Didache 326469 226142199 2008-07-17T00:32:28Z Andrew c 704413 Reverted edits by [[Special:Contributions/130.76.64.14|130.76.64.14]] ([[User talk:130.76.64.14|talk]]) to last version by 128.187.0.164 The '''Didache''' ([[Koine Greek]]: {{polytonic|Διδαχή}}, ''Didachē'', meaning "Teaching"<ref>See [http://www.blueletterbible.org/cgi-bin/words.pl?strongs=1322&page=1&flag_full=1 Strong's G1322]</ref>; {{IPAEng|ˈdɪdəkiː}} in English, {{IPA2|ðiðaˈxi}} in [[Modern Greek]]) is the common name of a brief [[Early Christianity|early Christian]] [[treatise]] (dated by most scholars to the late first/early second century<ref name=Draper2006> Draper, JA (2006), ''The Apostolic Fathers: the Didache'', Expository Times, Vol.117, No.5, p.178</ref>), containing instructions for Christian communities. The text, parts of which may have constituted the first written [[catechism]], has three main sections dealing with Christian lessons, rituals such as [[baptism]] and [[eucharist]], and Church organization. It was considered by some of the [[Church Fathers]] as part of the [[New Testament]]<ref>''Apostolic Constitutions'' "Canon 85" (approved at the Orthodox Synod of Trullo in 692); [[Rufinus]], ''Commentary on Apostles Creed 37'' (as Deuterocanonical) c. 380; [[John of Damascus]] ''Exact Exposition of Orthodox Faith'' 4.17; and the 81-book canon of the [[Ethiopian Orthodox Church]]</ref> but rejected as [[Apocrypha#Spurious writings|spurious]] or non-canonical by others,<ref>[[Athanasius]], [http://www.ccel.org/ccel/schaff/npnf204.xxv.iii.iii.xxv.html ''Festal Letter 39''] (excludes them from the canon, but recommends them for reading) in 367; Rejected by 60 Books Canon and by [[Nicephorus]] in ''[[Stichometry of Nicephorus|Stichometria]]''</ref> eventually not accepted into the [[Development of the New Testament canon|New Testament canon]] with the exception of the [[Ethiopian Orthodox Church]] "broader canon". The [[Roman Catholic Church]] has accepted it as part of the collection of [[Apostolic Fathers]]. The Didache, or Teaching of the Twelve Apostles, is an early [[Christianity|Christian]] text. Scholars knew of the Didache through references in other texts, but the text itself had been lost. It was rediscovered in 1873 by [[Philotheos Bryennios]]. ==Discovery== Considered lost, the Didache was rediscovered by [[Philotheos Bryennios]], a [[Eastern Orthodox Church|Greek Orthodox]] [[metropolitan bishop]] of [[Nicomedia]] in 1873 in the Greek [[Codex Hierosolymitanus]] written in 1053. Bryennios published it ten years later. He had earlier published the full text of the [[Epistles of Clement]] from the same manuscript in 1875. Shortly after Bryennios' initial publication, the scholar [[Otto von Gebhardt]] identified a Latin manuscript in the [[Melk Abbey|Abbey of Melk]] in [[Austria]] as containing a translation of the first part of the ''Didache''; later scholars now believe that to be an independent witness to the tradition of the ''Two Ways'' section (see below). Dr. J. Schlecht found in 1900 another Latin translation of chapters 1 through 5, with the longer title, omitting "twelve", and with the rubric ''De doctrina Apostolorum''. Coptic and Ethiopian translations have also been discovered since Bryennios' original publication. ==Date of composition== In 1886, soon after the Didache was first published, and some sixty years before the discovery of the [[Dead Sea Scrolls]] and [[Nag Hammadi]] Codices, Scottish Professor [[M. D. Riddle]] commented: "Bryennios and Harnack assign, as the date, between 120 and 160; Hilgenfeld, 160 and 190; English and American scholars vary between A.D. 80 and 120."<ref>[http://www.ccel.org/ccel/schaff/anf07.viii.ii.v.html THE ANTE-NICENE FATHERS The Rev. Alexander Roberts, D.D. & James Donaldson, LL.D., EDITORS, VOLUME VII FATHERS OF THE THIRD AND FOURTH CENTURIES: Wm. B. Eerdmans, 1886, Introductory Notice by Professor M. B. Riddle, D.D., Time and Place of Composition].</ref> In the 1940s to 1970s, some commentators argued for a date of effective origin, even if not in its present form, as early as around 70 or soon thereafter,<ref>(Kleist 1948; Rordorf and Tuilier 1978)</ref> and others as late as the later 2nd century<ref>(Vokes 1970)</ref> or even the 3rd century.<ref>(Peterson 1959)</ref> There is no question it was known by the third century. Jonathan Draper writes: "Few scholars now date the text later than the end of the first century CE or the first few decades of the second."<ref name=Draper2006 /> Similarly [[Michael W. Holmes]] concurs: "A date considerably closer to the end of the first century seems more probable."<ref>Holmes, MW (2007) ''The Apostolic Fathers in English'', Baker Academic, p.159 </ref> The 2005 edition of the Oxford Dictionary of the Christian Church comments: "Although in the past many English and American scholars tended to assign it to the late second century, most scholars now place it in the first century."<ref>Oxford Dictionary of the Christian Church (Oxford University Press ISBN 978-0-19-280290-3): ''Didache''</ref> ==Early references== The ''Didache'' is mentioned by [[Eusebius]] (''c.'' 324) as the ''Teachings of the Apostles'' following the books recognized as [[books of the Bible|canonical]] (''Historia Ecclesiastica'' III, 25): :"Let there be placed among the spurious works the ''[[Acts of Paul]]'', the so-called ''[[The Shepherd of Hermas|Shepherd]]'' and the ''[[Apocalypse of Peter]]'', and besides these the ''[[Epistle of Barnabas]]'', and what are called the ''Teachings of the Apostles'', and also the [[Book of Revelation|''Apocalypse of John'']], if this be thought proper; for as I wrote before, some reject it, and others place it in the canon." [[Athanasius of Alexandria|Athanasius]] (367) and [[Rufinus]] (''c.'' 380) list the ''Didache'' among [[Deuterocanonical]] books. (Rufinus gives the curious alternative title ''Judicium Petri'', "Judgment of Peter".) It is rejected by [[Nicephorus Callistus Xanthopoulos|Nicephorus]] (''c.'' 810), Pseudo-Anastasius, and Pseudo-Athanasius in ''Synopsis'' and the 60 Books canon. It is accepted by the Apostolic Constitutions Canon 85, [[John of Damascus]] and the [[Ethiopian Orthodox Church]]. The ''Adversus Aleatores'' by an imitator of [[Cyprian]] quotes it by name. Unacknowledged citations are very common, if less certain. The section ''Two Ways'' shares the same language with the ''[[Epistle of Barnabas]]'', chapters 18-20, sometimes word for word, sometimes added to, dislocated, or abridged, and Barnabas iv, 9 either derives from ''Didache'', 16, 2-3, or vice versa. The ''[[Shepherd of Hermas]]'' seems to reflect it, and [[Irenaeus]], [[Clement of Alexandria]],<ref name>Clement quotes the Didache as scripture. [[Will Durant|Durant, Will]]. Caesar and Christ. New York: Simon and Schuster. 1972</ref> and [[Origen]] also seem to use the work, and so in the West do [[Optatus]] and the ''Gesta apud Zenophilum''. The [[Didascalia Apostolorum]] are founded upon the ''Didache''. The [[Apostolic Church-Ordinances]] has used a part, the [[Apostolic Constitutions]] have embodied the ''[[Didascalia]]''. There are echoes in [[Justin Martyr]], [[Tatian]], [[Theophilus of Antioch]], [[Cyprian]], and [[Lactantius]]. ==Contents== The contents may be divided into four parts, which most scholars agree were combined from separate sources by a later [[Redaction|redactor]]: the first is the ''Two Ways'', the Way of Life and the Way of Death (chapters 1-6); the second part is a ritual dealing with baptism, [[fasting]], and [[Eucharist|Communion]] (chapters 7-10); the third speaks of the ministry and how to deal with traveling prophets (chapters 11-15); and the final section (chapter 16) is a brief [[Apocalyptic literature|apocalypse]]. {{Jewish Christianity}} ===Title=== While the manuscript is commonly referred to as the Didache, this is short for the header found on the document and the title used by the Church Fathers, "The Teaching of the Twelve Apostles" ({{polytonic|Διδαχὴ τῶν δώδεκα ἀποστόλων}}, ''Didachē tōn dōdeka apostolōn''). A fuller title or subtitle is also found next in the manuscript, "The Teaching of the Lord to the Gentiles<ref>Some translations "Nations", see [http://www.blueletterbible.org/cgi-bin/words.pl?strongs=1484&page=1&flag_full=1 Strong's 1484]</ref> by the Twelve Apostles" ({{polytonic|Διδαχὴ κυρίου διὰ τῶν δώδεκα ἀποστόλων τοῖς ἔθνεσιν}}, ''Didachē kyriou dia tōn dōdeka apostolōn tois ethnesin''). ===The Two Ways=== The first section (Chapters 1-6) begins: "There are '''two ways''', one of life and one of death, and there is a great difference between these '''two ways'''."<ref>Holmes, ''Apostolic Fathers''</ref> It is thought by many scholars to be taken from an existing Jewish tract of the same name, but with significant alterations, as the [[Jewish Encyclopedia]], 1906, notes: <!--THIS IS A DIRECT QUOTE, DO NOT MODIFY--> :The most acceptable theory among the many proposed on the character and composition of the ''Didache'' is that proposed by [[Charles Taylor (scholar)|Charles Taylor]] in 1886, and accepted in 1895 by [[Adolf von Harnack|A. Harnack]] (who in 1884 had most vigorously maintained its Christian origin) — that the first part of the ''Didache,'' the teaching concerning the '''Two Ways''' (''Didache,'' ch. i.-vi.), was originally a manual of instruction used for the initiation of [[proselytes]] in the Synagogue, and was converted later into a Christian manual and ascribed to Jesus and the Apostles.<ref>[http://www.jewishencyclopedia.com/view.jsp?artid=341&letter=D&search=didache Didache]. JewishEncyclopedia.com entry. Accessed [[May 1]] [[2006]].</ref> The [[Catholic Encyclopedia]], 1913, notes this view as well, and presents the perspective of other scholars: <!--THIS IS A DIRECT QUOTE, DO NOT MODIFY--> :It is held by very many critics that the '''Two Ways''' is older than the rest of the Didache, and is in origin a Jewish work, intended for the instruction of proselytes. The use of the [[Sibylline Oracles]] and other Jewish sources may be probable, and the agreement of ch. ii with the [[Talmud]] may be certain; but on the other hand Funk has shown that (apart from the admittedly Christian ch. i, 3-6, and the occasional citations of the N.T.) the O.T. is often not quoted directly, but from the Gospels. Bartlet suggests an oral Jewish catechesis as the source. But the use of such material would surprise us in one whose name for the Jews is "the hypocrites", and in the vehemently anti-Jewish Barnabas still more. The whole base of this theory is destroyed by the fact that the rest of the work, vii-xvi, though wholly Christian in its subject-matter, has an equally remarkable agreement with the Talmud in cc. ix and x. Beyond doubt we must look upon the writer as living at a very early period when Jewish influence was still important in the Church. He warns Christians not to fast with the Jews or pray with them; yet the two fasts and the three times of prayer are modelled on Jewish custom. Similarly the prophets stand in the place of the High Priest.<ref>[http://www.newadvent.org/cathen/04779a.htm Didache]. Catholic Encyclopedia 1913. Accessed [[May 3]] [[2006]].</ref> The more recent [[Apostolic Fathers]], 2nd ed., Lightfoot-Harmer-Holmes, 1992, notes: <!--THIS IS A DIRECT QUOTE, DO NOT MODIFY--> :'''The Two Ways''' material appears to have been intended, in light of 7.1, as a summary of basic instruction about the Christian life to be taught to those who were preparing for baptism and church membership. In its present form it represents the [[Christianization]] of a common Jewish form of moral instruction. Similar material is found in a number of other Christian writings from the first through about the fifth centuries, including the ''Epistle of Barnabas,'' the ''Didascalia,'' the ''Apostolic Church Ordinances,'' the ''Summary of Doctrine,'' the ''Apostolic Constitutions,'' the ''Life of Schnudi,'' and ''On the Teaching of the Apostles (or Doctrina),'' some of which are dependent on the ''Didache''. The interrelationships between these various documents, however, are quite complex and much remains to be worked out. The closest parallels in the use of the Two Ways doctrine is found among the [[Essene]] Jews at the [[Dead Sea Scrolls]] community. The Qumran community included a Two Ways teaching in its founding Charter, [[The Community Rule]]. Throughout the '''Two Ways''', there are many [[Old Testament]] quotes shared with the [[Gospels]] and many theological similarities, but [[Jesus]] is never mentioned by name. The first chapter opens with the [[Shema]] and the [[ethic of reciprocity|Golden Rule]] in the negative form (also found in the "[[Acts of the Apostles#Text|Western]]" version of [[Acts of the Apostles]] at 15:19 and 29 as part of the [[Council of Jerusalem|Apostolic Decree]]). Then comes short extracts in common with the [[Sermon on the Mount]], together with a curious passage on giving and receiving, which is also cited with variations in ''[[Shepherd of Hermas]]'' (Mand., ii, 4-6). The Latin omits 1:3-6 and 2:1, and these sections have no parallel in [[Epistle of Barnabas]]; therefore, they may be a later addition, suggesting Hermas and the present text of the Didache may have used a common source, or one may relied on the other. Chapter 2 contains the commandments against [[murder]], [[adultery]], [[Pederasty|corrupting boys]], [[sexual promiscuity]], [[theft]], [[magic (paranormal)|magic]], [[Magic (paranormal)|sorcery]], [[abortion]], [[infanticide]], coveting, [[perjury]], false testimony, speaking evil, holding grudges, being double-minded, not acting as you speak, [[greed]], [[avarice]], [[hypocrisy]], maliciousness, [[arrogance]], plotting evil against neighbors, [[hate]], [[narcissism]] and expansions on these generally, with references to the words of Jesus. Chapter 3 attempts to explain how one vice leads to another: anger to murder, [[concupiscence]] to adultery, and so forth. The whole chapter is excluded in Barnabas. A number of precepts are added in chapter 4, which ends: "This is the Way of Life." Verse 13 states you must not forsake the Lord's commandments, neither adding nor subtracting (see also {{bibleverse||Deut|4:2}},{{bibleverse-nb||Deut|12:32}}). The Way of Death (chapter 5) is a list of vices to be avoided. Chapter 6 exhorts to the keeping in the Way of this Teaching: :See that no one causes you to err from this way of the Teaching, since apart from God it teaches you. For if you are able to bear the entire yoke of the Lord, you will be perfect; but if you are not able to do this, do what you are able. And concerning food, bear what you are able; but against that which is sacrificed to idols be exceedingly careful; for it is the service of dead gods. (Roberts) Many take this to be a general recommendation to abstain from flesh, not merely from the meats from sacrificial offerings, as some explain {{bibleverse||Romans|14:2}}. Others explain "let him eat herbs" of [[Paul of Tarsus]] as a [[Hyperbole|hyperbolical]] expression like {{bibleverse|1|Cor|8:13}}: "I will never eat flesh, lest I should scandalize my brother", thus giving no support to the notion of [[vegetarianism]] in the [[History of Christianity#The Earliest Church|Early Church]], even though, according to [[Epiphanius of Salamis]], the [[Ebionites]] were vegetarians. More likely the Didache is referring to [[kashrut|Jewish meats]]. The Latin version substitutes for chapter 6 a similar close, omitting all reference to meats and to ''idolothyta'', and concluding with ''per Domini nostri Jesu Christi ... in saecula saeculorum, amen'', "by our lord Jesus Christ ... for ever and ever, amen". This is the end of the translation. This suggests the translator lived at a day when idolatry had disappeared, and when the remainder of the Didache was out of date. He had no such reason for omitting chapter 1, 3-6, so that this was presumably not in his copy{{Fact|date=April 2008}}. ===Rituals=== The second part (chapters 7 - 10) begins with an instruction on [[baptism]], which is to be conferred "in the Name of the Father, and of the Son and of the Holy Ghost" in “living water” (that is, natural flowing water), if it can be had &mdash; if not, in cold or even warm water. The baptized and the baptizer, and, if possible, anyone else attending the ritual should fast for one or two days beforehand. If the water is insufficient for immersion, it may be poured three times on the head. This is said by Dr. C. Bigg<ref>See ''Notes on the Didaché'' in Journ. of Theol. Stud., July 1904 5:579-589 and 1905 6:411-415.</ref> to show a late date. Chapter 8 suggests that fasts are not to be on Monday and Thursday "with the hypocrites" &mdash; presumably non-Christian Jews &mdash; but on Wednesday and Friday. Nor must Christians pray with their Judaic brethren, instead they shall say the [[Lord's Prayer]] three times a day. The text of the prayer is not identical to the version in the [[Gospel of Matthew]], and it is given with the [[doxology]] "for Thine is the power and the glory for ever," whereas all but a few manuscripts of the [[Gospel of Matthew]] have this interpolation with "the kingdom and the power" etc. Chapter 9 concerns the [[Eucharist]]: :" Now concerning the Eucharist, give thanks this way. First, concerning the cup: :We thank thee, our Father, for the holy vine of David Thy servant, which Thou madest known to us through Jesus Thy Servant; to Thee be the glory for ever.. And concerning the broken bread: :We thank Thee, our Father, for the life and knowledge which Thou madest known to us through Jesus Thy Servant; to Thee be the glory for ever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Thy Church be gathered together from the ends of the earth into Thy kingdom; for Thine is the glory and the power through Jesus Christ for ever.. :But let no one eat or drink of your Eucharist, unless they have been baptized into the name of the Lord; for concerning this also the Lord has said, "Give not that which is holy to the dogs." (Roberts) The order of cup and bread differs both from present-day Christian practice and from that in the New Testament accounts of the [[Last Supper]],<ref>{{bibleverse|1|Corinthians|11:23-25}}, {{bibleverse||Mark|14:22-25}}, {{bibleverse||Matthew|26:26-29}}, {{bibleverse||Luke|22:14-20}}</ref> of which, again unlike almost all present-day Eucharistic celebrations, the Didache makes no mention. Chapter 10 gives a thanksgiving after a meal. The contents of the meal are not indicated: chapter 9 does not exclude other elements as well that the cup and bread, which are the only ones it mentions, and chapter 10, whether it was originally a separate document or continues immediately the account in chapter 9, mentions no particular elements, not even wine and bread. Instead it speaks of the "spiritual food and drink and life eternal through Thy Servant" that it distinguishes from the "food and drink (given) to men for enjoyment that they might give thanks to (God)". After a doxology, as before, come the apocalyptic exclamations: "Let grace come, and let this world pass away. [[Hosanna]] to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. [[Maranatha]]. Amen". The prayer is reminiscent of {{bibleverse||Revelation|22:17-20}} and {{bibleverse||1Corinthians|16:22}}. These prayers make no reference to the redemptive death of Christ, or remembrance, as formulated by [[Paul the Apostle]] in {{bibleverse||1Corinthians|11:23-34}}. Didache 10 doesn't even use the word "Christ," which appears only one other time in the whole tract. Some have posited that, in spite of the order in the manuscript text, chapter 10 should precede chapter 9: "Some scholars rearranged the text of chapters 9 & 10 (in comparison with chapter 14) to accommodate their view that the later Roman Mass is closer to what they understand to be truly Christian" ([http://www.sofiatopia.org/equiaeon/didache.htm Wim van den Dungen]). John Dominic Crossan endorses John W. Riggs' 1984 ''The Second Century'' article for the proposition that 'there are two quite separate eucharistic celebrations given in Didache 9-10, with the earlier one now put in second place."<ref>Crossan, The Historical Jesus, p 361 (1991)</ref> The section beginning at 10.1 is a reworking of the Jewish [[Birkat hamazon|birkat ha-mazon]], a three-strophe prayer at the conclusion of a meal, which includes a blessing of God for sustaining the universe, a blessing of God who gives the gifts of food, earth, and covenant, and a prayer for the restoration of Jerusalem; the content is "Christianized", but the form remains Jewish.<ref>The Didache: Its Jewish Sources and Its Place in Early Judaism and Christianity by Hubertus Waltherus Maria van de Sandt, David Flusser pp 311-2; [http://www.bezinningscentrum.nl/teksten/girard/c/c2007_Perdew_Stephanie_paper.htm Metaphors of Sacrifice in the Liturgies of the Early Church] by Stephanie Perdew; [http://www.animabit.de/bibel/hubmann_liturgie_judentum_christentum.html Jüdische Wurzel] by Franz D. Hubmann</ref> It is similar to the [[Holy Qurbana of Addai and Mari]], belonging to "a primordial era when the euchology of the Church had not yet inserted the Institution Narrative in the text of the Eucharistic Prayer."<ref>[http://www.kaldu.org/3_chaldean_culture/TheAnaphora_ApostlesAddai_Mari.html Sarhad Yawsip Jammo, ''The Anaphora of Addai and Mari: A Study of Structure and Historical Background]</ref> ===Ministry=== The ''Didache'' is unique amongst early Christian texts by its emphasis on itinerant ministers, which it describes as apostles and prophets; while it provides for a local ministry of bishops and deacons, these are described in far more detail in the writings of [[Ignatius of Antioch]] and [[Pope Clement I|Clement of Rome]]. This section warns the reader about the morals of these travelling ministers: they are to be received if they teach the above doctrine; and if they add the justice and knowledge of the Lord they are to be received as the Lord. However, while every apostle is to be received as the Lord, and he may stay one day or two, if he stay three, he is a charlatan or false prophet. On leaving he shall take nothing with him but bread; if he ask for money, he is a false prophet. Likewise with those prophets: to judge them when they speak in the spirit is the unpardonable sin; but they must be known by their morals. If they seek gain, they are to be rejected. All travellers who come in the name of the Lord are to be received, but only for two or three days; and they must exercise their trade, if they have one, or at least must not be idle. Anyone who will not work is a ''Christemporos'' (translated by C. Bigg as "Christmonger") -- one who makes a gain out of the name of Christ. Teachers and prophets are worthy of their food. First fruits are to be given to the prophets, "for they are your High Priests; but if you have not a prophet, give the firstfruits to the poor". The breaking of bread and Thanksgiving [Eucharist] is on Sunday, "after you have confessed your transgressions, that your Sacrifice may be pure", and those who are at discord must agree, for this is the clean oblation prophesied by [[Book of Malachi|Malachi]], 1:11, 14. "Ordain therefore for yourselves bishops and deacons, worthy of the Lord . . . for they also minister to you the ministry of the prophets and teachers". The final chapter (16) exhorts to watching and tells the signs of the end of the world. ====Local ministry==== The local ministers are bishops and deacons, as in Paul's epistle [[Philippians]] (1:1) and [[Pope Clement I|Clement]]. [[Presbyters]] are not mentioned, and the bishops are clearly presbyter-bishops, as in Acts, 20, and in the Pauline Epistles. But when Ignatius wrote in 107, or at the latest 117, the three orders of bishops, priests, and deacons were already considered necessary to the very name of a Church, in Syria, Asia Minor, and Rome. It is probable that in Clement's time there was as yet no monarchical episcopate at [[Corinth]], though such a state did not endure much past Clement's time in any of the major Christian centers. On this ground, the ''Didache'' is most likely set either in the first century or a rural church. The itinerant ministry is obviously yet more archaic. In the second century prophecy was a charisma only and not a ministry, except among the [[Montanism|Montanists]]. ====Itinerant ministry==== The itinerant ministers are not mentioned by Clement or Ignatius. The three orders are [[apostles]], prophets, and teachers, as in [[1 Corinthians]] 12:28,29: "And in the church God has appointed first of all apostles, second prophets, third teachers, then workers of miracles, also those having gifts of healing, those able to help others, those with gifts of administration, and those speaking in different kinds of tongues. Are all apostles? Are all prophets? Are all teachers? Do all work miracles?" The ''Didache'' places teachers below apostles and prophets, the two orders which Paul makes the foundation of the Church ([[Ephesians]] 2:20). The term apostle is applied by Paul not only to the Twelve, but also to himself, to [[Barnabas]], to his kinsmen Andronicus and Junia, who had been converted before him, and to a class of preachers of the first rank. There is no instance in the New Testament or in early Christian literature of the existence of an order called apostles later than the Apostolic age. There is no evidence for a second-century order of apostles, which suggests the ''Didache'' is earlier, perhaps no later than about 80. [[Adolf Harnack]], on the other hand, gives 131-160, holding that ''Barnabas'' and the ''Didache'' independently employ a Christianized form of the Jewish ''Two Ways'', while chapter 16 is citing ''Barnabas'' -- a somewhat roundabout hypothesis. He places ''Barnabas'' in 131, and the ''Didache'' later than this. Those who date ''Barnabas'' under [[Vespasian]] mostly make the ''Didache'' the borrower in chapters 1 - 5 and in 16. Many, with Funk, place Barnabas under [[Nerva]]. The more common view is that which puts the ''Didache'' before 100. Bartlet agrees with Ehrhard that 80-90 is the most probable decade. Sabatier, Minasi, Jacquier, and others have preferred a date even before 70. Owen Chadwick wryly dates the ''Didache'' to "the period between about 70 and 110. It may be odd there, but it is much odder anywhere else." The earliest suggested dating is 44 or 47.<ref>[http://www.geocities.com/kencallen/didachen.html The Didache (The Teaching)]. ''True Grace Ministries'' Geocities website. Accessed [[May 3]] [[2006]].</ref> ==Matthew and the Didache== In modern scholarship a new consensus is emerging which dates the Didache at about the turn of the 1st century. At the same time, significant similarities between the Didache and the gospel of Matthew have been found as these writings share words, phrases, and motifs. There is also an increasing reluctance of modern scholars to support the thesis that the Didache used Matthew. This close relationship between these two writings might suggest that both documents were created in the same historical and geographical setting. One argument that suggests a common environment is that the community of both the Didache and the gospel of Matthew was probably composed of Judaeo-Christians from the beginning, though each writing shows indications of a congregation which appears to have alienated itself from its Jewish background. Also, the Two Ways teaching (Did. 1-6) may have served as a pre-baptismal instruction within the community of the Didache and Matthew. Furthermore, the correspondence of the Trinitarian baptismal formula in the Didache and Matthew (Did. 7 and Matt 28:19) as well as the similar shape of the Lord's Prayer (Did. 8 and Matt 6:5-13) apparently reflect the use of resembling oral forms of church traditions. Finally, both the community of the Didache (Did. 11-13) and Matthew (Matt 7:15-23; 10:5-15, 40-42; 24:11,24) were visited by itinerant apostles and prophets, some of whom were illegitimate.<ref>H. van de Sandt (ed), Matthew and the Didache, ( Assen: Royal van Gorcum; Philadelphia: Fortress Press , 2005).</ref> ==See also== {{portal|Christianity}} *[[Codex Hierosolymitanus]] ==Footnotes== {{reflist|1}} ==References== * Audet, Jean-Paul, ''La Didache, Instructions des Apôtres'', J. Gabalda & Co., 1958. * Draper, Jonathan, ed. 1996. ''The Didache in Modern Research'' (Leiden, New York and Cologne) * Draper, JA (2006), The Apostolic Fathers: the Didache, Expository Times, Vol.117, No.5, p.177-181 * [[Michael W. Holmes|Holmes, Michael W.]], ed., ''The Apostolic Fathers: Greek Texts and English Translations'', Baker Academic, 2007. ISBN 978-0801034688 * Lightfoot, Joseph Barber, et al., ''[http://www.preteristarchive.com/Books/1889_lightfoot_apostolic.html Apostolic Fathers]'', London: Macmillan and Co. 1889. * {{catholic}} ==External links== {{external links}} *[http://www.ccel.org/ccel/lake/fathers2.v.html CCEL Greek text] *[http://www.geocities.com/baruchmar/EC/didachegraece.htm Original Greek text] *[http://www-user.uni-bremen.de/~wie/texteapo/didache-greek.html Greek text (very accurate, proof-read)] *[http://www.earlychristianwritings.com/didache.html Early Christian Writings:] Didache *[http://www.newadvent.org/cathen/04779a.htm ''Catholic Encyclopedia'' 1908:] Didache Source of some of the above text *[http://www.jewishencyclopedia.com/view.jsp?artid=341&letter=D&search=didache Jewish Encyclopedia: Didache] *[http://www.didache-garrow.info/ Garrow on the Didache] *[http://www.ccel.org/ccel/richardson/fathers.viii.i.i.html Didache translated by Richardson, Cyril C.] *[http://ancienthistory.about.com/library/bl/bl_text_didache.htm Didache translated by Charles H. Hoole.] - English translation hosted by about.com *[http://www.didache.info/AaMainDownloadsFree.htm didache.info] *[http://www.earlychurch.org.uk/pdf/didache.pdf earlychurch.org.uk] *[http://www.ccel.org/fathers2/ANF-07/anf07-35.htm#TopOfPage CCEL: Teaching of the Twelve Apostles] *[http://ccat.sas.upenn.edu/rs/rak/publics/didache/didache.htm upenn.edu] *[http://www.catholicplanet.com/ebooks/didache.htm Didache translated by Schaff] *[http://encyclopedia.jrank.org/DEM_DIO/DIDACHE_THE.html Didache, The] in the 1911 [[Encyclopædia Britannica]] *[http://www.zdziarski.com/papers/didache.html Restoring the Beauty of the Didache, Zdziarski] *[http://www.sofiatopia.org/equiaeon/didache.htm The DIDACHE or DUAE VIAE : the handbook of instructions of some early pneumatic Jewish Christians] [[Category:New Testament apocrypha]] [[Category:patristics]] [[Category:Apostolic Fathers]] [[Category:Canon law]] [[Category:Judeo-Christian topics]] [[Category:Greek loanwords]] [[Category:Doctrines and teachings of Jesus]] [[Category:Christian law]] [[Category:Biblical manuscripts|Hierosolymitanus]] [[Category:Byzantine literature]] [[Category:Ancient Christian texts]] [[bs:Pseudopostolske zbirke]] [[cs:Didaché]] [[da:Didaké]] [[de:Didache]] [[el:Διδαχή των Δώδεκα Αποστόλων]] [[es:Didajé]] [[fr:Didachè]] [[id:Didache]] [[it:Didaché]] [[hu:Didakhé]] [[nl:Didachè]] [[pl:Didache]] [[pt:Didaquê]] [[fi:Didakhe]] [[sv:Didache]] [[zh:十二使徒遺訓]]