A. Siouville’s Pseudo-Clémentines and Critical French Scholarship on Early Christianity in the Modernist Crisis: Notes on an Unpublished Letter
A. Siouville’s Pseudo-Clémentines and Critical French Scholarship on Early Christianity in the Modernist Crisis: Notes on an Unpublished Letter

Summary/Abstract: This article analyzes an unpublished 1933 letter from Alfred Loisy to Louis Canet as a lens onto the intellectual, historiographical, and ideological dynamics of French scholarship on early Christianity during the Interbellum. The letter, which refers to the anonymous scholar A. Siouville, provides new evidence for reassessing both the reception of the Pseudo-Clementine Homilies and the constraints imposed on critical research during the Modernist Crisis. It situates Siouville’s work, identified as that of Auguste Lelong, within contemporary source-critical debates on the Pseudo-Clementines, including discussions of the Grundschrift, the Kerygmata Petrou, and the Praxeis Petrou. While largely dependent on earlier German and French scholarship, Siouville developed an evolving assessment of the Homilies, moving from a dismissive view of their marginality to recognizing their importance for reconstructing Jewish-Christian traditions and the transition from Jewish Gnosticism to early Christianity, under the influence of Oscar Cullmann. The article further examines Siouville’s hypothesis regarding the relationship between Pseudo-Clementine traditions and the emergence of Islam, suggesting that Jewish-Christian ideas preserved in the Kerygmata contributed to the broader religious milieu of the early Islamic world. Finally, the study contextualizes Loisy’s discretion concerning Siouville’s identity within a climate of renewed anti-modernist repression. By revisiting the “Siouville-Turmel affair” involving Joseph Turmel and situating both figures within the intellectual network surrounding Paul-Louis Couchoud, the article highlights the entanglement of (Pseudo-Clementine) scholarship, pseudonymity, and ecclesiastical control. It thus underscores how critical inquiry into early Christianity remained deeply shaped by institutional pressures in early twentieth-century France.

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