Historical Theology
Southwestern Journal of Theology
Volume 57, No. 2 – Spring 2015
Managing Editor: Terry L. Wilder
2nd ed. By Clayton N. Jefford. Grand Rapids: Baker Academic, 2012. 224 pages. Paperback, $27.40.
Jefford’s “quick and simple” introduction “does not assume that the reader has any particular knowledge of early church history or any broad background in biblical studies or ancient Christian literature” (xiii). This handbook is a revision and expansion of his 1996 survey of the Apostolic Fathers (Peabody: Hendrickson, 1996). This second edition adds an entirely new chapter on the Papian fragments (chapter four), although there seems to be some inconsistent dating of Papias’ work (cf. xxi with 63, 65, and 66). Other revisions include the widening of the possible dates of the composition of 1 Clement (103) and an earlier shifting of the probable dates of the Didache (23). The discussion of the Epistle of Barnabas now adds Syria as a possible provenance, while retaining Egypt as “most likely” (1). Jefford now believes that the author of the Epistle of Barnabas probably came from a Jewish background (6), while the previous edition maintained that “in all likelihood” the author “did not come from a strongly Jewish background” (16). While the Epistle to Diognetus had formerly been labeled an “early Christian letter constructed from two separate letters,” its genre is now categorized as an “early Christian apology likely constructed form an apology and a homily” (165). And the conclusion that the author of the Epistle to Diognetus was “perhaps Clement of Alexandria” has been added to the relevant chapter summary (165).
Jefford’s primer provides a keen bird’s-eye view of the Apostolic Fathers. The main chapters address the Apostolic Fathers one-by-one, with each chapter being divided into four major sections: Answers (“a brief summary of information about the relevant text”), Questions (“an exploration of those details that make each text unique”), Contents (“an outline and summary of what can be found in the text”), and Related Literature (“a brief list of relevant studies”). A numbering system correlates the answers found in the initial chapter summaries with the corresponding in-depth investigations found later. Each chapter concludes with a helpful synopsis of the specific Apostolic Father’s argument, a condensed version of the contents of their respective work(s). Unlike the first edition, the end-of-chapter bibliographies now include foreign language titles.
Jefford’s volume exhibits numerous strengths. He guides initiates into the fullness of relevant scholarship, including text-critical, historical, theological, liturgical, and socio-rhetorical studies. He masterfully surveys differing scholarly views concerning authorship, dating, provenance, audience, and occasion. His well-versed discussions summarize the major options in debated topics, interacting with the major arguments for each alternative view. The book contains valuable diagrams, tables, and maps. Another practical mechanism is the highlighting of important, new, or difficult words in boldface font. The back of the volume contains a corresponding glossary (179-88). In this second edition, the date of Hadrian’s death has been corrected (from 118 to 138), and a new entry on “millennialism” has been appropriately added. An index of ancient literature cited nicely rounds out the volume (188-96).
One fascinating thread that weaves its way through the volume concerns the imminence of the parousia of Christ. “For the most part,” states the introductory chapter, “the early second-century church had come to accept that any such return had been delayed” (xxiv; cf. 114). Yet later chapters refer to “the rapidly approaching end of time and the resulting urgency” in the Epistle of Barnabas (12), “the expected return of Christ” in Ignatius (49), and 2 Clement’s being “consumed by the realization that God’s judgment is at hand” (132). A few other theological issues may also be worthy of further clarification. Page 70 notes that Papias was followed in his millennialism by Irenaeus, while page 64 implies that Irenaeus was not especially disposed toward Papias’ chiliasm. Even though page 93 claims that the Martyrdom of Polycarp “does not hold any special interest with respect to the development of early Christian theology,” Polycarp’s final prayer (at least in the extant text) may be of interest in the study of nascent Trinitarianism.
In a rare oversight, page 118 overlooks Hebrews among the documents known to the author of 1 Clement (contrast 115). And Jefford’s statement that Polycarp’s Philippians broadly uses New Testament letters “especially from Paul” (73) could be modified with an additional “and especially 1 Peter as well” (cf. 82; Eusebius, Hist. eccl. 4.14.9). The inceptive discussion of genres represented in the Apostolic Fathers (xx) could include the special case of the Martyrdom of Polycarp, which merges facets of a martyr act with epistolary accoutrements (cf. 87, 89). Jefford claims that Polycarp “was never secured to a post” (99), although the Martyrdom may imply that he was tied to the stake (rather than nailed). The same page claims that Polycarp “was martyred seven days before a great Sabbath” (99), although the Martyrdom places the execution on “the great Sabbath” itself.
Jefford’s stated purpose was “to be clear and concise, easy to read, intelligible, and suitable for review in short periods of time” (xiii). He has more than attained this admirable goal of composing a succinct primer. His book succeeds as both a student introduction and a reference tool. Through his expert and highly recommended survey, may the tribe of Apostolic Fathers readers increase. And may a generation of future scholars be drawn to the Opera Patrum Apostolicorum, following in the worthy steps of Jefford.
