Friday Scholarly Notes
8/9/24
Wilhite, Shawn J. (2019). "Chapter Three: The Theology of the Didache." In The Didache: A Commentary. (94-121). Eugene, OR: Cascade Books. (Personal Library).
Wilhite observes that assessment of early Christian theology is a challenging task. Particularly comparison of theology as seen in canonical works and in non-canonical works from Christianity or Judaism presents numerous difficulties. Wilhite attempts to restrict his discussion here to "the theology of the Didache and [he will] assume a whole and unified document" (Wilhite 2019, p. 94). His goal is to find the overall theological vision as present in the work as represented by the Jerusalem Manuscript, allowing that particular work to serve as a coherent witness.
"The Didachist presents ideas that reflect both trinitarian and binitarian ideas" (Wilhite 2019, p. 94). Wilhite notes different passages emphasize θεός or Jesus, with few references to the Spirit. The baptismal section presents a trinitarian formula.The word "Lord" (κύριος) is also used in this context, leading Wilhite to consider that other uses of κύριος may have a trinitarian presupposition (Wilhite 2019, p. 95). However, in the eucharistic passages, there is more of a binitarian view, with the Father and the Son present. Wilhite uses "Son" and "Jesus" interchangeably (Wilhite 2019, p. 95).
Wilhite notes the absence of canonical material in the eucharistic passages, which has suggested to Jonathan Schwiebert (Knowledge and the Coming Kingdom pp. 3-4) the multiplicity of different eucharistic liturgies (Wilhite 2019, p. 95). The Father is the primary worker, delivering gifts through the Son.
Wilhite observes what might be understood as a primitive or undeveloped concept of God. "The Didache's theology proper does not necessarily convey a fully-fledged development of the doctrine of God; it is more a subtle disposition towards and description of God" (Wilhite 2019, p. 96). God is pictured as the creator and owner of all. He is at one and the same time holy and bearing a fatherly relation "with either the Son or the people of God" (Wilhite 2019, p. 97).
Jesus appears in the Didache as the Son (7.1-4). He is referred to in rather vague terms elsewhere in the book (Wilhite 2019, p. 97). In the end Jesus comes to rescue his people. Jesus is further referred to as the servant (παῖς) of the Father. His service, Wilhite notes, does accomplish the noble task of making "life, knowledge, faith, and immortality" known (Wilhite 2019, p. 97). This brings glory to the Father. Jesus is referred to numerous times as "Lord" (κύριος), which suggests to Wilhite that he is also the most likely referent where the word is used less clearly (Wilhite 2019, p. 98).
Wilhite notes that specific references to the Holy Spirit are rare in the Didache (Wilhite 2019, p. 98). Aside from the trinitarian formulas in the baptismal passage, prophets speak "in the spirit" but Wilhite considers it unclear whether that is a "reference to the third person of the Trinity"
Wilhite considers the liturgical section of the Didache to deal with baptism, fasting, prayer, and eucharist as liturgies (Wilhite 2019, p. 99). Wilhite looks at them in turn. Ny notes here will tend to be very specific as this pertains directly to the thrust of my research.
Didache 7.1-4 deals specifically with baptism. It presupposes some use of the Two Ways material, though Wilhite does not consider the specific use of that material to be clear. It is, however, part of the preparation for reception into the community (Wilhite 2019, p. 99). The baptism is trinitarian in nature, which serves as a clear marker that the community is Chrsitian, not Jewish. The trinitarian name appears twice. The community may participate but is not required to do so. The baptism is preceded by a fast for one or two days, in which the community may participate (Wilhite 2019, p. 100). Once a person is baptized, Wilhite considers the person has been transformed in terms of inner identity, so is prepared to receive the holy things in the eucharist.
The societal identity is maintained in community as people engage in regular fasting, described in 8.2 (Wilhite 2019, p. 100). The members of the community fast on different days than the "hypocrites." Wilhite takes the fasting to reflect Didache 1.3, where the person is to fast and pray for enemies who would persecute him.
Prayer, in Didache 8.2-3, is also different from the prayers of the hypocrites (Wilhite 2019, p. 101). The members of the community pray as given to them by the Lord in his gospel. The Lord's prayer, much as it appears in Matthew 6:9-13, is presented. Wilhite observes he will deal with this more specifically in his commentary. Prayer three times a day is noted. Wilhite notes that this pattern is common in Christianity and Judaism. Members of the community are urged to pray also in 1.3, 2.7, and 4.14 (Wilhite 2019, p. 101).
The eucharist is discussed in chapters 9-10 and in 14.1-3. Wilhite notes the "Eucharist liturgies may be considered the most theologically saturated section of the entire work" (Wilhite 2019, p. 101). The eucharist includes Christological, eschatological, and soteriological statements, among other things. Here, the Father and Jesus are presented as active. The Father gives many gifts, while Jesus, the Son, reveals the Father and makes the gifts known. Reception of the elements delivers knowledge of the gifts of God (Wilhite 2019, p. 102). The conclusion of the eucharist describes an eschatological gathering of the church. In Didache 14 there is confession and eucharist, which together make a pure sacrifice.
Wilhite observes the absence of some elements, which may suggest that multiple liturgical forms were present in antiquity (Wilhite 2019, p. 102). There is no theology of the cross, mention of blood, of a covenant, or forgiveness. There is no institution narrative or statement of remembrance. Though this is very interesting, Wilhite does not discuss it in detail at this point.
The Didache does contain soteriological statements, but Wilhite does not consider the categories explicit (Wilhite 2019, p. 103). Metaphors of salvation are regularly linked to other concepts, such as instruction, ransom, or giving. The metaphor of a reward is used in 6.2 in conjunction with "bearing the yoke of the Lord." In the eucharist it is necessary to be holy, or else to repent. There is a connection to the Bread, but exactly what the connection is remains unclear. There is a reference in 4.9-11 of the Spirit related to salvation (Wilhite 2019, p. 103).
Wilhite notes that baptism may be connected with a change of nature and thus salvation (Wilhite 2019, p. 104). The eucharistic table is for those who have been baptized. Only holy people come. There is a relationship of holiness both to baptism and to repentance and confession of sins.
Wilhite notes that Didache 11.7 describes the possibility of an unforgivable sin in the context of testing a prophet (Wilhite 2019, p. 105). The community is to accept what prophets say. The consequence of the sin of not accepting it is not spelled out clearly.
The Didache speaks extensively about ethics. While this will appear in detail in the commentary, Wilhite here seeks out some of the major themes (Wilhite 2019, p. 105). He finds a relationship of persecution and pacifism. The people respond to persecution by prayer and blessing (1.3). They do not retaliate, but recognize God's gifts (1.4-5). When others act in an oppressive manner, they have departed from the way of life (5.2). This will increase as we approach the end (16.4). It is counter to the ethic of the community.
Giving of alms is an important element (Wilhite 2019, p. 106). It is characteristic of the way of life (1.4-5). People are to be generous, and also to give according to "the commandment." In Didache 4.5-8 giving may be a ransom for sin. The poor and prophets are to be cared for (13.3-4, 7; 15.4).
Wilhite notes the "extensive lists of virtues and vices that mark the ethical moorings of the community" (Wilhite 2019, p. 107). Much of this material reflects ideas also in the second half of the Decalogue, the Gospels, and possibly Galatians 5. Vice leads to death. Virtue leads to life. Wilhite examines the virtues and vices extensively, identifying canonical parallels.
One of the tools for maintaining a distinctive community which Wilhite finds in the Didache is that of "ethical separation or a communal disassociation" (Wilhite 2019, p. 109). Those who are following the Way of Death should be avoided. They are not participants in the society. A theological concept which relates closely to this is that of wholeness, the quality of being τέλειος (Wilhite 2019, p. 109). Wilhite sees this as a descriptor of virtue as understood in Greek and Roman society, as well as the Jewish concept of shalom. The Didache refers this concept specifically to individuals, not to the community as a whole. It is seen in actions of non-retaliation (1.4), in a willingness to bear the yoke of the Lord (.2), and participating in the Lord's work of love (10.5) and unity (16.2) (Wilhite 2019, p. 110).
Corporate gatherings and their related ecclesial structures are a significant element of the Didache. Authoritative teachers are to be recognized, and particularly the teaching of Jesus (Wilhite 2019, p. 111). The teachers bring Jesus' presence to the community. Fasting as a community while someone prepares for baptism is significant, though its effect on the community is not discussed. The gathering for eucharist is considered a pure sacrifice which is repeated on a weekly basis (ch. 14). The purity of the ritual is guarded through repentance and confession. Didache 15.3-4 states a number of communal ethics for the gathered people. Wilhite mentions particularly resolving anger and giving alms. The gatherings serve a function of maintaining piety within the community (Wilhite 2019, p. 112). The habit of confession and fair judgment is central to maintaining peace and avoiding sin.
The role of the teaching and the material taught is prominent in the Didache, signaled even by the twofold title applied to the work (Wilhite 2019, p. 113). While Wilhite considers it unlikely that the teaching actually came from the twelve apostles, he does see the title as a strong indicator of what we should expect in the book. The teaching is all built on the ethical instruction of the Two Ways. Additionally, Wilhite observes that teaching may come from external sources (11.2). This teaching must be evaluated (Wilhite 2019, p. 114). A faithful teacher is to be received as the Lord (11.2). Wilhite notes this favorable reception is applied to the Didachist as well (1.3; 2.1). The teacher is seen essentially as the parent or guide of learners, called children (3.1-6; 4.1) (Wilhite 2019, p. 115).
The ecclesial structure of the Didache includes bishops and deacons (15.1). Wilhite observes these are elected by the community (Wilhite 2019, p. 115). The functions are not spelled out, as they are in New Testament traditions (1 Tim. 3; Tit. 1). They do have character qualities akin to those listed in the New Testament. Wilhite briefly considers whether teachers in the Didache are a distinct group or if the work of teaching is part of the office of deacon or bishop (Wilhite 2019, p. 116). While he does not consider the matter to be completely clear, he leans toward the presence of a group of people classified as teachers.
Prophets and apostles are clearly known to the community. Wilhite takes these to be separate groups which have some overlap in their roles (Wilhite 2019, p. 117). These people are to be well received but not to be given much provision other than respect. The relationship or hierarchy among deacons, bishops, apostles, and prophets is unclear in Wilhite's estimation (Wilhite 2019, p. 118).
The eschatology of the Didache is important though it is not highly developed (Wilhite 2019, p. 118). Wilhite observes that the very image of a "road" or "way" suggests that the members of the community are on a journey with a defined end point. While most of the ethical teaching has to do with interpersonal human relationships, there are ways in which this can be reflective of an eschatological priority. The corporate eschatology is more prominent, particularly in Didache 16 (Wilhite 2019, p. 118). The church somehow inherits God's kingdom. It is gathered together as the eucharistic bread is gathered from many plants. In the final hour, the Lord will return with the saints (Wilhite 2019, p. 119). The community must watch for his coming, persevering in their ethical life to the end. There will be signs, including persecutions. At the end there will be striking signs in the sky, a trumpet, and the resurrection of the saints (Wilhite 2019, p. 120).
8/9/24
Wilhite, Shawn J. (2019). "Chapter Three: The Theology of the Didache." In The Didache: A Commentary. (94-121). Eugene, OR: Cascade Books. (Personal Library).
Wilhite observes that assessment of early Christian theology is a challenging task. Particularly comparison of theology as seen in canonical works and in non-canonical works from Christianity or Judaism presents numerous difficulties. Wilhite attempts to restrict his discussion here to "the theology of the Didache and [he will] assume a whole and unified document" (Wilhite 2019, p. 94). His goal is to find the overall theological vision as present in the work as represented by the Jerusalem Manuscript, allowing that particular work to serve as a coherent witness.
"The Didachist presents ideas that reflect both trinitarian and binitarian ideas" (Wilhite 2019, p. 94). Wilhite notes different passages emphasize θεός or Jesus, with few references to the Spirit. The baptismal section presents a trinitarian formula.The word "Lord" (κύριος) is also used in this context, leading Wilhite to consider that other uses of κύριος may have a trinitarian presupposition (Wilhite 2019, p. 95). However, in the eucharistic passages, there is more of a binitarian view, with the Father and the Son present. Wilhite uses "Son" and "Jesus" interchangeably (Wilhite 2019, p. 95).
Wilhite notes the absence of canonical material in the eucharistic passages, which has suggested to Jonathan Schwiebert (Knowledge and the Coming Kingdom pp. 3-4) the multiplicity of different eucharistic liturgies (Wilhite 2019, p. 95). The Father is the primary worker, delivering gifts through the Son.
Wilhite observes what might be understood as a primitive or undeveloped concept of God. "The Didache's theology proper does not necessarily convey a fully-fledged development of the doctrine of God; it is more a subtle disposition towards and description of God" (Wilhite 2019, p. 96). God is pictured as the creator and owner of all. He is at one and the same time holy and bearing a fatherly relation "with either the Son or the people of God" (Wilhite 2019, p. 97).
Jesus appears in the Didache as the Son (7.1-4). He is referred to in rather vague terms elsewhere in the book (Wilhite 2019, p. 97). In the end Jesus comes to rescue his people. Jesus is further referred to as the servant (παῖς) of the Father. His service, Wilhite notes, does accomplish the noble task of making "life, knowledge, faith, and immortality" known (Wilhite 2019, p. 97). This brings glory to the Father. Jesus is referred to numerous times as "Lord" (κύριος), which suggests to Wilhite that he is also the most likely referent where the word is used less clearly (Wilhite 2019, p. 98).
Wilhite notes that specific references to the Holy Spirit are rare in the Didache (Wilhite 2019, p. 98). Aside from the trinitarian formulas in the baptismal passage, prophets speak "in the spirit" but Wilhite considers it unclear whether that is a "reference to the third person of the Trinity"
Wilhite considers the liturgical section of the Didache to deal with baptism, fasting, prayer, and eucharist as liturgies (Wilhite 2019, p. 99). Wilhite looks at them in turn. Ny notes here will tend to be very specific as this pertains directly to the thrust of my research.
Didache 7.1-4 deals specifically with baptism. It presupposes some use of the Two Ways material, though Wilhite does not consider the specific use of that material to be clear. It is, however, part of the preparation for reception into the community (Wilhite 2019, p. 99). The baptism is trinitarian in nature, which serves as a clear marker that the community is Chrsitian, not Jewish. The trinitarian name appears twice. The community may participate but is not required to do so. The baptism is preceded by a fast for one or two days, in which the community may participate (Wilhite 2019, p. 100). Once a person is baptized, Wilhite considers the person has been transformed in terms of inner identity, so is prepared to receive the holy things in the eucharist.
The societal identity is maintained in community as people engage in regular fasting, described in 8.2 (Wilhite 2019, p. 100). The members of the community fast on different days than the "hypocrites." Wilhite takes the fasting to reflect Didache 1.3, where the person is to fast and pray for enemies who would persecute him.
Prayer, in Didache 8.2-3, is also different from the prayers of the hypocrites (Wilhite 2019, p. 101). The members of the community pray as given to them by the Lord in his gospel. The Lord's prayer, much as it appears in Matthew 6:9-13, is presented. Wilhite observes he will deal with this more specifically in his commentary. Prayer three times a day is noted. Wilhite notes that this pattern is common in Christianity and Judaism. Members of the community are urged to pray also in 1.3, 2.7, and 4.14 (Wilhite 2019, p. 101).
The eucharist is discussed in chapters 9-10 and in 14.1-3. Wilhite notes the "Eucharist liturgies may be considered the most theologically saturated section of the entire work" (Wilhite 2019, p. 101). The eucharist includes Christological, eschatological, and soteriological statements, among other things. Here, the Father and Jesus are presented as active. The Father gives many gifts, while Jesus, the Son, reveals the Father and makes the gifts known. Reception of the elements delivers knowledge of the gifts of God (Wilhite 2019, p. 102). The conclusion of the eucharist describes an eschatological gathering of the church. In Didache 14 there is confession and eucharist, which together make a pure sacrifice.
Wilhite observes the absence of some elements, which may suggest that multiple liturgical forms were present in antiquity (Wilhite 2019, p. 102). There is no theology of the cross, mention of blood, of a covenant, or forgiveness. There is no institution narrative or statement of remembrance. Though this is very interesting, Wilhite does not discuss it in detail at this point.
The Didache does contain soteriological statements, but Wilhite does not consider the categories explicit (Wilhite 2019, p. 103). Metaphors of salvation are regularly linked to other concepts, such as instruction, ransom, or giving. The metaphor of a reward is used in 6.2 in conjunction with "bearing the yoke of the Lord." In the eucharist it is necessary to be holy, or else to repent. There is a connection to the Bread, but exactly what the connection is remains unclear. There is a reference in 4.9-11 of the Spirit related to salvation (Wilhite 2019, p. 103).
Wilhite notes that baptism may be connected with a change of nature and thus salvation (Wilhite 2019, p. 104). The eucharistic table is for those who have been baptized. Only holy people come. There is a relationship of holiness both to baptism and to repentance and confession of sins.
Wilhite notes that Didache 11.7 describes the possibility of an unforgivable sin in the context of testing a prophet (Wilhite 2019, p. 105). The community is to accept what prophets say. The consequence of the sin of not accepting it is not spelled out clearly.
The Didache speaks extensively about ethics. While this will appear in detail in the commentary, Wilhite here seeks out some of the major themes (Wilhite 2019, p. 105). He finds a relationship of persecution and pacifism. The people respond to persecution by prayer and blessing (1.3). They do not retaliate, but recognize God's gifts (1.4-5). When others act in an oppressive manner, they have departed from the way of life (5.2). This will increase as we approach the end (16.4). It is counter to the ethic of the community.
Giving of alms is an important element (Wilhite 2019, p. 106). It is characteristic of the way of life (1.4-5). People are to be generous, and also to give according to "the commandment." In Didache 4.5-8 giving may be a ransom for sin. The poor and prophets are to be cared for (13.3-4, 7; 15.4).
Wilhite notes the "extensive lists of virtues and vices that mark the ethical moorings of the community" (Wilhite 2019, p. 107). Much of this material reflects ideas also in the second half of the Decalogue, the Gospels, and possibly Galatians 5. Vice leads to death. Virtue leads to life. Wilhite examines the virtues and vices extensively, identifying canonical parallels.
One of the tools for maintaining a distinctive community which Wilhite finds in the Didache is that of "ethical separation or a communal disassociation" (Wilhite 2019, p. 109). Those who are following the Way of Death should be avoided. They are not participants in the society. A theological concept which relates closely to this is that of wholeness, the quality of being τέλειος (Wilhite 2019, p. 109). Wilhite sees this as a descriptor of virtue as understood in Greek and Roman society, as well as the Jewish concept of shalom. The Didache refers this concept specifically to individuals, not to the community as a whole. It is seen in actions of non-retaliation (1.4), in a willingness to bear the yoke of the Lord (.2), and participating in the Lord's work of love (10.5) and unity (16.2) (Wilhite 2019, p. 110).
Corporate gatherings and their related ecclesial structures are a significant element of the Didache. Authoritative teachers are to be recognized, and particularly the teaching of Jesus (Wilhite 2019, p. 111). The teachers bring Jesus' presence to the community. Fasting as a community while someone prepares for baptism is significant, though its effect on the community is not discussed. The gathering for eucharist is considered a pure sacrifice which is repeated on a weekly basis (ch. 14). The purity of the ritual is guarded through repentance and confession. Didache 15.3-4 states a number of communal ethics for the gathered people. Wilhite mentions particularly resolving anger and giving alms. The gatherings serve a function of maintaining piety within the community (Wilhite 2019, p. 112). The habit of confession and fair judgment is central to maintaining peace and avoiding sin.
The role of the teaching and the material taught is prominent in the Didache, signaled even by the twofold title applied to the work (Wilhite 2019, p. 113). While Wilhite considers it unlikely that the teaching actually came from the twelve apostles, he does see the title as a strong indicator of what we should expect in the book. The teaching is all built on the ethical instruction of the Two Ways. Additionally, Wilhite observes that teaching may come from external sources (11.2). This teaching must be evaluated (Wilhite 2019, p. 114). A faithful teacher is to be received as the Lord (11.2). Wilhite notes this favorable reception is applied to the Didachist as well (1.3; 2.1). The teacher is seen essentially as the parent or guide of learners, called children (3.1-6; 4.1) (Wilhite 2019, p. 115).
The ecclesial structure of the Didache includes bishops and deacons (15.1). Wilhite observes these are elected by the community (Wilhite 2019, p. 115). The functions are not spelled out, as they are in New Testament traditions (1 Tim. 3; Tit. 1). They do have character qualities akin to those listed in the New Testament. Wilhite briefly considers whether teachers in the Didache are a distinct group or if the work of teaching is part of the office of deacon or bishop (Wilhite 2019, p. 116). While he does not consider the matter to be completely clear, he leans toward the presence of a group of people classified as teachers.
Prophets and apostles are clearly known to the community. Wilhite takes these to be separate groups which have some overlap in their roles (Wilhite 2019, p. 117). These people are to be well received but not to be given much provision other than respect. The relationship or hierarchy among deacons, bishops, apostles, and prophets is unclear in Wilhite's estimation (Wilhite 2019, p. 118).
The eschatology of the Didache is important though it is not highly developed (Wilhite 2019, p. 118). Wilhite observes that the very image of a "road" or "way" suggests that the members of the community are on a journey with a defined end point. While most of the ethical teaching has to do with interpersonal human relationships, there are ways in which this can be reflective of an eschatological priority. The corporate eschatology is more prominent, particularly in Didache 16 (Wilhite 2019, p. 118). The church somehow inherits God's kingdom. It is gathered together as the eucharistic bread is gathered from many plants. In the final hour, the Lord will return with the saints (Wilhite 2019, p. 119). The community must watch for his coming, persevering in their ethical life to the end. There will be signs, including persecutions. At the end there will be striking signs in the sky, a trumpet, and the resurrection of the saints (Wilhite 2019, p. 120).
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