Release Date and “Tour” for Trinitarian Testimony of the Spirit

Brill has set 30 May 2018 as the release date for The Trinitarian Testimony of the Spirit. The publisher’s page for the book can be found here; the official blurb for the book is as follows:

In The Trinitarian Testimony of the Spirit, Kyle R. Hughes offers a new approach to the development of early Christian pneumatology by focusing on how Justin, Irenaeus, and Tertullian linked the Holy Spirit with testimony to the deity and lordship of the Father and the Son. Drawing extensively on recent studies of prosopological exegesis and divine testimony in the ancient world, Hughes demonstrates how these three pre-Nicene Christian writers utilized Scripture and the conventions of ancient rhetoric and exegesis to formulate a highly innovative approach to the Holy Spirit that would contribute to the identification of the Spirit as the third person of the Trinity.

Some spin-off material building out of this project will be presented at this year’s Society of Biblical Literature International and Annual Meetings in what I’m jokingly calling my “book tour.” The papers I’m presenting are as follows:

SBL International Meeting (Helsinki)

“Irenaeus and the ‘Gnostic’ Roots of ‘Orthodox’ Pneumatology” (Early Christianity section)

“The Spirit of Barnabas: Pneumatology and the Construction of an Early Christian Identity” (Apostolic Fathers section)

SBL Annual Meeting (Denver)

“The Prosopological Speech of the Son and the Development of Pre-Nicene Christology” (Development of Early Christian Theology section)

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Publication Update: Trinitarian Testimony of the Spirit

7586I’m excited to share the news that a revised edition of my dissertation, The Trinitarian Testimony of the Spirit: Prosopological Exegesis and the Development of Pre-Nicene Pneumatology, is under contract with Brill and will be published in the series Vigiliae Christianae Supplements. The final version of the manuscript has been submitted, and so I’m anticipating a publication date of late 2018. As someone who has made great use of many of the volumes in this series, I’ve long believed that this VCSup is the best fit for my book. I’m very much honored that they’ve accepted my work for inclusion, and am eager to see the book in print (at least, that is, until the reviews come in…but that’s all part of the fun).

In other news, a spin-off from the book will be published as an article in the Journal of Early Christian History as “The Spirit and the Scriptures: Revisiting Cyprian’s Use of Prosopological Exegesis.” Print publication will probably also be late 2018, but an electronic version should be available by summer.

More details to come!

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An Essential Bibliography: Tertullian

Over the course of writing my Trinitarian Testimony of the Spirit (TTS), I have had the opportunity (pleasure? trouble?) of reading almost everything under the sun related to Justin Martyr, Irenaeus, and Tertullian. As a service to others embarking on their own research into these ante-Nicene Fathers, I’ve made a list of what I have found to be the most helpful works for each of these figures. Please note that this is NOT by any means meant to be a comprehensive bibliography; I’ve only selected works that I think would be a good place for other researchers to start from (accordingly, I’ve focused almost exclusively on English-language monographs in this and previous bibliographies). Happy researching!



Timothy David BarnesTertullian: A Literary and Historical Study (Oxford: Clarendon, 1971). More recent surveys include Zilling (2004) and Henne (2011). This extremely influential book deconstructed the traditional biography of Tertullian (based on the writings of Eusebius and Jerome) and has thus been enormously important for subsequent researchers on Tertullian, although you will still find the pre-critical biography in many general works. Barnes’ proposed chronology of Tertullian’s writings is also most helpful.

J. Patout Burns, Jr., and Robin M. JensenChristianity in Roman Africa (Grand Rapids: Eerdmans, 2014). See also Decret (2009). These are helpful overviews of the distinctive beliefs and rituals of early African Christianity that situate Tertullian in his historical context.

Eric OsbornTertullian: First Theologian of the West (Cambridge: CUP, 1997). This is probably the best single volume introduction to Tertullian’s theology on the market, covering all of the most significant themes across Tertullian’s writings.

David RankinTertullian and the Church (Cambridge: CUP, 1995). Rankin challenges the traditional view of Tertullian, which held that he formally left the orthodox church in order to join with a separate Montanist faction in Carthage.

Christine TrevettMontanism: Gender, Authority and the New Prophecy (Cambridge: CUP, 1996). Trevett’s intriguing thesis is that the condemnation of Montanism likely stemmed from controversy over the nature of authority, with Montanism’s promotion of direct revelation threatening established church leadership. For other important works on the New Prophecy, see Heine (1989) and Tabbernee (1997).

David WilhiteTertullian the African: An Anthropological Reading of Tertullian’s Identities (Millennium-Studien 14; Berlin: De Gruyter, 2007). Wilhite also focuses on Tertullian’s African context, utilizing an anthropological perspective that some researchers will probably find more or less helpful than others.

**A word on texts and translations: most of Tertullan’s works can be found in either CCEL, FC, or SC, but note for Against Praxeas the most recent critical edition is that of Sieben (FC 34; 2001), based on the edition of Scarpat (1985), though the most recent English translation, with commentary, remains that of Evans (1948).

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PhD Complete!

Kyle Hughes PhD DissertationIt’s been a long time coming, but last month I earned my PhD (Theology/History of Early Christianity) from Radboud University in Nijmegen, The Netherlands. It was a surreal experience to defend my research in front of such an erudite group of men and women who had come from all over the world to participate in this event and then be handed my diploma marking the end of a journey that has been at least four years, if not more, in the making. Special thanks are due, of course, to my supervisor, Prof. Dr. Jan van der Watt, and my co-supervisor, Prof. Dr. Chris de Wet. Nijmegen, it turns out, is an incredibly beautiful city filled with friendly folk who love to bike and eat delicious Dutch pancakes — my wife and I heartily recommend it to anyone visiting the Netherlands in the near future and are looking for a less-touristy alternative to Amsterdam. Still, the highlight of this program for me was not visiting Nijmegen nor the finished research product itself but rather the opportunity to interact with and learn from these two men who exhibit the highest virtues not only as scholars but as individuals.

So, what now? Vocationally, I will continue my work as a secondary history teacher at my present school, and starting this fall will also be taking on the responsibility of chairing the history department. Though teaching at the university level has a lot of attractive things to commend it, the stability of my present job, the opportunities it affords for building meaningful relationships with students, and the wonderful relationships I have with my colleagues all point to this being the right fit for me during this season of life.

Of course, that doesn’t mean that I won’t still try and keep one foot in the door of academia. Most importantly, I am working on revising my dissertation for publication (stay tuned for more updates on this); “The Trinitarian Testimony of the Spirit” will, I hope, be available for eager researchers soon. Beyond this, I have some unfinished business with Cyprian, Origen, and perhaps even Clement of Alexandria, and also hope to embark on a project that ties together my professional and academic life—namely, an approach to U.S. history that integrates biblical theology and church history in order to foster deep conversation about competing visions of the good life. More on this, too, soon. For now, thanks again to all of you that have meant so much to me over the course of this journey!

PS: a recording of my defense can be found here:

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Book Review: Holy Bishops in Late Antiquity

51jsyfzry6l-_sx331_bo1204203200_Claudia Rapp, Holy Bishops in Late Antiquity: The Nature of Christian Leadership in an Age of Transition. Berkeley: University of California Press, 2005. Pp. xii + 346.

Though as heirs of the Enlightenment we are accustomed to taking for granted the dichotomy between the secular and the religious, the world of Late Antiquity was not familiar with such a clear bifurcation, particularly as it related to the notion of authority. Claudia Rapp’s Holy Bishops in Late Antiquity: The Nature of Christian Leadership in an Age of Transition aims to analyze the nature of episcopal leadership from the third to the sixth century, and sets out to challenge how much of previous scholarship has operated with this binary of the bishops’ religious and secular power.

The book is divided into two parts. The first (chapters 1–4) considers the nature of episcopal leadership in late antiquity. Rapp, in the first chapter of her book, introduces three categories of authority which were combined to varying extents by late antique bishops: spiritual, ascetic, and pragmatic. Using this model, she is able to set forth her book’s specific thesis, which is to identify “the importance of ascetic authority as the focal point at the intersection between spiritual and pragmatic authority” for late antique bishops (18). As such, the theme of holiness carries across each of the following chapters.

Starting with pragmatic authority (chapter 2), Rapp contends that the bishop’s ability to carry out his public pastoral ministry (that is, his pragmatic authority) was in fact dependent on him “set[ting] an example of moral and virtuous conduct to his congregation,” that is, his ascetic authority (24). Rapp traces the linking of the bishop’s pragmatic and ascetic authority back to Ignatius of Antioch, and then through various church orders and patristic writers, with particular attention to how 1 Timothy 3 is interpreted in each. The point is simply that a congregation “will accept a bishop’s guidance in spiritual and moral issues only if he shows himself to be of outstanding moral integrity” (41). The bishop’s ascetic authority thus justifies his pragmatic authority, as more explicitly presented in works such as John Chrysostom’s On the Priesthood.

Spiritual authority (chapter 3), which Rapp describes as “the authority that comes from the possession of the Holy Spirit,” is what is passively “received as a divine gift,” thus differentiating it from ascetic authority, which emphasizes “the individual’s active contribution” in preparing to receive and enhancing this gift (56). Rapp finds justification for making this distinction in some early Christians’ use of the terms pneumatophoroi to describe the former and christophoroi for the latter. Focusing here on the “spirit-bearers” as those who hold spiritual authority, Rapp identifies Spirit-inspired teaching and preaching as marks of this form of authority (60). Rapp focuses on the holy men of late antiquity as most clearly possessing spiritual authority, setting the stage for “a potential competition between monks and clergy over the possession and administration of the Spirit” (65). In light of the Spirit’s presence, those with spiritual authority were particularly noteworthy for their intercessory prayer (67), rooted in their spiritual perfection (84). As for the bishop, his spiritual authority lay primarily in his administration of penance (95). There was debate, however, on the issue of whether the bishop’s spiritual authority was grounded on the basis of his ascetic authority or his pragmatic authority, as seen, for instance, in the Donatist controversy, though “orthodoxy” would decide in favor of the latter, with ordination representing the irrevocable bestowal of the Spirit (98).

Those who held ascetic authority (chapter 4), characterized by “individual physical effort and its public recognition” (102), may be termed christophoroi on account of their following of Christ’s example, whether in life or in death. Their claim to spiritual authority rested not on their ordination, but rather came about as they “prepared themselves through a lifetime of asceticism and deprivation to become vessels of the Holy Spirit” (103). After an extensive survey of the role of the desert in early Christian monasticism, Rapp discusses how the figure of Moses became a prototype of the saintly bishop, with “the three phases in Moses’s life – education, contemplation, and ministry – provid[ing] a biographical pattern with which many bishops of the fourth and fifth centuries could identify” (133). Thus, for men such as Basil of Caesarea, a period of ascetic formation was seen as a “precondition” for ecclesiastical office” (136). Rapp thus sees a much greater overlap between monastic lifestyle and episcopal office than is often recognized.

The second part of the book (chapters 5–9) focuses on the bishop’s pramatic authority with respect to his urban context. First examining “Bishops in Action” (chapter 5), Rapp argues that “the bishop’s role in practical matters was analogous to that of the patronus or public benefactor, whether he was a holy man or a prominent benefactor” (156). That is, the bishop could be an advocate or intercessor for others like a holy man, but worked on a scale and with means more like those of a very wealthy citizen. Turning next to “Social Contexts” (Chapter 6), Rapp examines “the patterns of episcopal recruitment from the various levels of society in order to show the increasing dependence of episcopal appointments on the social criteria of family background, education, and wealth” (173). The result was that “the social stratification of the episcopate thus corresponded to the social stratification of church membership, and eventually […] to the stratification of society as a whole” (195).

Turning next to “Cities” (chapter 7), Rapp considers how the bishop’s role within an urban context might be thought of as the intersection between pragmatic authority and ascetic authority. On the one hand, “the greatest distinction that separated the bishop from the holy man and placed him in proximity to the prominent citizen was his access to wealth,” which could be either his own or that of his church (211). On the other, though, it is noteworthy that “most of the bishop’s expenditures were motivated by the same spirit of charity that also moved holy men to intervene on behalf of the needy” (220). Expanding her horizons next to “Empire” (chapter 8), Rapp considers the figure of Constantine in some detail. Contrary to those who argue that the bishops’ pragmatic authority derived from an “imperial dispensation” of Constantine, Rapp concludes that “even those episcopal tasks that are regulated by imperial law […] have their origin in the pastoral care and spiritual leadership inherent in the ideal of the episcopate” (239). Constantine, in other words, was merely validating existing episcopal practices. Finally, in considering “The Bishop as a New Urban Functionary” (chapter 9), Rapp argues that “in the two centuries after Constantine, a new understanding of the episcopate developed that privileged the bishop’s pragmatic authority over his ascetic authority,” with matters of church and state finding their full union in the legal code of Justinian (274). In sum, “as the cities were increasingly Christianized, the roles of highest representative of the Christian community and of prominent leader of civic life fell into one” (289). A concluding epilogue then briefly ties together the major themes of the book by considering how bishops were commemorated after death.

Claudia Rapp’s Holy Bishops in Late Antiquity successfully demonstrates that a bishop’s pragmatic authority was rooted in both his spiritual and ascetic authority, and that the bishop could often, on the one hand, look a lot like a late antique holy man, and, on the other, at times also look very much like a model citizen. The three categories of authority are a helpful lens for thinking about episcopal authority, especially as we can measure the relative weight of each as it shifts over time. In particular, the notion that the bishop’s ascetic reputation was a foundational source of legitimating his authority throughout late antiquity is a helpful corrective to any view which seeks to divorce the secular and the sacred elements of the episcopal ministry.

Still, this book is not without a few shortcomings. In particular, I wonder about the extent of Rapp’s reliance on hagiographical accounts of bishops’ lives; rather than take these at face value, as she seems to often do, perhaps these are in some way an extension of how a bishop’s authority was constructed in Late Antiquity. Though not addressed in this book, a comparison with the rabbis of Late Antiquity might have proved to be an illuminating topic worthy of further exploration. Nevertheless, Rapp’s book is an extremely thorough, erudite contribution to the subject of episcopal authority in Late Antiquity, and would be most helpful for anyone else embarking on further research in this area.

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2016 Year in Review

2016 was a slow year on the blogging and publication fronts, with only my review of James McConnell’s recent monograph on divine testimony in Luke-Acts appearing in Review of Biblical Literature. But, behind the scenes, it was in fact a very productive year. Thanks to my incredible advisors, I was able to finish my dissertation, The Trinitarian Testimony of the Spirit: Prosopological Exegesis and the Development of Pre-Nicene Pneumatology, weighing in at just over 300 pages. The manuscript is currently working its way through external review; I’ve been told my defense will likely be scheduled for summer of this coming year at Radboud. Beyond that, I might tackle a book review or two when I’m not working on revising my dissertation for publication and, you know, working my real job and helping raise two small children!

Thanks again to all who have provided love, support, and encouragement in 2016! Here’s to a great 2017.

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An Essential Bibliography: Irenaeus of Lyons

Over the course of writing my Trinitarian Testimony of the Spirit (TTS), I have had the opportunity (pleasure? trouble?) of reading almost everything under the sun related to Justin Martyr, Irenaeus, and Tertullian. As a service to others embarking on their own research into these ante-Nicene Fathers, I’ve made a list of what I have found to be the most helpful works for each of these figures. Please note that this is NOT by any means meant to be a comprehensive bibliography; I’ve only selected works that I think would be a good place for other researchers to start from (accordingly, I’ve focused almost exclusively on English-language monographs in this and subsequent bibliographies). Happy researching!

IRENAEUS OF LYONSirenauesoflyons

John Behr, Irenaeus of Lyons: Identifying Christianity  (CTC; Oxford: OUP, 2013). Behr has the most recent introduction to the life and theology of Irenaeus, though other recent introductory works by Minns (2010), Osborn (2001), and Grant (1997) should be consulted for different emphases and overall approaches.

Anthony BriggmanIrenaeus of Lyons and the Theology of the Holy Spirit (OECS; Oxford: OUP, 2012). This is the first monograph devoted to Irenaeus’ pneumatology since the German-language work of Jaschke (1976). Briggman, a student of Michel Barnes at Marquette, follows in Barnes’ paradigm of emphasizing the Jewish influence on Irenaeus’ pneumatology. A very well-argued and illuminating volume, though (as I argue in TTS) more attention could be shown to non-Jewish influence, such as Gnosticism or the Greco-Roman reading method of prosopological exegesis.

Jackson Lashier, Irenaeus on the Trinity (VCSup 127; Leiden: Brill, 2014). Also based on a recent Marquette dissertation, I found this volume particularly helpful for its up-to-date overview of critical issues in Irenaean studies.

Paul Foster and Sara Parvis, eds. Irenaeus: Life, Scripture, Legacy  (Minneapolis, Fortress, 2012). The collection of essays in this volume are of varying quality, but the short essay by Presley on Irenaeus’ use of prosopological exegesis was particularly important for my project.

Heidi Marx-Wolf, Spiritual Taxonomies and Ritual Authority: Platonists, Priests, and Gnostics in the Third Century C.E. (Divinations; Philadelphia: UPenn, 2016). Though a broad study on religion in Late Antiquity, the chapter on Irenaeus and the Gnostics was particularly helpful in formulating my argument in TTS. See also the work of Blowers (2012) on contextualizing Irenaeus’ notion of the divine economy.

M. C. Steenberg, Irenaeus on Creation: The Cosmic Christ and the Saga of Redemption (VCSup 91; Leiden: Brill, 2008). See also the new work by Presley (2015) on Irenaeus’s intertextual use of Genesis 1-3. Also drawing extensively on Irenaeus’ reading of Genesis are works by Behr (2000) and Holsinger-Friesen (2009).

**A word on texts and translations: for critical editions, I prefer Rousseau on Against Heresies (SC; 1965-1982) and on the Demonstration of the Apostolic Preaching (SC; 1995). For English translations, start with Unger et al for Against Heresies Books 1-3 (1992-2012) and Behr for the Demonstration (PPS; 1997).

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