Friday Scholarly Notes
9/27/24
Niederwimmer, Kurt. (1998). "I. Baptismal Catechesis: The Tractate on the Two Ways: 1.1-6.3." In The Didache: A Commentary on the Didache. (59-124). (Original German 1989). Fortress Press. (Personal Library).
Niederwimmer takes the opening of the Didache's Two Ways tractate as having an abrupt start, and being drawn from an earlier Christianized source. What is of special note to him is that the Two Ways seems repurposed for pre-baptismal catechesis (Niederwimmer 1998, p. 59). The overall theme is expressed in 1.1 as the alternative ways placed before humans: a way of life and a way of death. The moral choice was not a new idea in moral philosophy, as can be shown from various Greek philosophers. Niederwimmer notesthat parallels can be found within Islam and Buddhism as well (Niederwimmer 1998, p. 60). I observe as a matter of course that Islam developed significantly after this time period. Niederwimmer supplies a wealth of references to similar concepts expressed in Judaic writings. He evaluates statements in the Fathers in more depth. In some instances the disparate ways are subject to two spirits or angels. In others, they are broad and narrow ways (Niederwimmer 1998, p. 62). Niederwimmer observes that by Didache 7.1 it becomes clear that the choice also involves a decision to live as a Christian and receive baptism or not (Niederwimmer 1998, p. 63).
Didache 1.2-4.14 describes the Way of Life. This way is summed up by the command to love God and the neighbor, from 1.2-3a. Niederwimmer compares this statement with Mark 12:30-31, Matthew 22:37-39, and Luke 10:27, but concludes that the phrasing in the Didache does not depend on any of the Synoptic sources. It is significantly shorter, and lacks any narrative framework such as we find in the Gospels (Niederwimmer 1998, p. 64). The statement of the "Golden Rule" which follows in Didache 2c appears in negative terms, which is the more common way to phrase it, in comparison to the positive phrasing in Matthew 7:12 and Luke 6:31 (Niederwimmer 1998, p. 66).
Niederwimmer considers the source material for the Didache to have continued immediately with the prohibitions found in Didache 2.2-7 (Niederwimmer 1998, p. 67). The Didachist may well have inserted the brief explanation of 1.3a and the more particularly Christian interpolation of 1.3b-2.1.
The material in 1.3b-2.1, in Niederwimmer's view, is clearly an insertion in the overall Two Ways material (Niederwimmer 1998, p. 68). It appears only in the Didache and tractates which were derived from it, and nowhere else. Niederwimmer takes this passage to be original to the Didachist, rather than representing a later interpolation. Niederwimmer evaluates a possible source for the sectio evangelica. He concludes that it was most likely inspired by Luke's Gospel or its source, either in a written or oral tradition (Niederwimmer 1998, p. 72). While Niederwimmer does not specifically say so, his description of the material as allusive strongly suggests the Didachist adopted a thought rather than a text .
Didache 1.3b introduces the concept of loving one's enemies. Niederwimmer observes the passage is arranged in a series of couplets expressing parallel ideas (Niederwimmer 1998, p. 74). The requirement of repaying love for hatred is distinctly countercultural, yet is considered the norm for Christians. Niederwimmer notes numerous parallels to these ideas as found in the Synoptic gospels. However, the statement that such love for enemies will eliminate enemies is not found in the Gospels (Niederwimmer 1998, p. 75). Niederwimmer proceeds to observe several statements not found in other Two Ways tractates, which he interprets as interpolations in the Didache's use of the source material (Niederwimmer 1998, p. 76).
From 1.4b-5a, Niederwimmer finds clear parallels in contiguous passages of the Synoptics (Niederwimmer 1998, p. 78). The overriding concept in all these statements is a renunciation of vengeance and retribution. Niederwimmer concludes that the audience consists of "exploited and helpless people who cannot and will not defend themselves" (Niederwimmer 1998, p. 80). The change of life which Christians engage in is something fulfilling. The result is becoming τέλειος.
Didache 1.5b-2.1 turns attention to giving of alms. Niederwimmer notes the ideas are not known from the gospels or other Jesus traditions, but that they do appear in Hermas (Niederwimmer 1998, p. 81). Niederwimmer does not take the similarity to show dependence, rather, to signal a common source (Niederwimmer 1998, p. 82). The emphasis in giving alms is to distribute them as God's gifts, and that they should be used by a person in need. The gifts should be given "according to the commandment," though what specific commandment is not clear (Niederwimmer 1998, p. 83). The person who receives alms is responsible for rightly evaluating his need. Receiving unworthily will have consequences. At v. 6 a proof is given which purports to be from Scripture (meaning the Old Testament). However, Niederwimmer cannot provide a definitive reference. In question is the command to "let your alms sweat into your hands: (personal translation of ἱδρωσάτω ἡ ἐλεημοσύνη σου εἰς τὰς χεῖράς σου) (Niederwimmer 1998, p. 84). He does consider a number of possible, but not certain, parallels. The quotation is well known by the time of Augistine, as Niederwimmer demonstrates with numerous citations (Niederwimmer 1998, p. 84-85).
Didache 2.1 is introduced by a transitional statement, referencing δευτέρα δὲ ἐντολὴ τῆς διδαχὴς (Niederwimmer 1998, p. 86). Niederwimmer takes this as a transition from the sectio evangelica back to the Two Ways material which already existed. Niederwimmer takes the transition and the ordering to show a lack of forethought and finesse, calling it an "emergency construction" (Niederwimmer 1998, p. 87).
Didache 2.2-7 appears to be drawn from the Two Ways source, providing a list of prohibitions (Niederwimmer 1998, p. 88). Niederwimmer, following Audet, considers the basic structure of the passage to be loosely based on "the second table of the Decalogue" (Niederwimmer 1998, p. 88), though adapted with considerable freedom. The vices listed in chapter five serve as a parallel, in terms of content (Niederwimmer 1998, p. 88-89). Niederwimmer observes the strong abhorrence held by Jews against Gentile sexual offenses and practice of magical arts. The magical arts prohibition in Didache chapter two departs from the second table of the Commandments (Niederwimmer 1998, p. 89). Niederwimmer further notes that verse two "offers the oldest explicit Christian instance of the prohibition of abortion" (Niederwimmer 1998, p. 89-90). However, he considers abortion to have been rejected by Jews and Christians uniformly. While verse two spoke primarily about actions, verses 3-5 speak primarily about words (Niederwimmer 1998, p. 90-91). Verses 6-7 move on to speak about offense against the neighbor, reminiscent of the 9th and 10th commandments (8th-10th) (Niederwimmer 1998, p. 92). Verse seven concludes with a strong statement about caring for one's neighbor.
Didache 3.1-6 moves into a series of statements addressed to the τέκνον, "my child" (Niederwimmer 1998, p. 94). Niederwimmer notes that this passage has no parallel in Barnabas (Niederwimmer 1998, p. 94). "The primary intention of the series is to reveal apparently minor vices as, in fact, dangerous temptations, which (if one surrenders to them) lead to serious sins" (Niederwimmer 1998, p. 95). The teacher here takes the role of the parent, while the student has the role of the child. Niederwimmer observes that this is a typical style for Jewish teaching (Niederwimmer 1998, p. 96). The warning of Didache 3.1 is to flee from every evil thing and everything like it. While the "evil" could be masculine, implying an evil person, Niederwimmer takes it more likely to be a neuter. The next verse gives an example of an evil thing - anger (Niederwimmer 1998, p. 97). All the evils can be seen to lead to more serious acts, such as murder. Likewise, verse three describes lust leading to acts of sexual immorality (Niederwimmer 1998, p. 97). Verse four describes pagan superstition leading to idolatry (Niederwimmer 1998, p. 98). Lying, in verse five, leads to theft (Niederwimmer 1998, p. 98). Niederwimmer finds this surprising, but takes the logic which follows lying to suggest not merely making false statements but particularly practicing deception or treachery. The final teknon saying is that grumbling can lead to blasphemy (Niederwimmer 1998, p. 99).
Didache 3.7-10 changes from the brief aphorisms of 3.1-6 and describes a quiet faithfulness. The humble people are to hope in the Lord, rather than grumbling. Niederwimmer ties this to "socioeconomic oppression" (Niederwimmer 1998, p. 100). He finds allusions here to Barnabas 19, Matthew 5, and Psalm 36. The piety described here is lived out in the community of the faithful who are eager to hear the word of God (Niederwimmer 1998, p. 101).
Niederwimmer observes that the ideal of accepting whatever happens has many parallels both in Jewish and Chrsitian traditions as well as in Stoic philosophy (Niederwimmer 1998, p. 102).
Didache 4.1-11 details rules for living in society. Niederwimmer observes that the structure is clearly the same in Didache and Doctrina, but very different in Barnabas 19 (Niederwimmer 1998, p. 103). At the end of the passage there is some structural similarity to the "household codes" but it appears to be incidental in its similarity. Verses 1-2 speak to the relationship of learners to their teachers, who Niederwimmer assumes to be resident in the community, rather than a peripatetic group (Niederwimmer 1998, p. 104). There is an expectation that the pupil and teacher should both be dedicated to piety, and that the teacher would be honored as a master (κύριος, the standard reference to Jesus) (Niederwimmer 1998, p. 105). The teaching is to be sought out on a daily basis (v. 2). Not only is this to be a matter of individual dedication, but in verses 3-11 it is to pervade the community. Niederwimmer notes that respect also calls for an impartial application of accountability (Niederwimmer 1998, p. 106). There is no place for doubt or regret about right teachings and decisions (Niederwimmer 1998, p. 107). Verses 5-8 extend the standards to charity and care for the poor, an important commitment in Jewish and Christian traditions. Almsgiving is closely related to forgiveness of sins (Niederwimmer 1998, p. 108).
Niederwimmer considers whether the commitments to charity in Didache 4.8 represent a community of possessions (Niederwimmer 1998, p. 108). An alternative to this view is a commitment to use possessions, which are still private property, for the benefit of the community. While both views can be defended based on the Old Testament, as well as passages in Acts chapters two and four, Niederwimmer sees no clear point of view in the mind of the Didachist (Niederwimmer 1998, p. 109). He does, however, see that giving in charity is considered a matter of joy, rather than a burden. Verse 8c emphasizes that it is appropriate to share earthly goods since we willshare eternal goods later.
Verses 9-11 shift the focus slightly from the community to the household (Niederwimmer 1998, p. 109). Parents are to bear responsibility to bring up their children. Niederwimmer observes this is a common commitment expressed in early Christianity, as well as the Jewish world (Niederwimmer 1998, p. 10). Masters are not to be harsh to slaves, especially as they are called to believe on the same God as the master. Both free and slave are called by the same Lord. Niederwimmer notes the language here may not fit in the Jewish source of the tractate but presumably reflects a Christian adaptation (Niederwimmer 1998, p. 110-111). In 4.11, slaves are likewise to respect and honor their masters, as they also have a heavenly master.
The Way of Life closes with a brief epilogue in Didache 4.12-14. Commands are to be kept, rather than being neglected or departed from. They are not to be changed or falsified (Niederwimmer 1998, p. 112). In verse 14, the person who has failed in the commands is to repent and confess the sin so as to be received back into the fellowship of the way of life (Niederwimmer 1998, p. 113).
Didache 5.1-2 moves us to the Way of Death (Niederwimmer 1998, p. 114). The transition statement is a parallel to the introduction found in 1.2a. The language is strong, stating clearly that it is evil and accursed. Verses 1b-2 list 23 vices and 19 groups of evildoers. Niederwimmer notes that these lists are not repeated in the same terms in Barnabas or Doctrina (Niederwimmer 1998, p. 115). The sins listed are largely arranged on the same pattern as the mentions of sins to avoid in Didache 2, following the pattern of the second half of the Decalogue (Niederwimmer 1998, p. 116). The list of evildoers, from 5.2, has parallels in Barnabas 20. Niederwimmer notes the structure includes several parallelisms (Niederwimmer 1998, p. 117-118). 5.2 closes with an admonition to avoid evil in the way of death (Niederwimmer 1998, p. 119).
Didache 6.1-3 may be seen as a brief epilogue and appendix to the Two Ways (Niederwimmer 1998, p. 120). Niederwimmer considers the epilogue to have been longer in the original tractate, similar to that found in Doctrina. He believes the Didachist abbreviated it, then appended a few statements that he had found useful in baptismal catechesis. The "whole yoke of the lord" (6.2) is to be taken up if possible. However, the person who is not able "should concentrate on the part of the commandments that he or she is able to fulfill" (Niederwimmer 1998, p. 121). Niederwimmer concedes that we don't know what the "whole yoke" entails. He does review several possibilities, then agrees with Rordorf and Tuilier, who consider it to be "the law of Christ,a s the Didacheist had revealed at the beginning in the sectio christiana sive evangelica" (Niederwimmer 1998, p. 122). Further, in verse three, while dietary laws may be relaxed, the Didachist does not make an exception for meat offered to idols (Niederwimmer 1998, p. 123). Distance from idolatry is required.
9/27/24
Niederwimmer, Kurt. (1998). "I. Baptismal Catechesis: The Tractate on the Two Ways: 1.1-6.3." In The Didache: A Commentary on the Didache. (59-124). (Original German 1989). Fortress Press. (Personal Library).
Niederwimmer takes the opening of the Didache's Two Ways tractate as having an abrupt start, and being drawn from an earlier Christianized source. What is of special note to him is that the Two Ways seems repurposed for pre-baptismal catechesis (Niederwimmer 1998, p. 59). The overall theme is expressed in 1.1 as the alternative ways placed before humans: a way of life and a way of death. The moral choice was not a new idea in moral philosophy, as can be shown from various Greek philosophers. Niederwimmer notesthat parallels can be found within Islam and Buddhism as well (Niederwimmer 1998, p. 60). I observe as a matter of course that Islam developed significantly after this time period. Niederwimmer supplies a wealth of references to similar concepts expressed in Judaic writings. He evaluates statements in the Fathers in more depth. In some instances the disparate ways are subject to two spirits or angels. In others, they are broad and narrow ways (Niederwimmer 1998, p. 62). Niederwimmer observes that by Didache 7.1 it becomes clear that the choice also involves a decision to live as a Christian and receive baptism or not (Niederwimmer 1998, p. 63).
Didache 1.2-4.14 describes the Way of Life. This way is summed up by the command to love God and the neighbor, from 1.2-3a. Niederwimmer compares this statement with Mark 12:30-31, Matthew 22:37-39, and Luke 10:27, but concludes that the phrasing in the Didache does not depend on any of the Synoptic sources. It is significantly shorter, and lacks any narrative framework such as we find in the Gospels (Niederwimmer 1998, p. 64). The statement of the "Golden Rule" which follows in Didache 2c appears in negative terms, which is the more common way to phrase it, in comparison to the positive phrasing in Matthew 7:12 and Luke 6:31 (Niederwimmer 1998, p. 66).
Niederwimmer considers the source material for the Didache to have continued immediately with the prohibitions found in Didache 2.2-7 (Niederwimmer 1998, p. 67). The Didachist may well have inserted the brief explanation of 1.3a and the more particularly Christian interpolation of 1.3b-2.1.
The material in 1.3b-2.1, in Niederwimmer's view, is clearly an insertion in the overall Two Ways material (Niederwimmer 1998, p. 68). It appears only in the Didache and tractates which were derived from it, and nowhere else. Niederwimmer takes this passage to be original to the Didachist, rather than representing a later interpolation. Niederwimmer evaluates a possible source for the sectio evangelica. He concludes that it was most likely inspired by Luke's Gospel or its source, either in a written or oral tradition (Niederwimmer 1998, p. 72). While Niederwimmer does not specifically say so, his description of the material as allusive strongly suggests the Didachist adopted a thought rather than a text .
Didache 1.3b introduces the concept of loving one's enemies. Niederwimmer observes the passage is arranged in a series of couplets expressing parallel ideas (Niederwimmer 1998, p. 74). The requirement of repaying love for hatred is distinctly countercultural, yet is considered the norm for Christians. Niederwimmer notes numerous parallels to these ideas as found in the Synoptic gospels. However, the statement that such love for enemies will eliminate enemies is not found in the Gospels (Niederwimmer 1998, p. 75). Niederwimmer proceeds to observe several statements not found in other Two Ways tractates, which he interprets as interpolations in the Didache's use of the source material (Niederwimmer 1998, p. 76).
From 1.4b-5a, Niederwimmer finds clear parallels in contiguous passages of the Synoptics (Niederwimmer 1998, p. 78). The overriding concept in all these statements is a renunciation of vengeance and retribution. Niederwimmer concludes that the audience consists of "exploited and helpless people who cannot and will not defend themselves" (Niederwimmer 1998, p. 80). The change of life which Christians engage in is something fulfilling. The result is becoming τέλειος.
Didache 1.5b-2.1 turns attention to giving of alms. Niederwimmer notes the ideas are not known from the gospels or other Jesus traditions, but that they do appear in Hermas (Niederwimmer 1998, p. 81). Niederwimmer does not take the similarity to show dependence, rather, to signal a common source (Niederwimmer 1998, p. 82). The emphasis in giving alms is to distribute them as God's gifts, and that they should be used by a person in need. The gifts should be given "according to the commandment," though what specific commandment is not clear (Niederwimmer 1998, p. 83). The person who receives alms is responsible for rightly evaluating his need. Receiving unworthily will have consequences. At v. 6 a proof is given which purports to be from Scripture (meaning the Old Testament). However, Niederwimmer cannot provide a definitive reference. In question is the command to "let your alms sweat into your hands: (personal translation of ἱδρωσάτω ἡ ἐλεημοσύνη σου εἰς τὰς χεῖράς σου) (Niederwimmer 1998, p. 84). He does consider a number of possible, but not certain, parallels. The quotation is well known by the time of Augistine, as Niederwimmer demonstrates with numerous citations (Niederwimmer 1998, p. 84-85).
Didache 2.1 is introduced by a transitional statement, referencing δευτέρα δὲ ἐντολὴ τῆς διδαχὴς (Niederwimmer 1998, p. 86). Niederwimmer takes this as a transition from the sectio evangelica back to the Two Ways material which already existed. Niederwimmer takes the transition and the ordering to show a lack of forethought and finesse, calling it an "emergency construction" (Niederwimmer 1998, p. 87).
Didache 2.2-7 appears to be drawn from the Two Ways source, providing a list of prohibitions (Niederwimmer 1998, p. 88). Niederwimmer, following Audet, considers the basic structure of the passage to be loosely based on "the second table of the Decalogue" (Niederwimmer 1998, p. 88), though adapted with considerable freedom. The vices listed in chapter five serve as a parallel, in terms of content (Niederwimmer 1998, p. 88-89). Niederwimmer observes the strong abhorrence held by Jews against Gentile sexual offenses and practice of magical arts. The magical arts prohibition in Didache chapter two departs from the second table of the Commandments (Niederwimmer 1998, p. 89). Niederwimmer further notes that verse two "offers the oldest explicit Christian instance of the prohibition of abortion" (Niederwimmer 1998, p. 89-90). However, he considers abortion to have been rejected by Jews and Christians uniformly. While verse two spoke primarily about actions, verses 3-5 speak primarily about words (Niederwimmer 1998, p. 90-91). Verses 6-7 move on to speak about offense against the neighbor, reminiscent of the 9th and 10th commandments (8th-10th) (Niederwimmer 1998, p. 92). Verse seven concludes with a strong statement about caring for one's neighbor.
Didache 3.1-6 moves into a series of statements addressed to the τέκνον, "my child" (Niederwimmer 1998, p. 94). Niederwimmer notes that this passage has no parallel in Barnabas (Niederwimmer 1998, p. 94). "The primary intention of the series is to reveal apparently minor vices as, in fact, dangerous temptations, which (if one surrenders to them) lead to serious sins" (Niederwimmer 1998, p. 95). The teacher here takes the role of the parent, while the student has the role of the child. Niederwimmer observes that this is a typical style for Jewish teaching (Niederwimmer 1998, p. 96). The warning of Didache 3.1 is to flee from every evil thing and everything like it. While the "evil" could be masculine, implying an evil person, Niederwimmer takes it more likely to be a neuter. The next verse gives an example of an evil thing - anger (Niederwimmer 1998, p. 97). All the evils can be seen to lead to more serious acts, such as murder. Likewise, verse three describes lust leading to acts of sexual immorality (Niederwimmer 1998, p. 97). Verse four describes pagan superstition leading to idolatry (Niederwimmer 1998, p. 98). Lying, in verse five, leads to theft (Niederwimmer 1998, p. 98). Niederwimmer finds this surprising, but takes the logic which follows lying to suggest not merely making false statements but particularly practicing deception or treachery. The final teknon saying is that grumbling can lead to blasphemy (Niederwimmer 1998, p. 99).
Didache 3.7-10 changes from the brief aphorisms of 3.1-6 and describes a quiet faithfulness. The humble people are to hope in the Lord, rather than grumbling. Niederwimmer ties this to "socioeconomic oppression" (Niederwimmer 1998, p. 100). He finds allusions here to Barnabas 19, Matthew 5, and Psalm 36. The piety described here is lived out in the community of the faithful who are eager to hear the word of God (Niederwimmer 1998, p. 101).
Niederwimmer observes that the ideal of accepting whatever happens has many parallels both in Jewish and Chrsitian traditions as well as in Stoic philosophy (Niederwimmer 1998, p. 102).
Didache 4.1-11 details rules for living in society. Niederwimmer observes that the structure is clearly the same in Didache and Doctrina, but very different in Barnabas 19 (Niederwimmer 1998, p. 103). At the end of the passage there is some structural similarity to the "household codes" but it appears to be incidental in its similarity. Verses 1-2 speak to the relationship of learners to their teachers, who Niederwimmer assumes to be resident in the community, rather than a peripatetic group (Niederwimmer 1998, p. 104). There is an expectation that the pupil and teacher should both be dedicated to piety, and that the teacher would be honored as a master (κύριος, the standard reference to Jesus) (Niederwimmer 1998, p. 105). The teaching is to be sought out on a daily basis (v. 2). Not only is this to be a matter of individual dedication, but in verses 3-11 it is to pervade the community. Niederwimmer notes that respect also calls for an impartial application of accountability (Niederwimmer 1998, p. 106). There is no place for doubt or regret about right teachings and decisions (Niederwimmer 1998, p. 107). Verses 5-8 extend the standards to charity and care for the poor, an important commitment in Jewish and Christian traditions. Almsgiving is closely related to forgiveness of sins (Niederwimmer 1998, p. 108).
Niederwimmer considers whether the commitments to charity in Didache 4.8 represent a community of possessions (Niederwimmer 1998, p. 108). An alternative to this view is a commitment to use possessions, which are still private property, for the benefit of the community. While both views can be defended based on the Old Testament, as well as passages in Acts chapters two and four, Niederwimmer sees no clear point of view in the mind of the Didachist (Niederwimmer 1998, p. 109). He does, however, see that giving in charity is considered a matter of joy, rather than a burden. Verse 8c emphasizes that it is appropriate to share earthly goods since we willshare eternal goods later.
Verses 9-11 shift the focus slightly from the community to the household (Niederwimmer 1998, p. 109). Parents are to bear responsibility to bring up their children. Niederwimmer observes this is a common commitment expressed in early Christianity, as well as the Jewish world (Niederwimmer 1998, p. 10). Masters are not to be harsh to slaves, especially as they are called to believe on the same God as the master. Both free and slave are called by the same Lord. Niederwimmer notes the language here may not fit in the Jewish source of the tractate but presumably reflects a Christian adaptation (Niederwimmer 1998, p. 110-111). In 4.11, slaves are likewise to respect and honor their masters, as they also have a heavenly master.
The Way of Life closes with a brief epilogue in Didache 4.12-14. Commands are to be kept, rather than being neglected or departed from. They are not to be changed or falsified (Niederwimmer 1998, p. 112). In verse 14, the person who has failed in the commands is to repent and confess the sin so as to be received back into the fellowship of the way of life (Niederwimmer 1998, p. 113).
Didache 5.1-2 moves us to the Way of Death (Niederwimmer 1998, p. 114). The transition statement is a parallel to the introduction found in 1.2a. The language is strong, stating clearly that it is evil and accursed. Verses 1b-2 list 23 vices and 19 groups of evildoers. Niederwimmer notes that these lists are not repeated in the same terms in Barnabas or Doctrina (Niederwimmer 1998, p. 115). The sins listed are largely arranged on the same pattern as the mentions of sins to avoid in Didache 2, following the pattern of the second half of the Decalogue (Niederwimmer 1998, p. 116). The list of evildoers, from 5.2, has parallels in Barnabas 20. Niederwimmer notes the structure includes several parallelisms (Niederwimmer 1998, p. 117-118). 5.2 closes with an admonition to avoid evil in the way of death (Niederwimmer 1998, p. 119).
Didache 6.1-3 may be seen as a brief epilogue and appendix to the Two Ways (Niederwimmer 1998, p. 120). Niederwimmer considers the epilogue to have been longer in the original tractate, similar to that found in Doctrina. He believes the Didachist abbreviated it, then appended a few statements that he had found useful in baptismal catechesis. The "whole yoke of the lord" (6.2) is to be taken up if possible. However, the person who is not able "should concentrate on the part of the commandments that he or she is able to fulfill" (Niederwimmer 1998, p. 121). Niederwimmer concedes that we don't know what the "whole yoke" entails. He does review several possibilities, then agrees with Rordorf and Tuilier, who consider it to be "the law of Christ,a s the Didacheist had revealed at the beginning in the sectio christiana sive evangelica" (Niederwimmer 1998, p. 122). Further, in verse three, while dietary laws may be relaxed, the Didachist does not make an exception for meat offered to idols (Niederwimmer 1998, p. 123). Distance from idolatry is required.
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