Category: Didache - Wittenberg Door Campus Ministry

Eschatological Hope vs Timing

6/24/2021

Tour of Christian History
6/24/21

Schaff, Philip. "Ch. 23: The End of the World." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 75-77

Schaff consisders it entirely appropriate and almost expected that the Didache would end with an apocalyptic exhortation (Schaff 1886, 75). In the eucharistic prayers also there are references to the end of the age, as Christ will bring the world to its final judgment. Absent from the Didache, however, is reference to the fall of Jerusalem. Schaff holds that the Synoptic Gospels, written before A.D. 70, always look forward in time to the fall of Jerusalem as a sign of the end. He notes that it was considered unwise for Christians to be too curious about calculating the time of the end, based on Acts 1:7 (Schaff 1886, 76). The Didache likewise expects that we would not know the time of the Lord's coming (cf. Matthew 25:13). However, there are expected signs of the end (Schaff 1886, 76-77).

The resurrection spoken of in the Didache "is restricted to the saints (xiv.7)" (Schaff 1886, 77). Schaff observes that this has been taken both as an endorsement of a chiliastic or non-chiliastic position. However, it appears to Schaff that many of the ante-Nicene fathers were chiliastic in their outlook.

Bishops and Deacons in the 1st Century

6/21/2021

Tour of Christian History
6/21/21

Schaff, Philip. "Ch. 22: Bishops and Deacons." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 73-75.

The churches of the Didache select their own bishops and deacons, according to XV.1. Schaff sees this as an indicator that these leaders "derive their authority not directly from the Holy Spirit, as the Apostles and Prophets, but through the medium of the Church" (Schaff 1886, 73). He notes that the offices of teaching and serving appear to be the same as those described in the New Testament. As with the New Testament usage, "bishop" and "presbyter" are used synonymously (Schaff 1886, 74). Schaff describes the terms briefly but in detail. Of note, he indicates that even small congregations seemed to have several presbyters (Schaff 1886, 74). In contrast, by the time of Ignatius, the bishops are a higher order than the presbyters, with the presbyters eventually becoming referred to as priests (Schaff 1886, 75).

Apostles, Prophets, and Teachers

6/17/2021

Tour of Christian History
6/21/21
Schaff, Philip. "Ch. 21: Apostles and Prophets." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 67-73.

Schaff turns in his 21st chapter to consider the Didache's description of apostles and prophets. He considers that "the apostles spoken of in the eleventh chapter, are not the Twelve mentioned in the title, but their associates and successors in the work of Christianizing the world" (Schaff 1886, 67). He sees this as a secondary sense of apostles, missionaries who extend the Apostolate, such as Barnabas, Silas, Timothy, and many others (Acts 14:4, 14; 1 Thess. 2:6;' Rom. 16:7; 1 Cor. 15:5, 7; 2 Cor. 11:5, 12:11). They were seen as itinerant evangelists, hence the Didache's prohibition on receiving them for an extended period of time (Schaff 1886, 69).

Prophets, in distinction to Apostles, "were not sent as missionaries to the heathen, but instructors and comforters of converts, and might settle in a particular congregation" (Schaff 1886, 70). These were considered aking to chief priests, and were to be accepted and cared for in longer term settings. This ministry was gradually superceded by the episcopacy (Schaff 1886, 72).

Teachers also appear in the Didache, particularly in 13:1-2, where they have roles similar to both Apostles and Prophets (Schaff 1886, 72).

Dating the Document Based on Polity

6/14/2021

Monday Tour of Christian History
6/14/21

Schaff, Philip. "Apostolic and Post-Apostolic Forms of Government." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 64-67.

Schaff observes that the earliest church polity we know of leaves us with apostles and the sacraments of baptism and the Lord's supper (Schaff 1886, 64). The canonical Acts adds prophets, teachers, evangelists, elders, and, in some localities, deacons. These people exercise various gifts. Schaff notes that the detailed lists are often incomplete and not heirarchical (Schaff 1886, 65). He does observe that apparently one congregation could have multiple bishops, and that the words "bishop," "presbyter," "elder," and even sometimes "father" could be used synonymously. Schaff's analysis is replete with biblical references.

Schaff further points out that considerable development in the articulation of these offices comes about gradually by the third century (Schaff 1886, 66). By the third century, the apostolic office is absent, the priestly class has three divisions, and the diaconate is divided into numerous "minor orders." Among the bishops those in the major matropolitan centers take on more honor and authority.

Schaff concludes that the Didache "stands between the Apostolic organization of the first century and the Episcopal organization of the second, and fills the gap between the two" (Schaff 1886, 66). In this way it is similar to Clement of Rome and the Shepherd of Hermas.

My blog posts are gradually going to be more focused on the first century doument called the Didache as I work toward completion of my doctoral dissertation. Posts regarding books and articles will no longer be on a weekly series schedule, but will be moving more toward daily progress as books I have been walking through reach their conclusions.

A Least Common Denominator?

6/7/2021

Monday Tour of Christian History
6/7/21

Schaff, Philip. "Ecclesiastical Organization." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 62-64.

Chapters 11-13 and 15 of the Didache discuss "church polity and discipline" (Schaff 1886, 62). Schaff considers chapter 14 to be an interruption to the work's natural logical flow.

The status of church leadership identified by Schaff is a decline of apostolic leadership, probably continued by a second tier of apostles and prophets, while local congregations were normally led by presbyters and deacons (Schaff 1886, 62). This leads Schaff to suggest a date of 70-110 (Schaff 1886, 63).

The text does not mention any of the arly influential centers of Christianity, nor the apostle Peter. It is clear that Christian instruction is provided prior to a Trinitarian baptism, and that there is unity in prayer and in the Eucharist. The assumption of the community that there is brotherhood, even of those Christians they have never met, suggests they assume the same process to be in effect elsewhere (Schaff 1886, 63).

A Meal and Communion!

5/31/2021

Monday Tour of Christian History
5/31/21

Schaff, Philip. "The Agape and the Eucharist." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 57-62.

Didache 9-10 presents "the oldest elements of a eucharistic service, but without the words of institution or any directions as to particular forms and ceremonies and posture of the communicants" (Schaff 1886, 57). Didache 14 again mentions the eucharist, tying it to Malachi 1:11, 14, which Schaff sees as a common connection in early Christianity.

After reproducing the prayers in an English translation, Schaff speaks of the early Christian tradition of the
Agape, a re-enactment of the last Passover recorded in the Gospels, being the context of communion, which was the culmination (Schaff 1886, 58). He details five distinct actions of the Passover, of which the Eucharist is the fourth step, after the main meal (Schaff 1886, 58-59).

By the early second century Schaff considers the meal to have been separated from the eucharist (Schaff 1886, 59). The two do not appear to be separated at the time of the Didache. It provides for three prayers, which could be associated with the Agape. There is reference to being filled. The third thanksgiving appears to be "a post-communion prayer " (Schaff 1886, 60).

Schaff observes that "the thanksgiving for the cup precedes the thanksgiving for the broken bread" (Schaff 1886, 60), which follow the order of events in Luke 22:17. He also notes "the warning after the third prayer" (Schaff 1886, 61) would be seen as calling catechumens to join with the church.

A third, and surprising, observation is "that there is no allusion to the atoning death of Christ" (Schaff 1886, 61). Schaff does see influence of John chapters 6 and 17, as well as the occasion for additional prayers. The actual given prayers, however, are not based on Christ's atoning dath.

Schaff notes that the prayers of the prophets in the Didache do not rever to any of the ecstatic gifts involved in 1 Corinthians 11-14 (Schaff 1886, 61). However, there is a preservation of considerable flexibility in the participation of various individuals (Schaff 1886, 62).

Documents Entirely Dependent on Something...

5/21/2021

5/21/21
Friday's Orality/Rhetoric Lesson

Layton, Bentley. "The Sources, Date and Transmission of Didache 1.3-2.1." Harvard Theological Review 61 (1968), 343-383.

Layton, observing that the manuscript evidence for the Didache is unsatisfactory, concludes that it is "through study of the sources of Did. 1.3b-2.1 that more pressing textual problems have received received clarification" (Layton 1968, 344). However, in attempts to harmonize texts, Layton does not think there have been adequately convincing explanations. He proposes that a combination of prallel comparison and evaluation of rhetorical and literary devices will yield more conclusive evaluations (Layton 1968, 345).

As an important example, Layton considers Didache 1.4d-e, which contains a very odd statement. "If someone should take your [possession] from you, do not ask [it] back: for not to be able" (personal translation). Layton summarizes years of commentary by saying, "If one is really powerless to reclaim stolen goods, there is little virtue in not demanding their return" (Layton 1968, 346).

Harnack and others have taken this as a parallel to Joannes Klimakos' Scala Paradisi 26.347 (Migne PG 88.1029A) (Layton 1968, 346) but Layton finds it more closely resembling Luke 6:30. Commentators have remained puzzled over the cryptic nature of the statement (Layton 1968, 347).

Layton suggests the last line was corrupted. With the change of a vowel and an assumption that the goal is holiness, the last line which I italicized above reads, "for thus (you are_ able (to be complete)" (Layton 1968, 348, personal translation). This resolves the confusion and also restores the passage to having a tidy example of homoioteleuton, the parallel ending of balanced lines (Layton 1968, 349).

Layton continues to hypothesize based on this balanced structure that the entire passage may be derived from different sources which can be identified based on line by line analysis (Layton 1968, 349). He considers that it must have been common practice to draw lines from different sources together. For this theory, Layton notes "the familiar and annoying habit of many ancient Biblical scribes to introduce readings from one gospel into the parallel text of another . . . (as well as) Tatian's Diatessaron" (Layton 1968, 350).

Layton continues by illustrating his method, comparing Did. 1:3b, Matthew 5:44, and Luke 6:27f (Layton 1968, 352). Here he finds some parallel wording and similar rhetorical devices, which allow him to see the Didache passage as a rhetorical "improvement" on the verses in Luke (Layton 1968, 353). Layton continues this analytic method by comparing Did. 1:3C with Matthew 5:46ff and Luke 6:32, 27, 36 (Layton 1968, 353-355), concluding again that the Didachist drew from Synoptic material and refined the rhetorical style. Layton then moves on to Did. 1:4 compared to Matthew 5:39b, 41, 40, 42 and Luke 6:29f (Layton 1968, 355-358). Examples of the same method continue through p. 372.

Layton goes on to describe his method as a means of comparing the text to sources or later parallels so as to evaluate whether or not the text we retain is correct, or whethe the other parallels may be more authentic (Layton 1968, 373). He goes on to illustrate the process by comparing some passages. Layton additionally creates a complex history of textual changes and corruptions based on the emergence of different possible parallel texts at various times in history (Layton 1968, 376).

Layton further concludes that, because of a relation he finds to "the Pastor which contained the Mandates" the Didache cannot come from before the second half of the second century (Layton 1968, 378-379). He does see a "Two Ways" work that antedates the Pastor. However, it is not a Christian work (Layton 1968, 380). He concludes that the best explanation is that the specifically Christian content in 1:3b-2:1 was a second century insertion (Layton 1968, 382).

Baptism in the Didache and Roman Catacomb Art

5/17/2021

Monday Tour of Christian History
5/17/21

Schaff, Philip. "The Didache and the Catacombs." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 36-41.

The topic of baptism takes Schaff to a consideration of art in the Roman Catacombs (Schaff 1886, 36). Paintings found there represent people being baptized in a river, with the baptizer on dry land. The person being baptized is unclothed, which suggests immersion (Schaff 1886, 37). Schaff presents pictures of these catacomb paintints along with descriptions of the paitings. By the time of Constantine baptistries were regularly built near churches, bringing the river baptisms to an end (Schaff 1886, 41).

Directions for Baptism

5/10/2021

Monday Tour of Christian History
5/10/21

Schaff, Philip. "Baptism in the Didache." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 29-35.

The baptismal directions in the Didache have attracted a good deal of attention, especially in the United States. In chapter seven, the instructions specify running water if possible, preferably used for immersion, but if not, pouring is sufficient (Schaff 1886, 30). Schaff compares this to the instructions in Justin Martyr's Apoloty 1.61.

Schaff observes that in the Didache baptism takes place after instruction. This assumes "catechumens, or adult believers" (Schaff 1886, 31). Schaff notes that in places where the Gospel is new, the norm is adult converts. However, within Christian families it has been very common, dating back at least to the second century and likely further.

Baptism is in the triune name of God (Schaff 1886, 31), and is normally by immersion, suggested by the distinction in the allowance of pouring (Schaff 1886, 32). There are early accounts of a triple immersion, which Schaff assumes in the Didache as well. Exceptions to immersion in running water were "other water" or "warm water" if necessary, or by pouring over the head if there was not enough water. "Here we have the oldest extant testimony for the validity of baptism by pouring or aspersion" (Schaff 1886, 33). There was clear acceptance of immersion or pouring . Schaff sees this as reason that disputes about the mode of baptism should stop (Schaff 1886, 34).

Baptism is preceded by a fast of one or two days. Schaff observes that there is no such regulation in the New Testament but that Justin Martyr and Tertullian do mention it. The Didache is more definite in its expectation (Schaff 1886, 35). Schaff sees in the lack of an exorcism or chrismation, and in the fact that the baptism belongs to the congregation rather than a bishop, evidence that the Didache is an early work.

Why Are Those Words "Missing"?

5/7/2021

5/7/21
Friday's Orality/Rhetoric Lesson

Kloppenborg, John S. "Didache 16:6-8 and Special Matthaean Tradition." Zeitschrift Für Die Neutestamentliche Wissenschaft Und Die Kunde Der Älteren Kirche 70(1979), 54-67.

Comparisons of Didache 16 with Mark 13 and Matthew 24 have abounded in the 20th century. Kloppenborg asks whether there is actual dependence. After providing a parallel text of Didache 16:6-8, Matthew 24:29-31, and Mark 13:24-27 (Kloppenborg 1979, 55-56), he refines the question by considering whether the passage in the Didache shows use of "pre-Markan material and the possibility of dependence upon Mt. 24:30-31" (Kloppenborg 1979, 57).

To consider the material Kloppenborg examines redaction of the relevant Synoptic passages, then compares them to the passages in the Didache (Kloppenborg 1979, 57). He begins by considering Matthew 25:31. Though there are doubtless influences and parallel ideas Kloppenborg does consider the verse authentic to Mathew (Kloppenborg 1979, 58). When compared with Didache 16:7, Kloppenborg notes the lanuage is more similar to a reference to the Septuagint than to the text of Matthew (Kloppenborg 1979, 59). This strongly suggests that the text itself is not dependent on Matthew.

Didache 16:8, Matthew 24:30b, and Mark 13:26, which refer to Daniel 7:13 is another case of interest. Kloppenborg argues that "the Didache represents tradition independent of both the Synoptic gospels and of the Vorlage of Mk. 13" (Kloppenborg 1979, 59). The change in wording between Daniel and the Synoptics also appears in rabbinic sources. This suggests it is not a point of redaction in Mark (Kloppenborg 1979, 60). Kloppenborg thus concludes that the different wording in the Didache does not need to be dependent on Matthew or Mark. The agreemend of Matthew 24:30 and Didache 16:8 over against the Septuagint and the other Synoptics does not demonstrate a derivation (Kloppenborg 1979, 62). Kloppenborg notes that the following phrase, μετά δυνάμεως καὶ δόξης πολλῆς is not taken into the Didache (Kloppenborg 1979, 63).

Kloppenborg continues by looking at Didache 16:6, which is parallelled only by Matthew 24:30a, 31. There is certainly a kinship in the ideas and some of the wording (Kloppenborg 1979, 64). Kloppenborg and others have noted a similarity to 1 Thessalonians 4:16, which may be more similar to Didache 16:6 than to Matthew 24:30a, 31. However, he considers the similarity to be best explained by their use of common apocalyptic themes (Kloppenborg 1979, 65). Dependence is not conclusively demonstrated, and again there are ideas and wordss omitted in the Didache which one would expect to be present if it were dependent on Matthew.

Kloppenborg's conclusion is that while he cannot demonstrate a dependence between the Didache and Matthew, there are similarities between the Didache and the material which seems unique to Matthew. This suggests that the Didachist and Matthew may well have had access to a common source which the other Synoptics did not know (Kloppenborg 1979, 66).

A Foundational Prayer

5/3/2021

Monday Tour of Christian History
5/3/21

Schaff, Philip. "Prayer and Fasting." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 29.

Schaff interprets the recitation of the Lord's Prayer from the Didache as following the Jewish custom of prayers at 9:00, 12:00, and 3:00. The addition of dawn and dusk he attributes to Tertullian (Schaff 1886, 29).

The wording of the Lord's Prayer has only slight differences from the version in Matthew's Gospel. The doxology at the end is not found in Matthew but appears in similar form in Jewish customs.

Schaff considers that the instruction about fasting "goes beyond the New Testament and interferes with evangelical freedom" (Schaff 1886, 29). Jesus condemned hypocrisy in the Pharisees and did not command particular days for fasting.

Didache and Matthew

4/30/2021

4/30/21
Friday's Orality/Rhetoric Lesson

Court, J.M. "The Didache and St. Matthews Gospel." Scottish Journal of Theology 34 (1981), 109-120.

Court sets out to "shed new light [on the Didache] by concentrating on the tradition to which the Didache itself suggests that it belongs" (Court 1981, 109). In doing so, e expects to find a relationship with Matthew's Gospel. At this point, he specifically intends to avoid discussion of relationships to other, later works.

While Court finds points of contact with Paul and with the non-Matthean Gospels, he finds a more substantial leel of contact with Matthew's Gospel. "This relationship is of a different order because it does involve a range of specific quotations, remarkably evenly distributed throughout the Didache (Court 1981, 111). Court provides a convenient table of parallels on pp. 111-112.

Court considers the material in Didache 13 o be of specific value in analyzing this relationship. Counter to Audet, he does not consider this to be "one of a series of interpolations" (Court 1981, 114). What Court finds particularly interesting is that "The Didache refers to apostles, prophets and teachers without seeming to regard them as forming a strict hierarchy, or indeed representing exclusive categories of ministry" (Court 1981, 114). Court goes on to describe a somewhat fluid dynamic of Christian workers shifting in their roles in different times. Regardless of their roles, Court observes they are to remain busy with their work. Those supported by the Gospel are to work and receive support (Court 1981, 115).

Court continues by comparing the Didache's description of the work of Christian ministers and the description found in Clement of Rome (Court 1981, 115-116). The concept of providing financial care for Christ's service is similar. However, the two texts use Old Testament passages in different ways (Court 1981, 116). The Didache tends to take Old Testament passages in a spiritual, rather than a literal, sense. The importance Court sees in this is a recognition that language of a priesthood or of firstfruits is used as a metaphor rather than an exact parallel (Court 1981, 117). Court illustrates this briefly with several passages.

Special Days

4/26/2021

Monday Tour of Christian History
4/26/21

Schaff, Philip. "The Lord's Day and the Christian Week." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 27-28.

The Lord's Day is the day of assembly identified in the Didache (Schaff 1886, 27). At this time, the congregation assembles, making sure they have resolved all conflicts. The eucharist is celebrated, and is considered a pure sacrifice before God. Schaff observes that we can assume the congregation participated in readings from the Old Testament, as this was a long standing habit, recorded in early authors. The first day of the week was also important in other sources, though Schaff also finds Wednesday and Friday as important days for fasting (Schaff 1886, 28). They were also recognized as the days of betrayal and of the death of Christ.

Comparative Analysis of a Single Example

4/23/2021

4/23/21
Friday's Orality/Rhetoric Lesson

Niederwimmer, Kurt. "Textprobleme der Didache." Wiener Studien 95 (1982), 114-130.

Niederwimmer sets forth the problem inherent in considering the text of the Didache. The fact that it exists in only one known manuscript, this dating from hundreds of years after the composition, is inherently problematic from a standpoint of textual analysis (Niederwimmer 1982, 114). It is impossible to definitively identify any editorial history based on one relatively late manuscript.

At issue is the provenance of the document. Where it came from, as well as what time, is a significant issue for scholarly analysis, as understanding this allows for placing the Didache's message in its correct cultural and historical context (Niederwimmer 1982, 116).

Another issue is whether there are clearly identifiable interpolations or other editorial changes (Niederwimmer 1982, 117). With the manuscript evidence we have, all such interpretive attempts are hypothetical. Niederwimmer does analyze several passages he considers to be interpolations.

Niederwimmer further suggests that a correct knowledge of the provenance of the text would allow analysis of influences on the text (Niederwimmer 1982, 120). Futher, it could be relevant to interpretation of texts influenced by the Didache. Niederwimmer illustrates the importance of this factor with several examples of other pieces of literature which may require interpretation in light of the Didache.

Another important issue is the potential that some portions of the text may have been removed (Niederwimmer 1982, 122). Niederwimmer illustrates this possibility by comoparing the text with other related texts, observing that the Didache omits some words and phrases found in parallel texts. This is especially noted in relatively formulaic statements (Niederwimmer 1982, 124). Niederwimmer particularly sees the Coptic fragment and its statements about anointing as a fruitful area of study.

Applied Theology

4/19/2021

Monday Tour of Christian History
4/19/21

Schaff, Philip. "The Ritualistic or Liturgical Part." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 26-27.

Chapters 7-10 and 14 of the Didache give directions about public worship. Baptism, prayer, fasting, and the Eucharist are all treated in those chapters in turn (Schaff 1886, 26). Schaff notes that while Scripture does not give directions about administration of the rites, the Didache does.

The Elusive Allusion Illusion

4/16/2021

4/16/21
Friday's Orality/Rhetoric Lesson

Picirilli, Robert E. "Allusions to 2 Peter in the Apostolic Fathers." Journal for the Study of the New Testament 33 (1988), 57-83.

Picirilli's study is motivated by the disagreement about the extent to which 2 Peter may have been used in the Fathers. While many scholars considered it unknown, not finding direct quotations, others suggest the presence of allusions. To further the study, Picirilli reviewed the Greek text of the Loeb editions of Church Fathers (Picirilli 1988, 57). He then reviewed a number of articles from the late 19th and early 20th centuries, as well as Richard Bauckham's volume from the Word Biblical Commentary series (Picirilli 1988, 58).

Picirilli finds several references to 2 Peter in 1 and 2 Clement, specifically 1 Cl. 7:5-8:5 (Picirilli 1988, 58), 1 Cl. 23:3 and 2 Cl. 11:2 (Picirilli 1988, 59). He also suggests there are some distinctive phrases which coincide: 1 Cl. 9:2, 1 Cl. 35:5, and 2 Cl. 11:2 (Picirilli 1988, 60). 1 Cl. 11:1 uses Lot as an example in a way similar to 2 Peter (Picirilli 1988, 61). 1 Cl. 27:4 may be an allusion to 2 Pe. 3:5-7 (Picirilli 1988, 62). 2 Cl. 16:3 may also reference 2 Pe. 3:10-13 62). 2 Cl. 16:3 makes a clear reference to burning on the last day, possibly a reference to 2 Pe. 3:7 (Picirilli 1988, 63).

Picirilli finds Ignatius Smyrn. 7:2 to suggest 2 Pe. 1:19, Smyrn. 9:1 to suggest 2 Pe. 3:9, Eph. 14:1 to suggest 2 Pe. 1:5-7 (Picirilli 1988, 65-66). Significant is the fact that lists of Christian character begin with πίστις and end with ἀγάπη.

Polycarp does not seem to have a close relation to 2 Peter, though in the Martyrdom 6:2 there is a possible reference to 2 Pe. 1:4 (Picirilli 1988, 67). Other references do not seem to be as strong, though Picirilli finds them at 11:1 and 20:2. The similarity of the brief phrases is not conclusive.

Picirilli considers the Didache, Barnabas, and the Epistle to Diognetus together, but he fids no references to 2 Peter in the Didache or the Epistle to Diognetus (Picirilli 1988, 68). He does tind some possible allusions in the Epistle to Barnabas 5:7 (Picirilli 1988, 68) and 5:4 (Picirilli 1988, 69). The six day creation is referenced in Barn. 15:4, which Picirilli thinks may also refer to 2 Pe. 3:8 (Picirilli 1988, 69).

Picirilli next surveys the Shepherd of Hermas, finding allusions in Vis. 4:3:4 and 3:6:2 (Picirilli 1988, 71). He also finds suggestions in Sim. 9:17:5 and Mand. 4:1:8 and 4:3:1. The description of false prophets in Mand. 11:12 may recall 2 Pe. 2:10 ff (Picirilli 1988, 72).

Picirilli also finds Sim. 8:11:1 to resemble 2 Pe. 3:9 and Vis. 1:3:4 to allude to 2 Pe. 3:5 (Picirilli 1988, 73).

Picirilli concludes that 2 Peter may well be reflected in allusions of the Fathers (Picirilli 1988, 74). He also says it is inappropriate to state dogmatically that there are no allusions. Finally, Picirilli concludes that the authenticity of 2 Peter cannot be debated on the grounds of the Fathers' knowing of it or not (Picirilli 1988, 76).

Signs of Early Composition

4/12/2021

Monday Tour of Christian History
4/12/21

Schaff, Philip. "The Theology of the Didache." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 22-26.

Schaff considers the Didache to be a very early work, primarily because it is lacking in dogmatic arguments, which he normally considers to come from conflicts in the Church (Schaff 1886, 22). The Didache pictures Christianity largely free from controversy or dispute, simply following the teaching of Christ. There are few, if any, hings of New Testament materials other than the Synoptic Gospels. There is a clearly defined "gospel" which leads to Christian life (8:2, 11:3, 15:3-10). Baptism is a trinitarian matter. The eucharist gives thanks in terms which suggest the atonement (Schaff 1886, 23).

Schaff summarizes some of the Didache's doctrines in terms of systematic theology (Schaff 1886, 24-26). He concludes that it has a rich collection of theological topics. He also considers it, along with James, to "represent the early Jewish-Christian type of teaching, before the universalism and liberalism of the great Apostle of the Gentiles had penetrated the Church" (Schaff 1886, 26).

Rumor as a Formative Influence on Texts

4/9/2021

4/9/21
Friday's Orality/Rhetoric Lesson

Botha, P.J.J. "The Social Dynamics of the Early Transmission of the Jesus Tradition." Neotestamentica 27 (2) 1993, 205-231.

Botha observes that the eventual production of a written version of a Gospel was necessarily influenced by the way traditions were developed and transmitted in the culture and time between the events and the production of the enduring account. This information in turn influences our understanding and interpretation of the texts (Botha 1993, 205).

The period of transmission has not necessarily been studied as thoroughly as we could hope (Botha 1993, 206). Botha looks for insight into this period by reflecting on the approach of classic form criticism. Bultmann understood transmission of the events to be "informal and uncontrolled oral tradition" (Botha 1993, 206). Here Both finds little concern for accuracy. However, the disciples must be seen as a link of continuity between Jesus and "the Jesus movement" (Botha 1993, 207). Counter to Bultmann, Dibelius sees a relatively restrained process of transmission in the hands of disciples who were faithful to their memory of events (Botha 1993, 208).

Botha observes that either point of view has some strengths. Consideration of the issues is additionally hampered by "the tendency to project (anachronistic) concepts onto the traditions themselves" (Botha 1993, 209). Botha cites Gerhardsson as wishing for a more serious effort to understand period transmission of authoritative narratives. For this, Botha suggests scholarship on orality and folklore is of value.

Botha suggests that folklore research is not taken as seriously as it might be due to a bias in favor of texts themselves rather than the process that leads to the production of texts (Botha 1993, 210). If, in fact, rumor is not assumed to be false, it is an entirely appropriate practice to study its role in transmission of a message. Botha observes that rumors are not necessarily incredible, but that tey often contain "raw, confused facts" and that they represent an attempt to understand those facts (Botha 1993, 211). Societal stories, therefore, may well be seen as a kind of rumor. Transmission of these stories follows predictable patterns (Botha 1993, 213).

Botha considers transmission models which have been studied, particularly the "telephone" experiments (Botha 1993, 213). These typically found some details to disappear from a narrative and others to be added. However, in reality, rumors rarely lose details in transmission. Additioanlly, actual transmission of rumors is usually a reflective process involving two-way communication (Botha 1993, 214).

Botha continues by considering the social dynamics inherent to some of the "Jesus stories." Discussion of the events of Jesus' work would be akin to the passing on of rumors of various kinds (Botha 1993, 214). Botha observes that Peter, Andrew, James, and John were all of the social class which routinely was of low reputation and in which storytelling is known to have been a common process (Botha 1993, 215). Though the people themselves might not bear much social influence, their stories could, especially as they passed into the knowledge of more influential functionaries, such as Levi, Judas Iscariot, the people from Jairus' house, the centurions, and the tax collectors. For this matter, the Pharisees and scribes would fit into the class of functionaries who could and would take the stories with them and communicate some to the upper classes (Botha 1993, 216).

Botha further observes that rumors, collected into a coherent body, can unify people who are suffering from some sort of stress or anxiety. The gospel stories centered around healing may have spoken to significant anxieties due to high infant and youth mortality rates (Botha 1993, 217). Many other gospel accounts have to do with threats of violence, another common issue in Palestine during the first century (Botha 1993, 218). A third area of concern was financial in lature. Poverty was rampant and was made more troublesome by tax burdens, hence the importance of these narratives in the Gospels (Botha 1993, 219).

Botha then sees rumor not only as a means of building a cohesive group identity i nthe face of common challenges, but also as a means of resolving ambiguity in information. In effect it turns information into news (Botha 1993, 220). It may be a valid means of seeking ou ttruth in the absence of a formalized statement of truth (Botha 1993, 221). These attempts to understand and articulate truth also apply to political scenarios, a common theme of discussion and one which appears frequently in the Gospels (Botha 1993, 223). A third common application of rumor is to contradict an official account. This may be seen in Matthew 28, where an official account of the disappearance of Jesus is countered with a Christian rebuttal (Botha 1993, 225). A fourth application of rumor is to analyze strikingly significant events, such the transfiguration or Peter's confession. These events are discussed over and over in an attempt at understanding (Botha 1993, 226).

Botha concludes that the Gospels have significant elements of oral tradition which served to mold and organize the accounts, resulting in a later written account wich makes an effort to explain the significance of the events (Botha 1993, 227).

Two Ways and a Christian Distinctive

4/5/2021

Monday Tour of Christian History
4/5/21

Schaff, Philip. "The Two Ways." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 18-22.

Schaff notes that the two ways, of life and death, was suggested in other places as well. He cites Jeremiah 21:8, Deuteronomy 30:15, Matthew 7:13-14, and, less specifically, 1 Kings 18:21 (Schaff 1886, 18). The concept is attributed to John the Evangelist in the "Apostolical Church Order." The Epistle of Barnabas also describes a Way of Light and a Way of Darkness (Schaff 1886, 19(. Schaff observes that Barnabas 18-20 is strongly parallel to Didache 1-6. Schaff's opinion is that the Didache preceded Barnabas (Schaff 1886, 20). The Two Ways concepts are also very clearly present in the 4th century "Apostolical Constitutions," as well as in Talmudic writings and even some pagan literature (Schaff 1886, 21). However, within the Christian literature alone do we find the motivation as love for God and man.

Who Will Be Raised from the Dead?

4/2/2021

4/2/21
Friday's Orality/Rhetoric Lesson

Draper, Jonathan A. "Resurrection and Zechariah 14:5 in the Didahe Apocalypse." Journal of Early Christian Studies 5:2, Summer 1997, 155-179.

Draper observes that Didache 16:5 and its reference to "the curse" which saves is a very difficult passage (Draper 2007, 155). Traditionally, this has been understood in light of Galatians 3:13 and 1 Corinthians 12:3 to be a reference to Jesus becoming a curse for us. The concept of a fire of testing may be viewed as cleansing to the faithful and destructive of the unfaithful, as described in Malachi 3:2-4 and 1 Peter 4:12(Draper 2007, 155-156). Draper, in this article, considers the fire to be viewed in light of a Maccabean understanding of martyrdom. This would indicate a resurrection applied only to "those who have emerged unscathed from the fire of testing" (Draper 2007, 157). There may not have been a concept of a general resurrection, but only a resurrection of the righteous. The emphasis is on the rescue of Israel, not onl an overall final resurrection of all, some to perdition and some to glory (Draper 2007, 158).

Of special interest to Draper is the actual citation in the Didache of Zechariah 14:5. The quotation is nearly identical to the Septuagint, but is not exact (Draper 2007, 160).

An analysis of rebbinic exegesis of Zechariah 14:5 may shed light on a period understanding of the passage, though Draper acknowledges the rabbinic writings do come about somewhat later than the Didache (Draper 2007, 161). Draper finds early evidence that the passage is interpreted as having to do with the resurrection, and that the resurrection is considered to be applied to the righteous (Draper 2007, 162).

In Christian texts, Zechariah 14:5 is used to indicate a coming of "the saints," though it is used eschatologically in 2 Thessalonians 1:10. Mark 12:25 suggests little distinction between Christians and angels (Draper 2007, 165). Draper finds in much of Christian literature a close relationship of the coming of Christ in power with accompanying resurrected Christians and angelic beings. This group, in 2 Thessalonians appears to be the force which will "punish and destroy the wicked" (Draper 2007, 167). Draper continues to find little evidence of a resurrection of the unjust, at least in Matthew or Mark. The coming of the Lord with his "holy ones" is to bring judgment to the unrighteous, but not nec3essarily to raise them from the dead (Draper 2007, 169).

Draper observes that Matthew uses Zechariah rather frequently, "twice explicitly and seven times without reference" (Draper 2007, 170). However, he does not consider there to be adequate proof that the Didache's use of Zechariah depends on that of Matthew. However, Draper considers it rightly understood that Zechariah 14:5 is used in Matthew and Mark as a passage which teaches the resurrection of the righteous (Draper 2007, 172). This is also the pattern found in Hippolytus, Origen, and Eusebius (Draper 2007, 174-175).

Draper further compares Didache 16:7 with the eucharistic prayers in Didache 9-10 (Draper 2007, 176). These prayers speak of gathering the church into the kingdom of God (9:4, 10:5-6). This is consistent with the concept of God gathering the righteous. Likewise, in the Two Ways material, the text addresses the ways of life and death as being of eternal importance. To Draper, this indicates resurrection as equated with life, thus applied only to the righteous (Draper 2007, 177).

Early Catechesis

3/29/2021

Monday Tour of Christian History
3/29/21

Schaff, Philip. "The Catechetical Part, Chs. I.-VI." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 17-18.

The Catechetical portion of the Didache consists of parabolic teaching "of Two Ways, the Way of Life and the Way of Death" (Schaff 1886, 17). The lessons are addressed to "my child," the learner. The Way of Life is taught both in positive and negative terms, with significant comparison to the second portion of the Ten Commandments. The Way of Death identifies both sins and sinners. The Two Ways narrative closes with warnings about false teachers and of participating in idolatrous feasts. Schaff considers this portion of the Didache to contain strong similarities to Matthew chapters 5-7 (Schaff 1886, 18).

Is James Drawn from the Didache?

3/26/2021

3/26/21
Friday's Orality/Rhetoric Lesson

van de Sandt, Huub. "Jems 4,1-4 in the Light of the Jewish Two Ways Tradition 3,1-6." Biblica 88 (2007), 38-63.

Van de Sandt and Flusser in 2002 worked on a reconstruction of the Two Ways material which may have served as a common source for Didache 1-6, Barnabas 18-20, and Doctrina Apostolorum. Here, van de Sandt analyzes the material as found in the Didache, except fo the portions which he considers Christianized (van de Sandt 2007, 38). The material in the Didache is used as a prelude to baptism, the setting van de Sandt takes to inform the letter of James as well. He reaches that conclusion due to similarities between James 1:21 and 1 Peter 2:1, which is clearly related to baptism (van de Sandt 2007, 39).

Van de Sandt identifies three primary interpretive challenges found in James 4:1-4 (van de Sandt 2007, 40). First, van de Sandt sees the words about wars and battles to be perplexing. Second, the statement about murder seems very forceful. Third, the shift to a feminine word for adultery in 4:4 seems abrupt, though Israel is periodically referred to as adulterous (van de Sandt 2007, 41).

Van de Sandt thinks the difficulties can be resolved by considering James as constructed from materials found in other sources, including the Didache (van de Sandt 2007, 42).

James 4:1-6 seems to van de Sandt to be closely parallelled by James 1:13-21, which, in turn, he finds closely related to Didache 3:1-6 (van de Sandt 2007, 43). This material, in turn, may be closely related to a portion of the Derekh Erets tracts, which can show an association with James' view of the Law and moral tradition.

James 4:1-6 is a call to conversion. It is predicated on a distinction between peace and conflict (van de Sandt 2007, 43). The life of conflict is portrayed as a life which pursues illicit pleasures. On the contrary, the life at peace asks for God's gifts (van de Sandt 2007, 44). With this in mind, van de Sandt turns his attention to chapter one of James, which summarizes the discussions made in the rest of the letter. There, in 1:13-15, God is responsible for man's internal strife (van de Sandt 2007, 45). In the verses which follow, God gives good things to his people, as the beloved ones who are not to be consumed by anger (van de Sandt 2007, 46). Therefore, anger and wrath are to be "put away," an idea common to 1 Peter 1:23-2:22 (van de Sandt 2007, 47).

Van de Sandt sees the overall concept to be a reflection of Didache 3:1-6 (van de Sandt 2007, 47-48). That material in the Didache warns against lesser sins which lead to greater sins. The same progression can be seen in James. While such a progression is not uncommon in such literature, van de Sandt finds substantial grammatical parallels in the way James 1:9 states the idea and the way Didache 3:2 addresses it (van de Sandt 2007, 50). The same expression is found in 1 Peter 2:1, but here van de Sandt considers it to have been reworked and refined (van de Sandt 2007, 51). n James and in the Didache, virtue and vice are contrasted with each other following a remarkably similar patter.

This parallelism leads van de Sandt to analyze the material in light of James 4:1-4 (van de Sandt 2007, 52). The presupposition he finds at work is a distinction, common to Jewish thought, between major commands and those which would seem relatively minor (van de Sandt 2007, 53). James may well be expressing this in chapter four. This is, in turn, similar to the emphasis found in Didache 3:1. Van de Sandt sees this as consistent with early second century rabbinic catechetical work as found in the Derekh Erets literature (van de Sandt 2007, 54).

This line of inquiry brings van de Sandt to the main passage on the Law from James 2:8-11. Here, James describes various transgressions of the law of God, all of which center in showing partiality (van de Sandt 2007, 56). James' corrective to this is that we must live in a kind of love which fulfills all God's commands (van de Sandt 2007, 57). This is consistent with James 4:11-12 and its prohibition of slander.

Van de Sandt next turns to interpreting James 4:1-4 in light of Didache 3:1-6. Here, though there are strong similarities, van de Sandt considers James to "surpass the Two Ways imagery" (van de Sandt 2007, 59). The arrangement used by James shows a cause and a result. Desire leads to murder. Jealousy leads to warfare (van de Sandt 2007, 59). As in Didache 3, the lesser sin leads to the greater (van de Sandt 2007, 60). For this reason, van de Sandt considers James to have been modeled on the Didache or similar text. The greater sins also indicate a warning against radicalism. We might consider this a slippery slope argument (van de Sandt 2007, 61). Van de Sandt thus sees James as a commentary on and expansion of the material in Didache 3:1-6.

Scope and Sequence

3/22/2021

Monday Tour of Christian History
3/22/21

Schaff, Philip. "Aim and Contents of the Didache." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 16-17.

Schaff specifically considers the Didache to be a "Church Manual." This genre arose to prominence later than the time of the Didache, making this the earliest known work of its type (Schaff 1886, 16). Schaff divides the Didache into four parts as follows: Ch. 1-6, doctrine and catechesis, Cho. 7-10 and 14, liturgy and devotion, Ch. 11-13 and 15, church offices and discipline, Ch. 16, eschatological material (Schaff 1886, 17).

The Didache as a Very Early Text

3/19/2021

3/1/921
Friday's Orality/Rhetoric Lesson

Draper, Jonathan A. "The Apostolic Fathers: The Didache." Expository Times 117:5 (2006), 177-181.

Draper introduces the Didache as "perhaps the earliest te[x]t in the collection of writings known as the Apostolic Fathers" (Draper 2006, 177). Since its publication in 1883 it has largely been received enthusiastically by scholars, though by the 1920s some, especially in England, considered it a work which painted an inaccurate picture of early Christianity (Draper 2006, 178).

While some scholars would consider the Didache to be dependent on Matthew's Gospel and the Epistle of Barnabas, Draper considers the influence to go in the opposite direction, with the Didache certainly coming from the first century, and possibly from the middle of the century (Draper 2006, 178). The current scholarly consisensus does place it in the first century, probably composed in Syria.

Draper considers one of the most interesting fatures to be the comments about the "yoke of the Lord" in 6:3. The passage discusses observance of the Torah and its relation to table fellowship (Draper 2006, 178). At issue is a comparison between the Didache's view of eating food sacrificed to idols and Paul's view, particularly in 1 Corinthians 10:25-30.

One large section of the Didache is dedicated to a discussion of "Two Ways," the way of life and the way of death (Draper 2006, 179). Draper details numerous other documents which have similar contrasts. Draper considers a significant block (1:3-6) to come from Q material, which he sees as a common source for the Didache, Matthew, and Luke.

Baptism and eucharist are the topics fo chapters 7-10. Draper sees "a markedly Jewish emphasis" in the text. He also considers the text not to prescribe an innovation, but to reflect an existing practice. Baptism is a matter of ritual purity, rather than being a participation in the death of Christ (Draper 2006, 179). The eucharist has no mention of Christ's words of institution or sacrificial death. The symbolism is based on the "vine of David" (Draper 2006, 180). The ceremony suggests an emphasis on ritual purity, another indicator of a very early view of the eucharist.

The Didache also envisions apostles and prophets who are active alongside local bishops and deacons (Draper 2006, 180). The apostles and prophets are itinerant, though it is not clear why.

The end of the Didache provides an eschatological lesson which emphasizes the necessity of walking in the Way of Life (Draper 2006, 180). Again, Draper finds the signs of the last days to be related to material in Matthew, but with no apparent knowledge of the material found in Mark which is used by Matthew. This suggests that the Didache had an influence on Matthew, rather than Matthew influencing the Didache (Draper 2006, 181).

Apostolic in Content

3/15/2021

Monday Tour of Christian History
3/15/21

Schaff, Philip. "The Title." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 14-16.

Schaff considers the title of the Didache and concludes that it derived from Acts 2:42 and that the reference to apostolic teaching is to its content, not to the particular authorship by the twelve apostles (Schaff 1886, 15). In this regard, Schaff treats the text charitably. It does not have some of the fanciful features associated with apostles by other anonymous authors in antiquity. Here, the teaching seems to correspond to apostolic doctrine. He sees the specification "to the Gentiles" as applying particularly to the first six chapters, while the rest is for those who are already converted to Christianity (Schaff 1886, 16).