Category: Schaff-1886 - Wittenberg Door Campus Ministry

The Didache and the Coptic Church Order

8/4/2021

Tour of Christian History
8/4/21

Schaff, Philip. "Document Vi: The Coptic Church Order." Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 249-287.

Schaff introduces material published in 1848, The Apostolical Constitutions, or Canons of the Apostles in Coptic. This work, in seven books, "is derived from the same sources as the Apostolical Constitutions, but is probably older" (Schaff 1886, 249). Schaff reproduces an English version of book one (Schaff 1886, 250-257). The material, furnished without comment, shows a similarity to the Two Ways material of the Didache.

Schaff continues with a reprint of a Greek and English version of the Apostolical Constitutions, which he considers "an enlargement of the Didache, adapted to the state of the Eastern Church in the first half of the fourth century" (Schaff 1886, 259). In Schaff's reprint of book seven, he makes note of passages which come from the Didache (Schaff 1886, 259-287).

Schaff's book concludes with an English and Greek version of an autobiographical sketch of Bryennios, then some additional bibliographical references to the Didache.

Documents of Many Similar Names

8/2/2021

Tour of Christian History
8/2/21

Schaff, Philip. "Document V: The Apostolical Church Order, or The Ecclesiastical Canons of the Holy Apostles" Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 237-247.

Schaff reminds his readers to note carefully the difference between this document and the Apostolical Constitutions or the Apostolical Canons. There are similarities. This document serves "as an interesting link between the Teaching of the Twelve Apostles and the Pseudo-Clementile Apostolical Constitutions" (Schaff 1886, 237). Schaff notes the differences among several editions before reproducing without comment a Greek and English text (Schaff 1886, 238-247). The work is fairly similar to the Two Ways material of the Didache, put by turns into the mouths of the different apostles. In his English text, Schaff italicizes the content he finds in the Didache.

The didache and the Shepherd of Hermas

7/29/2021

Tour of Christian History
7/29/21

Schaff, Philip. "Document IV: Hermas." Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 233-235.

Schaff describes the Shepherd of Hermas as "a guide of Christian morality in the shape of an allegory or romance" (Schaff 1886, 233). It contains "two parallels to the first and second chapters of the Didache, with some features resembling Barnabas (Schaff 1886, 233). Schaff dates Hermas later than the Didache. He then presents Commandment II.4-6 and VIII.3-5 in Greek and English without comment (Schaff 1886, 234-235).

Borrowing by Barnabas

7/28/2021

Tour of Christian History
7/28/21

Schaff, Philip. "Document III: Barnabas." Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 227-232.

Schaff observes that the Epistle of Barnabas "has an appendix of four chapters not found in the old Latin version, and regarded by some as spurious" (Schaff 1886, 227). In that appendix, chapters 18-20 have some similarity to the Two Ways portion of the Didache. Schaff also notes that eschatological material in chapter four resembles that of Didache 16).

The Greek style is not smooth and suggests the material was borrowed clumsily from another source.

Schaff continues with text and translation of the similar portions.

Piecing Fragments Together

7/26/2021

Tour of Christian History
7/26/21

Schaff, Philip. "Document II: A Latin Fragment of the Doctrina Apostolorum." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 219-225.

The Latin fragment of the Doctrina Apostolorum reproduces material found in the Didache's Two Ways narrative. Schaff had previously referred to the fragment in chapter 26 (Schaff 1886, 219). He reproduces the Latin and a parallel English translation of the fragment (Schaff 1886, 219-220). before appending critical comments provided by B. B. Warfield. The remainder of the chapter is by Warfield.

Warfield considers as a "cultural problem" the relationship between the Didache and the Epistle of Barnabas (Schaff 1886, 220). The wording of the Latin fragment corresponding to that of Barnabas strikes Warfield as evidence that Barnabas was dependent, at least in part, on some version of the Didache (Schaff 1886, 221). Warfield sees Barnabas' style to be that of adding to an argument and makign a lengthy discourse from a few borrowed words. Other documents known to be dependent on this portion of the Didache do not have the expansion seen in Barnabas.

Warfield goes on to describe the textual differences among these documents (Schaff 1886, 221-222). He then concludes as follows. "We have two well-marked recensions of the Didache text, - the one represented by the old Latin, Barnabas, and the Canons, and the other by the Bryennios MS and the Apostolical Constitutions" (Schaff 1886, 222). He therefore takes all the variants to have some relation to an original text of the Didache. Warfield sees an underlying version of the Didache used by Barnabas, but that some alterations came into the text afte rthat time, up to the version copied by the scribe Leon in the 11th century (Schaff 1886, 223).

Warfield moves on to trace the supposed transmission of the Didache. He proposes two stages. One he finds in Barnabas and the Canons. The other he traces through Hermas, Clement of Alexandria, and the Apostolical Constitutions. This second he considers to have led to the Constantinopolitan Manuscript we have (Schaff 1886, 224). He is quick to say that the variation is not very great (Schaff 1886, 225).

Schaff's Didache with Explanation

7/22/2021

Tour of Christian History
7/22/21

Schaff, Philip. "Document I: The Didache in Greek and English with Explanatory Notes." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 161-218.

Schaff provides a reprint of the Jerusalem Manuscript, with an English translation. He follows the chapter divisions which were imposed by Bryennios, and the verse divisions as created by Harnack, expecting these to prevail (Schaff 1886, 161). In his hexpectation, he is correct.

The footnotes and cross references are of particular interest. Schaff provides very detailed notes, including references to and brief comments on patristic works. These notes deserve further study and evaluation as part of my academic project but may be too intricate to unpack for the context of a blog post. As a note to myself, I plan to pull this information into my analytical text.

Literature Review

7/21/2021

Tour of Christian History
7/21/21

Schaff, Philip. "Ch. 33: The Didache Literature." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 140-158.

Anyone who has read Schaff's work on Church History knows that he typically provides copious bibliographies, often lightly annotated. This chapter is no different. It is significant tht in this work, published less than three years after the Didache was first published in December 1883, there are 18 pages of listed works. There was a substantial explosion of interest. However, because of the many years which have passed and the technological advances which have changed the nature of bibliographic research, I merely observe that his list is carefully arranged and annotated.

The Didache's Overall Lessons

7/19/2021

Tour of Christian History
7/19/21

Schaff, Philip. "Ch. 32: Lessons of the Didache." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 138-140.

As he sets out to summarize the lessons of the Didache, Schaff says "its value is historical and historical only, but this is very considerable, and exceeds that of any known post-Apostolic document" (Schaff 1886, 138). He places it in the transitional period of 70-150.

The lessons we learn primarily fall into twelve categories, which I summarize with Schaff's numbers.
1. Church membership requires catechesis.
2. The catechesis was moral and practical.
3. The morality taught was of a very exacting nature.
4. Baptism was the approved initiation.
5. Eucharist and Agape were combined every Lord's day.
6. No sacrament other than baptism and eucharist is found.
7. The Lord's Prayer was used three times daily.
8. The Lord's Day was celebrated as a feast, while Wednesday and Friday were fast days.
9. Apostles and Prophets brought the Gospel, while Bishops and Deacons governed the church.
10. Much of the New Testament was known mostly from living teaching.
11. Little was mentioned of Christ or the Apostles outside the Gospel tradition.
12. Christians held an eschatological hope.

The Didache and the Apostolical Constitutions

7/15/2021

Tour of Christian History
7/15/21

Schaff, Philip. "Ch. 31: The Apostolical Constitutions." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 132-137.

The fourth century Apostolical Constitutions, in the seventh book, is a more important expansion of the Didache (Schaff 1886, 132). The entire work "is a complete manual of catechetical instruction, public worship, and church discipline" (Schaff 1886, 133). Schaff considers it to be lacking in literary cohesiveness and to show rather mechanical compilations. Schaff provides a brief summary of the topics of the eight books (Schaff 1886, 134).

Harnack suggests that the text summarizes important ideas of the first three centuries, probably from a Syrian perspective, and consists largely of expansions of earlier works (Schaff 1886, 135). Schaff notes that parts of the Apostolical Constitutions were condemned in 692 due to semi-Arian interpolations. However, it remained in use in the East (Schaff 1886, 135).

Book seven, chapters 1-32 use the Didache "almost word for word, but with significant omissions, alterations and additions, which betray a later age" (Schaff 1886, 135). Schaff details the substantive changes, which largely seem to update the text to coincide with later, 4th century, practice (Schaff 1886, 136).

Documents Influenced by the Didache

7/14/2021

Tour of Christian History
7/14/21

Schaff, Philip. "Ch. 30: The Apostolical Church Order, or the Ecclesiastical Canons of the Holy Apostles." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 127-132.

Scholarly opinion considering "the Pseudo-Clementine Apostolical Constitutions and Canons" has long assumed an older and simpler source document (Schaff 1886, 128). Schaff sees this in the Didache, but with another intermediate document, variously known as "Apostolical Church Order, or Ecclesiastical Constitutions and Canons of the Apostles, also quoted as Epitome, or Apostolical Canons" (Schaff 1886, 128). This was discovered and published in the late 1600s, and again in the mid 1800s (Schaff 1886, 128-129). Of interest to Schaff is the fact that this document represents parts of Didache 1-6 as dialogue spoken by the various aplstles (Schaff 1886, 130). Schaff summarizes Harnack's opinion that "the Apostolical Church Order is a mechanical and unskillful compilation of four or five oler documents, the Didache, the Epistle of Barnabas, and two other writings, one from the end of the second, the other from the beginning of the third century" (Schaff 1886, 132).

Who Wrote the Didache?

7/12/2021

Tour of Christian History
7/12/21

Schaff, Philip. "Ch. 29: Authorship." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 125-127.

The author of the Didache is not identified. Schaff considers this a mark of modesty. He also thinks the author is similar in tone and theology to Matthew and James, rather than Paul (Schaff 1886, 125).

Despite any differences in theology, the author of the Didache refers to the "Twelve Apostles" in a favorable way. He avoids polemics quite consistently, preferring to make a model of respectful and faithful Christianity (Schaff 1886, 126).

Though the authorship remains a myster, Schaff notes two speculations, that of Symeon of Jerusalem, who succeeded James as leader, or possibly to an anonymous author in Antioch reacting to Barnabas after the clash of Peter and Paul (Schaff 1886, 127). This is, however, all speculative.

Where was the Didache Written?

7/8/2021

Tour of Christian History
7/8/21

Schaff, Philip. "Ch. 28: Place of Composition." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 123-125

Schaff considers the Didache to have been written most likely in Egypt, Syria, or Palestine (Schaff 1886, 123). However, the reference in the eucharistic prayer of 9:4 to bread scattered over mountains would be unlikely in the Nile valley. Further, in that region, there would be little thought about warm water for baptism (7:2) (Schaff 1886, 124). Syria makes more sense, as long as the composition is early, before Ignatius.

The use of Matthew's Gospel may suggest composition in Palestine (Schaff 1886, 124). The church at Jerusalem would have travel of apostles. It was never strongly Pauline. However, Antioch would also be a strong candidate. Schaff remains uncertain as to the place of composition.

When Was the Didache Written?

7/7/2021

Tour of Christian History
7/7/21

Schaff, Philip. "Ch. 27: Time of Composition." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 119-123.

Schaff considers the Didache to be "one of the oldest, if not the very oldest, of the post Apostolic writings" (Schaff 1886, 119). He draws this conclusion based on the absence of any hint of a canon of Scripture, baptismal creed, dogmatic formulations, or mentions of heresy. The church shows all the signs of being in its infancy (Schaff 1886, 120).

Schaff observes that the Didache is quoted by Clement of Alexandria, ca. 200, does not have the doctrinal or ecclesiastical development of Irenaeus (ca. 180) or Justin Martyr (ca. 140), and seems to be summarized in a confused way by the Epistle of Barnabas (ca. 120 or 100) (Schaff 1886, 121). The Shepherd of Hermas makes enlargements of some parts of the Didache, and was perhaps written as early as ca. 92-100. It does not have the distinctions in offices found in Ignatius, c. 100-125. However, chapter 16 makes no suggestion of the destruction of Jerusalem. Schaff takes the entire text to be a summary of apostolic teaching which would have come after their time, so at least in the 90s (Schaff 1886, 122).

Authenticity of the Didache

7/5/2021

Tour of Christian History
7/5/21

Schaff, Philip. "Ch. 26: Authenticity of the Didache." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 114-119.

In Schaff's opinion the authenticity of the Didache is beyond question (Schaff 1886, 119). There is adequate testimony that it could not have been reated since AD 1056, and it does not favor one or the other party to known conflicts. It appears to have been known and used by Clement of Alexandria and Irenaeus (Schaff 1886, 115). The use continues in Origen and Eusebius, as well as Athanasius (Schaff 1886, 116). "The last mention of the 'Teaching of the Apostles' from personal knowledge was made in the ninth century by Nicephorus, Patriarch of Constantinople (d. A.D. 828), who speaks of such a book as among the Apocrypha of the New Testament, and as consisting of two hundered lines (στίχοι). It turns out that the MS. discovered by Bryennios numbers two hundred and three lines" (Schaff 1886, 118). After this time, the text is not referred to or identified until the late 19th century.

Language and Vocabulary of the Didache

7/1/2021

Tour of Christian History
7/1/21

Schaff, Philip. "Ch. 25: The Style and Vocabulary of the Didache." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 195-113.

Schaff observes that the Didache is in Hellenistic Greek, similar to the Greek of the New Testament (Schaff 1886, 95). The use of Hebraisms and the lack of technical language which emerged in the patristic writings points to an early date (Schaff 1886, 96). Much of the vocabulary is identical to that of the Synoptic Gospels. "The Didache contains 2,190 words. Its vocabulary comprises 552 words. Of the whole number 504 are New Testament words, 497 are classical, and 497 occur in the LXX. 16 occur for the first time in the Didache, but are found in later writers. 1 occurs only in the Didache. 14 occur in the New Testament with a different meaning" (Schaff 1886, 97). Schaff goes on to provide lists of words in the various categories (Schaff 1886, 99ff).

The Didache and the Bible

6/28/2021

Tour of Christian History
6/28/21

Schaff, Philip. "Ch. 24: The Didache and the Scriptures." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 78-95

Schaff summarizes the use made of the Old Testament by New Testament authors, observing that the Apostolic Fathers make freer use of the Apocrypha and that they allude to New Testament passages not being overly concerned with ascription or verbatim accuracy (Schaff 1886, 79). It is with Irenaeus that Schaff considers the habit of quoting exactly and referring to the specirid work quoted (Schaff 1886, 80). With this pattern in mind, Schaff considers the Didache to follow the pattern of the Apostolic Fathers, and to draw heavily on Matthew. Old Testament quotations from Malachi 1:11, 14 appear in Didache 14:3, and from Zechariah 14:5 in Didache 16:7 (Schaff 1886, 80-81). Schaff considers other allusions to be vague.

As to New Testament references, Schaff notes that the Didache appeals to the "Gospel" without seemingly being aware of multiple records (Schaff 1886, 81). Schaff does leave the possibility of this referring to an oral tradition open, though in 8:2 and 15:4 it strikes Schaff as likely that the author refers to a written Gospel (Schaff 1886, 81).

Schaff lays out the parallel passages of Matthew and the Didache in detail, using English versions, but noting the Harnack edition, pages 70 and following, which provide a Greek version (Schaff 1886, 82-86).

Though Schaff details several suggested sources, which contain both Matthean and Lukan materials, he observes that these are later creations and that they contain none of the overall spirit of the Didache.Therefore he does not consider the resemblances more than coincidental (Schaff 1886, 86-87).

A passage of importance as regards the Lukan connection is Did. 16:1, compared with Luke 12:35 (Schaff 1886, 88). Here the Didacheresembles Luke more closely than Matthew. Another close resemblance is found between Didache 4:8 and Acts 4:32 (Schaff 1886, 89).

While many scholars have suggested that the Didache is unaware of John, Schaff finds similarities between Didache 10:2 and John 1:14, as well as Didache 9:2 and John 15:1, Didache 9:2,3; 10:2 and John 15:15, Didache 10:56 and 1 John 2:5, Didache 10:6 and 1 John 2:17, Didache 11:11 and 1 John 4:1, nd Didache 11:2 and 2 John 10 (Schaff 1886, 90-91). Schaff concludes that there was "some acquaintance with our fourth Gospel and the other Johannean writings, or at all events with the Johannean type of teaching" (Schaff 1886, 92).

Schaff continues to identify a few similarities to Pauline teaching, the Epistle to the Hebrews, and to 1 Peter and Jude (Schaff 1886, 93). He concludes this chapter with a comprehensive list of quotations and allusions to the Old Testament, the Old Testament Apocrypha, and the New Testament (Schaff 1886, 94-95).

This chapter will be invaluable in my research, as Schaff provides such a clear catalog of references.

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).

Modes of Baptism

5/24/2021

Monday Tour of Christian History
5/24/21

Schaff, Philip. "Immersion and Pouring in History." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 41-57.

Having reviewed some images of baptism from the Roman catacombs, Schaff considers the historic patterns of immersion and pouring as they pertain to the Didache. The rule at the time seems to be triple immersion, while the exception is pouring (Schaff 1886, 42). Schaff is clear that the authorities he brings us in his discussion are all Paedo-Baptist. He then cites numerous authorities who all agree that the triple immersion is the normal way of baptism, and that pouring would be used only in exceptional circumstances, such as when there is a lack of water.

The habit of pouring developed largely after the 13th century (Schaff 1886, 44). Schaff finds the change to be made only in the Church of the West (Schaff 1886, 51). While we might assume that pouring would be preferred in cold climates, this was not the case. Immersion remained the custom in England through at least the sixteenth century. It was after the time of the Reformation that sprinkling and pouring became more widespread (Schaff 1886, 52). Schaff also observes that the distinction was not due to a conservative Reformation reaction against Anabaptists. The Anabaptists didn't insist on immersion until the 17th century. Schaff summarizes the positions taken, concluding that the arguments of paedobaptists for pouring are generally inconsistent (Schaff 1886, 55). Modern (to Schaff and to me) Protestant Baptists also have inconsistent practices, such as their insistence on immersion or no baptism at all, or their practice of immersing only once (Schaff 1886, 56).

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.

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.