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  • From: "David C. Hindley" <dhindley AT compuserve.com>
  • To: "Corpus-paul" <corpus-paul AT franklin.metalab.unc.edu>
  • Subject: Re:Why were Gentiles attracted to Christianity?
  • Date: Tue, 2 Jul 2002 11:25:54 -0400


On 6/16/02, Dr. Ekaterini Tsalampouni said:

>>What I found while searching the archaeological (mostly
epigraphical) material of Thessalonica were some
inscriptions where the cult of Theos Hypsistos (the Most
High God) is attested. An interesting aspect of this cult in
Thessalonica, flourishing from the mid 1st c. AD to the end
of it, was the fact that the deity was worshipped by a
thiasos (association) whose major activity was a common
meal. I do not believe that the God-fearers of Thessalonica
should be identical with the worshippers of Theos Hypsistos.
Although it is a very fascinating idea, it is very simple
and too good to be true, I am afraid. What we could conclude
though is the fact that the citizens of Thessalonica were in
a way prepared to understand the preaching of Paul regarding
a God that is transcedent but very close to them as well
(these ideas can be found in Theos Hypsistos as well).<<

Yes, and not just Thessalonica. The revised English edition
of Schurer's _History_ mentions inscriptions dedicated to or
mentioning QEOS hUYISTOS, with possible Jewish connections,
in ancient Gorgippa (Phrygia, 41 CE, a manumission
dedication, but also contains references to pagan gods),
Panticapaeum (Phrygia, 306 CE, mentioning the restoration of
a PROSEUCE), Athribis (Egypt, southern delta region, date
uncertain but in time of a king Ptolemy, probably Ptolemy
VI, dedicating a PROSEUCE), your Thessalonican case (no date
given, some sort of dedication with what appears to be an
attempt to transliterate the Tetragrammaton, IOUES), Delos
(grave inscriptions, dated late 2nd century to early 1st
century BCE, and others dating from the 1st century BCE to
the Imperial period, through about the 2nd century CE),Tomi
(Moesia Inferior, modern Balkan region, possibly Jewish, no
date given), modern Asenovgrad near Sofia and possibly
Philippopolis (both in the former region of Thrace, no dates
given, but the Jewish connection with references to QEOS
hUYISTOS are denied by M. Tacheve-Hitova).

I realize that the connection between worship of QEOS
hUYISTOS and Jews or Gentile God-fearers is tenuous and full
of difficulties. Schurer contains several cautious
statements in vol III.i pages 168-169, but the volume also
contains an extended discussion of the issue of
"God-fearers," both woven into the commentary and in a
section of its own. But in reading several of the very
interesting essays in _Voluntary Associations in the
Graeco-Roman World_ (ed John S. Kloppenborg, Routledge,
1996), it seems that many townsfolk found an interest in
foreign and exotic religions, and that many associations
imitated the imagery and formal technical terms of these
religions and their cults organizations, much like modern
Masons carry around the swords and wear the fez and have
technical names for their leadership and rites in imitation
of the Islamic practices of the medieval Moorish masons
working in Europe who are said to have formed the original
Masonic lodges.

Mainly drawing on the petty retainer and slave classes of
the towns and of larger households (probably including the
household's country estates), the associations gave them
freedom to be awarded honorific titles or exercise authority
in ways that they could never expect to know outside the
association. Kloppenborg thinks that some of Paul's house
churches were based on such household associations. But my
interest is in the relationships of these associations with
their patrons, especially in the case of the household
associations (which would normally be the head of the
house).

I have to wonder whether some of these heads of houses or
patrons were Jewish. Hence the assistance extended towards
building of Jewish houses of worship, or manumitting
nominally Jewish slaves (some inscriptions make it clear
that manumission was contingent upon conversion), etc. If a
particular association had a close association with one or
more Jewish patrons, they may well adopt a Jewish sounding
cult such as that of QEOS hUYISTOS, and even study its
sacred texts (in Greek translation, of course), to see if
they could find ways to strengthen their ties to their
patrons' religion. However, as many of them were pagans
themselves, this reverence for the Jewish God was mixed with
their normal religious practices in many places, to a
greater or lesser degree, depending on location and local
attitudes about Jewish practices performed by non-Jews.

So, I guess I am curious why you have so easily conceded
that the cult of QEOS hUYISTOS, as opposed to actual
"God-fearers connected to a bona fide synagogue, is "too
easy" an answer for the origin of at least some of Paul's
associates? This is a subject I intend to take up for
private study soon and I would appreciate your input.

Thanks!

Respectfully,

Dave Hindley
Cleveland, Ohio, USA






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