Ritual kissing, heresy and the emergence of early Christian orthodoxy

Journal of Ecclesiastical History

Volumn 54, Issue 4, 2003, Pages 625-640

  Penn, Michael ^a  

^a NONE

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EID: 67649723822     PISSN: 00220469     EISSN: 14697637     Source Type: Journal    
DOI: 10.1017/S0022046903007991     Document Type: Review

References (173)

1. Previous studies of the ritual kiss include Fernard Cabrol, 'Baiser', in F. Cabrol and H. Leclercq (eds), Dictionnaire d'archéologie chrétienne et de liturgie, Paris 1925, 117-30;
2. Gustav Stählin, in G. Kittel (ed.), Theologisches Wörterbuch zum Neuen Testament, Grand Rapids 1932' repr. 1974, 138-46;
3. Karl-Martin Hofmann, Philema hagion, Gütersloh 1938;
4. Johannes Quasten' 'Der Kuss des Neugetauften in altchristlicher Taufliturgie', in W. Dürig (ed.), Liturgie Gestalt und Vollzug, Munich 1963, 267-71;
5. Klaus Thraede, 'Ursprünge und Formen des "Heiligen Kusses" im frühen Christentum', Jahrbuch für Antike und Christentum xi-xii (1968-9), 124-80;
6. N.J. Perella, The kiss sacred and profane, Berkeley 1969, 12-50;
7. Klaus Thraede, 'Friedenskuss', in T. Klauser (ed.), Reallexikon für Antike und Christentum, Stuttgart 1972, 505-19;
8. G. W. Clarke, 'Cyprian's epistle 64 and the kissing of feet in baptism', Harvard Theological Review lxvi (1973), 147-52;
9. Stephen Benko, Pagan Rome and the early Christians, Bloomington 1984, 79-102;
10. Eleanor Kreider, 'Let the faithful greet each other: the kiss of peace', Conrad Grebel Review v (1987), 29-49;
11. L. Edward Phillips, 'The ritual kiss in early Christian worship', unpubl. PhD diss. Notre Dame 1992;
12. L. Edward Phillips, 'The kiss of peace and the opening greeting of the pre-anaphoral dialogue', Studia Liturgica xxiii (1993), 177-86;
13. William Klassen, 'The sacred kiss in the New Testament: an example of social boundary lines', New Testament Studies xxxix (1993), 122-35;
14. L. Edward Phillips, The ritual kiss in early Christian worship, Cambridge 1996;
15. Dominic E. Serra, 'The kiss of peace: a suggestion from the ritual structure of the missa', Ecclesia Orans xiv (1997), 79-94;
16. Michael Penn, 'Performing family: ritual kissing and the construction of early Christian kinship', Journal of Early Christian Studies x (2002), 151-74.
17. First- and second-century references include: 1 Thess. v.26; 1 Cor. xvi.20; 2 Cor. xiii.12; Rom. xvi.16; 1 Pet. v.14; Acta Pauli et Theclae 19, in Acta apostolorum apocrypha, i/2, ed. R. Lipsius, Leipzig 1891, 247;
18. Justin, Apologia 65.2, in Die ältsten Apologeten, ed. E. Goodspeed, Göttingen 1915, 74;
19. Athenagoras, Legatio 32.5.8, in Athenagoras: Legatio and De resurrectione, ed. W. Schoedel, Oxford 1972, 48-5;
20. Clement of Alexandria, Paedagogus 3.11.81-2, SC clviii. 157-8.
21. Third-century references include Acta Andreae 5 (Lipsius edn, 39);
22. Acta Ioannis 62, 78, 24, in Acta apostolorum apocrypha, ii/1, ed. M. Bonnet, Leipzig 1898, 164, 181, 190;
23. Acta Petri cum Simone 3 (Lipsius edn, 48);
24. Cyprian, De lapsis 2, CCL iii. 221;
25. Cyprian, Epistula 6.1, CSEL iii, ii. 480;
26. Gospel of Philip 58.30-59.6, NHS xx. 156; Origen, Commentariorum in epistolam ad Romanos 10.33, PG xiv. 1282-3,
27. and Commentarium in canticum canticorum 1.1.1-15, SC ccclxxv. 177-86;
28. Passio sanctarum Perpetuae et Felicitatis 10.13, 12.5, 21.7, SC ccccxvii. 140, 148, 180;
29. Tertullian: Ad uxorem 2.4.3, CCL i. 389;
30. De oratione 18.1.6, CCL i. 267;
31. and De praescriptionibus adversus haereticos 41, CCL i. 221-2;
32. Traditio apostolica 4, 21, in La Tradition apostolique de Saint Hippolyte, ed. D. Botte, Münster Westfalen 1963, 10, 54;
33. Traditio apostolica 19, TU lviii. 12.
34. Fourth-century references include Acts of John son of Zebedee 61, in Apocryphal acts of the Apostles, ed. W. Wright, Amsterdam 1871, 44;
35. Ambrose, Epistula 1.14-18, CSEL lxxxii, iii. 153-5;
36. Basil, Epistula 45.1.47, in Saint Basile: lettres, i, ed. Y. Courtonne, Paris 1957, 114;
37. Canons of Hippolytus 3.17, PO xxxi. ii. 352;
38. Constitutions apostolorum 2.57.17, 8.11.9, in Constitutiones apostolorum, ed. F. Funk, Paderborn 1905, 165, 494;
39. Cyril (sp.), Mystagogiae 5.3, SC cxxvi. 148-50;
40. Eusebius: De martyribus Palaestinae 11.20, 11.24, GCS ii. ii. 942-4;
41. Hutoria ecclesiasticae 2.9.3, SC xxxi. 62;
42. and Historia ecclesiasticae 6.3.4, SC xli. 87;
43. John Chrysostom, Ad Theodorum lapsum 1.17, SC cxvii. 184-6;
44. Catechesis ultima ad baptizandos 11.32-4, in Varia graeca sacra, ed. A. Papadopoulos-Kerameus, St Petersburg 1909, 174-5;
45. Cathecheses ad illuminandos 2.27, SC i. 148;
46. In epistulam ad Romanos 21.4, PG lx. 671;
47. In epistulam I ad Corinthios 44.4, PG lxi. 376;
48. In epistulam I ad Thessalonicenses 11, PG lxii. 464;
49. and In epistulam II ad Corinthios 30.2, PG lxi. 607;
50. Prudentius, Liber peristephanon 2.517-21, 5.337-40, CCL cxxvi. 275, 305;
51. Pseudo-Clement, Epistola II ad virgines 2, PG i. 421.
52. Clement of Alexandria, Paedagogus 3.11.81-2, SC clviii. 157-8).
53. Tertullian, De praescriptionibus adversus haereticos 41, CCL i. 221-2;
54. Traditio apostolica 18, TU lviii. 12.
55. Constitutiones apostolorum 8.11.9 (Funk edn, 494);
56. Testamentum domini 1.23 ('Testamentum domini', in Testamentum domini nostri Jesu Christi, ed. I. E. Rahmani, Hildesheim 1899, 36).
57. See also the fifth-century Innocent I, Epistula 25.1, PL xx. 553.
58. For a brief discussion of the connection between refusing a kiss and the creation of otherness see Penn, 'Performing family', 166-9.
59. Mary Douglas, Purity and danger: an analysis of the concepts of pollution and taboo, New York 1966, 115.
60. Idem, Natural symbols, New York 1970, 70.
61. Idem, Purity and danger, 128.
62. For a general overview of the Origenist controversy and the involvement of Rufinus and Jerome in this debate see F. X. Murphy, Rufinus of Aquileia (345-411): his life and works, Washington, DC 1945;
63. J. N. D. Kelly, Jerome: his life, writings, and controversies, New York 1975;
64. and especially Elizabeth A. Clark, The Origenist controversy: the cultural construction of an early Christian debate, Princeton 1992.
65. Jerome, Epistula adversus Rufinum 23, CCL lxxix. 94,
66. trans. John N. Hritzu, in Saint Jerome: dogmatic and polemical works, Washington, DC 1965, 191.
67. For a larger discussion of the kiss and forgiveness, reconciliation, and communal concord see Benko, Pagan Rome and the early Christians, 81;
68. Kreider, 'Let the faithful greet each other', 35-43;
69. Phillips, The ritual kiss, 23.
70. Augustine: Enarrationes in Psalmos 30.2.2.3, CCL xxxviii. 204;
71. Sermo 6.3, MiAg. i. 31-2;
72. and Sermo 227, SC lxvi. 240;
73. Cyril (sp.), Mystagogiae 5.3, SC cxxvi. 148-50;
74. John Chrysostom, Catechesis ultima ad baptizandos 11.32-4 (Papadopoulos-Kerameus edn, 174-5),
75. and In epistulam ad Romanos 21.4, PG lx. 671;
76. Theodore of Mopsuestia, On eucharist and liturgy 5, in On eucharist and liturgy, ed. A. Mingana, Cambridge 1933, 230-2.
77. Similarly, the (most likely) third-century Apostolic tradition does not speak of a eucharistic kiss but continues to place the kiss at the end of prayer (Traditio apostolica 18, TU lviii. 12),
78. as does the third-/fourth-century Pseudo-Clementine Second epistle on virginity (Pseudo-Clement, Epistola II ad virgines 2, PG i. 421)
79. In contrast, most fourth- and fifth-century documents explicitly link the kiss with the beginning of the eucharist: Ambrose, Epistula 1.14-18, CSEL lxxxii, iii. 153-5;
80. Augustine: Contra litteras Petiliani 2.23.53, CSEL lii. 51;
81. Enarrationes in psalmos 30.2.2.3, CCL xxxviii. 204;
82. and Sermo 227, SC cxvi. 240;
83. John Chrysostom, Catechesis ultima ad baptizandos 11.32-34 (Papadopoulos-Kerameus edn, 174-5),
84. and In epistulam II ad Corinthios 30.2, PG lxi. 607;
85. Cyril (sp.), Mystagogiae 5.3, SC cxxvi. 148-50;
86. Innocent I, Epistula 25.1, PL xx. 553;
87. Jerome, Epistula 82, CSEL lv. 109;
88. Pseudo-Dionysius, De ecclesiastica hierarchia 3.3.8, PG iii. 463;
89. Testamentum domini 2.9 (Rahmani edn, 131);
90. Theodore of Mopsuestia, On eucharist and liturgy 5 (Mingana edn, 230-2).
91. and Phillips, The ritual kiss in early Christian worship (1996), 26-8.
92. Acts of John son of Zebedee 41 (Wright edn, 44);
93. Augustine, Contra litteras Petiliani 1.12.13, 2.17.38, 2.23.53, CSEL lii. 12, 41, 51;
94. Innocent I, Epistula 25.1, PL xx. 553;
95. Passio sanctarum Perpetuae 10.13, 12.5 (SC ccccxvii. 140, 148);
96. Tertullian, De oratione 18.1.6, CCL i. 267,
97. and De praescriptionibus adversus haereticos 41, CCL i. 221-2;
98. Traditio apostolica 4, 21 (Botte edn, 10, 54).
99. John Cassian, Conlationes 16.18.6, CSEL xiii. 454-5;
100. Constitutiones apostolorum 2.57.17 (Funk edn, 165);
101. Quodvultdeus, De quattuor virtutibus charitatis 11.4, CCL lx. 375;
102. Clement of Alexandria, Paedagagos 2.8.64.4, SC cviii. 126.
103. Ambrose, Epistula 1.14-18, CSEL lxxxii, iii. 153-5;
104. Augustine, Sermo 6.3, MiAg. i. 31-2;
105. Quodvultdeus, De Symbolo III 5.13, CCL lx. 357,
106. and De accendentibus ad gratiam II 6.5, CCL lx. 463;
107. Augustine, Sermo 63, MiAg. i. 31-2;
108. Constitutiones apostolorum 2.57.17 (Funk edn, 165);
109. John Chrysostom, In epistulam II ad Corinthios 302, PG lxi. 607;
110. Origen, Commentariorum in epistolam ad Romanos 1033, PG xiv. 1282-3;
111. For example, Origen, Contra Celsum 2.11.13, SC cxxxii. 310;
112. Jerome, Commentarii in evangelium Matthaei 26.49, CCL lxxvii. 257.
113. For example, Ambrose, Expositio evangelii secundum Lucam 10.63, CCL xiv. 364;
114. Jerome, Epistula 125, CSEL lvi. 119,
115. and Tractus lix in psalmos 108.16, CCL lxxviii. 216;
116. John Chrysostom, In epistula ad Romanos, homiliae 71, PG lx. 607,
117. and In Joannem, homiliae 71, PG lix. 388.
118. Jerome, Epistula adversus Rufinum 33, CCL lxxix. 103 (Hritzu edn, 204).
119. For an overview of Augustine and the Donatists see Peter Brown, Augustine of Hippo: a biography, Berkeley 1967,
120. and W. H. C. Frend, The Donatist Church: a movement of protest in Roman North Africa, 3rd edn, Oxford 1985.
121. Augustine, Contra litteras Petiliani 1.2, CSEL lii. 4-5.
122. Idem, Enarrationes in psalmos 94.8.20, CCL xxxix. 1337.
123. Jerome, Epistula 122.3.8, CSEL lvi, i 66;
124. Petrus Chrysologus, Sermo 3.3, CCL xxiv. 28,
125. and Sermo 93.6, CCL xxivA. 577.
126. Augustine, In Iohannis euangelium tractatus 6.12, CCL xxxvi. 59.
127. Idem, Sermo 64.4, CCL xxxviii. 426.
128. trans. John W. Rettig, in St Augustine: tractates on the Gospel of John 1-10, Washington, DC 1988, 132-3.
129. For example, Achilles Tatius, Leucippe et Clitophon 2.8.2-3, 4-8.2.3-5, LCL xlv. 70, 206;
130. Ambrose, De excessu fratris Satyri 1.19, CSEL lxxiii. 219,
131. and De Isaac uel anima 3.8, CSEL xxxii, i. 647;
132. Gellius, Noctes Atticae 19.11.4.1-10, LCL cc. 392;
133. Petronius, Satyrica 132.1.3, LCL xv. 345;
134. Statius, Thebaid 12.319, LCL ccvii. 470.
135. Cyril (sp.), Mystagogiae 5.3, SC cxxvi. 148-50;
136. Gospel of Philip 58.30-59.6, NHS xx. 156;
137. and In epistulam II ad Corinthios 30.2, PG lxi 607.
138. For a more extensive discussion of the ritual kiss and Christian pneumatology see Benko, Pagan Rome, 82;
139. Perella, The kiss sacred and profane, 19-23;
140. Phillips, The kiss in early Christian worship, 8-15, 36.
141. Origen, Commentarium in Canticum canticorum 1.1.13, SC ccclxxv. 184.
142. Paulinus of Nola, Epistula 23.37-9, CSEL xxix. 194,
143. trans. P. G. Walsh, Letters of St Paulinus of Nola, ii, London 1967, 41-2.
144. Seneca, Controversiae 1.2.1, 5, 7, 9, 10, 12, 16, LCL cccclxiii. 60, 66, 70, 72, 72, 74, 80.
145. Martial, Epigrammata 6.66.7, LCL xcv. 402.
146. Seneca, De beneticiis 2.12.2.1, LCL ccliv. 72.
147. Lucanus, Bellum civile 2.114, LCL ccxx. 66.
148. Pliny, Naturalis historia 26.3.3.
149. Joseph et Aséneth 8, ed. and trans. M. Philonenko, Leiden 1968 edn, 154-6.
150. Traditio apostolica 19, TU lviii. 12 [Sah.]; Horner, 19 [Eth.]; Horner, 99 [Ar.].
151. Martyrdom of Andrew 177-94, in Th. Dutorakis (ed.), Acts of the second international congress of Peloponnesian studies, i, Athens 1981/2, 338.
152. Ovid, Ars amatoria 1.4.39, 63, 2.5.23-30, LCL xli. 332, 332, 394,
153. and Epistulae 20.145, LCL xli. 284;
154. Propertius, Elegiac 2.6.8, LCL xviii. 80.
155. Ovid, Metamorphoses 9.560 (LCL xliii. 42)
156. and Suetonius, Claudius 26.3.5 (LCL xxxviii. 54) speak of those who use this right to help conceal incestuous relationships.
157. Athenaeus, Deiphnosophistae 10.440-1, LCL ccxxxv. 496;
158. Gellius, Noctes Atticae 10.23.1.5, LCL cxcv. 578;
159. Pliny, Naturalis historia 14.90.2, LCL cccliii. 246;
160. Tertullian, Apologeticum 6.4, CCL i. 97.
161. See also M. B. Pharr, 'The kiss in Roman law', Classical Journal xlii/8 (1946-7), 394,
162. and Susan Treggiari, Roman marriage: iusti coniuges from the time of Cicero to the time of Ulpian, Oxford 1991, 412.
163. But even here there are erotic overtones. See also William Klassen, 'Kiss (NT)', in David Noel Freedman (ed.), Anchor Bible dictionary, New York 1992, who emphasises the radicalness of early Christians kissing without regard to gender.
164. Joseph and Aseneth 8 (Philonenko edn, 154-6).
165. Clement of Alexandria, Paedagogus 3.11.81-2, SC clviii. 157-8;
166. Clement of Alexandria, Stromata, 2.20.120.5, SC xxxviii. 124;
167. Charito, De Chaerea et Callirhoe 2.8.1.8, LCL cccclxxxi. 118;
168. Longus, 18.1-11, LCL lxix. 38; Moschus, Eros drapeta 27, LCL xxviii. 426.
169. Gregory of Nyssa uses a similar motif in his discussion of Simon the leper: Canticum canticorum (homilia xv), in Gregorii Nysseni opera, vi, ed. H. Langerbeck, Leiden 1960, 33.
170. For example, Emile Durkheim, The elementary forms of the religious life, trans. K. Fields, New York 1915;
171. Jonathan Z. Smith, To take place: toward theory in ritual, Chicago 1987;
172. Catherine Bell, Ritual theory, ritual practice, New York 1992.
173. See also Elizabeth A. Clark, Reading renunciation: asceticism and Scripture in early Christianity, Princeton 1999, 204-7, for a discussion of this shift in scholarly emphasis.