Category: Didache - Wittenberg Door Campus Ministry

Friday is Didache day.

11/16/2018

11/16/18

Milavec, Aaron. The Didache: Faith, Hope, & Life of the Earliest Christian Communities, 50-70 C.E. New York: The Newman Press, 2003.

“How the Greek Manuscript was Discovered, Transcribed, and Translated” pp. 3-11.

The text of the Didache was discovered by Archbishop Philotheos Bryennios in 1873, located “in the library of the Greek Convent of the Holy Sepulchre in Istanbul” (Milavec 2003, 3). Although the library had been catalogued in 1845 and 1856, this text was missed. It was in a volume of other early writings and filled only a few pages (Milavec 2003, 4). Bryennios published one of the other texts from the manuscript but overlooked the Didache. Others saw it mentioned in his table or contents but missed the significance. It was finally published in 1883 (Milavec 2003, 5). Milavec used a transcription of the text with its taxigraphic signs expanded, a s published by J. Rendel Harris in 1887. He does make note of a number of small corrections based on photos of the manuscript (Milavec 2003, 6-7). Milavec does note that punctuation may well have been absent in the original. Most of his editorial corrections pertain to punctuation. As to corrections in the text, Milavec prefers not to include emendations based on the Latin or Coptic records or in the Apostolic Constitutions. The text may have challenges, but the complete Greek text is considered authoritative (Milavec 2003, 8). The text and translation as presented by Milavec is arranged in word groups which Milavec thinks will make the logic more clear (Milavec 2003, 9).

Milavec’s side-by-side Greek and English version of the text comprises pages 12-45. A review of the text and translation gives me the impression that Milavec’s work is rather non-literary. The purposeful genderless interpreation, in my opinion, obscures the natural flow of the language.

Friday is Didache day.

11/9/2018

11/9/18

Milavec, Aaron. The Didache: Faith, Hope, & Life of the Earliest Christian Communities, 50-70 C.E. New York: The Newman Press, 2003.

In his preface, Milavec addresses the i dea of an origination hypothesis. In short, this is the idea a commentator has about how a document came to be. Milavec discusses five considerations. First, is the Didache “a unified production”(Milavec 2003, xvii)? We would expect more of an overall logical process and flow to a unified work than to an assembly of other material. Second, can a unifying key be found? Milavec does think he has found a key which accounts for the bulk of the text (Milavec 2003, xviii). Third, “[an} orination hypothesis cannot be directly falsified” (Milavec 2003, xxi). Rejectionof one generally leads to acceptance of another. Fourth, the person who develops a superior organization theory has a scholarly responsibility to share it with the academic community (Milavec 2003, xxi). Finally, within the scholarly community, when there are divisions, responsible scholars encourage discussion of all views in order to find a new consensus (Milavec 2003, xxii).

Milavec is clear that different scholars will reach different conclusions about the same text. As an example, he considers the interpreations made about water for baptism. The provision of “warm” water could refer to a text from a cold climate. However, it could refer to numerous other conditions. The interpreter’s preconceptions will flavor the analysis (Milavec 2003, xxiii). Milavec’s stated goal is to view the text fairly, as a whole unit, and identify the kind of community from which it came (Milavec 2003, xxv).

Milavec’s early experience w ith the Didache was varied yet fragmentary. “In each of these instances . . . the Didache was cut up and laid open in order to answer pressing questions other than those for which it was originally designed” (Milavec 2003, xxvi). The scholarship at the time was not based on treating a whole document.

In cooperation with Rabbi Jacob Neusner in 1989, Milavec began identifying the Didache’s own logic, structure, and voice (Milavec 2003, xxvii). Gradually, over the course of several years, Milavec’s views of different aspects were refined and corrected (Milavec 2003, xxviii). One of the critical elements in Milavec’s exploration, inspired by Neusner, is that, “[T]here were many Christianities during the first century just as there were many Judaisms”(Milavec 2003, xxix). To back up this claim,Milavec adduces Hebrews, which he sees as completely independent of the Gospels or Epistles (Milavec 2003, xxx). For further reserach, he recommends James D.G. Dunn Unity and Diversity in the New Testament (1977) (Milavec 2003, xxx). Milavec intends to demonstrate that the text emerged from a distinct kind of Christianity which was Jewish, primarily consisted of women, and which sought a distinctive lifestyle in community (Milavec 2003, xxx).

Milavec also details a relationship with Willy Rordorf, whose work with the Didache in the 1970s was considered a uthoritative (Milavec 2003, xxxi). Rordorf a nd Milavec collaborated on some seminars. Milavec says, “Rordorf’s most significant contribution to me was his notion that the framers of the Didache did not use any known written Gospel” (Milavec 2003, xxxi). Milavec goes on to discuss the theories, used since the 1880s, that the Didache was dependent on different parts of the New Testament. Rordorf’s ideas o f independence allow for a significantly earlier date than was previously assumed. Milavec argues “that the theology and structure of Matthew’s community are incompatible with those of the Didache” (Milavec 2003, xxxii).

Milavec emphasizes the oral nature of the Didache (Milavec 2003, xxxii). He notes especially the various instructions to attend to spoken words (4:1; 1:3; 7:1; 11:1; 16:2; 4:2). Milavec further finds oral structure patterns which are repeated within the text, leading a speaker through in a logical manner. He suggests that, to truly understand this work, one must listen to it and speak it, rather than reading it (Milavec 2003, xxxiii).

Friday is Didache day.

11/2/2018

11/2/18

Milavec, Aaron. The Didache: Faith, Hope, & Life of the Earliest Christian Communities, 50-70 C.E. New York: The Newman Press, 2003.

The life of prayer is very important in the Didache. Milavec will discuss thevarious prayers in his commentary.

Milavec’s work extends to a discussion of the prayers in the Didache. He views the eschatological expectations of the community as leading to a vivid spontaneity. “My commentary will disclose how it can be shown that none of the prayers given in the Didache was ever read or recited word for word from memory. Prayer leaders were expected to be entirely familiar with the prayer symopsis that guided the opening phrases, the thematic flow, and the concluding refrain(s)” (Milavec 2003, xiv). He draws distinctions between the traditional Birkat Ha-Mazon in the eucharistic prayer and the format presented in the Didache.

The relationship to prophets is also significant in the Didache. Milavec asserts “that the Didache communities never created or sent out wandering prophets. Rather, they attracted and absorbed them (Milavec 2003, xiv).Milavec’s view is that the absorption of prophets was a means of healing in the traumatized life of the prophets (Milavec 2003, xv).

The history of source criticism to which the Didache has been subjected suggests a rather clumsy construction, a collage of components. Milavec sees this process as problematic. It obscures any reason for inclusion of particular materials. The purpose becomes one of celebrating the past, reforming practices to reflect a past practice, or enforcing an authoritarian position (Milavec 2003, xv). The process of source criticism removes unity and coherence. As an example, Milavec describes, in brief, the work of five different scholars, all of whom reject the work of all the others (Milavec 2003, xvi). Counter to the efforts of source criticism, Milavec “willconcentrate on hearing the text as a whole” (Milavec 2003, xvii). Milavec’s thesis is built on an organizational key which he h as identified. “The key is this: the Didache was the comprehensive, step-by-step program used for the formation o f a gentile converting to Christianity. By adhering to the order of the Didache, mentors training novices were assured of following the progressive, ordered, and comprehensive path t hat master trainers in the community had effectively culled from their own successful practices in apprenticing novices” (Milavec 2003, xvii).

Friday is Didache day.

10/26/2018

10/26/18

Milavec, Aaron. The Didache: Faith, Hope, & Life of the Earliest Christian Communities, 50-70 C.E. New York: The Newman Press, 2003.

The Didache was known in antiquity but subsequently lost, only to be found in Istanbul, bound with other Christian documents. Only one copy has been recovered. Milavec concludes that by the 4th century there were church manuas and that the Didache may have been considered useless (Milavec 2003, x). Milavec has produced a transcription of the text and has created, “[an} analytic, Greek-English, gender-inclusive translation” (Milavec 2003, xi). His commentary intends to help the reader understand the concerns and process used by Christian mentors as they integrated gentile converts into churches.

Milavec next turns his attention to “The Unity and the Independence of the Didache” (Milavec 2003, xii-xiii). As to the unity, Milavec breaks with the scholarhship which finds a text spliced together from various documentary sources. He finds “a marvelous unity from beginning to end that, up to this point, has gone unnoticed (Milavec 2003, xii). This unity should become more clear throughout the commentary. Milavec also considers that the text does not rely on the canonical Gospels. He finds considerable independence in “the internal logic, theological orientation, and pastoral practice” (Milavec 2003, xii). In fact, Milavec says these “run decisively counter to what one finds in the received Gospels (Milavec 2003, xii). He views the theology to be in a different theological stream. “My conviction that the Didache was xomposed independent of any known Gospel thus means that the Gospels can provide studies in contrast and comparison but they cannot be used to fill in the intent of the framers of the Didache” (Milavec 2003, xii). This view may well imply that Milavec can divorce the Didache from the Christian context which gave rise to the canonical works of Christianity. Then again, he may simply be emphasizing the idea of an independent style of organization and reasoning, but not of actual doctrinal understanding.

In his preface, Milavec previews some of the discoveries to be discussed in the commentary. Among these, he will address the non-Jewish presuppositions. The text seems clearly oriented to training gentiles, and doing it in an orderly manner so they will be able to live in a Christian community which includes Jews (Milavec 2003, xiii). Malavec also finds the idea of sharing resources as a safety net rather than an outward-focused life of charity (Milavec 2003, xiii).

The issue of “food offered to idols” (6:3) is one which is often compared to the biblical council in Acts 15. However, Milavec does not consider this to have been written with any awareness of the events of Acts 15 (Milavec 2003, xiv).

Friday is Didache day.

10/19/2018

10/19/18

Milavec, Aaron. The Didache: Faith, Hope, & Life of the Earliest Christian Communities, 50-70 C.E. New York: The Newman Press, 2003.

I’ve been doing some research reading as I begin work on a Ph.D. Yes, I need another college degree about as much as I need another hole in my head. But there you have it.

My Friday posts, for a good while, I expect, will be based on notes that I’ve pulled from resources used to study the Didache, an early Christian document which I would date in the early part of the second half of the first century. We have numerous references to it in antiquity, but it was considered lost for a very long time. In the 1870s one manuscript was discovered. Since that time, scholars have been busy studying this little document, which takes just a few pages and can be read in under a half hour.

Please remember that I will not necessarily agree with the views of the authors I report on, but I will try to report them accurately.

Milavec, Aaron. The Didache: Faith, Hope, & Life of the Earliest Christian Communities, 50-70 C.E. New York: The Newman Press, 2003.

In his Preface (Milavec 2003, vii) Milavec identifies the Didache as representing “the preserved oral tradition.” It is focused on catechesis of gentiles. The goal is full participation in house churches. Milavec’s view is that the text served as a “pastoral manual” in the time prior to the writing of the canonical Gospels. The document speaks to the adaptation Jewish Christians were making to welcome Gentile converts. “In fact, the Didache was created at the time of Paul’s mission to the gentiles but shows not the slightest awareness of this mission or of the theology that undergirded it” (Milavec 2003, vii).

Milavec, noting the anonymous nature of the document, also finds signs of orality. He asserts authorship via oral tradition. “[O]ne can be quite certain that it was originally composed orally and that it circulated on the lips of the members of this community for a good many years before any occasion arose that called for a scribe to prepare a textual version” (Milavec 2003, vii).

Milavec finds the house church as the context for the Didache. Referring to Crosson, he sees the Didahe as an adaptation of the Christian community by householders for the needs of family and home (Milavec 2003, ix). He sees the context as somehow substantively distinct from that of the testimony of the apostolic community in Jerusalem or the churches nurtured and addressed by Paul.

Milavec speaks in his preface of his view of Scripture. He seems to embrace texts beyond the New Testaent as authentic and, therefore, authoritative. His pemise, as stated, is that “Christians have come to regard the books of the Christian Scriptures (New Testament) as including all the authentic writings produced by the Jesus movement during the first century” (Milavec 2003, ix). He goes on to identify the Gospel of Thomas, the Q Gospel, and Didache, though he omits to mention 1 Clement. It is unclear whether Milavec actually considers the non-canonical documnts as authoritative or simply as authentic and illustrative.

Text and Oral Tradition - Not Always Very Different

8/9/2017

Henderson, Ian. "Didache and Orality in Synoptic Comparison." Journal of Biblical Literature 111, no. 2 (1992): 283-306.

Henderson considers the nature of oral tradition, citing B. Gerhardsson’s research showing, “if rabbinic literature reflects a self-consciously mnemotechnical oral tradition, Synoptic literature does not” (Henderson 1992, 283). The models used in much scholarship lead to stereotypes of orality and literacy. Henderson considers the Didache as a good test case for identifying the interactions between orality and literary use (Henderson 1992, 284). This article deals with three questions. “What is the most comprehensive and economical description available for Didache? What is the most powerfully explanatory level of analogy between it and NT literature? And how can increased sensitivity to the influence of oral/aural media enrich the study of early Christian literature?” (Henderson 1992, 284). A problem Henderson sees in NT scholarship and that of the Didache is the “tension between describing the text itself as communicative act and a prior interest in extracting social-historical data from it” (Henderson 1992, 285). The Didache can be, and is often, considered as a likely fiction, or even a forgery. Therefore, there is open and candid work to identify plot themes, which is done less openly with the NT literature (Henderson 1992, 285).

Henderson continues by looking for a unified plot, while seeking a coherent view of an author. This author he finds in the διδάσκαλος (Did. B.2, 15. 1-2). This figure seems to bridge the gap between the highly itinerant apostle/prophet and the Christians, who are being instructed in their daily life (Henderson 1992, 287). The work of a didache would imply the presence of a didaskalos who would give oral and likely written confirmation of the truth. The contents of the Didache are very much imperative in nature (Henderson 1992, 287).

As to genre, Henderson observes the Didache is often considered a church order and compared to the Sermon on the Mount. However, it would be the first of its kind (Henderson 1992, 288). The text is generally non-literary, more similar to a transcript of oral instruction (Henderson 1992, 289). He does see a similarity between the form of a Gospel and the Didache. “(1) Both genres are episodic in character . . . (2) Both genres are, moreover, formally hybrid . . . (3) the two genres, gospel and church order, share a selectivity in the choice of topics and an economy in their development which imply that the rhetorical function of the former is not simply theological exposition and that of the latter not simply to regulate socially topical issues” (Henderson 1992, 289-290).

In this analysis it is necessary to seek a purpose of the composition. The author stresses an overall discipline and careful control of Christian discipline, but does so “without polemical or apologetic stress” (Henderson 1992, 291). The overall tone is more gentle than that of Matthew or of Paul’s letters (Henderson 1992, 292). Henderson emphasizes this irenic quality as coming from a time which was by no means devoid of stressors. It assumes a Christian predisposition to peace (Henderson 1992, 293).

Henderson further observes that though the Didache is a text and refers to written sources in general terms, it does not seem to expect it will be read by all, rather, that the content will be told to all (Henderson 1992, 293). The text itself does not feature many indicators of orality. It uniformly refers to the spoken and heard elements of the law and of the gospel, as opposed to the New Testament, which frequently refers to written authority (Henderson 1992, 295) The use of the Lord’s Prayer is introduced purely as an oral and liturgical element, not as a literary reference (Henderson 1992, 296). The logical arrangement of the Didache also points to orality. While a literary logical argument can refer to antecedents mentioned once some time ago, orality requires close association of ideas as found in this text (Henderson 1992, 298).

Henderson illustrates the interaction between literary and oral elements by examining unifying elements in 1.1-6.2 (Henderson 1992, 299-301). When compared to Romans 1:18-3:18, the Didache shows much more similarity to early oral works. The figures of speech used are much briefer and do not depend on literary quotes (Henderson 1992, 300). Furthermore, the overall structure of the work is based on repetitions of words or phrases, a distinctively oral framework (Henderson 1992, 301). Henderson describes several of these formulae on pp. 302-303.

In conclusion, Henderson states that the Didache should be considered as an oral work due to its oral categories, its conversational way of pulling the author and reader together, and the absence of extended logical arguments (Henderson 1992, 305).

Text History of the Didache

6/21/2017

Wednesdays are for Bits and Pieces
6/14/17
Chapter 4, “La Tradition Du Texte Et Les Principes De La Presente Edition” pp. 102-128.

In this chapter Rordorf traces the text of the Didache. The direct tradition is represented in the 11th century Hierosolymitanus 54, signed and dated Tuesday June 11, 1056, by one Leon (Rordorf 1978, 102). The manuscript also contains other early texts. This manuscript is largely in agreement with earlier texts of the other works (Rordorf 1978, 105). The Didache is known through references in Eusebius, Athanasius, and Nicephorus, but the text had been presumed lost (Rordorf 1978, 108). Papyrus Oxyrhynchus of 1782 provides some fragmentary portions of the Didache, dating to the 4th century. These texts are adequately similar to the text in Hierosolymitanus 54 that they are now known to be part of the Didache (Rordorf 1978, 111). Additionally, P. Lond. Or. 9271 contains a Coptic version of part of Didache chapter 10. This was discovered in 1923 (Rordorf 1978, 112). Also extant are some Ethiopian extracts collected with the texts of Hippolytus (Rordorf 1978, 114). There are some quotations and allusions now noted in some other ancient documents, such as the end of the Epistle of Barnabas (Rordorf 1978, 118). Book VII of Apostolic Constitutions also seems to include a paraphrase of the Didache (Rordorf 1978, 120). Other ancient sources detailed by Rordorf appear to have some quotations.

A Sort of Quick Overview of the Didache

6/14/2017

Wednesdays are for Bits and Pieces
6/14/17
Rordorf, Wily & Andre Tuilier. La Doctrine Des Douze Apotres: Introduction, Texte, Traduction, Notes, Appendice et Index. Paris: Les Editions DuCerf, 1978.

Chapter 3, “Analyse Critique De L’Ouvrage” pp. 22-101.

Rordorf considers the text of the Didache in order. The “two ways” text bears strong similarities to the period text Manual of Discipline from Qumran. The similarity has been explored in detail by Audet (Rordorf 1978, 23). Rordorf sees this as a strong suggestion of a Jewish origin of the Didache. However, the Didache is directed to a broad ethnic audience, while the Qumran works are very specifically Jewish (Rordorf 1978, 24). There are also similarities to the Epistle of Barnabas, Apostolic Doctrine, and Shepherd of Hermas (Rordorf 1978, 25). The differences among the works are also significant. Rordorf concludes that it is not possible to tell if one text is dependent on another (Rordorf 1978, 28). The texts all bear considerable similarities in the identification of good and evil. The audiences are of young and old alike, and works all start with a preparation for baptism followed by the baptismal life (Rordorf 1978, 31).

“Chapters 7-10 of the Didache present a certain unity” (Rordorf 1978, 34, personal translation). Rordorf observes the frequently repeated περὶ δέ as an introduction to ideas (Rordorf 1978, 35). Chapter seven looks back to the necessity of instruction prior to baptism, then the typical trinitarian baptismal formula (Rordorf 1978, 35). Rordorf observes a change in number from plural in 7:2-3 to singular in 7:4, which may suggest some sort of redaction. In chapter 8 there are instructions about fasting, a process that logically follows baptism and precedes the eucharist (Rordorf 1978, 36). Rordorf sees a connection between this passage and Matthew 6, in which the hypocrites fast and pray (Rordorf 1978, 36. The habit of fasting twice a week and praying three times a day was well known in Judaism and primitive Christian practice (Rordorf 1978, 37).

Chapters 9-10 receive a great deal of attention from commentators (Rordorf 1978, 38). The matter at hand is the possible distinction between an ἀγάπη meal and a εὐχαριστία. Commentators seem to consider the described eucharist as having features of both the agape meal and the eucharistic ceremony. There is not a fully formed eucharistic prayer. Yet the agape and the eucharist do not appear to be identical (Rordorf 1978, 38). The activity is clearly referred to as “eucharist.” Yet the order of events is reversed, with the cup first, followed by the bread (Rordorf 1978, 39). Further, the lack of a eucharistic prayer, which was a very early development, is perplexing (Rordorf 1978, 40). Rordorf considers two different theories. That of Audet suggests this passage as a regular eucharistic instruction, while R.A. Kraft suggests it belongs to an annual celebratory time of baptizing and admitting new people to the eucharist (Rordorf 1978, 42). Again, Rordorf does not make a definitive decision. He moves on to treat the prayers we are given in chapters 9 and 10, identifying them as from a “very old” formula (Rordorf 1978, 43). Jesus is described as the stem of David, a clearly Messianic title, which would be an unlikely usage in later times when addressing Gentiles. The use of “to make known” is also unusual (Rordorf 1978, 43). All the terminology of the prayer strikes Rordorf as being very early and Hebraic in nature (Rordorf 1978, 44-45). The eschatological statements are also very vivid, suggesting an author who is expecting the end very soon (Rordorf 1978, 46). Because of these signs of early composition, Rordorf does not consider it possible that the Didache was influenced by Apostolic Constitutions (Rordorf 1978, 48).

Rordorf next discusses chapters 11-15, which he refers to as the “partie disciplinaire.” The structure of this portion is very diverse and may indicate several authors (Rordorf 1978, 49). He does think that chapters 11-13 may be one unit, with chapters 14-15 as an appended portion. Chapters 11-13 are well tied to chapters 7-10 (Rordorf 1978,49). Chapters 11-13 speak directly to the treatment of prophets, apostles, and teachers (Rordorf 1978, 51). The itinerant apostle seems to be still a factor at the time of composition, though prophets are more common (Rordorf 1978, 51). Ministers consist of apostles and prophets, and the prophets must be identified as true or false (Rordorf 1978, 52). They are known by their actions. The idea of a table ordered in the Spirit (11.9) is a problematic one. It may refer to prophetically requiring an agape meal (Rordorf 1978, 53). Teachers, also addressed in the Apostolic Constitutions, have fewer restrictions in time than prophets, as the work of teaching normally is ongoing but the prophetic task is accomplished in very few days (Rordorf 1978, 55). The care for apostles, prophets, and teachers is consistent with the example found in Acts 13 as well as 1 Corinthians 12 (Rordorf 1978, 57).

Rordorf again speaks of the apparent antiquity of this portion of the Didache, observing that the care for prophets is completely consistent with Acts 13, 1 Corinthians 12, and Luke’s Gospel (Rordorf 1978, 58). The apostles are in transit and are helped on their way by the Christian community (Rordorf 1978, 59). The eschatology also is a close match with Matthew and Luke. The Christian world is very mobile yet is just reaching out beyond Israel (Rordorf 1978, 60). This picture of early Christianity is akin to that identified in early Syrian letters as well (Rordorf 1978, 61).

Rordorf observes that chapters 14-15 appear different from the earlier chapters, possibly somewhat later (Rordorf 1978, 63). The community receives and recognizes true prophets and makes them bishops (Rordorf 1978, 64). There appears to be some more or les permanent liturgy in place. Chapter 14 moves back again to the synaxis on the Day of the Lord. This may be a reference to the actions from chapter 9 r it may signify a different, weekly, celebration (Rordorf 1978, 6). The synaxis itself is remarkably similar to that presented in chapters 9 and 10 (Rordorf 1978, 66). Again, it is uncertain whether one passage speaks primarily about an agape meal and one about a eucharistic ceremony (Rordorf 1978, 67). Certainly the emphasis on forgiveness is the same in all the contexts. Rordorf compares the Lord’s Prayer as found in Didache IV, the liturgy shown in chapter XIV, and 1 Corinthians 11, showing the same concern about reconciliation (Rordorf 1978, 70).

In chapter 15 the specification of “bishops” and “deacons” would seem to show that by this time the apostolic office was less prominent and that the bishops and deacons had fairly clearly delineated offices (Rordorf 1978, 73). The bishop was seen as a man of authority and the deacon as one of service. Yet in chapter 15 of the Didache both are closely related to the performance of the liturgy (Rordorf 1978, 74).

Rordorf observes that there are only “bishops and deacons” while in Apostolic Constitutions a threefold office, “bishops, elders, and deacons” seems to be admitted (Rordorf 1978, 75). This suggests that these chapters still belong to a very early period. Rordorf makes a survey of the historical use of the words “bishop,” “elder,” and “deacon,” observing that the terms become more clearly delineated over time (Rordorf 1978, 76-80).

There is some debate whether chapter 16 of the Didache is consistent with chapters 1-6. The structure and phraseology are similar and the content seems consistent. Rordorf considers it likely, though not certain, that the texts do belong together (Rordorf 1978, 82-83).

The overall question of dating and comparison to the New TEstament now arises. Rordorf cites three current studies, those of Koster, Audet, and Glover. 1.3-2.1 are very consistent with the New Testament. It is impossible to is dependent on the other (Rordorf 1978, 84). The liturgical passages, especially the Lord’s Prayer, are very similar to the synoptic tradition (Rordorf 1978, 86). The practical portion in chapters 11-15 may represent a very early oral tradition, though the references in 15.3 and 15.4 suggest knowledge of some written Gospel text (Rordorf 1978,88). Chapter 16 has some similarity to Luke 12:35-40, as well as Matthew 24:10-13. Dependence is unclear (Rordorf 1978, 90).

As regards the date of authorship, Rordorf suggests there may have been a composition and redaction process (Rordorf 1978, 92). Chapters 1-6 appear to be very early, likely independent of any canonical tradition. Chapters 7-10 appear aware of the earlier chapters. They seem independent of canonical texts (Rordorf 1978, 93). Chapters 11-13 appear a bit later, looking back to some history of practice. Chapters 14-15 may well have been inserted at a slightly later time, reviewing the earlier material. Chapter 16 may well be from the same time as chapters 14-15, but self-consciously referencing an early period (Rordorf 1978, 94). The overall composition belongs to the first century, not later (Rordorf 1978, 96).

In analyzing the importance of the Didache in the Christian tradition, Rordorf observes it is a one of a kind work. It is similar in nature to Matthew’s Gospel but is not a Gospel account (Rordorf 1978, 99). It makes no comprehensive theological statements but illustrates what the Christian life looked like in the earliest times (Rordorf 1978, 100). It has a very immediate view of the eschaton and a very rich view of the eucharist (Rordorf 1978, 101). It also speaks to the early and clear development of the ministerial office in the apostolic period (Rordorf 1978, 101).

What Kind of Work is the Didache?

6/7/2017

Wednesdays are for Bits and Pieces
6/7/17

Rordorf, Wily & Andre Tuilier. La Doctrine Des Douze Apotres: Introduction, Texte, Traduction, Notes, Appendice et Index. Paris: Les Editions DuCerf, 1978.

Chapter 2, “Caracteres De L’Ouvrage” pp. 13-21.

The manuscript of the Didache bears two titles. One is “The Didache of the twelve apostles.” The other is longer and more developed, “The Didache of the Lord through the twelve apostles to the Gentiles” (Rordorf 1978, 13). Bryennios and Harnack considered the longer title to be authentic, with the short one simply as an abbreviation. Bryennios considered the “to the Gentiles” as a reference to just the first five chapters (Rordorf 1978, 14). Audet, on the other hand, considered the short title as the original, but the long one as a section header (Rordorf 1978, 14). Rordorf considers the matter uncertain (Rordorf 1978, 15). At issue is the question of the attribution to the twelve apostles, whether the text is ascribed to them personally or to the apostolic content (Rordorf 1978, 16). The idea of the apostolic witness to the Gentiles is presented plainly in the last portion of Matthew’s Gospel.

Rordorf next addresses the literary genre. The beginning is clearly a catechetical work (Rordorf 1978, 17). The liturgical material of chapters 7-10 are catechetical in nature but do not fit as clearly into a category. Chapters 11-15 are much more like a pastoral letter. The concluding chapter 16 is eschatological. Rordorf is uncertain whether the chapter was an actual part of the original work due to disparities in the manuscript (Rordorf 1978, 18). Research has attempted inconclusively to identify various authors (Rordorf 1978, 19). The use of language, particulary in 15.1 of “bishops and deacons,” seems to refer to a time when these were separate offices in an established church (Rordorf 1978, 20). The eschatological expectation is quite fervent, suggesting an early date (Rordorf 1978, 21).

Introduction to the Didache

5/31/2017

Wednesdays are for Bits and Pieces
5/31/17

Rordorf, Wily & Andre Tuilier. La Doctrine Des Douze Apotres: Introduction, Texte, Traduction, Notes, Appendice et Index. Paris: Les Editions DuCerf, 1978.

“Chapter 1” pp. 11-12.

Rordorf oberves that this is a very enlightening text about ancient Christianity. It discusses the catechesis, liturgy, discipline and teaching from the church between the time of the New Testament and the Fathers, giving insight into the practices of the first century. The writing was published based on the Metropolitan Bryennios’ discovery of one manuscript in 1873, with the first edition made in 1883. The text begins with six chapters about the way of life and of death, then follow four chapters about baptism, fasting, prayer and the eucharist. Five more chapters discuss the structure of the early Christian communities, then there is a chapter consisting of eschatological exhortation.

Guard the Faith until the End

3/30/2017

3/30/17

I’m going to depart from my traditional series of Thursday posts on the New Testament to spend a little while on an early Christian document called The Didache. This little document, which I think comes from the period 51-57, but which some will date as late as 120, is a very early guide to churchly practices. We’ll walk through it a bit at a time before returning to actual New Testament texts.

The Didache. (translated by Kirsopp Lake) Loeb Classical Library #24. Cambridge: Harvard University Press, 1912, reprint 1985, pp. 303-334.

Chapter 16, pp. 332-333.

The Didache closes with an eschatological exhortation. The reader is encouraged to guard his life closely and watch for the coming of the Lord (Didache XVI.1). Christians should assemble frequently, seeking that which profits souls (Didache XVI.2). There is a warning against false teachers who change sheep to wolves, love into hate (Didache XVI.3). There will be an increase of strife and a deceiver will appear as the Son of God, doing evil. There will be offense and falling away, but those remaining in their faith will be saved (Didache XVI.5). Then at the end there will be true signs, a sign in heaven, a trumpet, and a resurrection of those dead in Christ (Didache XVI.6-7). The Lord will come and the world will see his coming.

Ordaining Leaders

3/23/2017

3/23/17

I’m going to depart from my traditional series of Thursday posts on the New Testament to spend a little while on an early Christian document called The Didache. This little document, which I think comes from the period 51-57, but which some will date as late as 120, is a very early guide to churchly practices. We’ll walk through it a bit at a time before returning to actual New Testament texts.

The Didache. (translated by Kirsopp Lake) Loeb Classical Library #24. Cambridge: Harvard University Press, 1912, reprint 1985, pp. 303-334.

Chapter 15, pp. 330-331.

The Christians lay hands on those who would be “bishops and deacons.” These people are to be “meek and not money-loving and truthful and approved” (Didache XV.1, personal translation). They bring ministry locally so should be respected (Didache XV.2). The believers are to speak in peace, but when someone has done wrong he should be reproved gently but consistently until he is repentant (Didache XV.3). Prayers and works of mercy are to be offered “as you have in the gospel of our Lord” (Didache XV.4, personal translation).

Confession, Reconciliation, and Communion

3/16/2017

3/16/17

I’m going to depart from my traditional series of Thursday posts on the New Testament to spend a little while on an early Christian document called The Didache. This little document, which I think comes from the period 51-57, but which some will date as late as 120, is a very early guide to churchly practices. We’ll walk through it a bit at a time before returning to actual New Testament texts.

The Didache. (translated by Kirsopp Lake) Loeb Classical Library #24. Cambridge: Harvard University Press, 1912, reprint 1985, pp. 303-334.

Chapter 14, pp. 330-331.

The content of the Didache makes another shift here. After spending several chapters speaking of reception of prophets, there follow some instructions about the liturgical life. On the Lord’s Day the Christians, assembling “break bread and give thanks” (Didache XIV.1). This language is consistent with that of celebrating the Eucharist, as the text immediately speaks of confession “so that your offering may be pure” (Didache XIV.1). Again, to guard the purity of the offering, people are to seek reconciliation with one another (Didache XIV.2). This is justified with a quote from Malachi 1, stating that the Lord’s sacrifices are to be pure.

Christian Charity

3/9/2017

3/9/17

I’m going to depart from my traditional series of Thursday posts on the New Testament to spend a little while on an early Christian document called The Didache. This little document, which I think comes from the period 51-57, but which some will date as late as 120, is a very early guide to churchly practices. We’ll walk through it a bit at a time before returning to actual New Testament texts.

The Didache. (translated by Kirsopp Lake) Loeb Classical Library #24. Cambridge: Harvard University Press, 1912, reprint 1985, pp. 303-334.

Chapter 13, pp. 328-329.

If a prophet who is true wants to remain that one is “worthy of his food” (Didache XIII.1). The true prophet or teacher should be cared for. Those people receive the first produce of wine, grain, and meat as a high priest (Diache XIII.3). If there is no prophet the first produce is given to the poor “according to the commandment” (Didache XIII.5). This giving applies to wine, oil, money, and clothing, possibly including items which are purchased (“when you open a jar of wine or oil”) (Didache XIII.6-7).

Sellers of Christ

3/2/2017

3/2/17

I’m going to depart from my traditional series of Thursday posts on the New Testament to spend a little while on an early Christian document called The Didache. This little document, which I think comes from the period 51-57, but which some will date as late as 120, is a very early guide to churchly practices. We’ll walk through it a bit at a time before returning to actual New Testament texts.

The Didache. (translated by Kirsopp Lake) Loeb Classical Library #24. Cambridge: Harvard University Press, 1912, reprint 1985, pp. 303-334.

Chapter 12, pp. 328-329.

The discussion of visiting prophets continues. “Let everyone coming in the name of the Lord be received” (Didache XII.1, personal translation). After receiving people, the readers are to pay attention to them and then judge if they are right or not. The traveler should be received for up to a few days (Didache XII. 2). If the person wishes to remain he should work, not be idle. The one who will not work is a “seller of Christ” who may be a hazard (Didache XII.5).

What to do with a visiting prophet?

2/23/2017

2/23/17

I’m going to depart from my traditional series of Thursday posts on the New Testament to spend a little while on an early Christian document called The Didache. This little document, which I think comes from the period 51-57, but which some will date as late as 120, is a very early guide to churchly practices. We’ll walk through it a bit at a time before returning to actual New Testament texts.

The Didache. (translated by Kirsopp Lake) Loeb Classical Library #24. Cambridge: Harvard University Press, 1912, reprint 1985, pp. 303-334.

Chapter 11, pp. 324-327.

The idea of visiting prophets continues in chapter 11. If the teaching is consistent with what is already written, the person is to be received (Didache XI.1). But if the person is being destructive he should not be received (Didache XI.2). Apostles are to be received “as the Lord” (Didache XI.4). They are not expected to stay more than two days. Those asking for money are false prophets (Didache XI.6). The true prophet is identified by his behavior. The false prophets order meals “in the spirit.” If the true prophet asks for food he will not eat it (Didache XI.9). This may well signify that the true prophet asks for things to bless others, while the false prophet seeks his own gain. The true prophet will do as he teaches (Didache XI.10). This is emphasized several times in the remainder of the chapter.

Pray, Pray, Pray

2/16/2017

2/16/17

I’m going to depart from my traditional series of Thursday posts on the New Testament to spend a little while on an early Christian document called The Didache. This little document, which I think comes from the period 51-57, but which some will date as late as 120, is a very early guide to churchly practices. We’ll walk through it a bit at a time before returning to actual New Testament texts.

The Didache. (translated by Kirsopp Lake) Loeb Classical Library #24. Cambridge: Harvard University Press, 1912, reprint 1985, pp. 303-334.

Chapter 10, pp. 322-325.

The author continues immediately after instructions on the Eucharist to give instructions about a prayer. It is rightly a “eucharistic” prayer, as it is a prayer of thanksgiving. It may or may not be directly associated with the eucharistic ceremony. First, it refers to “after you are filled” (Didache X.1). If the meal is an actual meal this statement makes a great deal of sense. If it is a small ceremonial bite and sip the language does not seem as coherent. The thanksgiving given (Didache X.2) is to the “holy father” for his name dwelling in “our hearts” and for “knowledge and faith and immortality.” The confession is made that God gave food and drink, that it is enjoyable, and that “to us” has been given “spiritual food and drink” Didache X.3). The prayer asks God to remember the church, to bring rescue, and to fill it with love, gathering it together (Didache X.5). It asks God to come, welcomes the saints, and calls those who are not holy to repentance (Didache X.6). Then in an abrupt shift the eucharistic ceremony seems to return, as the author instructs that prophets should be allowed to εὐχαριστεῖν as they wish.

Communion, an early view

2/9/2017

2/9/17

I’m going to depart from my traditional series of Thursday posts on the New Testament to spend a little while on an early Christian document called The Didache. This little document, which I think comes from the period 51-57, but which some will date as late as 120, is a very early guide to churchly practices. We’ll walk through it a bit at a time before returning to actual New Testament texts.

The Didache. (translated by Kirsopp Lake) Loeb Classical Library #24. Cambridge: Harvard University Press, 1912, reprint 1985, pp. 303-334.

Chapter 9, pp. 322-323.

In chapter 9, the author deals with the Eucharist. There is a blessing of the cup, referring to Jesus as the grape vine of David (Didache IX.2). There is a breaking of bread with a blessing, thanking God for giving Jesus (Didache IX.3). There is a comparison of the gathering of grain to make bread and a gathering of the saints (Didache IX.4). The eucharist is restricted to those who have been baptized, referencing what “the Lord said: ‘Do not give the holy things to the dogs;: (Didache IX.5, personal translation).

Fasting, Prayer, and the "extra" line in the Lord's Prayer

2/2/2017

2/2/17

I’m going to depart from my traditional series of Thursday posts on the New Testament to spend a little while on an early Christian document called The Didache. This little document, which I think comes from the period 51-57, but which some will date as late as 120, is a very early guide to churchly practices. We’ll walk through it a bit at a time before returning to actual New Testament texts.

The Didache. (translated by Kirsopp Lake) Loeb Classical Library #24. Cambridge: Harvard University Press, 1912, reprint 1985, pp. 303-334.

Chapter 8, pp. 320-321.

The text now turns to speak of fasting and prayer. This could well be an indication of the expected ongoing life of the baptized Christian. The author alleges that hypocrites fast on the second and fifth day after the Sabbath, so the Christian should fast on the third and sixth days, Wednesday and Friday (Didache VIII.1). The baptized Christian does not pray as the hypocrite but three times a day prays as follows (Didache VIII.2, personal translation).

“Our father in heaven, may your name be made holy, your kingdom come, your will be done, as in heaven also on earth: daily give us our daily bread, and forgive us our debts as we also forgive our debtors and do not lead us into temptation, but rescue us from evil, because yours is the power and the glory forever.”

Baptism - an early Christian view

1/26/2017

1/26/17

I’m going to depart from my traditional series of Thursday posts on the New Testament to spend a little while on an early Christian document called The Didache. This little document, which I think comes from the period 51-57, but which some will date as late as 120, is a very early guide to churchly practices. We’ll walk through it a bit at a time before returning to actual New Testament texts.

The Didache. (translated by Kirsopp Lake) Loeb Classical Library #24. Cambridge: Harvard University Press, 1912, reprint 1985, pp. 303-334.

Chapter 7, pp. 318-321.

Having made statements about holy living, the author now discusses baptism. After the person to be baptized has heard the teaching from the earlier chapters, “baptize in the name of the father and of the son and of the Holy Spirit in running water” (Didache VII.1, personal translation). If no running water is available, use cool water, though warm is also acceptable. The expected baptism would seem to be by dipping the person into water, as the author goes on to say that in the absence of water you can pour water on the head three times (Didache VII.3). While water is clearly present, the preferred method seems to require a fairly large amount of water. The author finally says that before baptism everyone involved should fast for one or two days (Didache VII.4).

Working on the Christian Life

1/19/2017

1/19/17

I’m going to depart from my traditional series of Thursday posts on the New Testament to spend a little while on an early Christian document called The Didache. This little document, which I think comes from the period 51-57, but which some will date as late as 120, is a very early guide to churchly practices. We’ll walk through it a bit at a time before returning to actual New Testament texts.

The Didache. (translated by Kirsopp Lake) Loeb Classical Library #24. Cambridge: Harvard University Press, 1912, reprint 1985, pp. 303-334.

Chapter 6, pp. 318-319.

The author sums up these two ways with an exhortation not to turn from the good into the bad, which is taught apart from God. There is an interesting statement here. “If you are able to bear the whole burden of the Lord, you will be complete; but if not able to do so, do what you are able” (Didache VI.2, personal translation). There follows a command to avoid food offered to idols. This conclusion could lend itself to several different interpretations. One might take it as a command toward works righteousness. On the other hand it could be seen as an exhortation to holy living even if it is not possible to be perfect. The prohibition of food offered to idols suggests knowledge of the events of Acts 15 but not of Romans.

The Way of Life vs. The Way of Death

1/12/2017

1/12/17

I’m going to depart from my traditional series of Thursday posts on the New Testament to spend a little while on an early Christian document called The Didache. This little document, which I think comes from the period 51-57, but which some will date as late as 120, is a very early guide to churchly practices. We’ll walk through it a bit at a time before returning to actual New Testament texts.

The Didache. (translated by Kirsopp Lake) Loeb Classical Library #24. Cambridge: Harvard University Press, 1912, reprint 1985, pp. 303-334.

Chapter 5, pp. 316-319.

In chapter five the text turns from the way of life to the way of death. The author lists evil practices such as murder, adultery, theft, and the like (Didache V.1). In the second section it shifts from use of nouns describing the evil deeds to participles in the nominative case describing people, followed by objective recipients of evil, for instance, “persecutors of the good ones” (Didache V.2, personal translation).

Marks of the Christian Life

1/5/2017

1/5/17

I’m going to depart from my traditional series of Thursday posts on the New Testament to spend a little while on an early Christian document called The Didache. This little document, which I think comes from the period 51-57, but which some will date as late as 120, is a very early guide to churchly practices. We’ll walk through it a bit at a time before returning to actual New Testament texts.

The Didache. (translated by Kirsopp Lake) Loeb Classical Library #24. Cambridge: Harvard University Press, 1912, reprint 1985, pp. 303-334.

Chapter 4, pp. 314-317.

In chapter 4 of the Didache, the reader is reminded to remember and honor God’s messengers. “Remember night and day the one speaking the word of God to you, honor him as the Lord, for where the Lord’s nature is spoken, there the Lord is” (Didache IV.1, personal translation). The Christian is to seek out other Christians so as to find relief in their words (Didache IV.2). The Christian life is one of seeking and bringing peace and unity, using righteous judgment. It is also a life in which giving is as willing as receiving (Didache IV.5). The author compares giving to “a ransom for your sins” (Didache IV.6). While we might take this as a sort of works-righteousness, the author immediately continues by observing the Christian has freely received what is imperishable so can certainly give up what passes away (Didache IV.8). As to family responsibilities the Christian is to raise children in the fear of God from the start and is not to withhold this most precious gift from any in the household (Didache IV.9-11). The Christian is to hold fast to the teachings of the Lord, all which have been received.

Who are you hanging with?

12/29/2016

12/29/16

I’m going to depart from my traditional series of Thursday posts on the New Testament to spend a little while on an early Christian document called The Didache. This little document, which I think comes from the period 51-57, but which some will date as late as 120, is a very early guide to churchly practices. We’ll walk through it a bit at a time before returning to actual New Testament texts.

The Didache. (translated by Kirsopp Lake) Loeb Classical Library #24. Cambridge: Harvard University Press, 1912, reprint 1985, pp. 303-334.

Chapter 3, pp. 312-315.

Chapter 3 of the Didache warns against being with evil people. Pride, contention and passion lead to murder (Didache III.2) and desire can lead to sexual immorality (Didache III.3). Various occupations can lead to idolatry or encourage it in others (Didache III.4). Lying, seeking money or fame, and complaining lead to theft or blasphemy (Didache III.5-6). On the contrary, the Christian should be gentle, patient, merciful, honest, and peaceful (Didache III.7-9). This lifestyle of humility is accompanied by thanksgiving for all that happens in life, knowing God is not absent (Didache III.10).

Don't Do That!!

12/22/2016

12/22/16

I’m going to depart from my traditional series of Thursday posts on the New Testament to spend a little while on an early Christian document called The Didache. This little document, which I think comes from the period 51-57, but which some will date as late as 120, is a very early guide to churchly practices. We’ll walk through it a bit at a time before returning to actual New Testament texts.

The Didache. (translated by Kirsopp Lake) Loeb Classical Library #24. Cambridge: Harvard University Press, 1912, reprint 1985, pp. 303-334.

Chapter 2, pp. 310-313.

The Didache gives a “second command” which is a list of prohibitions. The prohibitions range from murder, adultery, homosexual activity, to magic, drug use, abortion, covetousness, and pride. “You shall not hate any man, but some you will chastise, some you will pray for, some you will love more than your life” (Didache II.7, personal translation).