tibrarjp of t:he theological ^tminavy PRINCETON • NKW JERSEY •a Professor Benjamin B. Warfleld BS 2940 .T5 S3513 1886 Teaching of the twelve apostles . The oldest church manual, PHILOTUEOS BKYENNIOS. THE PFO 10 Oldest Chuech Majn-ual CALLED THE Starljing of t\}t ^wdm ^postka AIAAXH TBN AaAEKA AnO:STOAnN THE DIDACHil AND KINDRED DOCUMENTS IN THE ORIGINAL WITH TRANSLATIONS AND DISCUSSIONS OF POST- APOSTOLIC TEACHING BAPTISM WORSHIP AND DISCIPLINE AND WITH ILLUSTRATIONS AND FAC-SIMILKS OF THE JERUSALEM MANUSCRIPT BY PHILIP SCHAFF SECOND EDITION, REVISED AND ENLARGED FUNK & WAGNALLS, PUBLISHEES 10 AND 13 Dey Street 188G [All Rights Reserved'] Entered according to Act of Congress in the year 1885, By funk & WAGNALLS, In the Office of the Librarian of Congress at Washington, D. C. DOMINO REVEEENDISSIMO AC DOCTISSIMO pllilotheo Brgcnnio, Q.QLM, METROPOLITANO NICOMEDIENSI VIRO DE LITTERIS CHRISTIANIS OPTIME MERITO CODICIS HIEROSOLTMITANI ATQUE EIUS LIBKI PRETIOSISSIMI QUI INSCKIPTUS EST Ai^ocxif tcSk 8c£)8eHa ''ATCodroXoov INVBNTORI EDITORI EXPLANATORI HOC OPUS DEDICAT PHILIPPUS SCHAFP THE0L0GU3 AMERICANUS ®cdlicn0 ©rienti ^3. El? Kvptoi ui'a TCi'dri? ev fSdnrid/xoc sk ©edi uai Ilavrip ndvToav 6 kiti TtdvToov uai did ndvToov uai ev Ttddiv PREFACE TO THE SECOND EDITION. The call for a new edition gave me a welcome opportunity to make a niimber of corrections and improvements in the plates, and to add a supplement to the literature in an appen- dix (pp. 297 sqq.). The Didache continues to engage the pens of biblical and historical scholars in Europe and America, and will continue to do so for some time to come. The last word on this im- portant discovery has not yet been spoken. The Didache has secured a permanent place in every future collection of the Apostolic Fathers, in every future history of the New Testa- ment Canon, of catechetical instruction, of primitive worship and discipline, and in Commentaries on the Gospel of Matthew. So far there seems to be a growing unanimity on the views expressed in this book, and I have no reason to change them. I feel profoundly grateful for the favorable public notices and private letters of competent scholars at home and abroad. P. S. New York, March 23, 1886. PREFACE TO THE FIRST EDITION. As soon as I received a copy of the newly discovered Teaching of the Twelve Apostles^ I determined, in justice to my- self and to my readers, to prepare an independent supplement to the second volume of my revised Church History, which had appeared a few months before. Accordingly, during a visit to Europe last summer, I made a complete collection of the Didache literature, but could not put the material into shape before the fourth volume of that History was published. The delay has enabled me to use several important works which reached me while my own was passing through the hands of the printer. ▼ Vl PREFACE TO THE FIRST EDITION. The Didache fills a gap between the Apostolic age and tlie Church of the second century, and sheds new light upon ques- tions of doctrine, worship, and discipline. Herein lies its interest and significance. My object is to explain this document in the liglit of its Apostolic antecedents and its post- Apostolic surroundings, and thus to furnish a contribution to the history of that mysterious transition period between a.d. 70 and 150. The reader will find here, besides the discussions of the vari- ous topics, the full text of the Didache and kindred documents in the original with translations and notes, and a number of illustrations which give a unique interest to the volume. To the Metropolitan of Nicomedia I desire to express my great obligation for the instrUcCion derived from his admirable edition of the Didache^ and for the special interest lie has taken in my work. My thanks are due also to Professor Warfield, Dr. Crosby, and Mr. Arthur C. McGiffert for valuable contri- butions. The portrait of tbe discoverer is from a photograph taken several years ago by the photograpber of the Sultan, which Dr. Bryennios himself lias kindly sent me." The baptismal pictures are reproduced, by permission, from Eoller's work on the Roman Catacombs. The view of the Jerusalem Monastery and the fac-similes of the famous MS. which con- tains the Didache, I secured through the aid of my esteemed friends. Dr. Washburn, President of Robert College, Constan- tinople, and Professor Albert L. Long, of the same institution, which shines on the shores of the Bosphorus as a beacon-ligbt of promise for the intellectual and spiritual regeneration of Turkey and the cradle-lands of Christianity. The Author. New York, Union Theological Seminary, May 21, 1885. * I have just received a friendly letter from Dr. B. , dated Nicomedia, April \%, 1885, in which he expresses great satisfaction with advanced proofs I had sent him a few weeks ago, and gives me permission to dedicate my book to him. CONTENTS. THE OLDEST OHUECH MANUAL, CALLED THE TEACHING OF THE TWELVE APOSTLES. PAGB 1 . 2 CHAPTER I. The Jerusalem Monastery " II. A Precious Volume (Two Fac-similes of the Jerusalem MS.. 6 and 7.) III. Philotheos Bryennios 8 IV. Publication of the Didache 9 V. A Literary Sensation 10 VI. Various Estimates 13 VII. The Title •. 14 VIII. Aim and Contents 16 IX. The Catechetical Part 17 X. The Two Ways 18 XI. Tee Theology of the Didache 23 v XII. The Ritual of the Didache 26 XIII. The Lord's Day and the Christian Week 27 XIV. Prayer and Fasting. . ." 29 XV. Baptism in the Didache 39 XVI. Baptism and the Catacombs 36 (Four Illustrations.) XVII. Immersion and Pouring in History 41 XVIII. The Agape and the Eucharist 56 XIX. Ecclesiastical Organization 63 XX. Apostolic and post- Apostolic Government 64 . XXI. Apostles and Prophets 67 XXII. Bishops and Deacons 73 XXIII. The End of the World 75 XXIV. The Didache akd the Scriptures 78 XXV. The Style AND Vocabulary of the Didache 95 XXVI. Authenticity of the Didache 114 XXVII. Time of Composition 119 .' XXVIII. Place of Composition 133 r- XXIX. Authorship 125 • Vlll CONTENTS. PAGE CHAPTER XXX. The Apostolical Church Order, ok the Eccle- siastical Canons of the Holy Apostles 127 " XXXI. The Apostolical Constitutions 133 " XXXII. Summary OF Lessons from THE Didache 138 '* XXXIII. The Literature of the Didache 140 THE DOCUMENTS. I. The Didache, Greek and English, with Comments 161 II. A Latin Fragment of the Didache, with a Critical Essay . . . 219 III. The Epistle of Barnabas, Greek and English 227 IV. The Shepherd of Hermas, Greek and English 234 V. The Apostolical Church Order, Greek and English 237 VI. The Apostolical Church Order from the Coptic, English . . . 249 VII. The Seventh Book of the Apostolical Constitutions, Greek AND English 259 A Letter and Communication from Metropolitan Bryennios . 289 APPENDIX. Additions to the Literature on the Didache, From May 1885 till March 1886 297 Alphabetical Index 307 ILLUSTEATIONS. Portrait of Bryennios Frontispiece The Jerusalem Monastery of the Most Holy Sepulchre 1 Facsimile of the First Lines of the Didache 6 Fac-simile of the Last Page of the Jerusalem Manuscript 7 Pour Baptismal Pictures from the Roman Catacombs 37, 38, 39, 40 Autograph Letter from Bryennios 296 K J3 tlO £ ~ S £0 o x: o u THE OLDEST CHURCH MANUAL CALLED TEACHING OF THE TWELVE APOSTLES." CHAPTER I. Tlie Jerusalem Monastery. The Jerusalem Monastery of the Most Holy Sepul- chre is an irregular mass of buildings in tlie Greek quarter of Constantinople, called " Phanar." It belongs to the Patriarch of Jerusalem, wbo resides there when on a visit to the capital of Turkey. In the same district are the church and residence of the Constantinopolitan patriarch, and the city residences of the chief metropolitans of his diocese. The Phanar surpasses the Moslem quarters in cleanliness and thrift, and its inhabit' ants, the Phanariotes, are largely employed as clerks and transcribers of documents. Around the humble and lonely retreat of the Jerusalem Monastery and its surroundings cluster many historical asso-- ciations. The mind wanders back to the " upper room " in Jerusalem, the first Pentecost, the mother church of Christen- dom, the last persecutor of the religion of the cross and its first protector, the turning-point of the relation of church and state, the founding of New Rome, the transfer of empire from the banks of the Tiber to the lovely shores of the Bosphorus, the doctrinal controversies on the Holy Trinity and Incarnation, the Ecumenical Councils, the conflict between the Patriarch and the Pope, the Filioque and the Primacy, the origin and progress of the great Schism, the wild romance of the Crusades, the downfall of Constantinople, the long sleep and oppression of the Eastern Church, the revival of letters and the Reforma- 1 2 A PKECIOUS VOLUME. tion in the West. We see the decline and approacliing end of Turkish misrule, and look hopefully forward to the solution of the Eastern problem by a political and moral renovation which is slowly but surely progressing. The Monastery of the Holy Sepulchre is a type of the Christian Orient ; it is a shrine of venerable relics ; it has the imploring beauty and eloquence of decay with signs of a better future. Some rich and patriotic Greeks in Constan- tinople have recently erected near the Monastery a magnificent building for national Greek education.* May a new Church of the Resurrection at no distant day rise out of the Monastery of the Sepulchre ! CHAPTER II. A Precious Volume. The Jerusalem Monastery possesses, like most convents, a library. It is preserved in a small stone chamber, erected for the purpose and detached from the other buildings. It receives scanty light through two strongly barred windows. Its entrance is adorned with holy pictures. It contains about a thousand bound volumes and " from four hundred to six hundred manu- scripts," as the present superior, the archimandrite Polycarp, informed a recent visitor "with characteristic indefiniteness." Among the books of this library is one of the rarest treas- ures of ancient Christian literature. It is a collection of manu- scripts bound in one volume, covered with black leather, carefully written on well preserved parchment by the same hand in small, neat, distinct letters, and numbering in all 120 leaves or 240 pages of small octavo (nearly 8 inches long by 6 wide). It embraces seven Greek documents, four of which are of great importance, t The documents are as follows : * See picture of the Monastery, reproduced from a photograph, facing p. 1. f The volume is described by Bryennios in the Prolegomena to his ed. of the Clementine Epistles, 1875; and by Prof. Albert L. Long, of Robert College, Constantinople, in the New York Independent for July 31, 1884. A PRECIOUS VOLUME. 3 1. A Synopsis of the Old and New Testaments in the ORDER OF Books by St. Chrysostom (fol. 1-32). The Synopsis, however, closes with the prophet Malachi, and omits the New Testament. Montfancon had published such a work down to Nahum, in the sixth volume of his edition of Chrysostom, reprinted by Migne. Bryennios, in his edition of the Didache^ has now supplied the textual variations to Migne, and the unpublished portions on Habakkuk, Zeph- aniah, Haggai, Zachariah, and Malachi.* 2. The Epistle of Barnabas (fol. 83-51^). This is an additional copy to that found in the Codex Sinai- ticus of the Bible, and published by Tischendorf, 1862. The older editions contain the first four chapters only in the Latin version. The value of the new MS. consists in a number of new readings which Bryennios communicated to Professor Hilgenfeld, of Jena, for his second edition (1877).t 8. The First Epistle of Clement of Eome to the Cor- inthians (fol. 5P med. — 70* med.). This is the only complete manuscript of that important document of the post-apostolic age ; the only other MS. in the Codex Alexandrinus of the Bible, preserved in the British Museum, is defective towards the close. :|: 4. The Second Epistle of Clement to the Corinthians (fol. 70* med.— 76* med.). Likewise the only complete copy. It contains the first Christian Homily extant, but it is not by Clement, although the discoverer considers it genuine. They differ in the numeration of the MS. : Bryennios gives 456 as its num- ber in the library; Long, from more recent examination, 44G. Perhaps the former is a printing error, or the volumes of the library have been re-num- bered. *In the third Appendix to his Prolegomena, pp. pS'-pftZ'. t The Jerusalem MS. is also utilized in the second edition of Barnabas by von Gebhardt and Harnack, Leipzig, 1878, and by Fr. X. Funk, in his ed. of Opera Patrum Ajwst. (the fifth of Hefelo), Tubingen, 1878. :}: Bryennios calls the new text of the Clementine Epistles " The Jerusa- lem MS." (IspodoXvjuiHoi), and is followed by Hilgenfeld, but von Geb- hardt, Harnack, and Lightfoot designate it by the letter C (Constantinopo- litanus) in distinction from A (Alexandrinus). In the case of the Didache there is no rival MS. 4 A PRECIOUS VOLUME. Documents 3 and 4 were published by Bryennios in 1875 to the great delight of Christian scholars.* 5. The Teaching (Didache) of the Twelve Apostles, on four leaves (fol. 76 * med. — 80). By far the most valuable of the documents, although less than ten pages. It begins on the fourth line from the bottom of fol. 76 *. The half page at the close of the Bid. is left blank. The following is a fac-simile of the title and first lines, which we obtained through the aid of influential friends in Constan- tinople : icf CA^xi/ AiSaxrj uvpiov Sid rcov SoiSEHtxaTtodToXoav toH e^vsdtv . oSol dvo sidi', m'a TTJi ^ooiji Hal f.iia rov Savdrov Siacpopd Ss TtoXXt) uEza- iv T(2v duo oScav. r/ uev ovi' 686i rf/iZootji idriv avrrf npcSrov, dyaitrj^ [Translation.} ' ' Teaching of the Twelve Apostles. Teaching of the Lord, through the Twelve Apostles, to the Gentiles. TwoWays there are: one of Life and one of Death; but there is a great difference be- tween the two Ways. Now the Way of Life is this: first, Thou shalt love. ." 6. The Spueious Epistle of Mary of Cassoboli f to the Bishop and Martyr Ignatius of Antioch (fol. 81-82* med.). * Under the title, as translated into English : The Two Epistles of our Holy Father Clement, Bishop of Ro.me, to the Corinthl\ns, from a manuscript in the Library of the Most Holy Sepulchre in Phanar (er ^arapicp) of Constantinople ; now for the first time published complete, leith Prolegomena and Notes by Philotheos Bryenxios, 3Ietropolitan of Serrm. Constantinople, 1875. The new portions are given in full with valuable notes in Lightfoot's Ylj9pe?KZ«.r to his ed. of S. Clement of Rome (London, 1877). Von Gebhardt and Harnack have used the Constantinopolitan MS. in their second ed. of Clement (1876), and Funk in his ed . of the Ap. Fathers (1878). Comp. my Church History, II. 648 sqq. (revised ed.). f Mapia Kaddo/SoXoov or KadtafidXoov. See the different readings in Zahn's ed. of Ignat., p. 174, and in Lightfoot's S. Jgnat., II. 719 sq. A PRECIOUS VOLUMK 5 Cassoboli or Cassobola is either Castabala,* a citj of Cilicia, or more probablj^ a small town in that province. f The Epistle is worthless. 7. Twelve pseudo-Ignatian" Epistles, beginning with a letter of Ignatius to Mary of Cassoboli and ending with that to the Romans (fol. 82 '^ med.— 120^). The value of these Epistles coasists in the new readings, which Bryeiinios generously furnished to Professor Funk of Tubingen for his edition of the Apostolic Fathers. J Near the middle of the left-hand page of the last leaf is the subscription of the copyist "Leon, notary and sinner," in the most contracted and abbreviated style of handwriting, with the date Tuesday, June 11, m the year of the world 6564 according to Byzantine reckoning, which is equivalent to A.D. 1056. § Leon, probably an humble monk, did not dream that eight hundred years after his death the work of his hand would attract the liveliest interest of scholars of such nations and countries as he never heard of, or knew only as rude bar- barians of the West. "The hand that wrote doth moulder in the tomb; The book abideth till the day of doom." The following is a fac-simile of the last page of this remark- able volume, which contains the conclusion of the pseudo- Ignatian Epistle to the Romans, the subscription, and notes on the genealogy of Christ * KadrdfiaXa. See Funk, Pair. Ap. , II. 46. f Lightfoot, l. c. , II. 720. I Funk says (Opera Pair. Apost. Vol. II. p. xxx,) : " Philotheus Bryen- nius, metropolita Nicomediensis, mr de Uteris Christianis optime meritus, maxima cum liberalitate epistulas pseudoignatlanas in usum. meum accura- tissime conttilif." The longer Greek recension embraces the Epistles to Mary of Cassoboli, to the Trallians, the Magnesians, the Tarsians, the Philippians, the Pliiladelphians, the Smyrnaeans, to Polycarp, to the Antiochians, to Heron (deacon of Antioch), to the Ephesians, and to the Romans (pp. 46- 214). Funk gives pp. 214-217, the three additional letters of Ignatius to John the Evangelist and the Virgin Mary, with her response, which exist only in Latin. See also Lightfoot's *S'. Ignatius, II., 653-656. § The Greek Calendar of Constantinople estimates the Saviour's birth to have taken place 5508 years after tlie creation, according to the reckoning of the Sepiuagint. Deduct 5508 from 6564, and you have the date a.d. 1056. /V A PEECIOUS VOLUME. 7 6vv ffO/lAo/SKai aXXoi's Kpouoi, ro no^tjtdv ovojita. IlEfti rcSv itpo- deXBovTQOv (XTto 2vpiai elz 'Pojur/v eii Sococv Beov mdrsvco vuai kitEyvGouevai' oh xai dj/AoodezE iyyvi jue uvra • Ttavrt? ydp Ei6tv txeiot 3eov xai vucSv • ovi rtpETtov t6viv v/itlv Hard navra dvanav- dai. "Eypaipcx ds v/uv ravra zf/ npo tvvsa HaXav8(ay 'SETtzEi-ijipioov . "Eppood^E Eli zeXoi iv vTtojuov^ ^h/dov Xpidzov, — ^EzeXeioj^i] fiT^ri ^lovvio) EiZ zr/vicc, r/UEpav F'. ^Ivdiur. &' , ezov? dzq)c,d' , X£zp2 Aiovzoi vozapiov KaidXEizov. [Translation, including the remainder of the tenth chapter of the pseudo- Ignatian Epistle to the Romans.] " (I write this to you from Smyrna through Ephesians worthy of happi- ness. But there is with me) Crocus, the beloved name, along with many others also. Concerning those coming from Syria unto Rome for the glory of God I believe you know them ; and to them ye will announce that I am near. For they are all worthy of God and of you, and it is becoming that you should refresh them in every way. I have written these things unto you on the day before the 9th Kalends of September. Fare ye well until the end in the endurance of Jesus Christ." [Subscription.] " Finished in the month of June, upon the 11th (of the month), day 3d (of the week, i.e., Tuesday), Indiction 9, of the year 6564. By the hand of Leon, I notary and sinner." The rest of the page is filled out by the same hand with notes on the gene- alogy of Joseph and Mary, following the authority of Julius Afrieanus and Eusebius, who reconcile Matthew and Luke by the theory that Matthew gives the royal descent of Joseph through Solomon, Luke the private descent of Joseph through Nathan. Bryennios has deciphered the MS. and prints it in legible Greek, in his edition of the Didache, p. pi-irf. It begins: 'laodtjcp 6 dvifp MapiaZ, II r/i kyEvvTJ3rj 6 Xpidroi, ek AsviziHr/i q)vX?/i Hardy Ezai, &3s vrrsdEi^av oi ^sioi EvayysXidzai. \4XX'> 6 /.lev Maz^aloi eh /la(iid did 2oXojiicSyzo? nazdyst zov ^loodr/cp' d di AovHai did NdBav, ^oXo/xtav 8e xai Nd'^av vioi Aajiid. 8 PHILOTHEOS BEYENNIOS. CHAPTER III. Phihtheos Bryennios. The Jerusalem Manuscript was hidden from tlie knowledge of the world for eight hundred years. The library was ex- amined by Bethmann in 1845, by M. Guigniant in 1856, and by the Bodleian librarian, Rev. H, 0. Coxe, in 1858, but they failed to observe its chief treasure. The monks themselves were as ignorant of its contents and value, as the monks of Mount Sinai were of the still greater treasure of the Codex Sinaiticus. At last it was discovered in 1873, and a portion of it published (The Clementine Epistles) in 1875. The happy discoverer and first editor is Philotheos Beyen- Nios, formerly Metropolitan of Serr^e, an ancient see (Heraclea) of Macedonia, now Metropolitan of Nicomedia (Ismid). This was once the magnificent capital of Bithynia and the residence of the Emperor Diocletian, where the last and the most terrible persecution of the Church broke out (a.d. 803), and where Constantine the Great, the first Christian Emperor, was bap- tized and closed his life (337). Bryennios is next in rank to the Patriarch of Constantinople and the Bishop of Ephesus, and usually resides in Constantinople, in a narrow, unpainted, wooden house of four stories, opposite the entrance of the patri- archal church and a few steps from the Jerusalem Monastery. He is probably the most learned prelate of the Greek Church at the present day. He was born in Constantinople (1833), studied in the patriarchal Seminary on the island of Chalce, and in three German Universities (Leipzig, Berlin and Mu- nich). He attended the second of the Old Catholic Con- ferences at Bonn (in 1875). He is well versed in the patristic, especially Greek, and in modern German literature. He freely quotes, in his two books on the Clementine Epistles, and on the Didaclie^ the writings of Bingham, Sclirockh, ISTeander, Gieseler, Hefele, von Drey, Krabbe, Bunsen, Dressel, Schlie- mann, Bickell, Tischendorf, Hilgenfeld, Lagarde, Ueltzen, Funk, Probst, Kraus, Uhlhorn, Migne's Patrologia, Winer's Bihlisches Realw'orterhuch, and the writers in Herzog's Meal- PUBLICATION OF THE DIDACHE. 9 Encyklopddie.* He was cordially welcomed by tlie scholars of the West, Catholic and Evangelical, to a jDermanent seat of honor in the republic of Christian learning. He may be called the Tischendorf of the Greek Church. The University of Edinburgh, at its tercentennial festival in 1884, justly conferred on him the honorary degree of Doctor of Divinity. Bryennios is described as a tall, dignified, courteous Eastern prelate, in the prime of manhood, with a fine, intelligent and winning face, high forehead, black hair, long mustache and beard, dark and expressive eyes, great conversational power and personal magnetism. He was a prominent, though passive candidate for the vacant patriarchal chair, which, however, has been recently filled (1884) by a different man.f CHAPTER IV. Puhlication of the Didache. Bryennios seems to have paid no particular attention to the Didache when he announced its title, and nothing more, among the contents of the Jerusalem Manuscript.:}: But after the close of the Russo-Turkish war, in 1878, he examined it more carefully, and at last published the Greek text, with learned notes and Prolegomena, written in Greek, at the close of 1883, at Constantinople. § * It is quite amusing to meet these names in Greek dress, as 6 'Spoinxio'i, 6 Ne'avSpoi, u ridsXepiVs, 6 BihjcsXAzo?, 6 "EtpsAoi, u 'lA.ysjuqjeXdo's, 6 Oi;A;)'o'pj'zos {£v rp Eeal-Encycl. rov Herzog), etc. f I learn from a friend in Constantinople (Feb. 16, 1885,) that " Bryennios is now in Nieomedia and not allowed to come to Constantinople," but that there is no truth in the newspaper nimor of a " rapprochement between the Greek and Roman Churches " under the new Patriarch. :j: Nor could any other scholar infer its importance from the mere title. Bishop Lightfoot (in his Appendix to 8. Clement of Borne, 1877, p. 231) simply said : " What may be the value of the Doctrina Apostolorum remains to be seen." § The title, translated into English, reads : Teaching of the Twelve Apostles. From the Jerusalem Manuscript noicfor the first time published with Prolegomena and Notes, by Philotheos Bryennios, Metropolitan of 10 A LITERAEY SENSATION". Great as was his service to Christian literature by the publi- cation of the Clementine Epistles, which were in part known before, that service was eclipsed by the publication of the Didache^ which had entirely disappeared, with the exception of a few references to it among the Greek fathers. CHAPTEE V. A Literary Sensation. Seldom has a book created so great a sensation in the theological world. Tischendorf's discovery of the Codex Sina- iticus of the Greek Bible, in the Convent of St. Catherine, at the foot of Mount Sinai, in 1859, after three journeys through the wilderness, is far more important, and has besides all the charm of a heroic romance. But the interest felt in " the find " of Bryennios was perhaps even more extensive, though less deep and lasting. The German divines fell upon the precious morsel with ravenous appetite. The first public notice of the Didache appeared in the " Allgemeine Zeitung" of Munich, Jan- uary 25, 1884. A few days afterwards, Dr. Adolf Harnack, Professor of Church History in the University of Giessen, who had received an advance copy directly from the editor in Con- stantinople, published a notice with a German translation of the greater part (from Chs. VII. -XVI.) of the document* This was only a forerunner of his able and learned book on the sub- Nicomedia. Constantinople, 1883. The book has no preface, but was finished in December of that year, and therefore would, according to Euro- pean fashion, bear the imprint of 1884. It contains 149 pages Prolegomena and 5o pages text with critical notes, to which are added indexes and corri- genda (p. 57-75). It is the only edition taken from the MS. itself, and the parent of all other editions. The MS. has since become almost inaccessible, but there is not the slightest ground for distrusting either the learning and ability, or the honesty of Bryennios ; on the contrary, they are evident on every page of his edition. * In the " Theologische l.iteraturzeitung" (of which he is the elitor), Leipzig, Feb. 3, 1884. It was fro.n this article that the first notice was sent to America, by Dr. Caspar Rene Gregory, in a communication to the New York "Independent" for Feb. 28, 1884, containing an English trans- lation of the German version of Ilarnack. A LITEEARY SENSATION. 11 ject wliicli appeared in June of the same year.* Dr. Hilgenfeld, Professor in Jena, received likewise a copy directly from Bi-y- ennios, January 13, 1884:,f and forthwith, published the Greek text with critical emendations. :}: Dr. Aug. Wiinsche soon followed with an edition of the Greek text and German transla- tion and brief notes, in May, 1884. Independently of these publications. Dr. Theodor Zahn, Professor in Erlangen, and one of the first patristic scholars of the age, made the Didache the subject of a thorough investigation in his " Supplementum Clementinum" (278-319), which appeared in June or Julj'-, 1881. § Bickell, of Innsbruck; Funk, of Tubingen; Kruw- utzcky, of Breslau, — three eminent Koman Catholic scholars, — Holtzmann, of Strassburg ; Bonwetsch, of Dorpat, and many others, followed with reviews and discussions of special points in various German periodicals. In England the first notice of the Didache appeared in the '' Durham University Journal " for February, 1884, by Rev. A. Robertson, Principal of Hatfield Hall, Durham. Professor John Wordsworth, of Oxford, Archdeacon Farrar, of London, Professor A. Plummer, of Durham, and a number of other Epis- copalians, appeared on the field with editions, translations and critical discussions in the "Guardian," the "Contemporary Review," the " Church Quarterly Review," etc. Prof. Hatch, of Oxford, delivered an interesting lecture on the subject (not yet published) in the Jerusalem Chamber, London. Bishop Lightfoot discussed the document briefly in the Church Con- gress at Carlisle (Sept., 1884). Rev. Mr. De Romestin (1884) and Canon Spence (1885) published the Greek text with an English version, notes and discussions, * Die Lehre der Zwolf Apostel nehst Untersuchungen zur altesten GescMclde der Kirchenverfassung und des Kirchenrechts. With an Appen- dix by Oscar von Gebhardt, Leipzig, 1884. Text and translation with notes, 70 pages, Prolegomena, 294 pages. f So he informs us in his "Zeitschrift flir wissenschaftl. Theologie," 1885, No. I, p. 73. \ In the second cd. of his Novum Testam. extra Canonem receptum. Lips., 1884. Fasc. IV., 94-103. § Comp. also his critical notice of Harnack's book in the "Theol. Litera- turblatt," Leipzig, for June 27 and July 11, 1884. 12 VARIOUS ESTIMATES. More extensive even tban in any country of Europe was tlie interest with, whicli the Didache was received in the United States. As soon as the first copies reached the Western hem- isphere, the book was reprinted, translated and commented upon by theological professors and editors of religious news- papers of all denominations and sects. The first American edition, with the Grreek text and notes, was prepared by Prof. Eoswell D. Hitchcock, D.D., and Prof. Francis Brown, D.D., of Union Theological Seminary, New York, as early as March, 1884. Almost simultaneously appeared a translation by the Rev. C. C. Starbuck, with an introductory notice by Prof. Egbert C. Smyth, D.D., in the •' Andover Review" for April, 1884. Since that time at least half a dozen other translations with or without the original were published; while a list of discussions and notices in the periodical press would fill several pages. The document has also excited more. or less attention in France, Holland, Switzerland, and the Scandinavian coun- tries. CHAPTER YI. Various Estimates. The cause of this unusual attention to an anonymous book of no more than ten octavo pages, is obvious. The post- Apostolic age from the destruction of Jerusalem (a.d. 70) to the middle of the second century is the darkest, that is, the least known, in Church history. The newly discovered document promised a long-desired answer to many historical questions. In Germany and on the Continent generally, where theology has a predominantly scientific and speculative character, the Didache was discussed with exhaustive learning and acumen as a contribution to historical information, with regard to its authorship, the time and place of composition, its precise text, its relation to cognate documents, as the Epistle of Barnabas, the Pastor Hermae, the Judicium Petri, the Ecclesiastical Canons, and the Apostolical Constitutions. In England, and especially in America, where theology is VAEIOUS ESTIMATES. 13 more practical and more closely connected with Churcli life than in Germany, the Didache was welcomed in its bearing upon controverted points of doctrine, ritual and polity, and utilized for sectarian purposes. / Psedobaptists found in it a welcome argument for pouring or sprinkling, as a legitimate mode of baptism ; Baptists pointed triumphantly to the requirement of immersion in living water as the rule, and to the absence of any allusion to infant bap- tism ; while the threefold repetition of immersion and the re- quirement of previous fasting suited neither party. Episco- palians were pleased to find Bishops and Deacons (though no Deaconesses), but non-Episcopalians pointed to the implied identity of Bishops and Presbyters ; while the travelling Apostles and Prophets puzzled the advocates of all forms of Church government. The friends of liturgical worship derived aid and comfort from the eucharistic prayers and the prescrip- tion to recite the Lord's Prayer three times a day ; but free ' prayer is likewise sanctioned, and " the Prophets " are per- mitted to pray as long as they please after the eucharistic sac- rifice with which the Agape was connected. Roman Catholic divines found traces of purgatory, and the daily sacrifice of the mass, but not a word about the Pope and an exclusive priest- hood, or the worship of Saints and the Virgin, or any of the other distinctive features of the Papal system: while another Roman Catholic critic depreciates the Didache as a product of the Ebionite sect. Unitarians and Rationalists were pleased with the meagreness of the doctrinal teaching and the absence of the dogmas of the Trinity, Incarnation, depravity, atonement, etc.; but they overlooked the baptismal formula and the euchar- istic prayers, and the fact that the roots of the Apostles' Creed are at least as old as the Didache^ as is proven by the various ante-Nicene rules of faith. Millennarians and anti-Millen- narians have alike appealed to the Didache with about equal plausibility. \ We must look at the Didache, as on any other historical document, impartially and without any regard to sectarian issues. It is, in fact, neither Catholic nor Protestant, neither Episcopalian nor anti-Episcopalian, neither Baptist nor Pgedo- 14 THE TITLE. Baptist, neither Sacerdotal nor anti-Sacerdotal, neither Litur- gical nor anti-Litargical ; yet it is both in j)art or in turn. It does not fit into any creed or ritual or Church polity or Church party of the present day ; yet it presents one or more points of resemblance to Greek, Latin, and Protestant views and usages. It belongs, lik'e the writings of the Apostolic Fathers, to a state of transition from divine inspiration to human teaching, from Apostolic freedom to churchly consolidation. This is just what we must expect, if history is a liviug process of growth. The Didache furnishes another proof of the infinite superiority of the New Testament over ecclesiastical literature. Interest- ing and important as it is, it dwindles into insignificance before the Sermon on the Mount, or the Gospel of John, or the Epistle to the Galatians, or even the Epistle of James, which it more nearly resembles. The Didache claims no Apostolic authority ; it is simply the summary of what the unlcnown author learned either from per- sonal instruction or oral tradition to be the teaching of the Apostles, and what he honestly believed himseK. It is anony- mous, but not pseudonymous ; post- Apostolic, but not ]3seudo- Apostolic. Its value is historical, and historical only. It fur- nishes us important information about the catechetical instruc- tion and usages in the age and in the country where it was written, but not beyond. It takes its place among the genu- ine documents of the Apostolic Fathers so-called — Clement of Rome, Polycarp, Ignatius, Barnabas, Hermas. These writings fill the gap between the Apostles and the Church Fathers, from the close of the first to the middle of the second century ; just as the Apocrypha of the Old Testament fill the gap between Malachi and John the Baptist. CHAPTER YIL The Title. The title of the Didache is borrowed from Acts, ii. 42, where it is said of the primitive discijoles that " they continued stead- THE TITLE. 15 fastly in the Apostles^ teaching * and fellowsliip, in the breaking of bread and tlie prayers." It is to be understood in tlie same sense as in "the Apostles' Creed," of the contents, not of the form. The author does not claim to be an Apostle, but simply gives what he regards as a faithful summary of their teaching. The work is apocryphal, but no literary fraud. It differs in this re- spect very favorably from similar productions where the Apos- tles are introduced by name as speakers and made responsible for doctrines, canons and regulations, of which they never dreamed. The manuscript of the Didache has two titles : " Teaching OF THE Twelve Apostles," f and a longer one, " Teaching OF the Loud through the Twelve Apostles to the Gen- tiles." X The latter indicates the inspiring author as well as the inspired organs, and the persons to be taught. " The Gen- tiles " are the nations generally to whom the gospel is to be preached, Matt, xxviii. 19, and more particularly the heathen in course of preparation for baptism and church membership, or catechumens of Gentile descent, as distinct from Jewish candidates for baptism. § Strictly speaking, however, the addition " to the Gentiles " * r}7 Si8axv ^^^^ ditodtoXoov. The E. V. renders didaxr} by doctmie, the E. R. by teaching. f /iiSaxv T(3v dcoSsHa 'AnodroXoav. This corresponds to the titles as given by Eusebius, Athanasius, Nieephorus, Rufinus, and Pseudo-Cyprian, except that they omit " twelve, ' and that Eusebius and Pseudo-Cyprian use the plural Sidaxai, doctrince, for the singular. The short title is probably an abridgement by the copyist. The Gei'mans call it the Zwolfapostellelire. X AiScxxv Kvpiov dia tgdv dooSEua AnodroXcov roti eSi'Ediv. Zahn appropriately compares with this title 2 Peter, iii. 3 : ?/ rcSv cxTtodToXcov viirSv svroA?) rov Hopiov xai daorfjpo^. § So Bryennios, in his note, p. 3, ro?5 £| tSrcjr 7fpo6iov6i xcxl (iovXons- voiZ xarT/x^i<3Bat rov zrji EvdEfisiai Xoyov eH xi)v rovrcDv yap KaT7Jx^(^^'>^ xai diSadHaXiav q)EpE63al fiai SoheT Ttpmridra S)) xai nd- Xidra rd npdnra r?;? /ltd. xsq^dXaia. Harnack (p. 27 sq.) objects to this natural interpretation as fatal to the integrity of the Did., and under- stands h'Svrj to mean " Gentile Christians ," as Rom. xi 13 ; Gal. ii. 12, 14 ; f!^ph. iii. 1, since the Did. is intended for Christians. True ; but for Chris- tians in instructing Catechumens, to wliom the doctrinal part, Ch. I. -VI., applies, before baptism is mentioned (Ch. VII). Athanasius says expressly that the Did. was used in the instruction of catechumens (ro2S dprh itpodep- Xo/itevoti xai fiovXo/ievoti Harrjx^ifi^o^^ ^ov trji evdEfiEiai Xoyov. Ep. Fest. 39). 16 AIM AND CONTENTS OF THE DID ACHE. applies only to tlie first six chapters, or the Bidaclie proper ; wtiile tlie remainder is intended for church members, or the congregations which administer the sacraments, elect ministers and exercise discipline. The division is clearly marked by the words with which the seventh chapter begins: "Having said all these things, baptize," that is, after all this preliminary instruction to the catechumens baptize them into the name of the Holy Trinity. Hence also the address : " My child," is only found in the first six chapters, namely, five times in Ch. UL, once in Ch. lY., and "children" in Ch. V.* CHAPTER Vni. Aim, and Contents of the Didache. The Didache is a Church Manual or brief Directory of Apos- tolic teaching, worship and discipline, as understood by the author and taught and practised in the region where he lived. It is intended for teachers and congregations. It serves its purpose admirably : it is theoretical and practical, short and comprehensive, and conveniently arranged in four parts. The Didache is the oldest Manual of that kind. It was afterwards expanded in various modifications, and ultimately displaced by fuller manuals, especially by the pseudo-Clement- ine Constitutions, which correspond to a later development in doctrine and discipline, f The work is very complete for its size, and covers the whole field of Christian life. It easily falls into four parts : I. The doctrinal and catechetical part, setting forth the whole duty of the Christian. Chs. I.-VI. * The same view is taken by Zahn (in his Supplem. Clan. , p. 280), and by Massebieau {L' enseignement des douze apotres, p. 6), who says that the first part of the Bid. (I.-VI.) is intended "awa; pmens disposes a se convertir," the second ' ' aux fideles. " ■f- On the relation of the Did. to later documents, see below, Ch. XXX., and especially the learned discussions of Harnack, Proleg., pp. 170-268, and Holtzraann, Die Didache und ihre Nebenfornierit in the " Jahrbilcher fur Protest. Theologie," heipzig, 1885, pp. 154-167. THE DOCTRINAL OR CATECHETICAL PART, CHS. I-VL 17 II. The liturgical and devotional part, giving directions for Christian worship. Chs. VIL-X. and Ch. XIV. III. The ecclesiastical and disciplinary part, concerning Church officers. Chs. XL^XIIL and XV. IV. The eschatological part, or the Christian's hope. Ch. XVI. * CHAPTER IX. The Catechetical Part, Chs. L-VL The Doctrinal and Moral part is a summary of practical religion as a guide of Christian conduct in the parabolic form of Two Ways, the Way of Life and the Way of Death. It corresponds to our Catechisms. The first division, Chs. I.-IV., teaches the Way of Life, which consists in keeping the royal commandments of love to Grod and love to our neighbor. The second division, Chs. V.-VL, shows the Way of Death, or the way of sin. The lessons are given as exhortations to the learner, who is addressed as " my child." The Didache begins thus : " There are two Ways, one of Life and one of Death, but there is a great difference between the two Ways. The Way of Life then is this : First, thou shalt love God who made thee; secondly, thy neighbor as thyself; and what- soever thou dost not wish to be done to thee, do not thou to another. " Then the Way of Life is set forth in brief sentences posi- tively and negatively, with warnings against murder, adultery, theft, etc., according to the second part of the Decalogue (Chs. I.-IV.). The Way of Death is described by a list of sins * Harnack, pp. 37-63, gives a much more minute analysis, but it is arti- ficial and deserves in part the adverse criticism of Hilgenfeld and Holtz- mann, although Harnack is right against Hilgenfeld in maintaining the unity and integrity of the Didache. He assumes three parts with many subdi- visions: L The Commandments of Christian Morals, which constitute the Christian character of the churches. Chs. L-X. H. Directions concerning congregational life and intercourse. Ch. XL -XV. III. Concluding exhorta- tion to watchfulness, (.'h. XVI. H. de Romestin makes only two parts: I. Rules of Christian morality, and the duties of individuals (I. -VI.); II. Du- ties of Christians as members of the Church (VII.-XVL). 2 18 THE TWO WAYS. and sinners (Ch. V.). Then follow warnings against false teachers, and the eating of meat offered to idols (Ch. VI.). The first part of the Didache is an echo of the Sermon on the Mount, as reported in Matthew, Chs. V.-VIL, with some pccaliar features derived from oral tradition ; but the reminis- cences from Matthew are far superior to the new matter. CHAPTER X. The Tivo Wmjs. The popular fignre of the Two Ways was suggested by Jeremiah, xxi. 8 : " Thus saith the Lord : Behold, I set before you the way of life, and the way of death ; " by Moses, Dent. XXX. 15 : "I have set before thee this day life and good, and death and evil ; " and by the passage in the Sermon on the Mount which speaks of " the broad way that leadeth to de struction," and the " narrow way that leadeth unto life " (Matt, vii. 13, 14). Somewhat similar is also the saying of Elijah : "How long halt ye between two opinions? If Jehovah be God, follow him, but if Baal, then follow him " (1 Kings, xviii. 21). Peter used this mode of teaching ; for he speaks of " the way of truth," " the right way," " the way of righteousness," and contrasts it with " the way of Balaam." * Here is, perhaps, the origin of the connection of the name of this Apostle with a lost apocryphal book mentioned by Rufinus f and Jerome X under the double title, " The Two Ways " {Duce Vice)^ and " The Judgment of Peter " {Judicium Petri). This mysterious book has been identified by some with the " Apostolical Church Order," because Peter has there the last word among the speakers. § But it is, probably, *o5c35 r?;? aXr/Ssiai, Eu5sTa 686?, o(5o5 rov BaXadu (2 Pet. ii. 2, 15, 21). f Expos, in Symb.Apost., Ch XXXVIII. X DeVirisill., Ch. I. § So Hilgenfeld (in the first ed. of his Wov. Test, extra canonem rceeptum, 1866, and in the second ed., 1884, Fasc. IV., p. 110). An anonymous THE TWO WAYS. 19 identical with the Didache^ that is, with its first part, which may appropriately be entitled, " The Two Ways." The name of Peter, however, does not occur in it, nor that of any other Apostle ; and in the " Apostolical Church Order," which is an apocryphal expansion of the Didache^ the sentence of the Two Ways is attributed to St. John. For in the estimate of the Eastern Church, where both originated, John had the char- isma of teaching, Peter the charisma of governing ; the former was the theologian, the latter the churchman, or ecclesiastic, among the Apostles. The hypothesis of the authorship of Peter is connected with the Western concejDtion of his pri- macy, and occurs only in Latin writers. The same teaching of the Two Ways we find with slight modifications in several post- Apostolic productions still ex- tant. The Epistle of Barnabas contrasts " the Way of Liglit^^ and " the Way of Barlcness^'' the first under the control of the angels of God, the second under the control of the angels of Satan. He calls them ways of " teaching and authority," and thus seems to claim Apostolic origin for this method of instruc- tion.* He describes the Way of Light as the way of love to God and man, and the Way of Darkness as " crooked and full of cursing," as "the way of eternal death with punishment in which are the things that destroy the soul, namely, idolatry, arrogance, hypocrisy, adultery, murder, magic, avarice," etc. The con- cluding part of Barnabas (Chs. XVIIL-XX.) furnishes a strik- ing parallel to the first part of the Didache, so that either the one must be the source of the other, or both are derived from a common source. On this question able critics are divided.f writer in the "Christian Remembrancer" for 1854, p. 293 sq., had pre- viously made the same conjecture, but had also suggested the possible iden- tity of the document with the old Didache known to Eusebius and Atha- nasius. See also Bickell, Gesch. des Kirchenrechts (1843), I. 65 and 96. * Ch. XVIII. : odol <5uo Ei6iv d i S ex xv ^ ^^^ e c, o v d I'a ?, ?/ te rov cpcozoi xai ij rov dHorovi. f (1) The priority of Barnabas is advocated by Bryennios (who, in the 11th Chapter of his Prolegomena, prints the parallel sections, marking the differ- ence by distinct type), Hilgenfeld, Harnack, Krawutzcky. (2) For the JDri- ority of the Didache are Zahn, Funk, Farrar, Potwin. (3) For an older source of both : Holtzmann, Lightfoot, Massebieau. 20 THE TWO WAYS. But the brevity, simplicity and terseness of tlie Didache seem to me to decide clearly in favor both of its priority and superi- ority. It is less figurative, more biblical, and more closely conformed to the Sermon on the Mount. The last chapters of Barnabas are an ill-arranged and confused expansion of the Didache.^ * Here are the passages on the Two Ways in parallel columns ; the identi- cal words being printed in small capitals: Didache, Ch. I. *' There are two ways, one of life and one of death ; and there is a GREAT difference BETWEEN THE TWO WAYS. {'OSoi Svo sidi, uia rijc, Zooi/i xai /iii'(X tov Savdrov dta- (popd de TtoAX)} ^etcx'^v r(3v dvo id&v. Barn, omits /nera^t.) Now THE WAT of life IS THIS :— First, Thou shalt love God who made THEE {dyaTtr'jdEii tov Bsov t6v nonjdavzd. 6e) — Epistle of Barnabas, Chs. xviii., xix. " But let us now pass to another kind of knowledge and teaching. There are two ways of teaching and of, authority, the one of light and the other of darkness; and there IS A GREAT difference BETWEEN THE TWO WAYS. For over the one have been appointed light-bringing angels of God, and over the other angels of Satan ; and the One is Lord for ever and ever, and the other is prince of the present season of lawlessness. * * * Ch. xix. — Now THE WAY' of light is THIS : If any one wishes to travel to the appointed place he must be zeal- ous in his works. The knowledge, then, which is given to us for walking in this way, is this: Thou SHALT LOVE Him who made thee {dya.n>]6Ei<> tov 6e noii'jdavra.); thou shalt fear Him who formed thee ; thou shalt glorify Him who redeemed thee from death. Thou shalt be sim- ple in heart and rich in spirit. Thou shalt not join thyself to those who walk in the way of death. secondly, thy neighbor as thyself (tov TtXr)6ioi' dov 09? deavrov); and all things whatsoever thou wouldest not have done to thee, do not thou to another. " Thou shalt love thy neighbor above thine own soul. {dyan}'/d£ii rdv TtXljdtOV dov VTtEf) TIJV tj^VXl'jy dov.)" The MS. in the Cod. Sin. corrects it into oj savtov. THE TWO WAYS. 21 The Shepherd of Hermas, with another variation, speaks of a " straight Way " and a " crooked Way.'' * In the so-called " Apostolical Church Order," or ''Ecclesiasti- cal Canons of the Holy Apostles," which exist in Greek, Cop- tic and Syriac'and probably date from the third century, if not from the close of the second, f St. John, as already remarked, introduces the Apostolic instructions with the distinction of the Two Ways in the very words of the Didache.X The " Apostolical Constitutions " from the fourth century re- peat the same teaching in a still more expanded form and in- terwoven with many Scripture passages. The general distinction of Two Ways for two modes of life with opposite issues is not confined to biblical and ecclesiastical literature. The Talmud sjDcaks of Two Ways, the one leading to Paradise, the other to Gehenna. The familiar myth of Hercules told by Prodicus in Xenophon's * The op^rf odui and the 6rpEftXr} 68o£iXr/v)^ as we also for- give {acpiaf-iev) our debtors. And bring us not into temptation. But deliver us from the evil one [or, from evil]. For thine is the j)ower and the glory, for ever. * Pray thus thrice a day. Ch. X. 5. Gather her [the church] together from the four winds. Ch. IX. 4. Let thy church be gathered together from the ends of the earth into Thy kingdom. Ch. IX. 5. The ^Lord hath said, " Give not that which is holy unto dogs." Ch. X. 5. Into thy king- dom which thou didst prepare for her [thy church]. Ch. X. 6. Hosanna to the God of David. Ch. XI. 7. For every sin * The Didache follows Matthew almost literally, and dififers from Luke not only in fulness, but also in the details. Luke has to hcxS^ yiispav for drjuEpov, and duapriaZ for oqiEiXtmara. The doxology of the textusreceptus is omitted in the oldest MSS. and versions, and by the critical editors, as also in the English version. It is, however, an appropriate con- clusion, based on 1 Chr. xxix. 11. It passed into the text from liturgical and devotional use, of which the Didache furnishes here the earliest testi- mony. The omission of 1) fJadiAsia occurs also in Gregory of Nyssa, and in the Sahidic or Upper Egyptian version of Matthew. THE DIDACHE AND THE SCRIPTUEES. 85 blasphemy sliall be forgiven unto men ; but the blasphemy against the Spirit shall not be forgiven. Ch. X. 10. For the laborer is worthy of his food. [Luke, X. 7. The laborer is worthy of his hire.] Ch. V. 23, 24. If therefore thou art offering thy gift at the altar ... go thy way, first be reconciled to thy brother, and then come and offer thy gift. Ch. x-xiv. 42, 44. Watch therefore : for ye know not on what day your Lord cometh .... Be ye ready : for in an hour that ye think not the Son of Man cometh. [Luke, xii. 35.] Ch. xxiv. 10, 11. And [many] shall deliver up one another and shall hate one another. And many false prophets shall arise and shall lead many astray. And be- cause lawlessness shall be mul- tiplied, the love of the many shall wax cold. Ch. xxiv. 10, 13. And then shall many stumble . . . but he that endureth to the end, the same shall be saved. Ch. xxiv. 30, 31. And then shall appear the sign of the Son of Man in heaven . . . and they shall see the Son of shall be forgiven, but this sin shall not be forgiven. Ch. Xin. 1, 2. But every true prophet ... is worthy of his food. Likewise a true teacher is himself worthy, like the laborer, of his food. Ch. XIY. 2. Let no one who has a dispute with his fellow come together with you until they are reconciled, that your sacrifice may not be defiled. Ch. XYI. 1. Watch for your life ; let not your lamps be quenched, and let not your loins be loosed, but be ye ready; for ye know not the hour in which our Lord cometh. Ch. XYL 3, 4. For in the last days the false prophets and the corrujDters shall be multi- plied, and the sheep shall be turned into wolves, and love shall be turned into hate ; for when lawlessness increaseth, they shall hate one another and persecute aud deliver up. Ch. XYI. 5. And many shall stumble and perish ; but they that endure in their faith shall be saved from [or, under] the curse itself. Ch. XYI. 6-8. And then shall appear the signs of the truth : first, a sign of an ex- pansion (opening) in heaven ; 86 THE DID ACHE AND THE SCRIPTURES. Man coming on tlie clouds then a sign of sound of a tram- of heaven with power and pet ; and third, a resurrection great glory. And he shall of the dead, but not of all . . . send forth his angels with a Then shall the world see the great sound of a trumpet, and Lord coming upon the clouds thej shall gather together his of heaven, elect from the four winds from one end of heaven to the other. We have in all four literal or nearly literal quotations from Matthew, and about eighteen general references to Matthew with some sentences from Luke. How shall we account for this fact ? Harnack supposes that the Didache used the Gospel of Matthew enriched from that of Luke, and that this mixed product was probably the " Gospel according to the Egyp- tians." * But this was of Gnostic origin, and furnishes in the remaining fragments no parallel to the Didache, which breathes a different spirit, f Kj-awutzcky, with more plausibility, in connection with his false hypothesis of its alleged Ebionism, conjectures that the Didache borrowed its quotations from the apocryphal " Gospel according to the Hebrews.":}: But, 1) This Gospel, as far as * Page 79. He says that " many arguments might be furnished for this hypothesis," but he omits to state any. f Lipsius, in his article on the Apocryphal Gospels, in Smith & Wace's Did. of Christian Biography, vol. ii. (1880), p. 712, calls the EvayyeXiov uar'> Aiyvytriov? "a product of that pantheistic gnosis which we find among the Naassenes of the ' Philosophumena ' and some other kindred sects." Hilgenfeld has collected the few fragments in his Evnng. secundum Hehroios, etc. {Nov. Test, extra can. rec, second ed. iv., 43-44), and finds in them (p. 48) " panthcismum qiiendam in trinitate et in animce natura cum ascetica mundi contempiione et matrimonii damnatione conjunctum,." He assigns the Gospel of the Egyptians, with Volkmar, to c. 170-180. It is first quoted by Clement of Alex., Origen, and Hippolytus {Philosoph. v. 7). ■ \ In his second article, already noticed, p. 23 sq. His reasons are, that the Gospel of the Hebrews was also called " Emnrjelium Domini secundum duodccim Apostulos" at the time of Origen (see Horn. i. in Luc. ad i. 1, and Jerome, Adv. Pelag. iii. 2), and that, like the Didache XV. 3, it condemns with unbiblical sevei-ity an offence against a brother as one of the greatest crimes, according to Jerome, Ad..Ezck. sviii. 7 : "In Evnvgelio quod ju.vta Hebrmos Nazarn>i legere consueverunt, inter maxima punitur crimina, qui fratris sui spiritum contristaverit." THE DIDACHE AND THE SCRIPTURES. 87 kTio\ni, is a post-canonical, Ebionitic adaptation of Mattliew to tlie Aramaic-speaking Jewisli-Cliristians in Palestine, witli various omissions and additions, and seems to date from the later part of tlie second century, as it is not quoted before Clement of Alexandria and Origen ; while the Didache belongs to an earlier stage of theological development, and shows no trace of Ebionism. 2) The Didache, while closely agreeing with our Greek Matthew, furnishes not a single parallel to the more than twenty original fragments which still remain of the Gospel according to the Hebrews.* This Gospel is the best among the Apocryphal Gospels, and owed its popularity to the erroneous opinion, propagated by the Ebionites, that it was identical with the lost Hebrew Matthew ; but it certainly must have differed very considerably from our Greek Matthew, else Jerome would not have thought it worth while to trans- late it both into Greek and Latin, f * These fragments are collected by Hilgenfeld, Novum Test, extra cano- nem receptum, Fasc. iv. 1-31 (ed. ii. 1884), and by Mcholson, The Gospel according to the Hebrews. Its Fragments translated and annotated. Lon- don, 1879. See also Lipsius, Apocryphal Gospels, in Smith & Wace's Diet, of Christian Biography, vol. ii. (1880), p. 709 sqq. The text from which Epiphanius quotes, omitted the chapters on the genealogy, birth and chili- hood of Christ ; but the texts used by Cerinthus and Carpocrates had the genealogy, though carefully excluding aU that relates to the supernatural con- ception. The Lord's Baptism was also differently related. Lipsius infers from these and other discrepancies that there were different recensions of this Ev- ayyiXiov na'^^ 'Efifjaiov?. He supposes that it was nearly related to Matthew's Xoyia rev Kvpiov, and to a later redaction of these A(5;'z'a made use of by Luke, and in the Ebionite circles of Palestine. Mangold,- Drum- mond, E. A. Abbott, and Ezra Abbot agree that the Go?pel of the Hebrews was written some time after the canonical Gospels and was unknown to Justin Martyr. See E. Abbot, The Authorship of the Fourth Gospel (1880), p. 98. f De vivis ill. c. ii: "Fmngelium quod appellatur ' Secundum Hehrceos,' et a me nuperin Grcecum Latinnmque sermonem translatum est, qtio et Origenes scepe xititur, post rcsurredionem Salvatoris refcrt." Then follows the stoiy of the appearance of Christ to James who had sworn never to eat bread or to drink wine, after the last passover, till he should see the Lord risen from the dead. In cap. iii. Jerome relates that he had seen (a. 413) the Hebrew Matthevj in the library of Pamphilus at Caesarea; but this must have been cither only another title of the same book on the supposition of its identity with the Hebrew Matthew (7w Matt. xii. 13: ''quod vocatur a plerisque Idatthcei auUienticum''), or a document differing from the copy which. he 88 THE DIDACHE AND THE SCEIPTURES. If the Didaclie liad been based upon an beretical Gospel, whether Gnostic or Ebionitic, we could not account for its use in catechetical instruction by Athanasius, "the father of orthodoxy." There remains therefore only the alternative that the author of the Didaclie drew from our Greek Matthew, or from the lost Hebrew Logia^ which are sujDposed to have formed the basis of the former. But the parallel passages agree so closely, more so than similar quotations in the writings of the Apostolic Fathers and Justin Martyr, that it is almost certain that our canonical Matthew was the chief written source of the Didaclie.^ The Gospel of Mark, which originated in Eome, is never quoted or alluded to. This fact is rather unfavorable to the prevailing modern hypothesis of the priority of Mark, as the Urevangelist^ but it may be accidental, as the author of the Didaclie lived in the East. The use of the Gospel of Luke may be inferred from Did. I. 3, 4, 5, compared with Luke vi. 27-35, and from Did. XVL 1, compared with Luke xii. 35, where the Didaclie follows Luke rather than Matthew. Luke xii. 35. Did. XVI. 1. "Edrcodav vhodv ai odcpi's? Ttapj EZood/iiEvai xai oi voi, xai vfxEls oftotoi ai'Bpao- TToz? TTpodSexo- H'ivot}xevoi r&5 aya'^cS). The direc- tions about the qualifications of Bishops and Deacons (xv. 1) presuppose the Pastoral Epistles. The passage about the •'world-deceiver" and the reign of "lawlessness" {avo}.iia) in Ch. XVI. 4, points back to Paul's prophecy of the man of sin and the mystery of lawlessness {ro }xvari)piov rrjg avo/Aia£)^ Dr. Farrar (in "Expositor" Aug. 1884, p. 87). But considering the famil- iarity of the Didache with the Johannean vocabulary, the probability is in favor of the view advocated in the text. * Harnack (p.87) says : " PauKnische Briefe sind in der ^iSaxy nicJit citirt ; auch gieht es Tceine einzige Stelle, an welcher die Benutzung jener Briefe evi- dent zu nennen ware ; " but he points to several verbal coincidences, as sidco' Xo'^vTov (VI. 3) ; i-iapdv dBd{X. 6) ; i.tv6rj}piov exjiXf}6ia'i (XI. 11); iftyaZ£(3^oo uai qiayivoo (Xll. 3) ,• Ttpucpjjvcxi nal diSddxaXoi {^\\\.\, 2), and the doctrine of the Antichrist antl the parousia (XVI. 4-8). Bishop Lightfoot asserts, without going into details: " V/ith St. Paul's Epistles the writer shows an acquaintance. Coincidences with four of these — Romans, 1 Corinthians, Ephesians and 2 Thessalonians — indicate a free use of the Apos- tle's writings." Canon Spence positively asserts (p. 105) that the author " was acquainted with the Epistles to the Thessalonians, the Romans, the Corin- thians and the Ephesians." But I can find no trace of Second Corinthians. Farrar thinks that acquaintance with Romans and Thessalonians is proba- ble, but cannot be positively proven. THE DIDACHE AND THE SCEIPTURES. 93 wliicli will precede the advent of the Lord. We may also point to the following passages which are more or less parallel Rom. XV. 27. If ye Gentiles have Did. IV. 5. If ye are fellow-par- been partakers of their spiritual takers in imperishable things, how things, they owe it to them also to much more in perishable, minister unto them in carnal things. L'omp. 1 Cor. ix. 11, 14 ; Gal. vi. 6. 1 Thess. V. 23. Abstain from every Did. III. 1. My child, flee from all form (or, appearance) of evil. evil, and from all that is like unto it. Eph. vi. 5. Bondmen, be obedient Did. IV. 11. Bondmen, be sub- unto them that according to the flesh jeet to your masters as to the image are your masters, with fear and trem- of God {obi rvnca Sisov) in reverence bling, in singleness of your heart, as (or, modesty) and fear, unto Christ. (Col. iii. 22.) The Didachographer seems to have known also the Epistle to the Hebrews, if we are to infer as much from a few faint allusions, as the expression " evil conscience " (XIV. 1 ; comp. Heb. X. 22), and the exhortation to attend public worship (XIV. 1 ; Heb. x. 25), and to honor tiie ministers of Christ (XV. 1, 2 ; Heb. xiii. 7). Of the Catholic Epistles one passage is reproduced nearly literally from the first Epistle of Peter. 1 Peter, n. 11. Didache, I. 4. napaxaXcS ....dnex^^^^oci uTtexov rcS v 6 apHtH(2v xal T^v da pxiHcav k iti^v /xi 65 v doojuariH^v [probably an error of atrivei drparsvovrai xard rrji the copyist for ^iioC/zzKcar] km^v- ■^vxv'^- (Comp. Tit. ii. 12.) /n i (S v . The allusions to the Johannean Epistles have already been mentioned. "With Jude the Didache has in common the term HvpioTtj? (IV. 1 of Jude 8), which, however, occurs also twice in Paul (Eph. i. 21 ; Cor. i. 16), and once 2 Pet. ii. 10. It is remarkable that the writer of the Didache furnishes no verbal parallel to the Epistle of James, although he is evident- ly most in sympathy with the conservative spirit and Jewish- Christian stand-point of the first Bishop of Jerusalem. They agree in emphasizing works rather than faith, in making use of the Sapiential literature of the Hebrews, in requiring public confession of sin (IV. 14 and XIV. 1 ; comp. Jas. v. 16), and in the warning against double-mindedness and doubtfulness in prayer (IV. 4 ; comp. Jas. i. 5, 8 ; iv. 8.) 94 THE DIDACHE AND THE SCRIPTUKES. SCRIPTURE QUOTATIONS AND ALLUSIONS IN THE DIDACHE. I. Quotations from the Old Testament. SCRIPTURE. * DIDACHE. Zech. siv. 5. XVI. 7. Mai. i. 11, 14. XIV. 3. LI. II. Allusions to the Old Testament. Ex. xviii. 20. i Deut. xxxi. 29. \ Ex. XX. 13-17. 1 jj Deut. V. 17-21. S Num. xviii. 12, 13, 15, 30. ■) Deut. xviii. 3, 4. I "Kill Ezek. xliv. 30. ( Neh. X. 35-37. J Deut. xii. 33. IV. 13. Job, iv. 10. IV. 6. Isa. Ixvi. 3, 5. III. 8. Jer. xxi. 8. I. 1. Dan. iv. 27. IV. 6. III. Quotations from, and Allusions to, the Old Testament Apocrypha. Tobit, iv. 7. IV. 6-8. " "15. 1.3. Ecclus. (Sirach) ii. 4. III. 10. " iv. 5. " 31. IV. Quotations and Reminiscences from the New Testament. Matt. V. 5. " " 23, 24. " " 25, 26 " " 39-41 (Luke, vi. 29, 30). " " 44-46 (Luke, vi. 27). " vi. 5. " " 1, 5. " " 9-13. " " 16. " vii. 6. " " 12. " X. 9, 10 (comp. Luke, ix. 1-6; x. 4-7.) " xii. 31. " xviii. 15, 17. " xxi. 9. " xxii. 37-39. IV. 8. IV. 5. [■AMENT. III. 7. XIV. 3. I. 5. I. 4. I. 3. VIII. 3. XV. 4. VIII. 3. VIII. 1. IX. 5. I. 3. XIII. 1, 3. XI. 7. XV, .3. X.6. I. 3. THE STYLE AND VOCABULARY OF THE DIDACHE. 95 SCRIPTURE. DIDACHE. Matt, sxiv, 10-14. XVI. 4, 5. " 30, 31. XVI. 6, 8. '« - 31.35. XVI. 1. " " 42, 44. X. 5. " • " XV. 34. X. 5. «' xxviii. 19, 20. VII. 1. Luke, vi. 27-30. I. 3, 4 5. " xii. 35. XVI. 1. V. Allusions and Parallels to the New Testament. Acts, iv. 32. IV. 8. Rom. XV. 27. IV. 8. 1 Cor. XV. 52. XVI. 6. 1 Cor. xvi. 22 (Maranatha). X. 6. Eph. vi. 5, 9. IV. 10, 11. 1 Thess. iv. 16, 17. XVI. 4-8. " V. 22. III. 1. 2 Thess. ii. 8-10. XVI. 4. Heb. X. 22 {6vveiS7]6i^opa and cp^aproi, which are found also in the LXX. • III WORDS NOT IN THE NEW TESTAMENT BUT IN THE LXX. Total, 17, of which 16 are classical words. a^avaro?, IV. 8, imperishahle. Wisdom, i. 15 ; Sirach, xvii. 30. 6iaq)opa, I. 1, diffei'ence. Wisdom, vii. 20. diyXajffffo?, II. 4, double-tongued, deceitful. Prov. xi. 13 ; Sirach, v. 9, 14 ; vi. 1 ; xxviii. 13. ivdeco, IV. 8 ; V. 2, to he in loant. Deut. viii. 9 ; xv. 8 ; Prov. xxviii. 27. STTaoido?, III. 4, an eiichanter. Ex. vii. 11, 22, etc. ; Lev. xix. 31, etc. 106 WOEDS NOT IN THE NEW TESTAMENT BUT IN THE LXX. S^rfXorvTiia, V. 1, jealousy. Num. V. 15, etc. Bep/Ao?^ VII. 2, loarm. Josh. ix. 18; Job, xxxvii. 16, and ofteru ^paGo?, III. 9, over-boldness. Ezek. xix. 7 ; Wisdom, xii. 17. juiaxpoB^vjxo?, III. 8, long-suffering. Ex. xxxiv. 6 ; Psa. Ixxxv. 15, and often. In tlie Apost. Const, vii. 8 ; in the Apost. Canons, § 11 ; in Chrjsostom, etc. The New Testament has jxaHpo^vixico, /xaKpoS-vjuia and juanpo^v /agjs. /xaxpoBvjxo? is not a classical word. jjiiBopd, II. 2, abortion; sv cp'^opa, by abortion. In the New Testament the word means corruption, both phy- sical and spiritual, and also moral corruptness, depravity. In the classics it means destruction, decay, etc. The mean- ing abortion appears only in ecclesiastical Greek ; in Bar- nabas, xix. 5 ; in the Apost. Const, vii. 3, in the Apost. Canons, § 6, and in Clement of Alexandria. 8 114 AUTHENTICITY OF THE DIDACHE. CHAPTER XXYL Authenticity of the Didache* The Didache is no modern or ancient forgery, but lias everj' internal evidence of very great antiquity and genuineness. It serves no party purpose, and disappoints all parties. " No one," says Bishop Lightfoot, " could or would have forged it." The existence of the Jerusalem MS. is placed beyond all doubt by a number of witnesses and the fac-similes which we jDub- lished, pp. 5 and 6 ; and the conjecture that Bryennios wrote it, is not only contemjDtible but absurd. The forger, then, must have been Leo " the sinner," who wrote the MS. in 1056, or some older sinner from whom he copied. But it can be proven that the Didache is identical, at least in substance, with a book of that name which was known to the early fathers, and then disapjjeared for centuries. Clement of Alexandria (who died about 216) gives us the first clear trace of the book, though without naming it. He quotes, in his Stroonata, which were written between 201 and 203, a passage from it, as a passage of " Scripture " {ypacpr}\ and therefore regards it as an inspired book in a wider sense, like the Epistle of Barnabas and the Pastor of Hermas, which he used frequently, with a great want of critical discernment between the Apostolic and post- Apostolic writings, f He * Bryennios discusses the authenticity in the fifth section (^ e) of his Prolegomena, Harnack in his Prolegomena, pp. 6-11, and Zahn in his Supple- mentum Clcmentinum, p. 279 sqq. Comp. also Hitchcock and Brown, second ed. p. xxiii. sqq. f Strom, lib. I. cap. 20 (in Migne's Didache, e. III. 5. ed. I., col. 817): OvToi uXeitrrji -v it 6 VTJ'i Tskvov iiov, jii ?} y tr ov tp s v- ypaq)f/? si'p?/rai ' q)rf6i yovv, 6t r/i' £7CEi8rf u8 t]y Ei T 6 ipEvd- " Tie, MV y i 'i' ov i}) e v d r rfo uSov? vnoriSsjiievov tov EvayysXiov [ef. Matt. vii. 13, 14] xai r 63 v aTto- 6t oXcov [cf. our /iidax^) rwv aTtodr.l djuoiao? rati Tfpocprjrai'i aitadi [Jer. xxi. 8]. He then refers also to the myth of Prodicus on virtue and vice (Xenophon's Memorah. ii. 1, 21 sq.),and to the teaching of Pythagoras. f Peed. Lib. iii. cap. 12 ; ed. Migne i. col. 665 sqq. (ed. Potter, p. 304, sqq.). Krawutzcky in the "Theol. Quartalschrift " of Tubingen for 1884, p. 588 sqq., ingeniously, but unsuccessfully, tries to show that Clement, v'hile acquainted with the Didache, was not quite satisfied with it, and that his quotation in 8tro7n. i. 20 is probably from a shorter and older book of Peter on the Two Ways. X i] a/nTteXoi /iafiiS. Qnis dives salvus, cap. 29 ; comp. Hid. IX. 2. § dfvrspai tgov aTrodroAoov Siardqsii. Opera, ed. Stieren, i. 854 sq. ; Harvey's ed. ii. 500. Harvey (i. clxxii.) considers the Fragment genuine. /Irara'IfzS is the Greek word for the Latin Constitutiones. Eothe's elabo- rate argument that it means the institution of the Episcopate is a failure The context shows that it refers to the Eucharist. See Church Hist. ii. 137. 116 AUTHENTICITY OF THE DIDACHE. witli reference to tlie sacrifice of tlie Eucharist.* Possibly the lost treatise of Irenasus on Apostolic Preaching or on the sub- ject of Teaching was a comment on the Didache.f Origen, the pupil of Clement, quotes a passage from the Didache (III. 10) as " divine Scripture," and uses likewise the characteristic designation of Christ as " the Vine of David." X Eusebius, the historian (d. 340), who was familiar with the entire ante-Nicene literature, is the first to mention the book by its name, " The so-called Teachings of the Apostles^ He uses the plural and omits the number twelve. § The addition " so- called" (which occurs again in Athanasius) qualifies the Apostolic origin as being only indirect in the sense in which we speak of the "so-called Apostles' Creed." Eusebius puts the Didache last among the ecclesiastical but uncanonical and spurious books [ev roi? 7^oSoz?), and in the same category with " The Acts of Paul," " The Shepherd of Hermas," " The Apocalypse of Peter," " The Epistle of Barnabas ;" i. e., with writings which were publicly used in some churches, but which he himself as an historian with good reason did not find suiS- ciently authenticated and intrinsically important enough to entitle them to a place among the "Homologumena," or even among the seven " Antilegomena," which are now parts of the New Testament canon. Athanasius, Bishop of Alexandria (d. 373), in like manner mentions the " Teaching so called of the Apostles^' \\ (together with the Wisdom of Solomon, the Wisdom of Sirach, Esther, Ju- dith, Tobit, and the Shepherd) among the books which * Krawutzcky's hypothesis that the Did. was written in opposition to these Ordinances is utterly baseless. See above, p. 24 note. f A plausible conjecture of Bryennios accepted by J. Rendel Harris (in the "Journal of Christian Philosophy." April, 1884, p. 35). X De Princ. III. 2, 7 ; Horn. VI. in Lib. Jud. These two references have been found by Bomemann and Potwin after Dr. Harnack had searched Origen in vain for a trace of the Didache. See Append. § Toov ^AnoGroXoov ai Xsyouevai /iiSaxoci. II. E. iii. 25. Rufinus, in his translation, substitutes for the plural the singular, Doctrina quce dicitur Apostolorum.. The Aposi. Const, are called both Aidva^ti and ^lard^eii rcSv 'Ait., as Bryennios remarks. II /iidaxrf KaXov/.iEvrj tg5v dTtodroXccv. AUTHENTICITY OF THE DID ACHE. 117 are not canonical, but useful for tlie instruction of catecliu- mens.* Rufinus, Presbyter of Aquileia and translator of Eusebius (d. 410), repeats tliis statement of Athanasius, but with two differences : he substitutes tlie books of tbe Maccabees for tlie book of Esther, and a little book, " The Two Ways," or " The Judgment of Peter," or " according to Peter," for the " Teach- ing of the Apostles." f Jerome (d. 419) likewise mentions Peter's " Judgment " among five apocryphal books ascribed to that Apostle. :}: This was probably the same with the first six chapters of our Didaclie^ or, possibly, an older source of it. § The name of Peter was probably used in a representative sense as he stood at the head of the Twelve, especially from the Roman point of view. In a work, De Aleatorihus, falsely ascribed to Cyprian, there * He calls them fiifiXicL ov HavovtZo/neva U£v, rervTCcajuera Se Ttapd rdSv Tcazepooy dv aj^tv oodxad S ai roZ5 apti rcpodEpxoi-ievoiZ xai fiovXo- jii^voi? HaTrixs'i<3^oci voi^ riji EvdEf5Eia, p. 339). It is as far as a fair interpretation allows us to go. Canon Churton, in the same paper, is certainly wrong when he stigmatizes the Didache as " distinctly anti- Pauline and heretical," pervaded by a " Sad- ducean tendency" {sic/}, and "evading the doctrines of the cross," like the 126 AUTHORSHIP. of Israel, but witli no more intention of denying the authority of the Apostle of the Gentiles than the author of the Aj)oc- alypse when he speaks of the " Twelve Apostles " of the Lamb (xxi. 14). His style and phraseology are Hebraistic. He calls the Prophets "high priests." He refers to the first fruits of the produce, and to the Jewish fasts on Tuesday and Thurs- day. He calls Friday " Preparation day." He is acquainted with the Old Testament and the Jewish Apocrypha (The Book of Ecclesiasticus and Tobit). He abstains from all polemics against the Jewish religion, and thereby differs strongly from the author of the Epistle of Barnabas. He enjoins the recital of the Lord's Prayer three times a day, in evident imitation of the Jewish hours of prayer. He abhors the eating of meat offered to the gods as a contamination with idolatry, and adheres to the compromise measures of the Council of Jerusalem, over which James presided. He even seems to recommend the bearing of the whole yoke of the law as a way to perfection, but he is far from requiring it or casting reflection upon the more liberal Gentile Christians. The whole sum of religion consists for him in perfect love to God and to our .fellow-men as commanded in the Gospel, or in what James calls " the perfect law of liberty " (i. 25). It does not follow, however, that the Didache was written exclusively for Jews ; on the contrary, it is, according to the title, intended for "the nations " in the same sense in which the Gospel is to be preached to "all nations," according to the Lord's command in Matthew (xxviii. 19). Beyond this we cannot safely go. The real author will probably remain unknown as much as the author of the Epistle to the Hebrews, which is of the order of Melchisedek, "without father, without mother, without genealogy, having neither beginning of days nor end of life." In conclusion, we mention two conjectures as to authorship, which have been proposed by the most recent writers on the false apostles and deceitful workers who transformed themselves into Apostles of Christ. Such a book would have been denounced and abhorred by Eusebius and Athanasius instead of being allowed to be used for catechetical instruction. THE APOSTOLICAL CHURCH ORDER. 127 Didache^ and whicli are about equally ingenious and plausible, but alike destitute of solid foundation. Canon Spence * assigns the authorship to Bishop Sjmeon of Jerusalem, the son of Cleopas, the nephew of Joseph and cousin of our Lord, who, according to Hegesippus in Eusebius, succeeded James the Lord's brother after his martyrdom, and ruled the Pella community in the Decapolis from about 69 to 106. He wrote the Didache between 80 and 90 as a manual for the instruction of the surrounding heathens. Dr. Bestmannf goes further back, to the momentous collision between Paul and Peter at Antioch before the church, and the reaction of Jewish conservatism under the lead of James of Jerusalem. Soon after the destruction of the city the Didache was issued as a Manifesto and Ultimatum of the Jewish section of the Antiochian Church, but was rejected by the Gentile portion, which issued the Epistle of Barnabas as a counter-Manifesto. This Epistle shows that God had already, through the Prophets, and then through Christ, abolished the law as an outward ordinance, that the unbelieving Jews have no claim to the Old Testament, and that it is only an allegory of Christianity. The opposition, however, was softened by the Appendix of the Two Ways, which was added to Barnabas for the jDurpose of exhibiting the harmony of the Jewish and Hellenic sections of the Church in the fundamental moral principles and practices of Christianity. CHAPTER XXX. The Apostolical Church Order^ or the Ecclesiastical Canons of the Holy Apostles. With the progress of ecclesiasticism, the change of customs, the increase of legislation, and the power of the clergy, the Didache underwent various modifications and adaptations, and was ultimately superseded. * Excursus ii., p. 95 sqq. f In his OescMchte der christUchen Sitte, Theil ii., Nordlingen, 1885, pp. 136-153. 128 THE APOSTOLICAL CHURCH ORDER. It was long felt that tlie Pseudo-Clementine Apostolical Con- stitutions and Canons, of tlie fourth, century, presuppose an older and simpler document free from sacerdotal and hierarchical interpolations. This was found at last in the Didache^ but not at once. There is an intervening link, which probably dates from Egypt in the third century.* This is the so-called Apostolical Church ORDER,f or Ecclesiastical Constitutions and Canons of the Apos- tles, also quoted as Epitome, or Apostolical Canons, X but not to be confounded with the Canons at the end of the eighth book of the Apostolical Constitutions. It is the great law book of the churches of Egypt. It was first made known at the close of the seventeenth cent- ury in ^tbiopic and Arabic texts, but excited little atten- tion. § Professor Bickell, of Marburg, an eminent historian of church law, discovered a Greek MS. at Vienna and published it with a German translation in 1843 under the title Ordinatio ecclesiastica Apostolorum or Apostolische Kirchenordnung.\ He * The argument which Lagarde drew from the quotation of Clement of Alexandria in favor of an earlier origin, in the second century, is now worth- less, as that quotation is made from the, Didnche. f Apostolische Kirch enordnung. Under this title it is usually quoted by German writers, as Bickell, Harnack, Krawutzcky, Holtzmann. X A title preferred for brevity's sake by English and American writers. § The ^thiopic text was published by Hiob Ludolf at Frankfort in 1691, with a Latin version, in his Commentary on ^thiopic History . p. 314 sqq., The Arabic text was described by Assemani, and by Grabe in his Essay upon Two Arnhic MSB., in the Bodleian Library, 1711. I In the first volume of his GescMchte des KirchenrceJits, Giessen, 1843, Part I. pp. 107-132. (The second part of the first vol. was published after his death by Dr. Eostell at Frankfort, 1849.") The title of the document in the Vienna MS. is Ai dtarayai ai did KXrjfiavro? xai navovs? tx- H\ri6ia6TiKol raiv dyionv (XTrodroXoov. But the name of Clement does not appear in this document, and is probably an error of the copyist who transferred it from the Apost. Constitutions, an abridgement of which is found in the same codex. Johann Wilhelm Bickell, like his friend Vilmar, was an evangelical Lutheran high-r-hurchman. He says : (Preface, p. "viii.) : " Ohgleich dem Glanben der evangeliscJien Kirclie in welcJirr ich gcboren bin aus voile?' Ueherzeuguvg zvgetfian, wciss icJi mic7i docJt von oiler Par- teilichkeit gegen die catJiolische Kirche frei. Ehenso ist mir nichts mehr THE APOSTOLICAL CHURCH ORDER. 129 directed attention to the close resemblance between this book and the appendix to Barnabas and the Seventh Book of the Pseudo-Clementine Apostolical Constitutions, and significantly hinted at its possible relationship to the Didache^ then not yet discovered.* The Greek text was again published with improvements and various readings from a Syriac MS. by the learned Orientalist, Paul de Lagarde (1856), f by Cardinal Pitra verTiasst ah das Bestreben, die GescMcJite nacli einem im Voraiis gcbildeten System zu construiren." His son, Georg Bickell, is a convert to the Roman Catholic church, and Professor in the University of Innsbruck. He finds in the Didache the germs of purgatory and the sacrifice of the mass. See Ch. XXXIII. on the Lit. * Ibid., p. 65, note 18, and p. 96, note 14. This conjecture is worth quot- ing as it has since been substantially verified, as well as the later conjecture of Krawutzcky. " Ob die Didaclien der Apostel, " says Bickell, p. 96, " deren bereits Eusebius gederiM, mit unserer Schrift {Aposi. Kirdienordnung) iden- iischsind, bleibt ebenso ungewiss als die Frage ob darunter die Apost. Const, in ihrer ursprungliclien Gestalf, oder in einem Ausguge zu verstelien seien. Man konnte allcnfidls fur die erstere Ansicht geltend machen, dass der Ausdruck Didache in unserer Kirchenordnung C. 5 vorkommt {vergl. auch Ap. Qesch. ii. 42 und Barnab. c. 18) ; ferner dass in der Stelle des Eusebius unmittelbar tor den Didaclien der Apostel der Brief des Barnabas erivdhnt wird, der mit dem ersten Theil unserer Kirchenordnung grosse Aehnticheit hat; dass der Umfang icelchen die Didache der Apostel nach Nicephorus haben soil (200 Stichcn Oder Zeilen), welcher zu den Apost. Const, gar nicht passt, mit der Grosse unserer Kirchenordnung wohl ubercinstimmen durfte; endlich dass neben den Didachen in einem Oaf order griechischen Manuscript {s. oben S. 66 iVoJ. 18) die Didaskalie des Clemens als hiervon verschieden erivdhnt wird, unter der Didaskalie des Clemens aber recht wohl die sechs ersten Bucher der Apost. Const, verstanden seyn konnen, welcJie auch in den morgenldndischen Sa.amlungen mhen unserer Kirchenordnung als die clurch Clemens besorgte Didaskalie der Apostel aufgenommen ist. Dieses alles sind indessen keine sichere Argumente, da der Lihalt dieser Didache bei keinem der ericdhnten Schriftsteller ndher a,ngegeben ist. Gegen die Identitdt der erudJinten Di- d'lche und unserer Kirchenordnung kann der Umstand angefuhrt werden, dass gerade der wichtigste Theil der letzteren, abgesehen von der Einleitung, nicht in Didachen oder Lehren, sondern in eigentlichen Geboten or Verord- nungen der Apostel besteht ; so wie da»s die Stelle aus den '■ doctrinis apostolorum' in der Schrift ' de aleatoribus' (s. oben S. 66 JVot. 18) zwar nicht in den Apost. Const., aber auch nicht in unserer Kirchenordnung steht." f Reliquce j\iris ecclesiastici antiquissimcB Syriace. Lips. 1856. Reli^ iqucB juris ecclesiastici Greece. Lips. 1856 (pp. 77-86> 9 130 THE APOSTOLICAL CHURCH ORDER. (1864),* by Hilgenfeld (1866 and 1884), f by Bryennios (1883), X and by Harnack (1884). § The same book was issued in tbe Memphitic dialect, with an English translation by Henry Tattam (Archdeacon of Bed- ford), in 1848, from a MS. procured in Egypt by the Duke of Northumberland, which is beautifully written in Coptic and Arabic, || and again in the Thebaic dialect of Egypt by Lagarde (1883). ^ In this interesting document portions of the first six chap- ters of the Didache are literally put into the mouth of the several Apostles who are introduced in a sort of dramatic dia- logue as speakers after the fashion of the legend of the Apos- tles' Creed. John, with his charisma of theological insight, * Juris ecclesiastici Qrcecorum hisforia et monumenta. Tom. i. Romae 1864 (pp. 75-86). Pitra used in addition to the Vienna MS. a Cod. Ottobon- iensis gr. in the Vatican Library, dating from the fourteenth century, abridged and entitled tTtivoi^ir/ opoov rcSv dyioov (XTtodruXoDv KaBoA.iHT/i ■7tapaS6i}EODi. It presents the same passages and omissions as the S)Tiac MS. used by Lagarde. " Epitome " is therefore an improper title for the whole. f Novum Testamentum extra canonem receptum, ed. i., Fase. iv., pp. 93- 106; ed. altera, aucta et emend. Lips. 1884, Fasc. iv., 111-121, under the title Duce. Vice vel Judicium Petri. Hilgenfeld still defends the identity of these documents, instead of identifying the Duce Vice with the Didache. X In his ed. of the Did. § 5' under the title 'ETZiroiiy}. § In his Die Lelire der zivolf Apostel, pp. 225--?37. He had previously (in the second ed. of Barnabas, 1878) directed attention to a new Greek MS. dis- covered by 0. von Gebhardt in the Synodical Library at Moscow, which con- tains chs. iv.-xiv. H. de Romestin has reprinted Harnack's text (pp. 29-33) We give it below with an English version as Doc. V. II The Apostolical Constitutions, or Canons of the Apostles in Coptic. With an English Translation. London (printed for the Oriental Translation Fund), 1848. 214 pages. The first book, pp. 1-30, corresponds to the Di- dache. The dialect of the original is the Memphitic of Lower Egypt. But it is itself a translation from the Sahidic or Thebaic version, which was made directly from the Greek. Tattam had in his possession a defective Sahidic MS. with which he compared the Memphitic. See below. Doe. VI. IT ^gyptiaca. Getting. 1883. The Thebaic MS. is from the year 1006, and is in the British Museum {Orient. 1320). Lightfoot had directed attention to it in his Appendix to 8. Clement of Rome, Lond. 1877, pp. 466-468. " It is," he says, "of large 4to or small folio size, written on parchment, and was re- cently acquired from Sir C. A. Murray's collection. It consists of two parts, apparently in the same handwriting, but with separate paginations. At the end is the date ... the year 732 of Diocletian, or a.d. 1006." THE APOSTOLICAL CHURCH ORDER. 131 takes tlie lead in moral precepts ; Peter, with the charisma of government, lays down the ecclesiastical laws. A curious feature is that Martha and Mary are likewise introduced as speakers, though only with a few enigmatic words, which seem to refer to the exclusion of deaconesses from all part in the distribution of the elements of the Lord's Supper. "^^ Peter and Cephas are distinguished as two persons. f Bartholomew and Nathanael are also distinguished ; but only one James is men- tioned ; while Matthias, who was elected in the place of Judas, is omitted, -and Paul is ignored, although in the Apostolical ■ Constitutions he figures as one of the speakers. The in- troductory salutation is taken from the Epistle of Barnabas, cap. i. The last 17 canons (from 14-30) have nothing to do with the Didache^ and contain directions about the qualifications of Bishops, Presbyters, Deacons, Readers, Widows and Deacon- esses, and the duties of the laity, which evidently presuppose a more developed stage of ecclesiastical organization than the one of the Didache. There is also an approach to clerical celib- acy. Peter (who was himself married) says of the Bishop (can. 16) : " It is good if he be unmarried ; if not, he should be the husband of one wife (comp. 1 Tim. iii. 2) ; a man of learn- ing and capable of expounding the Scripture ; if unlearned, he should be meek and full of charity to all." Peter concludes the colloquy with the exhortation : " This, my brethren, we request you, not as if we had authority to compel any one, but because we have a charge from the Lord to keep the com- mandments, nothing taking from, or adding to them, in the name of our Lord, to whom be the glory forever. Amen," According to the careful investigation of Harnack, this * Can. 26 in Harnack (p. 236), can. 80 and 31 in Bickell (p. 130). See Bickell's note. Harnack (p. 215, note) is disposed to derive this feature from the apocryphal Gospel of the Egyptians, and refers to the Coptic book "Pistis Sophia," where the Lord converse-; with Mary (namely, Mary Magda- lene, who is identified with the sister of Martha). f Clement of Alexandria (Euseb. i. 12) likewise distinguished Cephas whom Paul censured at Antioch (Gal. ii. 11), from the Apostle Peter (to save his character), but made him one of the seventy disciples. See Zahn, Sujyplem. Clem., p. 68 sq. 132 THE APOSTOLICAL CONSTITUTIONS. Apostolical Church Order is a mechanical and unskilful com- pilation from four or five older documents, the Didache^ the Ej^istle of Barnabas, and two other writings, one from the end of the second, the other from the beginning of the third cent- ury. The compiler added the fictitious dress and distributed the matter among the difi^erent Apostles. Harnack assigns the composition to Egypt, at the beginning of the fourth cent- ury before the establishment of the imperial church, and sev- eral decades before the Apostolical Constitutions.* CHAPTEE XXXT. Tlie Apostolical Constitutions. A SECOND expansion of the Didache^ far more important and successful than the Ecclesiastical Canons^ is the seventh Book of the Pseudo-Clementine Apostolical Constitutions and Canons, from the beginning or middle of the fourth century, f * L. c, p. 218. He gives as an argument that the terra litapxicci in the ecclesiastical sense is not used before a.d. 300. Bickell assigns the Canons to the beginning of the third century, Hilgenfeld and Lagarde, who identify it with the Duce, Vice or Judicium Petri, to the end of the second (H. wrongly to Asia Minor, an account of the prominence given to John), B5h- mer to a still earlier date (160), but Pitra, Krawutzcky, and Bryennios to the fourth century, Pitra as late as c. 381. f Ed. princeps in Greek by Francis Turrian, Venice, 1568, and of the Latin interpretation by Bovius, Venice, 1563; then in Greek and Latin by Cotelier, Patres Apost. ; also in Mansi's Concilia; Harduin's Cone; Migne's Patrol. tom. i. 509 sqq. (a reprint of Cotelier, Gr. and Lat.) Best critical editions of the Greek text only by Ueltzen ( Rostock, 1853 ), and Paul de Lagarde (Lipsiag et Londoni, 1862). English translation by William Whiston (a very able and learned, but eccentric divine and mathematician, professor at Cambridge, expelled for Arianism, d. 1742), in " Primitive Christianity re- vived," London, 1712, second vol. ( The Constitutions of the Apostles, by Clement, Greek and English). In a third volume he tried to prove that these Constitutions "are the most sacred of the canonical books of the New Test." His translation, as amended by James Donaldson, is published in Clark's *' Ante-Nicene Library," vol. xvii. (Edinb. 1870). The seventh Book from ch i.-xxxii., which runs parallel with the Did., has also been reprinted by Bryennios in his Prolegomena (^ 5", dsA. XZ'-r', from Ueltzen's text ), and by Harnack (pp. 178-192, from Lagarde's text, with comparative critical notes). THE APOSTOLICAL CONSTITUTIONS. 133 This work, consisting of eight books, is a complete manual of catechetical instruction, public worship, and church discip- line for the use of the clergy. It is, as to its form, a literary fiction, and professes to be a bequest of all the Apostles, handed down through the Roman Bishop Clement, the pupil of Paul and successor to Peter.* It begins with the words : " The Apostles and Elders to all who among the nations have be- lieved in the Lord Jesus Christ. Grace and peace from Al- mighty God, through our Lord Jesus Christ, be multiplied unto you in the acknowledgment of Him." In the eighth book the individual Apostles are introduced by name witli their ordinances ;f while in the other books they speak as a body. It has long since been proven to be pseudo-Apostolical, and hence has no authority ; but as an historical document it is very important and valuable. It is a mirror of the moral and religious condition of the Church in the third and fourth centuries.:}: It abounds in repetitions and Scripture quotations often arbitrarily selected. The tone is very pious and churchly. The style is diffuse and contrasts unfavorably with the terse sententiousness of the Didache. The Constitutions consist of three parts, which are mechani- cally thrown together by the compiler of the last part. So also in Doc. VII. of this book. For the literature on the Apost. Const. and Can. see Church History ii. 183 sqq. * The first editors, Turrian and Bovius, had no doubt of its Apostolic origin, and Whiston even believed that Christ himself had given these instructions during the forty days between the resurrection and ascension. But Baronius pronounced the Constitutions apocryphal, or at all events interpolated, and Daille {D^ Pseudcpigraphis Apostolicis s. Lihris octo Constit. Ap. apoc- ryph. libri Hi. Harderv. 1653) proved the forgery, which, however, must not be judged according to the modern standard of literary honesty. See Bickell, i. 69 sq. f In the order given vi. 14 : Peter and Andrew ; James and John, sons of Zebedee; Philip and Bartholomew; Thomas and Matthew; James the son of Alphaeus, and Lebbaeus ( Thaddaeus); Simon the Canaaean and Matthias; James the Brother of the Lord and Bishop of Jerusalem; and Paul, the teacher of the Gentiles, the chosen vessel. The order is the same as in Matt. X. 2, except that Matthias is substituted for Judas Iscariot, and James the Brother of the Lord, and Paul are added. X Von Drey and Krawutzcky call the first part of the seventh book a Siitenspiegel. 134 THE APOSTOLICAL CONSTITUTIONS. 1. The first six books are often mentioned under the sep- arate name of Didascalia or Catholic Didascalia.^ They exist separately in Syriac, ^thiopic and Arabic MSS., and conclude with a doxology and Amen. The first book contains a system of morals for the laity ; the second the duties of the clergy, Bishops, Priests and Deacons ; the third treats of widows, of Baptism and Ordination ; the fourth, of the care of orphans, of charity to the poor, of the duties of parents and children, of servants and masters ; the fifth, of the imitation of Christ in suffering, of Stephen the first martyr, of fasts and feasts and the great passover week ; the sixth, of schisms and heresies, of matrimony and celibacy, of the ritual laws and observances. 2. The seventh book, of which we shall speak presently, re- peats the principles and maxims of Christian morality, treats of ordinations, and gives long forms of prayer. 8. The eighth book treats of spiritual gifts and ordinations, of first fruits and tithes, and contains a number of liturgical prayers. At the close are added 85 Apostolical Canons ; the last of them gives a list of the canonical books of the Old and New Testaments including two Epistles of Clement of Eome, and " the Constitutions dedicated to you the Bishops by me Clement, in eight books." This is the first reference to the compilation. The work is evidently a gradual growth of traditions and usages of the first three centuries. It originated in Syria, at all events in the East (for Peter and Eome are not made promi- nent), and assumed its present collected shape in the beginning of the fourth century, or during the Nicene age. The first six books agree in many passages with the larger Greek recension of the Ignatian Epistles. f Archbishop Ussher suggested that the two compilations are the product of the same author. Dr. Harnack, the latest investigator of the intricate question, takes the same view, and by a critical analysis and comparison comes to the conclusion that Pseudo-Clement, alias Pseudo-Ignatius, was aEusebian or semi-Arian, and rather worldly-minded, anti- *Ini. 1; ii. 39; vi. 14, 18. f Bickell gives a list of resemblances in his GescMchte des Kirchenrechts, i. 58 sq. See also Zahn, Ignatius von Antiochien, p. 144 sqq. THE APOSTOLICAL CONSTITUTIONS. 135 ascetic Bishop of Syria, a friend of tlie Emperor Constantius, between 340 and 360, tliat he enlarged and adapted the Didas- cal.ia of the third, and the Didaclie of the second century, as well as the Ignatian Epistles, to his own views of morals, worship and discipline, and clothed them with Apostolic authority.* The Apostolical Constitutions were condemned by the Trul- lan Synod (Concilium Quinisextum), a.d. 692, because of heretical (semi-Arian) interpolations, but the 85 Canons of the Apostles were sanctioned as genuine and valid. Patriarch Photius, of Constantinople, the most learned divine of the ninth century, mentions this censure but passes a more favor- able judgment. f The book continued to be highly esteemed and used in the Oriental churches as the chief basis for ecclesi- astical legislation, but was little known in the West, which acknowledged only 50 of the Apostolical Canons. :{: The Con- stitutions were for the ancient Greek church what the Decretals of Pseudo-Isidor became for the Eoman church in the dark ages. We must now consider more particularly the relation of the Oonstitutions to the Didaclie. This is confined to the first 32 chapters of the seventh book. Here the Didaclie is embodied almost word for word, but with significant omissions, altera- tions and additions, which betray a later age. The agreement, as far as it goes, is a strong support for the purity of our text of the Didache. The moral part of the Didaclie (I.-YI.) is almost wholly retained, but interwoven with Scripture passages and examples. The right to baptize (Ch. VII.) is confined to the clergy, and the act surrounded with additions of holy oil and perfume. Long prayers and confessions are put into the mouth of the catechumens, and a close line of distinction is drawn between two parts of public worship, one for the catechumens, and one * See his book on the Didaclie, pp. 246-268. Holtzmann accepts this re- sult, but Zahn and Funk dissent, though differing again among themselves. Zahn charges Pseudo-Ignatius with semi-Arianism (herein agreeing with Harnack), Punk with Appollinarianism. Lightfoot (5. Ignat. i. 258): "He leans to the side of Arianism, though without definitely crossing the border." t BiUioth. cod. 112, 113. % See Bickeil, I. c. i. 71-86. 136 THE APOSTOLICAL CONSTITUTIONS. for the baptized. The eucharistic prayers of Chs. IX. and X. are greatly enlarged, and a full liturgical service is substituted for the free prayers of the Prophets, The phrase " after being filled " (X. 1), which refers to the Agape in connection with the Eucharist, is changed into " after j^articipation " in the sacra- mental elements. The chapters on the wandering Apostles and inspired Prophets (XI. and XII.) are entirely omitted. Pres- byters are inserted between the Bishops and Deacons (XY.) as a separate order, and Bishops are no more local officers, but diocesans and successors of the Apostles. In the eschatalogi- cal chapter (XVI.) a general resurrection is substituted for the particular resurrection of the saints. The Bishops ai'e desig- nated "Chief Priests," the Presbyters "Priests" (lepsli), the Deacons "Levites;" tithes are exacted in support of the clergy ; the clergy are separated from the laity, and the whole Jewish hierarchy is reproduced on Christian soil. In short, the Constitutions are an adaptation of the simple post- Apostolic Christianity of the Didache to the sacerdotal and hierarchical ecclesiasticism of the Xicene age. The Didache was thus superseded by a more complete and timely Church Manual, and disappeared. As soon as it was rediscovered, scholars recognized it with great delight as the source of the Seventh Book of the Apostolical Constitutions. But there was one dissenting voice from an unexpected quarter. Two years before the publication of the Didache, a Eoman Catholic scholar. Dr. Krawutzcky, of Breslau, had made an ingenious attempt to reconstruct, from the Seventh Book of the Constitutions, the Apostolic Church Order, and the Epistle of Barnabas, an older and simpler document which is mentioned by Rufinus and Jerome under the title, " The Two Ways," or "The Judgment of Peter." His restoration turns out to agree essentially with the first or catechetical part of the Didache, and does great credit to his critical sagacity.* * " Ueber das altkircJdiche JJnterrichtshuch 'Die swei Wege oder die Ent- scJieidung des Pciyms,^" in the Tubingen " Theolog. Quartalsehrift " (Rom. Cath.) for 1882. Heft III, pp. 359-445. The restoration of what he regards as the original text is given from p. 433-445. Harnack states the results of Krawutzcky (lie always inadvertently omits the c of his name), and calls his THE APOSTOLICAL CONSTITUTIONS. 137 But since the discovery lie refuses to acknowledge the result. He is not satisfied with the theology of the Didache, because it does not come up to the orthodox churchmanship of Peter, and he assigns it, as we have already seen, to an Ebionitizing source, after 150.* He assumes that the author of the Didache, besides the Old Testament and the apocryphal Gospel accord- ing to the Hebrews, made use of Barnabas, and especially of a much better book on " The Two Ways,'' which was issued under the high authority of Peter (hence also called " The Judgment of Peter ") and which was quoted as Scripture by Clement of Alexandria, but is now lost. The Didache had also a polemi- cal reference to the " Second Ordinances of the Apostles " con- cerning the establishment of the eucharistic sacrifice. The Latin fragment of the Doctrina Apostolorum is probably a dif- ferent recension of the Didache, likewise based upon " The Two Ways," with the use of Barnabas. But this is an airy hypothesis. Until that mysterious "Judgment of Peter" is found by some future Bryennios, it is safe to believe that the " Teaching of the Twelve Apostles," now happily recovered from the dust of ages, is or includes that very book on " The Two Ways " or " The Judgment of Peter," spoken of by Rufinus and Jerome ; and that it is the book which Clement of Alexandria quoted as Scripture, which was placed among the New Testament Apocrypha by Eusebius, which was used in orthodox churches as a manual of catecheti- cal instruction at the time of Athanasius, and which was enlarged, adapted and superseded by the Syrian compilation of the Apostolical Constitutions, wherein it has been laid imbedded until, in 1883, it was brought to light in its original simplicity and integrity. essay "a critical masterpiece such as there are but few in the history of lite- rary criticism " (p. 208\ Brown (in the second ed. of H. and B. ) gives the' restoration in English as " a brilliant example of legitimate and successful higher criticism," and indicates by distinct type the divergences from the actual Teaching, pp. Ixix.-lxxiv. Neither Harnack nor Brown could antici- pate the second paper of Krawutzcky. * See his essay in the same Tubingen Quarterly for 1884, No. IV. 547- 606, which we have noticed on p. 23 sq., and p. 86. In a private letter tc the author, Aug. 25, 1885, Dr. Kr. somewhat modifies his view, and hence I put the date back from 200 to 150. 138 LESSONS OF THE DIDACHE. CHAPTER XXXII. Lessons of the Didache. The Didache has no more authority tlian any other post- Apostolic writing. The truths it contains and the duties it enjoins are independently known to us from the Scriptures, and are binding upon us as revelations of Christ and his Apostles. It is not free from superstitious notions and mechanical practices which are foreign to Apostolic wisdom and freedom. Its value is historical and historical only, but this is very considerable, and exceeds that of any known post- Apostolic document. It touches upon a greater variety of topics than any of the Apostolic Fathers, so-called, and gives us a clearer insight into the condition of the Church in the transition period between A. d. 70 and 150. The following is a summary of the lessons of the Didache as regards the state of Christianity in that part of the East where the author resided. 1. Catechetical instruction was required as a preparation for church membership. 2. That instruction was chiefly moral and practical, and based upon the Decalogue and the Sermon on the Mount. No doubt, it included also the main facts in the life of Christ ; for the document assumes throughout faith in Christ as our Lord and Saviour, and repeatedly refers to his Gospel. 3. The moral code was of .the highest order, far above that of any other religion or school of philosojDhy. It was summed up in the two royal commandments of supreme love to God and love to our neighbor, as explained by the teaching and example of Christ. It emphasized purity, gentleness, humility, and charity. The superior morality of Christianity in theory and practice carried in it the guarantee of its ultimate victory. 4. Baptism was the rite of initiation into church member- ship, and was usually administered by trine immersion in a river (in imitation of Christ's Baptism in the Jordan), but with a margin for freedom as to the quality of water and the mode of its application ; and threefold aspersion of the head LESSONS OF THE DIDACHE. 139 was allowed as legitimate Baptism in case of scarcity of the element. Fasting before the act was required, but no oil, salt, or exorcism, or any other material or ceremony is mentioned. 5. The Eucharist was celebrated every Lord's Day in con- nection with the Agape (as at Corinth in the time of Paul), and consisted of a fraternal meal, thanksgivings and free prayers for the temporal and spiritual mercies of God in Christ. It was regarded as the Christian sacrifice of thanks- giving to be offered everywhere and to the end of time, accord- ing to the prophecy of Malachi. • 6. There were no other sacraments but these two. At least none is even hinted at. 7. The Lord's Prayer with the doxology was repeated three times a day. This, together with the Eucharistic prayers, constituted the primitive liturgy ; but freedom was given to the Prophets to pray from the heart in public worship. 8. The first day of the week was celebrated as the Lord's Day (in commemoration of his resurrection), by public worship and the Eucharist ; and Wednesday and Friday were observed as days of fasting (in commemoration of the Passion). 9. The Church at large was extended and governed by travelling Apostles (or Evangelists), who carried the Gospel to unknown parts, and by Prophets either itinerant or stationary, who instructed, comforted and revived the converts; while the local congregations were governed by Bishops (or Presby- ters) and Deacons, elected and supported by the Christian people. 10. Most of the books of the New Testament, especially the Gospel of Matthew, were more or less known, and their authority recognized, but there was as yet no settled canon of the Script- ures, and the quotations and reminiscences were more from living teaching than from written books. 11. Outside of the Gospel tradition nothing of any impor- tance was known concerning Christ and the Apostles. The Didache mentions only one extra-canonical sentence, of un- certain authorship (I. 6.), possibly a reported saying of our Lord, but it adds nothing of consequence to the twenty-three 140 THE DIDACHE LITEEATURE. sentences which tradition ascribes to Him.* As Bishop Light- foot sajs, " All the evangelical matter, so far as we can trace it, is fonnd within the four corners of our canonical Gospels." 12. Christians are to live in prayerful expectation of the glori- ous coming of Christ and to keep themselves always in readi- ness for it. These lessons are important, and yet very meagre when com- pared with the overflowing fulness and unfathomable depth of the real teaching of Christ through the Apostles in ourGosj)els and Epistles. Genius does not often propagate itself : So- crates, Plato, Alexander the Great, Charlemagne, Luther, Cal- vin, Shakespeare, Cromwell, Goethe, left no successors. Periods of great excitement and creative power are followed by periods of repose or decline. The intellectual inferiority of the Apos- tolic Fathers, even Clement, Ignatius, and Polycarp, need not surprise us. The Apostles' spirit and temper are there, but the Apostolic genius and inspiration are gone. The post- Apostolic writings are only a faint echo of the Gospels and Epistles, the last rays of the setting sun of a glorious day. The Church had to descend from the Tabor heights of trans- figuration to the plain of every-day life and conflict. The Didacke makes no exception. It adds — and this is its best lesson — one more irrefutable argument for the infinite superiority of the New Testament over all ecclesiastical litera- ture, — a superiority which can only be rationally explained by the fact of Divine inspiration. CHAPTER XXXIII. The Didache Literature. The literature on the Didache^ considering the short time which has elapsed since its first publication in December, 1883, * These have been collected by Fabricius, Grabe, Anger, Westcott, and in my Church Hist, (revised ed.) vol. i. 1G2-167. The only one of real im- portance and great beauty, is guaranteed as authentic by the authority of St. Paul, Acts XX. 35. THE DIDACHE LITERATURE. 141 or we may saj (as far as actual knowledge in the West is con- cerned) since February, 1884, is unusually large. Germany, England, and America have run a race of honorable rivalry in editions, translations, and comments, and given proof of the solidarity of the republic of Christian letters from the distant East to the limits of the West. The Didache has travelled in its mission on the wings of the printing-press from the Jerusalem Monaster}^, ^^ eTti to rip^xa rr}<; dvasooz,^^ to the extreme end of the West, as Clement of Eome, in a far narrower sense, says of Paul's journeys. I furnished, a few months ago, for the second edition of Drs. Hitchcock and- Brown, a Digest of the Didache Literature which covers thirteen pages (65-77). The list I now offer is partly abridged, partly enlarged, and differently arranged. I have omitted the articles in weekly newspapers, which are too nu- merous to mention, and mostly short, ephemeral and inaccessible (though some of them are of exceptional interest, as notably those in the London " Guardian" and the New York "Inde- pendent ") : but I have added, on the other hand, a number of important titles which have reached me only within the last weeks, after the greater part of this monograph was in type. The principal works have been referred to already in the pre- ceding chapters, but it will be convenient for the reader to have them all collected here with a summary of their contents. The list does not pretend to be complete, but it is far more complete than any yet published. I. — Editio Princeps, Constantinople. Bryennios, Philotheos (Metropolitan of Nicomedia and D.D. from Edinburgh University, 1884): AidaxV \ tc^v \ SooSsua ATtoffTO- Xgov I £K rov ispo6oXvuiriHov x^^poyp<^^(pov \ vvv nptSrov ixStSo- uivT} I jiterd npoXayofievooy uoci 6t]i.if.ioD6Eoov | . . . vito \ ^iXo- S'iov Bpvevvioi) \ iiy^rponoXizov NiKOf.iriSEicxZ. \ iv KooKdravri- voTtoXsi I 1883. (Teaching of the Twelve Apostles, /rom the Jerusalem mamiscript, now published for the first time, with Prolegomena and Notes, together with a collation and unpublished part of the Synopsis of the Old Testament by John Chrysostom, from tJte same manuscript. By Philotheos Bryennios, Metropolitan of Nicomedia. Constantinople, 142 THE DIDACHE LITERATURE. printed by S. I. Boutyra, 1883. The title page has also a motto from Clemens Alex., Strom, lib. vi. p. 647 : "We must not ignorantly condemn what is said on account of him who says it . . . but we must examine it to see il it keep by the truth," si ri/i aXif^eiai tx^'^oci. This is a careful transcript (with a few textual emendations) of the Jerusalem MS., the only one known to exist, and never copied since. It is therefore the parent of all other editions. There can be no doubt of its ac- curacy. Br. is an expert in reading old Greek MSS., and thoroughly at home in biblical and patristic litei'ature. Seldom has an ediiio princeps of any book appeared with such thorough preparation and such a just esti- mate of its value. The work contains 149 pages Prolegomena and 55 pages text with notes, to which are added indexes and corrigenda (pp. 57-75). The first part of the Prolegomena is devoted to the Dtdache itself ; the second part contains corrections and additions to the Epistles of Clemens Rom. and Barnabas, Chrysostom's Synopsis of the Old Testament, and other matter from the Jerusalem (Constanlinopolitan) MS. Br. assigns the Did. to a Jewish convert, a. d. 120-160 (much too late), illustrates it by ample quotations from Scripture and early ecclesiastical wiiters, and discusses its relation to Barnabas, Hermas, the Ecclesiastical Canons, and the Apostolical Constitu- tions. He covers nearly the whole ground, answering many questions and raising new ones. In a conversation with Prof. Edmund A. Grosvenor, of Robert College, Constantinople, published in the New York "Independent" for Oct. 16, 1884, Bryennios expressed his view on the value of the Teaching to the effect that the first six chapters, wliicli enforce duties and prohibit sins and crimes, must be regarded as coming from the Lord through the Apostles, and therefore as binding, but that the last ten chapters, which con- sist mainly of liturgical and ecclesiastical ordinances, " have no authority whatever, except so far as the writer happens to be correct in his injunc- tions." How far he was correct in these injunctions, the Bishop says we can- not know. He went on to say : " Christ did not formulate a system. He gave only a faith ; and the Apostles did hardly more." . . . "There is all the difference between the two parts, of inspiration on the one side, and of human compilation and contrivance on the other." Comp. an article of Bryennios, nspi rrji Jidaxyi r. Sod8. (XTtodr. in the 'EMKXr/6ux6riJ^}} 'jAz/Ssm, Constant. 1884, 10 (23) vosn. p. 51'^-57'> ; a brief letter in the " Andover Review " for June, 1884, pp. 602-663 ; and his autobiographical sketch at the close of this book. Also Prof. Edmund A. Grosvenor : An intervieiv with Bishop Bryennios, in the " Andover Review " for Nov. 1884, pp. 515-516, and his sketch of Br. in the "Century Monthly Magazine," N. York, for May, 1885, pp. 167-171 ; Philip Schaff: Philotheos Bryennios in "The Independent" for April 16, 1885, and in "Harper's Weekly" for April 25, 1885. Bapheides, Philaretos (successor of Bryennios as Professor in the Patriarchal Seminary at Chalce) : a review of the ed. of Bryennios in the 'EHxXrjGiadrutri 'A^V^sioc, Constant., Jan. {I, 1884. He is inclined to date the Did. at about the year 100. This I learn from the " Theol. Literaturzeitung " for Feb. 23, 1884 (No. IV. fol. 104). the didache liteeature. 143 11. — German Editions, Translations, and Discussions. Bestmanx, Dr. H. J. : Gesehichte der christlichen Sitte. Theil. II. Nordlingen, 1885, pp. 136-153. The Did. was written at Antioch soon after the destruction of Jerusalem and issued as a church programme by the Jewish-Christian (Petrine) party with the view to gain the Gentile-Christian (Pauline) party (comp. Gal. ii.) to their conservatism, but was answered by the Hellenic brethren in the Epis- tle of Barnabas with a vigorous protest against Judaism, yet with an ap- pended Irenicum in matters of practical morality. {Geistreich, but not stic7i7ialfig.)—ln a notice of Harnack, in Luthardt's " Theol. Literaturblatt " for Jan. 8, 1885 (col. 53-55), Bestmann denies that the Did. favors an ascetic tendency which, ultimately produced the monastic system. "The yoke of the Lord" (vi. 2) is not celibacy, as Ha. holds, but the ceremonial law. ^ BiCKELL, Georg (Dr. and Prof, in the R. Cath. University of Innsbruck) : (/y y^i^^ Die neiienfdeckte' 'Lehre der Apostd " und die Liiurgie. In the ' ' Zeitschrift / fur Kathol. Theologie." Innsbruck, 1884, Jahrgang VIII. Heft II. pp. 400-412. Dr. B. (a convert to the Roman Cath. Church) regards the Didache as the source of the "Apostolic Church Order " (first edited in Greek by his father who was a Protestant), and of the seventh book of the ' ' Apost. Constitu- tions," and puts it at the beginning of the second century, if not earlier. He finds in it the doctrine of purgatory (Ch. I. 5 ; comp. Matt. v. 36), of the dis- tinction between good works commanded and good works recommended (Ch. VI 2), and of the sacrifice of the mass (Chs. IX., X., XIV.). In his article Liturgie, in the R. C. •' Real-Encyclopaedie der Christl. Alterthiimer," ed. by F. X. Kraus, Freiburg i. B. 1885, p. 310 sqq., Bickell assigns the Did. to the end of the first century. It is not yet touched by Pauline and Johannean ideas (?), and is the source of Barnabas. The eucharistic prayers agree closely with the eulogite of the Jewish Paschal Ritual, and enable us to reconstruct the liturgy as it stood between the founding of the Church and the age of Justin Martyr. The thankgivings in Chs. IX. and X. give the old- est forms of the ante-communion and post-communion prayers. BiELENSTEiN, Pastor Dr. A.: Warum enthalt die Jtdaxv ^gJ'' S oo- S sua (XTtoa T oXoov nichts Le/irhaftcs ? Riga (Russia) , 1885. Reprinted from the " Mitthnlungen und NachricMcn fur die Evang. Kirclie in Russ- land" for Feb. and March, 1885. 8 pp. Reviewed by Dr. Th. Zahn in Luthardt's " Theolog. Literaturblatt," Leipzig, for April 3, 1885, col. 123 sq. I know this brochure only from the brief notice of Zahn, who agrees with its answer to the question why the Did. contains no doctrines. It is on ac- count of its fragmentary character and immediate practical object in cate- chetical instruction. The words ravta Ttdvra itpoEinovzfi in vii. 1 refer to a brief address, introductory to the baptismal act, not to a long preced- ing instruction. The first six chapters point to the negative and positive baptismal vow (the aitozayri and 6vvr(xyr]), which was no doubt connected with Baptism from the beginning. BoNWETSCH, G. N. (Prof, in Dorpat): Die Proplietie im aimst. und nach- apost. Zeitalt€r,in'LvAh&TdLi's "Zeitschrift," Leipz., 1884, Heft VIII. pp. 408-423; Heft IX. 460 sqq. 144 THE DIDACHE LITERATURE. He puts the DidacJie between 100 and 125, and explains the prophetic office. Cassel, Paul: Notice in "Sunem," No. 25, 1884. Friedberg, Dr. EMiL(Prof. inliQi-gzig. authov oi Lehrhuch deskatholischen und evcmgeltscheii Kirchenrechts, seed. ed. Leipz. 1884): Die ulteste Ord/iuug der cJuistlichen Kirche, in the " Zeitsclirift fiir Kirchenrecht," xix. 4 (1884), pp. 408-435. (I could not procure this essay, which is; probably important.) Funk, F. X. (Dr. and R. Cath. Prof, of Ch. Hist, in Tubingen): Die Doc trina Apostolorum. In the " Theol. Quartalsehrift," Tubingen, 1884, No. III. pp. 381-402. German translation and discussion. F. assigns the Did. to the first cent- ury and before Barnabas, and regards it as tlie oldest post-Aposto!ie book. He traces it to Egypt. In the same Quarterly for 1885, No. 1. pp. 159-167, Dr. Funk criticizes the editions of Hilgenfeld, VViinsche, and Harnack. He rejects Hilgenfeld's view of the Moiitanistic bias of the Did. He main- tains against Harnack the priority of the Did. over Barn, and Hernias, denies the identity of Pseudo-Clement and Pseudo-Ignatius, and the semi- Ariauism of the Apost. Const. , and charges Ha. with several blunders. He says nothing about Krawutzcky's first paper, but notices it in the "Lit. Rundschau," Freiburg, Oct. 1884, Hi_ENACK, Adolf (Dr. and Prof, of Church History in Giessen) : Die Lehre der zwolf Apostd nchst Untersucliungen zur dltesten Geschichte der Kirchen- verfasstmg und dcs Kirchenrechts (including an appendix by Oscar von Geb- hardt). In "Texte und Untersuchungen zur Geschichte der altchristl. Literatur," herausgeg. von Oscar von Gebhardt und Ad. Harnack. Band 11. Heft I., 1884 (July). Leipzig (J. C. Hinrichs'sche Buchhandlung). The Gr. text and Germ, trans, with notes, pages 70 ; Prolegomena, pages 294. The m.ost elaborate work on the DidacJie. The author directed early attention to it in Germany, and gave a translation of Chaps. VII.-XVI. in the "Theol. Literaturzeitung " for February 3, 1881. He maintains that the Did. was composed in Egypt between a.d. 120 and 165 ; that the author made use of Barnabas and Hermas ; that one and the same writer interpolated the Apostolical Constitutions and the Ignatian Epistles, so that Pseudo- Clement and Pseudo-Ignatius .are identical; and that this literary forger was a Syrian bishop of the semi-Arian party during the reign of Constantius. Comp. also "Theol. Literaturzeitung" is. (1884)2, 44; 3, 49-55; 14, 343- 344; and Harnack's letter on the baptismal question in the New York " In- dependent" for February 19, 1885, and printed in this book on p. 50. Hilgenfeld, Adolf (Dr. and Prof, in Jena): Novvm Test, extra canonem reccptnm. Fasc. iv. ed. ii. aucta et emendata. Lips. (T. 0. Weigel) 1884, pp. 87-121. The Greek text with critical notes and conjectural readings. The same vol- ume contains the fragments of the Gospel according to the Hebrews, the Preaching and Acts of Peter and Paul, the Apocalypse of Peter, the Didascalia Apost., the Dure Vice or Jv die iinn Petri. Htlgenfeld wrote also a notice of the Didachein his " Zeitschrift fiir wissenschaftl. Theologie," Leipzig, 1884, pp. 366-371, a more elaborate one in the same periodical for 1885, ErstesHeft, pp. 73-102. He regards the Did. as a link between the Ep. of Barnabas (c. xviii. THE DIDACHE LITERATURE. 145 -XX.) and the seventh book of the Apost. Const, (i.-xxi.), and assumes that it is in its present shape a later adaptation of the original doctrine of the Du(p Vice to the use of Montanism after the middle of the second century. He defends this view at leugtli against Harnack, who maintains the unity and integrity of tht. treatise (see his notice of Hilgenfeld in the "Thcol. Lit. Ztg." for 1884, No. 14, col. o'4'2). HoLTZJiAxx, H. (Dr. and Prof, in Strassburg): Die DidacJie imd Hire Ne- benfonnen, in the " Jahrbiicher flir Protest. Theologie" (Leijizig) for 1885, Heft I. pp. 1.-34-167. A critical discussion of the relation of the Didache to Barnabas, Hermas, the Ecclesiastical Canons of the Ap., and the seventh Book of the Apost. Constitutions. H. accepts Harnack's view of the identity of Pseudo-Ignatius and Pseudo-Clement, who was a semi-Arian clergyman and made use of the Didache and the Ecclesiast. Canons, but he differs from him as regards the relation of the Didache to the cognate documents. He regards the Didache and Barnabas as two co-ordinate recensions of the allegory of the Two Ways or the Judicium Petri, which is lost. He also briefly reviewed Harnack's book, very favorably, in the "Deutsche Literaturzeitung," Berlin, Oct. 4, 1884, p. 1452, but without adding anything new. Krawuizcky, Adam (Dr. and Rom. Cath. Subregens in Breslau): Ueber die sog. ZwulfajMsfellehre, ihre hauptsachlichstcn Qtiellen und ihre erste Auf- nahme, in the " Theol. Quartalschrift," Tubingen, 1884, No. IV., pp. 547-606. Kr. derives the Didache from the Gospel of the Hebrews, from the Ducb Vice OT Judicium Petri (R\\^vl\\?>. In Symh. Apost. c. xxxviii.,and Jerome, De viris ill. c. i.), from the Ep. of Barnabas (chs. xviii.-xx.), and the Pastor of Hermas, and assigns it to an Ebionite heretic after the middle of the second century. This novel view, if proven, would materially diminish the value of the Didache. In a previous article in the same Quarterly (1883, No. III., pp. 433^45), Dr. Kr. had made a critical attempt to reconstruct, from the Apost. Church Order, the Seventh Book of the Apost. Constitutions, and the Ep. of Barnabas, the lost book. Judicium Petri, but declines now to accept the Bidache as this original, although the results of his sagacious restoration agree substantially -with the Didache as since published. He thinks that the seventh book of the Ap. Const, and the Latin Docfrina Apust. , a fragment of which was published by von Gebhardt, were rectifica- ticns of the Didache. Langen, Joseph (Dr. and Old Catholic Professor in Bonn): Das dlteste christliche Kirchenbuch, in von Sybel's " Historische Zeitschrift," Miinchen and Leipzig. 1885, Zweites Heft, pp. 193-214. The most important discovery since that of the Philosophumena in 1842. Brj^cnnios has already finally disposed of several questions and suggested others. The Didache presupposes a state of the Church in the fii'st century rather than in the second. It is older than the Ecclesiast. Canons, older than Hermas, older than Barnabas (written during the reign of Nerva), and pro- ceeded probably from the Jewish Christian Church of Jerusalem about a.d. 90, for the promotion of missions among the heathen. (I had reached similar conclusions before I saw this short but judicious paper of Dr. 10 146 THE DIDACHE LITERATURE. Langen, who is well known by his History of the Roman Church, to Leo I., 1881, and from Leo I. to Nicolas L, 1885, 2 vols. ; his History of the Trin- itarian Controversy , between the Greek and Latin churches, 1876, etc.) Lipsius, Richard Adelbert (Dr. and Prof, of Theol. in Jena): (1) A re- view of Bryenuios' ed. in the "Deutsche Literaturzeitung," ed. by M. Rodiger, Berlin. Jahrgang V. No. 40 (Oct. 4, 1884), p. 1449-'51. The Did. goes far back to the fii'st half of the second century, but is prob» ably a composite production. The recension of the Two Ways is older than any hitherto known. The eucharistic section is " grossentheils uraltJ" but the baptismal direction about pouring water instead of immersion excites suspicion as a later interpolation. (No reason is given.) L. regrets that Bryennios did not use Lagarde's ed. of the Syriac bida6Ha\.L(x, which seems to be the basis of the first six books of the Apost. Const. (2) In his more recent notice of Harnack's book, in Zarncke's " Liter. Cen- tralblatt," Jan. 24, 1885, No. V. (signed W), Lipsius agrees with Harnack in his view of the age between 140-1G5, but doubts the Egyptian origin, and denies the use of the Gospel of John in the eucharistic prayers. The " vine of David " (ix. 2), has nothing to do with John xv. 1, but is the Church con- secrated by ihe blood of the Son of David (" die durch das Bundes-Blut des Davidssohnes geiveihte iuuXipia"). He incidentally rejects Krawutzckj's recent hypothesis as quite unfortunate {'' ganz unglYicMich "). (3) In a notice of Zahn's Suppl. Clem, in the same paper. No. VIII. (Feb. 14, 1885, p. 233), Lipsius agrees with Zahn against Harnack, that the Did. is independent of Barnabas, but supposes that both drew from an older source, an unknown catechetical book on the Two Ways. He thinks that the Did. will long occupy the attention of scholars. LuTHAEDT, C. E. (Dr. and Prof, of Theol. in Leipzig): " Zeitschrift fiir kirchliche Wissenschaft und kirchliches Leben." Leipzig, 1884. Heft III., 139-141. Reprint of the Greek text. NiRSCHL, J.: Review of Bryennios in " Lit. Handweiser" (R. C), Mainz, 1884 No. 13. Petersen (Pastor in Rellingen) : Die Lehre der zicolf Ajjostel. Mit- thcilungcn uber den Jiandschrifilichen Fund des Mctropoliten Philotheos Bryennios und BemerTcxingen zu demseTben. Flensburg, 1884, 15 pages. WiJNSCHE, Aug. (Lie. Dr.): LeJire der zicolf Apostel. Nach der Ausgnbe des MetropoUten Philotheos Bryennios. Mit Beifugung des Ui'textes, nebst Einleitung und Noien ins Deutsehe ubertragen. Leipzig (Otto Schulze), 1884, 34 pages. The second edition of the same year is slightly improved, but not enlarged. Zahn, Theod. (Prof, of Theol. in Erlangen): Forscliiingen zur Gcschichte des]^. T. -lichen Kanons und der altkirchl. Lit. Erlangen (Deichert), 1884, Theil III. {Supplementiim Clementinurn), pp. 278-319. Comp. also his review of Harnack's work in Luthardt's " Theologisches Literaturblatt," Nos. 26 and 28, Leipzig, June 27 and July 11, 1884. Dr. Zahn, one of the best patristic scholars of the age, assigns to the Did. its historic position in the post-Apostolic literature as originating in Egypt between a.d. 80-130. In the review of Harnack (which is unjustly unfavor THE DIDACHE LITERATURE. 147 able), he suggests several plausible emendations of the text and explains difficult passages (as the itv6r?'/piov Hoduinov, eh. xi.), in substantial agree- ment with Bryennios against Harnack. ZiJCKLER, 0. (Dr. and Prof, of Theol. in Greifswald): Die L. der 13 Ap. In his *' Evang. Kirchenzeitung," Greifswald, 1884, Nos. 18 and 33. III. — English Editions, Translations, and Discussions. Addis, W". E. : notice of several editions of the Did. (by Bryennios, Wunsche, HarnacL, Farrar, Hitchcock and Brown, and Hilgenfeld), in " The Dublin Review " (Rom. Cath.) for Oct. 1881, pp. 442-450. A. speaks enthusiastically of the interest and importance of this discovery. He prefers the Did. " to all other remains of the age which followed that of the Apostles." It is marvellously complete, and gives a perfectly accurate picture of the ecclesiastical discipline and constitution of the first half of the second century. It is a compendium of Apostolic teaching, a " Summa " accepted by Christians in a.d. 140, but represents a state of things which had died out in the greater part of the Church. It was probably written in Egypt. It may be compared to the cathedral of St. Magnus in the capital of the Ork- neys, which witnesses at this day the survival of the Norman architecture in that remote district long after it had ceased in England. The reviewer speaks highly of Harnack's book (he seems not to have seen Bryiennios'), and of Farrar's translation. De Romestin, H., M.A. (Incumbent of Freeland, and Rural Dean): Tlie Teaching of the Twelve Apostles {J i8. r. (5oj(5. 'J^r.). Tlie Greek Text ivith Introduction, Translation, Notes, and Illustrative Passages. Parker & Co., Oxford and London, 1884 (Oct.), 118 pages. A very neat and handy little book for the use of student's (in uniform style with Heurtley's De Fide et Symholo, Waterland's Athnnasian Creed, The Canons of the CJmreh, St. Gregory's Pastoral Rule, etc.). It contains, after a brief introduction, the illustrative passages from Scripture, Barnabas, Her- raas, the Ecclesiastical Canons, and Apostolical Constitutions, the Didache, in Greek and English with a few notes, and an index of the most noticeable words and phrases which occur in the Did. The writer has mostly used Bryennios and Harnack, but puts the book much earlier. " It may well bo the oldest Christian writing after the books of the New Testament, perhaps even earlier than most of them" (p. 6). As to the locality, he hesitates be- tween Asia Minor and Egypt. Farrar, Dr. Frederic W. (Archdeacon of "Westminster) : The TeacUng of the Apo!i()ixj7} is found and a fair specimen of the chirography and style of the whole work, called in Europe ' The Jerusalem Manuscript,' but which these monks now for the sake of justifying their position call the SiSaxv, although it contains 7 treatises and on 120 pages of vellum, of which the ' Teaching ' only fills four. . . . " I shall, after some time, ti-y and bring some other influences to bear upon our monastic friends, and if possible will yet try to get what you want. In the meantime please accept my personal salutations, and the assurance of my readiness to oblige you in any way in my power. " P. S. — You will be perhaps interested in the View of the Library. Tlie monks are standing in front of the Library, and in the doorway (rather deeply shaded by the trunk of the tree) may be seen the Librarian holding the MS. in his hand. The large building in the background is a magnificent building just erected for the Greek National School through the munihcence oj. some rich patriotic Greeks of this city. In the picture the monks are looking towards the Golden Horn and Pera, i. e., to the N. E." * * * I afterwards (August, 1884) secured a photograph of the page which con- tains the first four lines of the Didaclie. The same photographs were sub- sequently (Jan. 31, 1885) obtained by Rev. Dr. Hale. See above, p. 151. THE DOCUMENTS. I. The Didache. Greek and English, with Comments. II. A Latin Fragment of the Didache. With a Critical Essay, III. The Epistle of Barnabas. Greek and English. IV. The Shepherd of Hermas. Greek and English. V. The Apostolical Church Order. Greek and English. VI. The Apostolical Church Order from the Coptic. English Version. VII. The Seventh Book of the Apostolical Constitutions. Greek and English. A Letter and Commimication from Metropolitan Bryennios. Addenda to second edition. TEACHING OF THE TWELVE APOSTLES, 161 DOCUMENT I. THE DIDACHE IN GREEK AND ENGLISH. With Explanatory Notes. The Greek text is an exact reprint of the Jerusalem Manu- script. The textual emendations and conjectures are given in the notes. The Jerusalem MS. has no divisions into chapters and verses. Bryennios has divided the book judiciously into sixteen chapters. The divisions into verses or lines differ in various editions. Instead of adding to the confusion, I have adopted the convenient versicular arrangement of Prot. Harnack, which is followed also by Krawutzcky and De Romestin, and is likely to prevail. I have added the chapter headings, textual emendations, and Scripture references. The explanatory foot-notes should be used in connection with the preceding discussions. It is but just to say in advance, that most of the Biblical and Patristic parallels which have since been quoted from book to book (often without the least acknowledgment) were already pointed out by the learned discoverer and first editor, who was thoroughly equipped for his task. The different writers are quoted with the following ab- breviations : Br. = Bryennios. (Greek.) Ha. = Harnack. (German.) Hi. = Hilgenfeld. Do. W. = Wunsche. Do. Z. = Zahn. Do. Fa. = Farrar. (English). R. = De Romestin Do. Sp. = Spence. Do. J. W. = John AYordsworth. Do. Fi. = Fitzgerald. (American.) G. = Gardiner. Do. H. & B. = Hitchcock & Brown. Do. H. &K =.Hall& Napier. Do. 11 162 DOCUMENT L 0. = Orris. (American.) St. = Starbuck. Do. B.-M. = Bonet-Maury. (French.) Ma. = Massebieau. Do. Sa, = Sabatier. Do, Ca. = Caspari. (Norwegian.) For the titles see Lit. in Ch. XXXIII. A I A AX H TEACHING TON OF THE ^nJEKA Ano^TOAnw. TWELVE APOSTLES. Aidaxr/ ^ Kvpiov did rc^v The Teaching of the Lord d&)6eua dnoax6\(jov roii i'B- by the Twelve Apostles to reffiv. the Gentiles. Keep, a . ' Chap. L The Two Wats. The Wat of Life. 1. 'Oddi, Svo EiGi, juia t^5 1. There are two Ways, one Notes to Chapter I. The Title. — The larger title is probably the original one, the shorter an abridgment. The clause to i7i« G^<'«#^7cs, indicates the Jewish Christian origin. The writer means to give the teaching of the Lord himself in his Gospel, at least in the first six chapters, which repeat substantially the Sermon on the Mount. In subsequent quotations the title is still more abridged by the omission of Twelve, for the sake of convenience, or in justice to Paul (who, however, is not by that designation excluded from the Apostolate any more than' in Acts vi. 2 ; i Cor. xv. 5 ; Rev. xxi. 14). The title is derived from Acts ii. 42 (Tjdav di npodxapTEpovi'VEi rrj did ax^ r c^v aTfodroXajv xai rJ7 xoivcjvi'a, v^ xXadst rou aprov xai ral? TtpodEvxaiZ), and Matt, xxviii. 19 {na^rjzsvdars Ttdvra r d e ^ v rf}. The book is called by Athanasius (.E*^. i^es^. 39): SiSaxv xaXovuevrj T(Sv a7tod6A.Gov (the so-called D. of the Apostles ; implying that it is not strictly apostolical or canonical, but ecclesiastical only and apocryphal) ; by Nicephorus (Stichometria) : S id a xv roor aTCodroXoov; but by Eusebius with a slight difference {II. E. iii. 25) : r (3 v dit odr oXcov ai Xsyouevai SiS axoci (the so-called Doctrines of the Ap.) and by Pseudo- Cyprian {De Aleatoribus) • Doctrince Apostolorum. Rufinus mentions like- wise a Doctrina Apostolorum among the ecclesiastical books, and one called Bum Vice or Judicium Petri, which is probably identical with the first six chapters, or may be a still earlier lost document of similar character. See Ch. X. p. 18 sq. and Ch. XXX. Ver. 1 and 2. Scripture parallels on the Two Ways : Matt. vii. 13, 14 ; TEACHING OF THE TWELVE APOSTLES. 163 ^Gorj? Hal /xia rov Bavarov of Life and oue of Death;" diacpopa de noWi) ^era^v tc^v but there is a great difference 6vo o(Jg5k. between the two Ways. 2. 'H juev ovv odo? r?/? ^go?)? 2. Now the Way of Life is effTiv avTJf 7tpc2)TOVy aya- this : First, Thou shalt love 7ii]GEii rov Qeov Tov nouiGav- God who made thee; sec- " Jer. xxi. 8. Comp. Deut. xxx. 15, 16, 19; Matt. vii. 13, 14. Deut. xxx. 19; Jer. xxi. 8., 2 Pet. ii. 2. Post- Apostolic parallels : Ep. Bar- nabfe, ch. xvii: "There arc two Waysoi teaching and authority, the Way of Light and the Way of Darkness ; hut there is a great difference between the two Ways." Ch. xix. : "Now the Way of Light is this . . . thou shalt love Him who made thee . . . thou shalt love tJiy neighbor above thy soul." Pastor Hernife, Mand. vi. 1, 2 : " The way of righteousness is straight, but that of unrighteousness is crooked . . . There are two angels with a man, one of righteousness, and the other of iniquity." The Testaments of the Twelve Patriarchs, a Jewish Christian book (ed. Migne, in "Patrol. Gr." ii. col. 1120): " God gave to the children of men !'zt'o Ways . . . of good and evil" {8 V o oSovi edcoxev 6 Seoi rutS violi dv^pcaitoov, 8vo diafJovAia xai dvo TtpdqSt?, xai Svo roTtovi xai dvo teXij . . oSoi dvo, kc oiiv, xcorldly, and quotes 1 Pet. ii. 11 {dnix^d^ai rwr^ dapinxcSv emBv- uidov) ;T!it. ii. 12 (m? KodjuiKo. ? titiSvuiai) ; 2 Clem, ad Cor. xvii. (and rcyr h o d j.i i h cS v £7tiSvjiiiGov); Const. Ap. Const, vii. 2. reXsio?.] Comp. Ch. vi. 2; x. 5; xvi. 2. Probably with reference to Matt. V. 48; xix. 21. The germ of the doctrine of perfection, as distinct from ordinary virtue. axxapsvGj.J A word of Persian origin, which occurs Matt. v. 41 ; xxvii. 32; Mark, xv. 21. It is the technical term for pressing men and beasts into pub- lic service for transmission of royal messages and for military purposes — a matter very obnoxious to the Jews. The E. V. translates it compel. iitdriov . . . xrrcijj^a.] The Bid. follows here the more natural order of Luke vi. 29: "From Him that taketh away thy cloke [the outer gar- ment, mantle], withhold not thy coat [the inner garment, tunic] also;" while Matt. V. 40, reads : "If any one . . . take away thy coat, let him have thy clolre also. " ovSe ydp 8vva6ai.'] " Thou canst not even do so," if thou wouldest, because a Christian ought not to use force, or go to law before Gentile courts. 1 Cor. vi. 1. As a statement of the mere fact that forcible resist- ance to a stronger one is useless, it would be trivial. Ha. suggests unnec- essarily a different reading: HuinEp dwdniEyo?. The clause is omitted ia Const. Ap. vii. 2. 166 DOCUMENT L ToXrjv ' orS^cwo? yap eariv • ovai Tc5 Xajbi/SavovTi • ei /.itv yap jpfzar £^g3J' Xajj.f3avei ri^, aScpo? e'ffrai' 6 dt jj.?} Xp^lav e'xGov dcoffsi dha]v, iva- ri * s'ka(3s 7iai si? ri, ev ffwoxt] Sd yevoj^isvo? sSsraff- ^7}Gerai TtEpl d)v i'npa^B, jiai ovjt i^eXevffErai sxsiBev jne^pi'^ ou a7to6(S) rov effx^xTOv uo- dpavttjy. is lie that gives according to the commandment, for he is guiltless. Woe to him that receives ; for if any one re- ceives, having need, he shall he guiltless, but he that has not need shall give account, why he received and for what purpose, and coming into distress he shall be strictly examined concern- ing his deeds, and he shall not come out thence till he have jDaid the last far- thing.* * 'iva Ti, Hi. Ha. 'Matt. V. 26. 5. Blessed is he, etc.] Comji. Acts xx. 35: "It is more blessed to give than to receive." Hermas {3Iand. ii.): " Give to all, for God wishes Ms gifts to be shared by all" {zddiv SiSov Ttadiv yap u Seui didod^ai BeXsi tH rdov idiooi' 8oopi]/.idTGDv). Quoted by Br,; see Funk's P«^r. Ap. i. 390. According to the commandment. '\ of the Lord. Coinp. jMatt. v. 7, 42; Rom. xii. 8. a-S&joS], unpunished, innocent (from a pi-iv. and 3oj7/, pennlty); only twice in thcN. T. Matt, xxvii. 4 (au'oc d2(pov, where, however, Westeott and Hort read aijua dixatov) and ver. 24, where Pilate says, "I am innocent of the blood of this righteous man." Also in the Sept., Deut. xxvii. 25; Jer. xxvi. 15; Hermas, Hand. 1.: c> ovv di'dovi aS&JoS adrtv. The Ap. Ch. 0. omits it. Woe to Mm that receives.] Alms without needing them. 2 Thess. iii. 10: "If any one will not work, neither let him eat." Ap. Const, iv. 3: " Woe to those who have, and who receive in hypocrisy, or are able to support themselves, and wish to receive from others ; for both of them shall give account to the Lord God in the day of judgment." Till lie have paid the last farthing.'] Farthing {HodpdvT?j<:=quadra7is, i. e. a quarter of an as) is the smallest denomination of coin and indicates that the debt will be exacted to the last balance. This passage, like Matt. V. 26, on which it is based, has been interpreted by Roman Catholics as referring to the future state and containing the germ of the doctrine of pur- gatory (as afterwards developed by Augustin and Pope Gregory I.). Mat- thew has prison {Trjjuia Trpo? t?}v nopveiav jJT/de aiffxpo^.oyo5 ixrjdk vipi]- X6cai aya^o'S Jiai Tpij^ioov Tov? Xoyov? Sid Travto?, ou? yjiovffai. 9. Ovx vipGoffsi? ffeavTov ovde dcoffsi? rPj tf:vx>J Gov B^pd- (fo?. Ov HoWi^Bi^Gerai rj tpv- X^l GOV j^ierd vip?jXcav, aXXa /.lerd dinaioDv nai Tayrsivc^v avaffTpacpr/ffij. 10. Ta Gvjj^aivovta Goi for from all these things are generated thefts. 6. My child, be not a mur- mnrer, for it leads to blas- phemy ; neither self-willed (presumptuous), nor evil- minded, for from all these things are generated blasphe- mies. 7. But be thou meek, for the meek shall inherit the earth." 8. Be thou long-suffering, and merciful, and harmless, and quiet, and good, and trembling continually at the words which tliou hast heard." 9. Thou shalt not exalt thyself, nor shalt thou give audacity (presumption) to thy soul. Thy soul shall not be joined with the lofty, but with the just and lowly shalt thou converse.*^ 10. The events that befall "Matt. V. 5. ''Comp. Isa. Ixvi. 2, 5. Comp. Rom. xii. 16. 6. y6yyv6o'i.'] Post- classical, but in Apost. Const. Vii. 7. Br. quotes Jude ver. 16, " these are murmurers" (yoyyvdvai) ; Phil. ii. 14, "do all things without murmurings" (^oop/? yoyyvo/^irSv). av^dSrji.'] Occurs in Titus i. 7; and 3 Pet ii. 10: ToXuijrai, av^ddeii, dona's ov rpejiiovdii^, fiXcxdcpimovvTEi. 7. Tfpav?, K. r. A.] Almost literally from Matt. v. 5. Br. quotes also Col. iii. 12 (eV(5u(;a:(5S£ — npaorrjTa) ; Eph. iv. 32 ; 1 Thess. v. 14, 15 ; Her- mas, Marid. v. 8. T pi n CO K.] Isa. Ixvi. 2 (Sept.), rpejunvra rovi Xoyovi /.lov, 9. ^pddoi] presumption, overholclness. Classical and in the Sept. The N. T. has 3dpdo?, coxii-age, once, in Acts xxviii. 15. Aristotle {Nicomach. Ethics, Bk. iii. ch. 7) distinguishes between the coivard (SsiAoi), the rash man (5pddi'?), and the brave man {dvSpf^oS) ; the last holds the mean be- tween the two extremes and is neither desponding nor precipitate, but tran- quil before action, and full of spirit in action. 10. rd 6v/tfiaiv., x. r. A.] Comp. Matt. x. 29, 80; Heb. xii. 7-11. Si- 174 DOCUMENT I. ivEpyrji^iaTa &?? aya^a npoG- thee thou shalt accept as good, dkB,)), eiSdj? on axEp Qeov knowing that nothing hap- ovdkv yivsrai. pens without God. KE(p. d'. Chap. IV. SuKDRT Warnings and Exhortations. 1. Teuvov juov, rov XaXovv- 1. My child, thou shalt re- roz ffoi rov \6yov rov Qeov member night and day him f.ivt](j^?'l0ri rvuro? ytai i]}xk- that speaks to thee the word par?, ri}xi]6n'^ (XKatddraroi iv Ttoc6aiZ raii udo7? avrov. Comp. also Jas. iv. 8; Matt. xxi. 22; 1 John v. 14, 15. Ap. Const, vii. 11 correctly under- stand it: ov diipvxj}6€ii iv TTpodsvxfj dov. Br. quotes also Hermas, who says {Mand. ix. on Prayer) : "Remove doubt from thyself, and doubt not to ask anything from God, Neither say within thyself, How can I ask and re- 176 DOCUMENT I. 5. M// yivov Ttpoi fxtv ro 5. Be not one tliat stretches \aftuv e7CTeivGov ra? jf/po'?, out his hands for receiving, TTpo? St TO dovvai Gvanc^v. but draws them in for giv- 6. Edv f'r??^7 ^^^ Tc5v j£z- 6. If thou hast [anything], Pg5k gov dcoffsis Xvrpooffiv thou shalt give with thy aj-iapric^v gov. Jiands a ransom for thy sins." 7. Ov SiGTocGEi'i dovvai ov- 7. Thou shalt not hesitate "Ecdus. iv. al. "Comp. Dan. iv. 27; Tobil iv. 10, 11. ceive from the Lord, seeing that I have committed so many sins against Him? Reason not thus with thyself, but turn unto the Lord with thy whole heart and ask from Him, nothing doubting, and thou shalt know his great compassion, that He will not abandon thee, but will fulfil the request of thy soul. For He is not as men who bear malice, but He himself is without malice, and has compassion on his work." 5. A graphic description of generous liberality, a quotation from Sirach iv. 31 : jilij tdrco i) je/p duv turerajuevr/ eci to Xa/Jstv xai tv zoo dnodi- 86vai dvvedraXjLisin^. For dvdnc^v {dvdTtdco, to draw together, to con- tract, in Plato, Aristotle, Lucian, etc., but not in Sept. nor in N. T.) the Ap. Const, vii. 11 substitute dvdrsAAoov, in partial conformity to Sirach. Active charity and self-denying generosity is made a very prominent virtue in the Did., as it was among the primitive Christians notwithstanding their general poverty. Different renderings : Fa. and Sp. : one who stretches out his Jiands to receive and clenches them tight for giving. H. and N. : a stretcher forth . . . to receive, and a drawer back to give. R. : one that stretcheth out, but shutteth them close. F. : one who holds open the hands to receive but clinched toward giving. St.: extending . . . contracting. G. : stretch out, draw back. 6. Jf thou hast, etc.] May be understood of the meritoriousuess and aton- ing efficacy of almsgiving as an equivalent {Xvrpov, ransom). This error crept very early into the church, but has, like most errors, an element of truth which gives it power and tenacity. Br. quotes several parallel pas- sages. Comp. Prov. xvi. 6: "By mercy and truth iniquity is purged; " Dan. iv. 27 (in Sept. iv. 24) where Daniel counsels King Nebuchadnezzar: " Break off thy sins by righteousness and thine iniquities by showing mercy to the poor." Tobit iv. 10: i\Erii.iodvvr] In Bavdruv pvEtai 7{ai ovh la EideX- Sslv eH to dHoTo?. 11: dcSpov ydp dya^ov idziv iXEifi^todvyri nddi Toi? Ttoiovdir avTi)t^ kvoaitiov tov vipldTov. Testaments of the Twelve Patriarchs (Zabulon, 8) : " In proportion as a man is pitiful towards his neighbor will the Lord be pitiful towards him" {odov ydp dv avSpooitoi 67tXayxyiZ^-^<^i f'S ^^^'^ TcXrjdlov, TodoijTov Kvpioi f.ii avTov). 7. JVbr in giving shalt thou murmur.] Comp. 2 Cor. ix. 7: " God loveth a cheerful giver." 1 Pet. iv. 9: "Use hospitality one to another without TEACHING OF THE TWELVE APOSTLES. 177 6t diSov? yoyyvaeii ' yvaoiij yap Ti; iffTiv /}* Tov jxiffSov KaXo? avTaTtoSoTTf?. 8. OvH aTtoffrpaqjfjfft] tov iv6£oiA.evov, ffvyjioivojvr/ffeii 6e Tiavta ro3 adaXqjc^ Gov ncxi OVH epeU i'dia eivai' si yap ev T(5 aBar^aTGJ Jioivoovoi iffts, noGfS) }xaXkov iv toiS ^vr/roii^ 9. OvK ap6i5 rrjv x^^pot (^ov to give, nor in giving shalt thou murmur, for thou shalt know who is the good recom- penser of the reward. 8. Thou shalt not turn away him that needeth, but shalt share all things with thy brother, and shalt not say that they are thine own;* for if you are fellow-sharers in that which is imperisha- ble (immortal), how much more in perishable (mortal) things ? " 9. Thou shalt not take 'Acts, iv. 32. Comp. Rom. xv. 27. * o, Br. et al. murmuring." Fa. deems it probable that the Dfdachographer had read the first Ep. of Peter. 8. llwu shalt not turn away, etc.] This points to the community of goods, which was introduced at Jerusalem in the pentecostal fervor of brotherly- love, but passed away with the growth and changed circumstances of the church ; at least we find it in no other congregation. The Agape remained for a while as a reminder of that state. The Acts in describing it uses in part the same words (i v. 32): "And the multitude of them that believed were of one heart and soul : and not one of them said that aught of the things which he possessed was his own {I'Siov sivai), but they had all things common." If you are felloiD-sliarers\ Or, partakers, partners, joint participants. In Rom. XV. 27 the Gentiles are represented as debtors to the Jews for the spiritual gifts received from them. The idea is the same, but TtvsvuariHd and dLXfjHiud are used for aBdvaruv and ^vjjTa. For d^dvaroi, which is classical and Hellenistic, the N. T. uses dcp^aproi (in 7 places, e. g., 1 Pet. iii. 4 ; 1 Tim. i. 17). It has also the substantives dcp^apdia (8 times), and d^ava6ia (3 times). 9. From their youth up, etc.] Christian family nurture enjoined, Eph. vi. 4: "Nurture your children in the chastening and admonition of the Lord." It is said of Timothy that from childhood [dno lifjecpovS, from a haht) he knew the sacred writings, 1 Tim. iii. 15. Clement of Rome (Ep. to the Cor. xxi.): " Let your children be sharers in true Christian training.'' llermas {Vis. 1.3): " Fail not to rebuke thy children, for I know that if they shall repent with all their heart, they shall be written in the book of life, together 178 DOCUMENT I. aTto Tov viov GOV 7] aTto Ty? Bvyarpo? (7ov, aXXd aTto re- OT7/TOS dida^eii tov cpofSov rov &£ov. 10. OvH iniraB,BiKTai ayaBc^Vy jxi- ffovvTe? aXi))3aiaVy ayanoovra^ ■tpevdoi, ov yivGoGKOvTe'i }xw- Bov diKaioavvr/i, ov iioXXo)- jusvoi ayaSco ovde upiffet di- naia, aypvTtvovvTS's ovk siG TO aya^ovy aXV ei5 ro nov?]- pov cbv fxapxav 7cpavTr]iX(Sv xai Ttoiojv rpsvSoi, loving and making a lie. xoXXoouEvoi dya3&}\ Probably from Rom. xii. 9: HoXXco^ievoi rca dyaBcS, cleaving to that tvhich is good. Ttaj^BafidpTT^roi] Pa.: sinners in all respects ; H, andN. : utter sinners ; Sp. : sinners in everything; H. and B. : universal sinners. The word is found only in Barnabas (xx.), and in Ap. Const, vii. 18; and itavSaudp- roj/lo? in Clemens. 2 Cor. xviii. : "For I myself too, being an utter sinner and not yet escaped from temptation, but being still ai^iidst the engines of the devil, do my diligence to follow after righteousness" (see Lightfoot, Appendix to S. Clement of Rome, pp. 337 and 389). TEACHING OF THE TWELVE APOSTLES. 181 (7Tp£cpo/.i€voi Tov ivdeo fxevov, KartxTTovovvTe? rov ^Xi^ofxs- rov, TtXovGiGov TrapanXrjTOiy TterrjToov avojuoi jipirai, nav- ^afxaprr/rof pvffBsir/TS^ rkn- va. ano zovtgov aTtavraov. destroyers of the handiwork of Grod, turning away from the needy, vexing the af- flicted, advocates of the rich, lawless judges of the poor, wholly sinful. May ye, children, be deliv- ered from all these. Keep. <;'. 1. "Opa jxr/ Ti5 (Ts TrXavyffrf ano ravT7]^ rrjs odov rij'; di- dax^j'^, e7r£^* Ttapauroi ©eov (js diSaffuei. 2. Ei jxsv yap dvvaffai ^aff- Chap. VI. Warning against False Teachers AND THE Worship of Idols. 1. Take heed that no one lead thee astray from this way of teaching, since he teacheth thee apart from God. 2. For if indeed thou art * kitEidr), Hi. Notes to Chapter VI. 1. From this way of teaching.'] Bai*nabas xviii. 1 ; odoi Svo Ei6i S id axv'i- TtapEKToZ 5£oi7] R. : not according to God. TtapEuruZ is not classical, but occurs three times in the N. T. 2. The whole yoke of tJie Lord.] Matt. xi. 29: "Take my yoke (rov Zvyov juov) upon you . . . my yoke is easy and my burden is light." In the Council of Jerusalem, a.d. 50, Peter said, Acts xv. 10, 11, in opposition to the strict Jewish party : " Why tempt ye God, that ye should put a yoke (Zvyov) upon the neck of the disciples, which neither our fathers nor we were able to bear {^adrddcxi)? But we believe that we shall be saved through the grace of the T^ord Jesus, in like manner as they [the Gentiles]." This was the principle of Paul. But a Jewish-Christian reaction took place a year or two afterwards at Antioch under the authority of James of Jeru- salem, and even Peter and Barnabas were carried away by the over-conser- vative current (Gal. ii. 13). Hence the temporary breach between Paul and Peter, and the bold remonstrance of the former in the presence of the con- gregation, which consisted of Jewish and Gentile converts. It must have been a most serious crisis when the two greatest Apostles in the midst of their career of usefulness stood face to face against each other, and Paul charged Peter with hypocrisy for denying, by his timid conduct in Antioch, the doctrine he had proclaimed a year before at Jerusalem. It foreshadowed the antagonism between the conservative and progressive, the legalistic and evangelical tendencies which run through church history; it was typical 182 DOCUMENT I. Taffai oXov rov 8,vy6v tov able to bear the whole yoke Kvpiov, Te^yswi eat]- si 6' ov of the Lord, thou wilt be dvvaaai, o dvvrj tovto noiei. perfect ; but if thou art not able, do what thou canst. of the conflict between Catholicism and Protestantism. The writer of the Bidache evidently belonged to the Jewish-Christian party, and in this again to James rather than Peter. James stood at the head of the right wing on the very border of what was afterwards called the Ebionitic heresy, yet dif- fering from it in spirit and aim. Peter occupied a position in the centre between James and Paul. By "the whole yoke of the Lord," the Did. means, no doubt, the ceremonial law which Peter had pronounced unbear- able, but which James and his sympathizers seem to have borne to the end of their lives from habit and reverence for their ancestral traditions. But the Did. shows here a mild and tolerant spirit. The whole yoke is not required, but only as much as one is able to bear. No reflection is cast upon those who cannot bear it. Ha. has here a long note trying to show that the Bidache, means by "the whole yoke" the counsels of perfection or the requirements of monastic as- ceticism, especially celibacy. But celibacy is nowhere mentioned in the Did. and its over-estimate had no root in the Old Testament where the family oc- cupies a much higher place. All the leaders of the theocracy, the patriarchs, Moses, Aaron, Samuel, David, and sevei'al of the Prophets wex'e married men. So was St. Peter. The contempt of marriage was of heathen origin and connected with the dualistic theory held bv all the Gnostic sects. Paul denounces it as a doctrine of demons, 1 Tim. iv. 1, 2. Thou wilt he perfect.'^ Matt. xix. 21 (si ^eXshi reAsio? ei'vcxi). This passage was very early made the basis of the doctrine of perfection and of a distinction between a lower morality for the masses and a higher morality for the elect few who renounce property and marriage for the sake of Christ, and thus literally follow him. This higher morality acquired a correspond- ingly higher merit. It is the foundation of the practice of the orthodox Ascetics who abstained from flesh, wine, and marriage for their own good without denouncing them, and of the heretical Enkratites ( 'E;';/'/3«r£Z?, ^EyuparTrai) who based their abstinence on the essential impurity of the things renounced. In the Nicene age the ascetic tendency assumed an organized form in the system of monasticism, which swept with irresistible moral force over the whole Catholic church. East and West, and found enthusiastic advocates among the greatest of the fathers; as Athanasius and Chrysostom, Jerome and Augustin. How far the Didaehographer favored this higher morality does not appear from his book; but from a reference to the community of goods, IV. 8, we may infer that he included voluntary poverty in his ideal of perfection. James of Jerusalem is described by Hegesippus, an orthodox Jewish Christian from the middle of the second century, as a saint of the Nazarite and Essenic type. See Church History, i. 276 sq. ; ii. 742 sqq, If thou art not able, etc.] Comp Matt. xix. 11: "All men cannot receive TEACniNG OF THE TWELVE APOSTLES. 183 3. Ilepi de r?/? ^pooffeco'^, o 3. And as regards food, dvvaffai fiaffraffov ano dh bear what thou canst, but rov eidcoXo^vTov Xiav npoa- against idol-offerings be ex- this sayinoj, but they to whom it is given;" 1 Cor. vii. 7: " Each man hath his own gift from God, one after this manner, and another after that. " 3. As regards foocl.'\ The Levitieal law concerning clean and nnelean meats. Peter clung to that distinction till he was taught a more liberal view by the revelation at Joppa (Acts x.). The Council of Jerusalem adopted a compromise between the Jewish and Hellenic Cliristians and prohibited meat which had been offered to the gods (aVf^ecJSaz elScoXo^vvgov) sind was contaminated with idolatry (Acts xv. 20,. 29). The synodical letter was written by James and begins with ja7>Azi' (ver. 23), like his Epistle (1. 1). To this decree the Did. refers and puts upon it a strict construction, like John, Apoc. ii. 14, 20 (where the eating of idol offerings is associated with fornication) ; while Paul takes a more liberal view and puts the abstinence from such meat on the law of expediency and regard for the conscience of weaker brethren, 1 Cor. viii. 4-13; x. 18, 19, 28, 29; eomp. Rom. xiv. 20 sq. The same prohibition was, however, repeated by writers of the second century, e. g. Justin Martyr (Dial. c. Tryph. Jud. c. xxxiv. and xxxv.), and by the Council of Gangra (in the second canon), and in the sixty-third of the Apost. Canons (see Fulton's Index Can. pp. 101 and 223). The Greek church regards the deci'ee of Jerusalem as binding for all time. The Latin church followed Paul. Dead gods. ] Comp. ] Cor. viii. 4. Br, quotes from the so-called second Ep. of Clement to the Cor. c, iii. : j^jliei? oi CojyreS zoli v s x p ol ? S s oi i ov ^vo/iiEv xai ov TtpodHwovmsv avroli,and from the Ep. toDiognetus, c. ii., where the idol gods are called uaoq^d, rvcpXd, arpvxoc, dvaid37;ta, cxKivrjra (deaf, blind, lifeless, destitute of feeling, incapable of motion.) Here closes the catechetical section. It is purely ethical and practical. But religious instruction necessarily is also historical and dogmatical. It cannot be supposed that this was altogether omitted. How could catechu- mens be expected to believe in Christ as their Lord and Saviour without some knowledge of his person and work, his life, death and resun-ection ? The Didaclte implies such additional teaching by its frequent references to the Gospel and the commandments of the Lord from which nothing should be taken away (IV. 13), and by its allusion to the preparatory work of the Holy Spirit in the heart (IV. 10 1. Much was added by the regular teachers who preached to the catechumens "the word of God "and the "Lordship" of Christ {IV. 1), and by the saints whose faces they should seek day by day (IV. 2). But the moral instruction in the fundamental duties of the Chris- tian was of immediate and primary importance. Very often the preparation for Baptism was even much shorter than here, as in the ease of the pente- costal converts (Acts ii.), of the Eunuch (ch. viii.), of Cornelius (ch. x.), and of the jailer at Philippi (xvi. 31). Instruction is supposed to continue after Baptism in the bosom of the Church, which is a training-school for heaven. 184 DOCUMENT I. £j£- Xarpeia yap iffri 5fo5K ceedingly on thy guard, for venp&iv. it is a service of dead gods. KEcp.S,'. Chap. VII. Baptism. 1. lie pi 6h rov f3a7triafAa- 1. Now concerning bap- ro