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90 Ibid 86 In fact, of course, the problem is of precisely the same proportions: a minor agreement on the 2-document hypothesis becomes an instance where Mark has chosen to ignore the common witness of both his sources on the Griesbach hypothesis; a common omission by Matthew and Luke becomes an addition by Mark to them Either way an explanation is required 91. Ibid 201

92 Usually for reasons similar to those given by Kummel, Introduction 5-6 93 Wilke, op>cit. ^ 3

TEXTUAL VARIANTS AND THEOLOGY: PAPYRUS 46

A STUDY OF THE GALATIANS TEXT OF

Howard EslU^ugh Hi crest United Presbyterian Church 15 Church Street Burgettstown, Pennsylvania 15021

Several recent studies have shown the theological signifi cance of textual variants. By a comparison of the Galatian text of P46 (the earliest extant witness of the Pauline corpus) with other witnesses, several variants (3:19, 17; 4:6,7; 1:6; 2:20) have been found to be theologically signi ficant.

Eshbaugh: Textual Variants and Theology

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The primary task of textual criticism has been the quest of the original text. Hence variant readings have been explained as the result of scribal error, a slip of the pen, or harmonization with another text/1/. Consensus seems to be that textual criticism is atheological, a safe discipline that is purely scientific. My own introduction to the mass of variants in the Nestle text was cushioned by the word of assurance from the intructor that none of these variants made any theological difference. While that scholar today would deny the validity of this claim, there are many who still affirm it: "There is no essential historical or theological point that is determined one way or another by textual variants/2/.' Such thinking is challenged by K.W. Clark, who pictures the early scribe as a theologian: The earliest stage of transmission was marked by an attitude of freedom in theological interpretation. Dogmatic purposes were in view and constituted the basic attitude in the use of the gospel text/3/. Clark documents this problem of the relationship of textual criticism and exegesis by showing specific instances within the Pauline letters where variant readings make a theological difference: Rom. 8:28; 1 Cor. 2:1; 6:20; 7:5; 10:19; 11:29; 13:3; 14:38; and 15:51/4/. A monongraph by Eldon J. Epp further explores the relationship of textual criticism and exegesis by examining a larger block of scripture, the book of Acts, noting the differences between the Western and Neutral texts. Epp finds that the Western text has an anti-Judaic tendency that is shown by a threefold thrust: (1) In the Western text the Jews and their leaders are more hostile to Jesus, and they are assigned a greater responsibility for his death; (2) the Western text minimizes the response of the Jews and the importance of Judaism to the new faith; and (3) the Western text portrays the Jews, and especially their leaders, as more hostile towards the apostles and as persecuting them more vigorously /5/. Another contribution to the study of the theological importance of textual variants is a doctoral dissertation by M.R. Pelt, written under the supervision of K.W. Clark. In this work, 175 New Testament passages have been selected "in which an important difference of theological interpretation rests upon the choice between two or more variant readings/6/. The variants have been discussed under the headings: God, Jesus Christ, and the Life of the Christian Community.

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A recent addition to the study of textual variants and theol ogy is a doctoral dissertation written by G.E. Rice under the supervision of E.J. Epp. Rice has examined the text of Luke in Codex Bezae, and identified as emphases of this manuscript: (l)The exaltation of Jesus, and (2) an anti-Judaic bias/7/. My own work, also under the supervision of E.J. Epp, was an examination of the Western text (primarily Codex Vaticanus) and the Western text (primarily Codex Claramontanus) of the Pauline epistles/8/. The number of theologically significant variants was quite small (24, comprising only about 50 words). Several reasons may account for this relatively small number of theological var iants: (1) The genre of the epistles: narrative is easier to alter/9/; (2) the relatively pure state of the Pauline text/10/; and (3) a conservative methodology/11/. Several conclusions were drawn from this study: (1) The Western theological variants are concerned with many of the signi ficant theological problems that confronted the early church; (2) the Western theological variants as a whole do not show any pattern supporting one particular type of theology; and (3) it is impossible to discern whether a Western reading is the source or the result of theological conflict. This paper is a further effort to show the theological signi ficance of textual criticism by the study of P46. This papyrus is the earliest extant witness of Paul, dating about 200 AD/12/. This initial study will examine variant readings in Galatians. Gal. 3:19 P46 d F G -1 " ^ D UBS/13/

"

d f g Ambrosi aster Irenaeus

This verse introduces the story of law (3:19-25). Woven into this story are the origin, function, and limitation of the law. The entire passage is regarded by G.S. Duncan as a "depreciatory account of the Law/14/. On the other hand, some, e.o. R.T. Stamm,

Eshbaugh: Textual Variants and Theology

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find this text to be obscure, and that this obscurity has produced the textual changes/15/. In the UBS reading of 3:19 the use of the verb form "it was added" has been interpreted as showing that the law "is a mere ad dition to the main stream of God's purpose/16/. The lack of a verb in P46 and the verb of the Western uncials, "was established," makes interpretation of the law as an insignificant, parenthetical afterthought less likely, if not impossible. Deletion of the verb "was added" also makes this passage more in harmony with 3:15 that states "no one annuls even a man's will, or adds to it/17/. The UBS phrase has been interpreted in two ways: (1) The law was added in order that man might know what sin is, to define sin by recognizing its sinfulness/18/. (2) The law was added in order that man might sin, to make him more sinful/19/. The reading of P46, "the law of deeds," also may be in terpreted in two ways: (1) The law was established as a result of evil deeds in order to check and restrain them/20/. (2) The law was established in order that good deeds might be accomplished. The law in this latter interpretation does not have any negative func tion in relation to sin, but has the positive function of bringing about good. Ambrosiaster, whose text is the same as the Latin of Claromontanus (d), states that this "law of deeds" was established to instruct the people how to fear God. Some of the specific deeds mentioned by Ambrosiaster are sacrifice, primogeniture, and the tithe/21/. The items on this list of good deeds in Ambrosiaster are some of the traditions of Israel, and Ambrosiaster's commentary could also serve as an exposition of the Greek text of D. While it is possible to interpret the UBS text as a disparage ment of law, it is impossible to do so with the text of P46 and its supporting manuscripts. The law in P46 is either to contain and check evil deeds or to produce good deeds. This latter interpre tation is supported by the Greek text of Claromontanus. This posi tive interpretation of the law is also found elsewhere in the Paul ine corpus: "The law is good" (Rom. 7:12, 16b); and the law is one of the privileged possessions given to Israel by God (Rom.9:5). Gal. 3:17 P46 UBS D d GF ^ Th d f g

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In 3:15-18, Paul applies to the prior covenant in Abraham (3:15) a human illustration about the irrevocable nature of a man's will. Paul asserts that Christ is the seed of Abraham to whom the promises are addressed (3:16). The law is shown temporally to be after the promise to Abraham and, therefore, as a codicil, incap able of negating the prior promise (3:17). Paul concludes that the inheritance is by promise and not by law (3:18). The basic intent of either of the readings of 3:17 is to show that the law was established after the covenant with Abraham. For Paul, in contrast to the rabbis/22/, the law has no pre-existence The text of P46 and the text of UBS presents the fact without any Christological reference, but the other text (a Western reading) relates Christ to the prior covenant with Abraham/23/. This text indicates the pre-existence of Christ and shows him as acting in history prior to the incarnation. Gal. 4:6 P46 UBS

* _

In Gal. 4:1-6 Paul explains the benefits of sonship. God has bestowed a twofold g i f t upon his people: the sending of his son, and the sending of the S p i r i t . The consensus t e x t , by use of a genitive phrase, c l e a r l y indicates that t h i s " S p i r i t " is the " S p i r i t " of his Son." This passage from the UBS t e x t along with John 15:26 are the c l a s s i c a l proof texts f o r the doctrine that the S p i r i t proceeds from the Father and the Son ( f i l i o q u e ) / 2 4 / . This doctrine has been a continuing focal point f o r theological contro versy throughout the h i s t o r y of the church/25/. In contrast the t e x t of P46 states merely that God has sent his S p i r i t . I f P46 is a secondary t e x t , i t s deletion may imply that t h i s was done to show that the S p i r i t proceeds only from the Father. However, i f i t is o r i g i n a l , i t may imply: (1) The S p i r i t does not come from the Son; or (2) the o r i g i n of the S p i r i t has not yet been considered a theological problem.

Eshbaugh: Textual Variants and Theology

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Gal. 4:7 P46 UBS 1962 arm eth ro

81 630 syrpal cop s a Jerome . . . 1739 5 5 X C C 2 D 88 104 614* Byz Lect gpt a l . . . 326 614C2127 2495 syrp,h e t h p p Theodoret . . .

b o ms cop . . . 1984 1985 Theodoret Theophylact o Here as in 3:17 46 is in agreement with the UBS text. The other readings are not well attested and are generally considered to be secondary. However, theologically it must be noted that some of them indicate that Christ has some role in the bestowal of the inheritance. This is in contrast to the reading of P46 which states that it is through God alone that the inheritance is be stowed.

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In Galatians Paul often shows Christ to be the agent of Christ's blessing: freedom in Christ (2:4), justified in Christ (2:17); Christ redeemed us (3:13), Abraham's blessing comes upon us in Christ, and in Christ all are sons of God (3:26). Hence, it seems strange that in 4:7 there is no reference to the agency of Christ and that God alone bestows the inheritance. P46 here is Christologically barren. Gal. 1:6 P46 ] UBS

^ *-

D d syr cop
y

Jerome

Origen (lat)

Paul begins the main portion of this letter by stating his concern that the Galatians have abandoned the gospel. Textual var iation occurs in the second phrase. The UBS text modifies grace by "of Christ." Similarly D 326 sy modify grace by "of Jesus Christ," and cop Jerome use of "of Christ Jesus." These readings have been interpreted in several ways: (1) Christ is the object of the preposition "from." The Galatians have turned from Christ, and it is Christ who has called them by grace ; (2) "In the grace of Christ" is instrumental; (3) The phrase is elliptical and stands for the one who called you to be in the grace of Christ; (4) Paul stands in Christ's grace when he (Paul) called the Galatians/26/. Each of these interpretations has a specific Christological reference. In contrast to the UBS text and its cognates, some minuscule manuscripts modify grace by "of God." This reading specifically precludes any Christological interpretation. God

Eshbaugh: Textual Variants and Theology

67

alone here appears to be the actor and agent. Since the text of P46 has no genitive modifier, it is pos sible on the basis of a pre-understanding of what grace is, to interpret "grace" as "the grace of Christ"/27/. However, the si lence of P46 makes it more probably that the text of P46 has no Christological reference. Thus 1:6 as well as 3:17; 4:6; and 4:7 are not Christologically oriented. Gal. 2:20 P46 D d G g UBS /28/

In 2:15-20 Paul presents the heart of his argument to the Galatians. He does not argue abstractly but relates his own per sonal experience. V.20 summarizes this experience: "I have to be crucified with Christ; it is no longer I who live, but Christ who lives in me; and the life I now live in the flesh I live by faith in the Son of God (in God and Christ), who loved me and gave him self for me." Both readings are unique. While Paul many times speaks about "faith in Christ" and its cognates, he never elsewhere uses the phrase "faith in the Son of God." The P46 reading "faith in God and Christ" is the sole occurrence of a double object of faith. While Metzger's statement that "Paul nowhere else expressly speaks of God as the object of a Christian's faith"/29/ is true, there is the possibility that the reading of P46 is a subjective genitive and should be translated "I live by the faith (fulness) of God and Christ/30/. These readings,like those considered above, show a Christo logical difference. The UBS text by its use of "Son of God" shows a higher, more formalized Christology than the P46 text which makes God as well as Christ the object (subject) of faith. THE SIGNIFICANCE OF CHRISTOLOGICAL VARIANTS IN P46 This paper has attempted to show the theological significance of readings in P46 without noting whether they or the texts with

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which they are compared are the original readings/31/. While this quest is beyond the scope of this investigation, some perspective on the theological significance may be gained by viewing the Christological variants in P46, as a whole, first as secondary and then as original readings. If P46 is a secondary text, these variants suggest that P46 has a subordinationist Christology. 4:6 speaks of the sending of the Spirit. In P46 this Spirit is God's Spirit not the Spirit of the Son/32/. In 4:7, P46 makes no declaration of the agency of Christ. The inheritance has come through the agency of God alone. Similarly in 1:6, P46 does not speak of "the grace of Christ." In 2:20, P46 has changed the genitive phrase "faith in the Son of God" to read "faith in God and Christ." The addition of the phrase "in God" suggests that the scribe-theologian/33/ saw a need for a role of God in this passage to support the work of Christ. 3:17 makes no mention of the agency of Christ in establishment of the covenant of Abraham. Together these readings suggest subordinationist Christology. On the other hand if P46 is the original text, the other text has embellished these readings and established a broader, higher Christology. In 4:6 the scribe-theologian has added the phrase "of his Son." 4:7 shows the agency of Christ. In 1:6 it is the grace "of Christ." 2:20 has the Son alone as the object of faith that enables Paul to live. In 3:17 Christ is not only pre-existent but works in history before the incarnation. Thus, if P46 is original, this later text has added material in order to present a higher Christology/34/. Where does P46" fit into church history? Some scholars have noted a relationship with Marcion. The Nestle text (25th ed.) conjectures that Marcion utilized the reading of P46 that omits the phrase "of his Son" in 4:6. Harnack, as cited by Blackman,"probably" lists 1:6 as found in P46 as a Marcionite tendentious emendation/35/. However, no explanation is given for this omission. On the other hand, Schlier and others have noted that 3:19 of P46 is probably a reaction to the theology of Marcion/36/. CONCLUSION This paper is the beginning of a complete study of the significance of textual variants in P46. Galatians was chosen at random as a starting point, and some theologically significant readings have been found. Whether other letters will be as fruitful remains to be discovered.

Eshbaugh: Textual Variants and Theology

69

In such a study the problem of a precise methodology must be resolved. What should be the basis of comparison? What is the relationship of P46 and text-types? How are text types defined/37/? I believe that study of variant readings in P46 and other manu scripts is useful to both the exegete and the church historian. The exegete will gain some insight on the text as the variant shows how some scribe-theologian wrote how he thought the text was to be un derstood/38/. These variants whould also help the church historian as they show areas of theological controversy. NOTES /!/ Note the frequency of "accidentally" in B.M. Metzger, A Tex tual Commentary on the Greek New Testament (New York, 1971),passim. /2/ H.C. Kee, F.W. Young, and K. Froelich, Understanding the New Testament (Englewood Cliffs, 1963), "Introduction (n.p.H Others similarly state: "There is not one (variant) affecting the sub stance of Christian dogma." L. Vaganay, An Introduction to the Textual Criticism of the New Testament, cited by K.W. Clark, "Theological Relevance of Textual Variation in Current Criticism of the Greek New Testament, "Journal of Biblical Literature, 85 (1966), 3: and "There is no essential historical or theological point that is determined one way or another by textual variants.", J.H. Greenlee, Introduction to Textual Criticism (Grand Rapids, 1964), p. 68. /3/ "Theological Relevance,"7. /4/ "Textual Criticism and Doctrine," Studia Paulina (Haarlem, 1953), pp. 69-80. /5/ The Theological Tendency of Codex Bezae Cantabrigiensis in Acts (Cambridge, 1966), p. 165. /6/ "Textual Variation in Relation to Theological Interpretation in the New Testament" (Ph.D. dissertation, Duke University, 1966) I "The Alteration of Luke's Tradition by the Textual Variants in Codex Bezae" (Ph.D. dissertation, Case Western Reserve Univer sity, 1974), p. 262. /8/ "Theological Variants in the Western Text of the Pauline Corpus" (Ph.D. dissertation, Case Western Reserve University, 1975). 191 W. Sanday and A.C. Headlam, Romans (6th ed.; Edinburgh, 1964), p. lxxi. Only 27 of Pelt's 175 variants are from Paul.

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/IO/ G. Zuntz, The Text of the Epistles (London, 1953), p. 263. /Il/ In order to qualify as a Western reading the variant had to appear in one of the bilingual codices (Dd, Ff, Gg) and have attestation by a Western Father. This excluded about 75 readings. /12/ B.M. Metzger, The Text of the New Testament (New York, 1964), p. 252. /13/ The Greek New Testament of the United Bible Societies, ed. . Aland, M. Black, B.M. Metzger, and A. Wikgren (Stuttgart, 1969) will be used for comparison with P46. When P46 agrees with the consensus text of the UBS, other manuscripts will be used for com parison. Such a methodology will be employed in this preliminary paper. If a complete study of the theological textual variants is carried out, a more reasoned methodology, probably utilizing text types, will be used. /14/ The Epistle of Paul to the Galatians (London, 1934), p. 115. /15/ "Exegesis of Galatians," The Interpreter's Bible, ed. G.A. Buttrick, et al_. (New York, 1953), Vol. X, p. 513. /16/ G.S. Duncan, The Epistle of St. Paul to the Galatians, p.115. /17/ E.D. Burton, The Epistle to the Galatians (Edinburgh, 1921), p. 168. /18/ J.B. Lightfoot, The Epistle of St. Paul to the Galatians (London, 1896), p. 144. /19/ R. Bultmann, Theology of the Mew Testament, trans. K. Grobel (New York, 1951), Vol. I, p. 265. /20/ This is similar to Lightfoot's first interpretation "to check transgressions" (p. 144). Lightfoot gives no Pauline support but lists Clem. Horn. XI. 16. /21/ Ambrosiastri qui Dici tur Commentarius in Epistulas Paulinas, ed. H.J. Vogels (Vindobonae, 1966), Vol. I, p. 38. /22/ Sifre Deut. #37:76a; Gen. R. 8,2; ABN 31. /23/ There are two grammatical possibilities for the phrase : (1) The phrase could be taken temporally, that is, the law is only to exist until the coming of Christ. While this interpretation is a grammatical possibility, its weak ness is that it places the covenant on the same temporal level as the law. This interpretation diminishes the thrust of Paul's argument. (2) eir could mean that Christ is the agent of the covenant. This is based upon the fact that in Koine Greek

shbaugh: Textual Variants and Theology

II

the preposition can have the same meaning as the preposi tion . Hence, it is possible that the phrase shows Christ as a personal agent. This interpretation is shared by the Latin witnesses of the western text, for the Latin prepo sition i j n also* can show agency. This alternative is taken as more probable because of the united testimony of the Greek and Latin witnesses. /24/ "Confession of Faith," The Constitution of the Presbyterian Church in the United States of America, 1919 (Philadelphia), p.20, n.q. /25/ W. Walker, A History of the Christian Church(New York, 1950): The Third Council of Toledo added the phrase to the Ni cene Creed in 589 (p.180). /26/ Bligh, Galatians in Greek (Detroit, 1966), p. 80 /27/ H. Schlier, Der Brief an die Galater, 12ed. (Gttingen, 1962, p. 37, n.2. /28/ The RSV as well as many commentators make this phrase an objective genitive. Some as H. Ljungman, Pistis: A Study of Its Presuppositions and Its Meaning in Pauline" Use (Lund, 1964), p. 38; and M. Barth, "Galatians" (unpublished, Pittsburgh), p. 421 take this to be a subjective genitive and translate the phrase as "by the faithfulness of the Son of God." The possibility that the text of P46 is a subjective genitive will be discussed below. /29/ A Textual Commentary on the Greek New Testament (New York, 1971), p. 593 /30/ See Rom. 3:3 for this usage (the faithfulness of God). /31/ In 3:17 the UBS text is the same as P46 and other mss. are used for comparison. /32/ P46 may have done this to keep from confusing the persons of the Trinity. E.g., The Shepherd of Hermas, Sim. 5,5,2 and 9,9,1 equates the Spirit and the Son. /33/ The dual function was suggested by K.W. Clark. /34/ Further research must be carried out in order to see if this pattern exists elsewhere in the Pauline corpus. If it does not exist in the corpus as a whole, it may be indicative that each letter has had its own textual history.

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/35/ E. C. Blackman, Marcion and His Influence pp. 60, 108.

(London, 1948),

/36/ H. Schlier, Der Brief an die Galater (12th ed.; Gttingen, 1962), p. 151. /37/ is usually taken as the best representative of the Neutral (Alexandrian) text-type, but Sanday and Headlam, The Epistle to the Romans, p. lxvii, state: "and also (as we shall see) in the Pauline Epistles has a clear infusion of Western readings." Metzger, The Text of the New Testament (New York, 1964), p. 252, states that P46 is Alexandrian; but E.J. Epp, "The Twentieth Century Interlude in New Testament Textual Criticism," Journal of Biblical Literature, 93 (1974), 397, describes P46 as "midway between" the Neutral and Western. /38/ Markus Barth describes variants as a "first commentary" (forthcoming in Colossians: The Anchor Bible).

^ s
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