Scholarly Reflections
Zangenberg, Jürgen. "Chapter Three: Reconstructing the Social and Religious Milieu of the Didache: Observations and Possible Results." in Van de Sandt, Huub & Zangenberg, Jürgen K. (editors). Matthew, James, and Didache: Three Related Documents in their Jewish and Christian Settings." Atlanta, GA: Society of Biblical Literature, 2008, 43-69.
Zangenberg notes that a milieu is a larger category than a text. No single text actually expresses the social, cultural, historical, and literary totality from which it arises (Zangenberg 2008, 43). One of the intriguing aspects of the Didache is that it is very difficult to place in an ideological milieu. It tends to defy clear categorization (Zangenberg 2008, 44). Among other difficulties, we have few examples from the New Testament period and immediately afterward which provide clear information about their provenance and the intended use. Paul's letters are the notable exception (Zangenberg 2008, 45). Zangenberg seeks out the internal markers which could help to clarify the Didache's milieu.
Zangenberg acknowledges that the Didache is anonymous. He further suggests it may have circulated without a title, and that both the shorter and longer titles were later addenda (Zangenberg 2008, 46). There may have been quotations in Clement of Alexandria, but the first clear and specific use is around 300 in Pseudo-Cyprian (Zangenberg 2008, 47), when it may have been considered to hold apostolic status, being quoted alongside Paul (Zangenberg 2008, 48).
From the perspective of authorship, Zangenberg notes that it is relatively common for collections of teachings gathered from a variety of sources for use in a community to be without an identifiable author (Zangenberg 2008, 48). Though the material was certainly gathered and edited together by somebody, that person's identity is almost incidental. The community is of much greater importance. In the same way, a text of such a work was more fluid than the text of one creator intended for a particular occasion (Zangenberg 2008, 49).
The claims of the Didache to represent normative teaching are important. Because there is material pertaining to theological instruction, community order, and specific liturgical practice, the text presents intersections which could be used to grasp its context clearly (Zangenberg 2008, 50). However, as a composite, it is possible that these elements are drawn from very different contexts, a complicating factor. The Two Ways material, though it has structural similarities to Greek philosophical teaching, in Zangenberg's estimation, is taken over from a Jewish original (Zangenberg 2008, 51). Yet he is clear that the Didache is a distinctively Christian text. The various passages of instruction may have been used to encourage faithful perseverance in the community and to build cohesion, rather than as one-time instruction. While Zangenberg finds clear instructional material, he finds relatively few passages in which structural, practical, and interpretive elements are found together (Zangenberg 2008, 52). In general, Zangenberg finds that the bulk of regulations speak to particular situations but give little information about the community or the context of the situations (Zangenberg 2008, 53). Because of the lack of distinctive contexts, as well as the lack of some topics, Zangenberg does not consider the Didache to fit well into the category of a church order. It does not provide a complete doctrinal or practical picture of the community.
Having rejected several ideas, Zangenberg moves to a constructive approach to identifying the milieu of the Didache. Dealing with prominent themes, he seeks out their most likely origins (Zangenberg 2008, 54). The Two Ways materials indicate Jewish roots in the thought life of the community. Though the Didache itself is Christian in character, the Two Ways material shows a good deal of continuity with Judaism (Zangenberg 2008, 55). The eucharistic practice and the accompanying idea of fasting also shows a strong relationship to Jewish ideology. The change of fast days specified in the Didache signals continuity with Jewish fasting practices but also a sharp disconnect, as the culturally observed times are changed (Zangenberg 2008, 56). In terms of prayer, not only does the Didache retain prayer three times a day, but the structure of the prayers is recognizable from Jewish prayers known to us (Zangenberg 2008, 58). Giving of alms, which is present though not prominent in the Didache, is an important part of Jewish piety. It is affirmed, though not discussed in detail in the Didache (Zangenberg 2008, 59). The εὐχαριστία - prayers and a ritual - are not clearly tied to specific Jewish practice, but are consonant with a structure and rhythm we expect in a community liturgy (Zangenberg 2008, 60). Within the community life, as shown in Didache 11:1-13:17; 15:1-3, prophets and teachers have similar responsibilities to one another. Their privilege is not unlimited, but they have freedom in prayer and teaching (Zangenberg 2008, 61). Christianity, as described in the Didache, has many practices which are adopted from Jewish life. Yet Zangenberg finds it to be entirely distinct from Judaism (Zangenberg 2008, 63).
Zangenberg concludes that the Didache comes from a setting in which Christianity is not considered completely separate from Judaism (Zangenberg 2008, 65). There are clear separations, for instance, in table fellowship and in fasting. The numerous allusions to New Testament texts seem to expect a knowledge of the information but not necessarily the literary gospel account (Zangenberg 2008, 66). There are connections with Paul and James, but mostly on the level of consonance of their thought worlds. The literary resemblance is minimal (Zangenberg 2008, 68).