1/25/23
Scholarly Reflections
Voöbus, Arthur. "Part 2: On the Rite of the Eucharist." "Chapter Three: Eucharistic Imagery." Liturgical Traditions in the Didache. Stockholm: ETSE, 1968, 113-135.
Voöbus finds a number of interesting themes within the eucharistic portions of the Didache. In this chapter he explores seven of them. First, 10.1 speaks of God's name tabernacled in our hearts. Voöbus takes the concept to already be archaic, based on the way it is referred to (Voöbus 1968, 113). Voöbus understands reference to the "Name" as a claim of Christ, who here is the world's creator (Voöbus 1968, 114). Interestingly, Voöbus does not connect the concept of "Name" with the Trinitarian formula, as many have done in an analysis of baptism. On the contrary, he urges caution in interpretation. It may be an instance of eisegesis to read additional concepts into the prayer (Voöbus 1968, 116). Rather, we may need to be content with a simple understanding of the Name o God as His self revelation. We are not told what aspect of His self-revelation is to be our focus, but we know He is present (Voöbus 1968, 117). Voöbus further concludes that God's presence is in us, as well as in the rest of creation (Voöbus 1968, 119). In practical terms, then, God's presence in His people draws them to unity in their hope of eternal life.
In addition to the gift of life, the thanksgiving over the loaf acknowledges knowledge as a gift (Voöbus 1968, 120). This is a concept fraught with problems, as Voöbus acknowledges. While we embrace the value of knowledge, the term became a catchword which described the Gnostic heresies (Voöbus 1968, 121). Yet in the Didache there is no hint of Gnosticism. The knowledge is mediated by the presence of the Messiah, not by our special enlightenment.
A third concept is that of life, also acknowledged in the first thanksgiving over bread as a gift from the Father (Voöbus 1968, 122). Life here is eternal, bringing us immortality. Voöbus notes that eternal life is not a concept found in Jewish prayers. However, it is clearly associated with the eucharist. Voöbus even associates it "as a catchword for all that the Christian religion embodies" (Voöbus 1968, 123). Of importance is that the life is not pictured as future, but as already present.
Fourth, Voöbus discusses the concept of "the vine of David," which he considers "very archaic" (Voöbus 1968, 124). The term, which is relatively obscure, may refer to the Messianic role of Jesus, the son of David. Yet, Voöbus does not take it to refer to Jesus (Voöbus 1968, 125). It rather seems to be a gift brought or manifested by Him, but distinct from Him. The vine typically served as an image of Israel or the process of the history of salvation. Voöbus finds this as a common symbol in Judaism (Voöbus 1968, 125). The imagery in early Christianity was of the Christian community replacing Judaism (Voöbus 1968, 126). This is applied to the eucharist in the passage.
A fifth concept is that of perfection, as the prayer is that God would perfect His people in His love (Voöbus 1968, 126). Voöbus considers this text to require us to consider "perfection" in biblical and Semitic terms rather than through Greek philosophy. "[I]t is a purely religious term for total devotion to the way of God" (Voöbus 1968, 127). As God purifies His people, they grow as a community which is obedient to Him. The concepts of holiness, perfection, and God's love are clearly linked not only in the Didache but also in the Fourth Gospel, which is of interest to Voöbus (Voöbus 1968, 128).
Sixth, Voöbus notes the centrality of unity in the eucharist. Within the whole prayer, the unity of the church is a recurring theme (Voöbus 1968, 129). Gathering people as the grain of many hills is gathered in bread is a striking image. Voöbus sees this not in the Gnostic view of scattered souls being enlightened but rather in the view of the remnant of Israel dispersed and then gathered (Voöbus 1968, 130). The whole community of the church is gathered as God's remnant.
Voöbus finally directs us to consider the overall profile of the eucharistic passages (Voöbus 1968, 132). Of note, the rite seems to have no focus on the body and blood of Jesus, but rather on the unity of His people. The sacrifice of Jesus is absent (Voöbus 1968, 133). As eucharistic liturgy developed, this apparent oversight was quickly brought in. At the time of the Didache, the thanksgiving was for being together in Christ, receiving His gifs (Voöbus 1968, 134).
Scholarly Reflections
Voöbus, Arthur. "Part 2: On the Rite of the Eucharist." "Chapter Three: Eucharistic Imagery." Liturgical Traditions in the Didache. Stockholm: ETSE, 1968, 113-135.
Voöbus finds a number of interesting themes within the eucharistic portions of the Didache. In this chapter he explores seven of them. First, 10.1 speaks of God's name tabernacled in our hearts. Voöbus takes the concept to already be archaic, based on the way it is referred to (Voöbus 1968, 113). Voöbus understands reference to the "Name" as a claim of Christ, who here is the world's creator (Voöbus 1968, 114). Interestingly, Voöbus does not connect the concept of "Name" with the Trinitarian formula, as many have done in an analysis of baptism. On the contrary, he urges caution in interpretation. It may be an instance of eisegesis to read additional concepts into the prayer (Voöbus 1968, 116). Rather, we may need to be content with a simple understanding of the Name o God as His self revelation. We are not told what aspect of His self-revelation is to be our focus, but we know He is present (Voöbus 1968, 117). Voöbus further concludes that God's presence is in us, as well as in the rest of creation (Voöbus 1968, 119). In practical terms, then, God's presence in His people draws them to unity in their hope of eternal life.
In addition to the gift of life, the thanksgiving over the loaf acknowledges knowledge as a gift (Voöbus 1968, 120). This is a concept fraught with problems, as Voöbus acknowledges. While we embrace the value of knowledge, the term became a catchword which described the Gnostic heresies (Voöbus 1968, 121). Yet in the Didache there is no hint of Gnosticism. The knowledge is mediated by the presence of the Messiah, not by our special enlightenment.
A third concept is that of life, also acknowledged in the first thanksgiving over bread as a gift from the Father (Voöbus 1968, 122). Life here is eternal, bringing us immortality. Voöbus notes that eternal life is not a concept found in Jewish prayers. However, it is clearly associated with the eucharist. Voöbus even associates it "as a catchword for all that the Christian religion embodies" (Voöbus 1968, 123). Of importance is that the life is not pictured as future, but as already present.
Fourth, Voöbus discusses the concept of "the vine of David," which he considers "very archaic" (Voöbus 1968, 124). The term, which is relatively obscure, may refer to the Messianic role of Jesus, the son of David. Yet, Voöbus does not take it to refer to Jesus (Voöbus 1968, 125). It rather seems to be a gift brought or manifested by Him, but distinct from Him. The vine typically served as an image of Israel or the process of the history of salvation. Voöbus finds this as a common symbol in Judaism (Voöbus 1968, 125). The imagery in early Christianity was of the Christian community replacing Judaism (Voöbus 1968, 126). This is applied to the eucharist in the passage.
A fifth concept is that of perfection, as the prayer is that God would perfect His people in His love (Voöbus 1968, 126). Voöbus considers this text to require us to consider "perfection" in biblical and Semitic terms rather than through Greek philosophy. "[I]t is a purely religious term for total devotion to the way of God" (Voöbus 1968, 127). As God purifies His people, they grow as a community which is obedient to Him. The concepts of holiness, perfection, and God's love are clearly linked not only in the Didache but also in the Fourth Gospel, which is of interest to Voöbus (Voöbus 1968, 128).
Sixth, Voöbus notes the centrality of unity in the eucharist. Within the whole prayer, the unity of the church is a recurring theme (Voöbus 1968, 129). Gathering people as the grain of many hills is gathered in bread is a striking image. Voöbus sees this not in the Gnostic view of scattered souls being enlightened but rather in the view of the remnant of Israel dispersed and then gathered (Voöbus 1968, 130). The whole community of the church is gathered as God's remnant.
Voöbus finally directs us to consider the overall profile of the eucharistic passages (Voöbus 1968, 132). Of note, the rite seems to have no focus on the body and blood of Jesus, but rather on the unity of His people. The sacrifice of Jesus is absent (Voöbus 1968, 133). As eucharistic liturgy developed, this apparent oversight was quickly brought in. At the time of the Didache, the thanksgiving was for being together in Christ, receiving His gifs (Voöbus 1968, 134).
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