Wittenberg Door Campus Ministry - Blog

Daniel 10:10-14; 12:1-3 - Lectionary for St. Michael and All Angels

9/20/2021

9/20/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

"If I pray, does anyone care?" We easily think of God in terms of our own experience or attitudes. So we ask if maybe God is too busy, unconcerned, unable to help. As a result we might not bring small needs to him. We might also hesitate with big matters. After all, what if he were not to respond?

In Daniel 10:10-14, the prophet had seen a terrifying vision which he didn't understand. What was he going to do? He prayed for help. However, according to verse 13, there was a delay of three weeks. This is the only place in Scripture where God's angelic servants are hindered.

The answer comes anyway! The angel brought an answer for Daniel. And the answer was in time. It wasn't according to Daniel's plan, but it was in accord with his need.

What do we need to bring before God in prayer? He hears and understands - the big, the little, the in-between. He is ready to hear and answer the prayers of his people. Though God's timing and answer won't always match our desires, he will never be too late. He will always bring us what we need.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Tradition!

9/20/2021

9/20/21
Scholarly Reflections

McKean, Thomas. "Tradition as Communication." Oral Tradition 18:1 (2003), 49-50.

McKean observes that tradition is a form of social communication, which combines memory, orality, and literacy as it passes ideas from one generation to another (McKean 2003, 49). In this sense, then, oral tradition is a living means of communicating an authority figure's information over time. However, McKean also acknowledges the instrumentality of the performer, who is, in a sense, creating a newly autoritative version of a work. The tradition, then, has both private and public elements, often oral and written sources, and multiple levels of connection among generations and cultures (McKean 2003, 50).

Should Scholarship be Based on Technology?

9/17/2021

9/17/21
Scholarly Reflections

Kelber, Werner H. "Oral Tradition in Bible and New Testament Studies." Oral Tradition 18:1 (2003), 40-42.

Kelber observes that biblical scholarship has generally operated on the assumption that the Bible is a printed work, something that was not conceived of until the technology of the 15th and 16th centuries (Kelber 2003, 40). Form criticism, which arose to deal with the role of orality, has had a strong influence on biblical scholarship, but the discipline is running aground, largely because it, too, makes assumptions which could be taken as "post-Gutenberg." The complexity of the oral and literary environment which brought forth the Bible deserves a more nuanced scholarly approach.

Kelber suggests that "the search for the historical Jesus, the nature of pre-gospel tradition, and the interrelationship among the synoptic gospels" are areas which require special study (Kelber 2003, 41).

Matthew 9:9-13 - Lectionary for St. Matthew

9/16/2021

9/16/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Our Gospel reading for St. Matthew takes us to the call of Matthew, also sometimes referred to as the tax collector Levi. After Jesus called Matthew, who followed him promptly, Jesus wound up dining with "many tax collectors and sinners" *Matthew 9:10, ESV). Apparently, at least in the estimation of the community, Matthew was part of a pretty shady society.

What do we learn about Jesus' character here? Two things strike me as particularly important. First, Jesus did call Matthew, who did follow Jesus. Jesus doesn't lave us in the condition we are in when we become aware of him. As Matthew left his career, which served as a strong temptation to criminal graft and greed, we also leave behind the things which would interfere with growth in the Christlike character of loving and serving our neighbors.

Second, Jesus is not afraid to come to even those our polite society would reject. In this instance, it is primarily people whose lives would be engaged in absuvie financial relationships. Does Jesus visit loan sharks, prostitutes, and drug dealers? Yes, he does. There is no kind of sinner who cannot receive his call, his correction, and his forgiveness.

Jesus calls sinners to follow him. This is the good news we all need, for we are all sinners. He is the one who will change us. Thanks be to God.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Orality as a Rearranger

9/16/2021

9/16/21
Scholarly Reflections

Jaffee, Martin S. "Oral Tradition and Rabbinic Studies." Oral Tradition 18:1 (2003), 37-39.

Rabbinic literature compiled in the Middle Ages is normally assumed ot have developed and been transmitted orally for multiple generations before its redaction and condification in writing (Jaffee 2003, 37). The oral style is evident throughout. Jaffee observes that scholarly work has recently been focused on the relationship between oral tradition, written sources, and written outcomes. One critical issue Jaffee mentions is the way rabbinic narrative can rearrange historical details as moral or philosophical narrative. An understanding of the purpose of the actual narrative is key to this area of scholarship.

Ephesians 4:7-16 - Lectionary for St. Matthew

9/15/2021

9/15/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Ephesians 4:7-16 pictures Christ's resurrection and ascension in two ways which tempt us to think contradict one another. In verse six we receive grace as a gift of God. In verse seven, Christ is pictured as the victorious general who has taken an army captive. how can we reconcile these two pictures?

First, the military picture. We easily recognize that Jesus, in his resurrection, was victorious over death, the age-old enemy of humanity. Jesus conquered death. What kind of captives would hetake?

Certainly the forces of death would not be the living, but the dead. Either they are dead in spirit or in body, or both. However, captives are not taken from amongthe dead, but the living. When Jesus (or anyone) takes prisoners, they are alive. How would Jesus do this?

Actually, we have no idea how he did it, except by our confession that he is stronger than death. But he did it, though we can't imagine how. By his resurrection, he captured the forces of death. In liberating them, he makes them alive.

This is the gift of God's grace. In place of the death we deserve, he gives us life. His victory over us, when we were dead in sin, leads to our life. This, too, is a gift of God. Jesus brings life.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Frame Tales and Why They Matter

9/15/2021

9/15/21
Scholarly Reflections

Irwin, Bonnie D. "Frame Tales and Oral Tradition." Oral Tradition 18:1 (2003), 125-126.

Irwin discusses frame tales, where literary "characters become narrators by telling stories of their own" (Irwin 2003, 125). She considers these tales to be important primarily because they shed light on the way people in the time of the piece of literature would use storytelling. Further, the presence of these tales suggests that there is not as great a divide between oral and literary composition as has often been assumed. Oral works can move into literature, and literary works can be transmitted and preserved orally. "Oral tradition studies enable scholars to escape the endless search for intertextual routes from the transmission of medieval tales and concentrate more on what those tales might mean" (Irwin 2003, 126).

Psalm 119:33-40 - Lectionary for Saint Matthew

9/14/2021

9/14/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

We recently read from Ezekiel's prophetic call that his work with Israel would be very difficult, since they would not receive him willingly. That sense of rejection is common in Christian circles, especially in Western nations at present.

How do we respond? Some try to capitulate to the local culture, takingo n their values. However, these values frequently depart from a historic, biblical view of reality. Church bodies that do capitulate find themselves in a race to extinction, as people flock away. Others double down on particular cultural stances, often aligning themselves with political activism which frequently but not consistently aligns slightly with their doctrinal views. These groups may perform better as far as attracting numbers, but they are open to attack whenever their doctrine is not aligned with both the political party and the Bible.

A third way appears in our Psalm selection for today. It doesn't seem like a big surprise. The Psalmist seeks understanding and allegiance to God's Word. In this way he hopes to take on God's values. He will find his identity not in himself or in what people think of him, but in how God has defined his life and relationship to the world.

There is certainly some fear involved. Not everyone will accept these biblical attitudes. Many will try to take advantage of you. You will be called naive and superstitious. And God wil work in you and through you. That is blessedness indeed.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

God's Rescue from Oppression

9/14/2021

Tuesdays are for the Old Testament
9/14/21

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 119: "Ain"

Psalm 119 prays that the Psalmist should not be given over to his oppressors. Augustine considers it no surprise that the Psalmist would have spoken righteousness, since he had asked God's word to change him (Augustine Psalms, loc. 339720, par. 119). The righteous judgent spoken would be expected to be right. The adversaries, on the other hand, would corrupt judgment. Therefore the Psalmist would pray for endurance (Augustine Psalms, loc. 339729, par. 120). In verse 121 the prayer is to be taken to what is good, a further protection from the evil plans of the adversaries.

Augustine sees a prefiguring of this desire to look at what is righteous in the serpent lifted up by Moses in the wilderness. He sees the fulfillment in Jesus' being lifted on the cross, that all would look to him. In the meantime, verse 123 has the Psalmist looking to God's Word (Augustine Psalms, loc. 339733, par. 122). This is a means by which God deals with his servants in mercy (v. 124).

Augustine takes verse 125 to speak of the necessity of continuing in God's Word, gaining understanding. This is the essence of growing in godliness (Augustine Psalms, loc. 339742, par. 124). The growth we attain with God's guiding hand is exemplified by Christ's coming in the fullness of time. He establishes his rule, which Augustine sees as a good and gracious thing (Augustine Psalms, loc. 339746, par. 125). This is God's affirmation of the integrity of his kingdom.

In light of God's grace, then, the Psalmist loves God's commandments (Augustine Psalms, loc. 339750, par. 126). They are worth more to him than precious gems. All of the commandments (v. 128) guide the Psalmist where he needs to go.

Ezekiel 2:8-3:11 - Lectionary for St. Matthew

9/13/2021

9/13/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

There's a particular sort of toughness involved in Christian ministry. Yes, we're supposed to be gentle as doves, people who are committed to doing good, not harm. But that doesn't mean the Christian, especially the person in some form of leadership, like a pastor or, in Ezekiel's case, a prophet, is some sort of wish-washy, vacillating people-pleaser.

In our passage today, Ezekiel is given a message - a scroll of God's words that he is to eat. He is then sent to Israel, God's people. And God warns him that they are tough customers.

Ezekiel 3:6 explains that guiding Israel is not going to be hard work because of foreign languages or customs. Those are not a problem for Ezekiel. And God says that if Ezekiel did go to a foreign nation, they would listen to him.

On the contrary, Israel doesn't listen to God and won't be listening to Ezekiel either. Verse seven says they "have a hard forehead and a stubborn heart" (ESV). So God is making Ezekiel hard headed too. He is to speak to them fearlessly.

How can Ezekiel do this? He has taken in God's words. He knows they are good, powerful, and trustworthy. What should Ezekiel fear? Nothing at all.

Christian work often requires a tough attitude. People say and do hurtful things. But God's Word is sure. We have nothing to fear.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Oral Tradition Operating on the New Testament

9/13/2021

9/13/21
Scholarly Reflections

Horsley, Richard. "Oral Tradition in New Testament Studies." Oral Tradition 18:1 (2003), 34-36.

Horsley considers the field of New Testament scholarship to be focused on written composition of what is understood as the Word of God. He states that "oral tradition in the broader sense assumed in other fields poses a considerable threat to New Testament (Biblical) scholars" (Horsley 2003, 34). He then extrapolates that work done by New Testament scholars pertaining to oral tradition "is heavily derivative from work in other fields" (Horsley 2003, 34).

Recent work has suggested that literacy, even among Jews, was not widespread, so oral communication would have been of great importance (Horsley 2003, 34). Additionally, scholars are finding reason to believe that reading, reciting, and hearing were closely interconnected. Further, discoveries in the Dead Sea Scrolls indicate that written texts, even those considered authoritative, could develop in different versions within the same community (Horsley 2003, 35). Fourth, oral traditions may have developed into two threads, which "anthropologists would call 'great tradition' and 'little tradition'" (Horsley 2003, 35). A current parallel might be high art and folk art. Finally, Horsley considers that the speeches of Jesus as recorded were sample perfodqrmances which would be replicated but adapted for the particular use of the audience.

Horsley does not provide recommendations for New Testament scholarship, but his five areas mentioned surely can provide food for thought.

A Work within a Work

9/10/2021

9/10/21
Scholarly Reflections

Duè, Casey. "Ancient Greek Oral Genres." Oral Tradition 18:1 (2003), 62-64.

Duè observes that the concept of Homeric epic as an oral genre was not articulated until the 1930s, with Parry and Lord's research in Yugoslavia (Duè 2003, 62). The later research of Albert Lord in the 1950s and 1960s showed that, in performance, significant works could be composed at the time of the performance. In 2003, a book by Aida Vidan analyzed Bosnian women's songs, which were collected by Parry and Lord. Previously, the women's songs had not been published.

Vidan's work has inspired scholars to consider whether the voices of women as represented in Homer may actually represent a genre of women's singing, adopted into another text (Duè 2003, 63). This, in turn, suggests that a wider variety of forms and genres are brought directly into larger works.

John 12:20-33 - Lectionary for Holy Cross Day

9/9/2021

9/9/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

The Christian life is full of seeming contradictions. John 12:20-33 draws our attention to this paradoxical kind of life. When the Greeks want to see Jesus, his response suggests that they want to see a mighty and regal figure. Jesus says, in essence, he is going to be glorified, but that his glory won't match their expectations.

He takes up his place of glory through laying down his life. Like a seed being planted, he is cast to the ground and trampled on. But this matches Jesus' view of the victorious Christian life. In verse 25, the one who loves his life will lose it. The one who doesn't love his life gets to keep it forever! Jesus pulls his disciples into a world in which the glorious one is humble, the humble is exalted, and the one who guards his life and possessions might just lose them!

In verse 27, as Jesus approaches his time of glory, he is troubled. Yet he doesn't ask the Father to rescue him from the trouble to come. Instead, he affirms that, for your sake and my sake, he is willing to be laid low.

When Jesus is lifted up (on a cross to be killed), he draws all people to himself. His death intends to exalt all who believe on him. We, then, can lay our lives down and be exalted with him. We give our lives away and receive his matchless gifts.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

A Church Order with Jewish Roots?

9/9/2021

9/9/21
Tour of Christian History

van de Sandt, Huub, & David Flusser. "Chapter 9: The Didache Community and its Jewish Roots (Did 11-15)." The Didache: Its Jewish Sources and Its Place in Early Judaism and Christianity. Minneapolis: Fortress Press, 2002, 330-364.

Didache chapters 11-15 are very like a church order, discussing disciplinary practices and other matters pertaining to living in an ordered community (van de Sandt & Flusser 2002, 330). Van de Sandt and Flusser discuss this passage's literary composition, then its view of apostles, prophets and teachers, then the Jewish roots of the ideas (van de Sandt & Flusser 2002, 331).

The relatively scattered organization of materials in Didache 11-15 suggest that this protion of the Didache is not the responsibility of a single author (van de Sandt & Flusser 2002, 331). Van de Sandt and Flusser discuss the views of Niederwimmer, Patterson, and Draper, who have traced redactional layers based on the clusters of ideas in Did. 11-15 (van de Sandt & Flusser 2002, 331-334). Van de Sandt and Flusser do find "a coherent legal style and a logically consistent line of thought" in chapters 11-13 (van de Sandt & Flusser 2002, 334). Of interest to my research, van de Sandt and Flusser discuss a ontrast in views of composition. J.P. Audet sees the text as originally written by an apostle, then later undergoing readaction. Rordorf and Tuilier consider that particularly chaptesr 11-15 are the product of a community in which the role of different leadres has already changed from any apostolic model (van de Sandt & Flusser 2002, 336). Van de Sandt and Flusser observe that much of the material in Didache 11-15 has parallels, not only in content, but also in organization, within the canonical letters of Paul (van de Sandt & Flusser 2002, 339).

Didache 11-13 takes a particular interest in apostles and prophets, who were apparently itinderant in their work (van de Sandt & Flusser 2002, 340). Teachers, possibly a different group than apostles and prophets, also are discussed in Didache 11-13 (van de Sandt & Flusser 2002, 342). Teachers seem to be part of the community, while apostles and prophets come from other places. Though apostles are to be received, their time in the community is to be brief and their teaching is to be evaluated very closely (van de Sandt & Flusser 2002, 343). Prophets, hwo would speak "in the spirit," were accorded a good deal of authority (van de Sandt & Flusser 2002, 344). Their speech was largely to be accepted, counter to the teaching of Paul, who urged testing prophecies. In the Didache, prophets could be tested by the character of their lifestyle (van de Sandt & Flusser 2002, 345).

The itinerant nature of aposltes and prophets in the Didache can be contrasted with the acocunts of Paul and Luke. However, it seems fairly consistent with the pattern in Matthew 10 and Matthew 7, where people are sent out on itinerant missions (van de Sandt & Flusser 2002, 347). Van de Sandt and Flusser find other accounts of itinerant preachers, inclduign those fo a dishonest nature, in early documents. This was particularly prevalent in the rural parts of Syria (van de Sandt & Flusser 2002, 350).

Van de Sandt and Flusser move on to analyze Jewish roots of Didache 11-15. Chapters 14-15 and the emphasis on the Lord's Day could suggest a contrast with those early Christian communities which still recognized the Sabbath rather than the Lord's Day (van de Sandt & Flusser 2002, 351). Likewise, the references to the bishop, or overseer, is a prallel not only to Greek culture, but also to the Jewish synagogue ruler. References to what you "have in the gospel" may be speaking of a canonical work or some other document. This also may point toward the community rule of Qumran (van de Sandt & Flusser 2002, 352). The identities of apostles, prophets, and teachers were common in Jewish thought. They were not only recongized groups, but typically worked in an itinerant manner (van de Sandt & Flusser 2002, 353). Roles of these apostles, prophets, and teachers can also be seen as consistent with their description in the Didache. Van de Sandt and Flusser describe this at length. Finally, as described in didache 13:3-7, leaders are eligible to receive financial support. This is consistent with Jewish custom as well (van de Sandt & Flusser 2002, 361). Van de Sandt and Flusser conclude that Jewish customs were at the heart of the context of all the materials in Didache 11-15 (van de Sandt & Flusser 2002, 364).

1 Corinthians 1:18-25 - Lectionary for Holy Cross Day

9/8/2021

9/8/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Foolishness! Or something stated more forcefully and crudely by "the wise," "the scribes," or "the debater of this age" (1 Cor. 1:20, ESV). Christian teaching is openly mocked by many in our current American culture. Why is this? Should we become indignant and respond in kind, with hatred, mockery, and condescension?

1 Corinthians 1:18 says "the word of the cross is folly to those who are perishing" (ESV). So I suppose we should expect the average person to respond in this way. God's wisdom doesn't work in accord with the wisdom of an unbelieving world.

Those who are going to mock will mock. There is very little that a fair analysis of the reason behind Christian responses to a fallen world will accomplish. The mocker will always find a way to despise the Gospel.

For htis reason, what Paul pictures in 1 Corinthians 1 is more a proclamation than a persuasive argument. As a Christian, I will affirm the truth of the Gospel. I will hold to the message that Jesus, both God and man, lived a life without sin, laid it down in death, and willfully took it up again. The goal was for his perfect holiness to be applied to sinful humans by grace through faith in him. The New Testament uniformly describes this as both true and effective.

Is this a matter for debate or argument? No, according to verses 22-23, it is a prclamation of truth. Those who will believe become convinced and show themselves as partakers of eternal life. Those who reject are doing so to their grave danger.

The good news is that God is able to use His Gospel to save those who will hear and believe. Our prayer, then, is that God wil raise up many to believe his words of life.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Borrowed Prayers for Eucharist?

9/8/2021

9/8/21
Tour of Christian History

van de Sandt, Huub, & David Flusser. "Chapter 8: The Didache's Ritual: Jewish and Early Christian Tradition (Did 7-10)." The Didache: Its Jewish Sources and Its Place in Early Judaism and Christianity. Minneapolis: Fortress Press, 2002, 271-329.

Van de Sandt and Flusser recognize that customs of early Christian worship including those described in Didache 7-10 showed a strong influence from Judaism. However, recent research has shown that Jewish liturgical practices in the first century A.D. were not as fixed as was previously believed. Particularly, prayers as recorded were possibly normally examples based on oral traditions (van de Sandt & Flusser 2002, 271). However, recent research of the Dead Sea Scrolls indicates that the prayers may have been more fixed across time and location than was previously thought (van de Sandt & Flusser 2002, 272). Within Christianity as well, it is quite possible that liturgical descriptions and prayers were taken with some level of flexibility.

Didache 7 describes baptism in some detail. Van de Sandt and Flusser note that Jewish immersion practices are closely related to early Christian views of baptism (van de Sandt & Flusser 2002, 273). They do not think the trinitarian concept of baptism from Matthew 28:18-20 is an authentic representation of Jesus' sayings. Therefore, they look elsewhere for an origin of baptism.

Josephus considered baptism among Chrsitians to serve as a sign that their correct behavior had already cleansed their souls (van de Sandt & Flusser 2002, 274). This is very similar to the view of John's baptism described in Matthew 3:2 and Mark 1:4. The Qumran sect, approximately 10 km away from where John was baptising, practiced immersion as a sign of repentance (van de Sandt & Flusser 2002, 275). However, baptism was also practiced as an initiation in cases of conversion to Judaism. Van de Sandt and Flusser debate whether it was viewed as one or the other, or perhaps as both, within early Christianity (van de Sandt & Flusser 2002, 276).

The Didache (7:4) describes a pre-baptismal fast, of both the person officiating and the person receiving baptism. This is also a feature of Justin Martyr's description around 150 A.D. There was also a period of instruction expected (van de Sandt & Flusser 2002, 280). This is similar to the practice when people would convert to Judaism (van de Sandt & Flusser 2002, 281).

The specifications of the water used for baptism "are clearly borrowed from Judaism" (van de Sandt & Flusser 2002, 281). In Didache 7:1c-3a it is to be running water, but if that is not available, cold water may be used, or warm, and if there is no adequate supply it is permissible to pour water on the head. Van de Sandt and Flusser observe that running ("living") water was considered the right medium for purification (van de Sandt & Flusser 2002, 282). However, there are Mishanic sources which allow for other types of water supply. Van de Sandt and Flusser observe that by the end of the second century A.D. the water used was not considered to be of great importance.

The Trinitarian formula in Didache 7:1, identical to that in Mattew 28:19, is significant. Van de Sandt and Flusser consider the "in the name of the Lord" to be an older formulation than the Trinitarian statement (van de Sandt & Flusser 2002, 284). They debate whether the formula was borrowed from Jewish sources or may have come from Greek originals, based on variations in the prepositional phrase used in different Greek texts. Van de Sandt and Flusser do consider the relation between Didache 7:1 and Matthew 28:18-20 due to the trinitarian formula. However, they do not htink we can make a safe case for dependence on Matthew or the authenticity of the formula in Matthew (van de Sandt & Flusser 2002, 286). They further question the solidity of a Trinitarian concept in the first century. However, their debate is based on the fact that the formula is not consistently used, rather than any conclusive evidence of its later development. It remains significant, however, that in Hippolytus the tradition, foreshadowed by Didache 7:3, is to immerse three times in baptism (van de Sandt & Flusser 2002, 290). Curiously, van de Sandt and Flusser also recognize a Jewish custom of threefold baptism.

Didache 8 addresses fasting and prayer, specifically the use of the Lord's prayer (van de Sandt & Flusser 2002, 291). The fasting is not to be on the same days when "the hypocrites" fast (8:1). In Matthew's Gospel, the hypocrites were the Pharisees (van de Sandt & Flusser 2002, 292). However, van de Sandt and Flusser consider it most likely that in the Didache the pious Jews are referred to as hypocrites (van de Sandt & Flusser 2002, 292). The prayers are prescribed in a fairly specific way in Didache 8:2-3 (van de Sandt & Flusser 2002, 294). Thsi formula departs from the customary Jewish prayers, effectively replacing a Jewish thrice daily prayer with a Christian one.

Didache 9-10 moves on to the eucharist (van de Sandt & Flusser 2002, 296). The text uses the verb εὐχαριστεῖν to describe the prayers over the cup and the bread, which are recognized as holy. Van de Sandt and Flusser do not tind the text to serve as a parallel to the New Testament accounts, though. There are no words of institution. The actual body and blood of Jesus are not spoken of. Counter to typical practice, the cup preceds the bread. For these reasons the meal has often been taken as something other than the eucharistic meal. Van de Sandt and Flusser consider what kind of meal is described so as then to interpret the prayers surrounding the meal (van de Sandt & Flusser 2002, 297).

After presenting a parallel version of the prayers of Didache 9 and 10, van de Sandt and Flusser observe that the parallelism of the two passages strongly indicates a parallel occasion, with similar prayers (van de Sandt & Flusser 2002, 300). The prayers also suggest a meal which is satisfying, not a ceremonial morsel (van de Sandt & Flusser 2002, 301. One possible interpretation is that 9:2-10:5 refer to a communal meal, but that in 10:6 the text begins referring to a eucharist proper, as it makes a call to repentance and invites the holy to come. The invitation may be to those who are baptized or those who are considered appropriately repentant (van de Sandt & Flusser 2002, 302). The interpretation which van de Sandt and Flusser reach is that the entire meal is seen as eucharist and that it contains a number of elements. The words of institution are lacking, but may not have been considered necessary in the eucharistic meals of the time (van de Sandt & Flusser 2002, 303).

Van de Sandt and Flusser do suggest that eucharist may have taken different forms in different time and places, and thus the description given in the Didache may well constitute a eucharistic celebration which would fit in with the liturgy of early Christianity (van de Sandt & Flusser 2002, 304). Therefore, they consider whether these forms could have become spread more widely in time and place as part of eucharistic practice. A key to this consideration is identifying the practice of receiving the cup first, then the bread (van de Sandt & Flusser 2002, 305). Van de Sandt and Flusser are able to find evidence of communal meals in which a blessing over wine came before a blessing of bread, both in Jewish and Christian communities. They identify these communities as places where the Didache and Luke's Gospel were used (van de Sandt & Flusser 2002, 306). They extrapolate that the "bread-wine" order "supplanted the former non-sectarian type in many Chrsitian communities" (van de Sandt & Flusser 2002, 306).

Van de Sandt and Flusser move on to consider Jewish antecedents of the two different orders of presentation, and extrapolate from their existence that the gospel acocunts do not describe an actual event but are created by Christian communities which read their customs back into the actions of Jesus (van de Sandt & Flusser 2002, 307). Van de Sandt and Flusser suggest that in 1 Corinthians Paul is doing the same when in 1 Cor. 10 he has the cup first but in 1 Cor. 11 he has the bread first (van de Sandt & Flusser 2002, 308).

Another tack to take in the invesetigation is the possible source of prayers adapted for use in Didache 9-10. Van de Sandt and Flusser find considerable similarity to Jewish table prayers (van de Sandt & Flusser 2002, 310). They particularly note Finkelstein's work to connect Didache 10 with the Birkat Ha-Mazon (van de Sandt & Flusser 2002, 312). The structure of themes is similar, though the contents of the prayers are not so similar. Van de Sandt and Flusser describe their concept of gradual alterations of the texts over time. In the end they conclude that the elements were almost all present in Jewish tradition and were borrowed by a Christian community for liturgical use (van de Sandt & Flusser 2002, 325).

In conclusion, van de Sandt and Flusser take the Eucharistic prayer of Didache 9-10 to consist of multiple layers of tradition. It borrows a basic structure from the currently evolving Jewish table prayers, which were reorganized and translated into Greek, then taken for Christian purposes. The prayers kept their Jewish background, and were adjusted only slightly to fit Christian purposes (van de Sandt & Flusser 2002, 329).

Psalm 40:1-11 - Lectionary for Holy Cross Day

9/7/2021

9/7/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Many will speak of the Christian life, that it is something to be hidden in our hearts, as Jesus dwells there, in a private place. While there is a way in which this is true, our Psalm reading describes a sort of Christianity which overflows.

In Psalm 40:10, the Psalmist does NOT hide God's deliverance. Rather, he speaks of it, of God's faithfulness, God's salvation, God's steadfast love. It is the message for "the great congregation." Everyone who is listening gets to know about it.

Our goal, then, is to fill our heart with God's good news to the point that it overflows. The mercy of God is for all who will hear. God's faithfulness is a universal aspect of his character. It is applied to everyone.

As Christians let the Gospel spill over into all their lives, the whole world will come to know God's wonders, for them too.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

God's Rescue of All . . . and Some

9/7/2021

Tuesdays are for the Old Testament
9/7/21

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 119: "Samech"

Psalm 119:113 makes an unusual division, which Augustine notes. The Psalmist hated the unrighteous and loved God's law. Augustine understands this "to show, that he did not hate human nature in unrighteous men, but their unrighteousness where by they are foes to the law, which he loveth" (Augustine Psalms, loc. 339659, par. 112). Verse 114 identifies God as the helper of the Psalmsit. Verse 115 then seeks to drive away the wicked so as to afford opportunity to "search the commandments" (Augustine Psalms, loc. 339664, par. 114). Augustine observes that wicked people, even when they are not particularly trying to persecute, regardless take us from study and contemplation on God's word (Augustine Psalms, loc. 339668, par. 114). Verse 116 begs God to establish the Psalmist on God's word. This, according to verse 117, is a place of safety.

Has God rescued all people? Verse 118 says that God brings to nought all who depart from him (Augustine Psalms, loc. 339680, par. 116). Augustine notes that the next concept, of verse 119, has several different interpretations and is even translated differently in several versions. When it says, "I have counted all the ungodly of the earth as transgressors" (v. 119, Augustine Psalms, loc. 339684, par. 117), the word for "counted" is varied in many ways. Augustine takes the passage to suggest that God's assessment of sin and righteousness is based on his law, which makes clear indications of God's attitude. God's law also serves to plant righteousness in his people (Augustine Psalms, loc. 339697, par. 117).

In verse 120 the Psalmist asks very plainly for divine rescue. "Fix with nails my flesh in thy fear" (Augustine Psalms, loc. 339705, par. 118). Augustine considers the fear of God which motivates this statement not to be so much a carnal dread but a chaste concern which drives us to the safety given in God. Love of God moves us to fear sinning, thus to turn to God.

Numbers 21:4-9 - Lectionary for Holy Cross Day

9/6/2021

9/6/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Our reading from Numbers 21:4-9 describes a very low point in the life of Israel. As they were being rescued from slavery in Egypt by the power of God, they became impatient and distrustful. They wanted to know why God had Moses bring them into the wilderness. They were not satisfied with the heavenly bread he was giving them day by day.

God's response was that the faithless people could die in their unbelief. This may seem harsh on the surface, but it is consistent with reality. If you don't accept what is given to you, you will suffer the consequences of not having it. If you reject the provision of God, you get to continue without it.

In this instance, the people of Israel are confronted with serpents. The serpents should remind them of the role of snakes in Egyptian culture, as well as the role of the serpent in the Garden. Through the serpent, humanity was introduced to death.

There's an interesting conept at work in this passage. Moses is commanded to make a model of the serpent which will be reaised up on a pole. Those who look to it, believing, will be safe. It seems a cryptic idea, but J. Rendel Harris' The Teaching of the Apostles (Johns Hopkins, 1887, 62-77) describes this as a concept which was readily accepted and commented on in early Christianity. In effect, the thing which brings death can be used to bring life. Here, the deadly serpent can protect from other serpents. In much early Christian commentary and in Jesus' own teaching, the serpent raised up in the wilderness is a sign of Christ being raised up on a pole, the deadly human put to death so the fatally sinful human can be given life.

This is the heart of the passage in Numbers. Death itself is raised up, put on notice of its end, and replaced by life.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

What Practices Does a Convert Adopt?

9/6/2021

9/6/21
Tour of Christian History

van de Sandt, Huub, & David Flusser. "Chapter 7: A Jewish-Christian Addition to theTwo Ways: Did 6:2-3." The Didache: Its Jewish Sources and Its Place in Early Judaism and Christianity. Minneapolis: Fortress Press, 2002, 238-270.

Didache 6:2-3 reiterates the importance of holding to the Two Ways teaching, but, as van de Sandt, the passage makes allowances for those who cannot keep the entire Law (van de Sandt & Flusser 2002, 238). Because of the lenient nature of the passage, it may well represent an insertion. The material bears a strong resemblance to Acts 15:20, 29; 21:25, and Revelation 2:14, 20. However, it is not identical.

Van de Sandt and Flusser first question where the overall language of the insertion would originate (van de Sandt & Flusser 2002, 239). The statement expresses and opinion which would not be compatible with that of 8:1-2, where Jews are considered hypocrites (van de Sandt & Flusser 2002, 241). However, the similar ideas presented in Acts 15 were a well accepted part of Christian piety. The language of Didache 6:2-3 and Acts 15:20 and 29 is very similar (van de Sandt & Flusser 2002, 242). Later Christian documents seem to associate the ideas of the Didache and Acts 15. Similar concepts can be found in Jewish documents of the period (van de Sandt & Flusser 2002, 245-247). Idolatry, sexual immorality, and consumption of blood were fairly universally prohibited among Christians and Jews (van de Sandt & Flusser 2002, 249). Van de Sandt and Flusser discuss at length whether the sin prohibitions of Revelation 2:14, 20 are related to Acts 15 or more closely to Numbers 25:1-2. Their consideration based on vocabulary usage is inconclusive, but they do recognize this cluster of behaviors as significant and bearing weight in first century Christianity (van de Sandt & Flusser 2002, 257).

The text in Didache 6:2-3 retains the language of "things sacrificed to idols" rather than "idolatry," thus indicating the language had become reasonably common (van de Sandt & Flusser 2002, 258). It also allows for imperfect or incomplete obedience. This is also consistent with the account in Acts (van de Sandt & Flusser 2002, 259). Van de Sandt and Flusser conclude that Gentile converts are to keep the same laws which would bind them when they were considering Judaism. The reference to "dead gods" seems to be a reference to any idol (van de Sandt & Flusser 2002, 261). Van de Sandt and Flusser find this as common language within Judaism applied to any eating and drinking with Gentiles (van de Sandt & Flusser 2002, 262).

In light of the Apostolic Decree about forbidden practices, van de Sandt and Flusser discuss two views found in early Christianity. On the one hand, some were clear that converts were welcome to participate in as many of the precepts of Jewish law as they could (van de Sandt & Flusser 2002, 265). Didache 6:2-3 suggests this view, as "perfect" Christians receive the yoke of the Tora. On the other hand, Paul warns against requirements of the Jewish law (van de Sandt & Flusser 2002, 266). The former view was taken by the majority in early Christianity. Judaism likewise encouraged all to take up Tora as much as possible. However, van de Sandt and Flusser do observe that by the third century there were voices within Judaism which would condemn attempts on the part of Gentiles to keep any of the Law (van de Sandt & Flusser 2002, 267).

The Sermon on the Mount and Literary Dependence

9/3/2021

9/3/21
Tour of Christian History

van de Sandt, Huub, & David Flusser. "Chapter 6: The Two Ways and the Sermon on the Mount." The Didache: Its Jewish Sources and Its Place in Early Judaism and Christianity. Minneapolis: Fortress Press, 2002, 193-237.

Van de Sandt and Flusser recognize that the Sermon on the Mount has some similarity to the Two Ways. In Matthew 7:13-14 we are presented with a way which leads to destruction and a way which leads to life (van de Sandt & Flusser 2002, 193). There are also numerous elements which the Sermon and the Two Ways have in common from an ethical perspective.

As they begin their analysis of the issue, van de Sandt and Flusser make it clear that there opinion is that Jesus had some intentions in his speech that would not be understood correctly by Matthew, and that "not every part of the Sermon can be traced back to the historical Jesus" (van de Sandt & Flusser 2002, 184). Their presupposition is that Q material contained a more accurate record, and was mostly adopted in Luke rather than Matthew (van de Sandt & Flusser 2002, 195). Van de Sandt and Flusser attempt to reconstruct the source material based on the premise that the Sermon on the Mount is a ring composition based on the Derekh Erets and Jewish Two Ways materials.

After a very brief introduction to the Sermon in Matthew 5:1, the sermon is introduced by the Beatitudes (5:3-12) and the comments on "salt" and "light" (5:13-16) (van de Sandt & Flusser 2002, 197). Van de Sandt and Flusser observe that this material is similar t o material in the Derekh Erets literature. The body of the sermon starts and ends with a reference to Law and Prophets. There are three paragraphs with similar structures, about charity, prayer, and fasting, then three additional clusters of ideas. There is then a Golden Rule statement (van de Sandt & Flusser 2002, 198).

While there is a clear parallel between Matthew 7:13-14 and Luke 13:23-24, van de Sandt and Flusser note that Matthwe develops his idea with materials they consider derived from the Two Ways (van de Sandt & Flusser 2002, 201). The vocabuluary and the either-or choices suggest material from elsewhere than Matthew' s normal source.

Van de Sandt and Flusser also find strong parallels between Matthew 5:17-48 and the Greek Two Ways 3:1-6 (van de Sandt & Flusser 2002, 204) One significant challenge in the passage is Jesus' repeated statements apparently overriding the Law, but his affirmation of the Law. Van de Sandt and Flusser resolve this tension with an appeal to multiple sources and layers of redaction (van de Sandt & Flusser 2002, 205). They do conclude that the apparent dispute Jesus has is not with theLaw, but with certain interpretations of it. The arguments used are typical of Jewish rabbinic debates (van de Sandt & Flusser 2002, 213). The antitheses, further seen to be derived from traditional teaching were possibly interjected here from another source (van de Sandt & Flusser 2002, 214). This applies particularly to those not found in Luke. Jesus' affirmation of the Law and his statement about "the least of these commandments" recalls the Jewish idea of some small sins leading to others which are more serious (van de Sandt & Flusser 2002, 220).

Van de Sandt and Flusser also consider particular parallels of Matthew 5:21-48 and Didache 3:2-6 (van de Sandt & Flusser 2002, 226). The various prohibitions are not only consistent in their ethic, but they are presented in a similar order (van de Sandt & Flusser 2002, 227). The lesser sins lead to the greater, so both are to be avoided.

A challenge which strikes van de Sandt and Flusser is the fact that the statements in Matthew which are apparently based on the Greek Two Ways add additional requirements. The rigorous attitude is a challenge (van de Sandt & Flusser 2002, 234). A rigorous attitude was also present among the hassidim, which suggests that Jesus, as Matthew protrays him, would not have been outside of normal bounds in his application of the Law.

Demonstrating That a Text is Culturally Possible

9/2/2021

9/2/21
Tour of Christian History

van de Sandt, Huub, & David Flusser. "Chapter 5: The Two Ways as a Jewish Document." The Didache: Its Jewish Sources and Its Place in Early Judaism and Christianity. Minneapolis: Fortress Press, 2002, 140-190.

The Two Ways material in the Didache has long been considered to have a strongly rabbinic character. There remains some debate regarding the extent of Jewish influence (van de Sandt & Flusser 2002, 140). Some have suggested an influence from dualistic Iranian folklore. Others have taken the material to have numerous layers of progressive development which could obscure the source (van de Sandt & Flusser 2002, 141). One way or another, both dualistic and non-dualistic tarditions were adopted in early Christian literature. This phenomenon is illustrated by the presentation of the Way of Life with ethical expansions and the Way of Death having simply a list of vices (van de Sandt & Flusser 2002, 142).

Van de Sandt and Flusser use their reconstruction of a hypothetical Greek Two Ways for their analysis, as they consider their case to have been adequately demonstrated (van de Sandt & Flusser 2002, 143).

The Hebrew Bible contains many passages in which people are given a choice between good and evil or life and death. The Targums on the various passages reflect an understanding of the choice as well (van de Sandt & Flusser 2002, 143). For this reason it seems quite natural for the Two Ways to be similar in nature. Of particular interest to van de Sandt and Flusser is the either-or characteristic of dualism, as opposed to a one-sided point of view expressing some things as wrong, others as neutral. They find this dualism in the Apocrypha and Pseudepigrapha, particuulary in Siarch 33 (36): 7-15 (van de Sandt & Flusser 2002, 144), as well as other locations. Van de Sandt and Flusser provide several examples and elaborate on the dualistic nature.

The dualistic ideas of the Two Ways may also be seen in the Essene tradition, particularly in the Treatise of the Two Spirits from the Manual of Discipline (van de Sandt & Flusser 2002, 147). Van de Sandt and Flusser find numerous direct parallels between this Hebrew material and their Greek Two Ways document (van de Sandt & Flusser 2002, 148-149). However, they consider both documents to be dependent on an earlier document due to what they see as a doctrine of double predestination in the Qumran scrolls, rather than dualism (van de Sandt & Flusser 2002, 149-150). The community as a whole would not have embraced an idea of real human choice.

Van de Sandt and Flusser also identify traditional materials which remain in the Greek Two Ways. First, they observe that the way of life is particularly dualistic, though they consider Jewish thought on the whole tobe predestinarian (van de Sandt & Flusser 2002, 156). The command of love for God and neighbor in conjunction is also an old tradition, as illustrated by numerous passages. The presentation of the "Golden Rule" is also evidence of an old tradition (van de Sandt & Flusser 2002, 159).

The precepts from the Greek Two Ways 2:2-7 cover the ideas in the second table of the Ten Commandments (van de Sandt & Flusser 2002, 162). This is rather clearly an identification with early Jewish tradition. The concept, in the New Testament, is frequently tied explicitly to love for the neighbor (van de Sandt & Flusser 2002, 163-164).

The text makes a comparison between sins which are more serious and less serious. Van de Sandt and Flusser see this as a pattern which was borrowed into the Two Ways as its structure differs from other portions (van de Sandt & Flusser 2002, 165).

Van de Sandt and Flusser conclude that the Greek Two Ways is a composite of four strands of materials which they have identified. The overall ethic expressed is similar to that articulated "in the rabbinic Derekh Erets tractates" (van de Sandt & Flusser 2002, 172). This traditionr epresents teaching about the way godly people would live on the earth. Though these materials in their final form may date to the late 8th century, van de Sandt and Flusser consider many of the saying sto be considerably older (van de Sandt & Flusser 2002, 173-174). They also make comparisons between the ideasof the Tractates and the Two Ways.

Van de Sandt and Flusser consider whether they can reach an approximate date for a Greek Two Ways. As it influence both the Didache and Barnabas, it needs to be prior to 100 A.D. (van de Sandt & Flusser 2002, 179). The Essene community in which many of the ethical teachings appear to have developed is a likely candidate for a community to assemble such a document, and the group on the fringes of that society, which preserved the T.12 Patr. was known to espouse dualism (van de Sandt & Flusser 2002, 181). This is characteristic of the Greek Two Ways as well.

The social mileau of the Greek Two Ways may be characterized by the statements about charity (van de Sandt & Flusser 2002, 182-183). There is a great commitment to sharing with one another, not seen uniformly within Judaism, but present in the Essene communities. These ideas have strong parallels in the New Testament writings of Paul and Luke as well (van de Sandt & Flusser 2002, 187-189).

Reconstructing Hypothetical Text

9/1/2021

9/1/21
Tour of Christian History

van de Sandt, Huub, & David Flusser. "Chapter 4: A Reconstruction of the Two Ways." The Didache: Its Jewish Sources and Its Place in Early Judaism and Christianity. Minneapolis: Fortress Press, 2002, 112-139.

Because van de Sandt and Flusser consider the Two Ways material to be derived from a source outside the Didache, they undertake a re-publication of the Two Ways ased on the version in Rordorf and Tuilier, then compare this to the version which actually appears in Didache chapters 1-6 (van de Sandt & Flusser 2002, 112). They then reconstruct a Greek version which they think would like behind the text used for both the Didache and the Latin texts.

The Doctrina Apostolorum, which exists in two medieval manuscripts, has a version of the Two Ways. The two manuscripts show signs of using the same Two Ways source, which is different from that used for the Didache (van de Sandt & Flusser 2002, 113). The Latin text is provided (van de Sandt & Flusser 2002, 114-116), with a critical apparatus.

Van de Sandt and Flusser find some structural elements which provide an outline with the Way of Life, its description, then the Way of Death (van de Sandt & Flusser 2002, 117). The Way of Life is first defined, then explained. The explanation can be divided into several topical categories as well. Van de Sandt and Flusser describe these statements in some detail, also comparing them to potential sources. They conclude of Doctrine and the Didache that "both Two Ways versions share a source that must have been derived from an earlier form of the Two Ways tradition than the one underlying the Two Ways tradition in the letter of Barnabas" (van de Sandt & Flusser 2002, 118). The pattern of groups of statements suggests this quite strongly, hence the use of the word "must."

Although van de Sandt and Flusser take the Doctrina Apostolorum as the best representative of the Jewish Two Ways, they still think some elements of its text in the Didache and Barnabas show evidence of an earlier version (van de Sandt & Flusser 2002, 121). For this reason, they attempt a reconstruction of the Greek text which may have served as a source for all three documents. In general they assume that the Greek of the Jerusalem manuscript is the best witness for the parts where there is agreement. There follows the reconstruction, including indicators of text added, omitted, or moved (van de Sandt & Flusser 2002, 123-128), then a translation of the text into English (van de Sandt & Flusser 2002, 128-130).

Van de Sandt and Flusser continue with a textual commentary, explaining their decisions in determining the reading (van de Sandt & Flusser 2002, 131ff).

God's Light on Our Path

8/31/2021

Tuesdays are for the Old Testament
8/31/21

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 119: "Nun"

In Psalm 119:105, Augustine notes the parallelism. God's Word is a lantern: feet, and a light: paths. He concludes that there is a difference between a light and a lantern. A lantern is created, so it cannot represent Jesus, the uncreated Word of God (Augustine Psalms, loc. 339606, par. 105). For this reason, Augustine considers the use of "light" here to differ from the usage elsewhere in Scripture. The Word, then, is the Scripture.

Verse 106 describes the commitment of the Psalmist, to walk in light of God's judgments (Augustine Psalms, loc. 339618, par. 106). These judgments are worked out, as we do good works motivated by faith. According to verse 107 they also humble us. Augustine considers this to be because of the persecution which is received by those who strive to keep God's commands (Augustine Psalms, loc. 339623, par. 106).

Since we fail to keep God's commands at all times, verse 108 prays that at least the words of the Psalmist's mouth might please God. In the past, Augustine has referred to the sweetness with which God treats his servants. "This passage we explained as the words of one who was gaining in grace, and praying that he might receive in addition to what he had received (Augustine Psalms, loc. 339631, par. 107).

There is some dispute in verse 109, whether it says, "My soul is always in Thy hand" or . . . "my hand." Augustine considers both options, but considers it inconclusive (Augustine Psalms, loc. 339640, par. 108). However, verse 110 suggests "thy hand" is a more appropriate reading. Again, Augustine notes some difficulty with the verb, "I have gained" in verse 111. He considers it to translate best into Latin using two words, which in English indicate, "I have gained in heritage" (Augustine Psalms, loc. 339645, par. 110).

In the end, Augustine observes, we engage in works which are works of righteousness, even if they are temporary, for the good of our neighbor. They are all to be motivated by love.

"Getting Behind a Text" to find a text

8/30/2021

8/30/21
Tour of Christian History

van de Sandt, Huub, & David Flusser. "Chapter 3: The Influence of the Two Ways in Christian Literature." The Didache: Its Jewish Sources and Its Place in Early Judaism and Christianity. Minneapolis: Fortress Press, 2002, 81-111.

Van de Sandt and Flusser consider the influence of the Two Ways material on Christian literature. While they concede it is difficult to identify a definitive version, they consider the Latin version as recorded in Doctrina Apostolorum to be the most accurate rendition (van de Sandt & Flusser 2002, 81).

In post-apostolic Christianity, Clement of Alexandria makes several allusions to commands of God, but they are phrased in ways similar to the same statements in the Didache (van de Sandt & Flusser 2002, 82). However, Clement shows no signs of knowing about Didache chapers 7-16. This suggests to van de Sandt and Flusser that the Two Ways was known as a separate document.

By the early fourth century there are a number of Latin references to the Two Ways in terms very similar to the Latin material from the Doctrina Apostolorum (van de Sandt & Flusser 2002, 83). Further, the source material is referenced in various ways by different authors. However, it is not identified as the "teaching of the twelve apostles." Rather, it tends to be referred to as "the Two Ways" (van de Sandt & Flusser 2002, 85). The materials are frequently found among instructions prior to baptism (van de Sandt & Flusser 2002, 87-89).

In later time periods, it is important to consider the continued use of the Two Ways materials. For this reason, van de Sandt and Flusser move to the Merovingian and Carolingian periods (van de Sandt & Flusser 2002, 89). Among the important works is the Rule of Benedict, particularly in chapter four (van de Sandt & Flusser 2002, 91). Van de Sandt and Flusser consider it very likely that the material which bers a similarity to Two Ways statements was borrowed from elsewhere, somewhere in the distant past (van de Sandt & Flusser 2002, 92). Since the passages do not seem tobe taken directly from the Didache, van de Sandt and Flusser comment on the passages as separate entities (van de Sandt & Flusser 2002, 92ff).

The fifteenth sermon of Ps. Boniface, with manuscripts dating back possibly to the ninth century, preserves material from the Two Ways (van de Sandt & Flusser 2002, 95). Here baptism is present as well, though a renunciation of Satan takes place followed by baptism, then the presentation of the Two Ways teaching. Van de Sandt and Flusser provide a photograph of the text (van de Sandt & Flusser 2002, 98-100). It is curious that the form of the Two Ways material does not seem derived from either the Greek text that ended up in the Didache text or from the Latin text which was related to that of Benedict (van de Sandt & Flusser 2002, 101). The text of the sermon, in Latin and English, is reproduced (van de Sandt & Flusser 2002, 101-103).

In this sermon, with its baptismal context, the renunciation of the devil and the pledge to live a holy life is phrased in terms of the Two Ways materials (van de Sandt & Flusser 2002, 105). The materials have been arranged to show parallel structures of evil and good.

Finally, van de Sandt and Flusser refer the reader to a series of six teachings, Ratio de Cathecizandis Rudibus, found in a collection of homilies (van de Sandt & Flusser 2002, 107). The work is possibly based on some catechetical work of Augustine. However, this was probably not prepared until about 800 (van de Sandt & Flusser 2002, 108). A number of the commands are in the form used in the Two Ways sources. Van de Sandt and Flusser conclude that some sort of a Two Ways document was available to the authors of these catechetical works (van de Sandt & Flusser 2002, 111).