Wittenberg Door Campus Ministry
  • Home
  • Calendar
  • Events
  • Blog
  • Recording Archives
  • Resources
    • Bible Study - Matthew's Gospel
    • Bible Study - John's Gospel
    • Bible Study - Ephesians
    • Greek Tutorials
  • About
    • About Wittenberg CoMo
    • Support Us
    • Contact Us
  • Position Papers
  • Sandbox

Two Ways - Life and Death

8/23/2024

0 Comments

 
Friday Scholarly Notes
8/23/24

Wilhite, Shawn J. (2019). "I: Didache 1.1-6.2." In The Didache: A Commentary. (133-194). Eugene, OR: Cascade Books. (Personal Library).

Wilhite describes the start of the Didache as posing a dilemma, as the reader picks between two roads which have life and death at their respective horizons (Wilhite 2019, p. 133). One's ethic in this world thus bears significant consequences. The narrative of the first six chapters describes the way of life and the way of death, and has been found elsewhere in a variety of other contexts. Wilhite identifies a number of other sources of similar instruction, some of which bear significant similarity to the tractate in the Didache, and some of which are much less detailed. Wilhite notes the metaphor of a road as indicative of a journey through life. The dualism is common to a great deal of religious literature. Wilhite notes many places where a choice of two options is given in the Christian Scriptures (Wilhite 2019, p. 134), as well as numerous citations of material from the Dead Sea Scrolls and other literature. He further traces the framework through a variety of sources in early Christian literature.
Wilhite notes that the Didache's Two Ways tractate is unique "because it lacks angelic or other worldly mediaries, contains soft determinism, and contains no cosmological structures" (Wilhite 2019, p. 135). Additionally, while other versions of Two Ways teachings regularly contain apocalyptic implications, the version in the Didache lacks those features. The Didache's Two Ways direct the individual to choose an outcome and follow the appropriate road. Wilhite describes the ethic as phrased in terms of relationships with other humans, rather than the apocalyptic motivations seen frequently in other works (Wilhite 2019, p. 135).
The Way of Life, from Didache 1.2-4.14 can be broken into a number of commandments (Wilhite 2019, p. 135). The first is the twofold love commandment. The Way of Life requires love for God and love for the neighbor (Wilhite 2019, p. 136). Wilhite sees this concept, with its parallels in the Synoptic Gospels, as a way of setting an overall Christian tone for the Way of Life. The following material holds to the framework created by repetitive language, punctuated by a pronoun and the word δέ (Wilhite 2019, p. 136). Love for God in chapter one is followed by love for the neighbor in chapter two. Chapter one thus has more of a vertical focus, while chapter two focuses more on horizontal elements of relationships (Wilhite 2019, p. 137). Wilhite observes that a good deal of the material at this point "recalls the Sermon on the Mount - namely the Matthean version" (Wilhite 2019, p. 137). The passage in 1.3b-2.1, known as the sectio evangelica, is absent from other texts of the Two Ways. Wilhite finds and catalogs numerous points of symmetry between Didache 1 and the Sermon on the Mount. He additionally observes a fasting ethic in Didache which occurs in Matthew 6 rather than where he might expect it in chapter 5 (Wilhite 2019, p. 138).
Wilhite considers the identity of the Gentiles as used in the Didache. He does not think they are identified merely as an ethnic group. Rather, he sees them as moral outsiders compared with the Christian community (Wilhite 2019, p. 140).
Love for the enemy is required, though the outcome of love for enemies is that you stop having enemies. Loving the neighbor also requires putting down various desires. Wilhite observes that in Didache chapter one the desires are not primarily sexual. That issue is brought up later, in chapters 2, 3, and 5 (Wilhite 2019, p. 141). Rather, Wilhite sees it pertaining to responses to violence or being compelled to do things. The Christian is not to retaliate, but to respond peaceably.
Generosity is to be the norm, and includes gifts which come from God (Wilhite 2019, p. 142). The giving to others is related to being innocent (ἀθῳος) (Wilhite 2019, p. 143). The life of giving to others demonstrates a blessed manner of living. Giving may result in personal purity. Wilhite notes that the opposite may also be considered to apply. Giving to someone who does not need the gift may result in woe rather than a blessed life (Wilhite 2019, p. 144). Wilhite explores a variety of sources to explore the commandment of giving. He finds the concept of charity to appear frequently in Jewish tradition, but doesn't locate one specific command (Wilhite 2019, p. 145). Again, Wilhite notes that the person who receives what is not needed is obligated to pay it back.
Didache chapter two pursues the love for one's neighbor (Wilhite 2019, p. 148). Wilhite here sees a change in the expression of the ethic. The presentation is in negative terms, rather than positive. Loving the neighbor is accomplished by refraining from certain activities. The concepts in Didache two generally follow the second half of the Decalogue (Wilhite counts "do not murder" as commandment #6 rather than #5) (Wilhite 2019, p. 149). The commands are presented in rapid succession.
Wilhite notes that acts of sexual abuse of children and other sexual immorality are presented in proximity to the command against adultery (Wilhite 2019, p. 152). Stealing, use of magical arts, and abortion are also prohibited, all of which Wilhite considers to be prohibitions which especially serve to protect children.
The prohibitions next move to inappropriate speech (Wilhite 2019, p. 153). Wilhite sees this as a means of protecting the honor of a household, relating closely to the ninth (8th) commandment in its prohibition of false testimony, and to the fifth (4th) commandment requiring honor to parents. A prohibition against bearing a grudge may well be related to the frequent positive biblical commands of forgiveness.
The Didachist warns against being divided in mind, speech, or soul. Wilhite sees this as a requirement of stability through avoiding self-contradiction (Wilhite 2019, p. 154). The use of empty words is expressly prohibited in Didache 2.5. The way of life requires substance, in words and in actions. These fruitful actions and words prohibit a number of additional characteristics, such as greed, robbery, and the like. The passage concludes by one positive characteristic, that of loving the neighbor more than oneself (Didache 2.7).
Chapter three of the Didache moves on to address "my child" in five ways, warning against different vices which lead to other physical expression of other vices (Wilhite 2019, p. 155). In each case there is one chief vice, then two others which then express an action (Wilhite 2019, p. 156). Wilhite adduces Kloppenborg, who considers the passage to be a sophisticated type of moral argument. Wilhite does consider the "child" addressed in Didache 3 to be an adult under the influence of a mentor, rather than a child per se (Wilhite 2019, p. 156).
The vice of anger ultimately leads to murder. Wilhite notes additional elements of jealousy, contentiousness, and a hot temper (Wilhite 2019, p. 157). Wilhite considers whether this was treated as a public safety issue as well as a matter of personal ethic. It remains inconclusive. The second situation, in Didache 3.3, is a group of sexual ethics. Here, lust leads to adultery. It may have concomitant foul mouth and wanton eyes. A third vice category is soothsaying, which leads to idolatry. Augury, enchantment, astrology, and magical washings are included in this category (Wilhite 2019, p. 158). The desire to see these vices is also prohibited. The fourth category describes lying, which leads to theft, impelled by love of money and vanity. Wilhite notes that Hermas ties lying to an internal desire for luxury. This may explain the outcome of theft. Finally, grumbling leads to blasphemy, with the accompaniment of obstinacy and an evil mind (Wilhite 2019, p. 59).
The cautions of Didache 3.1-6 urge the "child" to stay on the way of life. 3.7-10 provide a positive corrective, which Wilhite notes is necessary at some point in life (Wilhite 2019, p. 159). Flourishing as a community requires doing positive things, not merely avoiding the negative. Here, the learner is to be humble. This virtue leads to many other virtues (Wilhite 2019, p. 160). The positive command may depend on Ps. 36:11 (LXX) or on Matthew 5:5, which is normally considered dependent on the Psalm. Wilhite explores the verbal and philosophical relationship in some detail, concluding that the relationship is closer to Psalm 36:11 (LXX) (Wilhite 2019, p. 161). As the Didachist tied a variety of evils together in the early portion of chapter three, here he ties virtues together. The traits lead to a blessed life. Humility is at the opposite end of the spectrum from pride. The community is to remain humble and righteous (Wilhite 2019, p. 162). The presence of evil in the world is clear. Yet Wilhite notes that "humility provides the moral quality for a person to recognize that nothing happens apart from God" (Wilhite 2019, p. 162).
Wilhite finds that Didache 4, though still describing the way of life, is less internally connected (Wilhite 2019, p. 162). Here he finds four units which are relatively independent of one another. First, in 4.1-4 we see the wisdom of the parent (mentor) regarding ecclesial gatherings. Remembering the person speaking is a sign of appropriate respect (Wilhite 2019, p. 163). The people are to honor them "as the Lord." Unlike the Epistle of Barnabas, which ties this to a concern about eschatological judgment, the Didache portrays it in light of Jesus' gracious presence (Wilhite 2019, p. 164). In addition to the presence of the Lord, the community is gathered, which will result in charitable deeds (Wilhite 2019, p. 165). Wilhite here considers that the term "saint" (ἅγιος) in the Didache refers to one who is baptized and is included in the eucharist (Wilhite 2019, p. 165). The people are also joined together by repentance (Didache 10.6). The community is required to be unified, avoiding schisms (4.3-4).
Didache 4.5-8 addresses the importance of giving to the needy. Giving of alms is an important practice, both in Jewish and Christian thought (Wilhite 2019, p. 166). Here, the giving of alms is also tied to both ransom and soteriology. While any may receive, the recipients must, in turn, be willing to give. The prosperity which results from working and receiving also urges giving, which may be part of soteriology, as it is part of a "ransom for your sins" (Wilhite 2019, p. 166). Loving generosity to care for the poor and sojourners (Leviticus 19:9-10) creates an effective social safety net (Wilhite 2019, p. 167).
Wilhite notes the connection of almsgiving and a ransom for sins. The connection is evident in Didache 4.6, as well as in Daniel 4:7, and other places in Jewish literature. Tobit and Sirach describe the relationship as well, as, in the christian world, does 2 Clement and Polycarp's letter to the Philippians, the Epistle of Barnabas, and the Shepherd of Hermas. Giving of alms is important in the New Testament as well. Wilhite notes 1 Peter 4:8 and Acts 10:4, 31 (Wilhite 2019, p. 167). The difference between finding merit and finding salvation is a significant one, requiring careful exegetical study. Yet the importance of giving is clear (Wilhite 2019, p. 168).
The giving in the Didache is to be focused on giving to members of the community, though it is not necessarily exclusively so (Wilhite 2019, p. 168).
A household code appears in Didache 4.9-11 (Wilhite 2019, p. 169). Children are to be taught. Slaves are to be treated kindly. Slaves are also to submit to their masters. Wilhite notes that the husband-wife unit receive no instructions (Wilhite 2019, p. 169). Parental instruction is to be abundant and is not to be given out of bitterness (Wilhite 2019, p. 170). The one in authority does give orders. Yet those orders are not to be made in an angry or harsh manner (Wilhite 2019, p. 170). If, as in Didache 4.10, the servants and masters are Christians, on one level they are equal. Servants are to receive the wisdom of God which brings hope (Wilhite 2019, p. 171).
Didache 4.12-14 reminds the reader of a churchly covenant (Wilhite 2019, p. 172). The one on the way of life refuses hypocrisy of all types. God has made a covenant with his people, of whom he requires guarding his commands. Wilhite illustrates this as a common theme in biblical and extrabiblical sources (Wilhite 2019, p. 173). The ethics of the way of life are thus summed up by the exhortation to keep the covenant God has initiated (Wilhite 2019, p. 174).
In chapter five the Didachist turns to the way of death. Wilhite recognizes this as "the polar opposite" to the way of life (Wilhite 2019, p. 174). He also notes that some characteristics of the way of death have already been revealed, as they are the subjects of the negative exhortations in the passages referring to the way of life. The shift from discussion of life to discussion of death is rhetorically and structurally clear as there is a balanced μὲν . . . δὲ statement (Wilhite 2019, p. 175). The move down the way of death begins with inner death and walks toward distinction. The language shows the way of death to indicate living under the curse of God (Wilhite 2019, p. 176). Initially, the way of death parallels the second half of the Decalogue and Didache 2.1-3.6. It is here phrased with a list of 23 vices (Wilhite 2019, p. 176). Those on the way of death are also described as being socially oppressive, not caring for the community (Wilhite 2019, p. 177). Wilhite notes that those on the way of death hate the truth and see the world inaccurately. Their moral character is nonexistent and they make foolish decisions leading to destruction (Wilhite 2019, p. 178). The plea is to repent and walk on the way of life (Wilhite 2019, p. 179).
The Two Ways come to a conclusion in Didache 6.1-2. Wilhite recalls the outline of the Didache thus far, showing the high level of cohesion (Wilhite 2019, p. 179). He considers the section to end with 6.2 due to the overall balance and the introduction of a new topic in 6.3 with περί δέ (Wilhite 2019, p. 179). In 6.1-2, teachers who neglect the Two Ways are not having an appropriate concern for God. Rather, they should do what they can to bear the yoke of obedience to God (Wilhite 2019, p. 181).
Wilhite discusses the requirement of the "yoke of the Lord" (Wilhite 2019, p. 181). He sees it as used in religious writing to what would join one to others (Wilhite 2019, p. 182). The result is to be "perfect," which Wilhite analyzes in some detail (Wilhite 2019, pp. 182-184). He concludes that the goal in the Didache is to pursue perfection.  

​
0 Comments

Source and Purpose of Two Ways Texts

1/31/2023

0 Comments

 
1/31/23
Scholarly Reflections

Jefford, Clayton. "Chapter Two: Review of Texts." The Sayings of Jesus in the Teaching of the Twelve Apostles. Leiden: Brill, 1989, 22-92.

Jefford observes that the opening of the Didache, asserting two differing ways, one of life and one of death, leads scholars to assume a source of information about the ways, one on which the first five chapters of the Didache would be predicated (Jefford 1989, 22). This has further led scholars to assume chapters 1-5 and possibly 16 are built on this source, and that the other chapters were created separately and later. Jefford notes that chapters 6-15 seem unrelated to chapters 1-5 and 16 (Jefford 1989, 23). The model of a source for the Two Ways material is made more clear by recognition of Two Ways material in  Barnabas which appears related but more likely in the manner of having a common source.

Jefford notes that dualism of a positive and negative way of life is common in both the Old Testament and the Apocrypha (Jefford 1989, 24). He further notes statements in Matthew 7:13-14 (Luke 13:23-24) which present the same idea. He finds it generally absent in Luke, which suggests to him a source in "the Matthean version of the Q saying" (Jefford 1989, 25). However, Jefford is not certain that in and of itself the Two Ways material is dualistic to the extent we might assume from the Synoptic Gospels. He takes it to be better informed by Old Testament wisdom passages (Jefford 1989, 26).

The fact that the baptismal materials in the Didache follows on the heels of the Two Ways suggests to many that the Two Ways serve as a dualistic catechesis (Jefford 1989, 26). Once one subscribes to the way of life he would be baptized. This seems reasonably consistent with Jewish patterns of catechesis, particularly as recorded in 1QS 3.13-4:26 (Jefford 1989, 27). However, Jefford takes the material to be more akin to an ethical gathering of community rules which may or may not be associated with baptism.

Jefford moves on to a comparison of Didache 1.2a-b with Matthew 22:37-39, Mark 12:30-31, and Luke 10:27, then Didache 1.20 with Matthew 7:12 and Luke 6:31, presenting Greek text in parallel columns (Jefford 1989, 29-30). His subsequent analysis is couched in terms of redactional choices of one word over another, possibly signaling a source for a reading. The investigation hopes to find a definitive source for the Didache's language of loving God and loving the neighbor (Jefford 1989, 31). The Gold Rule in Didache 1.2c is found in a negative form, common in Jewish and Hellenistic thought (Jefford 1989, 33). Jefford notes that the positive form, from Matthew and Luke, is the exception. Jefford suggests that the Didache normally depended on the Sayings Gospel Q, but that here the author consciously departs. Jefford further suggests at least three sources for the redactor (Jefford 1989, 34). The conclusion is that the Didachist must have borrowed consciously from some tradition other than Q, and that Matthew may have been a source for the double love command but not for the Golden Rule (Jefford 1989, 38).

Didache 1.3b-2.1 is a passage which sparks debate, as it is more distinctively Christian in nature and doesn't appear to be the result of a long strand of tradition (Jefford 1989, 39). Jefford considers each saying individually, attempting to trace a source and a role in the Didache as a whole, after his parallel comparison (Jefford 1989, 39-42). Again, it is not clear that specific language has been borrowed consistently from Matthew, Luke, or the hypothetical Q source (Jefford 1989, 43). Jefford does identify an association of ideas of praise, of prayer, and of fasting. This can be identified in veraious sources, on the level of ideas, if not in specific language usage (Jefford 1989, 44). Though the wording cannot be identified, Jefford continues to seek out scenarios by which it could have been derived. Jefford's analysis of giving from Didache 1.5 follows the same pattern (Jefford 1989, 48ff). The saying of 1.6 follows (Jefford 1989, 51ff), likewise yielding an opinion that the saying was probably common within early Christianity but that a source can't be positively identified for the exact wording.

Jefford continues with an analysis of Didache 2.2-7, which he considers an older level of the text (Jefford 1989, 53). He evaluates the possibility of the material being drawn from an Old Testament text or possibly some later source, modified to serve Christian purposes (Jefford 1989, 54). As before, Jefford presents chunks of parallel text and analyzes them. The material is generally tied to the Decalog, however, it shows expansion and rearrangement (Jefford 1989, 56). Again, while Jefford finds conceptual parallels in various places, he doesn't find sources for exact wording, and assigns the work to a redactor who drew from numerous sources, adjusting them all (Jefford 1989, 61-62).

As Jefford movs into Didache chapter three he finds the material to serve as protection for the principles in chapter two (Jefford 1989, 63). A significant feature is the presence of two separate lists of admonitions, one of which has a parallel in Banabas 19.7. Didache 3.2-6 has no parallel in Barnabas and is arranged in a "strophic pattern that is not revealed elsewhere in the Didache" (Jefford 1989, 64). The concepts are generally assumed to be drawn from Exodus 20, Deuteronomy 5, and Matthew 5. Jefford observes that this emphasis on the Mosaic Law as a given suggests a time period before the rise of substantial Gentile Christianity (Jefford 1989, 68). Verses 8-10, with a strong parallel in Barnabas 19.3-6, suggest use of a source common to the Didache and Barnabas (Jefford 1989, 69). Jefford evaluates the statements which are prallel in the two documents. The statement of 3.7 "be meek…" has a clear parallel in Psalm 37 and Matthew 5 (Jefford 1989, 73). Jefford sees the realization that poor people should be cared for as a relatively late concept. The statement in Matthew 5 has an alteration in structure, which Jefford thinks disconnects it from Didache 3.7 (Jefford 1989, 75-76). In the end, Jefford concludes that the concept was meaningful within the community and that the Didachist sought the passage out in Psalm 37 or in whatever text served as a source for Matthew 5.5 (Jefford 1989, 80-81).

As Didache 3 served as a protective fence around the Decalog, Jefford finds chapters 4-5 to serve as another fence (Jefford 1989, 81). In chapters 4-5, the catechumen is presented with positive attitudes and behaviors which will keep him from entering into sin (Jefford 1989, 82). Jefford finds extensive parallels with Barnabas 19-20, but not with Matthew. Much of the ordering is similar to that of  Barnabas, but the Didache contains a number of elements which are not present in Barnabas (Jefford 1989, 83-84).

Jefford finally visits Didache 16, the apocalyptic passage (Jefford 1989, 85ff). He finds the task of tracing Old Testament or other Jewish foundations unclear, but finds numerous parallels for the ideas within the Synoptic traditions. Jefford's parallel comparison of texts underlines the difficulty of finding parallel wording among these passages (Jefford 1989, 85-87). This leads Jefford to suggest a dependence on a source which would have been available both to the Didachist and the Synoptic redactors (Jefford 1989, 88). Jefford briefly tips his hat to the presence of oral tradition, but his effort as a whole is focused on a literary model (Jefford 1989, 90). In conclusion, Jefford finds thematic and structural similarity with other texts but cannot identify a specific source for the material in Didache 1-6 and 16. He assumes it to be a source which was also used for other materials. 

0 Comments

    ​Help Fuel This Ministry by Clicking Here!

    All the work of Wittenberg Door Campus Ministry, including this blog, is supported by the generosity of people like you. Please consider joining our team of prayer and financial supporters. Read more here!
    Please Note: The opinions presented in blog posts are not necessarily those of Wittenberg Door Campus Ministry. Frequently we report on contrary views, often without comment. Please chime in on the discussion.

    About Throwing Inkwells

    When Martin Luther was dealing with struggles in his life he once saw what appeared to be an angelic being. Not trusting that he was going to be informed by someone other than the God revealed in Scripture, he took the appearance to be untrustworthy and hurled his inkwell at it. The chipped place in the plaster wall is still visible at the Wartburg Castle, though apparently the ink stain on the wall has been refreshed periodically by the caretaker.

    Blog Feeds

    RSS Feed

    Want to keep up with what's happening at Wittenberg Door? Subscribe to our mailing list!

    Categories

    All
    1 Chronicles
    1 Corinthians
    1 John
    1 Kings
    1 Peter
    1 Samuel
    1 Thessalonians
    1 Timothy
    2019-02-feb
    2 Chronicles
    2 Corinthians
    2-john
    2 Kings
    2 Peter
    2 Samuel
    2 Thessalonians
    2 Timothy
    3-john
    Abortion
    Academic-success
    Acts
    Advent 1
    Advent-1-a
    Advent-1b
    Advent-1c
    Advent 2
    Advent-2-a
    Advent-2b
    Advent-2c
    Advent 3
    Advent-3-a
    Advent-3b
    Advent-3c
    Advent 4
    Advent-4-a
    Advent-4b
    Advent-4c
    Akagi 2016
    Aland 1961
    Alesso-2009
    Alexander 1999
    Allegory
    Allitt-2010
    All Saints' Day
    Alon 1996
    Amos
    Anaphora
    Anointing
    Antioch
    Anunciation
    Apollinaris Of Hierapolis
    Apologetics
    Apostles' Creed
    Apostolical Constitutions
    Apostolic Fathers
    Applied Theology
    Aristides Of Athens
    Aristotle
    Aryeh 2021
    Ascension Day
    Ash Wednesday
    Athenagoras Of Athens
    Audet 1996
    Augustine
    Bakker-1993
    Balabanski-1997
    Bammel-1996
    Baptism
    Baptism-of-christ
    Baptism-of-the-lord-b
    Bardy-1938
    Baron-2019
    Baron-maponya-2020
    Bauckham-1984
    Bauckham-2006
    Bauckham-2007
    Beale-1984
    Belief
    Belonging
    Benamos-1999
    Betz-1996
    Biesenthal-1893
    Bigg-1904
    Bigg-1905
    Blogcation
    Blomberg-1984
    Boehme2010
    Botha-1967
    Botha-1993
    Botha-2013
    Braaten-2007
    Bradshaw 2002
    Bruce-1988
    Bruce-1988
    Bryennios
    Butler-1960
    Caneday-2017
    Canonicity
    Capon-1998
    Capon1998
    Carr-2010
    Carson-1991
    Carson-moo-2005
    Catechesis
    Catholicism
    Cerfaux-1959
    Chilton-1984
    Chrismation
    Christmas-1b
    Christmas-1c
    Christmas-dawn
    Christmas-day
    Christmas Eve
    Christmas Midnight
    Chronicles
    Church History
    Church Order
    Circumcision And Naming Of Christ
    Cody 1995
    Colossians
    Conditions
    Confession Of Peter
    Confessions
    Connolly 1932
    Connolly 1933
    Connolly 1934
    Constantine
    Constanza-2013
    Cooper & Lioy 2018
    Costa 2021
    Court 1981
    Creeds
    Culley 1986
    Cyprian
    Daly 1978
    Daniel
    Danielou 1956
    Davids 1984
    Davis 1995
    DeHalleux 1996
    Dehandschutter 1995
    Denominations
    Deuteronomy
    Didache
    Diversity
    Divine Fellowship
    Dix 1933
    Dix-2005
    Dix2005
    Doane 1994
    Draper
    Draper 1984
    Draper 1989
    Draper 1995
    Draper-1996
    Draper-1997
    Draper-2000
    Draper 2005
    Draper-2006
    Draper 2008
    Dube 2016
    Due 2003
    Early Christian Functionaries
    Easter-2
    Easter-2a
    Easter2b
    Easter-2c
    Easter-3
    Easter-3a
    Easter-3b
    Easter-3c
    Easter-4
    Easter-4a
    Easter-4b
    Easter-4c
    Easter-5
    Easter-5a
    Easter-5b
    Easter-6
    Easter-6a
    Easter-6b
    Easter-6c
    Easter-7
    Easter-7a
    Easter-7b
    Easter-7c
    Easter-b
    Easter-day
    Easter-monday
    Easter-sunday-a
    Easter-sunday-c
    Easter-sunrise
    Easter-tuesday
    Easter-wednesday
    Ecclesiastes
    Eleutheria2014
    Elman-1999
    Ephesians
    Epiphany
    Epiphany-1c
    Epiphany-2-a
    Epiphany-2c
    Epiphany-3-a
    Epiphany-3b
    Epiphany-3c
    Epiphany-4-a
    Epiphany-4b
    Epiphany-4c
    Epiphany-5-a
    Epiphany-5b
    Epiphany-5c
    Epiphany-6-a
    Epiphany-6c
    Epiphany-7-a
    Epiphany-c
    Epistle Of Barnabas
    Epistles
    Eschatology
    Esther
    Ethics
    Eucharist
    Evangelism
    Eve-of-the-circumcision-of-christ
    Exodus
    Exodus-20
    Experiential Reading
    Eybers 1975
    Ezekiel
    Ezra
    Fagerberg-1988
    Fagerberg1988
    Fall Of Jerusalem
    Farrell-1987
    Flew-2007
    Flusser-1996
    Forde-2007
    Fraade-1999
    France-2007
    Galatians
    Garrow 2004
    Gender
    Genesis
    Gero 1977
    Gibbins 1935
    Gibbs 2006
    Gibbs 2010
    Gibbs 2018
    Glover-1958
    Goga & Popa 2019
    Gonzalez-2010
    Good-friday
    Gospels
    Greek
    Grosvener-schaff-1885
    Grosvenor-1884
    Guardian-of-jesus
    Habakkuk
    Haggai
    Hagner 1984
    Harnack-1884
    Harrington 2008
    Harris 1887
    Harris 1984
    Hartin 2008
    Hasitschka 2008
    Hearon 2004
    Hearon 2010
    Hebrews
    Heilmann 2018
    Henderson-1992
    Henderson1992
    Henderson 1995
    Hezser 2010
    History
    Hoffman-1986
    Holy Cross Day
    Holy-innocents
    Holy-saturday
    Horsley 2010
    Hosea
    Hutchens2013
    Hymes-1994
    Ignatius Of Antioch
    Incarnation
    Infertility
    Isaiah
    Jaffee-1999
    James
    James Of Jerusalem
    James The Elder
    Jefford 1989
    Jefford 1995
    Jefford 2005
    Jefford 2019
    Jeffreys-1986
    Jeremiah
    Jerome
    Jesus
    Jewish Christianity
    Job
    Joel
    John
    Jonah
    Jones & Mirecki 1995
    Joseph
    Joshua
    Judaism
    Jude
    Judges
    Julian The Apostate
    Jungmann-1959
    Justinian
    Justin Martyr
    Kelber-1987
    Kelber-1995
    Kelber 2002
    Kelber 2010
    Kelber & Sanders 2010
    Kelly 1978
    Kevil
    Kings
    Kleinig-2013
    Kloppenborg 1979
    Kloppenborg 1995
    Kloppenborg 2005
    Kloppenborg 2008
    Koch2010
    Kok 2015
    Kolb-2000
    Kolb2000
    Kolb-arand-2008
    Kolbarand2008
    Konradt 2008
    Koukl 2019
    Kurekchomycz2009
    Lake 1905
    Lamentations
    Last-sunday-of-the-church-year
    Last-sunday-of-the-church-year-a
    Last-sunday-of-the-church-year-b
    Last-sunday-of-the-church-year-c
    Last Supper
    LaVerdiere 1996
    Law
    Layton 1968
    Lectionary
    Lent-1
    Lent-1-a
    Lent-1b
    Lent-1c
    Lent-2
    Lent-2-a
    Lent-2b
    Lent-2c
    Lent-3
    Lent-3-a
    Lent-3b
    Lent-3c
    Lent-4
    Lent-4-a
    Lent-4b
    Lent-4c
    Lent-5
    Lent-5-a
    Lent-5b
    Lent-5c
    Lessing-2014
    Lessing2014
    Lessing & Steinmann 2014
    Leviticus
    LGBTQ
    Lincoln-1885
    Lindemann 1997
    Literacy
    Literary Character
    Liturgy
    Livesey 2012
    Long-2009
    Lord-1986
    Lord-1987
    Lord's Prayer
    Love
    Luke
    Luther
    Lutheran Confessions
    Lutheran Distinctives
    Maas-2014
    Maccoull-1999
    Maier-1984
    Malachi
    Manuscripts
    Marcion
    Mark
    Marty-2016
    Martyrdom-of-john-the-baptist
    Martyrs
    Mary-magdalene
    Mary-mother-of-our-lord
    Mason-1998
    Massaux-1993-1950
    Matthew
    Matthias
    Mazza-1995
    Mazza-1996
    Mazza-1999
    Mbamalu-2014
    Mcdonald-1980
    Mcdonnell-montague-1991
    Mckean-2003
    Mcknight-2014
    Micah
    Middleton-1935
    Milavec-1995
    Milavec-2003
    Milavec-2005
    Milavec2012
    Miller-2019
    Missional
    Mitch-2010
    Mitchell-1995
    Molina-evers-1998
    Monasticism
    Monday-in-holy-week
    Montenyohl-1993
    Morris-1992
    Motyer-1993
    Mueller-2006
    Muilenburg-1929
    Music
    Nahum
    Nehemiah
    Neufeld-1999
    Newsletter
    New Testament
    New-testament
    Niditch-1995
    Niditch-2003
    Niebuhr-1956
    Niederwimmer-1982
    Niederwimmer-1995
    Niederwimmer-1996
    Niederwimmer 1998
    Numbers
    Oaths
    Obadiah
    Old Testament
    Old-testament
    Olsen-1986
    Ong-1987
    Ong-1988
    Ong-1995
    Oralit
    Orality
    Ordination
    Orphan-hosting
    Osborne-2002
    Osborne-2013
    Overman-2008
    Ozment-1980
    Ozment1980
    Painter-2008
    Palm-sunday
    Palm-sunday-a
    Palm-sunday-c
    Pardee-1995
    Pardee-2012
    Parks-1986
    Passionb
    Pastoral-office
    Pastors
    Patterson-1995
    Paul
    Pearce-1993
    Pentateuch
    Pentecost-10a
    Pentecost-10b
    Pentecost-10c
    Pentecost-11a
    Pentecost-11b
    Pentecost-11c
    Pentecost-12a
    Pentecost-12b
    Pentecost-12c
    Pentecost-13a
    Pentecost-13b
    Pentecost-13c
    Pentecost13c
    Pentecost-14a
    Pentecost-14b
    Pentecost14c
    Pentecost-15
    Pentecost-15a
    Pentecost-15b
    Pentecost15c
    Pentecost-16
    Pentecost-16a
    Pentecost-16b
    Pentecost-16c
    Pentecost-17a
    Pentecost-17b
    Pentecost-17c
    Pentecost-18a
    Pentecost-18b
    Pentecost-18-c
    Pentecost-19a
    Pentecost-19b
    Pentecost-19-c
    Pentecost-1a
    Pentecost-20a
    Pentecost-20b
    Pentecost-20-c
    Pentecost-21a
    Pentecost-21b
    Pentecost-21-c
    Pentecost-22a
    Pentecost-22b
    Pentecost-22-c
    Pentecost-23a
    Pentecost-23b
    Pentecost-23-c
    Pentecost-24a
    Pentecost-24b
    Pentecost-24-c
    Pentecost-25b
    Pentecost-25-c
    Pentecost-26b
    Pentecost-26-c
    Pentecost-2a
    Pentecost-2b
    Pentecost-2c
    Pentecost-3a
    Pentecost-3b
    Pentecost-3c
    Pentecost-4a
    Pentecost-4b
    Pentecost-4c
    Pentecost-5a
    Pentecost-5b
    Pentecost-5c
    Pentecost-6a
    Pentecost-6b
    Pentecost-6c
    Pentecost-7a
    Pentecost-7b
    Pentecost-7c
    Pentecost-8a
    Pentecost-8b
    Pentecost-8c
    Pentecost-9a
    Pentecost-9b
    Pentecost-9c
    Pentecost-b
    Pentecost-c
    Pentecost-eve
    Pentecost-monday
    Pentecost-sunday
    Pentecost-tuesday
    Petersen-1994
    Peterson-2010
    Peterson2010
    Philemon
    Philippians
    Philosophy
    Picirilli-1988
    Pick-1908
    Pieper-1924
    Pieper1924
    Pieper-1968
    Piper-1947
    Pluralism
    Pope Leo I
    Post-70
    Powell-2000
    Prayer
    Preaching
    Presentation-of-our-lord
    Proctor-2019
    Proper19c
    Proper20c
    Proper-21c
    Proper-22c
    Proper-23c
    Proper-24c
    Proper-25c
    Proper-26c
    Proper-27c
    Proper-28c
    Prophecy
    Prophets
    Proverbs
    Psalm
    Psalms
    Purity
    Quinquagesima
    Quintilian
    Rabbinic-character
    Real-presence
    Receptivity
    Reed-1995
    Reformation
    Reformation-day
    Reinhartz-2018
    Reproof
    Repschinski-2008
    Resurrection
    Revelation
    Rhetoric
    Rhoads-2010
    Richardson-gooch-1984
    Riggs-1995
    Ritual-meal
    Romans
    Romeny-2005
    Rordorf-1996
    Rosenberg-1986
    Rosenberg-1987
    Rosenfeldlevene2012
    Rouwhorst-2005
    Rueger-2016
    Russo-1994
    Ruth
    Sacrament
    Sacrifice
    Saenger-1999
    Sailhamer-1992
    Sailhamer1992
    Sale-1996
    Samuel
    Scaer-2004
    Scaer2004
    Schaff-1886
    Schaff-1888
    Schaff-1889
    Schaff 2014
    Schaff2014
    Schollgen
    Schroter-2008
    Schwarz-2005
    Scriptural-usage
    Seeliger-1996
    Senn-1997
    Septuagesima
    Sermon
    Sexagesima
    Sim-2008
    Simon-and-jude
    Smith-2009
    Smith-2018
    Sommerville-2006
    Song-of-songs
    Songofsongs
    St-andrew
    Stark 1997
    St-barnabas
    St-bartholomew
    Stewart-Sykes 2008
    St-john
    St-john-the-baptist
    St-luke
    St-mark
    St-matthew
    St-matthias
    St-michael-and-all-angels
    St-paul
    St-peter-and-paul
    St Philip And St James
    Strawbridge 2017
    St. Stephen
    St. Thomas
    St. Titus
    Sunday Of The Passion
    Svartvik 2008
    Syreeni 2005
    Syria
    Tatian
    Taylor 1888
    TDNT
    Teaching
    Telfer 1939
    Tertullian
    Textual Comparison
    Textual Integrity
    Theological Development
    Theophilos 2018
    Theophilus Of Antioch
    Thielman 2010
    Thursday-in-holy-week
    Timothy
    Titus
    Tomson-2005
    Tomson-2008
    Tradition
    Transfiguration
    Transfiguration-a
    Transfigurationb
    Transfiguration-c
    Trinity-1
    Trinity-10
    Trinity-11
    Trinity-12
    Trinity-13
    Trinity-14
    Trinity-15
    Trinity-16
    Trinity-17
    Trinity 18
    Trinity 19
    Trinity 2
    Trinity 20
    Trinity 21
    Trinity 22
    Trinity 23
    Trinity 3
    Trinity-4
    Trinity-5
    Trinity-6
    Trinity-7
    Trinity-8
    Trinity-9
    Trinity-a
    Trinity-b
    Trinity-c
    Trinity-sunday
    Tsang-2009
    Tuckett
    Tuesday-in-holy-week
    Tuilier-1995
    Tuilier-2005
    Twelftree-1984
    Two-ways
    Ty-19
    Vahrenhurst-2008
    Van-der-merwe-2017
    Van-der-merwe-2019
    Van-der-watt-2008
    Van-de-sandt-2002
    Van-de-sandt-2007
    Van-de-sandt-2008
    Vandesandt2010
    Vandesandt2011
    Van-de-sandt-flusser-2002
    Van-deventer-2021
    Varner-2005
    Vatican-ii
    Veith-1993
    Veith1993
    Veith-sutton-2017
    Verheyden-2005
    Verheyden-2008
    Vikisfreibergs-1997
    Visitation
    Voobus-1968
    Voobus-1969
    Vows
    Warfield-1886
    Wasson-toelken-1998
    Wednesday-in-holy-week
    Wegman 1985
    Wenham-1984
    Wenham-1992
    Weren-2005
    Weren-2008
    Weston-2009
    Wilhite-2019
    Wilson-2011
    Wilson2011
    Wilson20113470b5cf10
    Winger-2014
    Wischmeyer-2008
    Wolmarans-2005
    Wright-1984
    Young-2011
    Ysebaert2002
    Zangenberg-2008
    Zechariah
    Zephaniah
    Zetterholm-2008

Proudly powered by Weebly