Reading the Apostolic Fathers: An Introduction (review)

Abstract

Reviewed by: Reading the Apostolic Fathers: An Introduction Roger S. Evans Clayton N. Jefford. Reading the Apostolic Fathers: An Introduction. Peabody, MA: Hendrickson Publishers, 1996. Pp. vii + 192. $16.95. An updated general introduction to the Apostolic Fathers is a welcome addition to the field of early Christian studies. In the Introduction Jefford looks at the history of the term “Apostolic Fathers,” at the documents which are considered part of the collection, and at the dates of composition. Each subsequent chapter takes a so-called “Apostolic Father” and discusses the manuscript tradition, literary form, authorship, date, setting, purpose, primary elements, special images, and relationship to scripture. Particularly useful are the diagrams, tables and maps which help the reader place the author/document in his/its literary and historical context. However, there are some problems. In the introduction to his book Jefford says that it is for students doing work at the “college, seminary or graduate level,” but there will be “no footnotes or endnotes for the student to ignore or skip.” This is particularly problematic for the serious student, for Jefford, throughout the book, speaks of “many scholars” or “many historians” supporting a certain conclusion or position. The reader has no idea who these “scholars” are. There is also the difficulty of imprecise language which is found throughout the book. Statements are made which do not have supporting evidence. On p. 5 he states that “many of the writings in the apostolic fathers were considered to have the authority of scripture.” Actually, only three of the recognized nine Apostolic Fathers (I Clement, Barnabas, and the Shepherd of Hermas) were considered canonical, and these only in certain Christian communities. On p. 11 in introducing the Letter of Barnabas he says that the author is non-Jewish, but this issue had not been settled among scholars. He argues that the author’s use of the “allegorical method” of interpreting Scripture, used by gnostic Christians, is evidence of an Egyptian setting. However, while gnostics were found in Egypt, and while gnostics used the allegorical method of interpretation, gnostics were not found exclusively in Egypt, nor were they the only early Christians to use allegory to interpret Scripture. [End Page 607] Even with these minor flaws, this study represents a useful introduction to the Apostolic Fathers which can be used as a beginning for a further, deeper study of the literature of the early Church. Roger S. Evans Payne Theological Seminary, Wilberforce, Ohio Copyright © 1997 The Johns Hopkins University Press