Ancient Odes to Jesus? part 1

I am putting on the love of the Lord...
I have been united to Him, because the lover has found the Beloved.
Because I love Him that is the Son, I shall become a son.
Indeed, whoever is joined to Him who is immortal, shall truly be immortal.

These striking words come from what has been hailed as the earliest Christian hymn book. Prior to 1909, nothing was known of the Odes of Solomon except one quotation by Lactantius (†320). Then a Syriac manuscript was found containing, among other writings, 40 odes. Subsequent finds have shown that there were originally 42, though because of the fragmentary nature of the papyri, Ode 2 and part of Ode 3 have not survived.

I remember from my youth the odes read by comedian Frankie Howerd in the TV series Up Pompeii ("titter ye not!"). I later discovered that an ode is simply a piece of lyrical poetry written for a particular occasion, which in Greek at least had a fixed form. Scholars quickly established, however, that the Odes of Solomon, are not from a Greek stable but a Jewish one. Dating evidence suggests late 1st - early 2nd century, at any event before the Bar-Kokhba Revolt of 132-135, when Christian Jews were evicted from synagogues.

These verses are not odes other than in a general sense, then, and there is nothing to link them to Solomon except by analogy of phrasing with the Song of Solomon in the Bible. For these Odes are clearly Christian (at one time scholars thought Gnostic, but the consensus today is that they are orthodox) and praise the person and attributes of Jesus Christ. Was the titular use of Solomon's name a way of safeguarding the documents in a highly volatile political time when radical Jews were highly suspicious of Jewish followers of Christ?

What makes the Odes particularly exciting is that they clearly emanate from a community of Jewish disciples of Jesus, almost certainly from Syria. Church history from earliest times has majored on Gentile Christianity to the extent that the average reader can forget that Jewish believers continued at all beyond the fall of Jerusalem in AD 70. I hope, in a few further posts, to explore these matters more and give some more quotations from this amazing early Christian resource.

Christians and Hymns, part 7

One of the reasons why music did not take a central place in early Christian worship is that the central element of their meetings was the sharing of the bread and wine, the Communion or Eucharist, whether in the context of a church service or in the agapé, the 'love feast' in homes. Ignatius was made bishop of Antioch in AD 67, when many of the apostles were still alive and active, and he describes the Christian church as "a Eucharistic community" which realised its true nature when it celebrated Communion.

In turn, this emphasis might be due to the belief among first generation Christians that the sharing of the bread and wine was to be done "until Jesus returns", which they believed would be soon, perhaps in their lifetime. When this did not materialise, a Christian liturgy for worship began to develop, described for us by early apologists like Justin Martyr and Hippolytus. It involved greeting, reading from scripture, responsive (antiphonal) singing, baptisms, a sermon, prayers, the offertory, the communion and a blessing.

The first hymn with actual musical notation which we possess, the "Oxyrhynchus hymn", is from the 3rd century. At the same point, the Apostolic Tradition, attributed to the theologian Hippolytus, shows that the singing of psalms with Alleluia as the refrain was a feature of early Christian agape feasts.

It wasn't until around 375 that antiphonal singing of psalms became popular in the Christian East; in 386, Ambrose of Milan introduced this practice to the West. Around 410, St. Augustine described the responsive singing of a psalm at Mass. Sources are few and inconclusive regarding how Christian chant / song developed, but we do know that by 678, Western (Roman) chant was being taught at York. Distinctive regional traditions of Western plainchant arose during this period, notably in the British Isles (Celtic chant), Spain (Mozarabic), Gaul (Gallican), and Italy (Old Roman and Ambrosian).

We can safely say that by this stage, sung worship was an established part of Christian services, albeit without instruments. For the arrival of the earliest church organs we must wait until the mid-11th century.

Christians and Hymns, part 6

Eusebius of Caesarea was a 4th century bishop of Caesarea who wrote a history of early Christianity based on a number of sources, some of which no longer exist. He quotes Philo, a 1st century Jewish historian, who made mention of Christian all-night vigils and the hymns which they recite, and how while one man sings in regular rhythm, the others listen and join in the refrain.

The phrase "hymns which they recite" is particularly interesting. The pagan official Pliny, quoted in an earlier post in this blog, used the same phrase (Latin carmen dicere). Does it suggest that hymns were spoken rather than sung? Philo, quoted above, suggests that singing happened but still uses "recite". Historian Ralph Martin has studied this phrase in a number of historical contexts and you can find his article here.

We could usefully bring in Augustine of Hippo here, who in the 4th century described church singing in Alexandria as more like speaking than singing. Perhaps there was a specific reason for this. Pipe, harp and drum were intimately linked to the pagan cults, e.g. of Pan, with their sensuous worship and often shameless revelries. Christians, mindful of the apostolic direction that everything should be done decently and in order [1 Corinthians 14:40], avoided musical instruments. Jerome, also 4th century, wrote that a Christian maiden ought not even to know what a flute is, or what it is used for.

Liturgy (an order of service with fixed elements) came in early to Christian worship. there is evidence of a 'Jerusalem' liturgy, instituted by the Apostle James, and an 'Alexandrian' liturgy attributed to Paul's fellow-labourer John Mark. Singing was a key element, but in the stylised manner of Jewish psalmody and response singing. As John Chrysostom puts it:

David formerly sang in pslams, and we also sing today with him. He had a lyre with lifeless strings; the Church has a lyre with living strings. Our tongues are the strings of the lyre, with a different tone, certainly, but with a more seemly piety.

Christians and Hymns, part 5

The Roman official Pliny held office as governor of the province of Pontus and Bithynia in Asia Minor for a period of fifteen months or so in AD 111-112. During that time he corresponded with the emperor Trajan about how to enforce legislation against the Christians. He relates information about Christian practices which he had received from certain Christian renegades.

They were in the habit of meeting before dawn on a stated day and singing alternately a hymn to Christ as to a god, and that they bound themselves by an oath...that they would abstain from theft and robbery and adultery, that they would not break their word, and that they would not withhold a deposit when reclaimed. This done, it was their practice, so they said, to separate, and then to meet together again for a meal, which however was of the ordinary kind and quite harmless.

The reference to "singing hymns to Christ" shows that the Christians were singing more than texts from the Psalms. And we have examples. A gospel fragment of uncertain date, known as the Strasbourg Coptic Papyrus 1900, contains this:

Through whom will the last enemy be destroyed?
Through Christ. Amen.
Through whom is the sting of death destroyed?
Through the Only Begotten. Amen.
To whom belongs the rulership?
It belongs to the Son. Amen.
Through whom has everything come into being?
Through the Firstborn. Amen.

Here is the 'statement and response' singing familiar from Jewish worship using the Psalms, but now with overtly Christian text.

Biblical scholars generally agree that certain passages of the New Testament are likely renditions of early Christian hymns. They cite various textual criteria, for example that the passage exhibits rhythmical patterns and careful structure, contains vocabulary different from the surrounding context, and to some extent interrupts the context. It is common to refer to these passages as Canticles.

The classic examples have all passed into church liturgy: the "Magnificat" (Luke 1:46-55), the "Benedictus" (Luke 1:68-75) and the "Nunc Dimittis" (Luke 2:29-32). But there are others, such as Ephesians 5:14, which some hold to have been a credal statement for baptism, and 1 Timothy 3:16:

He was manifest in flesh,
justified in spirit,
visible to angels,
preached among the nations,
believed on in the world,
taken up into glory.