Revelation 1-3 in Christian Arabic Commentary

John's First Vision and the Letters to the Seven Churches

Būlus al-Būshī, Ibn Kātib Qayṣar, Stephen J. Davis, T.C. Schmidt, Shawqi Talia, Stephen J. Davis, T.C. Schmidt, Shawqi Talia

• Éditeur: Fordham University Press
• Année: 2019
• ISBN:
  9780823281855
• Édition: 1
• Sujet: Theology & Religion
• Sous-sujet: Christian Theology

The first publication in a new series—Christian Arabic Texts in Translation, edited by Stephen Davis—this book presents English-language excerpts from thirteenth-century commentaries on the Apocalypse of John by two Egyptian authors, B?lus al-B?sh? and Ibn K?tib Qas.ar. Accompanied by scholarly introductions and critical annotations, this edition will provide a valuable entry-point to important but understudied theological work taking place at the at the meeting-points of the medieval Christian and Muslim worlds.

CHAPTER

1

BŪLUS AL-BŪSHĪ ON REVELATION 1–3

CHRISTOLOGY AND CHRISTIAN-MUSLIM ENCOUNTER

Shawqi Talia and Stephen J. Davis

The book of Revelation has not been received with the same enthusiasm as the other books of Scripture. It has been the least-read canonical book in the history of the church, and yet at the same time it has captured the imagination of many who have attempted to decipher its meaning. Like much apocalyptic literature, its style is obscure, its language is difficult, and its visions are mysterious. As mentioned in the introduction, the early church produced only a small handful of ancient commentaries on the Apocalypse, and as a result this literature has not been a favored subject for scholarship.

Only two Arabic-language commentaries on the Apocalypse of John associated with specific authors have come down to us from the medieval period, both written in the thirteenth century by Christians from Egypt.1 The author of the earlier and shorter of these two commentaries is Būlus al-Būshī, who wrote the text sometime prior to his death circa 1250 CE. The second and longer of the two commentaries was written perhaps a decade or two later by Ibn Kātib Qayṣar, who occasionally cites sections of Būlus al-Būshī’s work. This chapter provides a brief introduction to Būlus al-Būshī’s commentary.

The Life and Works of Būlus al-Būshī

Sources for the life of Būlus al-Būshī are very scant. The date of his birth is obscure but may be assumed to have taken place around 1170–75 CE. He hailed from the town of Būsh in Middle Egypt, just north of modern-day Beni Suef. He probably studied for the priesthood at one of the monasteries in al-Fayyūm, since we know that his friend Dāwūd ibn Yūḥannā al-Fayyūmī also pursued his religious studies there.2 Unfortunately, there are no historical sources that shed any light on the date of Būlus al-Būshī’s ordination or of the many works he produced. There are a number of references to him and his writings in the works of other Copto-Arabic writers, but they tell us nothing about his life.3

The first time we hear Būlus al-Būshī’s name is in reference to the controversy surrounding the election of the new patriarch of the Coptic church following the death of Patriarch John VI (fl. 1189–1216 CE). The History of the Patriarchs of the Egyptian Church states that the death of John VI precipitated a three-way division within the ranks of the Egyptian Christian community. Būlus al-Būshī was one of three church candidates nominated to the vacant see: “Some people preferred the priest Būlus al-Būshī, some preferred Dāwūd ibn Yūḥannā al-Fayyūmī [commonly known as Dāwūd ibn Laqlaq], and some preferred the elder Abū al-Karam, archdeacon of the church al-Mu‘allaqah in Cairo.”4 The matter was only resolved in Dāwūd al-Fayyūmī’s favor nineteen years after John VI’s death, when he and his supporters made payments to the Sultan to secure his election, which took place on June 17, 1235 CE.5

Dāwūd al-Fayyūmī took the patriarchal name, Cyril III, and while in office he continued to offer special favors in exchange for benefits, otherwise known as the practice of simony (Arabic, al-sharṭūniyyah), which caused great indignation among the Egyptian clergy.6 In response to these abuses, a synod composed of bishops met on September 8, 1240, to try to curb his behavior. At this synod, Būlus al-Būshī was commissioned as one of two wardens (or guardians) of the church designated to keep an eye on Cyril III’s financial dealings and appointments.7 At the same time, Būlus al-Būshī was also ordained bishop of Old Cairo, where he is thought to have served until his death sometime around the middle of the thirteenth century (ca. 1250 CE).8

In addition to his role as church leader, Būlus al-Būshī was a prolific writer. As far as can now be ascertained, over the course of his career, he wrote at least nine works. Only one of these seems to have been written prior to his elevation as bishop—a Book on the Sacrament of Confession (Kitāb al-i‘tirāf), coauthored with Dāwūd al-Fayyūmī before the latter became patriarch.9 His other works were all composed during Būlus al-Būshī’s time as bishop of Old Cairo. They include a Book of Spiritual Sciences (Kitāb al-‘ulūm al-rūḥāniyyah),10 a Treatise on [the Predetermination of] Lifespan and Sustenance (Maqālah fī al-‘umr wa-l-rizq),11 a Disputation with Ibn Laqlaq,12 two major theological treatises,13 a collection of eight homilies on the feast days of the Lord,14 and biblical commentaries on Hebrews15 and Revelation.16

As an author, Būlus al-Būshī participated in a renaissance of Copto-Arabic theological writing. Indeed, his near contemporaries were well familiar with his literary output and some of them utilized his works as sources for their own writings. Among them were Ibn Kātib Qayṣar, author of the other named Arabic commentary on Revelation; al-Rashīd Abū al-Khayr ibn al-Ṭayyib, best known for his Antidote of Understanding;17 and the three famous ‘Assāl brothers (al-Ṣafī, al-As‘ad, and al-Mu’taman), whose exegetical, apologetic, philosophical, and theological works helped transform the cultural landscape of thirteenth-century Cairo.18

Būlus al-Būshī on Revelation: Authorship and Reception, Biblical Text and Commentary

Authorship and Reception

Būlus al-Būshī’s authorship of the Commentary on the Apocalypse is supported by three kinds of evidence: manuscript witnesses, external testimonies, ...