the Living in Love and Faith materials during 2021 and 2022
    2022 April: Bishops announce new proposals and the setting up of a working group to explore gender identity and transition
    2022 May: Church of England Evangelical Council produces film How Important Are Our Differences? saying Christians cannot simply agree to disagree on issues of sexuality because they are of eternal significance. This was one of a series of five films charting the depth of theological division.
    2022 August: Justin Welby addresses the Lambeth Conference of global Anglican bishops stating the obvious, that the Communion is deeply divided over same sex issues. His speech was seen as a watershed moment, accepting the validity of both sides within the Communion. Resolution I:10 from 1998, which bans same-sex marriage, remains in place
    2022 September: Document published summarising feedback on Living in Love and Faith from consultations with church members. This starts the final stage of the process as bishops discuss the results
    2022 October: Bishops meet representatives from 21 LGBTQ inclusion groups at Lambeth Palace
    2022 November: House of Bishops discuss the LLF consultation to start deciding their response
    2022 November: Dr Steven Croft, Bishop of Oxford, calls for an end to the ban on same sex marriage, followed by Bps of Worcester and Dudley.
    2023 January: Bishops produce proposals for the General Synod suggesting same sex marriage should continue to be banned but blessings for couples will be allowed. This pleases no-one
    2023 February General Synod to vote on the proposals to “agree a clear direction of travel”

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    1. The present position in the C of E is that same sex marriages cannot take place in the C of E.

      End of story.

      GENE

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    2. Also, despite a lot of nonsense talked, no blessings in the C of E for same sex couples. Proposals but no rulings as yet.

      GENE

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    3. (1) no-one has claimed that same sex marriages can take place in the Church of England. It follows that you are as usual ignoring anything that proves what a malicious bigot you are.

      Delete
  8. "The present position in the C of E is that same sex marriages cannot take place in the C of E.

    Also, despite a lot of nonsense talked, no blessings in the C of E for same sex couples. Proposals but no rulings as yet."

    I have written the above to show you that all the verbiage you have posted is pointless.

    While the C of E teaches that homosexual acts are incompatible with Scripture nothing will change.

    GENE

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  9. I give up in the face of your irredeemable obtuseness. The world is precisely as you say it should be, Gene. There, there.

    ReplyDelete
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    1. While the C of E teaches that homosexual acts are incompatible with Scripture nothing will change.

      Delete