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Christianae
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DE LA REGLE
M4Ti, NQO,Otlivat ,rTEs dSyElsv
DANS L'HISTOIRE DU CANON
PAR
W. C. VAN UNNIK
1 Entre autres A. von Harnack, Die Entstehung des Neuen Testaments und
die wichtigsten Folgcn der neuen Sch6pfung, Leipzig 1914, S. 69.
2 Cf. C. Bonner, The Homily on the Passion by Melito Bishop of Sardes,
dans: Studies and Documents XII, London-Philadelphia 1940, p. 3-5.
3 Melito, ap. Eusebius, Historia Ecclesiastica IV 26,14 (fr. 3 dans: E. J.
Goodspeed, Die iiltesten Apologetcn, G6ttingen 1914, S. 309).
1
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2 MHTE nPOZOEINAI MHTE AOEAEIN
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8 BrtZMayJEI' t'i;nr ooV est-ce que cela suggore l'idde d'un evvque imposant une
tAche A un infdrieur?
9 P. Feine, Einleitung in das Neute Testament5, Leipzig 1930, S. 235 8, bear-
beitet von J. Behm, Leipzig 1936, S. 280; W. Michaelis, Einleitung in das Neue
Testament, Bern 1946, S. 344.
10 J. Leipoldt, Geschichte des neutestamentlichen Kanons, I Die Entstehung,
Leipzig 1907, S. 128, N. 4-S. 129.
11 F. W. Grosheide, Algemeene Canoniek van het Nieuwe Testament, Am-
sterdam 1935, blz. 197, nt. 5.
12 Th. Zahn, Geschichte des neutestamentlichen Kanons, Erlangen 1888, Bd. I,
S. 112-116.
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4 MHTE HIPO2OEINAI MHTE A(pEAEIN
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_MHHTE HPOZOEINAI MHTE AOEAEIN 5j
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C'est en vain qu'on cherche la rigle dans les -crits des Apolo-
gistes. On la trouve chez les P&res apostoliques dans Didache IV 13:
w oi evuq Exatara(l EvroAdl xveiov, QTvA'v Et; bc' a' aaQ'aaPeg, 4u
apoatt9e lg M iTE dTate&v.
Cependant le rapport est diff6rent dans le paralele de Barnab6.
Le commencement se trouve 19 : 2; plus loin on lit: ,,on doit donner
sans murmurer, sachant qui est le bon r6mun6rateur, q7vAeidct a'
$Taqa/lu/, yi jAlre r Q O 1!; y?Jt,E dcpaLaIcv on haira le mal jus-
qu'? la fin"
Dans les Canons eccksiastiques des saints Ap6tres 35 on a inserr
comme une parole de Barth0lemy, ch. 14 pv11d)et! a ;ragila&; f ?'I T S
,eourOEt' gIt rE Vi5qatqiv et ch. 30 bi la fin: nous demandons
qvwa6$at vkal lvroAk s ; ybv daLTateoivva; neoartoeivra;.
Dans cet essai ii est impossible et inutile de traiter A fond les
rapports tris complique's entre Barnab~ et DidachI 36. Est-ce que
tous les deux remontent A un cat6chisme pour pros6lytes comme
1'6crit Knopf: ,,Die Warnung passt vorziiglich in eine Proselyten-
unterweisung" 37?
34 Athanasius, Epist. Fest. 39,10, dans: E. Preuschen, Analecta, II. Teil Zur
Kanonsgeschichte, Tiibingen 1910, S. 44, 49. - Un choix de textes post6rieurs
dans: W. C. van Unnik, Nestorian Questions on the Eucharist, Haarlem 1937,
p. 197.
35 B. Altaner, Patrologie, Freiburg i. Br. 1938, S. 26-27: ,,wahrscheinlich zu
Beginn des 4. Jh. in Agypten entstanden ...... zeigt fortgeschrittenere Zustande,
als sie in der Didache vorausgesetzt werden." - A. Puech, lUc., tor. III, p. 586
-587.
36 Voir les commentaires de R. Knopf, Die Lehre der Zw3lf Apostel
zwei Klemensbriefe, et H. Windisch, Der Barnabasbrief, dans: Handbuc
Neuen Testament, ErgAinzungsband, Tiibingen 1920 et F. E. Vokes, The
of the Didache, London 1938, p. 27-51.
3T R. Knopf, ad Didache 4:13, S. 19.
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MHTE 1HPO2&OEINAI MHTE AOEAEIN II
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12 MHTE IIPO2OEINAI MHTE AtI)EAEIN
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55 C. Bonner, l,c., p. 94 traduit d'ii -oi; o'Pd'1taostv aussi bien que e'~ na dvo'yara
atr6j'v par ,,in their names". A mon avis ii faut faire une distinction entre les
dcux prepositions; 19'Z ? acc. = en vue, cf. Marc 9:12.
56 H. Windisch, Der Apokalyptiker Johannes als Begriinder des neutesta-
mncntlichen Kanons, dans: Zeitschr. neutest. Wissenschaft X (1909), S. 173.
57 Aristeae ad Philocratem Epistula, ed. P. Wendland, Lipsiae 1900, z.St.
et dans son traduction dans: Kautzsch, Apokryphen II, S. 30, Nt. 3. - II est,
int6ressant de comparer la version de Pseudo-Chrysostomus, in Pascha Homilia
VII 1 (Wendland, p. 166): xai tCoxttaq ' eiv, xai dP i a I rdIuI v r&v
'-Efle)a1(wv 8eOnaav, e' tt ?-lfv i',opqsivuav aeaxivietre.
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"o Une mechancete contre les mysteres grecs; cf. N. M. H. van der Burg,
AHOPPHTTA- APQMENAl - OPrIA, Amsterdam 1939 (diss. Utrecht).
61 Cf. la phrase rabbinique: ,,depuis que sont morts Haggee, Zacharie et
Malachie, qui sont les derniers prophetes, l'Esprit saint (= l'Esprit de I'inspira-
tion) a cessd en Israel", citee par J. Bonsirven, Le Judaisme palestinien au temps
de Jesus Christ, Paris 1935, tom. I, p. 211, nt. 1.
62 W. Bousset, Die Religion des Judentums im spathellenistischen Zeitalter3,
Tubingen 1926, S. 148.
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MHTE IIPOSOEINAI MHTE AdMEAEIN 19
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9' Fustel de Coul-anges, La CiOM antique, Paris, s.d., p. 224; cf. M. Miihl,
Untersuchungen zur altorientalischen und althellenischen Gesetzgebung, Leipzig
1933, S. 84-88 die G6ttlichkeit des Gesetzgebers und seines Werks, S. 88-95
die Unveranderlichkeit des Gesetzes (dans ces pages Ia formule n'est pas citde).
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104 Cf. la version de Josephus, Antiq. XII 10,6 a'v 6 trt : eo Tavnrv Tv,'
ovfyaXlav E^sjoan Tr Tz6V 'Iovsalw,v ',vo; ;j :reoo0Elva, ;j a es?2eiv ZOVro xotYif 7tyyv0'oo)
yv4Cf7 zov b'ltyov rcov 'Pcowai'covv O 6' av rQoorsTnl, rov '* eTvat Xstetov.
105 Voir E. Schiirer, Geschichte des jiidischen Volkes im Zeitalter Jesu
Christi4, Leipzig 1901, Bd. I, S. 219-221 et Taubler, a.a.O., S. 239-254.
106 L'Index de Leisegang cite les substantifs, mais non les verbes; voir plus
haut.
107 Le sens dualiste metaphysique de qioead est bien connu.
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MHTE HPOQ2OEINAI MHTE APEAEIN 35
117 Comme on l'a demontre, la naissance du blaspheme avait chez les Juifs
une cause toute differente et tres concrete.
118 Voir R. H. Charles, Revelation, vol. I, p. CXVII-CLIX.
19 Ci-dessus p. 25, nt 93.
120 Harnack, Entstehung, S. 69, Nt. 1: ,,Wohl nicht unabhingig von Apok.
22,18 f."
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36 MHTE flPO29EINAI MHTE AN3EAEIN
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