Mistranslation of St. Justin, Apology I, Chapter 67?

[japhy]

I read somewhere very recently that the translation of St. Justin Martyr’s , chapter 67Apologia, where he says that “the president in like manner offers prayers and thanksgivings, according to his ability”, displays Protestant bias in its translation of the Greek (ὅση δύναμις αὐτῷ). The source I read said that ὅση δύναμις αὐτῷ could also be translated as something like “by his power” or “according to the power given him”, implying the power given in the ordained priesthood.

I can’t find this source, now. I don’t know if I read it in a book, a periodical, or something online. Does anyone know about this?

 

[Joannm]

I read somewhere very recently that the translation of St. Justin Martyr’s first Apologia, chapter 67, where he says that “the president in like manner offers prayers and thanksgivings, according to his ability”, displays Protestant bias in its translation of the Greek (ὅση δύναμις αὐτῷ). The source I read said that ὅση δύναμις αὐτῷ could also be translated as something like “by his power” or “according to the power given him”, implying the power given in the ordained priesthood.

I can’t find this source, now. I don’t know if I read it in a book, a periodical, or something online. Does anyone know about this?

“According to his ability” does not refer to his ordination or power given him, it refers to his abiltiy to preside, meaning how he conducts the service. In Justin’s time there were no liturgical texts to speak of and the presider spoke mosty extemporaneously. So some had a greater ability to compose the prayers of thanksgiving than others.

 

[japhy]

“According to his ability” does not refer to his ordination or power given him, it refers to his abiltiy to preside, meaning how he conducts the service. In Justin’s time there were no liturgical texts to speak of and the presider spoke mosty extemporaneously. So some had a greater ability to compose the prayers of thanksgiving than others.

That’s the very interpretation (I’m pretty sure the source I read called it a “bias”) that is being questioned. On what are you basing your statement that it has to do with his “presider-ability”?

 

[Joannm]

That’s the very interpretation (I’m pretty sure the source I read called it a “bias”) that is being questioned. On what are you basing your statement that it has to do with his “presider-ability”?

This chapter is describing what happens when Christians gather to worship and that is all that it is describing. I would be interested in reading the source you read as in all the courses I have taken on Eucharist and Liturgical History I have never heard it described as anything else. Justin is writing to the Emperor for the purpose of letting him know the truth about Christians and what they do in their assemblies, hense the title Apology. The Emperor would really know nothing about ordination, nor would it make any sense to him. That is how I see it.

 

[DavidPalm]

Hmmm. At the very least δύναμις most naturally means “power” and does not often (especially in Christian literature) designate a bare sense of “ability”. It would be very interesting to see how St. Justin uses the word elsewhere in his writings.

The claim by the translators in the ANF series that there doesn’t seem to be any other way to take it is rendered null by their admission that there has been controversy over its meaning. The notes in that series have a distinct anti-Catholic bias, so they must be taken with a grain of salt.

This bears some more research. Let us know what you find and I’ll do the same.

 

[japhy]

Ahhhh! It is from the inimitable Fr. Tim Finigan of the Hermeneutic of Continuity!

His essay Sacred and Great (PDF) makes this statement (on page 9 in the section “The Early Church’s Liturgy”):

So now let us briefly consider the famous text of St Justin who gives us the first complete description of the celebration of the Eucharist. This tells us among other things of the gathering of the early Christians to celebrate the Eucharist, the prayers made “through the name of the Son and of the Holy Spirit”, Holy Communion which is not “common bread and drink” but the flesh and blood of Jesus. Unfortunately, the translation most readily available on the internet and in libraries betrays a Protestant bias so that when the celebrant “makes the Eucharist” or carries out the gratiarum actio, this is spoken of as “he gives thanks” and when we are told that he offers the Eucharist according to the power which he has (by virtue of holy orders), this is translated “he gives thanks to the best of his ability”. These renderings of the text of St Justin have led many to think that his account of the Eucharist gives support to the idea of informality whereas, in conjunction with the other evidence that we have from early Christian writings, they may quite properly be taken to indicate the exact opposite.

 

[The_Prodigal]

Hmmm. At the very least δύναμις most naturally means “power” and does not often (especially in Christian literature) designate a bare sense of “ability”. It would be very interesting to see how St. Justin uses the word elsewhere in his writings.

From the point of view of philology, wouldn’t one consider other attestations of the phrase not only in Justin’s writing but also in the entire corpus of contemporary writers to determine the range of possible meanings ?

 

[DavidPalm]

From the point of view of philology, wouldn’t one consider other attestations of the phrase not only in Justin’s writing but also in the entire corpus of contemporary writers to determine the range of possible meanings ?

One would examine concentric circles, as it were. First, St. Justin’s usage of the word (because he may have an idiosyncratic useage), then contemporary Christian literature, as there may very well be (and in this case, I think, is) a special nuance in that sub-culture, and then in the entire corpus of contemporary writers. It’s worth looking into.