Friday Scholarly Notes
10/11/24
Niederwimmer, Kurt. (1998). "III: The Church Order (11.1-15.4)." In The Didache: A Commentary on the Didache. (pp. 169-205). (Original German 1989). Fortress Press. (Personal Library).
Niederwimmer classifies Didache 11.1-15.4 as a form of a church order, as it provides a series of specific instructions about relationships. He takes the Didachist to have, as in earlier sections, "an ancient text that deals with situations within the Christian community that have significantly (although not entirely) changed" (Niederwimmer 1998, p. 169). These instructions are updated by the Didachist's redaction. He sees this particularly in the somewhat complex interactions with apostles, prophets, teachers, elders, and deacons, particularly in their classification as charismatic itinerant individuals and resident leaders. While some commentators consider this segment of the Didache to require two different redactional phases, Niederwimmer finds one to be adequate, assuming that the Didachist not only edits material but also provides fairly extensive expositions (Niederwimmer 1998, p. 170).
Didache 11.1-2 instructs that those who come to the community with teaching consistent with the earlier portions of the Didache is to be received. However, they are to be evaluated in terms of their teaching and, if the teaching is not sound, they are to be rejected (Niederwimmer 1998, p. 171). Knowledge and righteousness are to be increased by right teaching. Therefore, those teachers whose words and deeds further those qualities are to be received. They are considered as if the Lord himself were present (Niederwimmer 1998, p. 172).
Niederwimmer considers Didache 11.3 to be added to the source document by the Didachist, serving as a transition to speaking about the apostles and prophets in turn (Niederwimmer 1998, p. 173). 11.4-6 then provides instructions about apostles. Niederwimmer sees this passage as coming from the source document, due to its possibly archaic discussion of apostles and prophets bringing the gospel from place to place (Niederwimmer 1998, p. 175). The group of apostles does not appear to be limited to the Twelve, yet are messengers of the Lord. Niederwimmer describes them as "homeless messengers without property" (Niederwimmer 1998, p. 175). Though they are received as the Lord himself, in verse five they may only stay for a very limited period of time. The assumption is that they will continue to be itinerant, proclaiming the gospel to the whole world, not one single community (Niederwimmer 1998, p. 176). A person who attempts to stay a third day is a "false prophet." In verse six the itinerant apostle is to be sent on his way with just what is absolutely necessary to continue a journey for one more day, and not with money, but only food. This is reminiscent of Mark 6:8, Luke 9:3, and Matthew 10:9, in which Jesus directs his servants not to take money with them as they go on a journey for his sake (Niederwimmer 1998, p. 177).
The discussion shifts from apostles to prophets in Didache 11.7-12. As with the apostles, the prophets are also itinerant. There is a substantial shift of assumptions in Didache 13.1-7, where the text discusses prophets who wish to settle, rather than continue as itinerant workers (Niederwimmer 1998, p. 178). The prophets speak in the spirit. They are not to be tested or judged when speaking in the spirit. Rather than judging the words, in verse eight the prophets are to be evaluated by their manner of life. Their deeds are considered. If the prophet has a lifestyle which is not consistent with that of Jesus, he is to be rejected (Niederwimmer 1998, p. 179). The Didachist provides two examples of inconsistency. The first of those examples, found in verse nine, is difficult to interpret. If he orders a meal and partakes of it, he is to be rejected. Niederwimmer considers that this may well refer to ordering a meal for needy people in the community. Yet he concedes that it is not clear. The second example is easier to judge. If the prophet's actions are not consistent with his teaching, he is a false teacher (Didache 11.10-11).
Niederwimmer considers Didache 11.11 to be a crux interpretum, as the Coptic and Ethiopic versions may suggest their translators had difficulty understanding the text. The Greek text may well suggest that the prophets in the Didache clarify their witness through symbolic actions (Niederwimmer 1998, p. 180). There is a mention of a "cosmic mystery," which may be the relationship of Christ and the Church. However, it is not entirely clear. Niederwimmer suggests that possibly a prophet would arrive with "a Christian woman with whom he lives in a spiritual marriage" (Niederwimmer 1998, p. 181). This would be assumed to be some ascetic union which is intended to reflect the relationship of Christ and Church. Niederwimmer views this as having a typological relationship to the life of Old Testament prophets.
Didache 11.12, compared to verse 11, is relatively easy to interpret. If a prophet demands money or other goods, he is a false prophet. It is permissible for a prophet to demand money or goods for the needy, but not for himself (Niederwimmer 1998, p. 182).
Niederwimmer considers there to be a significant change in topic in Didache 12.1, as it speaks of πᾶς δὲ ὁ ἐρχόμενος - everyone coming (to you). He takes this to indicate that, counter to apostles and prophets, who are charismatics, this refers to noncharismatic Christians (Niederwimmer 1998, p. 183). The newcomer is received, but then evaluated. This testing "presumes that there have been bad experiences connected with Christian hospitality" (Niederwimmer 1998, p. 184). The Didache gives no criteria for the testing, but rather assumes that the Christians will have insight sufficient to evaluate the newcomer.
The text continues in 12.2 with another example of a person who would come to the community. This is someone who is traveling and stops on the way somewhere. The traveler is to be assisted generously (Niederwimmer 1998, p. 185). However, the traveler is not to stay for long, two or three days if needed.
Some people arrive and wish to settle in the community. This is the subject of Didache 12.3-5. Niederwimmer notes that these directives set out three scenarios of a Christian responsibility for others. First, if the newcomer is skilled in some way, he should feel free to practice that skill like anyone else. Minimal assistance is needed. Second, if the newcomer is unskilled, the community should use insight to be sure the person finds work, rather than remaining in idleness. Third, if the person is unwilling to work, that person is trying to profit from the (false) claim of being a Christian. The community is to guard against that (Niederwimmer 1998, p. 186). Niederwimmer has a brief excursus about the term χριστέμπορος, one who makes a living by dealing in Christ's name, seeking personal enrichment (Niederwimmer 1998, p. 187). The term appears to be a neologism of the Didachist. It was subsequently used fairly widely to describe a category of people who must be condemned.
Didache 13.1-7 discusses both prophets who wish to settle in the community as well as the duty we may have toward teachers. Niederwimmer repeats his point of view that itinerant apostles were no longer expected to come to the community, but prophets and teachers are in the area. (Niederwimmer 1998, p. 188). True prophets and teachers are deserving of support, at least in the form of food. The worker is worthy of his keep. Niederwimmer takes this to indicate that there is a "principle that locally resident Christians are obligated to provide a livelihood for the prophets who desire to settle among them. The office of prophet itself is adequate reason for this obligation of support" (Niederwimmer 1998, p. 189). The prophet, and, in 13.2, the teacher, is to be provided for, rather than being sent to work with his hands. Niederwimmer takes the teachers discussed here and in 15.1-2 to have started as itinerant charismatics and to now desire to settle in a community (Niederwimmer 1998, p. 190).
Didache 13.3-7 speaks in more detail about the nourishment to be given to the "charismatics" - they are to receive firstfruits of agricultural products, as would the high priests in the Old Testament (Niederwimmer 1998, p. 191). Niederwimmer observes that the prophets are only specifically mentioned here, though teachers had been present in verse 2. The prophets are taking on the role which high priests had held in Israel, therefore they should receive the same kind of offerings. Niederwimmer notes that there is some lack of clarity whether the prophets led the community in worship or whether that was the role of the local elders (Niederwimmer 1998, p. 192). If prophets are not present in the community, according to verse 4, the firstfruits should go to the poor. Contributions to the prophets should also include bread, wine, and oil, as well as appropriate clothing (verses 5-7). Whatever is needed is to be provided, "as you think best" (Niederwimmer 1998, p. 193).
Niederwimmer takes Didache 14.1-3 to be redactional in nature. While it begins with mention of a Sunday worship service, it is really about "the particular issue of confession, or reconciliation, as precondition for the purity required for the carrying out of the sacrifice that is brought before God in the meal celebration" (Niederwimmer 1998, p. 194). He sees the passage to command the Eucharist on every Lord's day, with the breaking of bread (Niederwimmer 1998, p. 195), and that the expectation is probably, as he found earlier, a meal celebration followed by the sacramental breaking of bread in the Eucharist (Niederwimmer 1998, p. 196). However, Niederwimmer finds the focus of this passage to be on the need for the congregation to confess their sins to one another. This was already called for in 4.14. He notes that the confession is to happen "before" the beginning of the Eucharist. and that the confession is a "precondition for the purity of the sacrifice presented at the meal" (Niederwimmer 1998, p. 196). Niederwimmer, speaking of the language of sacrifice, considers that the giving of thanks may be seen as the sacrifice referred to, rather than viewing the bread and wine as the sacrifice, as was done by Justin Martyr (Niederwimmer 1998, p. 197). Regardless, reconciliation is key to moral purity, and is extended to ritual purity as well. Niederwimmer finds it striking that the Didachist refers to Malachi 1:11, 14 rather than Matthew 5:23-24 to support the call to reconciliation.
The need for reconciliation extends beyond the average member of the congregation. Niederwimmer sees Didache 15.1-2 as a digression seeking resolution between the charismatics and the local leadership (Niederwimmer 1998, p. 200). The people are able to select leaders, in this case, bishops and deacons. These are plural, indicating that the tradition at this point is not to have just one bishop in each community. Niederwimmer notes that there is no mention of πρεσβύτεροι here, but only of ἐπίσκοποι and διάκονοι (Niederwimmer 1998, p. 200). The text gives some very brief qualifications in verse 1b. Of note in 1c-2 is that the local clergy and the itinerant charismatics are to function alongside each other and overcome their friction, as they have similar functions in the community (Niederwimmer 1998, p. 201). Verses 3-4 return to the concepts from 14.1-3, suggesting to Niederwimmer that it is redactional in nature. The community of Christians, not a broader community outside of the church, is to participate in its own correction and reconciliation (Niederwimmer 1998, p. 203). The passage concludes with an appeal to pray and show mercy in all that is done, as we might find in the gospel (though it is not clear what that gospel is) (Niederwimmer 1998, p. 204).
10/11/24
Niederwimmer, Kurt. (1998). "III: The Church Order (11.1-15.4)." In The Didache: A Commentary on the Didache. (pp. 169-205). (Original German 1989). Fortress Press. (Personal Library).
Niederwimmer classifies Didache 11.1-15.4 as a form of a church order, as it provides a series of specific instructions about relationships. He takes the Didachist to have, as in earlier sections, "an ancient text that deals with situations within the Christian community that have significantly (although not entirely) changed" (Niederwimmer 1998, p. 169). These instructions are updated by the Didachist's redaction. He sees this particularly in the somewhat complex interactions with apostles, prophets, teachers, elders, and deacons, particularly in their classification as charismatic itinerant individuals and resident leaders. While some commentators consider this segment of the Didache to require two different redactional phases, Niederwimmer finds one to be adequate, assuming that the Didachist not only edits material but also provides fairly extensive expositions (Niederwimmer 1998, p. 170).
Didache 11.1-2 instructs that those who come to the community with teaching consistent with the earlier portions of the Didache is to be received. However, they are to be evaluated in terms of their teaching and, if the teaching is not sound, they are to be rejected (Niederwimmer 1998, p. 171). Knowledge and righteousness are to be increased by right teaching. Therefore, those teachers whose words and deeds further those qualities are to be received. They are considered as if the Lord himself were present (Niederwimmer 1998, p. 172).
Niederwimmer considers Didache 11.3 to be added to the source document by the Didachist, serving as a transition to speaking about the apostles and prophets in turn (Niederwimmer 1998, p. 173). 11.4-6 then provides instructions about apostles. Niederwimmer sees this passage as coming from the source document, due to its possibly archaic discussion of apostles and prophets bringing the gospel from place to place (Niederwimmer 1998, p. 175). The group of apostles does not appear to be limited to the Twelve, yet are messengers of the Lord. Niederwimmer describes them as "homeless messengers without property" (Niederwimmer 1998, p. 175). Though they are received as the Lord himself, in verse five they may only stay for a very limited period of time. The assumption is that they will continue to be itinerant, proclaiming the gospel to the whole world, not one single community (Niederwimmer 1998, p. 176). A person who attempts to stay a third day is a "false prophet." In verse six the itinerant apostle is to be sent on his way with just what is absolutely necessary to continue a journey for one more day, and not with money, but only food. This is reminiscent of Mark 6:8, Luke 9:3, and Matthew 10:9, in which Jesus directs his servants not to take money with them as they go on a journey for his sake (Niederwimmer 1998, p. 177).
The discussion shifts from apostles to prophets in Didache 11.7-12. As with the apostles, the prophets are also itinerant. There is a substantial shift of assumptions in Didache 13.1-7, where the text discusses prophets who wish to settle, rather than continue as itinerant workers (Niederwimmer 1998, p. 178). The prophets speak in the spirit. They are not to be tested or judged when speaking in the spirit. Rather than judging the words, in verse eight the prophets are to be evaluated by their manner of life. Their deeds are considered. If the prophet has a lifestyle which is not consistent with that of Jesus, he is to be rejected (Niederwimmer 1998, p. 179). The Didachist provides two examples of inconsistency. The first of those examples, found in verse nine, is difficult to interpret. If he orders a meal and partakes of it, he is to be rejected. Niederwimmer considers that this may well refer to ordering a meal for needy people in the community. Yet he concedes that it is not clear. The second example is easier to judge. If the prophet's actions are not consistent with his teaching, he is a false teacher (Didache 11.10-11).
Niederwimmer considers Didache 11.11 to be a crux interpretum, as the Coptic and Ethiopic versions may suggest their translators had difficulty understanding the text. The Greek text may well suggest that the prophets in the Didache clarify their witness through symbolic actions (Niederwimmer 1998, p. 180). There is a mention of a "cosmic mystery," which may be the relationship of Christ and the Church. However, it is not entirely clear. Niederwimmer suggests that possibly a prophet would arrive with "a Christian woman with whom he lives in a spiritual marriage" (Niederwimmer 1998, p. 181). This would be assumed to be some ascetic union which is intended to reflect the relationship of Christ and Church. Niederwimmer views this as having a typological relationship to the life of Old Testament prophets.
Didache 11.12, compared to verse 11, is relatively easy to interpret. If a prophet demands money or other goods, he is a false prophet. It is permissible for a prophet to demand money or goods for the needy, but not for himself (Niederwimmer 1998, p. 182).
Niederwimmer considers there to be a significant change in topic in Didache 12.1, as it speaks of πᾶς δὲ ὁ ἐρχόμενος - everyone coming (to you). He takes this to indicate that, counter to apostles and prophets, who are charismatics, this refers to noncharismatic Christians (Niederwimmer 1998, p. 183). The newcomer is received, but then evaluated. This testing "presumes that there have been bad experiences connected with Christian hospitality" (Niederwimmer 1998, p. 184). The Didache gives no criteria for the testing, but rather assumes that the Christians will have insight sufficient to evaluate the newcomer.
The text continues in 12.2 with another example of a person who would come to the community. This is someone who is traveling and stops on the way somewhere. The traveler is to be assisted generously (Niederwimmer 1998, p. 185). However, the traveler is not to stay for long, two or three days if needed.
Some people arrive and wish to settle in the community. This is the subject of Didache 12.3-5. Niederwimmer notes that these directives set out three scenarios of a Christian responsibility for others. First, if the newcomer is skilled in some way, he should feel free to practice that skill like anyone else. Minimal assistance is needed. Second, if the newcomer is unskilled, the community should use insight to be sure the person finds work, rather than remaining in idleness. Third, if the person is unwilling to work, that person is trying to profit from the (false) claim of being a Christian. The community is to guard against that (Niederwimmer 1998, p. 186). Niederwimmer has a brief excursus about the term χριστέμπορος, one who makes a living by dealing in Christ's name, seeking personal enrichment (Niederwimmer 1998, p. 187). The term appears to be a neologism of the Didachist. It was subsequently used fairly widely to describe a category of people who must be condemned.
Didache 13.1-7 discusses both prophets who wish to settle in the community as well as the duty we may have toward teachers. Niederwimmer repeats his point of view that itinerant apostles were no longer expected to come to the community, but prophets and teachers are in the area. (Niederwimmer 1998, p. 188). True prophets and teachers are deserving of support, at least in the form of food. The worker is worthy of his keep. Niederwimmer takes this to indicate that there is a "principle that locally resident Christians are obligated to provide a livelihood for the prophets who desire to settle among them. The office of prophet itself is adequate reason for this obligation of support" (Niederwimmer 1998, p. 189). The prophet, and, in 13.2, the teacher, is to be provided for, rather than being sent to work with his hands. Niederwimmer takes the teachers discussed here and in 15.1-2 to have started as itinerant charismatics and to now desire to settle in a community (Niederwimmer 1998, p. 190).
Didache 13.3-7 speaks in more detail about the nourishment to be given to the "charismatics" - they are to receive firstfruits of agricultural products, as would the high priests in the Old Testament (Niederwimmer 1998, p. 191). Niederwimmer observes that the prophets are only specifically mentioned here, though teachers had been present in verse 2. The prophets are taking on the role which high priests had held in Israel, therefore they should receive the same kind of offerings. Niederwimmer notes that there is some lack of clarity whether the prophets led the community in worship or whether that was the role of the local elders (Niederwimmer 1998, p. 192). If prophets are not present in the community, according to verse 4, the firstfruits should go to the poor. Contributions to the prophets should also include bread, wine, and oil, as well as appropriate clothing (verses 5-7). Whatever is needed is to be provided, "as you think best" (Niederwimmer 1998, p. 193).
Niederwimmer takes Didache 14.1-3 to be redactional in nature. While it begins with mention of a Sunday worship service, it is really about "the particular issue of confession, or reconciliation, as precondition for the purity required for the carrying out of the sacrifice that is brought before God in the meal celebration" (Niederwimmer 1998, p. 194). He sees the passage to command the Eucharist on every Lord's day, with the breaking of bread (Niederwimmer 1998, p. 195), and that the expectation is probably, as he found earlier, a meal celebration followed by the sacramental breaking of bread in the Eucharist (Niederwimmer 1998, p. 196). However, Niederwimmer finds the focus of this passage to be on the need for the congregation to confess their sins to one another. This was already called for in 4.14. He notes that the confession is to happen "before" the beginning of the Eucharist. and that the confession is a "precondition for the purity of the sacrifice presented at the meal" (Niederwimmer 1998, p. 196). Niederwimmer, speaking of the language of sacrifice, considers that the giving of thanks may be seen as the sacrifice referred to, rather than viewing the bread and wine as the sacrifice, as was done by Justin Martyr (Niederwimmer 1998, p. 197). Regardless, reconciliation is key to moral purity, and is extended to ritual purity as well. Niederwimmer finds it striking that the Didachist refers to Malachi 1:11, 14 rather than Matthew 5:23-24 to support the call to reconciliation.
The need for reconciliation extends beyond the average member of the congregation. Niederwimmer sees Didache 15.1-2 as a digression seeking resolution between the charismatics and the local leadership (Niederwimmer 1998, p. 200). The people are able to select leaders, in this case, bishops and deacons. These are plural, indicating that the tradition at this point is not to have just one bishop in each community. Niederwimmer notes that there is no mention of πρεσβύτεροι here, but only of ἐπίσκοποι and διάκονοι (Niederwimmer 1998, p. 200). The text gives some very brief qualifications in verse 1b. Of note in 1c-2 is that the local clergy and the itinerant charismatics are to function alongside each other and overcome their friction, as they have similar functions in the community (Niederwimmer 1998, p. 201). Verses 3-4 return to the concepts from 14.1-3, suggesting to Niederwimmer that it is redactional in nature. The community of Christians, not a broader community outside of the church, is to participate in its own correction and reconciliation (Niederwimmer 1998, p. 203). The passage concludes with an appeal to pray and show mercy in all that is done, as we might find in the gospel (though it is not clear what that gospel is) (Niederwimmer 1998, p. 204).
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