The Epiphanius text on the tongues problem in the first century Corinthian Church.
This fourth century or later writing is one of the most important texts in trying to rebuild a historical model for explaining the tongues problem at Corinth.
The text is customarily credited to Epiphanius, Bishop of Salamis in the fourth century. This text may have been heavily edited, redacted and even added over the centuries since its original release. We are not sure whether it is a fourth-, fifth- or sixth-century opinion. Even with this problem of textual criticism and dating, the work still reflects an ancient one.
However, the nature of Epiphanius assertion that there was a direct Jewish correlation to the problem tongues of Corinth suggests that this was part of the original text. Later editors or writers would not have added such a connection.
The Epiphanius text on the Corinthian conflict.
Here is the central part of the text found in Epiphanius’ Panarion Book I, Section III, Heresy 42 starting at Scholion XIII and XXI:
. . . Therefore languages are from a grace of the Spirit. Of what kind does the Apostle speak? He knew how not only the different Hebrew sounds, and manifold expressions in every single word with skills adorned with eloquence, but also the proud language of the Greeks; some who boast the ability to speak Attic, Aeolic, and being able to utter the language of the Dorics, of whom had caused the disturbances, and factions within the Corinthians, to which the Epistle was dispatched. . . . And he confessed the gift which is having the ability to proclaim [the oracles] with the Hebrew words and also teaching the Law to be a spiritual endowment. And he agreed that it is a spiritual grace to proclaim and to teach the Law in the Hebrew words.
The complete English text can be found here: The Epiphanius Text on the Tongues of Corinth in English, or, the translation completed by Frank Williams .
What did Epiphanius mean by this?
The Epiphanius text states two things about the Corinthian conflict: it was a clash between different Greek ethnic groups and the Hebrew language had some type of role in the Corinthian assembly. There was no reference to an out-of-this-world mystical experience, or something supernatural.
Hebrew, Greek, teaching the Law — these indicators combined suggest it to be a liturgical or didactic problem within the Corinthian gathering. This necessitates to find more information on early Church liturgy for answers.
The answer to the Corinthian tongues conflict may be found in understanding the contemporary Jewish structure during that time and how much the early Christian Church in Corinth adopted this custom. There are two ways to understand the background to this Epiphanius passage from the historical records:
It was the reading of the Law in Hebrew and an interpreter(s) translating it into the local vernacular that caused the problem. Jewish tradition had a specific liturgy concerning Jews worshiping together outside of Israel; the Law was to be read in Hebrew and an interpreter was to stand beside the reader and translate it into the local tongue. It could be inferred, though not conclusively from this, that the Corinthian Church had adopted this form of Jewish liturgy but ran into problems concerning which Greek language the interpreter was to use.
This may be stretching the text more than what the writer intended and such a relationship cannot be concretely established.
Or, it could be that Hebrew was the language of instruction and religious devotion within the earliest Corinthian assembly. This tradition was continued from the Jewish synagogue. Those masters who were instructing/lecturing on the principles of the Christian faith did so in Hebrew, while an interpreter was required to translate it into the local vernacular. The conflict was in which Greek vernacular was most suited for the Corinthian congregation.
This may be a more acceptable interpretation.
The Epiphanius’ text is a base element for a series of articles intending to prove either one of these hypotheses. The goal of this series is trace the role of the reader, speaker, and interpreter starting from the rites found in the Jewish diaspora, specifically Corinth, to its transition into Church office, if there is such a relationship, and mapping this evolving rite until the thirteenth century.
The text itself is one of the clearest and logical found so far written by a Church Father. However, this work, along with Jewish writings on public reading, are four centuries removed from the actual Corinthian tongues saga. It could be a later interpretation. This problem needs to be addressed.
Why has this text never been popular in describing the Corinthian tongues debate?
It is a mystery why this passage has never come up in any critical discussions on the problems tongues of Corinth. Frank Williams’ work, The Panarion of Epiphanius of Salamis, Book 1 (Nag Hammadi Studies, 35)1 contains an already available English translation, though he, nor anyone else makes no correlation to I Corinthians in the translation of the text found at the header scholion 13 and 21.
The only critical look into the position of Epiphanius on the gift of tongues is the The New Schaff-Herzog Encyclopedia of Religious Knowledge. The writing would lead the person to believe that Epiphanius wrote it to be an ecstatic utterance relative to the Montanist movement.2 The Montanist correlation that was made from the Panarion XLVIII:4 is a weak one3 and the writer, PKE Feine, ignored this Corinthian tongues passage altogether.
Epiphanius was attacking a person named Marcion for allegedly altering the text in I Corinthians 14:19 to suit his own needs. It is known that Marcion was the son of a Bishop, and perhaps was a Bishop himself, but at some point there was a clear break between himself and the institutional Church.
A translation problem with the key text.
The Epiphanius author(s) defined Marcion a heretic because Marcion had revised the I Corinthians 14:19 text. There is some confusion as to how Marcion revised it. There are two alternative Greek texts that give slightly different nuances:
The source-text Greek edition translated into English reads:
“Marcion mistakenly added: “according to the Law,” with, “But I wish to speak five words in the Church with my mind”.4
This would render I Corinthians 14:19 to read, “But I wish to speak five words in the Church with my mind according to the Law.”
This version fits nicely in with Epiphanius’ argument that Marcion is adding to the Bible and creating a heretical version. The Epiphanius text shortly afterwards uses this as a springboard to call Marcion many harsh names.
Whereas an alternative Greek text has:
“Marcion mistakes:“But I wish to speak five words in the Church with my mind”, on the other hand differently “according to the Law.”5
This would render I Corinthians 14:19 to alternatively be read as, “But I wish to speak five words in the Church according to the Law.”
The fourth century and later Ambrosiaster text would agree more with the second argument:
“But in the Church,” it is said, “I wish to speak five words according to the Law that I may also build up others than ten thousand words in a tongue.”
The Ambrosiaster text demonstrates that there was some type of tradition connecting I Corinthians 14:19 with the Jewish Law. How widespread this tradition was throughout Christendom in the early centuries is not known.
There is a third potential problem and that has to do with the similarity in the Greek between the word mind — νόος and Law — νόμος. They are very close in spelling with only a one letter difference. It could potentially be easy for a manuscript writer to confuse these and cause a transmission error. This may be a remote problem because the Greek grammar in this situation has them distinguished by case. Mind is in the dative case – νοΐ and Law is in the accusative — νὸμον. It would be hard to get them mixed up. However, it is not outside the realm of possibility that a play on words was happening here.
The writer(s) went on a tirade against Marcion and slandered him with homophobic references against having made such a change. However, the author(s) failed to realize that this change is not unique to Marcion and was present in some legitimate Christian communities as noted in the Ambrosiaster text above.
The text indicates that there was no certain correlation between the tongues of Pentecost and that of Corinth. They were two separate entities.■
For further reading see:
- Technical Notes about the Epiphanius Text on the Problem Tongues of Corinth
- The Epiphanius Text on the Tongues of Corinth in English
- The Greek Epiphanius Text on the Problem Tongues of Corinth
- The Latin Epiphanius Text on the Tongues of Corinth
- Liturgy, Race and Language in the Corinthian Church
- Jewish Liturgy and the Tongues of Corinth
- The Language and Politics of the Public Reader
- The Language of Instruction in the Corinthian Church
- Lightfoot on the Problem Tongues of Corinth
- Martin Krause ed. The Panarion of Epiphanius of Salamis, Book 1 (Nag Hammadi Studies, 35). Translated by Frank Williams. New York: EJ Brill. 1987. Pg. 234ff or see it online, The Panarion of Epiphanius Scholion 13 and 21
- The New Schaff-Herzog Encyclopedia of Religious Knowledge. Samuel Macauley Jackson ed. Volume 11. New York: Funk and Wagnalls. The Tongues entry written by PKE Feine. Pg. 37.
- The author, PKE Feine, quoted Epiphanius in Against Heresies (Adversus Haereses XLVIII:4) to support his view on Montanism. This text is in the process of being translated and will be posted later.
- Πεπλανημένως ὁ Μαρκίων [μετὰ τὸ] «ἀλλὰ ἐν Ὲκκλησιᾳ θέλω πέντε λόγους τῷ νοΐ μου λαλῆσαι», προσέθετο «διὰ τὸν νὸμον». The English Bible translation is taken from I Corinthians 14:19 KJV
- Πεπλανημένως ὁ Μαρκίων· Ἀλλὰ ἐν Ὲκκλησιᾳ θέλω πέντε λόγους τῷ νοΐ μου λαλῆσαι· ἑτέρως δὲ διὰ τὸν νὸμον.. Migne Patrologia Graeca, Volume 41, Column 791