Didache and the Apostolic Synod of Antioch (part 2).” Journal of Theological Studies (40) 1939, pp. 258-271.
Telfer continues his argument from his earlier 1939 article. His intention is to demonstrate tha there is no reason to assume that the Didache needed to come from the first third of the second century. He builds his argument in part on an assertion that prayer, as presented in Matthew 6:5-16, is liturgical in nature. The topic of prayer is taken up in a similar way in Didache chapters 7-9 (Telfer 1939, 259).
The order of events given in the Didache for the eucharist is different from that in 1 Corinthians. Telfer considers that the Didachist must have known about Paul, especially by the second century. The concept of eucharist seems to Telfer essentially the same as in Paul, but the implementation is significantly different (Telfer 1939, 261). Telfer considers that this may have been an effect of some development over time, such as a move from the offering of bread and wine being just enough for the Eucharist to a less sacramental reception of the elements. The liturgy itself, so far as it goes, seems to Telfer essentially the same as in the earliest liturgies known (Telfer 1939, 263).
Telfer considers the visits to the community by apostles and prophets. Though the apostles and prophets are described in the Gospels as visiting, the Didache is not so concerned with receiving true apostles and prophets as with identifying imposters (Telfer 1939, 264). The type of imposters described in the New Testament strike Telfer as less “blatant” than those described in the Didache (Telfer 1939, 265). He sees this activity described more commonly by the third century, as opposed to the first or second centuries. It is more the type of activity which emerges when Christians are found to be present in larger numbers and with some economic prosperity (Telfer 1939, 266). In this age, also, Telfer finds that the priest or prophet is known to need support. There is a commitment emerging to sending and receiving ministers and providing them with support (Telfer 1939, 268). Telfer sees this as a development which occurs later in rural areas than urgan areas. He would suggest this leads to an interpretation of a slightly later time period.
Telfer continues his argument from his earlier 1939 article. His intention is to demonstrate tha there is no reason to assume that the Didache needed to come from the first third of the second century. He builds his argument in part on an assertion that prayer, as presented in Matthew 6:5-16, is liturgical in nature. The topic of prayer is taken up in a similar way in Didache chapters 7-9 (Telfer 1939, 259).
The order of events given in the Didache for the eucharist is different from that in 1 Corinthians. Telfer considers that the Didachist must have known about Paul, especially by the second century. The concept of eucharist seems to Telfer essentially the same as in Paul, but the implementation is significantly different (Telfer 1939, 261). Telfer considers that this may have been an effect of some development over time, such as a move from the offering of bread and wine being just enough for the Eucharist to a less sacramental reception of the elements. The liturgy itself, so far as it goes, seems to Telfer essentially the same as in the earliest liturgies known (Telfer 1939, 263).
Telfer considers the visits to the community by apostles and prophets. Though the apostles and prophets are described in the Gospels as visiting, the Didache is not so concerned with receiving true apostles and prophets as with identifying imposters (Telfer 1939, 264). The type of imposters described in the New Testament strike Telfer as less “blatant” than those described in the Didache (Telfer 1939, 265). He sees this activity described more commonly by the third century, as opposed to the first or second centuries. It is more the type of activity which emerges when Christians are found to be present in larger numbers and with some economic prosperity (Telfer 1939, 266). In this age, also, Telfer finds that the priest or prophet is known to need support. There is a commitment emerging to sending and receiving ministers and providing them with support (Telfer 1939, 268). Telfer sees this as a development which occurs later in rural areas than urgan areas. He would suggest this leads to an interpretation of a slightly later time period.
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