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Full text of "The oldest church manual called The teaching of the twelve apostles : [Didache ton Dodeka Apostolon] : the Didachè and kindred documents in the original, with translations and discussions of post-apostolic teaching, baptism, worship, and discipline, and with illustrations and facsimiles of the Jerusalem manuscript"

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iiwiPiig 


THE    BEQUEST    OF 


ISAAC   MYER 


RECEIVED     FEBRUARY     1904 


-2-€:i 


rUlLOTUEOS  BUYKNNIOS. 


THE 


Oldest  Ohuech  MA]:!iruAL   ^^-'^'>/^ 


CALLED   THE 


^eacl)ing  of  tl)c  ^toclui  ^pasties 

ΑΙΑΛΧΗ  ΤΩΝ  ΑΠΛΕΚΑ  ΑΠ0:ΣΤ0ΛαΝ 


THE  DIDACHE  AND  KINDRED  DOCUMENTS 

IN    THE    ORIGINAL 

WITH  TRANSLATIONS  AND  DISCUSSIONS  OF  POST- APOSTOLIC  TEACHING 
BAPTISM   WORSHIP  AND  DISCIPLINE 


WITH    ILLUSTRATIONS    AND    FAC-SIMILES    OF    THE 

JERUSALEM    MANUSCRIPT 


PHILIP    SCHAFF 


^\ 


NEW   YORK 

CHARLES    SCRIBNER'S  SONS 
1885 

[All  rights  reserved] 
J 


Entered  according  to  Act  of  Congress  in  the  year  1885, 

Bt  FTNK  &  WAGXALLS, 

Id  the  Office  of  the  Librariac  of  Congress  at  Washington,  D.  C. 


DOMINO    REVERENDISSIMO  AC  DOCTISSIMO 

PIlilotlicD  yrricnnio,  G.»i.D. 

METEOPOLITANO    MCODEMIENSI 

riRO  DE  LITTERIS  CHRISTI-VXIS  OPTIME  MERITO 

CODICIS    HIERSOLYMITANI    ATQUE    EIUS    LIBRI    PRETIOSISSIMI 
QUI    INSCRIPTCS    EST 

JiSaxr)    Γ&ϊκ  δώδεκα  \-1πο6ΓΟΧων 

IN'VEXTORI   EDITORI   EXPLANATORI 
HOC    OPUS    DEDICAT 

PIIILIPPrS     SCHAFF 

THEOLOGCS     A1IERICAXU3 

Ccciiicns    (Dricnti    5.D. 

Eh  Κνριοζ  uia  πίΰτιζ  εν  βάητιϋίΐιχ  ειζ  θεοί  και 

Πατ7)β  πάντων  ό  έηί  πάντων  και  διά 

πάντων  και  έν  παόιν 


PKEFACE. 


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. 

The  Didache  fills  a  gap  between  the  Apostolic  age  and  the 
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  light  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  Mcomedia  I  desire  to  express  my 
great  obligation  for  the  instruction  derived  from  his  admirable 
edition  of  the  Didache^  and  for  the  special  interest  he  has  taken 
in  my  work.  My  thanks  are  due  also  to  Professor  Wai-field, 
Dr.  Crosby,  and  Mr.  Arthur  C.  McGiifert  for  valuable  contri- 
butions. The  portrait  of  the  discoverer  is  from  a  photograph 
taken  several  years  ago  by  the  photographer  of  the  Sultan, 


VI  PREFACE. 

whicli  Dr.  Bryenuios  himself  has  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-light 
of  promise  for  the  intellectual  and  spiritual  regeneration  of 
Turkey  and  the  cradle-lands  of  Christianity. 

The  Author. 

N'ew  York,  Union  Theological  Seminary, 
May  21,  1885. 


*  I  have  just  receh^ed  a  friendly  lettei•  from  Dr.  B.,  dated  Nicomedia, 
April  ^f,  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   CHUKCH   MANUAL, 


CALLED   THE 

TEACHING  OF   THE   TWELVE  APOSTLES. 

PAGE 

CHAPTER    I.    The  Jerusalem  Monastery 1 

'"               II.    A  Precious  Volume 2 

(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 12 

VII.    The  Title 14 

"           VIII.    Aim  and  Contents IG 

"              IX.   The  Doctrinal  or  Catechetical  Part 17 

X.    The  Two  Ways 18 

"              XI.    The  Theology  of  the  Didache 23 

"           XII.    The  Ritual  of  the  Didache  26 

"          XIII.    The  Lord's  Day  and  the  Christia:n  Week 27 

"           XIV.    Prayer  and  Fasting 29 

"             XV.    Baptism  in  the  Didache 29 

"          XVI.   Baptism  and  the  Catacombs 36 

(Foun  Illustrations.) 

"         XVII.   Immersion  and  Pouring  in  History 41 

"       XVIII.    The  Agape  and  the  Eucharist 56 

"          XIX.   Ecclesiastical  Organization 62 

"            XX.    Apostolic  and  post-apostolic  Government 64 

"          XXI.    Apostles  and  Prophets 67 

"         XXII.    Bishops  and  Deacons 73 

"       XXIII.    The  End  op  the  World 75 

"       XXIV.   The  Didache  and  the  Sckiptures 78 

"         XXV.    The  Style  AND  Vocabulary  OF  THE  Didache 95 

"       XXVI.   Authenticity  of  the  Didache 114 

"      XXVII.    Time  of  Composition 119 

'♦    XXVllI    Place  OF  Composition 12:^.' 

"       XXIX.   Authorship 125 


Vlll  CONTENTS. 

PAGE 

CHAPTER    XXX.   The  Apostolical  Church  Order,  ok  the  Eccle- 
siastical Canoxs  of  the  Holy  Apostles 127 

"       XXXI.   The  Apostolical  Constitutions 132 

"      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 

HI.  The  Epistle  of  Barnabas,  Greek  and  English 227 

IV.  The  Shepherd  of  Her.mas,  Greek  and  English 234 

V".  The  Apostolical  Church  Order,  Greek  and  English 237 

VI.  The  Apostolical  Church  Order  from  the  Coptic,  English  . . .  249 
Λ^Π.  The  Seventh  Book  of  the  Apostolical  Constitutions,  Greek 

and  English 259 

A  Letter  and  Communication  from  Metropolitan  Bryennios.  289 


ILLUSTRATIONS. 

Portrait  of  Bryennios Frontispiece 

The  Jerusalem  Monastery  of  the  Most  Holy  Sepulchre 1 

Facsimile  of  the  First  Lines  of  the  Didache 6 

Facsimile  of  the  Last  Page  of  the  Jerusalem  Manuscript 7 

Four  Baptismal  Pictures  from  the  Roman  Catacombs 37,  38,  39,  40 

Autograph  Letter  from  Bryennios 296 


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"TEACHING  OF  THE  TWELVE  APOSTLES." 


CHAPTEK  L 

The  Jerusalem  Monastery. 

The  Jerusalem  Monastery  of  the  Most  Holy  Sepul- 
chre is  an  irregular  mass  of  buildings  in  the  Greek  quarter  of 
Constantinople,  called  "  Phanar."  It  belongs  to  the  Patriarch 
of  Jerusalem,  who  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  CEcumenical  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  oj^pression 
of  the  Eastern  Church,  the  revival  of  letters  and  the  Reforma- 
1 


2  A  PRECIOUS   VOLUME. 

tion  in  the  AVest.  We  see  tbe  decline  and  approacliing  end  of 
Turkisli  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  Eesurrection  at  no  distant  day  rise  out  of  the  Monastery  of 
the  Sepulchre ! 


CHAPTER  Π. 

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  jjhotograpli,  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,  18S4. 


A   PRECIOUS   VOLUME.  3 

1.  A  Synopsis  of  the  Old  and  New  Testaments  in  the 
ORDER  OF  Books  by  St.  Chrysostom  (fol.  1-82). 

The  Synopsis,  however,  closes  with  the  prophet  Mahichi, 
and  omits  the  New  Testament.  Montfaucon  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,  Zepli- 
aniah,  Haggai,  Zachariah,  and  Malachi.* 

2.  The  Epistle  of  Barnabas  (fol.  33-51^). 

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  \vliich  Bryennios  communicated  to  Professor 
Hilgenfeld,  of  Jena,  for  his  second  edition  (1877).t 

3.  The  First  Epistle  of  Clement  of  Kome  to  the  Cor- 
inthians (fol.  δΐ''  med. — 70 ""  med.). 

This  is  the  only  complete  manuscrijDt  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. :  13ryennios  gives  456  as  its  num- 
ber in  the  library;  Long,  from  more  recent  examination,  446.  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.  μ'^'-βΐιζ. 

f  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  Pntrum  Apost.  (the  fifth  of  Ilefele),  Tubingen,  1878.     ♦ 

:j;  Bryennios  calls  the  new  text  of  the  Clementine  Epistles  "  The  Jerusa- 
lem MS."  (Ιεροΰυλνμικόί),  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   Λ-OLUME. 

Documents  3  and  4ΛνβΓ6  publisliecl  by  Brjennios  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  Did.  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 : 

διδαχή  των  δώδεκα  ατΐοΰτόλοον. 
/ύΐδαχ?)  κνρϊυν  διά  των  δώδεκα  (ΧΛοότόλων  τοΐζ  εΒνεόιν .  όδοι  δνο 
εΐΰι,  ιιία  τηζ  ζωήζ  καΐ  μια  τον  Sayocrov    διαφορά  δέ  ττολλ?)  μετα- 
ξύ των  δνο  οδών.  ί) ιχεν  ονν  όδόζ  τήίζωηζ ίότιν αντη'  τίβώτον,  ayanv— 

[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  Spurious  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  Rome,  to  the  Corinthians,  from  a 
manuscript  in  the  Library  of  the  Most  Holy  Sepulchre  in,  Phanar  (εν 
Φαναρΐω)  of  Constantinople  ;  now  for  the  first  time  p)iblished  complete,  with 
Prolegomena  and  Notes  by  Philotheos  Bryenxios,  3IetropoUfan  of  Serrce. 
Constantinople,  lS7o.  The  new  portions  are  given  in  full  with  valuable 
notes  in  Lightfoot's  J.;j;;e?wZia;  to  his  ed.  of  S.  Clement  of  Rome  (London, 
187T).  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,  \l.  648  sqq.  (revised  ed.). 

I  Μαρία  Καόόοβόλων  or  Καόταβάλων.  See  the  different  readings  in 
Zahn's  ed.  of  Ignat.,  p.  174. 


A  PRECIOUS  VOLUME.  δ 

Cassoboli  is  probably  Castabala,*  a  city  of  Cilicia,  The 
Ejiistle  is  worthless. 

7.  Twelve  pseudo-Ignatian  Epistles,  beginning  with  a 
letter  of  Ignatius  to  Mary  of  Cassaboli  and  ending  with  that 
to  the  Romans  (fol.  82^  med.— 120*). 

The  value  of  these  Epistles  consists  in  the  new  readings, 
which  Bryennios  generously  furnished  to  Professor  Funk  of 
Tubingen  for  his  edition  of  the  Apostolic  Fathers. f 

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,  in  the  year  of  the  world  6o61 
according  to  Byzantine  reckoning,  w^hich  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. 

^ Καυτά PcxXa.     See  Funk,  Pair.  Αρ.,  II.  46. 

f  Funk  says  (Opera  Pair.  Apost.,  Vol.  II.  p.  xxx.):  "  PMlotheus  Bryen- 
nius,  metropolita  Nicodemiensis,vir  de  Uteris  Christianis  optime  meritus,max- 
ima  cum  libercditaie  epistulas pseudoignatianas  inusum  meum  accurafissime 
contulit."  The  longer  Greek  recension  embraces  the  Epistles  to  Mary  of 
Cassoboli,  to  the  Trallians,  the  Magnesians,  the  Tarsians,  the  Philippians, 
the  Philadelphians,  the  Smyrnseans,  to  Polycarp,  tothe  Antiochians,  to  Heron 
(deacon  of  Antioch),  to  the  Ephesians,  and  to  the  Romans  (pp.  46-214). 
Funk  gives,  pp.  314-217,  the  three  additional  letters  of  Ignatius  to  John  the 
Evangelist  and  the  Virgin  Mary,  with  her  response,  which  exist  only  in 
Latin. 

X  The  Greek  Calendar  of  Constantinople  estimates  the  Saviour's  birth  to 
have  taken  place  5508  years  after  the  creation,  according  to  the  reckoning 
of  the  Septuagint.  Deduct  ϋο08  from  6564,  and  you  have  the  date 
A.D.  1056, 


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o-o^v ο  -ΛΑ.  ^  ^  (  '»<■  ««— <Π  Ot  »» •  ^^^A^       -TT-bsp  <ir/uj  -m»  o-  j  ο  •  cCc^^/yt^  ^τ*<  .-f~ 


-TT-L-»»  |^,βΜ»ιΛ,6-γ/  j<C<^Y^  ζ^ατη^  -a^^  -t^A<<t-v  o-ea-»N/-n.  'τ^ yo^'-rj 


A   PRECIOUS    VOLUME.  7 

dvy  τίολλοΐζ  uai  αλλυιζ  Κρόκο?,  τό  πο^ητύν  υνομα.  Περί  των  τΐρο- 
6ελ3όντων  από  Ένρίαζ  είζ  'Pajjiir/y  είζ  δόίαν  3εοΰ  πιότεύω  ν^αζ 
επεχνωκέναι "  οιζ  καΐ  δτ/λώόετε  εχχιΗ  με  ΰντα  •  τΐάντεζ  χάρ  είϋτν 
άξιοι  5εοΰ  καΐ  νμών  •  υΰζ  πρέπον  ίότΐν  νμϊν  κατά  πάντα  άναπαν- 
όαι.  "Eypaipa  δε  νμΊν  ταΰτα  τ^/  πρό  εννέα  καλανδών  Σεπτεμβρίων. 
"ΕρρωόΒε  ει'ζ  τέλοζ  εν  ύπομονι;}^^ Ιηόον  Χριότοι. — 

Έτέλεζω^;/  μηνι  'Ίοννι'ω  είζ  τήνιά,  {μιέραν  Γ  .  "Ίνδικτ.  Η',  έτυυζ 
ήτψξδ' ,   χειρι  Λέοντυί  νυταρίον  καιάλείτου. 

[TraiiiiJation,  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  arc  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  ur.til 
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, 
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  Africanus  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.  ρμη.     It  begins: 

Ίωΰί/φ  υ  άνήρ  Μαρίαζ,  ίξ  ηζ  ίγεννή^η  ό^ριότόζ,  εκ  Αενιτικήζ 
φνλήζ  κατάγεται,  ώ?  υπέδειξαν  οί  Βεϊοι  εύαγχελιόταϊ.  \ίλλ-  ό  μεν 
Ματ^αΙοζ  εκ  /Ιαβίδ  δια  Έολυμώντοζ  κατάχει  τον  "Ίοΰόι/ψ'  6  δέ 
Αονκάζ  δια  Νά^αν,  2ολομών  δέ  και  Νά^αν  viol  /Ιαβίδ. 


8  PHILOTHEOS   BRYENNIOS. 

CHAPTEE  III. 

Philotheos   Bryennios. 

The  Jerusalem  Manuscript  was  liidden  from  the  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.  O.  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  Bryen- 
nios, formerly  Metropolitan  of  Serrre,  an  ancient  see  (Heraclea) 
of  Macedonia,  now  Metropolitan  of  Nicomedia  (Isrnid).  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  Seminar}^  on  the  island  of  Clialce, 
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  Didache,  the  writings  of  Bingham,  Schrockh,  Neander, 
Gieseler,  Hefele,  von  Drey,  Krabbe,  Bunsen,  Dressel,  Schlie- 
mann,  Bickell,  Tischendorf,  Hilgenfeld,  Lagarde,  Ueltzen, 
Funk,  Probst,  Kraus,  Uhlhorn,  Migne's  Patrologia^  Winer's 
Biblisches  BealwOrierbucL•  and  the  writers   in   Herzog-'s  Heal- 


PUBLICATION   OF  THE   DIDACHE.  9 

EncyMopddie.^  He  was  cordially  welcomed  by  tlie  scholars  of 
tlie  West,  Catholic  and  Evangelical,  to  a  permanent  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  υ  Έροίτίχιοζ, 
ό  Νεανδβοζ,  υ  Γιόελέριυζ,  ό  Βικκέλλιοζ,  ό'Έφελοζ,  ΰ  Ίλχεμφελδοζ, 
ό  Ονλχόρνιοί  {εν  γ^  Real-Encycl.  of  Herzog),  etc. 

f  I  learn  from  a  friend  in  Constantinople  (Feb.  IG,  1885,)  that  "  Bryennios 
is  now  in  Nicomedia  and  not  allowed  to  come  to  Constantinople,"  but  that 
there  is  no  truth  in  the  newspaper  rumor  of  a  "  rapprochement  between 
the  Greek  and  Roman  Churches  "  under  the  new  Patriarch. 

\  Nor  could  any  other  scholar  infer  its  importance  from  the  mere  title. 
Bishop  Lightfoot  (in  his  Appendix  to  8.  Clement  of  Rome,  1877,  p.  231) 
simply  said  :  "  What  may  be  the  value  of  \he  Doctrina  Apostolorum  remains 
to  be  seen." 

§  The  title,  translated  into  English,  reads  :  Teaching  of  the  Twelve 
Apostles.  From  the  Jerumlem  Mamiscript  nowfo7•  the  first  time  puUished 
with  Prolegomena  and  Notes,  by  Philotheos  Bryennios,   Metropolitan  of 


10  A  LITERAKY  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. 


CHAPTER  V. 

A   Literary   Soisation. 

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  extensi\-e,  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  coj)y  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  5.1  pages  text  with  critical  notes,  to  which  are  added  indexes  and  corri- 
genda (p.  57-7o\  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  Literaturzeitung"  (of  which  he  is  the  elitor), 
Leipzig,  Feb.  3,  1884.  It  was  from  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  Harnack. 


A   LITERARY   SENSATION".  11 

ject  which  appeared  in  June  of  the  same  year.*  Dr.  Hilgenfelrl, 
Professor  in  Jena,  receiv^ed  likewise  a  copy  directly  from  Bry- 
ennios,  January  13,  1884, f  and  forthwith  published  tlie  Greek 
text  with  critical  emendations.  :{:  Dr.  Aug.  Wunsche  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  Oidaclie 
the  subject  of  a  thorough  investigation  in  his  "  Supplementum 
Clementiniim"  (278-319),  which  appeared  in  June  or  July, 
1884.  §  Bickell,  of  Innsbruck ;  Funk,  of  Tubingen ;  Kraw- 
utzcky,  of  Breslau, — three  eminent  Eoman  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  Didaclie  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  vei'sion,  notes  and  discussions. 

*  Die  Lehre  der  Zwolf  Apostel  nebst  Untersuchungen  zur  altesten 
GescMclde  der  Kirchenverfassung  tind  des  Kirchenreclits.  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  f ur  wissensehaf tl.  Theologie,"  1885, 
No.  I,  p.  73. 

X  In  the  second  ed.  of  his  Novum  Testam.  extra  Canonem  receptum.  Lips., 
1884.  Fasc.  IV.,  94^103. 

g  Comp.  also  his  critical  notice  of  Harnack's  book  in  the  'Theol.  Litera- 
turblatt,"  Leipzig,  for  June  27  and  July  11,  1884. 


12  VAEIOUS  ESTIMATES. 

More  extensive  even  tlian  in  any  country  of  Europe  was  the 
interest  witli  wliicli  the  Didache  Λvas  received  in  the  United 
States.  As  soon  as  the  first  copies  reached  the  AVestern  hem- 
isphere, the  book  Avas  reprinted,  translated  and  commented 
tipon  by  theological  pi-ofessors  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  VL 

Various  Estimates. 

The  cause  of  this  unusual  attention  to  an  anonymous  book 
of  less  than  ten  small  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  liistorical  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  Hermie,  the  Judicium  Petri,  the  Ecclesiastical 
Canons,  and  the  Ajjostolical  Constitutions. 

In  England,  and  especially  in  America,  where  theology  is 


VAKIOUS   ESTIMATES.  13 

more  practical  and  more  closely  connected  with  Church  life 
than  in  Germany,  the  Didache  was  welcomed  in  its  bearing 
upon  controverted  points  of  doctrine,  ritual  and  polity,  and 
utilized  for  sectarian  purposes. 

Paedobaptists  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  tlireefold  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 
identit}'  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.  Eoman  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 
Eoman  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  Paedo- 


14  THE   TITLE. 

Baptist,  neither  Sacerdotal  nor  anti-Sacerdotal,  neither  Litur- 
gical nor  anti-Liturgical ;  yet  it  is  both  in  part  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,  like  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  living  process  of  growth. 
The  Didaclie  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  himself.  It  is  ano.ny- 
mous,  but  not  pseudonymous  ;  post- Apostolic,  but  not  pseudo- 
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 
Eome,  Polycarp,  Ignatius,  Barnabas,  Hernias.  These  writings 
fill  the  gap  between  the  Apostles  and  the  Church  Fathers, 
from  tlie  close  of  the  first  to  the  middle  of  the  second  century ; 
just  as  the  Apocrypha  of  ihe  Old  Testament  fill  the  gap 
between  Malachi  and  John  the  Baptist. 


CHAPTER  Vn. 

The  Title. 

The  title  of  the  Didache  is  borrowed  from  Acts,  ii.  42,  where 
it  is  said  of  the  primitive  disciples  that  "  thej^  continued  stead- 


THE   TITLE.  15 

fasti  Υ  in  the  Apostles'  teaching  *  and  fellowsliip,  in  the  breaking  of 
bread  and  the  prayers."  It  is  to  be  understood  in  the  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  be  regards  as  a  faithful  summary  of  their  teaching.  The 
work  is  apocryphal,  but  no  literary  fraud.  It  ditfers  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  Didaclie  has  two  titles :  "  Teaching 
OF  THE  TwELA^E  AposTLES,"  f  and  a  longer  one,  ''  Teaching 
OF  THE  Lord  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  " 

*  rJ7  διδαχγ}  των  ατΐοΰτόλων.  The  Ε.  V.  renders  διδιχχ}}  by  doctrine, 
the  E.  R.  by  teaching. 

f  Αιδαχι)  των  δώδεκα  \ΐιΐοότόλων.  This  corresponds  to  the  titles  as 
given  by  Eusebius,  Athanasius,  Nicephorus,  Rufinus,  and  Pseudo-Cyprian, 
except  that  they  omit  "twelve,'  and  that  Eusebius  and  Pscudo-Cj'prian  use 
the  plural  διδαχαί,  doctrinm,  for  the  singular.  The  short  title  is  probably 
an  abridgement  by  the  copyist.     The  Germans  call  it  the  Zwi/lfapostellehre. 

X  διδαχή  Κνρίον  δια  των  δώδεκα  Ατταότόλων  τοίζ  ε3νεΰιν.  Zahn 
appropriately  compares  with  this  title  3  Peter,  iii  2  :  7  των  ατΐοΰτόλων 
ύιιών  ίντϋλ?)  τον  κορίον  ηαΐ  ΰοοτηροζ. 

§  So  Bryennios,  in  his  note.  p.  3,  τοΊζ  εξ  ίΒνών  ττροΰιυνΰζ  και  βονλοιιέ- 
νοιζ  κατ?/χεΐΰ3αι  τΰν  τηζ  ενόεβείαζ  λόχον  εϊζ  την  τούτων  γαρ 
καττΊχηΰτνκαί  διδαΰκαλϊαν  φέρεβΒαί  μοι  δοκεΐ  ττρώτιότα  δ}}  και  μά- 
λΐότα  τα  πρώτα  ττ/ζ  /Ιιδ,  κεφαλαία.  Harnack  (ρ.  27  sq.)  objects  to  this 
natural  interpretation  as  fatal  to  the  integrity  of  the  Did.,  and  under- 
stands ε'^νη  to  mean  "  Gentile  Christians,"  as  Rom.  xi  13  ;  Gal.  ii.  12, 14  ; 
Eph.  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  (τοΐζ  άρτι.  προόερ- 
χομένοις  και  βονλομένοιζ  κατηχείσαι  τον  τηζ  ενόεβείαζ  λύχυν.  Ερ. 
Fcst.  39). 


16         AIM  AND  CONTENTS  OF  THE  DIDACHE. 

applies  only  to  the  first  six  chapters,  or  tlie  Didache  proper ; 
while  the  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. 
TIL,  once  in  Ch.  IV.,  and  "children"  in  Ch.  V.* 


CHAPTER  ΥΠΙ. 

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  develojDment  in 
doctrine  and  discipline,  f 

The  work  is  very  complete  for  its  size,  and  covers  the  whple 
field  of  Christian  life.     It  easily  falls  into  four  parts : 

L  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.  Clem. ,  p.  28G),  and  by 
Massebieau  {L'enseignement  des  douze  apotres,  p.  6),  who  says  that  the  first 
part  of  the  Oid.  (I. -VI.)  is  intended  '■^aux  pcnens  disposes  a  se  convertir," 
the  second  "atixfideles." 

\  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 
Holtzmann,  Die  Didache  und  ihre  Nebenformen,  in  the  ''  JaJirbucher  fur 
Protest   Theologie,"  Leipzig,  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.  VII.-X.  and  Ch.  XIV. 

III.  The   ecclesiastical   and    disciplinary   part,    concerning 
Church  officers.     Chs.  ΧΙ.-ΧΙΠ.  and  XV. 

IV.  The  eschatological  part,  or  the  Christian's  hope.     Ch. 
XVL* 


CHAPTER  IX. 

The  Doctrinal  or  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,  ivhich 
consists  in  keeping  the  royal  commandments  of  love  to  God  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  Waly  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: I.  The  Commandments  of  Christian  Morals,  which  constitute  the 
Christian  character  of  the  churches.  Chs.  I.-X.  II.  Directions  concerning 
congregational  life  and  intercourse.  Ch.  XI. -XV.  III.  Concluding  exliorta- 
tion  to  watchfulness.  (Jh.  XVI.  Η.  de  Romestin  makes  only  two  parts: 
1.  Rules  of  Christian  morality,  and  the  duties  of  individuals  (I. -VI.);  II.  Du- 
ties of  Christians  as  members  of  the  Church  (VII.-XVI.). 
2 


18  THE   TWO   WAYS. 

and  sinners  (Cli.  V.).     Then  follow  warnings   against  false 
teachers,  and  the  eating  of  meat  offered  to  idols  (Ch.  VL). 

The  first  part  of  the  Didache  is  an  echo  of  the  Sermon  on  the 
Mount,  as  reported  in  Matthew,  Chs.  V.-Λ'ΙΙ.,  with  some 
peculiar  features  derived  from  oral  tradition ;  but  the  reminis- 
cences from  Matthew  are  far  superior  to  the  new  matter. 


CHAPTER   X. 

The    Two    Ways. 

The  popular  figiire  of  the  Two  ΛVays  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,  Deut. 
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, 

*  δδόζ  ττ/ζ  άλη^είαζ,  εν^εΊα  68υζ,  όδόζ  τον  Βιχλαάι,ι  (3  Pet.  ϋ.  2, 
15,  21). 

f  Expos,  in  Suml•.  Apost.,  Ch  XXXVIII. 

XDeVirisill.,  Ch.  I. 

§  So  Hilgenfeld  (in  the  first  ed.  of  his  JVoi'.  Test,  extra  cayionem  receptum, 
1866,  and  in   the  second  ed.,   1884,  Fase.   IV.,   p.  110).     An   anonymous 


THE   TWO   WAYS.  19 

identical  witli  tlie  Didache^  that  is,  witli  its  first  part,  wLicli 
may  appropriately  be  entitled,  "  The  Two  AYays."  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  conception  of  his  pri- 
macy, and  occurs  only  in  Latin  writers. 

The  same  teaching  of  the  Two  AVays  we  find  with  slight 
modifications  in  several  post-Apostolic  productions  still  ex- 
tant. 

The  Epistle  of  Barnabas  contrasts  "  the  Way  of  Lirjld^''  and 
"  the  Way  of  Darkness^''  the  first  under  the  control  of  the 
ano^els  of  God,  the  second  under  the  control  of  the  ano-els  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  wa}^  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,  adulter}^,  murder,  magic,  avarice,"  etc.  The  con- 
cluding part  of  Barnabas  (Chs.  ΧΛ^ΙΙΙ-ΧΧ.)  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.  dcs  Kirchenrcclits  (1843),  I.  65  and  96. 

*  Ch.  XVIII.  :  όδοΙ  δύο  είόΐν  δ  ι  δ  a  χτ/  ζ  καΐ  ε  ξ  ο  ν ό  ι'α  ?,  ή  τε  του 
φωτόζ  ηαί  η  του  όκότουζ. 

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,  Ilarnack,  Krawutzcky.  (2)  For  the  pri- 
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  the  Oidache  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 
Didaclie.^ 


*  Hero  are  the  passages  on  the  Two  Ways  in  parallel  columns ;  the  identi- 
cal words  being  printed  in  small  capitals: 


DiDACHE,   Ch.   I. 


Epistle  of  Barnabas,  Chs.  xviii.,  xis. 


•'  There  are  two  ways,  one  of  life 
and  one  of  death ;   and  there  is  a 

GREAT  difference  BETWEEN  THE  TWO 
WAYS.  {'05ol  δυο  ε  ιό  I,  μία  τηί 
ζωηζ  και  Ilia  τον  θάνατον  δια- 
φορά δέ  Λολλι)  μρ.Γαξν  των  δύο 
ideky.     Barn,  omits  μετάξι .) 


Now  THE  WAY  of  life  is  this  :— First, 
Thou  shalt  love  God  who  made 
THEE  {άχαπήβειζ  τον  ^εόν  τον 
■ποη']<5αντά  6ε) — 


' '  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    OF    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  THK  way  of  light  is 
THIS :  If  any  one  wishes  to  travel  to 
tlie  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 

{άγατΐήΰειζ  τϋν  6ε  ποιήόαντα)•, 
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  op  death. 


secondly,  thy  neighbor  as  thyself 
(τον  πλ?/ΰιΌν  όον  ώζ 6εαντόν)•,  and 
all  things  whatsoever  thou  wouldest 
not  have  done  to  thee,  do  not  thou 
to  another." 


Thou  shalt  love  thy  neighbor  aboA^e 
thine  own  soul,  {άχαττήΰειζ  τϋν 
πληΰίον  6ov  ντΐέρ  την  -φνχην 
6ον.)"  The  MS.  in  the  Cod.  Sin. 
corrects  it  into  ώ  εαυτόν. 


THE   TWO   WAYS.  21 

The  Sheplierd  of  Hernias,  with  another  variation,  spealvs  of 
a  "  straigltt  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.j^ 

The  "  Apostolical  Constitutions  "  from  the  fourth  century  re- 
peat the  same  teaching  in  a  still  more  expanded  form  and  in- 
terwoven Vv'ith  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  speaks  of  Two  Ways, 
the  one  leading  to  Paradise,  the  other  to  Gehenna.  The 
familiar  myth  of  Hercules  told  by  Prodicus  in  Xenophon's 

*Theop3?;  ό(5ο?  and  the  ΰτρεβλή  ΰδύζ.  Mandat.  vi.  1  and  2  (in 
Funk's  ed.,  I.  406).  Hermas  assigns  two  angels  to  man,  an  angel  of  right- 
eousness and  an  angel  of  wickedness  {δυο  είΰίν  άγγελοι  μετά  τον  άν- 
^ρώτΐου,  ει'ζ  τηζ  δικαιοόννηζ,  yiai  ειζ  ττ/ζ  ττονηρίαΐ);  and  he  warns  the 
reader  to  follow  the  former  and  to  renounce  the  latter.  Punk  quotes  a  par- 
allel passage  from  the  "Testaments  of  the  XII  Patriarchs,"  iv.  20,  which 
speaks  of  two  spirits  in  man,  the  τίνενμα  τηζ  άλη^είαί  and  the  πνεν/ια 
τήζ  τΐλάνηζ.     See  also  Bryennios,  Prolog. 

f  First  published  in  Greek  by  Bickell,  1843,  and  also  by  Hilgenfeld  (Z.  c. 
111-121),  Harnaek  (in  his  book  on  the  Didache,  pp.  205-237),  and  others. 

X  Didache,  Ch.  \[.  Ap.  Church  Oeder,  Ch.  I. 

"  There  are  two  Ways,  one  of  "John  said; 
Life  AND  oxE  OF  Death ;  but  there  "There  are  two  Ways,  one  of 
IS  A  great  difference  between  Life  and  one  op  Death  ;  but  there 
the  two  Ways.  Now  tiik  Way  of  is  a  great  difference  between  the 
Life  is  this:  First,  Thou  shalt  Two  Ways.  Now  the  Way  of  Life 
love  God  who  MADE  thee;  second-  is  this:  first.  Thou  shalt  love 
ly,  thy  neighbor  as  thyself."  God  who  made  thee,  from  thy  whole 

heart,  and  thou  shalt  glorify  him 
who  redeemed  thee  from  death,  which 
is  the  first  commandment.  Second- 
ly, thou  shalt  love  thy  neighbor  as 
THYSELF,  which  is  the  second  com- 
mandment, on  which  hang  the 
whole  law  and  the  prophets."  (Matt. 
xsii.  40.) 


22  THE   THEOLOGY   OF   THE   DIDACHE. 

Mevnorahilia  represents  tlie  hero  in  liis  youth  as  standing  be- 
tween tlie  Way  of  pleasure  and  disgrace  and  tlie  arduous  Way 
of  virtue  and  glory. 

But  there  is  a  great  difference  between  the  heathen  and  the 
Christian  conception  of  the  Two  Ways,  as  there  is  between 
the  Ways  themselves.  Love  of  glory  was  the  motiΛ'e  power 
of  heathen  virtue  ;  love  to  God  and  man  is  the  soul  of  Chris- 
tian life,  which  derives  its  inspiration  from  the  redeeming  love 
of  Christ. 


CHAPTER  XL 

The  Tlieclogy  of  the  DidacJie. 

The  prominent  features  of  the  catechetical  part  of  the  Didache 
are  its  j)revailing  moral  tone,  and  the  absence  of  the  specific 
dogmas  of  the  Church  which  were  afterwards  developed  in  the 
theological  controversies  with  Ebionism,  Gnosticism  and  other 
heresies.  For  every  true  dogma  is  the  result  of  a  conflict,  and 
marks  a  victory  of  truth  over  error, 

Christianity  appears  in  the  Didache  as  a  pure  and  holy  life 
based  upon  the  teaching  and  example  of  Christ  and  on  the 
Decalogue  as  exjDlained  by  him  in  the  Sermon  on  the  Mount, 
and  summed  uj?  in  the  royal  law  of  love  to  God  and  man. 
The  Didache  agrees  in  this  respect  with  the  Epistle  of  James, 
the  Epistle  of  Polycarp,  and  the  writings  of  Justin  Martyr 
(who,  however,  already  branched  out  into  philosophical  specu- 
lation). The  younger  Pliny  describes  the  Christians  in  Bithyn- 
ia  as  scrupulously  moral  and  conscientious  Avorshippers  of 
Christ.  It  was  by  the  practical  proof  of  virtue  and  piet}^  more 
than  by  doctrines  that  the  Christian  religion  conquered  the 
heathen  world.  And  to  this  day  a  living  Christian  is  the  best 
apology  of  Christianity. 

Compared  with  the  New  Testament,  the  Didache  is  very  poor 
and  meagre.  It  echoes  only  the  Synoptical  Gospels,  and  even 
them  only  in  part ;  it  ignores,  with  the  exception-  perhaps  of  a 
few  faint  allusions,  the  rich  Johannean  and  Pauline  teaching. 
It  is  behind  the  doctrinal  contents  of  some  other  post- Apostolic 


THE   THEOLOGY   OF   THE   DIDACHE,  23 

writings.  It  has  neitlier  "  the  pastoral  jiathos  of  Clement  of 
Rome,  nor  the  mystic  fire  of  Ignatius,  nor  the  pietistic  breath 
of  Hermas."  Not  even  the  doctrine  of  one  God  is  laid  down 
as  the  foundation,  nor  is  the  commandment  of  the  love  of  God 
expanded.  * 

But  we  must  not  infer  too  much  from  these  omissions. 
Silence  here  implies  no  opposition,  not  even  ignorance.  We 
cannot  suppose  for  a  moment  that  the  writer  depreciated  the 
commandments  of  the  first  table,  because  they  are  not  men- 
tioned in  detail.  In  such  a  brief  tract,  not  larger  than  the 
Epistle  to  the  Galatians,  many  things  had  to  be  taken  for 
granted.  It  is  only  one  among  other  means  of  instruction 
and  edification.  The  Didache  expressly  and  repeatedly  refers 
to  the  "Gospel  "  as  the  source  and  rule  of  Cbristian  life  (Chs. 
VIII.  2 ;  XI.  3 ;  XV.  3,  4).  The  baptismal  formula  implies 
the  germ  of  the  dogma  of  the  Holy  Trinity,  and  the  eucharistic 
thanksgivings  the  germ  of  the  doctrine  of  tlie  atonement.  We 
should  also  remember  that  the  more  mysterious  parts  of  the 
Christian  system  were  from  fear  of  profanation  concealed  from 
the  Catechumens  by  the  Secret  Discipline  of  the  ancient 
Church ;  but  some  confession  of  faith,  similar  to  the  Apostles' 
Creed,  was  early  required  from  the  candidates  for  Baptism,  and, 
hence  the  chief  facts  of  revelation  therein  contained  must  have 
been  made  known  in  the  preceding  catechetical  instruction. 
The  rules  of  faith  which  we  find  in  the  writings  of  Irenisus, 
Tertullian,  Cy23rian,  Novatian,  Origen,  and  other  ante-Nicene 
writers,  date  in  substance  from  the  post- Apostolic,  if  not  from 
the  Apostolic  age.f 

A  Roman  Catholic  critic  unjustly  charges  the  Didache  with 
Ebionism,  and  puts  its  composition  down  to  the  close  of  the 
second  century. :|:     In  this  case  it  would  lose  all  its  value  as  a 

*  See  Zahn,  Supplementum  Clementinum,  pp.  288  sq. 

f  They  are  collected  in  Schaff's  Creeds  of  Christendom,  II.  11-44. 

X  Dr.  KrawTitzcky,  of  Breslau  :  Ueher  die  sog.  Zwolfapostellehre,  ihre 
hmtptsacMichsten  Quellen  und  Hire  erste  Aufnahme,  in  the  "  Theologische 
Quartalschrift "  of  the  Roman  Catholic  Faculty  of  Tubingen,  1884,  No.  IV. 
pp.  547-606.  He  says,  p.  585  :  ''Die  angegebenen  Einzelheiten,  wozu  noch 
der  u'ahrscheinliche  Gebrauch  des  Eiangeliums  der  Nazardar  und  Ebioniten 
und  Nichtgebrauch  der  paulinischen  und  Johanneischen  Schriften  kommt, 


24  THE   THEOLOGY   OF   THE   DIDACIIh:. 

link  in  the  regular  cliain  of  post- Apostolic  Christianitj.  But 
tke  Didache  shows  no  trace  of  the  chief  characteristics  of  tliis 
Judaizing  heresy  :  the  necessity  of  circumcision  for  salvation, 
the  perpetual  obligation  of  the  whole  ritual  as  well  as  moral 
law  of  Moses,  the  denial  of  the  divinity  of  Christ,  the  intense 
hostility  to  Paul  as  an  apostate  and  heretic,  the  restoration  of 
the  Jews,  the  millennial  reign  of  Christ  in  Jerusalem.  It  has 
no  affinity  with  the  legalistic  or  Pharisaical  Ebionism  whose 
forerunners  Paul  opposes  in  his  Epistle  to  the  Galatians,  nor 
with  the  theosophic  or  Essenic  Ebionism,  the  germs  of  which 
Paul  refutes  in  the  second  chapter  of  Colossians,  and  least  of 
all  with  the  wild  speculations  of  the  jiseudo-  Clementine  Homilies, 
which  date  from  the  middle  or  end  of  the  second  century.  The 
DidacJie  calls  the  Pharisees  "  hypocrites  "  and  opposes  their 
days  of  fasting ;  it  recognizes  the  Lord's  Day  instead  of  the 
Jewish  Sabbath,  and  completely  ignores  circumcision  and  the 
ceremonial  law. 

Let  us  gather  up  the  theological  23oints  exjoressed  or  implied 
in  this  little  book. 

God  is  the  Creator  (L  2),  the  Almighty  Euler  who  made  all 

fuhren  zu  dem.  Ergehniss,  dass  der  Verfasser  der  Zwolfapostellehre  wahr- 
scheinlich  einer  ehionitisierenden  Bichtung  huldigte  and  somit  an  dem  Auf- 
schwunge,  welchen  die  Sekte  de)-  Ehioniten  gegc7i  das  Jahr  200  nahm,  wohl 
nicht  unbeiJieiligt  ivar."  He  remarks  in  a  note  that  the  Clementine  Hom- 
ilies appeared  about  the  same  time  ;  while  the  vulgar  Ebionism  was  a  little 
later  represented  by  Symmaehus,  the  translator  of  the  Hebrew  Scriptures. 
He  also  refers  to  Blastus  and  Theodotus  in  Rome  about  192,  and  ventures  on 
the  conjecture  that  Theodotus  of  Byzantium  (Euseb.  V.  19  sq.),  was  probably 
the  author  of  the  Didache.  He  derives  the  quotations  from  an  apocryphal 
Gospel,  instead  of  Matthew,  but  without  proof.  He  even  finds  in  it  a  direct 
opposition  to  the  doctrine  of  the  atonement,  and  to  the  sacrifice  of  the  New 
Covenant.  He  construes  the  second  ordinances  of  the  Apostles  spoken  of  in 
the  second  Irenasus-Fragment  (ed.  of  Stieren  I.  854)  into  an  appointment  of 
ihenew  sacrifice  (v  έ  a  ν  τίροΰφορην  εν  rtj  uatvy  δια'ίήκι^)  made  against 
the  Ebionites  under  the  fresh  impression  of  the  fall  of  the  temple  with  its 
.Jewish  sacrifices,  and  infers  from  the  omission  of  this  reference  to  the  new 
covenant  in  the  DidacJie,  Ch.  XIV.,  that  it  was  written  in  opposition  to 
that  apostolic  ordinance.  But  this  is  certainly  very  far  fetched,  and  set 
aside  by  the  fact  that  the  Didache  quotes  the  same  passage  as  Irenteus 
from  Malachi  in  proof  of  the  continuance  of  the  sacrifice.  Hence  another 
Roman  Catholic  scholar  (Dr.  Bickell,  of  Innsbruck)  finds  here  the  germ  of 
the  sacrifice  of  the  mass.     But  he  is  equally  mistaken. 


THE    THEOLOGY   OF   THE    DIDACHE.  25 

things  (X.  3),  He  is  our  Father  in  heaven  (Λ^ΙΙΙ.  2).  No  event 
can  happen  Λvithout  him  (III.  10).  He  is  the  Giver  of  all  good 
gifts,  temporal  and  spiritual,  the  author  of  our  salvation,  the 
object  of  prayer  and  praise  (IX.  and  X.).  To  him  belongs  all 
glory  forever,  through  Jesus  Christ  (VIII.  2  ;  IX.  4 ;  X.  4). 

Christ  is  the  Lord  and  Saviour  (X.  2,  3),  God's  servant  and 
God's  Son  (IX.  2)  and  David's  God  (X..  6),  the  author  of  the 
Gospel  (VIII.  2  ;  XV.  4).  He  is  spiritually  present  in  his  ' 
Church,  and  will  visibly  come  again  to  judgment  (XVI.  1,  7,  8). 
Through  him  knowledge  and  eternal  life  have  been  made  known 
to  us  (IX.  3 ;  X.  2). 

The  Holy  Spirit  is  associated  with  the  Father  and  the  Son 
(VII.  1,  3).     He  prepares  man  for  the  call  of  God  (IV.  10). 
He  speaks  through  the  Prophets,  and  the  sin  against  the  Spirit     % 
shall  not  be  forgiven  (XI.  7). 

The  Holy  Trinity  is  implied  in  the  baptismal  formula,  the  "^  > 
strongest  direct  proof-text  for  this  central  doctrine  (VII.  1,  3). 

The  Church  is  God's  instrument  in  bringing  on  the  King-  \ 
dom  of  Heaven  which  he  prepared  for  her  ;  he  will  deliver  her  i 
from  all  evil  and  perfect  her  in  his  love  (IX.  4 ;  X.  5).     All 
true  Christians  are  one,  though  scattered  over  the  world,  and 
God,  the  head  of  the  Church,  will  gather  them  all  from  the 
four  winds  into  his  Kingdom  (X.  5). 

Baptism  and  the  Eucharist  are  sacred  ordinances  instituted 
by  Christ,  and  to  be  perpetually  observed  VII.  1-4;  IX.,  X.,  \ 
XIV.).  The  Lord's  Day  shall  be  kept  holy  as  a  day  of  wor- 
ship and  thanksgiving  (XIV.  1).  The  Lord's  Prayer  should  j 
be  repeated  daily  (VIIL  2),  and  Wednesday  and  Friday  be 
given  to  fasting  (VIII.  1).  Eeverence  and  gratitude  are  due 
to  the  ministers  of  Christ  (XL  1,  4  ;  XIL  1 ;  XIIL  1,  2). 

There  is  to  be  at  the  end  of  time  a  resurrection  of  the  dead  ( 
and  a  general  judgment  (XVI.). 

Man  is  made  in  the  image  of  God  (V.  2),  but  sinful,  and  | 
needs  forgiveness  (VIIL  2) ;  he  must  confess  his  transgres- 
sions to  receive  pardon  (IV.  14 ;  XIV.  1,  2). 

Man's  whole  duty  is  to  love  God  and  his  neighbor,  and  to 
show  this  practically  by  abstaining  from  all  sins  of  thought, 
word  and  deed,  and  bv  observing  all  the  commandments  (Ch. 


26  THE   EITUALISTIC   OR   LITURGICAL    PART. 

1.  6),  according  to  the  Gospel  (XL  3),  neither  adding  nor  taking 
away  (IV.  13).  This  is  the  Way  of  Life,  but  the  way  of  sin 
is  the  AVay  of  Death.  There  is  no  third  way,  no  compromise 
between  good  and  evil,  between  life  and  death. 

It  would  be  difficult  to  find  more  theology  in  the  Epistle  of 
James,  which  has  nearly  the  same  size.  If  this  teaching  be 
Ebionism,  then  Ebionism  is  no  heresy.  But  the  Didache  and 
the  Epistle  of  James  antedate  the  Ebionitic  heresy  properly 
so  called,  which  was  a  stunted  and  impoverished  Christianity 
in  opposition  to  Catholic  and  orthodox  Chrisxianity.  They 
represent  the  early  Jewish-Christian  type  of  teaching,  before 
the  universalism  and  liberalism  of  the  great  Apostle  of  the 
Gentiles  had  penetrated  the  Church.  They  teach  a  plain,  com- 
mon-sense Christianity,  not  dogmatical,  but  ethical,  not  very 
profound,  but  eminently  practical,  and  even  now  best  suited  to 
the  taste  of  many  sincere  and  devout  Christians.  We  cannot 
disregard  it  as  long  as  the  Epistle  of  James  keeps  its  place  in 
the  canon  of  the  New  Testament. 


CHAPTER   XII. 

The  Ritualistic  or  Liturgical  Part. 

The  Second  Part  of  the  Didache  is  a  Directory  of  Public 
Worship,  Chs.  VII. -X.  and  XIV.  It  corresponds  to  our  Hymn 
Books  and  Prayer  Books.  It  treats  first  of  the  administration 
of  Baptism,  which  is  to  follow  the  catechetical  instruction  and 
conversion  of  the  Catechumen  (Ch.  VII.)  ;  then  of  Prayer  and 
Fasting  (Ch.  VIIL),  and  last  of  the  celebration  of  the  Agape 
and  Eucharist  (Chs,  IX.,  X.  and  XIV.). 

We  have  here  an  important  addition  to  our  knowledge  of 
ancient  worship.  The  New  Testament  gives  us  neither  a  lit- 
urgy nor  a  ritual,  but  only  the  Lord's  Prayer,  the  baptismal 
formula,  and  the  words  of  institution  of  the  holy  communion. 
The  liturgies  which  bear  the  names  of  St.  Clement,  St  Mark, 
and  St.  James,  cannot  be  traced  beyond  the  Nicene  age,  though 
they  embody  a  common  liturgical  tradition  which  is  much 


THE   LOEDS    DAY   AND   THE   CHRISTIAN   WEEK.  27 

older,  and  explains  tlieir  affinity  in  essentials.*  The  full  text 
of  the  first  Epistle  of  Clement  to  the  Corinthians,  as  published 
by  Bryennios  from  tlie  Jerusalem  MS.  in  1875,  made  us  ac- 
quainted with  the  oldest  post- Apostolic  prayer,  which  was 
probably  used  in  the  Eoman  congregation  towards  the  close  of 
the  first  century.f  But  the  Bldache  contains  three  eucharistic 
prayers  besides  the  Lord's  Prayer. 


CHAPTER   XIII. 

The  Lords  Day  and  the  Christian  Week. 

As  to  sacred  seasons,  the  Didache  bears  witness  to  the  cele- 
bration of  the  first  day  of  the  week,  and  gives  it  (after  the 
Apocalypse)  the  significant  name  of  the  Lord's  Bay,  or  rather 
(with  a  unique  pleonastic  addition),   "  the  Lord's  Bay  of  the  j 
Lord."i 

On  that  day  the  congregations  are  directed  to  assemble,  to 
break  bread,  to  confess  their  sins,  to  give  thanks,  and  to  cele- 
brate the  sacrifice  of  the  Eucliarist.  But  before  these  acts  of 
worshij)  every  dispute  between  the  brethren  sliould  be  settled, 
that  their  sacrifice  may  not  be  defiled  (comp.  Matt.  v.  23,  24). 
This  is  the  pure  sacrifice  wliicli  shall  be  offered  in  every  place 
and  time,  as  the  Lord  has  spoken  through  the  prophet  (Mai. 
i.  11,  14). 

No  reading  of  Scripture  is  mentioned,  but  not  excluded,  ι 
The  use  of  the  Old  Testament  may  be  taken  for  granted ;  the 
New  Testament  canon  was  not  yet  completed.  Justin  Martyr, 
writing  about  the  middle  of  ihe_second  century,  adds  to  the  ^ 
prayers  and  tlie  Eucbarist  the  reading  of  the  Memoirs  of  the  j 
Apostles  {i  e.,  the  Canonical  Gospels)  and  the  Prophets,  and  a  ( 
verbal  instruction  and  exhortation  by  the  "  president "  of  the  ^ 

*  See  Church  History,  III.  517  sqq. 

t  Chs.  LTX.-LXI.     See  Church  History,  II.  228  sq. 

X  Ch.  XIV.  1:  Κυριακή  Kvpiov.  The  earliest  use  of  κνριακή&?,  a  noun. 
St.  John  first  used  it  as  an  adjective,  κνμιακή  ημέρα,  Dominica  dies.  Rev. 
i.  10. 


28  THE  lord's  day  and  the  christian  week. 

congregation,    as   regular  exercises  of  Christian  worship  on 
Sunday.  * 

The  celebration  of  the  first  day  of  the  week  is  based  upon 
the  fact  of  the  resurrection  of  Christ,  as  the  completion  of  the 
new  creation  and  redemption,  and  is  sanctioned  by  Apostolic 
23ractice.f  Its  general  observance  during  the  second  century 
is  established  beyond  a  doubt  by  the  concurrent  testimonies  of 
Pliny  ("stoto  die  "),  Barnabas  ("the  eighth  day,"  in  distinction 
from  the  Jewish  Sabbath),  Ignatius  ("the  Lord's  Day"),  Jus- 
tin Martyr,  Melito,  IrenaBus,  and  Tertullian.  X 

Next  to  the  first  day  of  the  week,  the  Didache  gives  a  subor- 
dinate prominence  to  the  fourth  day  (Wednesday),  and  the 
Preparation   day  (Friday),  as  days  of  fasting,  in  distinction 

I  from  the  second  and  fifth  days  which  the  Pharisees  observed 

'  as  fasts  (Ch.  VIII.). 

Here,  too,  the  testimony  of  the  Didache  foreshadows  the  cus- 

'  torn  of  the  second  century,  to  observe  ΛVednesday  as  the  Day 

S  of  the  Betrayal,  and  Friday  as  the  Day  of  the  Crucifixion,  by 
special  prayer  and  half -fasting  {semijejunia). 

The  Christian  week  Λvas  determined  by  the  passion  and  res- 
urrection of  the  Lord,  as  the  two  great  eΛ'ents  through  which 
the  salvation  of  the  world  was  accomplished.     They  are  to  be 

I  commemorated  from  week  to  week,  the  Lord's  Day  by  rejoic- 
ing and  thanksgiving  for  the  victory  OΛ'er  sin,  Wednesday  and 
Friday  by  exercises  of  repentance.  This  was  the  idea  and 
practice  of  the  ante-Nicene  Church. 

Beyond  these  simple  elements  of  the  Christian  week  the  Di- 
dache does  not  go.  It  shows  no  trace  of  annual  church 
festivals,  not  even  of  Easter,  although  this  certainly  was  abeady 

I  observed  as  the  Christian  Passo\-er,  in  the  days  of  Poly- 
carp  of  Smyrna  (d.  155),  who  had  a  controversy  with  Anicetus 
of  Rome  on  the  time  and  manner  (not  on  the  fact)  of  its  obser- 

I  vance.  §     This  silence  is  one  of  the  many  indications  of  the 

'  antiquity  of  our  document, 

*Apol.  I.  c.  LXVIL 
f  Acts,  XX.  7;  1  Cor.  xvi.  2  ;  Rev.  i.  10. 
X  See  the  details  in  Church  History,  II.  301  sqq. 

girenaeus  in  Eusebius,  Hist.  Eccl.  V.24.  See  Church  History,  II.  213 
sqq. 


BAPTISM   IN•   THE   DIDACHE.  29 

CHAPTER  XIY. 

Prayer   and   Fasting. 

The  Didache  prescribes  tlie  recital  of  the  Lord's  Prayer 
tliree  times  a  day,  in  imitation,  no  doubt,  of  the  Jewish  hours 
of  devotion  at  nine,  twelve,  and  three,  and  of  the  example  of 
Daniel  (VI.  10).  Tertullian  adds  to  them  the  morning  and 
evening  prayers  {ingressu  lucis  et  nodi's),  which  need  no  special 
injunction. 

The  Lord's  Prayer  is  given  in  the  very  words  of  Matthew 
(VL  9-13),  Avith  slight  alterations  ("heaven"  for  "heavens," 
and  "  debt "  for  "  debts  "),  and  with  the  doxology  (though  not 
complete,  "tlie  kingdom"  being  omitted).  This  is  the  oldest 
authority  for  the  use  of  the  Lord's  Prayer.  The  doxology  no 
doubt  passed  from  Jewish  custom  (comp.  1  Chr.  xxix.  11)  into 
the  Christian  Church  at  a  very  early  day,  and  was  afterwards 
inserted  into  the  current  text  of  the  Gospel. 

The  Didache  thus  sanctions  a  form  of  prayer  in  the  daily 
devotions,  and  gi\^es  besides  three  thanksgivings  for  the  pub- 
lic celebration  of  the  Eucharist,  but  with  the  express  reserva- 
tion of  the  right  of  free  prayer  to  the  Prophets.  The  prescrip- 
tion of  the  frequent  repetition  of  the  Lord's  Prayer,  however, 
and  the  apparent  restriction  of  free  prayer  in  public  worship 
to  the  Prophets,  indicate  the_beginning  of  liturgical  bondage. 

The  prescription  to  fast  before  Baptism  (in  Ch.  VII.  4) 
and  on  Wednesdays  and  Fridays  (Ch.  YIII.)  goes  beyond  the 
New  Testament,  and  interferes  with  evangelical  freedom.  The 
Lord  condemns  the  hypocritical  fasting  of  the  Pharisees,  but 
left  no  command  as  to  stated  days  of  fasting. 


CHAPTER    XV. 

Bajytism  in  the  Didache. 

The  Didache  knows  only  two  sacraments,  Baptispi  and  the_ 
Eucharist.     On  the  former  it  gives  the  following  important 


^ 


30  BAPTISM   IN   THE   DIDACHE. 

and  interesting  directions,  wliich  have,  in  America,  excited 
more  attention  than  any  other  part  of  the  book  (Ch.  VII.) : 

"As  regards  Baptism,   baptize  in  this  manner:   Having  first  given  all 

the  preceding  instruction  [on  the  Way  of  Life  and  the  Way  of  Death,  Chs. 

I-VI],  baptize  into  the  name  of  the  Father,  and  of  the  Son,  and  of  the 

'    Holy  Spirit,  in  living  [running]  water. 

)'  "But  if  thou  hast  not  living  water,  baptize  into  (i/5)  other  water:  and  if 

thou  canst  not  in  cold,  [then]  in  warm  [watei*]. 

"  But  if  thou  hast  neither  [neither  running  nor  standing,  neither 
cold  nor  warm  water,  iti  suflflcient  quantity  for  immersion],  pour  (ε^ίχεον) 
water  on  the  head  three  times,  into  the  name  of  Father  and  Son  and  Holy 
Spirit."* 

"  But  before  Baptism  let  the  baptizer  and  the  candidate  for  Baptism  fast, 
and  any  others  who  can ;  and  thou  shalt  command  him  who  is  to  be  baptized 
to  fast  one  or  two  days  before." 

It  is  instructive  to  compare  with  this  chapter  the  next 
oldest  description  of  Baptism  by  Justin  Martyr,  which  is  as 
follows :  f 

"  As  many  as  are  persuaded  and  believe  that  the  things  taught  and  spoken 

\  by  us  are  true,  and  promise  to  be  able  to  live  accordingly,  are  instructed  to 

j  pray,  and  to  entreat  God  with  fasting  for  the  remission  of  their  past  sins, 

while  we  at  the  same  time  pray  and  fast  with  them.    Then  they  are  brought 

by  us  to  a  place  where  there  is  water  {evSa  νδωρ  εϋτΐ),  and  are  regenerated 

{a  V  αχ  ε  ννών  τ  cxi)  in  the  same  manner  in  which  we  ourselves  were  regen- 

-    /  erated.     For  in  the  name  (εττ'  όνό/ίΐατοζ)  of  the  Father  and  Lord  of  the 

whole  universe,  and  of  our  Saviour  Jesus  Christ,  and  of  the  Holy  Spirit,  they 

'  then  receive   the  washing  with  water  (to   εν    τω  νδαη   τότε   λοντρόν 

ί  ποιοννταί).    For  Christ  also  said,  'Except  ye  be  born  again,  ye  shall  not 

I  enter  the  kingdom  of  heaven.'  "     (John,  iii.  5.) 

From  the  baptismal  directory  of  the  Didache  we  may  infer 
the  following  particulars : 

1.  Baptism  shall  take  place  after  preceding  instruction  in 
the  "Way  of  Life  and  the  Way  of  Death.:]: 

*  The  definite  article  in  this  passage  is  omitted  by  the  carelessness  of  the 
writer  or  copyist.  In  the  first  paragraph  the  form  is  given  correctly  accord- 
ing to  the  text  in  Matthew. 

t  Apol.  I.  61. 

X  The  words  ταντα  τίάντα  ηροειπόντεζ  refer,  of  course,  to  the  preced- 
ing six  chapters.  No  baptismal  creed  is  implied.  The  Apostles'  Creed  was  not 
yet  shaped ;  but  a  shorter  rule  of  faith  may  have  been  used  with  a  promise  of 
obedience  to  Christ,  The  Apost.  Const,  vii.  40  sqq.  give  a  long  form  of  the 
renunciation  of  Satan,  and  a  confession  of  faith. 

AVI  a.,  c^tv  ycoKz..  ^^-  '   ^^t^ 


BAPTISM    IN"   THE   DIDACHE.  31 

Notliing  is  said  of  Infant  Baptism.  Tlie  reference  to  instruc- 
tion and  the  direction  of  fasting  show  that  tlie  writer  has  in 
view  onlj  the  Baptism  of  catechumens,  or  adult  believers. 
Christianity  always  begins  by  preaching  the  gospel  to  such  as  j 
can  hear,  understand  and  believe.  Baptism  follows  as  a  solemn  i 
act  of  introduction  into  fellowship  with  Christ  and  the  privi- 
leges and  duties  of  church-membership.  Infant  Baptism  has 
no  sense  and  would  be  worse  than  useless  where  there  is  no 
Christian  family  or  Christian  congregation  to  fulfil  the  condi- 
tions of  Baptism  and  to  guarantee  a  Christian  nurture.  Hence 
in  the  Apostolic  and  the  whole  ante-Niceue  age  to  the  time  of 
Constantino  Baptism  of  believing  converts  was  the  rule,  and  is  . 
to  this  day  on  every  missionary  field.  Hence  in  the  New 
Testament  the  baptized  are  addressed  as  people  who  have  died 
and  risen  with  Christ,  and  who  have  put  on  Christ.  Baptism 
and  conversion  are  almost  used  as  synonymous  terms.* 

But  for  this  very  reason  the  silence  of  the  Didache  about  In- 
fant Baptism  cannot  be  fairly  used  as  an  argument  against  it 
any  more  than  the  corresponding  passages  in  the  New  Testa- 
ment, which  are  addressed  to  adult  believers.     When  Chris- 
tianity is  once  established  and  organized,  then  comes  in  family 
religion  ^vith  its  duties  and  privileges.     That  Infant  Baptism  ) 
was  practised  in  Christian  families  as  early  as  the  second  cent-  ' 
ury  is  evident  from  Tertullian,  who  opposed  it  as  imprudent 
and  dangerous,  and  from  Origen,  who  approved  it  and  speaks 
of  it  as  an  apostolic  tradition.f     Compulsory  Infant  Baptism, , 
of  course,  was  unknown  even  in  the  Nicene  and  post-Nicene 
age,  and  is  a  gross  abuse,  dating  from  the  despotic  reign  of 
Justinian  in  close  connection  with  the  union  of  church  and  state. 

2.  Baptism  must  be  administered  into  the  triune  name  (fi? 
το  όνομα)  of  the  Father,  and  the  Son,  and  the  Holy  Spirit. 
This  is  the  prescribed  form  of  Christ.     (Matt,  xxviii.  19.) 

The  shorter  form  "  into  the  name  of  Jesus,"  is  not  mentioned. 

*  Comp.  Acts,  ii.  38,  41;  Rora.  vi.  3,  4  ;  Gal.  iii.  27. 

\  Ep  ad  Rom.  I.  v.  e.  6;  "Ucdesa  ah  Apostolis  traditionem  suscepit,  efiam 
parvulis  baptismum  dare."  Mom.  XIV.  in  Luc.  :  "  Parvuli  hapttzantur  in 
remissionem  peccatorum.  Quorum  peccatorum  f  ml  quo  tempore  pcccor 
verunt  9  .  .  .  Quia  per  haptismi  sacramentum  natimtatis  sordesdeponuntur, 
propter ea  baptizantur  et parvuli."    See  Churc?i  History,  τοί.  ii.  258  sqq. 


82  BAPTISM   IN   THE   DID  ACHE. 

8.  The  normal  and  favorite  mode  of  Baptism  is  threefold 
immersion*  "in  living  water,"  i.  e.  fresh,  running  water,  either 
in  a  stream  or  a  fountain,  as  distinct  from  standing  water  in  a 
pool  or  cistern.     Immersion  must  be  meant,   otherwise  there 
would  be  no  difference  between  the  first  mode  and  the  last 
which  is  aspersion  or  pourin_g.     Besides  it  is  the  proper  mean- 
ing of  the  Greek  word  here  used.     The  preference  for  a  river 
was  naturally  derived  from  our  Saviour's  Baptism  in  the  Jor- 
dan.    Justin  Martyr,  when  he  says  that  the  converts  were  led 
to  a  place  "  where  -there  is  water,"  means  probably  a  river; 
since  water  sufficient  for  pouring  or  sprinkling  could  be  had 
I  in  every  house.     The  direction  of  the  Didache  receives  con- 
firmation from  the  baptismal  pictures  in  the  catacombs  where 
\  the  baptized  stands  ankle-deep  or  knee-deep  or  w^aist-deep  in 
a  stream  and  the '  baptizer  on  dry  ground,  extending  his  hand 
to  perform  the  act.     We  shall  return  to  this  subject  in  the  next 
chapter.     TertuUian  represents  it  as  a  matter  of  indifference 
I  whether  Baptism  take  place  in  the  sea,  or  in  a  lake,  or  a  river, 
i'  or  in  standing  water,f  but  he  insists  on  trine  immersion.  X     This 
was  the  universal  practice  of  the  ancient  Church,  and  is  still 
continued  in  the  East.    It  was  deemed  essential  with  reference 
!  to  the  Holy  Trinity.    Single  immersion  was  considered  hereti- 
I  cal  or  incomplete,  and  is  forbidden  by  the  Apostolical  Canons. § 
After  Constantiue,  when  the  Church  was  recognized  by  the 
secular  government  and  could  hold  real  estate,  special  Baptis- 
teries were  built  in  or  near  the  churches  for  the  more  con- 
venient performance  of  the  rite  in  all  kinds  of  weather  and 
away  from  running  streams. 

*  "  Three  times  "  is  only  mentioued  in  connection  with  pouring,  but  must, 
of  course,  be  supplied  in  the  normal  form  of  immersion. 

f  De  Bapt.,  c.  iv :    ^^ Nulla  distinctio  est,  mari  quis  an  stagno,  flumine  an 
fonte,  lacu  an  aheo  diluatur." 

X  Adv.  Prax.  c.  xxvi:  "  Nee  semel,  sed  ter,  ad  singula  nomma  in  perso7ias 
singitlas  tingidmur."    De  cor.  mil.  c.  8:  "  Ter  mergitamiir ,"  adding,  how- 
ever, "  amjjliits  aliqiiid  respondentes  quam  Dominus  in  evangelio  determina- 
mt."    De  Bapt.  c.  xiii:  '^  Lex  tinguendi  imposita  est,  et  forma  prcescripta." 
•       §  Can.  50:  "If  any  Bishop  or  Presbyter  does  not  perform  the  three  im- 
■    mersions,  but  only  one  immersion,  let  him  bo  deposed."   In  this  point  Prot- 
estant Baptists,  who  immerse  but  once,  depart  from  the  ancient  practice  on 
'  the  ground  that  it  has  no  Scripture  authority. 


BAPTISM   IN  THE   DIDACHE.  33 

4.  Wliile  thus  preference  is  given  to  immersion  in  living 
water,  the  Didache  allows  three  exceptions : 

(a)  Baptism  (by  immersion)  "  into  other  water  "  {είζ  άλλο 
νόωρ),  i.  e.  any  other  kind  of  (cold)  water  in  })ools  or  cisterns. 

(h)  Baptism  (by  immersion)  in  warm  water  (in  the  houses), 
when  the  health  of  the  candidate  or  the  inclemency  of  the 
climate  or  season  may  require  it. 

(c)  Threefold  aspersion  of  the  head,  where  neither  running 
nor  standing,  neither  cold  nor  warm  water  is  at  hand  in  suffi- 
cient quantity  for  total  or  partial  immersion.  The  aspersion 
of  the  head  was  the  nearest  substitute  for  total  immersion, 
since  the  head  is  the  chief  part  of  man.  There  can  be  no 
Baptism  without  baptizing  the  head  ;  but  there  may  be  valid 
Baptism  without  baptizing  the  rest  of  the  body. 

Here  we  have  the  oldest  extant  testimony  for  the  validity  of 
baptism  by  pouring  or  aspersion.  It  is  at  least  a  hundred 
years  older  than  the  testimony  of  Cyprian.  The  passages 
quoted  from  Tertullian  are  not  conclusive.  *  Bryennios  would 
confine  tlie  exception  to  cases  of  sickness  or  to  what  is  called 
"  clinical  Baptism. "f  But  the  Didache  puts  it  simply  on  the 
ground  of  scarcity  of  water,  so  that  healthy  persons  might 
likewise  be  thus  baptized  (e.  g.  if  converted  in  a  desert,  or  on 
a  mountain,  or  in  a  prison,  or  in  a  catacomb). 

We  have,  therefore,  a  right  to  infer  that  at  the  end  of  the  first 
century  there  was  no  rigid  uniformity  in  regard  to  the  mode 
of  Baptism  and  no  scruple  about  the  validity  of  aspersion  or 
pouring,  provided  only  the  head  was  baptized  into  the  triune 
name  with  the  intention  of  baptizing.  In  the  third  century 
the  exceptional  aspersion  Λvas  only  allowed  on  the  sick-bed, 
and  even  then  it  disqualified  for  the  priesthood,  at  least  in 
North  Africa  and  the  East,  though  not  from  any  doubt  of  its 
validity,  but  from  suspicion  of  the  sincerity  of  the  baptized.  % 

*  De  Bapt.  cap.  xii.  (where  he  teaches  the  necessity  of  Baptism  for  salva- 
vation) ;  and.  De  Poen.  cap.  vi.  (where  he  mentions  hypotheticallv  asper- 
ginem  unam  cuinslibet  aqua,  "one  single  sprinkling  of  any  water  whatever," 
and  uses  "bathing "  in  the  same  sense  as  baptizing). 

\  Baptisntiis  clinicorum ;  κλινΐκόζ,  bed-ridden  (from  κλίνη,  couch; 
κλινειν,  to  recline). 

X  This  is  the  reason  assigned  by  the  Council  of  Neo-Cassarea  in  Cappado- 


84  *  BAPTISM   IN"   THE   DIDACHE, 

Novatianus  in  Eome  was  indeed  baptized  by  aspersion  when 
on  tbe  point  of  death,  and  Avas  nevertheless  ordained  to  the 
priesthood  ;  but  his  defective  Baptism  was  probably  one  of  the 
reasons  of  his  non-election  to  the  See  of  Rome  and  an  occasion 
for  the  subsequent  schism  which  is  attached,  to  his  name. 
Cyprian  wrote  a  special  tract  in  defence  of  clinical  Baptism 
against  those  who  denied  its  validity.  "  In  the  sacraments  of 
salvation,"  he  says,  ''where  necessity  compels  and  God  gives 
permission,  the  divine  thing,  though  outwardly  abridged,  be- 
stows all  that  it  implies  on  the  belicA^er."  * 

Thus  explained,  the  directions  of  the  Didache  are  perfectly 
clear  and  consistent  with  all  the  other  information  we  have  on 
Baptism  in  the  ante-Nicene  age.  Trine  immersion  into  the 
triune  name  was  the  rule,  as  it  is  to  this  day  in  all  the  Oriental 
churches  ;  trine  aspersion  or  pouring  was  the  exception.  The 
new  thing  which  we  learn  is  this,  that  in  the  post-Apostolic 
age  a  degree  of  freedom  prevailed  on  the  mode  of  Baptism, 
which  was  afterwards  somewhat  restricted. 

From  this  fact  we  may  reason  (a  fortiori)  that  the  same 
freedom  existed  already  in  the  Apostolic  age.  It  cannot 
be  supposed  that  the  Twelve  Apostles  were  less  liberal 
than  the  writer  of  the  Didache,  who  wrote  as  it  were  in  their 
name. 

It  is  astonishing  how  this  testimony  has  been  twisted  and 
turned  by  certain  writers  in  the  sectarian  interest.  Some  ex- 
clusive Immersionists,  in  order  to  get  rid  of  the  exception, 
have  declared  the  Didache  a  literary  forgery ;  while  some  zeal- 
ous advocates  of  sprinkling,  as  the  supposed  original  and 
Scriptural  mode,  have  turned  the  exception  into  the  rule,  and 
substituted  an  imaginary  difference  between  pouring  in  run- 
ning water  and  pouring  on  dry  ground  for  the  real  difference 
between  immersion  and  pouring  water  on  the  head. 

5.  Baptism  is  to  be  preceded  by  fasting  on  the  part  of  both 

cia  (c.  314^  in  its  twelfth  canon:  "If  anyone  has  been  baptized  in  sick- 
ness, inasmuch  as  his  [profession  of]  faith  was  not  of  his  own  free  choice 
but  of  necessity,  he  cannot  be  promoted  to  the  priesthood,  unless  on  account 
of  his  subsequent  zeal  and  faithfulness,  or  because  of  lack  of  men." — See 
Fulton's  Index  Cnnonum  (N.  Y..  1883),  p.  217. 
*  Epist.  LXXVI.  (al.  LXIX.)  cap.  12,  ad  Magnum. 


BAPTISM   IN  THE   DIDACHE.  35 

the  catecliumen  and  the  baptizer  and  some  others  who  may 
join.     The  former  is  required  to  fast  one  or  two  days. 

There  is  no  such  prescription  in  the  New  Testament.  In  the 
case  of  Christ  fasting  followed  his  Baptism  (Matt.  iv.  2.) ;  and 
the  three  thousand  pentecostal  converts  seem  to  have  been 
baptized  on  the  day  of  their  conversion  (Acts,  ii.  38-40). 

Fasting  is  likewise  mentioned  as  customary  in  connection 
with  Baptism  by  Justin  Martyr  and  Tertullian,  but  not  so 
definitely  as  in  the  Didache.  The  fasting  of  the  baptizer  prob- 
ably soon  went  out  of  use. 

6.  Baptism  is  not  represented  as  a  clerical  function,  but  the 
directions  are  addressed  to  all  members  of  the  congregation ; 
while  in  the  corresponding  direction  of  the  Apostolical  Con- 
stitutions the  Bishop  or  Presbyter  is  addressed,*  and  Ignatius 
restricts  the  right  to  baptize  to  the  Bishop,  or  at  all  events 
requires  his  permission  or  presence,  f  Justin  Martyr  mentions 
no  particular  person,  Tertullian,  in  his  Montanistic  opposition 
to  a  special  priesthood,  expressly  gives  the  right  even  to  lay- 
men, when  bishops,  priests,  or  deacons  are  not  at  hand ;  for 
what  is  equally  received  can  be  equally  given.  ^ 

7.  No  mention  is  made  of  exorcism,  which  preceded  the  act 
of  Baptism,  nor  of  the  application  of  oil,  salt  or  other  material, 
which  accompanied  it  as  early  as  the  second  and  third  centuries. 
The  silence  is  conclusive,  not  indeed  against  the  use  of  these 
additions,  but  against  their  importance  in  the  estimation  of  the 
writer  and  his  age.  It  is  another  indication  of  the  early  date 
of  the  book. 

*  Book  vii.  22:  Ttepi  δέ  βατττίό/ιατοζ,  ω  εττίόποττε  η  ττρεΰβύτερε.  .  . 
οντωζ  βαητίΰειζ. 

f  Ad  Smyrn.  8:  ονχ  h'loy  εότιν  χωριζ  τοΰ  ίπιΰκότΐον  ούτε 
βατΐτίζειν  ούτε  άγάπην  ηοιείν. 

%  De  Bapt.  xvii.  The  Roman  Catholic  and  Lutheran  churches  allow  lay- 
Baptism,  even  the  Baptism  by  midwives  in  case  of  necessity,  i.  e.  in  danger 
of  death  and  in  absence  of  a  minister.  This  concession  is  connected  with 
the  view  that  Baptism  is  (ordinarily)  necessary  to  salvation.  The  Calvinistic 
churches  reject  this  view,  and  consequently  also  lay-Baptism.  The  Baptists 
regard  Baptism  unnecessary  for  salvation,  but  enjoined  upon  adult  believers; 
the  Quakers  discard  it  altogether. 


36  THE   DIDACHE   AND   THE   CATACOMBS. 

CHAPTER    XVI. 

Tlie  Didaclie  and  the  Catacombs."^ 

The  oldest  baptismal  pictures  in  the  Roman  Catacombs  may 
be  traced  to  tlie  close  of  the  second  century.  They  are  i-ude 
and  defaced  and  have  no  artistic  merit,  but  considerable 
archaeological  value  and  furnish  monumental  evidence  of  the 
mode  of  BajDtism  which  prevailed  at  that  time.  They  are 
found  on  the  walls  of  the  Crypt  of  Lucina,  the  oldest  part  of 
the  Catacomb  of  Pope  St.  Callistus  (Calixtus)  on  the  Via 
Appia,  and  in  two  of  the  six  so-called  "  Chambers  of  the  Sacra- 
ments" in  that  cemetery.f 

The  art  of  j^ainting  can  only  exhibit  the  beginning  cr  the 
end  of  the  act,  not  the  entire  process.:}:  But  as  far  as  they  go 
these  pictures  confirm  the  river-Baptism  prescribed  by  the 
Didache  as  the  normal  form,  in  imitation  of  the  typical  Bap- 
tism in  the  Jordan.  They  all  represent  the  baptized  as  stand- 
ing in  a  stream,  and  the  baptizer  on  dry  ground ;  the  former 

*  On  this  subject  the  reader  is  referred  to  the  illustrated  works  on  the  Cata- 
combs and  early  Christian  art,  by  Commendatore  de  Rossi,  Garrucci,  Rol- 
ler, NoRTHCOTE  &  Brownlow,  Kraus,  J.  H.  Parker,  Victor  Schultze, 
all  of  which  are  mentioned  in  my  Church  Hist.  vol.  li.  360,  285  sq.  Add 
to  these  WoLFORD  Nelso:7  Cote  (then  at  Rome) :  The  Archceology  of  Bap- 
tism, London  (Yates  and  Alexander),  1876, which  contains  many  illustrations; 
Egbert  C.  Smyth  (Andover) :  Baptism  in  the  "Teaching'''  and  in  Early 
Christian  Art,  in  the  "Andover  Review"  for  May,  1884,  p.  Γ)33  sqq.,  with 
photo-engravings  from  Garrucci.  Comp.  also  an  article  (by  the  writer)  on 
the  same  subject  in  the  N.  Y.  "  Independent"  for  March  5,  1885. 

f  Giovanni  Battista  de  Rossi,  the  pioneer  of  modern  Catacomb  research, 
in  the  first  volume  of  his  monumental  Roma  Sotteranea,  gives  a  full  descrip- 
tion of  the  Crrpte  di  Lucina  net  cemetero  di  S.  Callisto,  with  40  taljles  of 
illustrations.  For  a  brief  account,  see  Schultze,  Die  Katakomhen  (Leipzig. 
1882),  p.  310  sqq.  He  says  of  the  ante-Nicene  baptismal  pictures  (p.  136): 
"  Die  Taufdarstfilltingen  vorkonstnnfin  ischer  Zeit,  deren  Zahl  sich  auf  drei 
helduft,  zeigen  sammtlich  erwachsene  Tatiflinge,  in.  zwei  Fallen  Knaben, 
von  ctwa  zwolf  Jahren,  im  dritten  Falle  einen  Jungling.  Der  Act  ivird 
durch  Untertauchen  voUzogen."  The  age  of  the  pictures,  however,  is  dis- 
puted. The  late  J.  H.  Parker,  of  Oxford,  went  too  far  in  denying  that  there 
are  any  religious  pictures  in  the  Catacombs  before  the  age  of  Constantine. 

X  In  some  later  pictures  given  from  MSS.  in  Roman  libraries  by  Cote,  pp. 
37,  40,  41,  the  water  is  unnaturally  represented  as  a  pyramid,  within  Avhich 
the  baptized  person  stands,  entirely  surrounded  by  the  element. 


THE  DIDACHE  AND  THE  CATACOMBS. 


37 


is  nude,  tlie  latter  is  more  or  less  robed.  These  two  facts 
prove  that  immersion  (either  total  or  partial)  was  intended ; 
otherwise  the  standing  with  the  feet  in  water  would  be  an  un- 
meaning superfluity,  and  the  nudity  an  unjustiliablc  indecen- 
cy.* Pouring  is  also  confirmed  in  two  of  these  pictures,  but 
in  connection  with  partial  immersion,  not  without  it.  The 
illustrations  will  show  this  more  plainly. f 

The  oldest  of  these  pictures  represents  the  baptized  as  com- 
ing up  (after  immersion)  from  the  river  which  reaches  over 
his  knees,  and  joining  hands  with  the  baptizer,  who  is  dressed 
in  a  tunic,  and  assists  him  in  ascending  the  shore ;  while  in  the 
air  hovers  a  dove  with  a  twig  in  its  mouth.  It  is  usually  un- 
derstood to  exhibit  the  Baptism  of  Christ  in  the  Jordan  as  he 
comes  out  of  the  water.:}: 


*  The  unclothing  of  the  candidate  was  a  universal  custom  in  the  ancient  ) 
Church  and  regarded  as  essential.  Hence  the  baptisteries  Avere  commonly 
divided  into  two  distinct  apartments,  the  one  for  men,  the  other  for  women. 
See  Bingham,  Antiquities,  Book  XI.  Ch.  xi.  Sect.  1-3.  In  cases  of  river- 
Baptism  the  two  sexes  were  baptized  at  different  times  or  in  different  parts 
of  the  river. 

f  The  following  cuts  are  taken,  by  permission,  from  Roller's  great  work,  Les 
Catacombs  de  Rome  (1881),  vol.  i.  pp.  94,  95,  100,  101.  See  also  the  14th 
Table  in  the  first  vol.  of  De  Rossi's  Roma  Sotter. ,  and  the  second  vol.  of 
Garrucei's  Storia  delle  arte  Christiana.  The  pictures  of  Roller  are  not  so 
artistic  as  those  of  Garrucci,  but  more  true  to  the  homely  simplicity  of  the 
originals.    Those  of  De  Rossi  are  colored  (chromo-lithographs). 

ί  Matt.  iii.  16,  dvefJ?/  απο  τυϋ  νδατυζ,  and  Mark  i.  10,  £«  τον  νδατοζ. 


38 


THE  DIDACHE  AND  THE  CATACOMBS. 


Another  representation,  apparently  of  the  same  scene,  differs 
from  the  former  by  giving  a  slight  covering  to  the  baptized 
person. 


In  a  later  fresco  picture  of  the  Baptism  of  Christ  in  the 
Catacomb  of  San  Ponziano,  outside  of  Eome,  Christ  stands 
undressed  in  the  Jordan  with  the  water  up  to  the  Avaist,  and 
John  the  Baptist  from  a  projecting  rock  places  his  hand  upon 
the  head  of  Christ  to  immerse  him,  while  the  dove  descends 
directly  from  the  open  heaven.*     In  a  mosaic  at  Ravenna  (S. 


Roller  (i.  99)  thus  explains  the  picture;  "  Jesus,  moitie  pUnge  dans  I'eau  du 
Jourdain,  nu,  sans  attributes  divins,  sans  rayonnement  au  front,  comme  un 
simple  homme,  et  a  qui  le  Baptiste  tend  la  main  pour  le  fair  sortir  dufleuve." 
Le  Catacombs  de  Rome,  vol.  i.  99.  Victor  Scluiltze  doubts  this  application, 
because  of  the  nudity  of  Christ,  and  of  the  twig  in  the  mouth  of  the  dove, 
which  he  thinks  points  rather  to  Noah's  dove,  since  Baptism  is  often  com- 
pared to  the  salvation  from  the  flood.  He  finds  here  the  Baptism  of  a  mem- 
ber of  the  family  to  which  that  sepuJchral  chamber  belonged.  (Die  Knta- 
komben,  p.  313 )  But  these  objections  have  no  weight.  Christ  is  nearly 
always  represented  as  unclothed  in  baptism,  and  sometimes  a  ministering 
angel  stands  on  a  cloud  holding  his  dress.  See  the  pictures  in  Cote,  on  pp. 
32,  46,  etc. 

*  See  Cote,  p.  32.  On  the  opposite  shore  an  angel  is  seen  upon  a  cloud, 
holding  Christ's  robes,  and  below  a  hart  looking  fixedly  at  the  water  to  sym- 
bolize the  ardent  desire  of  the  catechumen  for  baptism.  Cote  gives  several 
other  pictures  of  Christ's  baptism,  pp.  33,  37,  39,  46. 


THE   DIDACHE   AND  THE   CATACOMBS. 


39 


Giovanni  in  Fonte)  from  tlie  year  450,  the  same  scene  is  rep- 
resented, but  John  the  Baptist  completes  the  immersion  bv 
pouring  water  with  his  right  hand  from  a  shell  upon  the  head 
of  Christ.* 

Two  other  pictures  in  the  Catacomb  of  Pope  Callistus 
(the  two  oldest  next  to  the  first  given  above)  represent  the 
Baptism  of  young  catechumens  by  immersion  of  the  feet  sup- 
plemented by  pouring  or  some  action  on  the  head. 

In  the  first  picture  a  naked  •  boy  of  about  twelve  or  fifteen 
years  stands  only  ankle-deep  in  a  stream  ;  while  the  baptizer, 
wearing  a  toga  and  holding  a  roll  in  his  left  hand,  lays 
his  right  hand  on  the  head  of  the  candidate — either  pour- 
ing water,  or  ready  to  dip  him,  or  blessing  him  after  the 
ceremony,  f 


*  Smyth,  p.  543,  figure  6.  The  picture  shows  on  the  right  the  riA-er-god 
rising  from  the  Jordan  to  worship  Christ.  In  another  fresco  of  RaA-enna.  in 
the  Arian  Baptistery  now  called  "S.  Maria  in  Cosmedin,"  given  on  p.  544, 
the  Baptist  places  the  hand  on  the  head  ready  to  dip,  as  in  the  Catacomb  of 
San  Ponziano  just  mentioned. 

f  On  the  meaning  of  this  action  of  the  baptizer  the  authorities  are  not 
agreed,  in  view  probably  of  the  indistinctness  of  the  fresco.  Garrucci  {Storia, 
etc.  vol.  ii.  p.  12;  comp.  his  picture  on  Table  V.)  explains  it  as  the  rite  of 


40 


THE   DID  ACHE   AND   THE    CATACOMBS, 


In  the  second  picture  the  boy  stands  likewise  in  the  river 
naked,  and  is  suiTounded  bj  sprays  of  water  as  in  a  shower- 
bath,  or  as  Garrucci  says,  "  he  is  entirely  immersed  in  a  cloud 
of  water."  *  The  sprays  are  thrown  in  streaks  of  greenish 
color  with  a  bmsh  around  the  body  and  above  the  head.  The 
baptizer  lays  his  right  hand  on  the  head  of  the  baptized,  while 
another  man  (whose  figure  is  mutilated)  in  a  sitting  posture 
draws  a  fish  from  the  water. 


confirmaUon,  which  immediately  followed  baptism  in  the  ancient  Church. 
De  Rossi  describes  the  picture  as  a  slight  immersion  and  simultaneous  affu- 
sion {"  battesimo  effigiato  /jer  poca  immersionc  e  simultanea  infiisione  deW 
acqua.'")  Roller  (a  Protestant)  likewise  sees  in  the  picture  a  specimen  of  in- 
complete immersion  {Leu  Catac.  i.  131).  In  the  Orient  and  Africa,  he  says, 
Baptism  was  '^une  tHple  immersion  et  une  triple  emersion,  aca.mpagnie 
d'une  triple  confession  de  foi  au  Pere,  au  Fits  et  au  Saint  Esprit,''''  but  in 
Rome,  he  thinks,  the  Christians  were  for  a  time  satisfied  "  d'une  immersion 
moins  complete."  The  proof  for  such  a  distinction  is  wanting.  The  Tiber 
afforded  ample  facility  for  full  immersion.  Baptisms,  however,  were  also 
performed  in  fonts  in  the  Catacombs.  An  artist,  whom  1  consulted,  takes 
still  another  view,  namely  that  the  baptizer  is  about  to  dip  the  boy.  But 
there  seems  to  be  not  water  enough  for  full  immersion.  If  experts  differ, 
how  shall  a  layman  decide? 

*  L.  c.  ii.  13:  "  JJn  ginvanetto  tutto  ignudo,  e  immerso  interamente  inun 
nemho  di  acqua.  U  quale  hagno  e  rappresentato  da  grossi  sprazzi  di  xerde-. 
mare,  gittati  col  penello  atiorno  alia  persona  e  fin  disopra  cdla  testa  di  lui." 
See  the  picture  of  this  Baptism  on  Table  VII.  Garrucci's  plates  are  an 
artistic  improvement  of  the  original.  De  Rossi  (Tavola  XVI.)  shows  in 
colors  the  streaks  of  paint  thiOwn  with  a  brush  around  the  body  and  above 
the  head  of  the  baptized.  He  explains  the  picture  as  a  specimen  of  abun- 
dant affusion.  It  is  also  reproduced  in  Cote's  Archceology  of  Baptism,  p.  84, 
and  in  Smith  and  Cheetham.  Christ.  Antiq.  i.  168.  Roller  omits  the  fisher- 
man on  the  shore,  which  we  have  reproduced  from  De  Rossi. 


IMMERSION   AND   POUBING   IN   HISTORY.       '  41 

From  tliese  pictorial  representations  we  liave  a  right  to 
draw  tlie  inference  that  the  immersion  was  as  complete  as  the 
depth  of  the  accessible  stream  or  fount  would  admit,  and  that 
the  defect,  if  any,  was  supplemented  by  pouring  water  on  the 
head.  The  Baj^tism  of  the  head  is  always  the  most  essential 
and  indispensable  part  of  Baptism.* 

In  one  of  the  catacombs,  the  cemetery  of  St.  Pontianus, 
there  is  a  baptismal  fount  supplied  by  a  current  of  water,  about 
three  or  four  feet  deep  and  six  feet  across,  and  approached  by 
a  flight  of  steps. f  In  the  Ostrianum  cemetery,  not  far  from 
the  church  of  St.  Agnes  on  the  Via  Nomentaha,  is  the  tradi- 
tional spot  of  St..Peter's  Baptisms,  called  Ad  Nymphae  S.  Petri 
or  Fons  S.  Petri.  ;{: 

Eiver-Baptism  gradually  ceased  when  Baptisteries  began  to 
be  built  in  the  age  of  Constantine  in  or  near  the  churches,  with 
all  the  conveniences  for  the  performance  of  the  rite.§  They' 
are  very  numerous,  especially  in  Italy.  They  went  out  of  use 
when  immersion  ceased  in  the  West.  The  last  is  said  to  have 
been  built  at  Pistoia,  in  Italy,  a.d.  1337.  || 


CHAPTER  XVII. 

Immersion  and  Pouring  in  History. 

The  baptismal  question  has  various  aspects :  philological 
(classical  and  Hellenistic),  exegetical,  historical^  dogmatic,  ritu- 
alistic, and  liturgical.  The  controversies  connected  with  it 
refer  to  the  subjects,  the  mode,  and  the  effect  of  the  sacrament. 

*  Pouring  on  the  head  Avhile  the  candidate  stands  on  dry  ground,  receives 
no  aid  from  the  Catacombs,  but  may  have  been  applied  in  clinical  Baptism. 

f  Padre  Marchi,  as  quoted  in  Smith  and  Cheethara,  i.  174. 

X  De  Rossi,  Rom.  Stt.  i.  189. 

^Βαπτιΰτήριηΐ' ,  φατΓΐόΓ7}ρίην,δαρίι,<ιίβΓΪηιη,  domus  iUuminationis,  was 
the  name  for  the  whole  building  in  which  the  Baptismal  ceremonies  were 
performed  ;  ^^ολυμβη^ρα,  piscina  (with  reference  to  Ichthys,  the  mystic 
name  of  Christ),  or  lavacrnm  was  the  fountain  or  pool  wherein  the  candi- 
dates were  immersed. 

II  Cote,  p.  152  sqq.,  gives  a  very  full  account  of  Baptisteries  in  the  East, 
in  Italy,  France,  Germany,  and  England. 


42  IMMERSION   AND   POURING   IN   HISTORY. 

We  confine  ourselves  "here  to  the  history  of  tlie  mode  as  con- 
nected with  our  subject. 

The  Didache^  the  Catacomb  pictures,  and  the  teaching  of  the 
fathers,  Greek  and  Latin,  are  in  essential  harmony  on  this  point, 
and  thus  confirm  one  another.  They  all  bear  witness  to  trine 
immersion  as  the  rule,  and  affusion  or  pouring  as  the  exception. 

This  view  is  supported  by  the  best  scholars,  Greek,  Latin, 
and  Protestant.  Let  us  hear  the  standard  writers  on  the  sub- 
ject.    We  confine  ourselves  to  Piedo-Baptist  authorities. 

1.  On  the  Greek  side,  Bryennios  explains  the  Didache  in 
accordance  with  the  practice  of  his  Church,  and  admits  pouring 
only  on  two  conditions,  the  scarcit}^  of  water  (on  which  the 
Didache  puts  it)  and  the  necessity  of  baptism  in  pericuL•  mortis 
(which  he  adds).* 

Another  modern  Greek  scholar  and  Professor  of  Church  His- 
tory, the  Archimandrite  Philaret  Bapheidos,  in  his  Church  His- 
tory just  published, 'describes  the  ancient  mode  as  a  threefold 
immersion  (submersion)  and  emersion,  or  descent  into  and  ascent 
from  the  water,  and  restricts  aspersion  to  cases  of  sickness,  f 

To  them  we  may  add  the  statement  of  Dr.  John  Mason 
Neale,  the  greatest  Anglican  connoisseur  of  the  Greek  Church, 
to  whom  Ave  are  indebted  for  the  best  reproductions  of  Greek 
hymns.  He  states,  with  abundant  proofs  from  ancient  Rituals, 
that  "the  mode  of  administration  of  the  sacrament  is,  through- 
out the  whole  East,  by  trine  immersion,  or  at  least,  by  trine 

*  In  his  notes  on  Ch.  VII.  he  says:  ηνονν  εάν  ut/ts  -φνχρόν  μ?}τε 
^εραόν  νδωρ  ίχ-ηζ  inavor  eis  το  βατττίόαι,  xai  ανάγκτ]  ετΐιότ^ 
τον   β  ατΐ  τ  ίό  u  ατ  οζ  ,  εκχΕον,  ητλ. 

\  "  Το  βαητιόμα  εγίνετο  δια  τριτίληζ  ηαταδνόεωζ  icai 
άναδνόεωζ  εϋ  τϋ  υνοικχ  τον  Πατροζ  καΐ  τον  Tiov  xai  τον 
άγίον  Πνενίΐατοζ,  είαιρυνίΐένου  μόνον  τον  βατίττόματοζ  τώΐ'  κλινι- 
κών, τελονιιένου  δτά  ραντιόμον  τ/  έπιχι'όεωζ  (aspersto)."  See  his 
"Έκκληΰιαβτική  ιότορια  ατίό  τοΰ  Κνρι'ον  τ/ιιών  ^Ιηροϋ  XpidTov  μέχρι 
των  naS^  ?}μαζ  χρόνων.  Τόμοζ  τΐρώτοί.  ^Αρχαία  εηκληό.  ίΰτορία. 
A.D.  1-700.  Constantinople,  1884.  Bapheides  is  the  successor  of  Bryen- 
nios as  Professor  in  the  Patriarchal  Seminary  at  Chalce.  near  Constantinople, 
and  dedicated  his  Church  History  to  him.  Their  works  are  a  welcome  sign 
of  a  revival  of  learnino:  in  the  Greek  Clinrch,  and  it  is  remarkable  that  both 
quote  a  large  number  of  German  Protestant  authorities  (as  Gieseler,  Nean- 
der,  etc.),  but  wevj  few  Latin  books. 


'  IMMERSION   AND   POURING   IN    HISTORY.  43 

affusion  over  the  head,  while  the  Catechumen  is  seated,  or 
stands,  in  water  up  to  the  elbows."  He  adds :  "  All  the  Syrian 
forms  prescribe  or  assume  trine  immersion."  * 

The  Orthodox  Church  of  Kussia  adopted  from  the  beginning 
the  same  practice.  The  Longer  Russian  Catechism  of  Philaret 
defines  baptism  to  be  "  trine  immersion  in  water,"  and  declares 
this  "  most  essential."  f 

Dr.  Washburn,  President  of  Robert  College  in  Constantino- 
ple (an  American  Protestant),  in  answer  to  a  recent  letter 
informs  the  writer:  "As  to  the  Baptism  question  the  Orthodox 
authorities  here  declare  that  no  Oriental  Church  not  under 
Roman  Catholic  or  Protestant  influence  knows  any  other  Bap- 
tism than  trine  immersion.  When  hard  pressed,  they  add, 
'  except  in  case  of  necessity^  but  I  could  not  get  them  to  acknowl- 
edge any  other  necessity  than  lack  of  water."'  He  adds,  how- 
ever, that  he  knew  "a  distinguished  orthodox  priest,  now  dead, 
who  always  immersed  the  child  once  and  then  poured  water 
twice  on  the  head.  From  this  it  would  appear  that  single  im- 
mersion may  be  supplemented  by  double  pouring." 

The  Jacobites,  a  Monophysitic  sect  in  Syria,  baptize  by  par- 
tial immersion  (of  the  feet)  and  pouring  water  on  the  head.  X 

2.  The  archisologists  and  historians  of  the  Roman  Catholic 
Church  are  likewise  unanimous  as  to  the  practice  of  ancient 


*  General  Introduction  to  his  A  History  of  the  Holy  Eastern  Church, 
London,  1850,  p.  949  sq. 

•f  Schaff,  Creeds  of  Christendom.,  ii.  491.  Rev.  Nicholas  Bjerring  (for- 
merly a  Russian  priest)  says  of  the  Russian  mode:  "  Baptism  is  always  ad- 
ministered by  dipping  the  infant  or  adult  three  times  into  the  water."  {The 
Offices  of  the  Oriental  Church,  N.  York,  1884,  p.  xiii.)  The  priest,  taking 
the  infant  into  one  arm,  and  covering  the  mouth  and  nose  with  one  hand, 
submerges  him  in  the  baptismal  font.  In  Greece,  as  I  was  informed  in 
Athens,  the  priest  dips  the  child  only  up  to  the  neck,  and  then  supplements 
the  act  by  pouring  water  over  the  head. 

X Dr.  Hitchcock  (id  ed.,  p.  46)  states  on  good  authority:  "The  Syriac  for 
a  baptized  person  is  amamild,  'one  made  to  stand  up,'  i.  e.,  like  a  pillar. 
As  Dr.  Van  Dyck,  of  Beirut,  expresses  it,  '  The  baptized  person  stood  up,  and 
declared  himself  fixed  and  determined  upon  a  certain  course,  which  was  sig- 
nified and  sealed  by  pouring  water  upon  the  head,  taken  up  with  the  hand 
of  the  baptizer.'  This  is  now  the  Syrian  mode,  practised  both  by  Jacobites 
and  Maronites,  who  say  it  has  always  been  the  Syrian  mode."  The  Maro- 
nites,  however,  have,  since  the  Crusades,  belonged  to  the  Roman  Church. 


44  IMMERSION   AND   POURING   IN   HISTORY. 

times.  The  Jesuit  P.  Raffaele  Garrucci,  who  wrote  tlie  most 
elaborate  and  magnificent  work  on  Ancient  Christian  Art,  says 
that  the  most  ancient  and  solemn  rite  was  "  to  immerse  the 
person  in  the  water,  and  three  times  also  the  head,  while  the 
minister  pronounced  the  three  names ; "  but  he  rightly  adds 
that  in  exceptional  cases  baptism  was  also  performed  by  "in- 
fusion "  or  "  aspersion,"  when  a  sufficient  quantity  of  water  for 
immersion  was  not  on  hand,  or  when  the  physical  condition  of 
the  candidate  would  not  admit  it* 

In  the  Latin  Church  immersion  continued  till  the  thirteenth 
century,  but  with  some  freedom  as  to  the  repetition.  Pope 
Gregory  I.  (in  a  letter  to  Leander  of  Seville)  allowed  the  Span- 
ish bishops  to  use  single  immersion,  which  prevailed  there  for 
a  short  period,  but  gave  the  preference  to  trine  immersion, 
which,  though  not  divinely  commanded,  was  more  expressive 
and  ancient,  f  Thomas  Aquinas  (died  1274),  the  standard 
divine  of  the  middle  ages,  allowed  pouring  water  on  the  head 
as  the  seat  of  life  and  intelligence,  but  declared  it  safer  to  bap- 
tize by  immersion,  j^ 

From  that  time  pouring  gradually,  though  not  universally, 
took  the  place  of  immersion  on  the  Continent.     A  Council  at 

*  Sioria  della  arte  Christiana,  Prato,  1881,  vol.  i.,  P.  I.,  p.  27  sq. :  "  Anti- 
cMssimo  e  solenne  fu  il  rito  cfimmergere  la  persona  neW  acqua,  e  tre  volte 
anche  il  capo,  al  pronumiare  del  ministro  i  tre  nomi.  JVoJi  e  pertanto  da 
credere  die  altrimenti  nan  si  hattezzasse  giammai.  PeroccM  mancdndo  al 
bisogna  ο  la  copia  di  acqua  richiesta  alV  immersione,  ο  la  capacita  della  vasca, 
ovvero  essendo  la  condizione  del  catecumcno  tale  che  gli  fosse  pericoloso  il  fuf- 
farsi  internmente  nelle  acque,  ovvero  per  alexin  altro  grave  mofivo  sripplivasi 
col  hatiesimo  detto  di  infusione  od  aspersione,  versando  ο  spargendo  Vacqua 
sul  capo  di  colui  che  si  battezzavn,  siando  egli  or  dentro  una•  vasca  che  non 
hastava  a  riceverlo  tutto,  ofuori  di  essa  e  sulla  terra  asciutta" 

f  So  also  Peter  the  Lombard,  "  the  Master  of  Sentences."  Quoting  from 
Gregory,  he  says  (Sentent.  Lib.  iv.  Dist.  viii.):  "Pi'o  vario  ecclesidrum  usu 
semel,  velter,  qui  baptizatur  immergitur."     He  makes  no  mention  of  pouring. 

XSumma  Tlieol.,  ParsIIL  Quaest.  LXVI.  De  Bapt.  Art.  7:  ''Si  totum 
corpus  aqua  non  possit  perfundi  propter  aqvce  paucitatem.  vel  propter  cdi- 
quam  aliam  causam,  opportet  caput  perfundere,  in  quo  manifestatur  prin- 
cipium  animalis  vilte."  He  also  says  that  "  by  immersion  the  burial  with 
Christ  is  more  vividly  represented;  and  therefore  this  is  the  most  common 
and  commendable  way."  His  contemporary,  Bonaventura,  says,  that  "the 
way  of  dipping  into  water  is  the  moi-e  common,  and  the  fitter  and  safer." 


IMMERSION   AND   POURING   IN   HISTORY,  45 

Eavenna  in  tlie  year  1311  declared  the  two  modes  equally 
valid.  The  general  rubric  of  the  baptismal  serWce  edited  by 
order  of  Paul  V.  says :  "  Though  baptism  may  be  administered 
by  affusion,  or  immersion,  or  aspersion,  yet  let  the  first  or 
second  mode  which  are  more  in  use,  be  retained,  agreeably  to 
the  usage  of  churches."' 

The  ritual  now  in  use  in  the  Roman  Catholic  Church  gives 
this  direction :  "  Then  the  godfather  or  godmother,  or  both,  hold- 
ing the  infant,  the  j)riest  takes  the  baptismal  water  in  a  little 
vessel  or  jug,  and  pours  the  same  three  times  upon  the  head  of 
the  infant  in  the  form  of  the  cross,  and  at  the  same  time,  he 
says,  uttering  the  words  once  only,  distinctly  and  attentively : 

"JST.    I   BAPTIZE   THEE   IN   THE   NAME   OF   THE    Fa  »f«  THER — 

he  pours  firstly ;  and  of  the  ifi  Son — he  pours  a  second 
time ;  and  of  the  Holy  »i«  Ghost — he  pours  a  third  time." 

The  Ritual,  however,  provides  also  first  for  immersion  both 
of  children  and  adults,* 

3.  Anglican  authorities  are  equally  pronounced  on  the  his- 
torical question.  William  Wall,  who  wrote  the  best  historical 
vindication  of  Infant  Baptism  against  the  Baptists,  freely 
admits  that  in  ancient  times  the  "  general  and  ordinary  way 
was  to  baptize  by  immersion,  or  dipping  the  person,  whether 
it  were  an  infant,  or  grown  man  or  woman,  into  the  water," 
"  This,"  he  says,  "  is  so  plain  and  clear,  by  an  infinite  number 
of  passages,  that  as  one  cannot  but  pity  the  weak  endeavors 
of  such  Pasdobaptists  as  would  maintain  the  negative  of  it,  so 
also  we  ought  to  disown  and  show  a  dislike  of  the  profane 
scoffs  which  some  people  give  to  the  English  Antipgedobap- 

*  Pontificale  Romanum  dementis  VIII.  ac  Urbani  VIII.jussu  editum, 
inde  vero  a  Benedkto  XIV.  recogrJtum  et  castigatum .  Mechlinite,  1845. 
Pars  Tertia,  p.  80o  (Ρ/Ό  Baptismo  Parvulorum) :  "Si  haptizet per  immer- 
sionem,  Pontifex  mitram  retinens,  surgit,  et  accipit  infantem :  et  advertens 
ne  Icedatur,  caute  caput  ejus  immergit  in  aquam,  et  trina  mersione  haptizans, 
semel  tantum  dicit: 

N.   Ego  te  baptizo  in  nomine  Pa  ψ  trts,  et  Fi  4»  lii,  et  Spiritus  4• 

SANCTI." 

The  same  form  is  provided  ^;?ό  Bajjtismo  Adidtorum,  p.  852.  The  Ritual 
prescribes  also  a  form  of  conditional  Baptism,  in  case  of  reasonable  doubt 
whether  Baptism  has  not  already  been  performed  :  "Si  non  es  haptizatua, 
ego  te  baptizo,'''  etc. 


46  IMMERSION   AXD   POURIXG   IN    HISTOEY. 

tists,  merely  for  their  use  of  dipping.  It  is  one  thing  to  main- 
tain that  that  circumstance  is  not  absolutely  necessary  to  the 
essence  of  Baptism, — and  another,  to  go  about  to  represent  it 
as  ridiculous  and  foolish,  or  as  shameful  and  indecent ;  when 
it  was  in  all  probability  the  way  by  which  our  blessed  Saviour, 
and  for  certain  was  the  most  usual  and  ordinary  way  by  which 
the  ancient  Christians  did  receive  their  Baptism.  I  shall  not 
stay  to  produce  the  particular  proofs  of  this ; — many  of  the 
quotations  which  I  brought  for  other  purposes,  and  shall 
bring,  do  evince  it.  It  is  a  great  want  of  prudence,  as  well  as 
of  honesty,  to  refu.se  to  grant  to  an  adversarj^  what  is  certainly 
true,  and  may  be  proved  so :  it  creates  a  jealousy  of  all  the 
rest  that  one  says.'"* 

Joseph  Bingham,  whose  work  on  the  Antiquities  of  ilie  Chris- 
tian Churchy  is  still  an  authority,  says  :  f  "  The  ancients  thought 
that  immersion,  or  burying  underwater,  did  more  lively  repre- 
sent the  death  and  burial  and  resurrection  of  Christ,  as  well  as 
our  own  death  unto  sin,  and  rising  again  unto  righteousness; 
and  the  divesting  or  unclothing  the  person  to  be  baptized  did 
also  represent  the  putting  off  the  body  of  sin,  in  order  to  put 
on  the  "new  man,  which  is  created  in  righteousness  and  true 
holiness.  For  which  reason  they  observed  the  way  of  baptis- 
ing all  persons  naked  and  divested,  by  a  total  immersion  under 
water,  except  in  some  particular  cases  of  great  exigence,  where- 
in they  allowed  of  sprinkling,  as  in  the  case  of  clinic  Baptism, 
or  where  there  was  a  scarcity  of  water."  ....  Again  :}: : 
"  Persons  thus  divested,  or  unclothed,  were  usually  baptized  by 
immersion,  or  dipping  of  their  whole  bodies  under  water,  to 
represent  the  death  and  burial  and  resurrection  of  Christ  to- 
gether ;  and  therewith   to  signify  their  own  dying  to  sin,  the 

*  The  History  of  Infant  Baptism,  vol.  ii.  297,  of  the  4th  London  ed., 
1819.  The  first  edition  appeared  1705.  The  edition  of  Henry  Cotton,  Ox- 
ford, 1836,  is  in  4  vols.,  and  includes  John  Gale's  Beflecfions,  and  Wall's 
JDefei.ce  afjainst  this  learned  Baptist  minister.  There  is  also  a  Latin  trans- 
lation of  this  work,  Guilielmi  Walli  Historia  Baptismi  Infantum,  by  Lud- 
wig  Schlosser,  Bremen,  1748  and  1753.  2  vols. 

t  Book  XI.  Chapter  XI.  Sect.  1.  The  Antiquities  were  first  published  in 
10  vols.,  8vo,  1710-1722,  and  translated  into  Latin  by  Grischovius,  Halle, 
1724-1729  {Origines  Bcclesiasticfe,  etc.). 

X  Book  XI.  Chapter  XI.  Sect.  4. 


IMMERSION  AND   POURING   IN   HISTORY.  47 

destruction  of  its  power,  and  their  resurrection  to  a  new  life. 
There  are  a  great  many  passages  in  the  Epistles  of  St.  Paul, 
which  plainly  refer  to  this  custom.''  Bingham  then  quotes 
Rom.  Λ'Ι  4;  Col.  ii.  12,  and  continues :  "As  this  was  the  orig- 
inal Apostolic  practice,  so  it  continued  to  be  the  universal 
practice  of  the  Church  for  many  ages,  upon  the  same  symboli- 
cal reasons  as  it  was  first  used  by  the  Apostles."  He  adds 
the  proofs  from  the  Apostolical  Constitutions,  from  Chrj-sostom, 
Ambrose,  Cyril  of  Jerusalem,  Epiphanius,  etc. 

Dean  Stanley,  in  his  Lectures  on  the  History  of  the  Eastern 
Churchy  while  clearly  expressing  his  own  preference  for  sprin- 
kling, gives  the  same  view  of  the  ancient  mode.*  "  There  can 
be  no  question,"  he  says,  "that  the  original  form  of  Baptism — 
the  very  meaning  of  the  word — was  complete  immersion  in  the 
deep  baptismal  waters;  and  that,  for  at  least  four  centuries, 
any  other  form  was  either  unknown,  or  regarded,  unless  in  the 
case  of  dangerous  illness,  as  an  exceptional,  almost  a  mon- 
strous case.  To  this  form  the  Eastern  Church  still  rigidly  ad- 
heres ;  and  the  most  illustrious  and  venerable  portion  of  it, 
that  of  the  Byzantine  Empire,  absolutely  repudiates  and  ig-  \ 
nores  any  other  mode  of  administration  as  essentially  invalid.  \ 
The  Latin  Church,  on  the  other  hand,  doubtless  in  deference  to 
the  requirements  of  a  Northern  climate,  to  the  change  of  man- 
ners, to  the  convenience  of  custom,  has  whollv  altered  the  mode, 
preferring,  as  it  would  fairly  say,  mercy  to  sacrifice ;  and  (with 
the  twcLexceptions  of  the  cathedral  at  Milan  and  the  sect  of 
the  Baptists)  a  few  drops  of  water  are  now  the  Western  sub- 
stitute for  the  threefold  plunge  into  the  rushing  rivers,  or  the 
wide  baptisteries  of  the  East.'' 

In  his  last  work,  Dean  Stanley  gave  the  following  pictorial 
description,  which  applies  to  the  multitudinous  Baptisms  in 
the  period  of  Constantine,  when  the  masses  of  the  Roman 
population  flocked  into  the  Church :  f 

"  Baptism  was  not  only  a  bath,  but  a  plunge — an  entire  sub- 
mersion in  the  deep  water,  a  leap  as  into  the  rolling  sea  or  the 
rushing  river,  where  for  the  moment  the  waves  close  over  the 

*New  York  ed.  1863,  p.  117. 

f  Christian  Institutions,  New  York,  1881,  p.  9 


48  IMMERSION   AJSTD   POURING   IN"   HISTORY. 

bather's  head,  and  he  emerges  again  as  from  a  momentary- 
grave  ;  or  it  was  the  shock  of  a  shower-bath — the  rush  of  water 
passed  over  the  whole  person  from  capacious  vessels,  so  as 
to  wrap  the  recipient  as  within  the  veil  of  a  splashing  cataract. 
This  was  the  part  of  the  ceremony  on  which  the  Aj^ostles  laid 
so  much  stress.  It  seemed  to  them  like  a  burial  of  the  old 
former  self  and  the  rising  u]3  again  of  the  new  self.  So  St. 
Paul  compared  it  to  the  Israelites  passing  through  the  roar- 
ing waves  of  the  Ked  Sea,  and  St.  Peter  to  the  passing  through 
the  deep  waters  of  the  flood.  '  ΛVe  are  buried,'  said  St, 
Paul,  '  with  Christ  by  Baptism  into  death,  that,  like  as  Christ 
was  raised  up  from  the  dead  by  the  glory  of  the  Father, 
even  so  we  also  should  walk  in  newness  of  life.'  Baptism,  as 
the  entrance  into  the  Christian  society,  was  a  complete  change 
from  the  old  superstitious  restrictions  of  Judaism  to  the  free- 
dom and  confidence  of  the  Gospel ;  from  the  idolatries  and 
profligacies  of  the  old  heathen  world  to  the  light  and  purity  of 
Christianity.  It  was  a  change  effected  only  by  the  same  ef- 
fort and  struggle  as  that  with  which  a  strong  swimmer  or  an 
adventurous  diA^er  throws  himself  into  the  stream  and  strug- 
gles with  the  waves,  and  comes  up  with  increased  energy  out 
of  the  depths  of  the  dark  abyss."  Stanley  goes  on  to  show  the 
inseparable  connection  of  baptismal  immersion  with  the  patris- 
tic conceptions  of  repentance,  conversion,  regeneration,  which 
were  almost  identified.  Hence  the  doctrine  of  the  necessity  of 
Baptism  for  salvation  held  by  all  the  ancient  fathers,  and 
chiefly  by  the  great  and  good  St.  Augustin.  "All,"  says  Stan- 
ley (p.  17),  "  who  profess  to  go  by  the  opinion  of  the  ancients 
and  the  teaching  of  Augustin  must  be  prepared  to  belieΛ^e  that 
immersion  is  essential  to  the  efficacy  of  Baptism,  that  unbap- 
tized  infants  must  be  lost  forever,  that  baptized  infants  must 
receive  the  Eucharist,  or  be  lost  in  like  manner.  For  this,  too, 
strange  as  it  may  seem,  was  yet  a  necessary  consequence  of  the 
same  materializing  system." 

We  add  the  testimony  of  one  of  the  most  recent  Anglican 
writers  on  the  subject,  Wharton   B.  Marriott :  *  "  Triple  im- 

*  In  Smith  and  Cheetham's  Dictionary  of  Christian  Antiquities,  vol.  i. 
(1875),  p.  161. 


IMMERSION  AND   POURING   IN  HISTORY.  49 

mersion,  that  is  thrice  dipping  the  head(«a'5cf^-f/3  i'v  τινι  τάφω 
τω  νδατι  ηαταδνόντων  ημών  ταί  7ίεφαλάζ,  St.  Chrjsostom 
in  Joan.  iii.  5,  Horn,  xxv.),  while  standing  in  the  water,  was 
the  all  but  universal  rule  of  the  Church  in  early  times.  Of 
this  we  find  proof  in  Africa,  in  Palestine,  in  Egypt,  at  Antioch 
and  Constantinople,  in  Cappadocia.  For  the  Eoman  usage  Ter- 
tuHian  indirectly  witnesses  in  the  second  century ;  St.  Jerome 
in  the  fourth  ;  Leo  the  Great  in  the  fifth  ;  and  Pope  Pelagius, 
and  St.  Gregory  the  Great  in  the  sixth.  .  ,  .  Lastly  the 
Apostolical  Canons,  so  called,  alike  in  the  Greek,  the  Coptic, 
and  the  Latin  versions  {Can.  42  al.  50),  give  special  injunctions 
as  to  this  observance,  saying  that  any  bishop  or  presbyter 
should  be  deposed  who  violated  this  rule."  I  have  omitted 
the  references  to  the  proof  passages.  The  same  writer  (p.  169) 
quotes  from  the  Armenian  order  as  follows:  "While  saying 
this,  the  priest  buries  the  child  (or  Catechumen)  three  times  in  the 
water.!  ^s  a  figure  of  Christ's  three  days'  burial.  Then  taking 
the  child  out  of  the  water,  he  thrice  pours  a  handful  of  water  on 
his  head,  saying,  '  As  many  of  you  as  have  been  baptized  into 
Christ,  have  put  on  Christ,  Hallelujah  ! '  " 

4.  Of  German  historians,  I  will .  quote  only  two,  one  who 
wrote  before  the  discovery  of  the  Didache,  and  another  who 
wrote  after  it. 

Neander  says  :  *  "In  respect  to  the  form  of  Baptism,  it  was 
in  conformity  with  the  original  institution  and  the  original 
import  of  the  symbol,  performed  by  immersion,  as  a  sign  of 
entire  Baptism  into  the  Holy  Spirit,  of  being  entirely  pene- 
trated by  the  same.  It  was  only  with  the  sick,  where  the 
necessity  required  it,  that  any  exception  was  made;  and  in 
this  case  Baptism  was  administered  by  affusion  or  sprinkling. 
Many  superstitious  persons,  clinging  to  the  outward  form,  even 
imagined  that  such  Baptism  by  sprinkling  was  not  fully  valid ; 
and  hence  they  distinguished  those  who  had  been  so  baptized 
from  other  Christians  by  the  name  of  Glinici.  The  Bishop 
Cyprian  strongly  expressed  himself  against  this  delusion." 

Dr.  Adolph  Harnack,  of  Giessen,  the  chief  German  writer 

*  General  History  of  the  Christian  Church.     Translation  of  Jos.  Torrey, 
Boston  ed.  vol.  i. ,  p.  310.     German  ed.  i.  534. 
4 


δΟ  IMMERSION   AXD   POURING   IN   HISTORY. 

on  the  Didache,  in  reply  to  some  questions  of  C.  E.  W.  Dobbs, 
D.D.,  of  Madison,  Indiana,  made  the  following  statement  on 
"the  present  state  of  opinion  among  German  scholars"  con- 
cerning the  ancient  mode  of  Baptism :  * 

"GiESSEN,  Jan.  IGth,  1885. 
C.  E.  W.  Dobbs,  D.D. 
Dear  Sir :    Referring  to  j^our  three  inquiries,  I  have  the  honor  to  reply : 
1.  Baptizein  undoubtedly  s-ignifies  immersion  (eintaucJien). 
2    No  proof  can  be  found  that  it  signifies  anything  else  in  the  New  Testa- 
ment, and  in  the  most  ancient  Christian  literature.     The  suggestion  regard- 
ing a  '  sacred  sense  '  is  out  of  the  question. f 

3.  There  is  no  passage  in  the  New  Testament  which  suggests  the  supposi- 
tion that  any  New  Testament  author  attached  to  the  word  baptizein  any 
other  sense  than  eintauc^\en=unteriauchen.X 

4.  Up  to  the  present  moment,  likewise,  we  possessed  no  certain  proof  from 
the  period  of  the  second  century  in  favor  of  the  fact  that  baptism  by  asper- 
sion was  then  even  facultatively  administered;  for  Tertullian  (Z)e  Pcenit.,  G, 
and  Be  Baptismo,  12)  is  uncertain;  and  the  age  of  those  pictures  upon 
which  is  represented  a  Baptism  by  aspersion  is  not  certain. 

'  The  Teaching  of  the  Twelve  Apostles,'  however,  has  now  instructed  us 
that  already  in  very  early  times,  people  in  the  Church  took  no  offence  when 
aspei-sion  was  put  in  the  place  of  immersion,  when  any  kind  of  outward 
circumstances  might  render  immersion  impossible  or  impracticable.  [Then 
follows  Chap.  VII.  of  the  'Teaching,'  quoted  in  full,  emphasizing  the 
clause  Ed  ν  δε  άβφότίρα.  etc.  :  'if  thou  hast  neither,  pour  water  thrice 
upon  the  head,'  etc.] 

For  details  regarding  the  above  you  will  please  to  consult  my  commentary 
on  the  passage.  This  much  is  lifted  above  all  question — namely,  that  the 
author  regarded  as  the  essential  element  of  the  sacrament,  not  the  immer- 

*  Published  in  the  N.  Y.  "Independent"  for  Febniary  9,  1885.  The 
"  Independent,"  of  Feb.  28, 1884,  gave  the  first  notice  in  America  on  the  pub- 
lication of  the  Didarhe  by  translating  Harnack's  article  from  his  "  Theolog. 
Literaturzeitung,"  of  February  3,  1S84. 

f  By  "sacred  sense  "  Dr.  Dobbs  means  that  the  Greek  verb  in  the  New 
Testament  denotes  ' '  the  application  of  water  for  sacred  purposes,  irrespec- 
tive of  mode," — an  opinion  held  by  many  Paedobaptists  in  America  and  ad- 
vanced as  an  argument  against  the  Baptists.  The  most  learned  advocate  of 
this  view  is  the  Rev.  James  W.  Dale,  who  wrote  no  less  than  four  volumes  on 
the  subject,  namely,  Classic  Baptism  (Ρ\ύ\Άάΐ\ι^\\\&.  18G7);  Judaic  Baptism 
(1871);  Johannic  Baptism  (1872);  Christie  and  Patristic  Bajnism  (1874). 
He  condensed  the  substance  of  these  books  shortly  before  his  death  (1881), 
in  an  ingenious  article  for  the  Schaif-Herzog  Encyclop.  vol.  i.  196-198, 
which  is  preceded  and  followed  by  other  articles  representing  the  different 
opinions  held  in  the  baptismal  controversy. 

■j:  This  assertion  may  be  disputed.     See  below,  p.  55. 


IMMERSION   AND   POURING   IN   HISTORY.  51 

sion  in  water,  but  chiefly  and  alone  the  use  of  water.  From  this  one  is 
entitled  to  conclude  that,  from  the  beginning,  in  the  Christian  world  immer- 
sion was  the  rule  ;  but  that  quite  early  the  sacrament  was  considered  to  be 
complete  when  the  water  was  applied,  not  in  the  form  of  a  bath,  but  in 
the  form  of  an  aspersion  (or  pouring).  But  the  rule  was  also  certainly 
maintained  that  immersion  was  obligatory,  if  the  outward  conditions  of 
such  a  performance  were  at  hand. 

With  high  regard,  your  obedient, 

Adolph  Harnack." 

5.  The  question  now  arises,  wTien  and  how  came  the  mode  of 
pouring  and  sprinkling  to  take  the  place  of  immersion  and 
emersion,  as  a  rule.  The  change  was  gradual  and  confined  to 
the  Western  churches.  The  Roman  Church,  as  we  have  seen, 
backed  by  the  authority  of  Thomas  Aquinas,  "  the  Angelic 
Doctor,"  look  the  lead  in  the  thirteenth  century,  yet  so  as  to 
retain  in  her  Rituals  the  form  for  immersion  as  the  older  and 
better  mode.  The  practice  prevailed  over  the  theory,  and  the 
exception  became  the  rule. 

It  is  remarkable  that  in  the  cold  climate  of  England  the 
old  practice  should  have  survived  longer  than  in  the  South- 
ern countries  of  Europe.  Erasmus  says  :  "  "With  us  "  (on  the 
Continent)  "  infants  have  the  water  poured  on  them,  in  Eng- 
land they  are  dipped."  - 

King  Edward  VI.  and  Queen  Elizabeth  were  immersed.  | 
The  first  Prayer-Book  of  Edward  VI.  (1549),  following  the 
Office  of  Sarum,  directs  the  priest  to  dip  the  child  in  the  water 
thrice,  "first,  dypping  the  right  side  ;  secondly,  the  left  side  ; 
the  third  time,  d3^ping  the  face  towards  the  fronte."  In  the 
second  Prayer  Book  (1552),  the  priest  is  simply  directed  to 
dip  the  child  discreetly  and  warily,  and  permission  is  given, 
for  the  first  time  in  Great  Britian,  to  substitute  pouring  if  the 
godfathers  and  godmothers  certify  that  the  child  is  weak. 
During  the  reign  of  Elizabeth,  says  Dr.  Wall,  "  many  fond 
ladies  and  gentlewomen  first,  and  then  by  degrees,  the  common 
people  would  obtain  the  favor  of  the  priests  to  have  their  chil- 
dren pass  for  weak  children  too  tender  to  endure  dipping  in  the 
water."  f  The  sam.e  writer  traces  the  practice  of  sprinkling  to 

*  "  Perfunduntur  apud  nos,  merguntur  apud  Anglos."    Erasmus  in  the 
margin  of  76th  Ep.  of  Cyprian,  quoted  by  Wall,  ii.  303. 
f  History  of  Infant  Baptism,  vol.  ii.  309. 


52  IMMERSIOISr   ΑΊ^Ό   POURING   IN"   HISTORY. 

the  period  of  tlie  Long  Parliament  and  the  Westminster  As- 
sembly.* 

This  change  in  England  and  other  Protestant  churches  from 
immersion  to  pouring  and  from  pouring  to  sprinkling  was  en- 
couraged by  the  authority  of  Calvin,  who  declared  the  mode 
to  be  a  matter  of  no  importance,  f  and  by  the  Westminister 
Assembly  of  Divines  (1643-1652),  which  decided  by  a  close 
vote  of  twenty-five  to  twenty -four,  in  favor  of  sjDrinkling.  The 
Westminster  Confession  declares:  "Dipping  of  the  person 
into  water  is  not  necessary  ;  but  BajDtism  is  rightly  administered 
by  pouring  or  sprinkling  water  upon  the  person."  ^ 

But  the  Episcopal  ritual  retains  the  direction  of  immer- 
sion, although  it  admits  sprinkling  or  pouring  as  equally 
valid.  In  the  revision  of  the  Prayer  Book  under  Charles  11. 
(1662)  the  mode  is  left  to  the  judgment  of  the  parents  or  god- 
fathers, and  the  priest  is  ordered :  "  If  the  godfathers  and  god- 
mothers shall  certify  him  that  the  child  may  well  endure  it,  to 
dip  it  in  the  water  discreetly  and  warily  ;  but  if  they  certify 
that  the  child  is  weak,  it  shall  suffice  to  j)our  water  upon  it." 
The  difference  is  only  this  :  by  the  old  rubric  the  minister  was 
to  dip  unless  there  was  good  cause  for  exception  in  case  of 
weakness ;  by  the  new  rubric  he  was  to  dip  if  it  Λvas  certified 
that  the  child  could  endure  it.•  The  theory  of  the  Anglican 
Church  is  still  in  favor  of  dipping,  but  the  ruling  practice  is 
pouring.  § 

*  Vol.  ii.  311 :  "  And  as  for  sprinkling  properly  called,  it  seems  it  was,  at 
1645,  just  then  beginning,  and  used  by  very  few.  It  must  have  begun  in 
the  disorderly  times  after  1641  ;  for  Mr.  Blake  had  never  used  it,  nor  seen  it 
used." 

\  Instit.  IV.  Ch.  XV.  §  19.  He  adds,  however,  that  "the  word  baptize 
means  to  immerse  (mergere),'"  and  that  "  immersion  was  the  practice  of  the 
ancient  Church." 

X  Chapter  XXVIII.  3.  The  proof  passages  quoted  are  Heb.  ix.  10,  19-23; 
Acts,  ii.  41 ;  xvi.  38;  Mark,  vii.  4. 

g  See  Wall,  Ί.  c.  IT.  313.  The  Prayer  Booh  Interleaved  (London  and  Ox- 
ford, 1873,  p.  185)  states  the  facts  thus:  "  Trine  immersion  Λvas  ordered  in 
the  rubric  of  1549,  following  the  Sarum  Office.  In  1553  single  immersion 
only  was  enjoined.  The  indulgence  of  aflfusion  for  weak  children  was 
granted  in  1549  and  continued  in  1553.  In  1663  dipping  remained  the  rule, 
but  the  proviso  was  then  added,  '  if  they  shall  certify  that  the  child  may 
well  endure  it.'     Trine  immersion  or  affusion  was  the  ancient  rule."    In  the 


IMMERSION    AND   POURING   IN  HISTORY.  53 

On  tlie  Continent  the  change  had  taken  place  earlier.  Yet 
the  mode  of  Baptism  was  no  point  of  controversy  between 
Protestants  and  Catholics,  nor  between  the  Reformers  and  the 
Anabaptists.  The  Lutheran  and  Reformed  Confessions  pre- 
scribe no  particular  mode.  They  condemn  the  Anabaptists 
for  rebaptism  and  the  rejection  of  Infant  Baptism,  (some  also 
for  teaching  that  infants  may  be  saved  without  the  sacrament), 
but  not  for  practising  immersion,*  Nor  was  this  practice 
general  among  the  early  Baptists  themselves  ;  on  the  contrary, 
the  Mennonites  baptize  by  sprinkling.f     It  was  the  English 

preparation  of  the  Reformed  Service  of  Baptism  under  Edward  VI.  "  much 
use  was  made  of  the  previous  labors  of  Bucer  and  Melanchthon  in  the  '  Con- 
sultation '  of  Archbishop  Hermann  ;  and  some  ceremonies,  which  had  the 
authority  of  that  treatise,  were  retained  in  1549,  although  afterwards  dis- 
carded." Procter,  History  of  the  Booh  of  Common  Prayer,  11th  ed.,  Lon- 
don, 1874,  p.  371.  The  change  in  the  revision  under  the  Restoration  Procter 
(p.  381,  note  3)  explains  as  a  protest  against  the  Baptists  and  "the  un- 
due stress  laid  upon  immersion."  In  the  American  editions  of  the  Prayer 
Book  the  condition  in  the  rubric  is  omitted,  and  the  following  substituted: 
"And  then,  naming  it  [the  child]  after  them,  he  shall  dip  it  in  the  ivater 
discreetly,  or  shall  pour  water  upon  it,  saying,"  etc. 

*  Thus  e.g.  the  Augsburg  Confession  (1530)  says,  Art.  IX.:  "They  con- 
demn the  Anabaptists  who  allow  not  the  Baptism  of  children,  and  affirm 
that  children  are  saved  without  Baptism  (pueros  sine  Baptismo  salvos  fieri)." 
In  the  altered  ed.  of  1540,  Melanchthon  added  "  et  extra  ecclesiam  Christi." 
But  in  the  German  edition  he  omitted  the  last  clause,  saying  simply  and 
more  mildly  :  "  Derhatb  werden  die  Wiedertaufer  verworfen  [not,  verdammt], 
welche  lehren,  dass  die  Kindertauf  nicht  recht  sei."  The  Calvinistic  Con- 
fessions make  salvation  to  depend  upon  eternal  election,  not  on  the  temporal 
act  of  Baptism,  and  the  Second  Scotch  Confession,  of  1580,  expressly  rejects, 
among  the  errors  of  the  Pope,  "  his  cruel  judgment  against  infants  departing 
without  the  sacrament,"  and  "  his  absolute  necessity  of  Baptism."  Zwingli 
first  advanced  the  opinion  that  all  infants  dying  in  infancy,  as  well  as  many 
adult  heathen,  are  saved.  See  Schaflf,  Creeds  of  Christendom,  i.  378  sqq. ; 
iii.  483. 

f  And  so  did  also  the  first  English  Baptists  who  seceded  from  the  Puritan 
emigrants  and  organized  a  congregation  in  Amsterdam.  See  Henry  Martyn 
Dexter:  TJie  Congregationalism  of  the  Last  Three  Hundred  Years  (N.  York, 
1880),  p.  318,  note  108  :  "Although  a  Baptist  church,  it  is  clear  that  they 
did  not  practise  immersion.  Aside  from  various  circumstances  which  need 
not  be  dwelt  upon  to  make  this  probable,  it  is  made  certaia  by  the  fact  that 
when  some  of  them  subsequently  applied  for  admission  to  a  Mennonite 
church  in  Amsterdam  which  baptized  by  affusion,  that  church  said,  after 
questioning  them  as  to  tlieir  mode  of  Baptism,  'no  difference  was  found 


54  IMMERSION   AND   POURING   IN   HISTORY. 

Baptists  in  the  seventeenth  century  who  first  declared  im- 
mersion essential  and  jiut  it  in  their  revision  of  the  West- 
minster Confession.* 

6.  Let  us  now  briefly  sum  up  the  results  of  this  historical 
survey  concerning  the  mode  of  Baptism, 

(a)  Trine  immersion  and  emersion  of  the  whole  body  was 
the  general  practice  in  the  ancient  Church,  Greek  and  Latin, 
and  continues  to  this  day  in  all  the  Eastern  churches  and  sects 
and  in  the  orthodox  State  Church  of  Russia. 

(h)  Trine  affusion  or  pouring  was  allowed  and  practised  in 
all  ancient  churches  as  legitimate  Baptism  in  cases  of  sickness 
or  scarcity  of  water  or  other  necessity. 

(c)  Single  immersion  has  no  proper  authority  in  antiquity, 
as  it  was  forbidden  in  the  East,  and  only  tolerated  in  the  West 
as  valid  but  incomplete. 

(d)  Affusion  or  pouring  was  used  first  only  in  exceptional 
cases,  but  came  gradually  into  general  use  since  the  thirteenth 
century  in  the  Latin  Church,  and  then  in  all  the  Protestant 
churches,  last  in  England,  except  among  Baptists,  who  during 
the  seventeenth  century  returned  to  the  practice  of  immersion. 

7.  We  will  also  state  the  bearing  of  the  historical  facts  upon 
the  parties  at  issue. 

(a)  The  Psedobaptists  are  sustained  by  antiquity  on  the  sub- 
ject of  Infant  Baptism,  but  as  regards  the  mode  they  can  only 
plead  the  exceptional  use,  which  they  have  turned  into  the 

between  them  and  us.' "  John  Smyth,  the  founder  of  the  Arminian  Baptists, 
baptized  himself  (hence  called  Se-Baptist),  and  then  his  followers  by  aifu- 
sion.  Barclay,  as  quoted  by  Dexter,  ρ  318  sq.,  says  that  the  practice  of 
immersion  '*  seems  to  have  been  introduced  into  England  [i.  e.,  among  the 
Baptists]  12  September,  1(533."  This  was  then  called  "a  new  Baptism  "  by 
the  Baptists,  "  a  new  crotchet"  by  their  opponents.  Featly,  in  his  Dippers 
Dipt  (1645,  p.  187,  quoted  by  Dexter,  I.  c.)  criticises  the  Anabaptist  Confes- 
sion of  1644  as  "  wholly  soured  with  this  new  leaven  "  of  immersion. 

*  The  Baptist  Confession  of  1677  and  1688  declares:  "Immersion,  or 
dipping  of  the  person  in  water,  is  necessary  to  the  due  administration  of  this 
ordinance."  Schaif,  Creeds  of  Christendom ,  vol.  iii.  741.  The  New  Hamp- 
shire Baptist  Confession  of  1833  defines  Christian  Baptism  to  be  "  the  immer- 
sion in  water  of  a  believer  into  the  name  of  the  Father,  and  Son,  and  Holy 
Ghost."  Ibid,  iii.,  747.  The  definition  of  the  Free  ΛΥϋΙ  Baptist  Confes- 
sion of  1834  and  1868  is  substantially  the  same.     Ibid.,  p.  755.    , 


IMMERSION   AXD   POURmG   IX    HISTORY.  '       55 

rule.  They  defend  their  position,  first,  })j  assuming  that  the 
terms  hapiize  and  baptism  have  in  Hellenistic  Greek  a  wider 
meaning  than  in  classical  Greek,  so  as  to  include  the  idea  of 
washing  and  affusion ;  *  secondly,  by  the  general  principle  that 
the  genius  of  Christianity  in  matters  of  form  and  ceremony 
allows  freedom  and  adaptation  to  varied  conditions,  and  that 
similar  changes  have  taken  place  in  the  mode  of  celebrating 
the  sacrament  of  the  Lord's  Supper.  Water  is  necessary  in 
Baptism,  but  the  quality  and  quantity  of  water,  and  the  mode 
of  its  application  are  unessential  Other  arguments  are  incon- 
clusive and  should  be  abandoned,  f 

*  The  chief  (and  only  applicable)  passages  adduced  are  Judith,  xii.  7, 
(Sept.  ίβαπτίζετο  tv  ry  πίχρεμβολ-ζΙ  ίπι  τηζ  πιιγτιζ  τον  νδατοζ, 
"she  baptized,  i.e.,  bathed  herself  in  the  camp  at  the  fountain  of  water  ")  ; 
Sirach,  xxxi.  25  (''being  baptized,  βαπηζό/ιενυζ,  from  a  dead  body,  what 
good  will  it  do,  if  he  wash  it  again;"  compare  the  description  of  the  cere- 
mony, Num.  xix.  11-22) ;  Mark,  vii.  4  (where  it  is  said  of  the  Jews  that  in 
returning  from  market,  they  do  not  eat,  except  "they  baptize,"  i.e.,  they 
wash  themselves ;  and  where  Westcott  and  Hort,  with  some  of  the  oldest 
authorities,  read  ραΐ'τίβω/ται,  i.e.,  sprinkle  themselves,  for  the  received 
text  βαητίόωνται,  compare  the  passage  Matt.  xv.  2,  ^'tvash  their  hands," 
νί-πτυνται)  ;  Mark,  vii.  4  (where  in  the  same  connection  "baptisms,  βαττ- 
τιόμοί,  of  cups  and  pots  and  brazen  vessels"  are  spoken  of)  ;  Heb.  vi.  2 
("the  teaching  of  Baptisms"  Λ-arious  kinds  of  Baptism)  ;  ix.  10  {διάφοροι 
licx%Ti6uoi,  "divers  washings,"  by  immersion  or  bathing  or  pouring  or 
sprinkling).  The  advocates  of  pouring  appeal  also  to  the  tropical  use  of 
βαπτίζω,  to  baptize  in  (with)  the  Holy  Ghost,  and  in  {tvith)  fire  (Matt.  iii. 
11 ;  Luke,  iii.  16) ;  and  to  baptize  (i.  e.  to  overwhelm)  with  calamities  (Matt.  xx. 
22,  23;  Mark,  x.  38,  39;  Luke,  xii.  50).  Dr.  Edw.  Robinson  in  his  Lexicon  of 
the  iV.  T.  (p.  118)  takes  this  view  :  "While  in  Greek  writers,  from  Plato  on- 
wards, βαπτίζω  is  everywhere  to  sink,  to  immerse,  to  overwhelm  [ships,  ani- 
mals, men],  either  wholly  ov partially ;  yet  in  Hellenistic  usage,  and  especially 
in  reference  to  the  rite  of  Baptism,  it  would  seem  to  have  expressed  not 
always  simply  immersion,  but  the  more  general  idea  of  ablution  or  affusion.'" 

f  It  is  often  urged  that  the  pentecostal  Baptism  of  three  thousand  persons 
by  total  immersion  (Acts,  ii.  81 ;  comp.  iv.  4)  was  highly  improbable  in  Jerusa- 
lem, where  water  is  scarce  and  the  winter  torrent  Kidron  is  dry  in  summer 
(I  found  it  dry  in  the  month  of  April,  1877).     But  immersion  was  certainly 
not  impossible,  since  Jerusalem  has  several  large  public  pools  (Bethesda, 
Hezekiah,  Upper  and  Lower  Gihon)  and  many  cisterns  in  private  houses.    I 
The  explorations  of  Captain  Wilson  (1864)  and  Captain  Warren  (1867)  have  | 
shown  that  the  water  supply  of  the  city,  and  especially  of  the  temple,  was  j 
very  extensive  and  abundant.     The  Baptism  of  Christ  in  the  Jordan  and   { 
the  illustrations  of  Baptism  used  in  the  New  Testament  (Rom.  vi.  3,  4;  Col. 


^t^tiT  d.c^  /-^yt^» 


56  IMMERSION"  AND  POURING  IN  HISTORY. 

(b)  The  Protestant  Baptists  can  appeal  to  the  usual  meaning 
of  the  Greek  word,  and  the  testimony  of  antiquity  for  immer- 
sion, but  not  for  sirujle  immersion,  nor  for  their  exclusiveness. 
They  allow  no  exception  at  all,  and  would  rather  not  baptize 
than  baptize  in  any  other  way.  The  root  of  this  difference  is 
doctrinal.  The  Greek  and  Latin  (we  may  also  say,  with  some 
qualification,  the  Lutheran  and  Anglican)  creeds  teach  baptis- 
mal regeneration  and  the  (ordinary)  necessity  of  Baptism  for 
salvation ;  hence  they  admit  even  lay -baptism  to  insure  salva- 
tion. Their  chief  Scripture  authority  are  the  words  of  Christ, 
John  iii.  5  (understood  of  water-Baptism)  and  Mark  xvi.  16 
(o  πιστενσαζ  uai  βαπτισ3είζ  σω^ησεται)  The  Baptists,  on 
the  other  hand — at  least  the  Calvinistic  or  Regular  Baptists — 
deny  both  these  doctrines,  and  hold  that  Baptism  is  only  a 
sign  and  seal  (not  a  means)  of  conversion  and  regeneration, 
which  must  precede  it  and  are  therefore  independent  of  it. 
They  reason  from  the  precedence  of  faith  before  Baptism 
(Mark  xvi.  16)  and  from  the  Pentecostal  Baptism  of  converted 
adults  (Acts  ii.  38,  41).  *  They  hold  moreover  that  children 
dying  in  infancy  are  saved  without  Baptism  (which  would  be 
inapplicable  to  them),  and  that  adult  believers  are  saved  like- 
wise if  they  die  before  immersion  can  be  applied  to  them  in 
the  proper  way. 

The  Baptists  come  nearest  in  this  respect  to  the  Quakers, 
who  go  a  step  further  and  dispense  with  the  sacraments  alto- 
gether, being  contented  with  the  inward  operation  of  the  Holy 
Spirit,  who  is  not  bound  to  any  visible  instrumentalities. 

The  Baptists  and  Quakers  were  the  first  organized  Christian 
communities  which  detached  salvation  from  ecclesiastical  ordi- 


ii.  12;  1  Cor.  x.  2;  1  Pet.  iii.  20,  21)  are  all  in  favor  of  immersion  rather  than 
sprinkling,  as  is  freely  admitted  by  the  best  exegetes,  Catholic  and  Protest- 
ant, English  and  German.  Nothing  can  be  gained  by  unnatural  exegesis. 
The  persistency  and  aggresiveness  of  the  Baptists  have  driven  Paedobap- 
tists  to  the  opposite  extreme. 

*  On  this  point  they  might  also  quote  Tertullian,  who  says,  De  Pam.  VI. : 
"  The  baptismal  bath  [lavacrum)  is  a  seal  of  faith  (obsignaiio  fidei).  .  .  We 
are  not  washed  {nbluimur,  baptized)  in  order  that  we  may  cease  from  sin- 
ning, but  because  we  have  ceased,  since  in  heart  we  have  been  bathed  already 
(quoniamjamcorde  loti  sumus)." 


THE  AGAPE  AND  THE  EUCHAEIST.  57 

nances,  and  taught  the  salvation  of  unbaptized  infants  and  un- 
baptized  but  believing  adults. 

A  settlement  of  the  baptismal  controversy  will  require  1)  a 
full  admission,  on  both  sides,  of  the  exegetical  and  historical 
facts ;  2)  a  clearer  understanding  of  the  meaning  and  import 
of  the  sacrament  and  its  precise  relation  to  conversion  and 
regeneration  ;  8)  a  larger  infusion  of  the  spirit  of  Christ  which 
is  the  spirit  of  freedom. 


CHAPTER  ΧΥΙΠ. 

The  Agape  and  the  Eucharist. 

The  Lord's  Supper  is  the  second  Sacrament  of  the  Apostolic 
Church,  which  has  ever  since  been  observed  and  will  be 
observed  to  the  end  of  time,  in  remembrance  of  his  dying  love 
and  sacrifice  on  the  cross  for  the  redemption  of  the  world. 
"  Eucharist,"  or  "  Thanksgiving,"  was  the  original  name  for 
the  celebration  of  this  ordinance,  in  connection  with  the  Love- 
Feast  or  Agape.  The  Didache^  in  Chs.  IX.  and  X.,  gives  us 
the  oldest  elements  of  a  eucharistic  service,  but  without  the 
words  of  institution  or  any  directions  as  to  particular  forms 
and  ceremonies  and  posture  of  the  communicants.  The  whole 
has  the  character  of  utmost  simplicity. 

The  Eucharist  is  again  mentioned  in  the  beginning  of  Ch. 
XIV.  as  a  pure  sacrifice  to  be  offered  on  the  Lord's  Day,  in 
fulfilment  of  the  prophetic  passage  of  Malachi  (i.  11,  14), 
which  was  often  used  as  early  as  the  second  century  for  the 
same  purpose. 

The  following  are  the  eucharistic  prayers : 

(Chap.  IX.).  "  As  regards  the  Eucharist,  give  thanks  in  this  manner. 

First  for  the  Cup: 

'We  thank  Thee,  our  Father,  for  the  holy  vine  of  David,  thy  serv'ant, 
which  Thou  hast  made  known  to  us  through  Jesus,  Thy  servant  [or,  child] : 
to  Thee  be  the  glory  for  ever.' 

And  for  the  broken  bread: 

'  We  thank  Thee,  our  Father,  for  the  life  and  knowledge  which  Thou  hast 
made  known  to  us  through  Jesus,  Thy  servant :  to  Thee  be  the  glory  for  ever. 
As  this  broken  bread  was  scattered  [in  grains]  upon  the  mountains,  and 


KS  ίΛ 


58  THE   AGAPE   AND   THE   EUCHARIST. 

being  gathered  together  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  forever.' 

But  let  no  one  eat  or  drink  of  your  Eucharist  except  those  Avho  have  been 
baptized  into  the  name  of  the  Lord,  for  respecting  this  the  Lord  has  said, 
'  Give  not  that  which  is  holy  to  dogs. ' 

(Chap.  X.).  "And  after  being  filled,  give  thanks  in  this  manner:  'We 
thank  Thee,  0  Holy  Father,  for^Thy  holy  name,  which  Thou  hast  enshrined 
in  our  hearts,  and  for  the  knowledge,  and  faith,  and  immortality  which  Thou 
madest  known  to  us  through  Jesus,  Thy  servant:  to  Thee  be  the  glory  for 
ever.  Thou,  0  Sovereign  Almighty,  dklst  create  all  things  for  the  sake  of 
Thy  name,  and  gavest  both  food  and  drink  to  men  for  enjoyment,  that  they 
may  give  thanks  to  Thee.  But  to  us  Thou  hast  graciously  given  spiritual 
food  and  drink  and  life  eternal  through  Thy  servant.  Before  all  things  we 
thank  Thee,  that  Thou  art  mighty :  to  Thee  be  the  glory  for  ever  Remem- 
ber, 0  Lord,  Thy  Church  to  deliver  her  from  every  evil,  and  to  make  her 
perfect  in  Thy  love ;  and  do  Thou  gather  her  together  from  the  four  winds 
[the  Church]  sanctified  for  Tlr^ji^ingdom,  which  Thou  didst  prepare  for  her : 
for  Thine  is  the  power  and  the  glory  for  ever.  Let  grace  [Christ  ?]  come, 
and  let  this  world  pass  awai^.  Hosanna  to  the  God  of  David.  If  any  one  is 
holy,  let  him  come;  if  any  one  is  not,  let  him  repent.    Maran-atha!    Amen.' 

But  permit  the  Prophets  to  give  thanks  as  much  as  they  wish." 

In  order  to  understand  these  prayers,  we  must  remember 
that  the  primitive  Eucharist  embraced  tlie  Agape  and  the  Com- 
munion proper.*     The  Agape  was  the  perpetuation  of  the  last 
[  Passover  of  our  Lord,  and  culminated  in  the  particijiation  of 
Ihis  body  and  blood.     The  Jewish  Passover  meal  consisted  of 
five  distinct  acts : 

(1)  The  head  of  the  family  or  party  (numbering  no  less  than 
ten)  asked  a  blessing  on  the  feast  and  blessed  and  drank  the 

*  See  1  Cor.  xi.  20  sqq. ;  Jude,  ver.  12.  The  Did.  comprehends  both  in 
the  word  ενχαριότία,  Ignatius  {Ad  Rom.  γ'ύ.;  Ad  Smyrn.  vii,  and  viii.)  in 
the  word  αγάπη.  Ενχαριότι'α  means  the  expression  of  gi'atitude  in  words 
(thanksgiving,  1  Cor.  xiv.  16;  2  Cor.  iv.  1.1;  ix.  II,  12;  Phil.  iv.  6,  etc.),  or 
in  act  (thank-offering),  or  both  united  in  the  sacrament.  The  last  is  the 
early  patristic  usage  (Justin  Martyr,  Clement  of  Alex.,  Origen).  Sometimes 
it  denotes  the  consecrated  elements  of  bread  and  wine,  sometimes  the  whole 
sacramental  celebration  with  or  without  the  Agape.  The  earliest  eucharis- 
tic  pictures  represent  chiefly  the  Agape  or  supper  which  preceded  the  actual 
Communion.  Thus  an  Agape  with  bread  anc[  fish  (referring  to  the  miracu- 
lous feeding  and  the  anagrammatic  meaning  of  ίχ3νζ)  is  painted  in  the  very 
ancient  crypt  of  Domitilla,  which  De  Rossi  traces  to  Flavia,  the  grand- 
daughter of  Vespasian.  The  bread  and  fish  occur  repeatedly  in  the  Cata- 
comb of  St.  Callistus.     See  Smith  and  Cheetham,  vol.  i.  026. 


THE  AGAPE  AND  THE  EUCHARIST.  59 

first  cup  of  wine  (alwa)^s  mixed  with  water).     This  is  mentioned 
in  Luke,  xxii.  17,  before  the  thanksgiving  for  the  bread,  ver.  19. 

(2)  The  eating  of  the  bitter  herbs,  the  first  part  of  the 
Hallel  (Ps.  cxiii.  and  cxiv.)  and  the  second  cup.  The  father, 
at  the  request  of  the  son  (Ex.  xii.  26),  explained  the  meaning 
of  the  feast  and  gave  an  account  of  the  sufiierings  of  the  Israel- 
ites and  their  deliverance  from  Egypt. 

(3)  The  feast  proper,  that  is,  the  eating  of  the  unleavened 
loaves,  the  festal  ofiierings,  and  the  jjaschal  lamb. 

(4)  The  thanksgiving  for  the  meal,  and  the  blessing  and 
diinking  of  the  third  cup. 

(δ)  The  siugmg  of  the  remainder  of  the  Hallel  (Ps.  cxv.- 
cxviii.),  and  the  drinking  of  the  fourth  cup  (occasionally  a 
fifth  cuj),  but  no  more). 

No  male  was  admitted  to  the  jDassover  unless  he  was  circum- 
cised, nor  any  man  or  woman  who  was  ceremonially  unclean. 

The  eucharistic  cup  which  the  Lord  blessed  and  gave  to  the 
disciples,  corresponds  to  the  third  paschal  cup  of  thanksgiving 
which  followed  the  breaking  of  the  loaves  and  was  made  by 
Him,  together  with  the  broken  bread,  the  sacrament  of  redemp- 
tion by  the  sacrifice  of  his  body  and  blood. 

The  Christian  Agape  was  a  much  simpler  feast  than  the 
Jewish  Passover.  Rich  and  poor,  master  and  slave  sat  down 
together  once  a  week  on  the  same  footing  of  brotherhood  in 
Christ  and  partook  of  bread,  fish  and  wine.  Tertullian  de- 
scribes it  as  "  a  school  of  \drtue  rather  than  a  banquet,"  and 
says,  "  as  much  is  eaten  as  satisfies  the  cravings  of  hunger  ;  as 
much  is  drunk  as  benefits  the  chaste."  *  But  occasional  excesses 
of  intemperance  occurred  already  in  Apostolic  congregations, 
as  at  Corinth,  f  and  must  have  multiplied  with  the  growth  of 
the  Church.  Early  in  the  second  century  the  social  Agape  was 
separated  from  the  Communion  and  held  in  the  evening,  the 
more  solemn  Communion  in  the  morning  ;  and  afterwards  the 
Agape  was  abandoned  altogether,  or  changed  into  a  charit}^ 
for  the  poor. 

*  Apoc.  xxxix. :  "Editur  quantum  esurientes  capiunt,  bihitur  quanhim pu- 
dicis  utile  est  .     .     .  ut  qui  non  tarn  ccenam  ccenaverint  quam  discipUnatn." 
1 1  Cor.  xi.  20-23. 


60  THE  AGAPE"  AND  THE  EUCHAKIST. 

In  the  Didache  tlie  two  institutions  seem  to  be  as  yet  hardly 
distinguishable.  It  contains  the  three  prayers  of  thanksgiv- 
ing, given  above,  first  for  the  cup,  secondly  for  the  broken 
bread,  thirdly  for  all  God's  mercies  spiritual  and  temporal,  with 
a  jDrayer  for  the  Church  universal,* 

Between  the  second  and  the  third  prayer  is  inserted  a  warn- 
ing against  the  admission  of  unbaptized  or  unconverted  persons, 
and  the  phrase,  "  after  being  filled.''^  The  question  arises:  Does 
this  phrase  refer  to  the  Communion,f  or  to  the  Agape.  :j:  I  think 
it  must  be  applied  to  both,  which  were  then  inseparably  con- 
nected, the  Agape  preceding,  the  Communion  completing  the 
Christian  Passover.  If  referred  to  the  Communion  alone,  the 
expression  is  too  strong ;  if  referred  to  the  Agape  alone,  the 
Communion  must  be  put  after  the  third  prayer.  But  the  Com- 
munion is  indicated  before  the  third  prayer  by  the  warning  : 
"  Let  no  one  eat  or  drink  of  your  Eucharist  except  those  who 
have  been  baptized,"  etc.  And  the  author  of  the  Apostolical 
Constitutions  so  understood  it  when  he  substituted  for  "  after 
being  filled,"  the  phrase  "  after  participation,"  or  "  commu- 
nion." §  Consequently  the  third  thanksgiving  must  be  sl  post- 
communion  prayer. 

This  view,  however,  is  not  free  from  objections  : 

1.  That  the  thanksgiving  for  the  cup  precedes  the  thanks- 
giving for  the  broken  bread,  and  seems  to  be  a  preparatory 
blessing  corresponding  to  the  blessing  of  the  first  cup  in  the 
Passover.  This  is  the  reverse  of  the  usual  liturgical  order,  but 
had  a  precedent  in  Luke  xxii.  17  (comp.  19).  || 

*  These  prayers  are  much  enlarged  in  the  Apost.  Constit.  vii.  9,  10. 

f  Bryennios,  John  Wordsworth,  Hamack. 

X  Zahn  (p.  893)  rightly  insists  that  ίμτΐλνΰ^ηναι  implies  the  satisfaction 
of  hunger  and  thirst  by  a  regular  meal  (comp.  John,  vi.  13;  Luke,  i.  53;  vi.  25; 
Acts,  xiv.  17);  for  it  is  here  not  taken  in  a  spiritual  sense  as  in  Kom.  xv.  24. 

p  Lib.  vii.  c.  26:  Μετά  δε  την  μετάλη-ψιν  οΰτωζ  ενχαβίβτήδίχτε. 
The  warning  of  the  Did. :  "Give  not  that  which  is  holy  to  the  dogs  "  (Matt, 
vii.  6),  is  equivalent  to  the  later  liturgical  formula,  holy  things  to  holy 
persons  (τ a  άγια  τυίζ  άχι'υιζ),  which  immediately  preceded  the  distribu- 
tion of  the  elements. 

II  Paul  also  mentions  the  cup  first  in  1  Cor.  x.  16  and  21,  but  in  the 
report  of  the  institution,  1  Cor.  xi.  23,  he  gives  the  usual  order.  So  also 
the  Did.  in  the  warning  at  the  close  of  Chap,  ix,  "  Let  no  one  eat  or  drink  " 


THE   AGAPE   AXD   THE   EUCHARIST.  61 

2.  That  tlie  warning  after  the  third  prayer :  "If  any  one  be 
holy  let  him  come,  if  any  one  be  not  holy  let  him  repent," 
seems  to  be  an  invitation  to  the  Communion.  But  as  such  an 
invitation  with  a  warning  is  contained  at  the  close  of  the  sec- 
ond prayer,  we  must  understand  the  second  warning  as  an  ex- 
hortation to  catechumens  to  join  the  church.* 

3.  That  there  is  no  allusion  to  the  atoning  death  of  Christ — 
the  central  idea  of  the  Eucharist,  Very  strange.  But  the 
Didache  calls  the  Eucharist  a  sacrifice,  shows  the  influence  of 
John's  Gospel  (Chs.  VI.  and  XVII.),  and  leaves  room  for 
additional  prayers  and  exhortations  by  the  Prophets. 

The  eucharistic  service  of  the  Didache  indicates  a  mode  of 
worship  not  far  removed  from  the  freedom  of  the  Apostolic 
age.  The  fourteenth  chapter  of  Paul's  first  Epistle  to  the 
Corinthians,  written  in  the  year  57,  makes  the  impression — to 
use  an  American  phrase — of  a  religious  meeting  "  thrown 
open."  Everybody,  who  had  a  spiritual  gift,  whether  it  was 
the  gift  of  tongues,  or  the  gift  of  interpretation,  or  the  gift  of 
prophecy,  or  the  gift  of  sober,  didactic  teaching,  had  a  right  to  ί 
speak,  to  pray,  and  to  sing  ;  even  women  exercised  their  gifts 
(comp.  1  Cor.  xi.  5).  Hence  the  Apostle  checks  the  excesses 
of_this  democratic  enthusiasm  and  reminds  the  brethren  that 
God  is  not  a  God  "  of  confusion,  but  of  peace,"  and  that  "  all  ' 
things  should  be  done  decently  and  in  order  "  (1  Cor.  xiv.  33, 
40).  It  was  especially  the  Glossolalia  or  the  abrupt,  broken,  \ 
ejaculatory,  ecstatic  outburst  of  devotion  in  acts  of  prayer  or 
song,  which  was  liable  to  abuse  and  to  produce  confusion.  ' 
Hence  the  Apostle  gave  the  preference  to  prophesying,  which 
was  addressed  to  the  congregation  and  tended  directly  to  prac- 
tical edification.  ^ 

In  the  Didache  wejQnd  no  trace  of  the  Glossolaha,  and  the  , 
worship  is  already  regulated  by  a  few  short  j^rayers,  but  it  is 
not  said  who  is  to  offer  these  prayers,  nor  is  praying  confined 
to  these  forms,  on  the  contrary  the  "  Prophets  "  are  allowed  to 
pray  in  addition  as  much  as  they  please.  A  similar  liberty 
was  exercised,  according  to  Justin  Martyr,  by  the  "President " 
(Bishop)  of  the  congregation,   who  prayed  according  to  his 

*  So  Harnack  (p.  36). 


/ 


62  ECCLESIASTICAL   ORGANIZATION. 

ability  under  the  inspiration  of  the  occasion."  *  The  Mon- 
tanists  wished  to  revive  or  to  perpetuate  the  liberty  of  prophe- 

j  sying  by  laj^men  as  well  as  ministers,  by  women  as  well  as 

I  men  (like  the  Quakers  in  recent  times),  but  the  strong  tenden- 
cy to  order  and  hierarchical  consolidation  triumphed  over 
freedom  and  restricted  the  active  part  of  worship  to  a  clerical 
function  according  to  j^rescribed  and  unalterable  liturgical 
forms,  which  appear  under  various  Apostolic  and  post- Apos- 
tolic names  in  the  Nicene  age.     The  Reformation  of  the  six- 

I  teenth  century  revived  the  idea  of  the  general  priesthood  of 
the  laity,  and  recognized  it  in  congregational  singing  and  in 

.  responsive  liturgies. 


CHAPTER  XIX. 

Ecclesiastical  Organization. 

The  third  Part  of  the  Didache  is  a  Directory  of  Church 
Polity  and  Discipline.  It  contains  instructions  to  Christian 
congregations  concerning  various  classes  of  ministers  of  the 
gospel,  Chs.  XI.-XIII.  and  Ch.  XV.  The  intervening  four- 
teenth chapter  treats  of  the  observance  of  the  Lord's  Day  and 
the  sacrifice  of  the  Eucharist ;  it  interrupts  the  natural  con- 
nection and  belongs  rather  to  the  second  or  liturgical  section 
of  the  book.  With  this  exception  the  order  of  the  Didache  is 
remarkably  clear  and  logical. 

The  Didaclie  places  us  into  the  situation  between  the  church 
polity  of  the  Pastoral  Epistles  and  the  establishment  of  Epis- 
copacy, or  between  St.  Paul  and  Ignatius  of  Antioch.  The 
Apostolic  government  was  about  to  cease,  and  the  Episcopal 
government  had  not  yet  taken  its  place.  A  secondary  order 
of  Apostles  and  Prophets  were  moving  about  and  continued 
the  missionary  work  of  the  primitive  Apostles ;  while  the 
government  of  the  particular  congregations  remained  in  the 
hands  of  Presbyter-Bishops  and  Deacons,  just  as  in  Philippi 

*  Apol.  I.  Ixvii:  ΰό-η  δύναμιζ  αντω,  quantum  potest,  quantum  faeul- 
tafis  eius  est.  Seethe  notes  of  Otto,  and  comp.  Tortullian's  "ex  proprio 
inr/enio,"  "ex  pectore,"  "sine  monitore." 


ECCLESIASTICAL    ORGANIZATIOK  63 

and  other  congregations  of  Paul.  Siicli  a  state  of  things  we 
should  expect  between  A.D.  70  and  110. 

The  organization  of  the  Church  in  the  Didache  appears  verv 
free  and  elastic.  There  is  no  visible  centre  of  unit}•,  either  at 
Jerusalem,  or  Antioch,  or  Ephesus,  or  Kome ;  which  are  not 
even  mentioned.  The  author  is  silent  about  Peter,  and  knows 
nothing  of  his  primacy  or  supremacy.  No  creed  or  rule  of 
faith  is  required  as  a  condition  of  membership  or  bond  of 
union  ;  but  instruction  in  Christian  morality  after  the  pattern 
of  the  Sermon  on  the  Mount  precedes  Baptism.  The  bap- 
tismal formula  which  includes  some  belief  in  the  Trinity, 
and  the  eucharistic  prayers  which  imply  some  belief  in  the 
atonement,  are  a  near  approach  to  a  confession,  but  it  is  not 
formulated.* 

Nevertheless  there  is  a  spiritual  unity  in  the  Church  such  as 
Paul  had  in  view,  Eph.  iv.  3.  All  Christians  are  brethren  in 
the  Lord,  though  scattered  over  the  earth  :  they  believe  in  God 
as  the  author  of  all  good,  and  in  Jesus  Christ  as  their  Lord 
and  Saviour ;  they  are  baptized  into  the  triune  name ;  they 
partake  of  the  same  Eucharist ;  they  pray  the  Lord's  Prayer : 
they  abstain  from  the  sins  forbidden  in  the  Decalogue  and  all 
other  sins  ;  they  practise  every  Christian  virtue,  and  keep  the 
royal  law  of  love  to  God  and  to  our  neighbor ;  they  look  hope- 
fully and  watchfully  forward  to  the  second  coming  of  Christ 
and  the  resurrection  of  the  righteous.  The  Church  is  to  be 
perfected  into  that  kingdom  which  God  has  prepared  for  her. 

There  is  a  strong  feeling  of  Christian  brotherhood  running- 
through  the  eucharistic  pra3^ers  and  the  whole  Didache.^ 
Every  wandering   brother   who   shares  the    faith    and    hope 

*  Harnaek,  p.  90:  "  Von  einer  formttlirten  regula  fidei  ist  in  der 
/Ιιδαχτ;  iioch  nicht  die  Rede  ;  unziceifelhaft  genugt  dem  Verfasser  noch  der 
Gebraiich  der  Abendmahlsgebete  ^ind  der  Taufformel,  urn  den  christlichen 
ChnraJcter  dessen,  der  auf  den  Namen  ^Christ  '  Arispruch  erhebt,  festzu- 
stellen." 

f  G.  Bonet-Maury  {La  doctrine  des  dome  ap6tres,  Paris,  1884,  p.  4\  says: 
"■  L'auteiir  a  un  vif  sentiment  de  la  solidarite  de  tous  les  membres  disjierse  de 
Veglise  universelle.''''  This  catholicity  of  feeling  is  incompatible  with  the 
bigotry  of  the  Ebionitie  sect,  and  a  strong  argument  against  Krawutzcky's 
hypothesis. 


64     APOSTOLIC   AND   POST- APOSTOLIC   FORMS   OF   GOVERNMENT. 

of  the  Churcli  is  to  be  hospitably  received,  witliout 
formal  letters  of  recommendation.  False  propliets  and  cor- 
rupters are  mentioned,  but  their  errors  are  not  described. 
The  solidarity  and  hospitality  of  the  primitive  Christians 
are  acknowledged  and  ridiculed  as  a  good-natured  weakness 
by  the  heathen  Lucian,  the  Voltaire  of  the  second  century, 
who  had  no  conception  of  the  irresistible  attraction  of  the 
cross  of  Christ.  But  they  were  often  abused,  which  made 
caution  necessary.  Hence  the  restriction  of  congregational 
hospitality  to  two  or  three  days,  and  the  requirement  of  labor 
from  those  who  can  perform  it  (xii.  3,  4). 


CHAPTER  XX. 

Apostolic  and  Post- Apostolic  Forms  of  Oovernment. 

It  is  interesting  to  compare  the  church  polity  and  church 
officers  of  the  Didache  with  the  preceding  and  succeeding  con- 
dition. 

I.  Let  us  first  glance  at  the  organization  of  the  Apostolic 
churches.  Christ  himself  founded  the  Church,  appointed 
AjDostles,  and  instituted  two  sacraments,  Baptism  for  new 
converts,  and  the  Lord's  Supper  for  believers.  Beyond  this 
fundamental  woi'k  he  left  the  Church  to  the  guidance  of  the 
Holy  Spirit  which  he  promised. 

(1)  In  the  Acts  of  the  Apostles  we  find  Ajwstles,  Prophets 
and  Teachers  (xiii.  1),  Evangelists  (xxi.  8),  Presbyter- Bishops  or 
Elders  (xi.  80 ;  xiv.  23 ;  xv.  2, 4,  6,  22,  28  ;  xvi.  4  ;  xx.  17,  28 ; 
xxi,  18;  xxiii.  14;  xxiv.  1;  xxv.  15),  and  in  Jerusalem  also 
Deacons^  under  the  name  of  tlie  Seven  (vi.  3 ;  xxi.  8). 

(2)  In  the  Pauline  Epistles,  the  following  officers  and  func- 
tions are  mentioned: 

1  Cor.  xii.  28 :  "  first  Apostles^  secondly  Prophets^  thirdly 
Teachers^  then  miracles  (j)owers,  δυνάμεις)^  then  gifts  of  heal- 
ing, helps,  governments,  divers  kinds  of  tongues.  Are  all 
Apostles  ?  are  all  Prophets  ?  are  all  workers  of  miracles  ? 
have  all  gifts  of  healings?  do  all  speak  with  tongues?  do  all 


APOSTOLIC   AND   POST-APOSTOLIC   FOEMS   OF   GOVERNMENT.      65 

interpret  ?  "  Paul  here  unites  officers  and  gifts  together  with- 
out strict  regard  to  order  or  completeness.  He  omits  Evan- 
gelists, Bishops  and  Deacons  (unless  they  are  included  in 
"Teachers"  and  in  "  helyjs  and  governments"),  and  the  gifts 
of  wisdom,  of  knowledge  {ver,  8),  of_discerning  of  spirits  (ver, 
10),  and  love,  the  greatest  of  all  gifts,  described  in  Ch,  XIII. 

Eph.  iv.  11 :  "And  he  gave  some  to  be  Apostles  ;  and  some 
Prophets ;  and  some  Evangelists ;  and  some  Pastors  and  Teach- 
ers ;  for  the  perfecting  of  the  saints  unto  the  work  of  min- 
istering, unto  the  building  up  of  the  body  of  Christ."  Here 
Evangelists  are  distinguished  from  Apostles  and  Prophets; 
Bishops  and  Deacons  are  not  named ;  but  probably  included  in 
Pastors  and  Teachers. 

Phil.  i.  1 :  "  Bishojjs  and  Deacons "  of  the  congregation  at 
Philippi.  The  "  Bishops"  (mark  the  plural)  must  be  Presby- 
ters or  Elders;  for  one  congregation  could  not  have  more  than 
one  Bishop  in  the  later  diocesan  sense. 

In  the  Pastoral  Epistles,  Paul  gives  the  qualifications  of 
Bishop)s  and  Deacons^  omitting  the  Preshyters,  because  they  were 
identical  with  the  Bishops,  1  Tim.  iii.  2.  8,  12  ;  Tit.  i.  7 ;  but 
the  Presbyters  are  mentioned  in  1  Tim.  v.  1,  17,  19  and  Tit.  i. 
5.  Besides,  "the  work  of  an  Evangelist^'  is  spoken  of  in  con- 
nection with  Timothy,  2  Tim.  iv.  3,  and  the  "Presbytery,"  or 
body  of  Presbyters,  1  Tim.  iv.  1-i  (comp.  Acts,  xxii.  5 ;  Luke, 
xxii.  6). 

(3)  The  Epistle  to  the  Hebrews  mentions  the  church  officers 
in  the  aggregate,  without  specification  of  classes,  under  the 
name  of  rulers  {ηγούμενοι)  who  "speak  the  word  of  Grod." 
Ch,  xiii.  7,  17,  24  The  "  Elders  "  in  ch.  xi.  2  is  a  title  of  dig- 
nity and  equivalent  to  Fathers. 

(4)  The  Catholic  Epistles  throw  no  light  on  church  organi- 
zation. 

James  mentions  Teachers  (iii.  1),  and  says  that  the  Elders  of 
the  congregation  should  visit  the  sick  to  pray  with  them  (v. 
14). 

Peter  exhorts  the  Elders^  as  a  "Fellow-Elder,"  to  tend  the 
flock  of  God  (1  Pet.  v.  1-4). 

(5)  The  Apocalypse  speaks  of  "holy  Apostles  and  Prophets^'' 
5  ~ 


66      APOSTOLIC   AND   POST- APOSTOLIC   FORMS   OF   GOVERNMENT. 

(xviii.  20),  but  also  of  false  Apostles  (ii.  2)  and  a  false  Proph- 
etess (ver.  20).  Elders  are  repeatedly  mentioned  in  the  visions 
(iv.  4,  10 ;  V.  5,  6,  8,  11,  14 ;  vii.  11,  13 ;  xi.  16 ;  xiv.  3 ;  xix. 
4),  bat  not  in  the  usual  ecclesiastical  sense.  The  Angels  of  the 
Seven  Churches  in  Asia  Minor  are  probably  the  representa- 
tives of  the  body  of  congregational  officers.* 

II.  In  the  second  and  third  centuries,  we  find  a  considerable 
change,  first  in  the  Ignatian  Epistles  (about  110),  and  then 
more  fully  developed  in  Irenaeus  (c,  180),  TertuUian  (200),  and 
Cyprian  (250).  The  clergy  and  laity  are  separated,  and  the 
former  are  clothed  with  a  sacerdotal  character  after  the  prece- 
dent of  the  Levitical  priesthood.  The  three  orders  {ordines  ma- 
jores)  of  the  ministry  a23pear,  namely,  Bishops^  Priests  {Preshy- 
iers),  and  Deacons^  M'ith  a  number  of  subordinate  officers  called 
the  rainoi'  orders  (Sub-deacons,  Readers,  Acolyths,  Exorcists, 
etc.)  ;  while  the  Apostles,  Prophets,  and  Evangelists  disappear. 
The  Bishops  rise  above  the  Presbyters  from  a  local  congrega- 
tional to  a  diocesan  position  and  become  in  the  estimation 
of  the  Church  successors  of  the  Apostles  (the  Bishop  of  Rome, 
successor  of  Peter). 

Among  the  Bishops  again  the  occupants  of  the  "  Apostolic 
Sees "  so  called  (Jerusalem,  Antioch,  Alexandria,  Ephesus, 
Rome)  rose  in  the  Nicene  age  to  the  dignity  of  Metropolitans, 
and  five  of  them  (Jerusalem,  Antioch,  Alexandria,  Rome,  Con- 
,  stantinople  or  New  Rome)  to  the  higher  dignity  of  Patriarchs  ; 
while  the  Bishop  of  Old  Rome  claimed  a  still  higher  dignity, 
a  primacy  of  honor,  and  a  supremacy  of  jurisdiction  over  the 
whole  Church  as  the  successor  of  Peter,  and  the  vicar  of  Christ, 
— a  claim,  however,  which  the  Oriental  Church  never  conceded.f 

III.  The  Didache,  as  already  remarked,  stands  between  the 
Apostolic  organization  of  the  first  century  and  the  Episcopal 
organization  of  the  second,  and  fills  the  gap  between  the  two. 
It  mentions  five  officers,  namely  Apostles^  Prophets  and  Teach- 
ers, for  the  church  at  large  ;  and  Bishop)s  and  Deacons  for  par- 
ticular congregations. 

*  See  my  Church  History,  i.  497  sq. ,  and  History  of  the  Apostolic 
Church,  p.  537  sqq. 

f  See  on  these  changes,  Church  History,  ii.  121-154. 


APOSTLES   AND   PROPHETS.  67 

In  the  last  respect  it  agrees  with  the  Epistle  of  Clement  of 
Eome.  The  Shepherd  of  Hermas  likewise  belongs  to  this 
transition  period.  He  does  not  jet  mention  these  orders,  but 
Apostles,  Prophets,  Teachers,  Bishops  and  Deacons. 

The  Irvingites  might  find  new  proof  in  the  Dida^he  for  their 
church  polity,  which  includes  Apostles,  Prophets,  and  Evan- 
gelists, but  confines  the  number  of  Apostles  to  twelve. 


CHAPTER  XXL 

Apostles  and  Prophets. 

Let  us  now  consider  the  se\^eral  gospel  ministers  of  the 
Didache. 

1.  The  Apostles  spoken  of  in  the  eleventh  chapter,  are  not 
the  Twelve  mentioned  in  the  title,  but  their  associates  and 
successors  in  the  work  of  Christianizing  the  world.  They  are 
travelling  evangelists  or  missionaries  who  preached  the  Gospel 
from  place  to  place  in  obedience  to  the  great  commission  of 
Christ  to  his  disciples.  The  word  is  used  in  a  wider  sense, 
corresponding  to  its  etymology.  The  original  Twelve  were 
chosen  with  special  reference  to  the  twelve  tribes  of  Israel.  It 
was  a  typical  number,  as  was  also  the  number  of  the  seven 
Deacons  in  Jerusalem.  The  spread  of  Christianity  among  the 
Gentiles  required  an  extension  of  the  Apostolate.  First  of  all, 
Paul  is  the  typical  "  Apostle  of  the  Gentiles,"  and  being  di- 
rectly called  by  the  exalted  Saviour,  he  stands  on  a  par  in 
authority  with  the  Twelve.  Next  to  him  such  men  as  Barna- 
bas, James  the  Lord's  Brother,  Epaphras,  Andronicus  and 
Junias,  Timothy,  Titus,  Mark,  Luke,  Silvanus,  Apollos,  are 
or  may  be  called  Apostles  in  a  wider  and  secondary  sense.* 

*  Comp.  Acts,  xi\'.  4,  14  (where  Barnabas  is  certainly  included  in  άτΐοβτό- 
λοι);  1  Thess.  ii.  6  (where  Silvanus  and  Timothy  seem  to  be  included  in  the 
plural;  both  being  mentioned  with  Paul  in  the  inscription,  i.  1);  Rom.  xvi. 
7  (where  Andronicus  and  Junias  are  called  έτιίόημοι  iv  τοίζ  αποότόλυιζ 
"noted  among  the  Apostles";  see  the  Commentaries);  1  Cor.  xv.  5,  7  {τοίζ 
αποΰτόλοϊ?,  as  distinct  from  the  δώδεκα  mentioned  ver.  5).  In  the  N. 
T.  the  term   απόΰτυλυζ   occurs  79   times   (68   times   in  J^uke   and    Paul), 


68  APOSTLES   AND   PROPHETS. 

Hence  false  "  Apostles  "  are  also  spoken  of,  who  counteracted 
the  work  of  the  genuine  Apostles  and  sowed  tares  among  the 
wheat* 

The  Shepherd  of  Herroas  speaks  of  "  forty  Apostles  and 
Teachers."  t 

The  Lord  himseK  had,  during  his  earthly  ministry,  set  in 
motion  such  a  secondary  class  of  Apostles,  in  anticipation  and 
authorization  of  Evangelists  of  future  ages,  by  the  mission  of 
the  Seventy  who  Avent  out  "two  and  two  before  his  face  into 
every  city  and  place  whither  he  himself  was  about  to  come."  X 
The  instructions  he  gave  to  them,  as  well  as  to  the  Twelve, 
on  a  similar  preparatory  mission,  help  us  very  much  to  under- 
stand the  state  of  things  in  the  post- Apostolic  age. 

The  love  of  Christ  kindled  an  extraordinary  missionary 
enthusiasm ;  and  this  alone  can  explain  the  rapid  spread  of 
Christianity  throughout  the  Eoman  empire  by  purely  moral 
means  and  in  the  face  of  formidable  obstacles.  Justin  Martyr 
was  a  travelling  Evangelist  or  peripatetic  Teacher  of  Jews  and 
Gentiles  in  different  places.  Eusebius  has  a  special  chapter 
on  "  Preaching  Evangelists  who  were  yet  living  in  that  age," 
i.  e.,  the  age  of  Ignatius  under  the  reign  of  Trajan.  §  He  thus 
describes  them : 

"  They  performed  the  office  of  Evangelists  to  those  who  had  not  yet  heard 
the  faith,  whilst,  with  a  noble  ambition  to  proclaim  Christ,  they  also  deliv- 
ered to  them  the  books  of  the  Holy  Gospels.     After  laying  the  foundation 

άποΰτολή  4  times  (thrice  in  Paul  and  once  in  Luke).  See  Bishop  Light- 
foot's  Com.  on  Gal.  pp.  92-101,  where  he  discusses  at  length  the  classical, 
Jewish,  Apostolic,  and  ecclesiastical  uses  of  the  term . 

*  2  Cor.  xi.  13 ;  Rev.  ii.  3. 

f  Sim.:  ix.  15.  ο'ί  δέ  μ'  άτίόΰτολοΐ  itai  διδαόκαλοι  τον  Μηρυχματυξ 
του  υίον  τον  ^εον  {quadraginta  aposfoli  et  dodores  pradicationis  filii 
Dei).  Again  in  cap.  16  and  ix.  25.  The  number  forty  has  reference  to  the 
forty  stones  in  the  building  of  the  tower,  which  is  a  figure  of  the  Church. 
Comp.  Vis.  III.  5:  λί^οι  .  .  .  είόιν  oi  άτΐόΰτολοι  uai  Ιττίβκοποι  nai 
διδαόκαλοι  και  διάκονοι. 

Χ  Luke,  χ.  1  sqq. ;  comp.  Matt   χ.  5  sqq. 

§  περί  των  είόέτι  τότε  διαπρεπόνταον  εναγγ ελιότών ,  De  Evangelii 
prcedicatorihus  qui  adhuc  ea  cetate  florebant,  Hid.  Ecel.  iii.  37.  In  the  pre- 
ceding ch.  36  he  treats  of  Ignatius,  in  ch.  38  of  Clement  of  Rome,  in  ch.  39 
of  Papias  He  means,  therefore,  the  time  from  the  close  of  the  first  and  to 
the  middle  of  tha  second  century. 


APOSTLES    AND   PROPHETS.  69 

of  the  faith  in  foreign  parts  as  the  particular  object  of  their  mission,  and 
after  appointing  others  as  shepherds  of  the  Hocks,  and  committing  to  these 
the  care  of  those  that  had  been  recently  introduced,  they  went  again  to 
other  regions  and  nations,  with  the  grace  and  cooperation  of  God.  The 
holy  Spirit  also  wrought  many  wonders  as  yet  through  them,  sa  that  as  soon 
as  the  gospel  was  heard,  men  voluntarily  in  crowds,  and  eagerly,  embraced 
the  true  faith  with  their  whole  minds.  As  it  is  impossible  for  us  to  give  the 
numbers  of  the  individuals  that  became  Pastors  or  Evangelists  during  the 
first  immediate  succession  from  the  Apostles  in  the  churches  throughout  the 
world,  we  have  only  recorded  those  by  name  in  our  history,  of  whom  we 
have  received  the  traditional  ^count  as  it  is  delivered  in  the  various  com- 
ments on  the  Apostolic  doctrine  still  extant." 

This  description  is  the  best  commentary  on  the  "Apostles"  / 
of  the  Didache. 

These  wandering  Evangelists  are  to  be  received  as  the  Lord,  ι 
but  are  only  allowed^  to  remain  a  day  or  two  in  the  Christian  | 
congregations.     This  was  a  measure  of  seK-protection  against 
imposition  by  clerical  vagabonds.     A  true  Apostle  would  not ' 
forget   his   duty  to   preach   the   gospel  to  the   unconverted. 
False  Apostles  and  false  Prophets  were  known  already  in  the 
Apostolic  age,  and  predicted  by  Christ.     Paul  was  tormented 
by  Judaizing  missionaries,  who  followed  him  everywhere,  and 
tried  to  undermine  his  authority  and  work  in  Galatia,  Corinth,  | 
Philippi,    and   elsewhere.       The   Apostle,    according    to    the 
Didache^  is  entitled  to  his  living,  but  if  he  asks  for  money  he 
is  a  false  prophet.     Mercenary  preachers  have  been  a  curse 
from  the  beginning  in  unbroken  succession.     How  easily  the 
simple-hearted  Christians  were  imposed  upon  by  selfish  leaders, 
we  learn  from  Lucian's  "Peregrinus  Proteus."  * 

In  this  connection  the  Didache  directs  that  every  Christian 
"  who  comes  in  the  name  of  the  Lord,"  shall  receive  hospitality  , 
for  two  or  three  days ;  but  if  he  remains  longer,  he  shall  work,  ( 
and  if  he  refuses,  he  is  a  "  Christ-trafficker ; "  i.  e.,  one  who ' 
makes  merchandise  of  his  Christian  profession,  or  uses  the  ; 
name  of  Christ  for  selfish  ends,  like  Simon  Magus,  f 

2.  The  Prophets  are  mentioned  in  close  connection  with 

*  See  Church  History,  vol.  ii.,  93  sqq. 

f  Ch.  XII.  5.  Χριότέΐ-ΐηοροζ  is  a  post-apostolic  word,  but  used  also  by 
Pseudo-Ignatius,  Athanasius,  Chrysostom,  and  Basil.  The  idea  is  the  same 
as  1  Tim.  vi.  5,  "  supposing  that  godliness  is  a  way  of  gain." 


70  APOSTLES   AND    PROPHETS. 

the  Apostles,  but  with  this  difference,  that  they  were  not  sent 
as  missionaries  to  the  heathen,  but  instructors  and  comforters 
of  converts,  and  might  settle  in  a  particular  congregation.  In 
this  case  they  are  to  receive  a  regular  maintenance,  namely,  all 
first  fruits  of  the  products  of  the  wine-press  and  threshing-floor, 
of  oxen  and  sheep,  and  of  e\xry  possession.  They  are  to  be 
supported  like  the  priests  in  the  Jewish  theocracy,  "  according 
to  the  commandment."  *  A  congregation,  however,  may  be 
without  a  Prophet,  though  not  without  Bishops  and  Deacons. 
There  were,  it  seems,  itinerant  Prophets  and  stationary  Proph- 
ets. In  the  absence  of  a  Prophet  the  congregational  offerings 
should  be  given  to  the  poor. 

The  Didache  shows  a  preference  for  the  Prophets :  they  are 
mentioned  fifteen  times  (the  Apostles  only  three  times) ;  they 
are  called  "chief -priests, "f  and  they  alone  are  allowed  the 
privilege  to  pray  extempore  as  much  as  they  please  in  public 
worship.  But  as  there  are  false  Apostles,  so  there  are  also 
false  Prophets,  and  they  must  be  judged  by  their  fruits. 
Avarice  is  a  sure  sign  of  a  false  Prophet. 

Paul  gives  the  Prophets  the  preference  over  the  Glossolalists, 
because  prophecy  was  for  the  edification  of  the  congregation, 
while  the  glossolalia  was  an  abrupt,  broken,  ejaculatory,  trans- 
cendental utterance  of  prayer  and  praise  for  the  gratification 
of  the  individual,  who  spoke  in  an  ecstatic  condition  of  mind, 
and  required  interpretation  into  the  ordinary  language  of  com- 
mon sense  to  benefit  others.  It  seems  to  have  passed  away 
soon  after  the  Apostolic  age.  X  It  is  not  mentioned  in  the 
Didache. 

A  Prophet  in  the  biblical  sense  is  an  inspired  teacher  and 
exhorter  who  reveals  to  men  the  secrets  of  God's  will  and  word 
and  the  secrets  of  their  own  hearts  for  the  purpose  of  conver- 

*  Ch.  XIIT.  5,  7.  Probably  with  reference  to  the  Mosaic  law.  The  tithes 
are  not  yet  mentioned. 

f  Ch.  XIII.  3,  υί  αρχιερείς  ιΊμών,  a  title  given  to  the  heads  of  the  twenty- 
four  courses  of  priests  and  to  the  members  of  the  Sanhedrin.  This  is  the 
first  intimation  of  the  sacerdotal  conception  of  the  Christian  ministry. 

X  On  the  glossolalia  and  the  other  charismata  of  the  Apostolic  Age,  see 
History  of  the  Christian  Church  (revised  ed.),  i.,  230-242  and  436  sqq.,  and 
the  commentators  on  Acts,  ii.  and  1  Cor.  xii.  and  xiv. 


APOSTLES    AND   PROPHETS.  71 

siou  and  edification.     As  tiie  word  indicates,  lie  is  a  spokes- 
man or  interpreter  of  God  to  men.*     The  predictive  element 
does  not  necessarily  enter  into  his  office.     Some  of  the  great-  , 
est  prophets  among  the  Hebrews  did  not  foretell  future  events,  j 
or  only  to  a  limited  extent.     In  the  New  Testament  all  Apos- 
tles were  inspired  prophets,  more  especially  John,  the  apoca- 
lyptic seer  of  the  future  conflicts  and  triumphs  of  the  kingdom 
of  Christ.     Agabus  was  a  Prophet  from  Jerusalem,  who  pre-  | 
dieted  at  Antioch  the  famine,  under  Claudius  Ca3sar,  a.d.  44 
(Acts,  xi.  28),  and  afterwards  (in  58)  at  C^sai'ea  the  captivity 
of  Paul,  Λvhen,  like  some  of  the  Hebrew  Prophets,  he  accom- 
panied his  word  with  a  symbolic  action  by  binding  his  own    - 
hands  and  feet  with  Paul's  girdle  (xxi.  10,   11).     Barnabas, 
Simeon  Niger,  Lucius  of  Cyrene,  Manaen,  and  Saul  are  called 
"Proj^hets  and   Teachers"   of  the  church   at   Antioch,    and 
through  them  the  Holy  Spirit  appointed  Barnabas  and  Saul 
for  the  missionary  work  among  the  Gentiles  (Acts,  xiii.  1^). 
Nor  was  the  prophetic  gift  confined  to  men.     As  in  the  Old 
Testament  Miriam  and  Deborah  were  prophetesses,  so  the  four  ; 
unmarried  daughters  of    Philip   the  Evangelist,   prophesied  J 
(xxi.  9).     Paul  recognizes  the  same  gift  in  women  (1  Cor.  xi.  - 
4),  but  forbids  its  exercise  in  the  public  assembly  (xiv.  34 ; 
1  Tim.  ii.  11,  12).     In  the  Jewish  dispensation  the  Prophets, 
since   the    time   of    Samuel,    constituted    one    of    the    three  !/ 
orders  of  the  theocracy,  with  the  sacerdotal  and  royal  order. 
In  the  New  Testament,  there  is  no  trace  of  a  prophetic  order. 
The  gift  was  distributed  and  exercised  chiefly  in  expounding 
the  deeper  sense  of  the  Scriptures  and  rousing  the  conscience 
and  heart  of  the  hearers. 

The  Prophets  of  the  Didache  are  the  successors  of  these  earlier 
Prophets.    The  Shepherd  of  Hermas  is  a  weak  echo  of  Apostolic  r 
prophecy  and  is  full  of  revelations.    Justin  Martyr  and  Irenseus 
testify  to  the  continuance  of  the  prophetic  office  in  the  Church. 
The  Peregrinus  of  Lucian's  satirical  romance  is  represented  as 

*This  is  the  usual  classical  meaning  of  πρυφήτηζ,  one   who  speaks  for 
another,  especially  for  a  god  ;  hence  an  interpreter.     Thus  Apollo  is  called  '• 
the  prophet  of  Zeus.     In  the  Sept.  it  is  the  translation  of  Nabi.     Aaron  was  i 
the  prophet  of  Moses  (Ex.  vii.  1). 


72  APOSTLES   AND   PROPHETS, 

a  Prophet  and  a  sort  of  Bishop,  but  was  an  impostor.  Celsus 
mentions  Prophets  in  Phoenicia  and  Palestine.  Gradually  the 
prophetic  office  disappeared  before  the  episcopal,  which  would 
not  tolerate  a  rival,  and  was  better  suited  for  the  ordinary  gov- 
ernment of  the  Church.  Montanism  revived  prophecy  in  an 
eccentric  and  fanatical  shape  with  predictions  of  the  approach- 
ing Millennium ;  but  the  Millennium  did  not  appear,  and  the 
new  prophecy  was  condemned  and  defeated  by  the  episcopal 
hierarchy.  In  our  days  Irvingism  made  a  similar  attempt 
and  met  a  similar  fate.  Prophecy,  like  all  the  other  super- 
natural gifts  of  the  Apostolic  age,  was  necessary  for  the  intro- 
duction, but  not  for  the  perpetuation,  of  Christianity.  Yet  in 
a  wider  sense  there  are  prophets  or  enlightened  teachers  speak- 
ing with  authority  and  power  in  almost  every  age  of  the 
Christian  Church. 

There  is  no  trace  of  a  Montanistic  leaning  in  the  Didache^ 
as  Hilgenfeld  assumes.  The  chief  doctrines  of  Montanism, 
concerning  the  Paraclet,  the  Millennium,  the  severe  fasts,  the 
female  prophecy,  the  general  priesthood  of  the  laity,  the  oppo- 
sition to  the  Catholic  clergy,  are  nowhere  alluded  to.  The 
book  evidently  ante-dates  Montanism. 

3,  The  term  Teachers  (διδάσκαλοι)  seems  to  be  used  in  a 
general  way,  and  may  apply  alike  to  the  Apostles  and  the 
Prophets,  and  also  to  the  Bishops,*  For  teaching  was  one  of 
the  chief  functions  of  their  office.  The  church  of  Smyrna 
calls  her  Bishop  Polycarp  "  an  Apostolic  and  Prophetic 
Teacher."  f  But  there  were  also  many  uninspired  teachers 
without    the    prophetic    gift,    like    Justin    Martyr,    Tatian, 

*In  Ch.  XIII.  1,  2,  ηροφήτηζ  α•Λ7;9ζκο5  and  8xdc\oHcx\oZ  αληΒινόί 
seem  to  be  identical.  In  Acts,  xiii  1,  Barnabas,  Saul,  and  others  are  called 
"Prophets  and  Teachers."  Paul  requires  of  the  Bishop — i.e.,  of  the  local 
Presbyter — that  he  be  apt  to  teach  (διδακτΐκόζ),  1  Tim.  iii.  2.  In  1  Cor. 
xii.  28  he  puts  the  Teachers  after  the  Prophets,  in  Eph.  iv.  11  after  the 
Evangelists  and  in  connection  with  the  Shepherds  (roi3?  δέ  ποιμεναζ  -και 
διδ α6κάΧου%).  Hormas  (*SiTO.  ix.  11)  connects  "Apostles  and  Teachers." 
Zahn,  I.  c,  p.  300,  understands  by  the  Teachers  of  the  Didache,  members 
of  the  congregation. 

\  Martyr.  Pohjc.  xvi.  (ed.  Funk  i.  301):  διδάόκαλοζ  αποόΓολικύζ  και 
προφητικόζ,  and  at  the  same  time  έπίΰκοποζ  τηζ  εν  Έμύρνη  καΒολικηί 
εκκληόίαζ. 


BISHOPS   AND   DEACONS.  73 

PantEenus,  and  the  teachers  of  the  catechetical  school  at 
Alexandria,  and  other  institutions  of  religious  and  theological 
instruction  and  preparation  for  church  work. 


CHAPTER  XXIL 

Bishops  and  Deacons. 

The  local  churches  or  individual  congregations  are  ruled  by 
Bishops  and  Deacons  elected  or  appointed  by  the  people.* 
They  derive  their  authority  not  directly  from  the  Holy  Spirit, 
as  the  Apostles  and  Prophets,  but  through  the  medium  of  the 
Church.  They  are  to  be  worthy  of  the  Lord,  meek  and  un- 
selfish, truthful  and  of  good  report,  and  to  be  honored  like  the 
Prophets  and  Teachers  (XY.  1,  2). 

This  is  all  we  learn  of  the  two  classes  of  congregational 
officers.  They  are  evidently  the  same  with  those  mentioned  in 
the  Acts  and  the  Pauhne  Epistles.  The  Bishops  are  the 
regular  teachers  and  rulers  who  have  the  spiritual  care  of  the 
flock ;  the  Deacons  are  the  helpers  who  attend  to  the  tempo- 
ralities of  the  Church,  especially  the  care  of  the  poor  and  the 
sick.  Afterwards  the  Deaconate  became  a  stepping-stone  to 
the  Presbyterate.  Deaconesses  are  not  mentioned  in  the 
Didache,  but  undoubtedly  existed  from  Apostolic  times,  at 
least  in  Greek  churches  (comp.  Rom.  xvi.  1),  for  the  care  of 
the  poor  and  sick  and  the  exercise  of  hospitality  and  various 
offices  of  love  among  the  female  portion  of  the  congregation. 
They  were  required  by  the  strict  separation  of  the  sexes.  The 
office  continued  in  the  Greek  Church  down  to  the  twelfth 
century. 

The  Bishops  of  the  Didache  are  identical  with  the  Presby- 

*  Ch.  XV.  1:  χείβοτονήΰατε  οϋν  έαυτιήζ  έηιόκυπονζ  και  διακόν^υζ. 
Comp.  Acts,  xiv.  23;  2  Cor.  -riii.  19.  The  A.  V.  renders  the  word  in  Acts 
wrongly  by  "ordain,"  which  is  a  later  ecclesiastical  sense.  The  R.  V. 
corrects  it:  "When  they  had  appointed  tor  them  elders  in  every  church." 
The  election  of  Bishops  by  the  people  continued  to  be  the  practice  till  the 
time  of  Cyprian,  Ambrose,  and  Augustin,  who  were  all  so  elected ;  but  ordina- 
tion was  performed  by  other  Bishops. 


74  BISHOPS    AND    DEACONS. 

ters;  lience  the  latter  are  not  mentioned  at  all.  Tliis  is  a 
strong  indication  of  its  antiquity.  It  agrees  with  the  usage  in 
the  New  Testament,  and  differs  from  the  usage  of  the  second 
century,  when  Bishops,  Priests  and  Deacons  were  distinguished 
as  three  separate  orders.* 

Bishops  and  Presbyters  in  the  Acts  and  Epistles  are  not 
two  distinct  ranks  or  orders,  but  one  and  the  same  class  of 
congregational  officers.  "Bishop"  (βτΓζσποτΓο?),  ^■.e.,  Overseer, 
Superintendent,  was  the  title  of  municipal  and  financial  offi- 
cers in  Greece  and  Egypt,  and  occurs  in  the  Sej)tuagint  for 
several  Hebrew  words  meaning  "  inspector,"  "  taskmaster," 
"captain."  The  term  "Presbyter"  (πρεσβύτερος)^  or  ΈΙάβτ, 
was  used  of  the  rulers  of  the  Synagogue  and  corresponds  to  the 
Hebrew  seken.  It  was  originally  a  name  of  age  and  dignity 
(like  "Senator,"  "Alderman").  Both  titles  were  transferred 
to  the  rulers  and  teachers  of  the  Apostolic  churches,  and  used 
interchangeably.  Hence  the  Ephesian  "  Presbyters  "  in  Acts, 
XX.  17,  are  called  "Bishops"  in  ver.  28;  hence  Bishops  and 
Deacons  alone  are  mentioned  in  the  Epistle  to  the  Philippians 
(ch.  i.  1)  and  in  the  Pastoral  Epistles.  There  were  always 
several  Presbyter-Bishops  in  one  congregation  (even  the  small- 
est), and  constituted  a  college  or  board  called  "  Presbytery," 
for  the  government  of  the  Church,  probably  with  a  presiding 
officer  elected  by  his  colleagues  and  corresponding  to  the  chief 
ruler  of  the  Synagogue. 

This  same  identity  we  find  in  the  Didache,  and  also  in  the 
Epistle  of  Clement  of  Rome,  which  was  wi'itten  before  the 
close  of  the  second  century.     Clement  mentions  "  Bishops  and 

*  So  also  Bishop  Lightfoot  (on  the  Did.  in  "  The  Expositor,"  Jan.  1885,  p. 
7):  "  When  our  author  wrote,  Bishop  still  remained  a  synonym  for  *  Presby- 
ter,' and  the  Episcopal  ofBce,  properly  so  called,  had  not  been  constituted  in 
the  district  in  which  he  lived."  This  is,  no  doubt,  the  natural  view  sustained 
by  the  Pauline  Epistles  and  by  the  Epistle  of  the  Roman  Clement.  I  cannot 
agree  with  Dr.  Harnack  (p.  143  sqq.)  who  labors  to  prove  that  the  Bishops 
were  originally  identical  with  the  Deacons,  and  that  their  office  was  purely 
administrative.  He  had  previously  advocated  this  theory  in  Die  Gesellschafts- 
verfassung  der  ChristUcfien  Kirchen  im  Alterthum  ;  Giessen,  1883,  p.  229  sqq. 
(A  translation,  with  additions,  of  Dr.  Hatch's  Bampton  Lectures  on  The 
Organization  of  the  Early  Christian  Churches,  1881). 


THE   END   OF   THE   WOELD.  75 

Deacons"  as  congregational  officers,  enjoins  obedience  to 
"Presbyters"  without  mentioning  "Bisliops,"  and  calls  the 
office  of  the    Corinthian  ''  Presbyters  "  episcopal  supervision 

But  these  are  the  last  instances  of  the  New  Testament  use 
of  the  term  "  Bishop."  In  the  Ignatian  Epistles  he  is  already 
clearly  distinguished  from  the  Presbyters,  as  representing  a 
higher  order,  though  not  yet  a  diocesan,  but  simply  as  the 
head  of  a  single  church  and  of  its  board  of  Presbyters  and 
Deacons.  By  and  by  as  the  Apostles,  Prophets,  and  Evangelists 
disappeared,  the  Bishops  absorbed  all  the  higher  offices  and 
functions,  and  became  in  the  estimation  of  the  Church  the  suc- 
cessors of  the  Apostles ;  while  the  Presbyters  became  Priests, 
and  the  Deacons  ,Levites,  in  the  new  Chiistian  Catholic  hie- 
rarchy. 


CHAPTER  ΧΧΙΠ. 

The  End  of  the   World. 

The  Didache  aptly  closes  with  an  exhortation  to  watchful- 
ness and  readiness  for  the  coming  of  the  Lord,  as  the  goal  of  .' 
the  Christian's  hope.  The  sixteenth  chapter  is  an  echo  of  the 
eschatological  discourses  in  the  Synoptical  Gospels,  especially 
the  twenty-fourth  chapter  of  Matthew,  with  the  exception  of 
those  features  which  especially  refer  to  the  destruction  of  Jeru- 
salem and  the  Temple.  The  eucharistic  prayers  allude  like- 
wise to  the  end,  when  God  will  gather  his  Church  from  the ' 
four  winds  into  his  kingdom  (ix.  4  and  x.  5). 

Christ  prophetically  described  the  downfall  of  the  Jewish 
theocracy  and  the  judgment  of  the  world  as  analogous,  though 
not  synchronous  events.  The  divine  mind  sees  the  end  from 
the  beginning.  The  prophet  beholds  the  future  as  a  pano- 
ramic vision  in  which  distant  scenes  are  brought  into  close 

*  Ep.  ad  Cor.  chs.  42,  44  and  57.  Coinp.  Rothe's  Anfdnge  der  Christl. 
Kirche;  Bishop  Lightfoot's  S.  Clement  of  Rome,  and  his  essay  on  The 
Christian  Ministry  (Excursus  to  his  Com.  on  Philippians) ;  and  the  author's 
Church  History,  ii.,  139  sq. 


76  THE   END    OF   THE   WORLD. 

proximity.  History  is  an  ever -expanding  fulfilment  of 
prophecy.  The  downfall  of  Jerusalem  is  itself  a  type  of  the 
end  of  the  world.  The  disciples  asked  about  both,  and  Christ 
answered  accordingly. 

The  Synoptical  Gospels  were  written  before  A.D.  70,  and 
hence  contain  no  hint  at  the  fulfilment,  which  could  hardly 
have  been  avoided  had  they  been  written  later.*  The  Epistles 
often  allude  to  the  parousia  of  the  Lord  as  being  near  at  hand, 
and  hold  it  up  as  a  stimulus  to  watchfulness,  but  wisely 
abstain  from  chronological  predictions,  since  the  Lord  Jiad 
expressly  declared  his  own  ignorance  of  the  day  and  hour 
(Matt.  xxiv.  37 ;  Mark,  xiii.  32).  His  ignorance  was  a  volun- 
tary self-limitation  of  his  knowledge  in  the  state  of  humilia- 
tion, or,  as  Lange  calls  it,  "a  holy  unwillingness  to  know  and 
to  reflect  prematurely  upon  the  point  of  time  of  the  parousia, 
thereby  setting  an  example  to  the  Church."  It  is  an  earnest 
warning  against  idle  chronological  curiosity.  "It  is  not  for 
you  to  know  times  or  seasons  which  the  Father  hath  set  within 
his  own  authority  "  (Acts,  i.  7).  We  cannot  and  ought  not 
to  know  more  on  this  subject  than  Christ  himself  knew  or  was 
willing  to  know  when  on  earth,  and  what  he  refused  to  reveal 
even  after  his  resurrection.  All  mathematical  calculations  and 
predictions  concerning  the  Millennium  and  the  end  of  the 
world,  are  a  mere  waste  of  learning  and  ingenuity,  have  failed 
and  must  fail.  It  is  better  for  us  be  ignorant  of  the  time  of 
our  own  end  that  we  may  keep  ourselves  all  the  more  in  readi- 
ness to  meet  our  Judge  whenever  he  may  call  us  to  an  ac- 
count, f 

The  author  of  the  Didache  does  not  exceed  these  limits  of 
Christian  wisdom.  He  begins  with  the  exhortation  to  watch 
and  pray  because  we  do  not  know  the  hour  in  which  the  Lord 
Cometh  (comp.  Matt.  xxv.  13).  But  he  points  out  the  premoni- 
tory symptoms,  namely,  the  rise  of  false  prophets  and  destroy- 

*  Comp.  John,  ii.  22 :  "  When  therefore  he  was  raised  from  the  dead,  his 
disciples  remembered  that  he  said  this,"  etc.     Luke,  xxiv.  6. 
.  t  Comp.  Matt.  xxiv.  33,  36,  43,  44  ;  Acts,  i.  7;  Rom.  xiii.  11,  12;  1  Cor. 
XV.  51  ;   Phil.  iv.  Γ,  ;    1  Thess.  v.  1,  2  ;  James,  v.  8  ;  1  John,  ii.  18  ;  1  Pet. 
iv.  7;  2  Pet.  iii.  10  ;  Heb.  x.  25  ;  Rev.  i.  3;  iii.  3;  xvi.  15. 


THE   END    OF  THE   WOELD.  77 

ers,  tlie  decay  of  love,  the  increase  of  lawlessness,  persecution, 
and  the  appearance  of  the  World-Deceiver  *  (or  Anti-Christ), 
who  will  pretend  to  be  the  Son  of  God  (Christ's  antipode)  and 
do  signs  and  wonders  and  uuheard-of  iniquities.  The  race  of 
men  will  be  tried  as  by  fire,  but  those  who  endure  in  their 
faith  to  the  end  shall  be  saved.  Then  the  heavens  will  be 
opened  (comp.  Matt.  xxiv.  30,  31),  the  trumpet  will  sound 
(comp.  1  Cor.  xv.  52 ;  1  Thess.  iv.  16,  17),  the  dead  will  rise, 
and  the  world  will  see  the  Lord  coming  upon  the  clouds  of 
heaven  with  all  his  saints  (corap.  Zech.  xiv.  8 ;  Matt.  xvi.  27 ; 
xxiv.  31 ;  xxvi.  6-4).  These  events  are,  apparently,  represented 
as  simultaneous,  "  in  a  moment,  in  the  twinkling  of  an  eve " 
(1  Cor.  XV.  52). 

The  resurrection  here  spoken  of  is  restricted  to  the  saints  /  —    '^ 
(xiv.  7).     This  may  be  understood  in  a  chiliastic  sense  of  the" 
first  resurrection  {?)  ανάστασιζ  η  πρώτη^  Rev.  xx.  5) ;  but  the 
author  of  the  Didaclie  says  nothing  about  a  Millennium,  and  of  a 
general  resarrection  after  it.     "We  have,  therefore,  no  right  to 
commit  him  either  to  the  chiliastic  or  to  the  antichiliastic 
school,  but  the  greater  probability  is  that  he  was  a  Chiliast,  like 
Barnabas,  Papias,  Justin  Martyr,  Irengeus,  Tertullian,  and  the 
majority  of  ante-Nicene  fathers  before  the  great  revolation  un- 
der Constantine,  when  the  Church  from  the  condition  of  a  per- 
secuted sect  was  raised  to  230wer  and  dominion  in  this  world,  ; 
and  the  opinion  came  to  prevail  (through  the  influence  chiefly 
of  St.  Augustin)  that  the  Millennium  was  already  established.f 

*  Ηοόυ-οπλάνοζ  (xvi.  4),  a  very  significant  word,  used  here  for  the  first  ^  "^^^ 
time,  and  retained  by  the  autlior  of  the  Apost.  Const,  viii.  32,  with  the 
addition  ο  τήζ  aA?/Sf/a?  εχ'^ρΰζ,  ό  τον  ψενδουζ  ηροΰτάτηζ.  It  was 
probably  suggested  by  2  John,  ver.  7  ;  ττολλοι  ηλάνοι  (deceivers,  impostors) 
iiJfXSov  εις  τον  κόόμον,  Matt.  χχλϋ.  63  :  εκεΊνοζ  ό  πλάνοί,  and  Rev. 
XX.  3  :  zVa  μή  τΐΧανήόχι  ετι  τά  eSvyj,  and  ver.  10  :  6  διάβολοζ  ο  πλανών 
αντονζ.  Comp.  also  Josephus,  De  Β.  J.  ii.  13,4  :  ττλάνοι  άνθρωποι  και 
αττατεώντεζ. 

\  See  CJiurcTi  History,  ii.  614  sqq.  The  indefiniteness  of  the  Didache  on 
this  subject,  as  compared  with  the  explicit  chiliastic  theory  of  Barnabas 
(ch.  XV),  is  an  additional  argument  in  favor  of  the  prior  date  of  the  Didache,  L-^ 
and  I  cannot  conceive  how  Harnack  (p.  287  sq.)  from  a  comparison  of  Did. 
XVI.  2  with  Barnabas  iv.  9  can  come  to  the  opposite  conclusion.  Dr.  CraA-en 
(in  the    TeacJiing   of   the    Twelve   Apostles,  printed   in    "  The  Journal  of 

7<cf  t  CL  fr.-i<^    - 


78  THE   DIDACHE   AND  THE   SCRIPTUKES. 

CHAPTER  XXIY. 

Tlie  Didache  and  the  Scriptures.^ 

The  Didache  will  hereafter  occupy  an  important  position  in 
tlie  history  of  the  New  Testament  Canon. 

The  Apostles  quote  the  Old  Testament  usually  according  to 
the  Greek  version  of  the  Sej)tuagint,  as  they  wrote  in  Greek 
and  for  Greek  readers.  But  they  quote  very  freely,  in  the 
fulness  of  the  spirit  of  revelation,  now  from  memory,  now 
correcting  the  Septuagint  from  the  Hebrew  original,  now 
adapting  the  text  to  the  argument.  They  never  quote  from 
the  Apocrypha,  unless  the  allusion  to  the  Book  of  Enoch  in 
Jude,  ver.  14,  be  considered  an  exception. 

The  Apostolic  Fathers,  who  wrote  between  a.d.  90  and  150, 
deal  as  freely  but  far  less  wisely  with  the  Old  Testament,  and 
use  also  indiscriminately  the  ApocryjDha  for  homiletical  and 
practical  purposes.  As  to  the  ISTew  Testament,  they  still  move 
in  the  element  of  living  tradition  and  abound  in  reminiscences 
of  Apostolic  teaching.  These  reminiscences  agree  with  the 
facts  and  doctrines,  but  very  seldom  with  the  precise  words  of 
the  Gospels  and  Epistles.  They  give  no  quotations  by  name, 
except  in  a  few  cases.  Barnabas  quotes  two  passages  from 
Matthew,  without  naming  him.f     Clement  of  Eome  refers  to 

Christian  Philosophy,"  N.  Y..  1884,  p.  78  sqq.)  claims  the  Lidnche  for  the 
pre-millennian  theory.  "  Jf  the  writer,"  he  says,  "believed  in  an  earthly 
period  of  righteousness  and  blessedness,  a  Millennium,  it  must  have  been 
one  which  he  i-egarded  as  subsequent  to  the  Advent.  On  this  point,  there 
cannot  be  a  rational  doubt.  Pre-millenarianism  may  not  be  affirmed  in  the 
document,  but  most  certainly  Post-millenarianism  is  impliedly  denied." 
Dr  Hitchcock  (p.  62)  leaves  the  matter  doubtful,  and  says:  "  The  peculiar 
chiliasm  of  Barnabas,  so  unlike  that  of  Papias,  is  best  explained  by  suppos- 
ing it  to  have  come  in  between  the  Teaching  and  Papias." 

*  See  the  table  of  Scripture  quotations  in  Bryennios,  p.  57;  the  full  dis- 
cussion of  Harnack,  pp.  6.5-88;  De  Romestin,  pp.  10-17,  and  the  third  Ex- 
cursus of  Spence,  pp.  101-107.  Zahn  (p.  319)  promises  to  discuss  this  subject 
in  the  First  Part  of  his  projected  History  of  the  Canon. 

f  In  chap  iv.  from  Matt.  xxii.  14  (with  the  solemn  quotation  formula 
&5?  γέχραπται),  and  chap.  v.  from  Matt.  ix.  13.     Barnabas  furnishes  also 


THE   DIDACHE   AND   THE   SCRIPTUKES.  79 

Paul's  (first)  Epistle  to  tlie  Corintliians  and  shows  familiarity 
with  Paul,  James,  and  especially  with  the  Epistle  to  the  He- 
brews, but  gives  only  three  quotations  from  the  New  Testa- 
ment. *  Ignaiiiis  echoes  and  exaggerates  Pauline  and  Johan- 
nean  ideas  in  his  own  fervent  language.  Polycarp's  short 
Epistle  to  the  Philippians  "  contains,"  as  AVestcott  says,f  "far 
more  references  to  the  New  Testament  than  any  other  work 
of  the  first  age  ;  and  still,  with  one  exception, :{:  all  the  phrases 
which  he  borrows  are  inwoven  into  the  texture  of  his  letter 
without  any  sign  of  quotation."  Hennas,  on  the  contrary,  has 
no  quotations  from  the  Old  or  New  Testament,  and  never  men- 
tions the  Apostles  by  name,  although  he  shows  traces  of  a 
knowledge  of  Mark,  James,  and  the  Epistle  to  the  Ephesians. 
^apia^  gives  us  valuable  hints  about  the  GosjDels  of  Matthew 
and  Mark,  and  faithfully  collected  the  oral  traditions  about 
the  Lord's  Oracles,  in  five  books  (unfortunately  lost),  being 
of  the  opinion,  as  he  says,  that  he  "  could  not  derive  so 
much  benefit  from  books  as  from  the  living  and  abiding 
voice."  § 

The  next  writer  of  importance  who  followed  the  Apostolic 
Fathers  and  was  a  younger  contemporary  of  Polycarp  and 
Papias,  is  Justin  Mart^jj  who  was  born  towards  the  close  of 
the  first  or  the  beginning  of  the  second  century.  He  qjiotes 
very  often  from  the  Prophets  and  the  Gospels,  but  very  loosely, 
mostly  from  memory  and  without  naming  the  Evangelists  ;  he 
never _c| notes  from  the  Catholic  Epistles  and  the  Epistles  of 
Paul;  the  only  book  of  the  New  Testament  which  he  mentions 
expressly,  is  the  Apocalypse  of  John.  |     With  Ireneeus,  who 

parallels  to  passages  in  Paul,  Peter,  and  the  Apocalypse,  see  Church  Hist. 
ii.  674  sq.  Corap.  also  Reuss,  Historyyf  the  Canon,  transl,  by  David  Hun- 
ter (1884),  p.  22. 

*  See  Church  History,  ii.  642,  and  Funk,  Pair.  Ap.  i.  566-570. 

f  History  of  the  Canon,  p.  33.  Funk  (i.  573  sq.)  counts  six  quotations  of 
Polycarp  from  the  0.  Ϊ.  and  sixty-eight  reminiscences  from  the  New. 

X  Or  rather  two,  namely,  1  John,  iv.  3  and  Matt.  χχλΊ.  41,  which  are 
quoted  in  eh.  vii.,  but  the  first  not  literally. 

§  Church  Hist.  ii.  694  sq.  It  is  a  plausible  conjecture  that  the  pericope 
of  the  woman  taken  in  adultery,  John,  λάί.  53-viii.  11.,  was  preserved  by 
him. 

I  Church  History,  ii.  720. 


80 


THE   DIDACHE   AND   THE   SCRIPTURES. 


'  flourished  iu  the  second  half  of  the  second  century,  begins 
the  exact  mode  of  quoting  the  New  Testament  Scriptures 
by  name  and  from  written  copies,  though  free  and  loose  quota- 
tions from  memory  never  ceased  among  the  fathers,  and  their 
children  and  children's  children. 

In  view  of  these  facts  we  must  judge  the  relation  of  the 
Didache  to  the  canon.  It  is  essentially  the  same  as  that  of  the 
Apostolic  Fathers,  but  it  has  more  quotations  from  the  Gospel 
of  Matthew  than  any  or  all  of  them. 

1.  From  the  Old  Testament  two  prophetic  passages  are 
quoted  as  Scripture,  as  follows  : 


Mal.  I.  11,  14  (Sept.). 

Ε  V  π  a  V  τ  ι  τ  ο  π  ω  S-v- 
μίαμα  προσάγεται  έπϊ  τώ 
ονόματι  μου  [Hebrew  ''Ώΰ•?] 
71  αϊ  ^  υ  ff  i  α  καθαρά- 
διότι  μέγα  το  όνομα 
μου  εν  τ  οι  ς  a' Β  ν  ε  σ  ι , 
\εγ  ει  Κν  ρ  ιοζ  παντο- 
κράτωρ .  .  .  14.  διότι  μέ- 
γα ζ  β  α  σ  ιλε  ν  ζ  έ  γ  ω  ε  ί- 
μι ,  λ  έ  γ  ε  ι  Κ  ν  ριο  ζ  παν- 
τοκράτωρ, και  το  6  νο μα 
μον  επιφανεζ  εν  τ  οι  ζ 
έ  Β  ν  ε  σ  IV  . 

In  every  place  incense  shall 
be  offered  in  [unto]  rny  name, 
and  a  pure  sacrifice;  for  great 
shall  be  my  name  among  the 
Gentiles^  saith  the  Lord  Al- 
mighty. ...  14.  For  I  am  a 
great  king^  saith  the  Lord  Al- 
mighty, and  my  name  is  illus- 
trious among  the  Gentiles. 


Didache,  XIV.   3. 

Αντ7]  γαρ  εστϊν  r)  ρη^εΐαα 
νπο  Κυρίου  •  * 

1l  ν  π  α  ν  τ  ι  τ  ο  π  ω  και 
χρονω  προσφέρε  IV  μοϊ 
Β  υ  σ  ί  α  ν  7ί  α  S  α  ρ  α  ν  •  ο  τ  ι 
β  α  σ  ιλ  ε  υ  ζ  μέγ  α  ζ  ειμί, 
λέγει  Κΰ ρ  ι  ο  ζ ,  και  τ  ό 
όνομα  μου  Βαυμαστόν 
εν  τ  οι  ζ  ε  Β  ν  ε  α  ι. 


For  it  is  that  which  was 
spoken  by  the  Lord,*    '>' 

"/w  every  place  and  time 
off^er  me  a  pure  sacrifice  ;  for  I 
am  a  great  hing,  saith  the  Lord, 
and  Tfiy  name  is  wonderful 
among  the  Gentiles^ 


*  The  Bid.  seems  to  refer  "  Lord"  to  Christ,  as  he  is  called  "  Lord"  in 
the  same  chapter,  ver.  L   i- 


,    ofwi    ' 


"^ίΙίΚΛΛΟ- 


u 


M^ 


I  .  II 


THE   DIDACHE   AND   THE   SCRIPTURES.  81 


ZeCH.    XIY.  5.  DiDACHE,  ΧΛ^Ι. 


I. 


Ου    πάντων  δε,     αλλ'    ώζ 
ερρέ^η  • 

Και  η  ξ  ε  ι  Κ  ν  ρ  ι  ο  ζ  6  Η  ξ  ε  ι  ό  Κύριος,  και 
Βεοζ  μου,  και  τταντε'ζ  παντεζ  οι  άγιοι  μ  ε  τ' 
οι  α  γ  ΙΟΙ    μ  ε  τ'    αυτού,     αυτού. 

Not.  however,  of  all,  but  as 
was  said : 

And  the  Lord,  my  God,  shall         ''  The  Lord  shall  come^  and  all 
corneal   and  all  the  saints   with     the  saints  with  ΙϋπιΓ 
Him. 

The  other  allnsions  to  the  Old  Testament  are  too  vague  to 
be  considered  as  quotations.  Two  are  to  canonical  books 
(comp.  III.  8  with  Isa.  Ixvi.  2 ;  and  IV.  13  with  Deut.  xii.  32), 
and  five  to  apocryphal  books,  Tobit  and  Sirach.(^:fr(-  •   - 

The  first  two  chapters  of  the  Didache  are  largely  based  on 
the  Decalogue  as  interpreted  and  deepened  by  Christ  The 
direction  concerning  the  first  fruits  is  derived  from  the  Mo- 
saic ordinance  (Deut.  xviii.  4),  but  there  is  no  indication  that 
the  author  considered  the  ceremonial  law  as  binding  upon 
Christians. 

2.  As  to  the  New  Testament,  the  Didache  appeals  chiefly, 
we  may  say  exclusively,  to  the  "  Gospel,"  as  the  source  of 
Apostolic  teaching.  The  writer  goes  back  to  the  fountain- 
head,  the  Lord  himself,  as  is  indicated  b}^  the  larger  title  of  the 
book.  "  Pray  not  as  the  hypocrites,  but  as  the  Lord  in  his  Gospel 
has  commanded."  The  Gospel  is  mentioned  four  or  five  times.* 
Once  it  is  called  "  the  Gospel  of  our  Lord."  The  term  is  used 
in  the  general  sense  of  the  one  Gospel,  as  in  the  N.  T.  without 
specification  of  one  of  the  four  records.  The  plural  "  Gospels  " 
is  never  used  any  more  than  in  the  Gospels  themselves.  The 
word  may  refer  to  the  oraJ_Gospel,  or  to  any  of  the  written  Gos- 
pels. In  two  passages  a  written  Gospel  seems  to  be  meant 
(Yin.  2 ;  XX.  4.),  and  apparently  that  of  Matthew  who  has 

*Ch.  \l\l.  2:  (a?  εκέλενΰεν  6  Κιψιοζ  εν  τω  εναχχελίφ  αύτον. 
1X^5:  περί  τούτον  εϊρηκεν  ό  Κνριοζ.  XI.  3:  χατά  το  Soyua  τοΰ 
ευαγγελίου.  XV.  3:  ω?  έχετε  εν  τω  εναχχελίφ.  XV  4:  ώζ  έχετε 
εν  τω  εναχχελίω  τοΰ  Κυρίου  ήμ,ών . 


82 


THE    DIDACHE    AXD   THE   SCRIPTURES. 


the  words  there  mentioned.     It  is  true  the  Didache  does  not 
name  any  of  the  Evangelists  nor  any  of  the  Apostles.    But  the 
reminiscences  resemble  our  Greek  Matthew  so  closely  that  it  is 
difficult  to  avoid  the  conclusion  that  he  had  it  before  him. 
Let  us  first  compare  the  parallel  passages.  * 


THE    GOSPEL   OF    MATTHEW. 

Ch.  xxii.  37.  Thou  shalt 
love  the  Lord  thy  God.  .  . 
This  is  the  great  and  first  com- 
mandment. .  .  A  second  .  .  . 
thou  shalt  love  thy  neighbor 
as  thyself. 

Ch.  vii.  12.  All  things  there- 
fore whatsoever  ye  would  that 
men  should  do  unto  you,  even 
so  do  ye  also  unto  them. 

Ch.  V.  44,  46.  Love  your 
enemies,  and  pray  for  them 
that  persecute  you.  .  .  .  For  if 
ye  love  them  that  love  you, 
what  reward  have  ye?  .  .  . 
Do  not  even  the  Gentiles  the 
same? 

(Comp.  Luke  vi.  27,  28,  32.) 

Ch.  V.  39-41.  Whosoever 
smiteth  thee  on  thy  right 
cheek,  turn  to  him  the  other 
also.  And  if  any  man  would 
go  to  law  with  thee,  and  take 
away  thy  coat,  let  him  have 
thy  cloke  also.  And  whoso- 
ever shall  compel  thee  to  go 


DIDACHE. 


Ch.  L  2.  First,  thou  shalt 
ΙοΛ^β  God  who  made  thee; 
secondly,  thy  neighbor  as  thy- 
self. 


Ch.  I.  2.  All  things  whatso- 
ever thou  wouldest  not  should 
be  done  to  thee,  do  thou  also 
not  to  another.  (Comp.  Job, 
iv.  15.) 

Ch.  L  3.  Bless  them  that 
curse  you,  and  pray  for  your 
enemies,  but  fast  for  them 
that  persecute  you.  For  what 
thanks  is  there  if  ye  love  them 
that  love  you  ?  Do  not  even 
the  Gentiles  the  same?  But 
love  ye  them  that  hate  you,  and 
ye  shall  not  have  an  enemy. 

Ch.  I.  4.  If  any  one  give  you 
a  blow  on  the  right  cheek,  turn 
to  him  the  other  also,  and  thou 
shalt  be  perfect.  If  any  one 
shall  compel  thee  to  go  with 
him  one  mile,  go  with  him 
twain.  If  any  one  take  away 
thy  cloak,  give  him  thy  coat 


*  I  give  the  English  version.  The  reader  can  easily  compare  the  Greek  in 
the  document  and  the  Greek  Testament.  See  Harnack's  list  in  Greek,  p.  70 
sqq. 


i)    w, 


t  Oc   'b  i^»-*-,    ^ 


£M<i  « 


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THE   DID  ACHE   AND   THE   SCRIPTUEES. 


83 


one  mile,  go  with  him  twain. 
(Comp.  Luke,  vi.  29.) 

Matt.  V.  42.  Give  to  him 
that  asketli  thee. 

[Luke,  vi.  30.  Give  to  every 
one  that  asketh  thee  ;  and .  .  . 
ask  .  .  .  not  back.] 

Matt.  V.  26.  Verily  I  say 
unto  thee,  thou  shalt  by  no 
means  come  out  thence,  till 
thou  have  paid  the  last  farth- 
ing. 

Ch.  v.  5.  Blessed  are  the 
meek :  for  they  shall  inherit 
the  earth. 

Ch.  xxviii.  19.  Baptizing 
them  into  the  name  of  the 
Father  and  of  the  Son  and  of 
the  Holy  Ghost. 

Ch.  vi.  16.  When  ye  fast, 
be  not,  as  the  hypocrites,  of  a 
sad  countenance  ;  for  they  dis- 
figure their  faces,  that  they 
may  be  seen  of  men  to  fast. 

Ch.  vi.  5.  When  ye  pray, 
ye  shall  not  be  as  the  hypo- 
crites. .  .  . 

Ch.  vi.  9-13.  After  this 
manner  therefore  pray  ye  : 

Our  Father  who  art  in  the 
heavens  {εν  τοΊζ  οιψανοΐζ). 

Hallowed  be  thy  name. 

Thy  Kingdom  come. 

Thy  will  be  done,  as  in  hea- 
ven, so  also  on  the  earth  {επ\ 
τ  ή  ζ  γήζ). 


also.  If  any  one  take  from 
thee  what  is  thine,  ask  it  not 
back,  for  neither  canst  thou. 

Ch.  L  5.  Give  to  every  one 
that  asketh  of  thee ;  and  ask 
not  back  (for  the  Father  wills 
that  from  our  own  blessings  we 
should  give  to  all). 

Ch.  L  5.  Being  in  distress 
he  shall  be  examined  concern- 
ing the  things  that  he  did,  and 
he  shall  not  come  out  thence 
till  he  have  paid  the  last  far- 
thing. 

Ch.  IIL  7.  Be  thou  meek, 
for  the  meek  shall  inherit  the 
earth. 

Ch.  YIL  1.  Baptize  ye  into 
the  name  of  the  Father  and  of 
the  Son  and  of  the  Holy 
Ghost,  in  living  water. 

Ch.  VIII.  1.  Let  not  your 
fasts  be  with  the  hypocrites ; 
for  they  fast  on  the  second 
and  fifth  days  of  the  week. 

Ch.  VIIL  2.  Neither  pray 
ye  as  the  hypocrites,  but  as 
the  Lord  commanded  in  his 
Gospel,  after  this  manner  pray 
ye: 

Our  Father,  who  art  in  hea- 
ven (f  κ  τω  ουρανώ). 

Hallowed  be  thy  name. 

Thy  kingdom  come. 

Thy  will  be  done,  as  in 
heaven,  so  also  on  earth  {επι 
γήζ). 


84 


THE   DIDACIIE   AND   THE   SCRIPTURES. 


Give  us  this  day  our  daily 
[needful]  bread. 

And  forgive  us  our  debts 
{τά  οφειληματα),  as  we  also 
have  forgiven  (αφήκαμεν)  our 
debtors. 

And  bring  us  not  into  temp- 
tation, 

But  deliver  us  from  the  evil 
one  [or,  from  evil], 

[For  thine  is  the  kingdom  (?) 
βασίλεια)^  and  the  power,  and 
the  glory,  forever.     Amen.]* 

Ch.  vi.  16.  But  when  ye 
fast,  be  not,  as  the  hypocrites, 
of  a  sad  countenance. 

Ch.  xxiv.  31.  They  [the 
angels]  shall  gather  together 
his  elect  from  the  four  winds, 
from  one  end  of  heaven  to  the 
other. 

Ch.  vii.  6.  Give  not  that 
which  is  holy  unto  dogs. 

Ch.  XXV.  34.  Inherit  the 
kingdom  prepared  for  you 
from  the  foundation  of  the 
world. 

Ch.  xxi.  9,  15.  Hosanna 
to  the  son  of  David. 

Ch.  xii.  31.   Every  sin  and 


Give  us  to-day  our  daily 
[needful]  bread. 

And  forgive  us  our  debt 
(τ7;κ  οφειλην)^  as  we  also  for- 
give {αφι'εμεν)  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.  ΎΙΙΙ.  1.  But  let  not 
your  fasts  be  together  with 
the  hypocrites. 

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  Thykingdom. 

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.  XL  7.    For   every   sin 


*  The  Didache  follows  Matthew  almost  literally,  and  differs  from  Luke 
not  only  in  fulness,  but  also  in  the  details.  Luke  has  τό  κα3'  i/uepav 
for  d?!/iFpov,  and  aitapria?  for  όφείλήϋΐηΓα.  The  doxology  of  the 
textus  recoptus  is  omitted  in  the  oldest  MSS.  and  versions,  and  by  the  critical 
editors.  The-Didache  furnishes  the  earliest  testimony  for  its  use  in  devotion. 
The  omission  of  77  βαότλεία  occurs  also  in  Gregory  of  Nyssa,  and  in  the 
Sahidic  or  Upper  Egyptian  version  of  Matthew.     Comp.  1  Chr.  xxix.  11. 


iwi   ka:. 


^JL^ia^    tfV     'i'Vv*^    |vXA^-\veX    Q^^J^Vi 


THE   DIDACHE   AND   THE   SCRIPTUKES. 


85 


blasphemy  shall  be  forgiven 
unto  men  ;  but  the  blaspliemy 
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.] 

Cb.  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.  xxiv.  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 iniquity  shall  be  multi- 
plied, 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.  XIII.  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.  XIV.  2.  Let  no  one  who 
has  a  disj)ute  with  his  fellow 
come  together  with  you  until 
they  are  reconciled,  that  your 
sacrifice  may  not  be  defiled. 

Ch.  XYL  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  corrupters  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  and  deliver  up. 

Ch.  XYL  0.  And  many 
shall  stumble  and  perish ;  but 
they  that  endure  in  their  faith 
shall  be  saved  from  [or,  under] 
the  curse  itself. 

Ch.  XYL  6-8.  And  then 
shall  appear  the  signs  of  the 
truth:  first,  a  sign  of  an  ex- 
pansion (opening)  in  heaven ; 


86  THE   DIDACHE   AND   THE   SCRIPTURES. 

Man    coming   on   the   clouds  then  a  sign  of  sound  of  a  trum- 

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 

they  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  ? 

Hamack  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 

Krawutzcky,  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 

Bid.  of  Christian  Biography,  vol.  ii.  (1880),  p.  712,  calls  the  Εναγγέλιον 

κατ''  Αίχυητίονί  "a  product  of  that  pantheistic  gnosis  which  we  find 

/  among  the  Naassenes  of  the  '  Philosophumena '  and  some  other  kindred 

1  sects."    Hilgenfeld  has  collected  the  few  fragments  in  his  Evang.  secundum 

HebrcEos,  etc.     (Nov.  Test,  extra  can.  rec,  second  ed.  iv.,  43-44),  and  finds  in 

them  (p.  48)  " pantheismum  quendam  in  trinitate  et  in  animee  natura  cum 

ascetica  mundi  contcmptione  et  matrimonii  damnatione  conj\inctum."    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.  y.  7). 

I  In  his  second  article,  already  noticed,  p.  23  sq.  His  reasons  are,  that 
the  Gospel  of  the  Hebrews  was  also  called  "  Evangelium  Bomini  secundum 
duodecim  Apostolus"  at  the  time  of  Origen  (see  Horn.  i.  in  Luc.  ad  i.  1, 
and  Jerome,  Adv.  Pelag.  iii.  2),  and  that,  like  i\ie  Bidache  XY .  3,  it  condemns 
with  unbiblical  severity  an  offence  against  a  brother  as  one  of  the  greatest 
crimes,  according  to  Jerome,  Ad.  Ezek.  xviii.  7  :  "  //i  Evang elio  quod  juxta 
Hebrceos  Nnzanvi  legere  consueverunt,  inter  maxima  punitur  crimina,  qui 
frairis  sui  spiritum  contristaverit." 


~     THE    DIDACHE   AXD   THE   SCRIPTURES.  87 

known,  is  a  post-canonical,  Ebionitic  adaptation  of  Matthew 
to  the  Aramaic-speaking  Jewisli-Cliristians  in  Palestine,  with 
various  omissions  and  additions,  and  seems  to_date  from  the 
later  part^of_jthe_  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  MatthcAV, 
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.  Xovum  Test,  extra  caiio- 
nem  recepfum,  Fasc.  iv.  1-31  (ed.  ii.  1884),  and  by  Nicholson,  The  Gospel 
according  to  the  Hebrews.  Its  Fragments  translated  and  annotated.  Lon- 
don, 1879.  See  also  Lipsius,  Apocryphal  Gospels,  in  Smith  k  Wace's  Did. 
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- 
αχγέλιον  na^^  'Efiptxiovi.  He  supposes  that  it  was  nearly  related  to 
Matthew's  λόγια  τον  Kvpi'ov.  and  to  a  later  redaction  of  these  λύ;'/α  made 
use  of  by  Luke,  and  in  the  Ebionite  circles  of  Palestine.  Mangold,  Drum- 
mond,  E.  A.  Abbott,  and  Ezra  Abbot  agree  that  the  Gospel  of  the  Hebrews 
was  written  some  time  after  the  canonical  Gospels  and  was  unknown  to  Justin 
Martyr.    See  E.  Abbot,  The  A  nthorship  of  the  Fourth  Gospel  (1880),  p.  98. 

f  Devivis  ill.  c.  ii:  "Fvangelium  quod  appellatur  '  Secundum  Hebrceos,' et 
a  me  nuperin  Orcecum  Latinumque  sermonem  translatum  est,  quo  et  Origenes 
sape  utitur,  post  resurrectionem  Salvatoris  refert."  Then  follows  the  story 
of  the  appearance  of  Christ  to  James  who  had  sworn  ne\'er  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 
Matthew  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  (/n  Matt.  xii.  13:  ''quod  vacatur  a  plerisque 
Matthcei  authenticum"),  or  a  document  differing  from  the  copy  which  he 


88  THE    DIDACHE   AND   THE   SCEIPTURES. 

If  the  Didache  liad  been  based  upon  an  heretical  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  Didache  drew  from  our  Greek  Matthew,  or  from  the  lost 
Hebrew  Logia^  which  are  supposed  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  Didache.^ 

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 
Didache  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.  IV.  8, 
compared  with  Luke  xii.  35,  where  the  Didache  follows  Luke 
rather  than  Matthew. 


Luke  xii.  35. 


Did.  XVI.  1. 


"Εότωόαν  νμών 
at  οϋφνεζ  itept- 
εζωόμέΐ'αι  και  οί 
λύχνοι  Ηαιήβε- 
νοι,  κατ  νμεΐζ 
όμοιοι  ανΒρω- 
τΐοιζ  Λροό^εγη- 
μένοιζ  τόν  Κν- 
ριην  εαυτών, 
κ.  τ.  λ. 


Let  your  loins  Ι  Watch  ΟΛ-er 
be  girded  about  Jyour  life,  let  not 
and  your  lamps  your    lamps    be 


burning,  and  be 
yourselves  1  ke 
unto  men  look- 
ing for  their 
Lord. 


quenched,  and 
let  not  your 
loins  be  loosed 
[for  ye  know 
not  the  hour  in 
which  our  Lord 
cometh.] 


ΤρηγορεΊτε  νττέρ 
τηζ  ζοα-ηζ  νμών '  οί 
λνχνοι.  νβών  ιη) 
όβεΰ^ήτωΰαν,  και 
cxi  οΰφνεζ  ν  αιών  μ?) 
έκλνέόΒωόαν,  αλλά 
χινε63ε  'έτοιμοι '  [ον 
yap  οί'δατε  την  ώραν 
εν  y  υ  Κΰβίοζ  ημών 
έρχεται.'] 


had  previously  (392)  found  among  the  Nazarenes  at  Beroja,  in  Syria,  and  from 
which  he  made  his  translation.     See  my  Church  History,  i.  628  sqq. 

*  Dr.  Brown  (Hitchcock  and  Brown,  second  ed.  p.  Ixxvi.)  concludes  that 
the  author  of  the  Did.  "either  knew  two  written  Gospels  [IMatthew  and 
Luke],  or  that  he  knew  one  of  them  (probably  Matthew)  and  combined  with 
it,  in  his  citations  from  memory  phrases  from  the  oral  tradition  which 
must  have  been  fresh  and  strong  in  his  time,  and  that  these  phrases  agree 
with  that  form  of  the  tradition  which  the  other  of  the  two  Evangelists  here 
to  be  considered  (probably  Luke)  crystallized  in  his  Gospel."  Dr.  Farrar 
("The  Expositor,"  Aug.  1884,  p.  84):  "It  is  certain  that  the  writer  knew 


THE   DIDACHE   AND   THE   SCRIPTURES.  89 

The  first  word  and  the  last  clause  are  in  substance  taken 
from  Matt.  xxv.  13  :  "TFafc/i  therefore, /or  ye  knoiv  not  the  day 
nor  ihe  Jiour  in  which  the  Sou  of  Man  comeih  {γρηγορείτε  ούν, 
οτι  ουκ  οι'δατε  τι)ν  ημίραν  ονδε  ττ/ν  ωραν  εν  ή  ο  νιοζ  τον 
ανθρώπου  έρχεται).  But  the  body  of  the  sentence  is  from 
Luke,  who  alone  of  the  Evangelists  uses  the  plural  λύχνοι  and 
οσφύεζ.  (Matthew  uses  λαμπάδεζ  in  the  parable  of  the  Ten 
Virgins,  xxv.  1-8.) 

An  acquaintance  with  the  Gospel  of  Luke  may  also  be  in- 
ferred from  a  knowledge  of  Acts,  which  was  certainly  written  _  '^ 
by  the  same  author.  The  Didache  (IX.  2,  3  ;  X.  3,  4)  calls 
Christ  the  servant  or  child  {παΐζ)  of  God,  as  Peter  did  in 
the  early  days  of  the  Church;  Acts,  iii.  13,  26 ;  iv.  27,  30.  A 
striking  resemblance  exists  between  the  following  passages : 

Acts,  iv.  32.  Did.  IV.  8. 

And  not  one  of  them  said  that  Thou  shalt  share  all  things  with 
ought  of  the  things  which  he  possessed  thy  brothers  and  shalt  not  say  that 
was  his  own  {ϊδιον  eivcxi),  but  they  they  are  thine  own  {ϊδια  είναι);  for 
had  all  things  common.  if  ye  are  fellow-sharers  in  imperisha- 

ble things,  how  much  more  in  perish- 
able.    (Comp.  Rom.  xv.  27.) 

Whether  the  author  of  the  Didache  had  any  knowledge  of 
the  Gospel  of  John  is  affirmed  by  some,*  denied  by  others,  f 
He  never  quotes  from  it,  but  there  are  remarkable  resemblances 
between  the  two  which  cannot  be  accidental.  The  resem- 
blance is  strongest  between  the  eucharistic  prayers  and  the 
Sarcerdotal  Prayer  of  pur  Lord.  Li  both  God  is  addressed  as  \  _ 
"Holy  Father"  {Πάτερ  άγιε,  Did.  X.  1  and  John,  xvii.  11),  / 
.J  \  but  nowhere_else  in  the  New  Testament.  The  thanksgiv- 
ing of  the  Didache  for  "  life  and  hnoivledge  and  faith  and  im- 
mortality made  known  to  us  through  Jesus  "  (IX.  2,  3 ;  X.  2)  is 

the  Gospel  of  St.  Matthew;  and  we  have  here  an  important  confirmation  of  > 
the  views  of  those  who,  following  the  church  tradition,  hold  that  this  was  )    ' 
the  earliest  of  all  the  Gospels." 

*  Plummcr  (Master  of  University  College,  Durham)  in  "  The  Church- 
man," London, .July,  1884,  pp.  274,  275,  Lightfoot,  and  Spence.  Dr.  Harnack 
(p.  79  sqq.)  denies  that  the  author  of  the  Didache  had  the  written  Gospel  of 
John  before  him,  but  fully  admits  and  points  out  the  striking  connection 
of  the  eucharistic  prayers  (IX.  and  X.)  with  John.  vi.  and  xvii. 

f  John  "Wordsworth  (of  Oxford),  Farrar,  Brown,  Krawutzcky  (?),  Lipsius. 


90  THE   DIDACHE   AND   THE   SCRIPTURES. 

a  response  to  the  solemn  declaration:  "This  is  life  eternal  that 
they  should  know  Thee,  the  only  true  God,"  and  "  /  made  known 
(^ε'χνωρισα)  unto  them  Thy  name."  The  prayer  for  the  unity 
of  the  Church,  and  such  phrases  as  '^became  one"  {εγένετο 
eV),  the" sawcfoj/zec?" Church (r7;r  άγια^είσαν,  sc.  εΐίΐίλησίαν), 
'.'deliver  her  from  all  evil"  {and  παντός  πονηρού)^  ^'■perfect 
her  in  Thy  love" {τελειώσαι  αυτήν  εν  r//  αχάπη  σον)^  remind 
one  of  similar  petitions  and  words  in  the  Sacerdotal  Prayer 
(John,  xvii.  11  :  ίνα  ώσιν  εν,  v.  15  :  τηρησηζ  αντονζ  εκ 
τον  πονηρού}  17:  άχίασον  αντονζ,  19  :  ίνα  ώσιν  και 
αυτοί  ήγιασμένοι,  23:  ίνα  ώσιν  τ  ετ  ελε  ι  ω  μ  έ  ν  οι 
€15  εν). 

In  the  same  eucharistic  prayers  we  cannot  mistake  some 
significant  allusions  to  the  mysterious  discourse  of  our  Lord 
on  the  bread  of  life  after  the  miraculous  feeding,  in  the  sixth 
chapter  of  John.  The  sentence,  "  Thou  gavest  us  spiritual 
food  and  drink  and  eternal  life  through  thy  child  Jesus  "(x.  3), 
is  Johannean  (comp.  vi.  27  :  "  the  meat  abideth  unto  eternal 
lij\  which  the  Son  of  Man  shall  give  unto  j'ou,"  32,  33  :  "  the 
true  bread  out  of  heaven ".  .  .  which  giveth  life  unto  the  world ;  " 
58  :  "  he  that  eateth  this  bread  shall  live  for  ever ").  The 
eucharistic  prayers  of  the  Didache,  then,  breathe  a  Johannean 
atmosphere  and  must  have  proceeded  from  a  primitive  circle 
of  disciples  controlled  by  the  spirit  and  teaching  of  St.  John, 

Compare  also  the  following  passages,  in  which  a  correspond- 
ence of  ideas  and  words  is  unmistakable. 

John,  i.  14.  Didache,  X.  2. 

The    Word     dicelt    {ίΰχήνωόεν)  We  give  thanks  to  Thee,  iZoZjr  i^a- 

among  us.     Comp.  xvii.  6:    I    mani-  i^er,  for  Thy  holy  «rt??i^,  which  Thou 

fested  my  name  unto  the  men  ;  v.  11,  hast  caused  to  dwell  {πατεόκηνωΰα'ϊ) 

26  ;  Apoc.  vii.  15;  xxi.  3  {ΰκηνώόει  in  our  hearts, 
/uer'  αυτών). 

John,  xv,  1.  Didache,  IX.  2.    . 

I  am  the  true  vine  {?)  αμ-ττελοζ  ή  We  give  thanks  to  Thee,  our  ,Fa- 
άλη^ινή),  and  my  Father  is  the  ther,torth&\io\\vine(i)TtipTrji  ayi- 
husbandman,       ////^λ   >  α5  a/KTrfAou)  of  Thy  servant  David 

which    Thou    hast    made     known 
through  Thy  servant  Je§i^. 


THE   DIDACHE   AND   THE   SCRIPTURES. 


91 


John,  xv.  15. 

All  things  that  I  heard  from  my 
Father  I  have  made  known  (ίγνώ- 
ριΰα)  unto  you.     Comp.  xvii.  26. 

1  John,  π.  5. 

In  him  verily  hath  the  love  of  God 
heen perfected  {ή  αχ άτΐΐ^  τυν  Βεον 
τετελείωται).  The  very  same 
Johannean  phrase  in  iv.  13.  Comp. 
also  ver.  17,  18,  and  John,  xvii.  23, 
quoted  above. 

1  John,  ii.  17. 

The  world  passeth  away  (o'  κύόμοζ 
ΐΐαράγεται).     Comp.  1  Cor.  vii.  31. 

1  John,  rv.  1. 

Believe  not  every  spirit,  but  prove 
(δοκιμάζετε)  the  spirits  whether 
they  are  of  God. 

2  John,  10. 

If  any  one  cometh  unto  you,  and 
bringeth  not  this  teaching  (jdcvttjv 
την  δΐδαχήν),  receive  him  not  into 
your  house,  and  give  him  no  greeting. 


Didache,  IX.  2,  3;   X.  2. 

which  Thou  hast  made  known 
(έχνοόριΰαζ)  to  us  through  Thy 
servant  Jesus. 

Didache,  X.  5. 

Remember,  0  Lord,  Thy  Church 
to  deliver  her  from  all  evil  and  to 
perfect  her  in  Thy  love  (τελειώόαι 
αντ?}ν  tv  τ-g  αγάπι^ι  6ov). 


Didache,  X.  6. 

Let  this  world  pass  away  (παρελ- 
3έτω  ό  κόό/.ιοζ  οντοί). 

Didache,  XL  11. 

Every  approved  true  [δεδοκιμα- 
ΰμένοζ  αληθινοί)  prophet. 


Didache,  XI.  2. 

But  if  the  teacher  himself  turn  and 
teach  another  teaching  (αλλην  δι- 
δαχήν)  to  destroy  this,  hearken  not 
unto  him. 


Tlie  designation  of  God  as  the  "  Almighty  "  or  "  Sovereign 
Ruler  "  {παντοκράτωρ)^  in  the  eucharistic  prayer,  X.  2,  is 
probably  borrowed  from  the  Apocalypse  of  John,  in  whicli  it 
occurs  nine  times  (i.  8  ;  iv.  8  ;  xi.  17  ;  xv.  3  ;  xvi.  7, 14 ;  xix.  6, 
15 ;  xxi.  22) ;  while  elsewhere  in  the  New  Testament  it  occurs 
only  once,  2  Cor.  vi.  18,  and  there  in  a  quotation  from  the 
Septuagint.  The  designation  of  Sunday  as  the  Lord's  Day 
(XIV.  1.),  points  likewise  to  the  Apocalypse  (i.  10.)  The 
phrase  "  loving  a  lie  "  v.  2,  occurs  Eev.  xxii.  15.  The  words  : 
"  If  any  one  be  holy  "  (X.  6),  have  some  resemblance  to  Rev. 
xxii.  12,  and  the  warning  against  additions  to,  and  detrac- 
tions from,  the  commandments  of  the  Lord  reminds  one  of  the 
similar  warning.  Rev.  xxii.  18,  but  may  have  been  suggested 
by  Deut.  xii.  82.^ 

*  These  resemblances  are  remote,  indeed,  and  Dr.  Brown,  p.  Ixxvii.  denies 
that  any  traces  of  the  Apocalypse  are  to  be  found  in  the  Didache.     So  also 


92  THE   DIDACHE   AND   THE   SCRIPTURES. 

We  conclude  then  that  the  writer  of  the  Didache  was  ac- 
quainted with  our  fourth  Gospel  and  the  other  Johannean  writ- 
ings, or  at  all  events  with  the  Johannean  type  of  teaching.  He 
would  thus  furnish  the  earliest,  or  one  of  the  earliest,  testi- 
monies to  the  existence  of  that  Gospel. 

The  Didache  shows  acquaintance  with  several  Epistles  of 
Paul  (Romans,  First  Corinthians,  Ephesians,  and  Thessalonians), 
and  although  it  does  not  allude  to  his  distinctive  doctrines  of  sin 
and  grace,  justification  by  faith  and  evangelical  freedom  (as  set 
forth  in  the  Romans  and  Galatians),  there  is  in  it  no  trace  what- 
ever of  the  animus  of  the  Ebionites  who  hated  the  Apostle  of 
the  Gentiles  as  an  archheretic  and  abhorred  his  writings. ■••' 

The  enumeration  of  vices  in  Chs.  II.  and  III.  reminds  one  of 
the  fearful  picture  of  heathen  immorality,  Rom.  i.  28-32.  The 
negative  description  of  love  to  our  neighbor  in  Cli.  II.  2  has 
some  resemblance  to  Rom.  xiii.  9.  The  phrase  "  cleaving  to 
that  which  is  good"  (v.  2,  κολλώμε^οι  ayaSo)  occurs  only 
in  Paul  (Rom.  xii.  9,  κυλλώμενοι  τω  αγα^ώ).  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"  [ανομία)  in 
Ch.  XVI.  4,  points  back  to  Paul's  prophecy  of  the  man  of  sin 
and  the  mystery  of  lawlessness  (το  μνστηριον  τήζ  ανομι'αζ)^ 

Dr.  Farrar  (in  "Expositor"  Aug.  1884,  p.  87).  But  considering  the  famil- 
iarity of  the  Didache  with  the  other  Johannean  writings,  the  probability  is 
in  favor  of  the  view  advocated  in  the  text. 

*  Harnack(p.87)  says:  '*  Paulinische  Brief e sind in  der  /Ιιδαχή  nirht  citirt ; 
auch  gieht  es  keine  einzige  Stelle,  an  welcher  die  Benutzimg  jener  Brief e  evi- 
dent zu  nennen  ware  ;  "  but  he  points  to  several  verbal  coincidences,  as  είδω- 
XoSvrov  (VI.  3)  ;  μαράν  αΒά(Κ.  6)  ;  μυότήριον  εκκληόίαζ  (XI.  11); 
ερχαζε'όΒω  καΐ  φαγέτω  {Χ.\\.  3);  ηροψηται  και  διδάόκαλοι  {ΧίΙ\.\, 
2),  and  the  doctrine  of  the  Antichrist  and  the  parousia  (XVI.  4-8).  Bishop 
Lightfoot  asserts,  without  going  into  details:  "  With  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  Corintliians. 
Farrar  thinks  that  acquaintance  with  Romans  and  Thessalonians  is  proba- 
ble, but  cannot  be  positively  proA'en. 


THE   DIDACHE   AND   THE   SCRIPTUEES.  93 

which  will  precede  the  advent  of  the  Lord,     We  may  also  point 
to  the  following  passages  which  are  more  or  less  parallel. 

Rom.  XT.  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. 
Comp.  1  Cor.  ix.  11,  14  ;  Gal.  vi.  6. 

1  Thess.  V.  22.  Abstain  from  every  Bid.  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  ject  to  your  masters  as  to  the  image 

are  your  masters,  with  fear  and  trem-  of  God  {ώζ  τύπω  Βεον)  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  tlie  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,  ii.  11.  Didache,  I.  4. 

τταρακαλώ  .  .  .  .  a  π  ε  χε  ό  5  a  τ  άτι  έχ  ο  ν  τω  ν  ό  α  ρκικ  ών  καΐ 

των  όα  ρχικών  ετΐι^νμιών  ϋωματικών  [probably  an   error  of 

αΐτινεζ   βτρατενονται  κατά    τηζ  the  copyist  for  jiioiJ/iZKca κ]   έπι^ν- 

τΡνχηζ.     (Comp.  Tit.  ii.  1 3.)  μι  ω  ν  . 

The  allusions  to  the  Johannean  Epistles  have  already  been 
mentioned.  "With  Jude  the  Didache  has  in  common  the  term 
ηυριοτηζ  (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  litei^uTCjof__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   SCRIPTURES. 


'SCRIPTURE  QUOTATIONS  AND  ALLUSIONS  IN  THE  DIDACHE. 

I.  Quotations  from  the  Old  Testament. 

SCRIPTURE.  DIDACHE. 

Zech.  xiv.  5.  XVI.  7. 

Mai.  i.  11, 14.  XIV.  3. 

II.  Allusions  to  the  Old  Testament. 


I.  1. 
IT. 

XIII. 


Ex.  xviii.  20.      i 

Deut.  xxxi.  29.  y 

Ex.  XX.  13-17.  1 

Deut.  V.  17-21.  S 

Num.  xviii.  12,  13,  15,  30.  λ 

Deut.  xviii.  3,  4.  ι 

Ezek.  xliv.  30.  Γ 

Neh.  X.  35-37.  J 

Deut.  xii.  32.  IV.  13. 

Job,  iv.  10.  IV.  6. 

Isa.  Ixvi.  2,  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.  1.2. 

Ecclus.  (Sirach)  ii.  4.  III.  10. 

iv.  5.  IV.  8. 

"  31.  IV.  5. 

IV.  Quotations  and  Remlviscences  feom  the  New  Testament. 
Matt.  V.  5.  III.  7. 

"      "  23,  24.  XIV.  2. 

"      "25,26  1.5. 

"      "  39-41  (Luke,  vi.  29,  30).                                                 I-  4, 

"      "44-16  (Luke,  vi,  27).                                                      1.  3. 

"      vi.  5.  VIII.  2. 

"       "1,  5.  XV.  4. 

"       "    9-13.  VIII.  2. 

"       "    16.  VIII.  1. 

"      vii.  6.  IX.  5. 

"       "   12.  •                                             I.  2. 

"     X.  9,  10  (comp.  Luke,  is.  1-6;  x.  4-7.)  XIII.  1,  2. 

"     xii.  31.  XI.  7. 

"      xviii,  15,  17,  XV.  3, 

"      xxi.  9.  .                                           X  6. 

«'     xxii.  37-39.  I.  2. 


THE   STYLE   AND   VOCABULARY  OF  THE   DIDACHE.  95 

SCRIPTURE.  DIDACHE. 

Matt.  xxiv.  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  aio)  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  (όννει'δηόιζ  πονηρά).  XIV.  1. 

"    χ.  25.  XIV.  1. 

"    xiii.  7.  XV.  1,  2. 

1  Pet.  ii.  11.     (Tit.  ii.  12.)  I.  4. 

Rev.  i.  8,  etc.  (τταντοκράτωρ).  X.  2. 

Rev.  i.  10  {κνριακή).  XIV.  1. 

Rev.  xxii.  15.  V.  2. 


CHAPTEE  XXY. 

The  Style  and  Vocabulary  of  the  Didache* 

The  Didache  is  written  in  Hellenistic  Greek,  like  the  New 
Testament,  f  It  is  the  common  Macedonian  or  Alexandrian 
dialect  with  a  strong  infusion  of  a  Hebrew  soul  and  a  Chris- 
tian spirit.     It  differs  on  the  one  hand  from  the  Septuagint, 

*  This  subject  has  been  specially  investigated  by  American  scholars,  Dr. 
Isaac  H.  Hall,  in  the  "Journal  of  Christian  Philosophy,"  N.  York,  1884, 
pp.  51-67  ;  Prof.  Lemuel  S.  Potwin,  in  the  "  Bibliotheca  Sacra,"  for  Octo- 
ber, 1884,  pp.  800-817,  and  Dr.  Hitchcock,  in  his  notes  to  the  second  ed. 
1885.  They  give  lists  of  the  peculiar  words  of  the  Didache.  Bryennios, 
Proleg.  §  13,  and  Brown,  pp.  ci.-civ.  describe  the  orthographic  peculiarities 
of  the  Jerusalem  MS.  Brown  gives  also  tables  of  textual  variations  and 
emendations,  pp.  cvi.-cxv. 

f  On  the  idiom  of  the  New  Testament  and  its  evidential  value,  see  the 
first  chapter  (pp.  1-81)  of  my  Companion  to  the  Greek  Testament,  N.  York, 
revised  edition,  1885. 


96  THE   STYLE   AND   VOCABULARY   OF   THE   DIDACHE. 

tlie  Jewish  Apocrypha  and  the  writings  of  Philo  and  Josephns 
by  the  deeper  Christian  meaning  of  words  and  phrases;  and, 
on  the  other  hand,  from  the  post- Apostolic  and  patristic  writ- 
ings, first  by  the  absence  of  technical  ecclesiastical,  and  dog- 
matic terms,  *  and  secondly  by  the  presence  of  Hebraisms, 
which  disappeared  in  later  ecclesiastical  writers,  except  in 
Scripture  quotations. 

Such  Hebraisms  are :  "  not  all "  (ov  πά?^  lo  kol^  the  negative 
belonging  to  πάζ  and  merely  denying  the  universality)  for 
"  no  one  "  (ονδεί?) ;  "  to  accept  the  person  "  {πρόσωπον  λαμ- 
βάνειν, nasa  panim)  for  "to  favor,"  "  to  be  partial;"  the 
designation  of  Friday  as  "  Preparation  day  "  {παρασκευή) ; 
"day  and  night"  for  "night  and  day."  There  are  also  traces 
of  Hebrew  parallelism,  both  antithetic  and  synthetic,  e.  q.  : 

"  Thou  shalt  not  exalt  thyself, 

Nor  shalt  thou  give  presumption  to  thy  soul 

Thou  shalt  not  be  joined  to  the  lofty, 

But  with  the  just  and  lowly  shalt  thou  converse  "  (III.  9). 

"  Thou  shalt  not  desire  division, 

But  shalt  make  peace  between  those  at  strife  "  (IV.  C). 

"  Thou  shalt  not  forsake  the  commandments  of  the  Lord, 
But  shalt  keep  what  thou  hast  received  "  (TV.  13). 

"In  church  thou  shalt  confess  thy  transgressions, 

And  shalt  not  come  to  thy  prayer  with  an  evil  conscience  "  (IV.  14) 

"Let  not  your  lamps  be  quenched, 

And  let  not  your  loins  be  loosed"  (XVI.  1). 

"  The  sheep  shall  be  turned  into  wolves. 
And  love  shall  be  turned  into  hate  "  (XVI.  3). 

"  Then  shall  the  race  of  men  come  into  the  fire  of  testing. 
And  many  shall  be  offended  and  perish  "  (XVI.  5). 

The  style  is  simple,  natural,  terse,  sententious,  and  popular. 
The  vocabulary  is  redolent  of  the  Synoptic  Gospel  tradition, 
and  the  words  of  the  Saviour  in  the  sixth  and  seventeenth 
chapters  of  John.     It  is  essentially  the  same  as  that  of  the 

*  Or  by  the  use  of  old  terms  with  a  different  meaning,  e.  g. ,  the  verb 
χειροΓονεΙν  has  in  the  Did.  XV.  1,  the  biblical  sense  fo  elect,  to  appoint 
(comp.  Acts,  xiv.  33;  2  Cor.  viii.  19),  but  in  the  Apost.  Const,  and  Canons  it 
means  ίο  ordain. 


THE   STYLE   AND   VOCABULARY  OF   THE   DIDACHE.         97 

New  Testament ;  504  words  out  of  552  being  identical.  The 
new  words  are  either  derived  from  the  Septuagint,  or  the 
classics,  or  are  modifications  and  compounds  of  apostolic 
words,  and  betray  familiarity  with  apostolic  ideas.* 

Altogether  the  Didachographer,  as  to  the  linguistic  form  of 
his  composition,  shows  himself  a  congenial  contemporary,  or 
direct  successor  of  the  Evangelists  and  Apostles. 

One  of  my  students,  Mr.  Arthur  C.  McGiffert,  f  has  paid  very 
careful  and  minute  attention  to  the  vocabulary  of  the  Didache 
and  has  prepared,  at  my  request,  the  following  summary  and 
tables  which  are  more  complete  and  accurate  than  any  hereto- 
fore published. 

The  Didache  contains  2,190  words.  Its  vocabulary  com- 
prises 552  words.  Of  the  whole  number  504  are  New  Testa- 
ment words,  497  are  classical,  and  479  occur  in  the  LXX.  15 
occur  for  the  first  time  in  the  Didache^  but  are  found  in  later 
writers.  1  occurs  only  in  the  Didache.  14  occur  in  the  New 
Testament  with  a  different  meaning. 

On  comparing  the  parallel  chapters  xviii.-xx.  of  the  Epistle 
of  Barnabas  we  find  that  these  three  chapters  contain  625  words. 
Their  vocabulary  comprises  259  words ;  of  which  239  are  found 
in  the  classics,  238  in  the  LXX.,  237  in  the  New  Testament, 
and  211  in  the  Didache.  Two  words,  πρόγλωσσο^  (XIX.  8),  of 
hasty  tongue,  and  φωταγογοζ  (XVIII.  1),  giving  light,  a  light 
hringer,  occar  for  the  first  time  in  Barnabas,  one  of  which,  πρό- 
γλωσσοζ,  is  a  hapax  legomenon,  occurring  only  in  Barnabas. 
None  are  peculiar  to  the  Didache  and  Barnabas.  Three  are 
peculiar  to  the  Didache,  Barnabas,  and  the  Apost.  Const. 

όιγνωμοον  {Didache,  II.  4 ;  Barnabas,  xix.  7  ;  Apost.  Const,  ii. 

6),  double-minded. 
διπλοκαρδία  [Didache,  V.  1 ;  Barnabas,  xx.  1  ;  Apost.  Const. 

vii.  18),  duplicity. 

*  As  7ίη6μοηλάνοζ,  χριΰτέηπερΊζ,  and  the  much  disputed  ι^κπέταόιζ. 
See  the  notes  in  loc. ,  .and  the  Tables  below.  There  is  only  one  absolute 
aitaq,  λεχόμενον,  and  this  is  perhaps  a  writing  error,  ιΐρνβε'ξομυλο- 
γηόάμενυι  for  πρη^ζίβολ. 

f  Of  Ashtabula,  Ohio,  a  member  of  the  graduating  class  (1885)  in  the 
Union  Theol.  Seminary. 


98  THE   STYLE   AKD   VOCABULAEY   OF   THE   DIDACHE. 

παν^αμάρτητος  {Didache,  V.  2  ;    Barnabas,   xx.   2 ;    Apost. 

Const,  vii.  18),  a  universal  sinner. 
One  is  peculiar  to  the  Didache,  Barnabas,  tbe  Apost.  Const. 

and  tbe  Apost.  Canons. 
ανταποδότΐ]^  {Didache^lY.  7  ;  Barnabas,  xix.  11 ;  Apost. Const. 

vii.  12  ;  Apost.  Canons,  §  13),  a  recompenser. 

Of  tlie  Didache  the  vocabulary  comprises  2oi  per  cent,  of  the 
whole  number  of  words  ;  of  the  three  chapters  of  the  Epistle  of 
Barnabas,  41\  per  cent.  The  discrepancy  is  to  be  accounted  for 
by  the  greater  length  of  the  Didache^  which  contains  necessarily 
a  larger  percentage  of  common  and  therefore  repeated  words. 

Of  the  Didache,  about  90  per  cent,  of  the  vocabulary  is  clas- 
sical ;  of  Barnabas,  92|^  per  cent.  Of  the  Didache,  86J  per  cent, 
of  the  vocabulary  belongs  to  the  LXX.  ;  of  Barnabas,  91  yV 
per  cent.  Of  the  Didache,  91^  per  cent,  of  the  %Ocabulary  is 
New  Testament ;  of  Barnabas,  91|^  per  cent.  The  agreement  of 
the  Didache  and  of  Barnabas  ■with  reference  to  their  percentage 
of  New  Testament  words  is  remarkable.  The  agreement  with 
reference  to  classical  words  is  almost  as  close.  But  with  refer- 
ence to  LXX.  words  there  is  quite  a  discrepancv,  the  ΛΌcabu- 
lary  of  Barnabas  being  much  closer  to  that  of  the  LXX.  than 
the  vocabulary  of  the  Didache  is.  This  may  at  least  suggest  an 
argument  against  the  Egj'ptian  authorship  of  the  Didache. 

We  append  six  lists  : 

I.  Words  which  do  not  occur  in  the  New  Testament.  Total, 
48. 

IL  Words  which  do  not  occur  in  the  New  Testament  but 
are  found  in  the  classics.     Total,  30. 

III.  AVords  which  do  not  occur  in  the  New  Testament  but 
are  found  in  the  LXX.    Total,  17. 

lY.  Words  which  occur  for  the  first  time  in  the  Didache 
but  are  found  in  later  writings.     Total,  16. 

V.  Words  which  occur  only  in  the  Didache.     Total,  1. 

VL  New  Testament  words  not  used  in  the  New  Testament 
sense.     Total,  14."^ 

*  The  writer  has  used  Tischendorf's  edition  of  the  LXX. :  Migne's  edition 
of  the  Apost.  Const. ;  Von  Gebhardt,  Harnack  and  Zahn's  edition  of  the 
Apostolic  Fathers,  and  the  Apost.  Canons  as  given  by  Harnack  in  his  Lehre 
der  zwolf  Apostel,  pp.  225-237. 


WORDS   NOT   FOUND   IN   THE  NEW  TESTAMENT.  99 


WORDS  NOT  FOUND  IN  THE  NEW   TESTAMENT. 

Total,  48. 

αΒάνατοζ,  Did.  ΙΛ^.  8,  imperishaMe. 

αίσχρολόγοζ,  III.  Z,  foul-motithed. 

αμφιβολία,  XIV.   2,  a  controversy . 

αντατΐοδότΐ]^,  IV.  ?,  a  recompenser. 

avSadeioc,  V.  1,  self-icill. 

γογγυσοζ,  III.  G,  a  murmiirer. 

διαφορά,  I.  1,  difference. 

διγλωσσία,  11,  4,  douhleness  of  tongue. 

δίγλωσσος,  II.  4,  douhle-iongued. 

διγνώμων,  II.  4,  double-minded. 

διτΐλοκαρδία,  V.  1,  duplicity. 

διψνχέω,  IV.  4,  ίο  hesitate. 

έκτΐέτασιζ,  XVI.  6,  «  spreading  out,  or  aw  opening. 

ενδεω,  IV.  8  ;  V.  2,  /ο  Je  m  ?ui7wi. 

ίτΓΟΌζίο?,  III.  4,  an  enchanter. 

εριστικόζ.  III.  2,  contentious. 

ζηλοτυπία,  Υ.  1,  jealousy. 

^ερμόζ,  Ύ\1.  2,  loarm. 

Βράσοζ,  III.  9,  over-boldness. 

Βρασντηζ,  V.  1,  over-boldness. 

^νμπίός.  III.  2,  passionate. 

Ορό  ω,  I.  6,  ίο  siceaf. 

κακοήθης,  II.  6,  mcdicious. 

κοσμοπλάνοζ,  XVI.  4,  the  world-deceiver. 

Hvpiam)  Κυρίου,  XIV.  1,  i/ie  Lord's  day  of  the  Lord. 

μα^7]ματιη6ς.  III.  4,  an  astrologer. 

μακ'ρόΒυμος,  III.  8,  long-suffering. 

μΐσοζ,  XVI.  3,  Λαίβ. 

μνησικακίω,  II.  3,  ίο  ^ear  malice. 

οΐωνοσκόπο?.  III.  4,  aw  omen  watcher. 

τταιδοφΒορεω,  II.  2,  to  corrupt  boys. 

παν^αμάρτητοζ,  V.  2,  α  universal  sinner. 

παρόδιος,  XII.  2,  α  traveller. 

περικαΒαίρω,  III.  4,  ίο  use  purifications.  » 


100     WORDS  NOT  IX  NEW  TESTAMENT  BUT  IN  THE  CLASSICS. 

ποΒβω,  IV.  3,  fo  desire. 

πονέω,  V.  3,  to  labor. 

ηονηρόψρων,  III.  G,  evil-minded. 

TtoTovy  X.  3  (twice),  drink. 

ηρονηστενω,  VII.  4,  to  fast  beforehand. 

προσεξομολογέω,  XIV.  1,  to  confess. 

πνκνώζ,  XVI.  2,  often. 

σιτία,  XIII.  5,  a  baking  of  bread. 

συσπάω,  IV.  5,  to  draio  in. 

τετράζ,  VIII.  1,  the  fourth. 

νψτ/λόφΒαλμος,  III.  3,  lofty-eyed. 

φαρμακενω,  II.  2,  to  2ise  sorcery. 

φ^ορενζ,  V.  2  ;  XVI.  3,  a  corrupter,  a  destroyer. 

χριστέμποροζ,  XII.  5,  one  luho  makes  gain  out  of  Christ. 


II. 

WORDS  NOT   IN   THE   NEW   TESTAMENT    BUT   IN  THE   CLASSICS. 

Total  30,  of  wliicli  16  are  LXX.  words. 

(χ^άνατοζ,  IV.  8,  imperishaMe 

In  Homer,  Hesiod,  et  al.  ;  in  the  LXX. ;  in  tlie  Apost.  Canons, 
§13  ;  found  neither  in  Barnabas  nor  in  the  Apost.  Const. 
The   New   Testament   has    άφθαρτος,  αφθαρσία,    and 
αθανασία, 
αμφιβολία,  XIV.  2,  a  misunderstanding,  or  a  controversy. 
Occnrs  in  classic  Greek  in  a  somewhat  different  sense:    (1) 
The  state  of  mutual  attack  (Jldt.).    (2)  ^mJ/^^w^y  (Aristotle, 
Sophocles).      In  Plutarch  it  is  used  in  the  sense  of  doubt- 
fulness.    The  Apost.  Const,  vii.  30  (parallel  passage)  omit 
the  word.     The  New  Testament  has  ε'ριζ,  contention,  and 
μομφή,  complaint,  Col.  iii.  13,  ττρος  τίνα  εχί]  μομφην. 
αύ^ άδεια,  V.  1,  self-tuill. 

In  Plato,  Aristotle,  et  al. ;  in  Barnabas  xx.  1 ;  in  the  Apost. 
Const,  vii.  18.  The  New  Testament  has  αυΒάδι^ς.     avSa- 
δεια   occurs  in  some  old  editions  of  the  LXX.  in   Isa. 
xxiv.  8,  but  the  best  editions  omit  it. 
διαφορά  I.  1,  difference. 

In  Hdt.  and  Thuc. ;  in  the  LXX. ;  in  Barnabas,  xviii.  1 ;  in 


WORDS  NOT  IN  NEW  TESTAMENT  BUT  IN  THE  CLASSICS.      101 

tlie  Apost.  Canons,  §4  ;  in  Basil  and  later  Fathers.  Tlie 
Apost.  Const,  vii.  1  (parallel  passage)  have  το  διάψορον. 
The  New  Testament  has  διάφορος  (adj.),  but  uses  the 
nouns  διαστολή  and  διαίρεσιζ. 

δίγλωσσος,  II.  4,  double-toyigued. 

In  Thucydides  it  is  found  with  the  meaning  speaking  two 
languages;  hence,  in  Plutarch,  as  substantive,  meaning  in- 
terpreter. In  the  LXX.  it  has  the  meaning  double-tongued, 
deceitful ;  Prov.  xi.  13,  etc ;  so  in  the  Apost.  Const,  ii.  6 ; 
vii.  4 ;  and  in  the  Apost.  Canons,  §6.  Barnabas,  xix.  7 
(parallel  passage),  has  γλωσσώδ?^.  The  New  Testa- 
ment has  δίλογοζ  ,•  1  Tim.  iii.  8. 

ενδίω,  IV.  8  ;  V.  2,  to  he  in  want. 

In  Plato,  Euripides,  et  al ;  in  the  LXX.;  in  the  Apost.  Const, 
vii.  12  ;  and  in  the  Apost.  Canons,  §  13.  The  New  Tes- 
tament has  ένδεήζ,  Acts,  iv.  34. 

έπαοιδόζ,  III.  4,  an  enchanter. 
In  the  form  επωδός  occurs  in  Plato,  JSsch.,  Euripides,  etal.^ 
also  in  the  LXX,;  Ex.  vii.  11,  22,  etc.  Έπαοιδόζ  is 
found  in  the  Apost.  Canons,  §  10.  The  Apost.  Const,  vii. 
6,  have  instead  επάδων.  Barnabas  omits  the  word. 
The  New  Testament  has  μαγεία  [AgXs,^  viii.  11),  μαγεύω 
(Acts,  viii.  9),  and  μάγος  (Acts,  xiii.  6,  8). 

εριστικός,  III.  2,  contentious. 

In  Aristotle,  Euripides,  et  al. ;  in  the  Apost.  Canons,  §  7. 
Barnabas  and  the  Apost.  Const,  (parallel  passages)  omit 
the  word.     The  New  Testament  has  ερίζω  and  ερις. 

ε,ηλοτνπία,  V.  1,  jealousy. 

It  is  found  in  ^schines  in  the  bad  sense  jealousy  ;  also  in  the 
LXX.;  Num.  v.  15,  etc.;  and  in  the  Apost.  Const,  vii.  18. 
The  New  Testament  has  Β,ηλόω  and  ^,τ]λος  in  both  the 
good  and  bad  senses ;  so  the  LXX.  also.  The  New 
Testament  has  also  8,ηλωτης,  a  zealot. 

Βερμός,  VII.  2,  warm. 

In  Homer,  Hdt.,  et  al. ;  in  the  LXX. ;  omitted  in  the  Apost. 
Const.,  parallel  passage.  The  New  Testament  has 
θερμαίνομαι,  Mark,  xiv.  54,  and  θέρμη,  Acts,  xxviii. 
3. 


102     WOEDS  NOT  IN  NEW  TESTAMENT  BUT  IN  THE  CLASSICS. 

θράσος,  III.  9,  over-holdness. 

In  classical  usage  (1)  in  the  good  sense  boldness,  (2)  in  the 
bad  sense  over-boldiiess.  In  the  LXX.  in  the  good  sense. 
Occurs  in  the  Apost.  Const,  vii.  8.  The  New  Testament 
has  ^άρσοζ  in  the  good  sense  courage,  but  it  occurs  only 
once  (Acts,  xxviii,  15). 
^ρασϋτηζ,  V.  1,  over-holdness. 

In  Thucydides,  et  al.,  in  the  bad  sense.    In  the  Apost,  Const, 
vii.  18  ;  and  in  Barnabas,  xx.  1;  in  Theodoret,  Chrjsostom 
and  other  Fathers. 
^νμηιόζ,  III.  2,  passionate. 

In  the  classics  in  both  the  good  and  bad  senses  ;  (1)  high- 
spirited  (Aristotle),  {1)  passionate  (Plato,  et  al.).  The  Apost. 
Const,  vii.  7,  and  the  Apost.  Canons,  §  7,  have  instead 
^νμώδηζ,  with  the  same  meaning.  The  New  Testament 
has  Βνμόζ  and  ^νμόω. 
ίδρο  ω,  I.  6,  to  siveat. 

In  Homer,  Aristotle,  et  al.    The  Apost.  Const,  omit  the  word 
in  the  parallel  passage.  The  New  Testament  has  the  noun 
ιδρως,  Luke,  xxii.  44. 
Ηακο7]^ηζ,  II.   6,  malicious. 

In  Aristotle,  Demosthenes,  et  al.;  in  the  Apost.  Const,  vii.  5  ; 
and  in  the  Apost.  Canons,  §  6.     The  New  Testament  has 
naH07]^ei(Y    (or    καΐίοιβία   according   to  Westcott   and 
Hort),  malice,  Rom.  i.  29. 
μαθηματικός,.   III.  4,  an  astrologer. 

In  Aristotle,  a  mathematician.  In  Plutarch  it  has  the  mean- 
ins:  astronomical,  and  in  later  times  came  to  mean  an  astral- 
oger,  e.g.,  Sextus  Empiricus  (225  A. d.),  and  Porphyry 
(263  A.D.).  Occurs  in  the  Apost.  Canons,  §  10.  The 
Apost.  Const,  vii.  6,  have  instead,  μαθήματα  novijpa. 

μαθηματική  occurs  in  Socrates  (380  A.  D.)  with  the  mean- 
ing astrology,  and  so  this  meaning  attaches  to  the  word  in 
the  later  church  councils. 

The  Latin  matheinatici  is  used  of  astrologers  in  Tacitus,  Ju- 
venal, and  Tertullian;  mathematica  of  astrology  in  Sueto- 
nius. The  Latin  word  may,  perhaps,  explain  the  later 
Greek. 


WORDS  NOT  IN  NEW  TESTAMENT  BUT  IN  THE  CLASSICS.     103 

μίσος,  XVI.  3,  hate. 

In  Plato,  Euripides,  et  cd. ;  in   the  LXX. ;    in  tlie  Apost. 
Const,  vii.   32 ;     in    Clem.    Alex.,   Chrysostom,    Gregory 
Nyssa,  etc.     The  New  Testament  has  μισίω. 
μνηαικαηίΐο,  II.  3,  to  hear  malice,  to  he  revengeful. 

In  Herodotus,  Demosthenes,  et  cd.     In  Barnabas,  xix.  4 ;  in 
the  Apost.  Const,  vii.  4 ;  in  the  Ajjost.  Canons,  §  6 ;  in  the 
LXX. ;  in  later  writings. 
ρίωνοσκοποζ,  III.  4,  an  omen-u; atelier. 

In  Euripides;  in  the  Apost.  Const,  vii.  6;  in  the  Apost. 
Canons,  §  10  ;  not  in  the  LXX.,  which  has  οίωνίζω, 
οίωνισμα,  οίωνισμόζ,  and  οιωνοζ.  The  Greek  versions 
of  Theodotion  (c.  160  a.d.)  and  Symmachus  (c.  200  a.d.) 
have  οίωνοσκόποζ  in  Isa.  xlvii.  13. 
παροδίοζ,  XII.  2,  a  traveller. 

Occurs  in  Hyperides  (c.  335  B.  c.)  but  in  a  different  sense. 
hy  or  on  the  way^  of  a  wall  upon  the  street.     In  Plutarch  it 
is  used  of  windows,  looking  upon  the  street.     It  is  found  in 
Basil  and  in  Hesychius  as  an  adjective  in  the  sense  of 
common.,  proverbial  with  Χογος  and  ρήμα. 
The  classical  word  for  "  traveller  "  is  7ΐαροδίττ]ζ.    The  LXX. 
have  τιάροδοζ  in  the   same  sense ;  while  in  the  New  Tes- 
tament πάροδος  means  a  way  (1  Cor.  xvi.  7). 
The  Apost.  Const,  omit  παρόδιος  in  the  parallel  passage. 
The  Didache  therefore  seems  to  stand  alone  in  its  use  of 
παρόδιος    in  the  sense  of  a  traveller, 
περικα^αίροο,  III.  4,  to  purify  or  to  use piirifcations. 

In  classical  usage  the  word  has  no  reference  to  religious 
rites.  It  occurs  in  Plato  with  τ?}ν  στήλην^  and  in  Aris- 
totle with  τα  δίκτυα.  In  the  LXX.  it  is  used  of  "making 
a  son  pass  through  the  fire,"  Deut.  xviii.  10,  from  which 
the  sense  of  the  word  in  the  Didache  seems  to  be  derived. 
It  is  also  used  in  Josh.  v.  4,  of  "  circumcision."  Occurs  in 
the  Apost.  Canons,  §  10.  The  Apost.  Const,  vii.  6  have 
περτκα^^αίρων  τον  ν  ιόν,  which  illustrates  this  passage 
and  implies  that  the  use  of  περικαΒαι'ρω  by  itself  with 
the  meaning  which  it  has  in  the  Didache  was  uncommon. 
The  New  Testament  has  περικά^αρμα,  an  outcast  (1  Cor. 


104     WOEDS  NOT  IN  NEW  TESTAMENT  BUT  IN  THE  CLASSICS. 

iv.  13)  ;  and  ^ιαΒαίρω  with  tlie  meanings  (1)  to  i^rune  a 
tree  (John,  xv.  2),  (2)  to  purify  from  sin  (Heb.  x.  2). 

τΐοΒεω,  IV.  3,  to  desire. 

In  Pindar,  Herodotus,  Plato,  et  al. ;  in  the  LXX.  The  New 
Testament  has  επιποΒίω,  and  επιΒνμεω.  The  Apost. 
Const.  \ii.  10,  the  Apost  Canons,  §  13,  and  Barnabas,  xix. 
12,  read  ποιήσει?  σχίσματα^  which  favors  an  emenda- 
tion of  the  text  in  this  place. 

πονέω,  V.  2,  to  labor. 

Occurs  in  the  classics  in  two  senses,  (1)  to  lohor.^  (2)  to  afflict, 

to  distress;  occurs  in  the  LXX.,  in  Barnabas  xx.  2,  and  in 

the  Apost  Const,  vii.  18.    The  New  Testament  has  πυνο^, 

meaning   (1)   work   (Col.   iv.   13),    (2)  distress  (Eev.   xvi. 

10). 

τΐοτόν,  X.  3,  (twice)  drink  ;  that  which  one  drinks. 

In  Homer,  ^schylus,  Sophocles,  et  al. ,  in  the  same  sense ; 
in  the  LXX,  twice  (Job,  xv.  16  ;  Lev.  xi.  31).  6  ποτός, 
occurs  in  Porphyry  of  a  watering  of  horses  (see  Sopho- 
cles' Lexicon).  The  New  Testament  has  πότος  (classical), 
a  drinking  iogeuier,  a  drinking  bout  (1  Pet.  iv.  3).  The 
Apost.  Const,  vii.  26  (parallel  passage)  omit  the  word. 

προνί^στενω,  VII.  4.  to  fast  beforehand. 

In  Herodotus  and  Hippocrates.  Apparently  does  not  occur 
in  later  ecclesiastical  Greek.  The  Apost.  Const.  \•ϋ.  22 
have  νηστεύω.  The  New  Testament  has  ντ^στενω  and 
ντ^στεία,  both  of  which  occur  in  the  classics,  in  the  LXX. 
and  in  ecclesiastical  (rreek  (Basil,  Chrysostom,  etc.). 

πνίίνώζ,  XVI.  2,  often. 

Occurs  in  Aristophanes.  Homer  has  πνκινώ?.  The  Apost. 
Const  vii.  31  omit  the  passage.  The  New  Testament  has 
the  adjective  πνκνόζ,  and  πυκνά  and  πυκνότερον  as  ad- 
verbs. The  LXX.  have  πυκνός  and  πυκνότερον  but 
not  πνκνώς. 

συσπάω,  IV.  δ,   to  draio  togetJier,  or  to  draw  in. 
In  Aristophanes,  Plato,  et  al.,  with  the  meaning  to  draw  to- 
geth£.r\  so  in  Lucian  (c.  160  A. D.)  with  δάκτυλους.      Oc- 
cursin  Barnabas,  xix,  9,  and  in  the  Apost  Canons,  §  13, 
but  the  Apost  Const  have  instead  συστέλλων. 


WORDS  NOT  IN  THE  NEW  TESTAMENT  BUT  IN  THE  LXX.     105 

τετράζ,  VIII.  1,  the  fourth,  i.  e.,  the  fourth  day  of  the  week. 
In  classical  usage  it  has  tlie  meanings,  (1)  for  Ίετρακτυ^  (a) 

the  sum  of  the  first  four  numbers^  (b)  a  quaternion ;  (2)  the 

fourth  day  of  the  month  (Homer,  Hesiod,  etc.),  (3)  a  space 

of  four  days  (Hippocrates). 
The  LXX.  have  the  word  of  the  fourth  day  of  the  month. 

τετραζ  is  used  of  the  "fourth  day  of  the  week  "  in  later 

writers  (Clem.   Alex.  ;  Ignatius  Philipp.  §  13  interpol. ; 

the  Apost.  Const,  v.  14 ;  vii.  23,  etc). 
The  New  Testament  has  τέταρτος,  τεταρταίοζ  and  τετρά- 

όιον,  but  not  of  "  the  fourth  day  of  the  week." 
φαρμακενω,  .  II  2,  to  use  sorcery. 
In  Hdt.  in  the  same  sense ;  in  the  LXX. ;    in  the  Apost. 

Const,  vii.  3,  and  in  the  Apost.  Canons,  §  6.     The  Xew 

Testament  has  φαρμακεία,  sorcery^  φαρμα}ίοζ,  a  sorcerer, 
φ^ορεύζ  ?  V.  2  ;  XVI.  3,  a  corrupter,  destroyer. 

This  is  probably  a  post-classical  word,  but  is  read  by  Brunck 

in  Sophocles  Fr.  155  (according  to  Liddell  and  Scott). 

It  occurs  in  Plutarch  and  in  Anthemius  (570  A.  D.),  also 

in  Barnabas,   xx.  2,  and  in  the  Apost.   Const,   vii.   18. 

The  New  Testament  has  φθείρω,  φΒορά  and  φθαρτός, 

which  are  found  also  in  the  LXX. 

ΙΠ. 

WORDS     NOT    IN    THE     NEW    TESTAMENT    BUT    IN    THE    LXX 
Total,  17,  of  which  16  are  classical  words. 

α^ανατοζ,  IV.  8,  imperishable. 

Wisdom,  i.  15;  Sirach,  xvii.  30. 
διάφορα,  I.  1,  diference. 

Wisdom,  vii.  20. 
δίγλωσσος,  II.  4,  double-tongued,  deceitful. 

Prov.  xi.  13;  Sirach,  v.  9,  14;  vi.  1  ;  χχλάϋ.  13. 
ενδεω,  IV.  8 ;  V.  2,  to  be  in  want. 

Deut.  viii.  9;  xv.  8;  Prov.  xxviii.  27. 
επαοιδος,  TIL  4,  an  enchanter. 

Ex.  vii.  11,  22,  etc. ;  Lev.  xix.  31,  etc. 


106     WORDS  NOT  IN  THE  NEW  TESTAMENT  BUT  IN  THE  LXX, 

ζηλοτυπία,  V.  1,  jealousy. 

Num.  V.  15,  etc. 
Β  έρμος,  VII.  2,  loarm. 

Josh.  ix.  18;  Job,  xxxvii.  16,  and  often. 
θράσος,  ΠΙ.  9,  over-boldness. 

Ezek.  xix.  7 ;  Wisdom,  xii.  17. 
μοίκρο^νμοζ,  III.  8,  long-suffering. 

Ex.  xxxiv.  6 ;  Psa.   Ixxxv.  15,  and   often.    In   the   Apost. 
Const,  vii  8 ;  in  the  Apost.  Canons,  §  11 ;  in  Chrysostom, 
etc.     The  New  Testament  has  μακρο^νμεω,  μαηρο^νμία 
and  μακροΒύμως.    μακρόΒνμος  is  not  a  classical  word. 
μίσος,  XVI.  3,  hate. 

2  Sam.  xiii.  15,  and  often. 
μνησίΗίχκεω,  11.  3,  to  hear  malice,  to  he  revengeful. 
Joel,  iii.  4,  to  repay  evil ;  Gen.  1. 15,  to  hate,  and  so  often  with 
the  same  general  meaning, 
περικα^αίρω,  III,  4,  to  purify  or  to  use  purifications. 

Deut.  xviii.  10,  of  "  making  a  son  pass  through  the  fire," 
Josh.  V.  4,  of  "  circumcision." 
τΓοΒεω,  IV.  3,  to  desire. 

Prov.  vii.  15 ;  Wisdom,  iv.  2,  etc. 
πονέού,  V.  2,  to  labor. 

Isa.  xix.  10  ;    1  Kings,  xxii,  8,  and  often ;   but  not  with  the 
meaning  to  labor.      When  used  transitively  it   has  the 
meanings  to  afflict,  to  distress;  when  used  intransitively,  to 
suffer,  to  endure,  etc. 
ττοτόν,  X.  3  (twice),  drink;   that  which  one  drinks. 

Job,  XV.  16  ;  Lev.  xi.  34, 
τετράς,  VIII.  1,  the  fourth,  i.  e.  the  fourth  day  of  the  tceeh. 

Hag.  ii.  1,  10,  18,  etc.,  of  "the  fourth  day  of  the  month," 
φαρμαηεύω,  II.  2,  to  use  sorcery. 

In  the  active  voice  in  2  Mace,  x.  13.  In  the  passive  in  Psa. 
Ixiii.  6  ;  2  Chron.  xxxiii.  6. 


WORDS    USED   FOR   THE   FIRST   TIME   IN   THE   DIDACHE.    107 


IV. 

WORDS   WHICH  OCCUR   FOR  THE    FIRST  TIME   IN"  THE   DIDACHE 
BUT  ARE  FOUND  IN  LATER  WRITINGS. 

Total,  16. 

αίσχρολόγος,  III.  d,  foul-mouthed. 

Occurs  in  Pollux  (c,  180  A.D.),  in  the  Apost.  Const,  vii.  6, 
and  in  tlie  Apost.  Canons,  §  9.     The  New  Testament  has 
αισχρολογία  and  αίσχροτηζ. 
ανταποδοτηζ,  IV.  7,  a  recompenser . 

Occurs  in  Barnabas,   xix.  11,  in  the  Apost.  Const,  vii.  12, 
and  in  the  Apost.  Canons,  §  13.     The  New  Testament 
has  αντατίοδίδαομι,  avτaπ6δoμa'Λn^L  ανταποδοσιζ. 
γόγγνσοζ,  III.  6,  a  murmur er. 

Occurs   in   the  Apost.   Const,  vii.   7 ;    and   in   the  Apost. 
Canons,  §  11 ;  also  in  Theodoret  and  in  Arcadius.     The 
New  Testament  has  γογγυστήζ  in  the  same  sense  (Jude, 
16),  also  γογγνΒ,ω  and  γογγυβμοζ. 
διγλωσσία,     II.  4,  douhleness  of  tongue. 

Found  in  the  older  editions  of  Barnabas,  xix.  8.  But  the 
latest  edition  (von  Gebhardt,  Harnack  and  Zahn)  omits 
it  and  reads  instead  παγίς  γαρ  το  στόμα  Βανάτον. 
Occurs  in  the  Apost.  Canons,  §  6.  The  Apost.  Const,  vii. 
4,  have  παγι'ζ  γαρ  ΐσχνρα  ανδρϊ  τα  ιδία  χείλη, 
διγνώμων,  II.  4,  double-minded. 

Occurs  in  Barnabas,  xix.  7,  and  in  the  Apost.  Const,  li.  6. 
The  Apost.  Const,  vii.  4  (parallel  passage)  and  the  Apost. 
Canons,  §  6,  have  instead  δίγνωμοί.     The  New  Testament 
has  δίψνχος. 
όιπλοκαρδία,  V.  1,  douhle-heartedness,  duplicity. 

Occurs  in  Barnabas,  xx.  1,  and  in  the  Apost.  Const,  vii.  18. 
Sophocles  compares  διττλί^]  ψι^χ'~ΐ  in  Hippolytus  (Ox.  ed. 
page  60). 
διψνχέω,  IV.  4,  to  hesitate,  to  douht. 

Occurs  in  Barnabas,  xix.  5,  in  the  Apost.  Canons,  §  13,  and 
in  the  Apost.  Const,  vii.  11 ;  also  in  Clement  of  Rome, 


108    WORDS    USED   FOR   THE   FIRST   TIME   IN   THE   DIDACHE. 

First  Epistle,  §  23  ;  in  Hermas,  Vision  ii.  2  ;  and  in  Cjril 
of  Alexandria  In  Johan.  vi.  The  New  Testament  has 
δίψυχοζ. 

εκπίτασιζ,  ΧΥΙ.  6,  a  spreading  out,  or  mi  opening. 

The  word  occurs  in  Plutarch  {Oe  Sera  Numinis  Vindicia, 
xxiii.,  Hackett's  edition)  with  the  meaning  a  spreading  out, 
an  expansion.  The  Apost.  Const,  vii.  32  (parallel  pas- 
sage) have  τότε  φανήσεται  το  σΐ]μειον  του  υιού  τον 
άνθρωπου  εν  τω  ονρανω.  The  verb  εκπετανννμί 
in  the  classics  means  to  spread  out.  The  LXX.  have 
εκπετάξω  with  the  same  meaning  in  Job,  xxvi.  9,  where 
God  "spreads  out  a  cloud  over  his  throne." 

Ηοσμοπλάνοί,  XVI.  4,  the  wo7-ld-deceiver. 

Occurs  in  the  Apost.  Const,  vii.  32.  πλάνος  (which  in  the 
classics  means  a  loanderer)  is  used  in  the  New  Testament 
of  a  deceiver.  For  the  meaning  of  κοσμοτΐλάνοζ  compare 
Eev.  xii.  9. 

Κυριακή,  XIV.  1,  the  Lord's  day. 

Occurs  as  a  noun  in  Ignatius,  Gregory  Nazianzen,  etc.,  and 
in  the  Apost.  Const,  often.  The  Apost.  Const,  vii.  30  have 
την  άνεστάσιμον  του  Jivpiov  ήμεραν  την  ηνριακήν 
φα  μεν.  The  New  Testament  has  the  adjective,  in  1  Cor.  xi. 
20,  of  the  Lord's  Supper,  and  in  Rev.  i.  10,  of  the  Lord's  day. 

παιδοφ^ορεω  II.  2,  to  corrupt  hoys. 

Occurs  in  Barnabas,  xix.  4,  in  the  Apost.  Const,  vii.  2 ;  and 
in  the  Apost.  Canons,  §  6 ;  also  in  Justin  Martyr,  Dial.  c. 
Trypho,  §  95,  and  in  Clement  of  Alexandria,,  Cohortatio  ad 
Gentes  (Migne,  i.  225),  Pedagogus  II.  (Migne,  i.  504),  etc. 
The  classical  word  is  τταιδεραστέω,  which  is  found  in 
Plato. 

navB a μά ρτητοζ,  V.  2,  a  universal  sinner,  a  sinner  in  every- 
thing. 
Occurs  in  Barnabas,  xx.  2,  and  in  the  Apost.  Const,  vii.  18. 
The  formation  of  the  adjective  is  peculiar ;  classic  Greek 
having  the  adjective  άμαρτητικο?  but  not  αμαρτητοζ. 

πονηρόφροον,  III.  6,  evil-minded. 

Occurs  in  the  Apost.  Const,  vii.  7,  in  the  Apost.  Canons, 
§  11,  and,  apparently,  nowhere  else. 


'  WORDS   FOUND   ONLY   IN   THE   DIDACHE.  109 

σιτία,  XIII.  5,  a  hahing  of  hread,  a  hatch. 

Occurs  in  the  Apophihegmata  Patrum  (c.  500  α.ώΛ.  The 
Apost.  Const,  vii.  29  (parallel  passage)  have  instead 
αρτών  Βερμών.  The  classics  and  the  New  Testament 
have  σιτίον  and  σϊτο?,  grain,  and  άρτοζ,  bread.  The 
LXX.  have  αρτοζ  and  σιτοζ,  and  αρτοζ  is  found  also 
in  Justin  Martyr,  Chrysostom,  etc. 
νφηλόφΒαλμος,  III.  3,  lofty -eyed,  or  loanton-eyed. 

Occurs  elsewhere  only  in  the  Apost.  Canons,  §  9. 

The  Apost.  Const,  vii.  6  have  instead  pz^o^S^orA/io?  which 
suggests  the  meaning  wanton-eyed  or  of  leering  eyes,  for 
νψηλόφΒοίλμοζ  in  the  Didache,  and  this  meaning  accords 
best  with  μοιχεΐαι,  adulteries,  which  follows. 

The  same  section  of  the  Apost.  Const,  has  also  ύή}η\οφρων^ 
haughty,  and   the  LXX.    have    νφΐ]λο7ίάρδιοζ,   haughty. 
But  this  can  hardly  be  the  meaning  of  ύιρηλοφ^αλμοζ  in 
the  Didache. 
χριστεμποροζ,  XII,  5,  one  loho  maTces  gain  out  of  Christ. 

The  word  is  not  found  again  until  about  300  a.d.  It  oc- 
curs in  Athanasius  (d.  873  a.d.),  in  Basil  (d.  379),  in 
Gregory  Naz.  (d.  390  or  391),  in  Chrysostom  (d.  407),  and 
in  the  Ignatian  Epistles  (interpolated),  Ad  Troll,  vi.  and 
Ad  Magn.  vi.  (date  300-400  A.D.  ?). 

χριστεμπορείίχ  occurs  in  Theodoret  (d.  457). 


V. 

WORD   FOUND   ONLY  IN  THE   DIDACHE,    ABSOLUTE   HAPAX 
LEGOMENON. 

ηροσεξομολογεω,  XIV.  1,  to  confess. 

προσομολογεω  and  ομολογέω  are  classical,  and  ομολογεω 
and  εξ  ομολογεω  are  found  in  the  LXX.,  in  the  New 
Testament,  and  in  ecclesiastical  writers.  The  Apost.  Const, 
vii.  30  (parallel  passage)  have  έξομολογέομαι. 
Hilgenfeld  and  von  Gebhardt  (followed  by  Harnack  in  a 
note,  page  54)  prefer  ττροεξομολογέω. 


110       NEW  TEST.  WORDS   NOT   USED   IN  NEW  TEST.  SENSE. 


VI. 

LIST  OF  NEW  TESTAMENT  WORDS   NOT   USED   IN  THE  NEW 
TESTAMENT  SENSE. 

Total,  14. 

αισχύνη,  lY.  11,  modesty. 

In  the  jSTew  Testament  in  a  bad  sense  only ;  subjectively, 
the  feeling  of  shame  ;  objectively,  a  shameful  deed.  In  clas- 
sical usage  (1)  subjectiΛ-ely,  shame  for  an  ill-deed;  the  sense 
of  honor.  (2)  Objectively,  disgrace,  dishonor. 
Occurs  in  the  parallel  passage  in  Barnabas,  xix.  7.  In  the 
Apost.  Const,  vii.  13,  προσοχτ]  occurs  instead.  In  later 
ecclesiastical  Greek  (Gregory  Nyssa  and  Theodoret)  it  is 
employed  in  the  bad  sense. 

άντατΐόδομα,  \.  2,  revenge. 

In  the  New  Testament  it  means  a  recompense  (1)  of  good, 
Luke,  xiv.  12,  (2)  of  evil,  Rom.  xi.  9.  The  sense  of  the 
word  in  Eom.  xi.  9  approaches  that  in  the  Didache, 
but  is  not  identical  with  it,  the  subjectivity  which 
inheres  in  the  word  revenge  (a  word  which  exacth'  trans- 
lates ανταπόδομα  in  the  Didache)  being  wanting  in  Rom. 
xi.  9. 
In  the  LXX.  ανταπόδομα  is  used  for  i"iD3,  recompense. 
The  word  is  not  classical. 

δίια/,  I.  5,  account  or  trial. 

δώσει  δπα/ι^,  shall  give  account  (Hitchcock  and  Brown, 
et  al);  shall  submit  to  trial  (Orris).  In  the  New  Testament 
δύί?/  means  (1)  judgment,  sentence,  (2)  punishment.  In 
the  classics  the  nearest  approach  to  the  sense  of  the  word 
in  this  passage  is  in  Hdt.,  Thuc,  and  Xen.,  where  διδόναι 
δύίαζ  occasionally  means  to  submit  to  trial ;  the  ordinary 
meaning  of  διδόναι  δι'κην  being  to  inflict  or  to  suffer  pun- 
ishment. 

ειρηνεύω,  IV.  3,  to  reconcile. 

In  the  New  Testament  used  intransitively  only,  to  be  at  peace; 
to  live  in  peace.     So  in  the  classics.    But  in  Babrius  (c.  50 


NEW   TEST,  ΛνθΚϋ3   ΧΟΤ    USED   IX   XEW   TEST.  SENSE.      Ill 

B.C.)  and  in  Dio  Cassius  (c.  180  a.d.)  the  transitiΛ^e 
sense  to  reconcile,  to  make  peace  occurs.  So  in  Barnabas 
xix.  12,  in  the  Apost.  Const,  vii.  10,  and  in  the  Apost. 
Canons,  §  13. 

εκλύομαι,  XVI.  1,  to  be  loosed. 

In  the  New  Testament  with  the  meaning  to  he  wearied^  to  he 
faint.  The  phrase  οσφΰεζ  εηλν^σ^ωσαν  seems  to  be  pecu- 
liar to  the  Didaclie.  The  Apost.  Const,  vii.  31  have  οσφύεζ 
περιεζωσμέναι,  Avhich  is  a  New  Testament  phrase. 

ενχαρίοτια,  IX.  1,  δ,  the  Eucharist. 

In  the  New  Testament  with  the  meanings  (1)  gratitude^  (2) 
thanksgiving^  the  expression  of  gratitude.  In  the  classics 
gratitude.  The  word  is  used  of  "  the  Lord's  Supper "'  in 
Ignatius  (c.  115  A.D.)  Ephesians^  xiii.  ;  Smyrnceans,  Λαϋ., 
etc.  ;  in  Justin  Martyr  First  Apology^  §  &Q  ;  Dialogue  icith 
Trypho^  §  117;  in  Irenseus,  iv.  8,  5 ;  in  Clem.  Alex.  ;  in 
Origen ;  in  the  Apost.  Const.,  etc. 

ε,ηλωτής,  III.  2,  jealous. 

In  the  New  Testament  in  the  good  sense  of  zeal.  So  in  clas- 
sical usage.  Β,ηλοω  and  B.rf\o^,  however,  are  used  in  the 
classics  and  in  the  New  Testament  both  in  the  good  and 
in  the  bad  sense.  The  word  occurs  in  the  A})ost.  Const, 
vii.  6,  and  in  the  Apost.  Canons,  §  7  (parallel  passages). 

τιατασκ7]νήω.  X.  2,  to  cause  to  dwell 

In  the  New  Testament  always  intransitive,  to  lodge,  to  dioell. 
So  in  the  classics.  In  the  LXX.  it  is  used  transitively  for 
the  Hebrew  Τψ)'^  in  Psa.  xxii.  1  ;  for  |3'_*'  in  Num.  xiv. 
30 ;  and  for  Γ?'*''7  in  Psa  vii.  6,  etc.  The  Didache  there- 
fore agrees  with  the  LXX.  in  its  use  of  this  word,  which 
is  found  also  in  the  Apost.  Const,  vii.  26  in  the  same  sense.  * 


*  κνβΐΟΓ7/ΐ,  IV.  1,  is  included  in  this  list  by  Hitchcock  and  Brown,  who 
translate  that  wMch  pertainefh  to  the  Lord.  But  other  translators  (Hai-nack, 
Orris,  Starbuck,  Spence)read  Lordship,  Sovereignty  of  the  Lord,  etc.,  which 
is  the  New  Testament  sense  of  the  word  (Eph.  i.  21  ;  Col.  i.  16  ;  2  Peter,  ii. 
10  ;  Jude,  8)  and  the  more  literal  rendering.  The  Apost.  Ccnst.  vii.  9,  how- 
ever, favor  Hitchcock  and  Brown's  rendering,  as  they  read  οπον  yap  ?) 
Ttepi  ^εον  δτβαβκαλία  (κει  ΰ  Βεΰζ  πάρεότιν.  But  the  Apost.  Canons, 
§  13,  read  as  does  the  Didache. 


112       NEW   TEST.  WORDS   ISTOT   USED   IN   NEW   TEST.  SENSE. 

λντρωσιζ,  IV.  0',  a  ransom. 

Occurs  three  times  in  the  New  Testament :  Luke,  ii.  38, 
"looking  for  {ττροσδεχομένοιζ  λντρωσιν)  the  redemption 
of  Israel." 

Luke,  i.  68,  "hath  wrought recfem^i/on  (e;roz//^fr  λντρωσιν) 
for  his  people." 

Heb.  ix.  12,  "  having  obtained  eternal  redemption  {λντρωσιν 
ενράμενος)"  It  is  used  therefore  in  the  New  Testament 
only  of  the  deliverance  or  redemption  itself.  It  occurs  in  the 
LXX.  in  the  sense  of  a  redeeming,  ransoming.  The  word 
is  not  classical  but  occurs  in  Plutarch  (Arat.  11)  where  it 
is  rendered  ransoming  by  Liddell  and  Scott. 

Cremer  {Bihlico- Theological  Lexicon  of  New  Testament  Greek) 
saj^s  ^'■λντρωσιζ  literally  denotes  not  the  ransom  but 
the  act  of  freeing  or  releasing  ;  deliverance.  In  Biblical 
Greek=r€demption,  deliverance.^^  λντρον  in  the  New 
Testament,  in  the  LXX.,  and  in  the  classics  denotes  the 
means  of  loosing,  tliat  which  is  paid  for  the  liberation  of  any- 
one, the  ransom. 

In  the  Didache  λντρωσιζ  is  used  quite  anomalously 
of  the  ransom  paid,  as  the  synonym  of  the  New 
Testament  λντρον.  The  Apost.  Canons,  §  13,  agree  with 
the  Didache.  It  is  significant  that  the  Apost.  Const,  vii, 
12  (parallel  passage),  read  διά  των  χειρών  σον  δόζ,  ίνα 
εργάσΐ]  είζ  λντρωσιν  αμαρτιών  σον,  using  λντρωσιζ 
in  the  sense  of  remission,  for  the  New  Testament  αφι'εσιζ. 

In  Barnabas,  xix.  10,  we  have  δια  των  χειρών  σον 
εργαστ}  εΐζ  λντρον  αμαρτιών  σον,  where  λντρον  is 
used  after  εις  instead  of  the  more  exact  λντρωσιζ. 

We  can  only  say,  therefore,  that  the  Didache  and  its  paral- 
lels use  these  two  words  in  a  very  loose  and  careless  way. 
παρεητόζ,  VI.  1,  opart  from. 

The  word  is  rendered  apart  from  by  Hitchcock  and  Brown, 
and  by  Spence;  aside  from  by  Starbuck  ;  aloof fi-om  by  Or- 
ris ;  anders  als  by  Harnack. 

It  occurs  three  times  in  the  New  Testament  (Matt.  v.  32 ; 
Acts,  xxvi.  29 ;  2  Cor.  xi.  28)  and  possibly  a  fourth  time 
in  Matt.  xix.  9.      According  to  Meyer  it  means  always 


NEW   TEST.  WORDS   NOT   USED    IN   NEW   TEST.  SENSE.      113 

"  heside  in  the  sense  of  exception.''^  It  is  rendered  in  a 
different  way  each  time  by  the  English  versions,  but  never 
has  the  meaning  which  it  has  in  the  Didache.  The  word 
does  not  occur  in  the  classics,  in  the  LXX.,  in  Barnabas, 
nor  in  the  Apost.  Const. 

συνοχή,  I.  5,  arred  or  confinement. 

Occurs  but  twice  in  the  New  Testament  (Luke,  xxi,  25 ;  2 
Cor.  ii.  4)  with  the  meaning  distress^  anguish.  In  the  clas- 
sics it  means  a  being  held  together  in  many  different  con- 
nections, and  in  Manetho  [300  B.C.,  Poet.  Works,  I.  313]  it 
is  used  of  imprisonment.  It  occurs  four  times  in  the  LXX., 
twice  of  a  siege  (Jer.  lii.  5 ;  Micah  v.  1)  where  it  translates 
the  Hebrew  li^'?  The  passage  is  omitted  in  the  Apost. 
Const. 

νττερεΐδον  (second  aorist  of  νπεροράω),  XV.  3,  to  despise. 
Occurs  but  once  in  the  New  Testament  (Acts,  xvii.  30)  where 
it  means  to  overlook,  to  hear  ivith.  In  the  classics  it  means 
both  to  overlook  and  to  despise.  In  the  LXX.  it  has  fre- 
quently the  meaning  to  despise  (Tobit,  iv.  3 ;  Wisdom,  xix. 
21 ;  Sirach,  ii.  10,  etc.).  The  Apost.  Const,  vii.  31  read 
ΐ)μειζ  δε  τιμάτε  τούτουζ,  etc. 

νφοζ,  Υ.  1,  haughtiness. 
In  the  New  Testament  it  means  (1)  height,  of  material  eleva- 
tion only ;  (2)  elevation  or  dignity  of  a  Christian,  Jas.  i.  9. 
In  the  classics  it  has  the  meanings  (1)  height;  (2)  Metaph. 
the  top,  summit.  The  Apost  Const,  vii.  18,  have  instead 
νφιβοφροσυνη.     Barnabas,  xx.  1  has  νφοζ  δυνάμεως. 

φΒορά,  ΙΓ.  2,  abortion;  εν  φ^ορά,  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 


114  AUTHENTICITY   OF   THE   DIDACHE. 

CHAPTER   XXVL 

Authenticity  of  the  Didache.^ 

The  Didache  is  no  modern  or  ancient  forgery,  but  has  every 
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  pub- 
lished, pp.  5  and  6  ;  and  the  conjecture  that  Bryennios  wrote 
it,  is  not  only  contemptible  but  absurd.  The  forger,  then,  must 
have  been  Leo  "  the  sinner,"  who  Λvrote  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  disapjDeared  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  Stromata^  which  were  written  between  201  and 
203,  a  passage  from  it,  as  a  passage  of  "  Scripture  "  {γραφή), 
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  (g  e.')  of  his 
Prolegomena,  Harnaek  in  his  Prolegomena ,  pp.  6-11,  and  Zahn  in  his  Sirpple- 
mentum  Clfme7itinnm,  p.  279  sqq.  Comp.  also  Hitchcock  and  Brown,  second 
ed.  p.  xxiii,  sqq. 

t  Stro7n.  lib.  I.  cap.  20  (in  Migne's         Didache,  c.  III.  5. 
ed.  I,,  col.  817): 

Ουτοζ      χλέπτηζ       ν  η  ό      τ  η  ζ  Τεκνον  μον,  μ  ή  γτνον  φ  ε  ν- 

y  ραφή  ζ    εϊρηται'  φηΰΐ   χουν,      6  τ  ηζ'  ίπετδή  όδηγ  ει  τ  υ  -φ  εν6- 
"  Τίε,    μ  ή   γίνον   φ  ε  ν  (ί  τ  τ/ζ  •     μα    είί  τήν    ηΧοτίήν.     (My  child, 
ϋδ  η  γ  ει     γα  β     το     φ  ε  ν  6  μ  α     become  not  a  liar;   since  lying  leads 
ηρόζ    τ  i",  ν    χ  λ  ο  η  ή  x' .'"  (Such   a     to  theft.) 
one  is  called  a  thief  by  the  Scripture  ; 
at  least  it  says  :  "  Son,  become  not  a 
liar;  for  lying  leads  to  theft.") 

The  quotation  (probably  from  memory)  agrees  with  the  passage  in  the 


AUTHENTICITY   OF   THE   DIDACHE.  115 

seems  moreover  to  refer  to  the  Didaclie  when  he  speaks  of  the 
doctrine  of  the  Two  Ways  as  being  proposed  by  the  Apostles 
(in  the  Didache?)  as  well  as  by  the  Gospel  and  the  Prophets.* 
At  the  close  of  his  Pa'dagogue^  he  gives  himself  a  sort  of  Apos- 
tolic instruction  for  Neophytes  based  upon  the  Mosaic  Deca- 
logue and  the  two  royal  commandments  of  love,  and  this  in- 
struction corresponds  in  general  with  the  teaching  of  the  Two 
Ways  in  our  documentf  Clement  also  uses  the  term  "  Vine  of 
David,"  which  occurs  nowhere  else  than  in  the  Didache.'''  X 

Perhaps  we  may  go  still  further  back  to  Irenasus  who 
flourished  about  twenty  years  earlier.  In  the  second  of  the 
Fragments  discovered  by  Pfaff,  Irenseus  speaks  of  "  Second 
Ordinances  (or  Constitutions)  of  the  Apostles,"  §  which  may 
possibly  mean  the  Didache^  as  a  secondary  Apostolic,  or  post- 
Apostolic  production.  He  says :  "  Those  who  have  followed 
the  Second  Ordinances  of  the  Apostles  know  that  the  Lord  has 
established  a  new  offering  in  the  New  Covenant,  according  to 
the  word  of  Malachi  the  prophet"  (Mai.  i.  11,  14).  The 
same  passage  of  Malachi  is  quoted  in  the  Did.  (XIY.  3)  for 
the  same  purpose,  and  was  often  used  in  the  second  century 

Did.  except  that  it  reads  vie  for  τέκνον  μου,  γάρ  for  ίπειδη,  and  ττρύζ 
for  είί.  Paul  de  Lagarde  first  directed  attention  to  ttiis  quotation,  in  his 
Reliqum  juris  ecclcsiasiici  antiqnissimce.  Lips.  1856,  but  traced  it  to  the 
Apost.  Church  Order,  as  the  Didache  was  not  yet  discovered. 

*  Strom,  lib;  v.  cap.  5  (in  Migne's  ed  ,  \-ol.  ii.  col.  54) :  δύο  ΰδονζ 
ύποτιΒεμένον  τον  ευαγγελίου  [cf.  Matt.  vii.  13,  14]  και  των  άπ  ο- 
ό  τ  ό  λ  ω  ν  [cf.  our  /Ιιδαχή  των  αττοότ.]  ύμοίωζ  τοΐζ  προφΐ}ταιζ  απαΰι 
[Jer.  xxi.  8].  He  then  refers  also  to  the  myth  of  Prodicus  on  virtue  and 
vice  (Xenophon's  Memornh.  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, 
while  acquainted  with  the  Didache,  was  not  quite  satisfied  with  it,  and  that 
his  quotation  \n  Strum,  i.  20  is  probably  from  a  shorter  and  older  book  of 
Peter  on  the  Tiw  Ways. 

X  ή  αιιπελοζ  /Ιαβίδ.     Quis  dives  salvus.  cap.  29  ;  comp.  Fdd.  IX.  2. 

§  δεντεραι  των  απσϋτόλων  διατάξει?.  Opera,  ed.  Stieren,  i.  854  sq. ; 
Harvey's  ed.  ii.  500.  Harvey  (i.  clxxii.)  considers  the  Fragment  genuine. 
/ίιατάίειζ  is  the  Greek  word  for  the  Latin  Constitutiones.  Rothe'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, 

with  reference  to  tbe  sacrifice  of  the  Eucharist.*  Possibly  the 
lost  treatise  of  Irenaeus  on  Apostolic  Preaching  or  on  the  sub- 
ject of  Teaching  was  a  comment  on  the  Didache.^ 

Origen,  the  pupil  of  Clement  and  the  most  learned  divine 
of  the  third  century,  seems  to  have  been  ignorant  of  the  Bi- 
dache  ;  at  least  he  never  refers  to  it. 

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  Athanasiusj  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  τοιί  voBoi;),  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  sufii- 
ciently  authenticated  and  intrinsically  important  enough  to 
entitle  them  to  a  place  among  the  "  Homologumeaa,"  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  hyiwthesis  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  Των  Άπυότόλων  αϊ  λεγύμεΐ'αι  /ύιδαχαι.  Η.  Ε.  iii.  25.  Rufinus, 
in  his  translation,  substitutes  for  the  plural  the  singular,  Dodrina  quce 
dicitur  Apostoloruin.  The  Apost.  Const,  are  called  both  Jiaraiii  and 
^ιατάξειζ  των  ^Απ.,  as  Bryennios  remarks.  There  is  no  ground  therefore 
to  refer  the  Αιδαχαί  of  Eusebius  and  the  Dodrince  Apostolonim  of  Pseudo- 
Cyprian  to  a  different  work  from  the  διδαχή  or  Dodnna.  The  number 
"  twelve  "  is  omitted  in  all  allusions. 

§  Αιδαχή  καλούμενη  των  άηοΰτόλων. 


AUTHENTICITY   OF  THE   DIDACHE.  117 

are  not  canonical,  but  useful  for  the  instruction  of  catechu- 
mens.* 

Rufinus,  Presbyter  of  Aquileia  and  translator  of  Eusebius 
(d.  410),  repeats  this  statement  of  Athanasius,  but  with  two 
differences :  he  substitutes  the  books  of  the  Maccabees  for  the 
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  Aleatoribus,  falsely  ascribed  to  Cyprian,  there 

*  He  calls  them  βιβλία  ov  κανυνιζόμενα  uiv,  τετνπωμένα  δέ  παρά 
των  πατέρων  dvayivoDoxf.oSai  τοϊζ  άρτι  πρνόερχυμενυιζ  και  βυυλυ- 
μένοιζ  ηατηχεΐό3ατ  τον  τηζ  ενϋεβείαζ  λόχον,  books  not  canonized, 
but  appointed  by  the  fathers  to  be  read  to  those  that  are  just  coming  to  us 
and  desire  to  be  instructed  in  the  doctrine  of  godliness."  Epistola  Fest. 
39,  in  Opera  ed.  Bened.  I.  2,  963 ;  in  Migne's  ed.  ii.  col.  1437.  The  Ep.  is 
from  the  year  367. 

f  Comment,  in  Symb.  Apost.  c.  38  {Opera,  ed.  Migne,  col.  374):  "  Scvmchim 
tainen  est,  quod  d  alii  libri  sunt,  quinon  canonici,  scd  ecdesiastici  η  majori- 
htis  appellati  sunt."  Then  after  mentioning  the  Apocrypha  of  the  0.  T.  he 
continues:  "in  Novo  Testamento  libellus  qui  dicitur  'Pastoris'  sive  'Her- 
mes '  (al.  'Hermatis') ;  {ef]  qui  appellatur  ' Ducb  Vice,'  rel  '  Judicium  Petri.' " 
The  bracketed  et  before  qui  (omitted  by  Migne)  is  a  conjecture  of  Cred- 
ner.  The  older  editions  read  Judicium  secundum  Petrum,  and  one  MS. 
secundum  Petri,  which  would  imply  a  primum  Judicium  Petri,  but  is 
probably  a  mere  error  {secimdum  iov  judicium). 

X  De  vii-is  illustr.  c.  1.  He  mentions,  besides  the  two  canonical  Epistles  of 
Peter,  the  following  books  ascribed  to  him:  "  Libri  e  quihusunus  '  Actornm' 
ejus  inscribitur,  alius  '  Evangelii,^  tertius  '  Prcedicationis,^  quartus  '  Apoc- 
aJypseos,''  quintus  '  Judieii,''  inter  aporryphas  Scripturas  repudiantur.''^ 

tj  Grabe  (1711,  Spicileg.  i.  56)  identified  the  Duoe  Vice  or  Judicium  Petri 
with  the  Pnedicatio  Petri  (xr/pvyna,  abridged  κρμα,  misunderstood 
for  κρίμα),  Hilgenfeld  with  the  Apost.  Church  Order  in  which  Peter 
gives  the  hierarchical  instruction.  Krawutzcky  with  an  earlier  (lost)  docu- 
ment between  Barnabas  and  the  Church  Order,  Zahn,  Hamack,  and  nearly 
all  English  and  American  writers  with  the  DidacTie.  Hilgenfeld  explains 
the  title  Judicium  Petri  from  2  Pet.  ii.  2sq.,  and  from  the  Judicium  Her- 
culis  described  by  Prodicus  in  Xenophon  (Z.  c.  iv.  90). 


118  AUTHENTICITY   OF   THE    DIDACHE. 

is  a  quotation  from  a  book  called  the  "  Doctrines  of  tlie 
Apostles  "  ("  in  Doctrinis  Apostolorum  "),  but  it  bears  only  a 
very  remote  resemblance  to  a  few  passages  in  the  Didache.'^ 

The  last  mention  of  the  "  Teaching  of  the  Apostles"  from 
personal  knowledge  was  made  in  the  ninth  century  by  Niceph- 
orus,  Patriarch  of  Constantinople  (d.  A.D.  828),  who  speaks 
of  such  a  book  as  among  the  Apocrypha  of  the  New  Testa- 
ment, and  as  consisting  of  two  hundred  lines  (στzJo/).f  It 
turns  out  that  the  MS.  discovered  by  Bryennios  numbers  two 
hundred  and  three  lines,  χ 

After  this  notice  the  Didache  disappeared  from  history  till  its 
recovery  in  1873,  or  rather  its  publication  in  1883.  §    The.sub- 

*  See  Bryennios,  p.  mf,  and  Harnack,  p.  20  sq. 

f  Nicephorus  gives  a  list  of  all  the  books  of  the  0.  and  X.  T.,  and  nine 
Apocrypha  of  the  N.  T.,  with  the  number  of  βτίχυι,  and  as  the  fifth  among 
these  Apocrypha  he  mentions  (between  the  Gospel  of  Thomas  and  the  Epistles 
of  Clement,  Ignatius,  Poly  carp  and  Her  mas)  the 

/Ιιδαχή  άττυϋτόλων  ότίχοι  ζ~' 

The  canon  of  Nicephorus  is  fully  discussed  by  Credner,  Zur  GescMchte 
des  Kanons  (Halle,  1847)  p.  97  sqq.,  and  printed  pp.  117-122.  See  Nicephoei 
Opera,  ed.  Migne  (1865,  in  "  Patrol.  Gr."  Tom.  C.  p.  1058  sq.),  and  also  the 
fifth  ed.  of  Westeott's  Hist,  of  the  Can.  pp.  560-62. 

X  Bryennios  assumes  the  substantial  identity  of  the  verse-measure  of  Leon's 
MS.  with  that  of  the  text  of  Nicephorus.  The  verse-measure  of  antiquity  was 
an  average  hexameter  (about  15  syllables),  but  it  varied  according  to  the  size 
of  the  page  or  the  column.  See  the  article  Stiohometry  by  J.  liendel  Har- 
ris in  Sehaff-Herzog,  "  Rel.  Eneycl.,"  iii.  2244  sqq.  According  to  Harnack 
(p.  13,  note  22),  the  Did.  numbers  10,700  letters,  i.  e.,  305  stichoi,  count- 
ing 85  letters  to  a  stichos.  Gordon  ("  Modern  Review,"  1884,  p.  455)  throws 
doubt  on  the  value  of  the  inference  from  Nicephorus.  "  This  measurement," 
he  says,  '  so  far  from  favoring  the  identity  of  the  two,  is  an  argument  against 
it.  Nicephorus  fixes  the  combined  length  of  the  two  Epistles  of  Clement  at 
2,600  lines  :  they  occupy  in  the  Jerusalem  3Ianuscript  1,120  lines  (See 
Bryennios'  Clement,  p.  142,  n.  4).  What  then,  on  this  calculation, 
should  be  the  length,  in  the  Jerusalem  Ilanuscript,  of  Nicephorus' 
200-line  tractate  ?  Not  203,  but  only  some  86  lines.  This  would  imply  a 
very  much  shorter  document  than  either  the  Greek  or  the  Syriac  Teaching. 
To  suit  the  requirements  of  our  Greek  document  the  estimate  in  Nicephorus' 
stichometry  would  have  to  be  increased  to  455  line*,  instead  of  200." 

§  Biyennios  quotes  two  later  authors  who  mention  the  Did.,  namely 
Joannes  Zonaras  (c.  1120)  and  Matthfpus  Blastares  (c.  1335),  but  they  had  no 
personal  knowledge  of  it.  and  confounded  it  with  the  Apostolical  Constitu- 
tions of  Pseudo-Clement. 


TIME   OF   COMPOSITION.  119 

stance  of  it  had  passed  into  otlier  books,  tlie  "  Ecclesiastical 
Canons"  and  the  "Apostolical  Constitutions,"  which  superseded 
it  as  a  separate  work. 

Dr.  Oscar  von  Gebhardt  has  recently  (1884)  ascertained  the 
existence  of  an  old  Latin  translation  of  the  Didache  and  pub- 
lished a  fragment  of  it,  containing,  with  sundry  variations,  the 
substance  of  the  first  two  chapters,  and  beginning :  "  Vice  duix. 
sunt  in  seralo^  vike  et  mortis^  lucis  et  tenebrarum.''^  It  must  be 
either  a  free  translation  of  the  Did.  conformed  to  Barnabas 
andHermas,  or  derived  from  an  older  source  of  all  these  books. 
It  is  too  small  to  form  a  defi  lite  conclusion.  The  MS.  dates 
from  the  tenth  century,  and  was  formerly  in  the  convent  libra- 
ry of  Melk  in  Austria,  but  has  unfortunately  disappeared ;  the 
remaining  fragment  was  copied  by  the  librarian,  Bernhard  Pez, 
together  with  the  sermon  of  Boniface  De  abrenunciatione  in  hap- 
iismate.^ 

Harnack  conjectures  that  the  Waldenses  were  acquainted 
with  this  translation  and  borrowed  from  it  their  institution  of 
Apostles  or  travelling  Evangelists,  f  But  it  is  far  more  prob- 
able that  they  derived  it  directly  from  the  tenth  chapter  of 
Matthew  and  the  mission  of  the  Seventy  in  the  tenth  chapter 
of  Luke. 


CHAPTER  XXVIL 

Time  of  Composition, 

The  Didache  has  the  marks  of  the  highest  antiquitv  and  is 
one  of  the  oldest,  if  not  the  very  oldest,  of  the  post- Apostolic 
writings.  There  is  nothing  in  it  wliich  could  not  have  been 
written  between  a.d.  70  and  100. 

This  is  evident,  negatively,  from  the  absence  of  allusion  to 
facts,  movements,  customs  and  institutions  known  throughout 
Christendom  from  the  middle  or  beginning  of  the  second  cent- 
ury.    No  mention  is  made  of  a  New  Testament  canon,  or  any 

*  Texte  u.  Untersueh.  1884,  or  Harnack,  pp.  275-286.     See  below,  Doc.  II., 
and  the  Excursus  of  Dr.  Warfield . 

f  See  his  Excursus  on  the  Didache  and  the  Waldenses,  pp.  269-274. 


120  TIME   OF   COMPOSITION. 

book  except  "  the  Gospel ;  "  there  is  no  trace  of  a  baptismal 
creed,  or  church  festival  (as  Easter),  or  formulated  dogma,  or 
specific  heresy,  either  Ebionism  or  Gnosticism,  which  were 
already  rampant  in  the  age  of  Trajan  and  Hadrian.*  The 
Didache  is  entirely  uncontroversial. 

Still  more  conclusive  are  the  positive  indications  of  antiquity. 
The  Didache  presents  Christian  teaching  and  Christian  institu- 
tions in  primitive,  childlike  simplicity.f  The  Church  appears 
in  a  state  of  orphanage,  immediately  after  the  death  of  its 
founders.  Apostles  still  continue,  but  are  of  a  lower  grade  and 
as  it  were  dying  out.  The  Prophets  are  the  chief  teachers  and 
not  yet  superseded  by  the  Bishops.  Nor  had  the  Presbyters 
taken  the  place  of  the  primitive  Bishops,  but  both  are  still 
identical.  Of  the  supernatural  gifts  {χαρίσματα)  prophecy  was 
flourishing,  but  the  glossolalia  and  the  power  of  miracles  had 
disaDpeared.  The  Agape  and  the  Eucharist  are  one  feast ; 
while  from  the  beginning  of  the  second  century  they  were 
separated.  There  is  no  class  distinction  of  clergy  and  laity, 
no  mention  of  ordination,  of  three  orders,  of  sacerdotal  func- 
tions. Only  two  sacraments  are  mentioned.  Discretionary 
freedom  is  allowed  in  the  mode  of  administering  Baptism,  and 
room  is  left  for  the  extemporaneous  exercise  of  the  gift  of 
prayer  in  public  worship,  whicb  had  not  yet  assumed  a  settled 
order.      No  reading  of  Scripture  lessons  is  even  mentioned. 

*  Hilgenfeld  and  Bonet-Maury  find  in  the  Didache  allusions  to  the  Mon- 
tanistic  prophecy,  and  the  former  «also  to  Grnosticisra  by  an  arbitrary  emenda- 
tion of  the  text  {h(>6i(ih&)v  for  κηύμη^όν,  and  μΐ)ων  for  ποιών  Ch.  XI. 
11).  But  this  is  certainly  an  error.  The  Bid.  ante-dates  the  Montanistic 
revival  of  prophecy  and  martyr-enthusiasm  in  opposition  to  the  episcopal 
hierarchy  and  its  secularizing  tendency,  and  iirnores  ail  the  characteristic 
features  of  that  movement.  See  p.  72,  and  Brown,  in  H.  and  B.  p.  xciii 
sqq. 

f  As  Bishop  Lifihtfoot  well  expresses  it:  "There  is  an  archaic  sim- 
plicity, I  had  almost  said  a  childishness,  in  its  practical  directions  which 
is  only  consistent  with  the  early  infancy  of  a  church."  My  friend  of 
Christiania,  a  first-class  judffe  of  ancient  Christian  documents,  received  the 
same  impre.=;sion.  I  quote  from  a  private  letter  (June  21,  1884")  :  " Mit  neu- 
tcMameiitUch-eranr/rlisrhem  Mn/tssstab gempssen  stflit  sic  [die Did.^nicht  lioch, 
vnd  repruscnUrt  so  recTit  die.  νηηιότηζ  der  ersten  nachapostoUschen  Zeit, 
zumal  ihrer  judenchristlichen  Kreise. " 


TIME    OF   COMPOSITION.  121 

The  eucliaristic  tlianksgivings  are  much  shorter  and  simjDler 
than  those  in  the  ancient  liturgies.  The  sixteenth  chapter 
moves  in  the  eschatological  atmosphere  of  the  Synoptical 
Gospels;  and  the  whole  book  reflects  the  Jewish  Christian 
stage  of  the  Church  in  the  land  of  its  birth  under  the  living 
power  of  the  one  Gospel  of  the  Lord. 

The  antiquity  is  confirmed  by  the  close  affinity  of  the  style 
and  vocabulary  to  the  writings  of  the  New  Testament,  as  dis- 
tinct both  from  classical  and  from  patristic  Greek.* 

Let  us  reason  back  from  the  end  of  the  second  century  when 
it  was  certainly  known  and  used. 

The  Didadie  is  older  than  Clement  of  Alexandria,  c.  200, 
who  already  quoted  it  as  ''Scripture,"  regarding  it  as  semi- 
Apostolic  and  semi-inspired.  It  cannot  have  been  a  new  book 
then  to  be  so  highly  esteemed. 

It  is  older  than  Irena3us,  c.  180,  and  Justin  Martyi-,  c.  140, 
who  opposed  the  full-grown  Gnostic  heresy,  and  present  a 
more  advanced  state  of  doctrinal  development  and  ecclesiastical 
organization. 

It  is  older  than  the  Epistle  of  Barnabas,  which  was  certainly 
written  before  120,  probably  before  100  ;  \  for  Barnabas  pre- 
sents in  the  last  chapters  (which  are  wanting  in  the  Latin 
version)  a  verbose  and  confused  ex|)ansion  of  the  first  chapters 
oi  the  Didache  or  some  other  similar  document;  while  the 
Oidache  has  all  the  marks  of  originality  :  brevity,  simplicity 
and  uniformity  of  style. :{: 

It  is  older  than  the  Shepherd  of  Hermas,  whether  composed 

*SeeCh.  XXV.  p.  94  sqq. 

•f•  On  the  different  dates  assigned  to  Barnabas,  see  Church  History,  vol.  ii. 
678. 

X  See  above,  p.  20.  I  am  unable  to  understand  how  such  learned  and 
acute  writers  as  Bryennios,  Rilpenfeld,  Harnack,  and  Krawutzcky  can  be  of 
the  opposite  opinion.  The  priority  of  the  Didache  is  strongly  advocated  by 
Zahn,  Funk,  Langen,  Farrar,  E.  L.  Hicks,  Potwin,  Hitchcock  and  BroΛvn 
(second  ed.  p.  xxxvi.  sqq ),  De  Romestin,  Spence,  and  nearly  all  English  and 
American  writers  on  the  subject.  The  only  other  possible  view  is  that  sug- 
gested by  Lightfoot,  Massebieau,  Holtzmann,  Lipsius,  and  Warfield,  that 
both  Barnabas  and  the  writer  of  the  Did.  drew  from  a  common  source  which 
is  lost.  But  until  this  is  found  we  must  assume  that  the  Did.  is  the  source 
of  Barnabas,  or  at  all  events  the  older  of  the  two. 


122  TIME   OF   COMPOSITION. 

under  Bishop  Pius  of  Rome,  139-154,  or  mucli  earlier  at  tlie 
time  of  Presbyter-Bishop  Clement,  92-100 :  for  in  its  brief 
parallel  sections,  Hermas  is  likewise  an  enlargement  of  the 
simpler  statements  of  the  Didache.^ 

It  is  older  than  the  oldest  recension  of  the  Ignatian  Epistles, 
which  dates  from  the  first  quarter  of  the  second  century :  for 
Ignatius  enforces  with  great  earnestness  the  Episcopal  office 
as  a  distinct  order  of  the  ministry  superior  to  the  Presbyterate, 
and  opposes  Gnostic  docetism ;  while  the  Didaclie  still  iden- 
tifies the  Episcopate  with  the  Presbyterate,  and  specifies  no 
heresy. 

This  would  bring  ns  to  the  threshold  of  the  Apostolic 
century. 

Yet  we  cannot  well  go  far  back  of  the  year  100.  For  the 
Didache^  in  the  eschatological  chapter,  makes  no  allusion  to 
the  destruction  of  Jerusalem  as  an  impending  event.  And 
it  is  not  likely  that  any  writer  should  have  undertaken  to 
give  a  summary  of  the  "  Teaching  of  the  Twelve  Apostles," 
while  one  or  more  of  them  were  still  alive.  James,  Peter, 
and  Paul,  it  is  true,  had  suffered  mart\Tdom  before  the  de- 
struction of  Jerusalem  ;  but  John  lived  to  the  reign  of  Trajan, 
which  began  a.d.  98. 

We  may  therefore  assign  the  Didache  with  some  confidence 
to  the  closing  years  of  the  first  century,  say  between  a.d.  90 
and  100. 

In  the  Jerusalem  MS.  our  document  follows  the  Clemen- 
tine Epistles  and  precedes  the  Ignatian  Epistles.  This  nearly 
indicates,  whether  intentionally  or  not,  the  probable  date  of 
its  composition. 

The  views  of  scholars  still  vary  considerably,  but  seem  to 
incline  with  increasing  unanimity  to  a  very  early  date.     Bry- 


*  Hermas  is  probably  younger  than  Barnabas,  and  hence  still  younger 
than  the  Did.  The  views  on  the  date  of  Hermas  differ  very  much.  See 
Church  Hist.  ii.  687  sq.  Zahn,  Λvhile  favoring  the  priority  of  the  Did.  over 
Barnabas,  maintains  its  posteriority  to  Hernias,  whom  he  assigns  (with 
Caspari,  Alzog,  and  Salmon)  to  the  age  of  Clement  of  Rome  or  the  reign  of 
Domitian.  But  this  early  date  cannot  be  maintained,  since  Hort  has  proven 
that  Hermas  made  use  of  Theodotion's  translation  of  Daniel. 


PLACE   OF   COMPOSITION.  123 

ennios,  on  account  of  tlie  supposed  priority  of  Barnabas  and 
Hernias,  puts  the  Didache  down  to  between  a.d.  120-160; 
Harnack,  for  the  same  reason,  to  120-165  ;  Hilgenfeld  and 
Bouet-Maurj,  who  find  in  it  anti-Montanistic  features,  assign 
its  present  shape  to  160-190,  and  Krawutzcky  traces  it  to 
Ebionitic  origin  at  the  close  of  the  second  century.  But 
nearly  all  the  other  writers,  especially  the  English  and  Amer- 
ican scholars,  favor  an  earlier  date:  Zahn  between  80  and 
120 ;  *  Hitchcock  and  Brown  between  100  and  120  ;  Farrar, 
100 ;  Lightfoot,  80-100 ;  Funk,  Langen,  Massebieau,  Potwin, 
Sadler,  De  Romestin,  Spence,  assign  it  more  or  less  confidently 
to  the  last  quarter  of  the  first  century,  Bestmann  goes  back 
even  to  70-79. 


CHAPTER  XXYIIL 

Place  of  Composition. 

The  majority  of  scholars  assign  the  Didache  to  Alexandria 
in  Egypt,f  a  minority  to  Palestine  or  Syria.  X 

Some  city  of  Asia  Minoi-,  §  or  of  Greece,  ||  or  even  Eome,  ^ 
has  also  been  conjectured,  but  without  response. 

The  choice  is  between  Egypt  and  Syria  including  Palestine. 

For  Alexandria  speaks  the  fact  that  there  the  Didache  seems 
to  have  been  first  known  and  quoted  (by  Clement  of  Alex- 
andria), and  used  for  catechetical  instruction  (according  to 
Athanasius).  The  kindred  Epistle  of  Barnabas  and  the 
Apostolical  Church  Order  are  probably  likewise  of  Egyptian 
origin.*^ 

*Zahn  puts  the  Ep.  of  Clement  c  96,  Hermas  97-100,  Ignatius  110,  Bar- 
nabas 120-125. 

f  Bryennios,  Zahn,  Harnack,  Bonet-Maury  (p.  35),  Farrar,  Lightfoot  (not 
confidently),  De  Romestin,  Hitchcock  and  Brown. 

X  Caspari,  Langen,  Krawutzcky,  Spence,  Bestmann. 

§  Hilgenfeld. 

II  Canon  Wordsworth  mentions  Corinth,  Athens,  and  Philippi ;  Hayman 
(in  the  "  Dublin  Review"  for  January,  1885),  the  region  of  Thessalonica. 

1[  Mas.sebieau,  p.  17. 

**  Harnack  and  Bonet-Maury  (p.  35)  argue  also  from  the  omission  of  the 


124:  PLACE   OF   COMPOSITION. 

But  there  is  an  insuperable  objection  to  Egypt  in  tlie  allu- 
sion, in  one  of  the  eucharistic  prayers,  to  the  broken  bread 
which  was  "  scattered  (in  grains)  over  the  mountains^  *  This 
is  entirely  inapplicable  to  the  valley  of  the  Nile  and  to  the 
bare  rocks  on  the  border  of  the  desert.  Of  less  weight  is  the 
provision  for  exceptional  baptism  in  warm  water  (Ch.  VII.  2), 
which  seems  to  point  to  a  cold  climate. 

On  the  other  hand,  nothing  can  be  said  against,  and  much 
in  favor  of,  Southern  or  Northern  Syria  as  the  fatherland  of 
the  Didache,  provided  we  put  its  composition,  as  we  must, 
before  the  Ignatian  Epistles  and  the  establishment  of  Episcopacy 
in  Syria,  as  a  separate  order  of  the  ministry. 

Some  considerations  point  strongly  to  Palestine  and  even  to 
Jerusalem ;  the  constant  use  of  the  Gospel  of  Matthew,  which 
originated  in  that  country;  the  affinity  with  the  theology  and 
practical  genius  of  James,  whose  letter  hails  from  the  capital 
of  the  theocracy ;  and  the  aj^proA'al  of  the  community  of 
goods  (com p.  lY.  8  with  Acts,  iv.  82),  which  seems  to  have 
been  confined  to  that  cit}^  The  church  of  Jerusalem  was  in- 
deed dispersed  to  Pella  in  the  Decapolis  during  the  Jewish  war, 
but  it  was  reconstructed  afterwards  and  continued  its  existence 
down  to  the  second  and  more  complete  destruction  of  the 
city  under  Hadrian,  when  its  continuity  was  again  interrupted. 
The  Didache  is  not  unworthy  of  the  mother  church  of  Chris- 
tendom, where  once  all  the  twelve  Apostles  lived  and  labored, 
where  the  first  Christian  Council  was  held,  and  where  James 
the  brother  of  the  Lord  spent  his  public  life  as  the  last  con- 
necting link  between  the  old  and  new  dispensation  and  sufi^ered 
martyrdom  for  his  faith  in  Christ.  That  church  was  never 
much  influenced  by  Paul's  teaching  and  kept  him  at  a  respect- 
ful distance.  This  would  well  agree  with  the  spirit  of  the 
Oidache. 

But  nearly  as  much  may  be  said  for  Antioch,  the  Northern 

β(χ6ιλεία  in  the  doxoloiry  of  the  Lord's  Prayer,  VIII.  1,  and  in  the  Sahidie 
version  of  the  Gospels;  but  Gregory  of  Nyssa  omits  it  likewise. 

*IX.  4:  ωόττερ  TJy  mvroTO  κλάόιιο:  διεδΗομτττβ/ίΐένυν  ίπάνω  τωνυ- 
ρ  έ  ω  ν  .  The  last  three  words  are  significantly  omitted  in  a  similar  eucha- 
ristic prayer  ascribed  to  Athanasius  and  quoted  in  my  notes  ad  loc. 


AUTHOESHIP.  125 

capital  of  Syria,  the  motlier  church  of  Gentile  Christianity, 
where  the  Christian  name  was  first  given  to  the  disciples, 
where  Jews  and  Grentiles  first  mingled  into  one  community, 
and  where  the  two  nationalities  first  came  into  conflict  with 
each  other  about  the  question  of  circumcision  and  the  yoke  of 
the  ceremonial  law.  There,  as  well  as  in  Jerusalem,  all  the 
conditions  (except  the  community  of  goods)  were  given  for  such 
a  Jewish-Christian  Irenicum  as  the  Didache.  The  book  must 
have  been  well  known  in  Syria,  for  there  it  was  expanded  and 
superseded  by  the  Pseudo  -  Clementine  Constitutions  and 
Canons,  which  are  certainly  of  Syrian  origin. 


CHAPTER    XXIX. 

Authorship. 

The  author  modestly  concealed  his  name  and  gives  no 
clue  to  his  identification.  But  he  was  certainly  a  Jewish 
Christian,  and  probably  a  companion  and  pupil  of  the  Apostles. 
He  belongs  to  the  school  of  Matthew  and  James;  he  empha- 
sizes the  legal  and  moral  element  in  Christianity,  but  is  fully 
pervaded  at  the  same  time  by  the  spirit  of  charity,  meekness, 
gentleness  and  generosity  which  animates  the  Gospel.  He ' 
shows  no  influence  of  the  ideas  and  doctrines  of  Paul,  which 
had  hardly  reached  the  Jewish  congregations,  and  never  fully 
pervaded  them.  The  few  probable  allusions  to  his  Epistles 
refer  to  matters  of  common  agreement.  Yet  he  is  no  more 
opposed  to  Paul  than  either  Matthew  or  James.  He  may  be 
said  to  be  ante-Pauline  (as  to  spirit,  not  as  to  time),  but  not 
anti-Pauline.*     He  gives  the  teaching  of  the  Twelve  Apostles 


*  This  is  the  opinion  of  Dr.  Sadler  in  "  The  Guardian  "  for  June  4,  1884 
(I  quote  from  the  article  of  E.  V.  in  the  "British  Quarterly  Review"  for 
April,  1885,  p.  389).  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  with  no  more  intention  of  denying  the  authority 
of  the  Apostle  of  the  Gentiles  than  the  author  of  the  Apoc- 
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  j3olemics 
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  DidacJie  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  Enspbius  and  Athanasius  instead  of  being  allowed  to  be  used  for 
catechetical  instruction. 


THE   APOSTOLICAL   CHURCH   ORDER.  127 

Diddche^  and  which  are  about  equally  ingenious  and  plausible, 
but   alike   destitute   of   solid   foundation. 

Canon  Spence*  assigns  the  authorship  to  Bishop  Symeon 
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  purpose  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.,  ρ   95  sqq. 

f  In  his  Geschichte  der  christUchen  Sitie,  Theil  ii.,  Nordlingen,  1885,  pp. 
136-153. 


128  THE    APOSTOLICAL   CHURCH   ORDER. 

It  was  long  felt  that  the  Pseudo-Clementine  Apostolical  Con- 
stitutions and  Canons,  of  the  fourtli  century,  presupjDcse  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,  χ  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  ^thiopic  and  Arabic  texts,  but  excited  little  atten- 
tion. § 

Professor  Bickell,  of  Marburg,  an  eminent  historian  of 
churcb  law,  discovered  a  Gi-eek  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  qiiotation  is  made  from  the  Didnche. 

t  Apostolische  KircTienordmmg.  Under  this  title  it  is  usually  quoted  by 
German  writers,  as  Bickell,  Harnack.  Krawutzeky,  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  u^tJiiopic  History,  p.  314  sqq., 
The  Arabic  text  was  described  by  Assemani,  and  by  Grabe  in  his  Essay 
upon  Two  AraUc  MSS.,  in  the  Bodleian  Library,  1711. 

II  In  the  first  volume  of  his  Oesrhiclite  des  KirchenrecMs,  Giessen,  1843, 
Part  I.  pp.  107-132.  (The  second  part  of  the  first  vol.  was  published  after 
his  death  by  Dr.  Rostell  at  Frankfort,  1849Λ  The  title  of  the  document 
in  the  Vienna  MS.  is  ^i  δταΓΛ;κη;ί  Λί  5z«  Κλτί/ιεντοζ  κοΰ  κηνόνεζ  έκ- 
ηληΰιαδτικοί  των  άγιων  άποότόλων.  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  eΛ^angclical  Lutheran  high-churchman.  lie  savs  :  (Preface,  p.  %iii.)  : 
"  Obgleich  dem  Glauben  der  evangelischen  Kirche  in  icelcher  ick  gcboren 
bin  aus  voller  Ueberzeugung  zugetTian,  icdss  icli  mich  dock  von  alter  Par- 
teilichkeit  gegen  die  catholische  KircJie  fret.    Ebenso  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  Sjriac  MS.  ])v  the  learned 
Orientalist,    Paul   de    Lagarde    (1856),  f   bj    Cardinal    Pitra 

verhasst  ols  das  Bestrehcn,  die  Geschichte  nach  einem  im  Voraiis  gehildeten 
System  zu  construiren."  His  son,  Georg  Biekell,  is  a  convert  to  the  Roman 
Catholic  church,  and  Professor  in  the  University  of  Innsbruck.  He  finds 
in  the  Oidache  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  Didachen  der  Apostel, "  says  Biekell,  p.  96, ''  deren 
hereits  Eusebius  gedenM,  mit  unserer  Schrift  {Apost.  Kirchenordnung)  iden- 
tischsiud,  bleibt  ebenso  ungewiss  als  die  Frage  ob  darunter  die  Apost.  Const,  in 
ihrer  ursprunglicJien  Gestnlt,  oder  in  einem  Ausgiige  zu  verstehen seien.  JIan 
Tconnte  allcnfi  ills  fur  die  erstcre  Ansicht  geltend  machen,  dass  der  Ausdruck 
Didaelte  in  unserer  Kirchenordnung  C.  5  vorkommt  {vergl.  auch  Ap.  Gesch. 
ii.  42  und  Bnrnab.  c.  18)  ;  ferner  dass  in  der  Stelle  des  Eusebius  unmittelbar 
tor  den  Didachen  der  Apostel  der  Brief  des  Barnabas  erwahnt  u'ird,  der  mit 
dem  ersten  Theil  unserer  Kirchenordnung  grosse  Aehnlicheit  hat;  dass  der 
Umfang  icelchen  die  Didache  der  Apostel  nach  Nicephorus  haben  soil  (200 
Stichen  oder  Zeilen),  welcher  zu  den  Apost.  Const,  gar  nicht  passt,  mit  der 
Grosse  unserer  Kirchenordnung  icohl  ilbcrdnstimmen  durfte;  encllich  dass 
nebenden  Didachen  in  einem  Oxforder  gricchischen  Manuscript  (s.  oben  S.  66 
iVbi.  18)  die  Didaskalie  des  Clemens  als  hiervon  verschieden  erwahnt  wird, 
unter  der  Didaskalie  des  Clemens  aber  recht  wohl  die  sechs  ersten  Bucher  der 
Apost.  Const,  verstanden  seyn  konnen,  welche  auch  in  den  morgenldndischen 
Sammlungen  wben  unserer  Kirchenordnung  als  die  durch  Clemens  besorgte 
Didaskalie  der  Ajiostel  aufgenommen  ist.  Dieses  alles  sind  indessen  keine 
sichere  Argumente,  da  der  Inhalt  dieser  Didache  bei  keinem  der  eruahnten 
Sehriftsteller  naher  angegeben  ist,  Gegen  die  Identitat  der  ericahnten  Di- 
dache tirul  unserer  Kirchenordnung  knnn  der  Umstand  angefuhrt  werden, 
dass  gerade  der  wichtigste  Theil  der  letzteren,  abgesehen  von  der  Einleitting, 
nicht  in  Didachen  oder  Lehren,  sondern  in  eigenfUchen  Geboten  or  Verord- 
nungen  der  Apostel  besteht ;  so  wie  daxs  die  Stelle  aus  den  '  doctrinis 
apostolorum'  in  der  Schrift  ' de  aleatoribus'  (s.  oben  S.  66  Λ^οΙ.  18)  zwar 
nicht  in  den  Apost.  Const.,  aber  auch  nicht  in  unserer  Kirchenordnung 
steht." 

f  Reliquce  juris  ecclesiastici  anfiguissimce  Syriace.     Lips.  1856.      Rell• 
iqiue  juris  ecclesiastici  Chrcece.     Lips.  1856  (pp.  77-86> 
9 


130  THE   APOSTOLICAL    CHURCH   ORDEE. 

(1864),*  by  Hilgenfeld  (1866  and  1884),  f  bj  Bryennios 
(1883),  ί  and  by  Harnack  (1884).  § 

The  same  book  was  issued  in  tbe  Mempbitic  dialect,  with 
an  English  translation  by  Henry  Tattani  (Archdeacon  of  Bed- 
ford), in  1848,  from  a  MS.  procured  in  Egypt  by  the  Duke  of 
Northumberland,  Λvhich  is  beautifully  written  in  Coptic  and 
Arabic,  ||  and  again  in  the  Thebaic  dialect  of  Egypt  by 
Lagarde  (1883).  1 

In  this  interesting  document  jDortions  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  ecclesiastiei  Grcecoi'um  historia  et  monumenta.  Tom.  i.  Roraae 
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  ίηιτομή  όρων  των  άγιων  άτΐοότϋλων  κα^ολικηζ 
παραδύ(}εωζ.  It  presents  the  same  passages  and  omissions  as  the  SjTiac  MS. 
used  by  Lagarde.     "  Epitome  "  is  therefore  an  improper  title  for  the  whole. 

f  Norum  Testamentum  extra  canonem  receptum,  ed.  i.,  Fasc.  ir.,  pp.  93- 
106;  ed.  altera,  aucta  et  emend.  Lips.  1884,  Fasc.  iv.,  111-131,  under  the 
title  Duct}  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  ^Ετΐιτοηή. 

§  In  his  Die  Lehre  cler  zwolf  Apostel,  pp.  225-?87.     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  Hamack's  text  (pp.  29-33) 
We  give  it  below  with  an  English  version  as  Doc.  V. 

II  The  Apostolical  Coristitutions,  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  if rom  the  Greek.  Tattam  had  in  his  possession  a  defective  Sahidic 
MS.  with  which  he  compared  the  Memphitic.     See  below,  Doc.  VI. 

1[  ^(jijiMaca.  Gotting.  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  S.  Clement  of  Home,  Lond.  1877,  pp.  466-468.  "  It  is," 
he  says,  "of  large  4to  or  small  folio  size,  M-ritten  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  722  of  Diocletian,  or  a.d.  1006." 


^   THE  APOSTOLICAL  CHURCH  ORDER.  131 

takes  the  lead  in  moral  precepts ;  Peter,  witli  the  cliarisma  of 
government,  lays  down  the  ecclesiastical  laws.  A  curious 
featm-e  is  that  Martha  and  Mary  are  likewise  introduced  as 
speakers,  though  only  with  a  few  enigmatic  words,  \vhich  seem 
to  refer  to  the  exclusion  of  deaconesses  from  all  j^art  in  the 
distribution  of  the  elements  of  the  Lord's  Supper. '-  Peter  aud 
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  AjDostolical 
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)  hsive  nothing  to  do  with 
the  Didache,  and  contain  directions  about  the  qualifications  of 
Bishops,  Presbyters,  Deacons,  Headers,  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  haA-e  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 


*  Gan.  26  in  Harnack  (p.  236),  can.  SO  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  Eg^yptians,  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  seveaty  disciples.  See  Zahn, 
Supjplem.  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  Oidache,  the 
Epistle  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  different  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.* 


i'^ 


CHAPTER  ΧΧΧΓ. 

The  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  ίπαρχίαι  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  D^icb  Vice  or  Judicium  Petri,  to  the  end  of  the  second  (H. 
wrongly  to  Asia  Minor,  an  account  of  the  prominence  given  to  John),  Bol» 
mer  to  a  still  earlier  date  (160),  but  Pitra,  Krawutzeky,  and  Bryennios  to 
the  fourth  century,  Pitra  as  late  as  c.  381. 

f  Ed.  princeps  in  Greek  by  Francis  Turrian,  Venice,  15G3,  and  of  the  Latin 
interpretation  by  Bovius,  Venice,  1563;  then  in  Greek  and  Latinby  Cotelier, 
Paires  Apost. ;   also  in  Mansi's  Concilia;  Harduin's  Cone;  Migne's  Patrol. 
tom.  i.  509  sqq.  (a  reprint  of  Cotelier,  Gr.  and  Lat.i     Best  critical  editions 
of  the  Greek  text  only  by  Ueltzen  ( Rostock,  1853 ),  and  Paul  de  Lagarde 
(Lipsiae  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,  1T12,   second  vol.  (  The  Constitutions  of  the  Apoalles,  hy 
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-Nieene  Library,"  vol.  xvii.  (Edinb.  1870).     The  seA-enth  Book  from  cli. 
.'  i.-xxxii.,  which  runs  parallel  with  the   Did.,  has  also  been  reprinted  by 
I  Bryennios  in  his  Prolegomena  (j;  Έ' ,  6ΐλ.  Λζ'-ΐ'',  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  eiglit  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  with  their 
ordinances  ;t  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  Doe.  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  {De  Pseudepigraphis  Apostolicis  s  Libris  octo  Constit.  Ap.  apoc- 
ryph.  libri  Hi.  Harderv.  1 653 )  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  AlphiBus,  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  sxibstituted  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  fii'st  six  books  are  often  mentioned  under  the  sep- 
arate name  of  Didascalia  or  Catholic  Didascalia.^  Thej  exist 
separately  in  Svriac,  ^thiopic  aud  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. 

3.  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  autlior.  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  a  Eusebian,  a  semi-Arian  and  rather  worldly-minded,  anti- 

*Ini.  l;ii.  39;  vi.  14,  18. 

f  Bickell  gives  a  list  of  resemblances  in  his  Geschichte  des  Kirchenrechts, 
i.  58  sq.     See  also  Zahn,  Ignatius  von  Aniiochien,  p.  144  sqq. 


THE   APOSTOLICAL   CONSTITUTIONS.  135 

ascetic  Bishop  of  Syria,  a  friend  of  the  Emperor  Constantius, 
between  o-iO  and  360,  that  he  enlarged  and  adapted  the  Dldas- 
calia  of  the  third,  and  the  Didache  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  Roman  church  in  the  dark 
ages. 

We  must  now  consider  more  particularly  the  relation  of  the 
Constitutions  to  the  Didaclie.  This  is  confined  to  the  first  32 
chapters  of  the  seventh  book.  Here  the  Didache  is  embodied  i 
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  Didache  (I.-VI.)  is  almost  wholly 
retained,  but  interwoven  with  Scripture  passages  and  examples. 
The  right  to  baptize  (Ch.  YII.)  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  Didache,  pp.  246-268.  Holtzmann  accepts  this 
result,  but  Zahn  and  Funk  dissent,  though  differing  again  among  them- 
selves. Zahn  charges  Pseudo-Ignatius  with  semi-Arianism  (herein  agreeing 
with  Harnack),  Funk  with  AppoUinarianism. 

t  Bibliotli.  cod.  112,  113. 

i  See  Biekell,  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  participation  "  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  (XV.)  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  are  desig- 
nated "Chief  Priests,''  the  Presbyters  ''Priests"  (ίερειή,  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  Nicene  age. 

The  Didache  was  thus  superseded  by  a  more  complete  and 
timely  Church  Manual,  and  disappeared.  As  soon  as  it  was 
redisco\^ered,  scholars  recognized  it  with  great  delight  as  the 
source  of  the  Seventh  Book  of  the  Apostolical  Constitution. 

But  there  was  one  dissenting  voice  from  an  unexpected 
quarter.  Two  years  before  the  publication  of  the  JDidaclie,  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  Eufinus  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  altMrchliche  Unterrichtshuch  'Die  zwei  Wege  ode?•  die  Ent- 
seheidung  des  Peii'us,'"  in  the  Tubingen  "  Theolog.  Quartalschrift "  (Rom. 
Cath.)  for  1882.  Heft  ΠΙ  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  (he  always  inadvertently  omits  the  c  of  his  name),  and  calls  his 


THE   APOSTOLICAL   CONSTITUTIONS.  137 

But  since  ttie  discoveiy  he  refuses  to  acknowledge  the  result. 
He  is  not  satisfied  with  the  theology  of  the  Didache^  because 
it  does  not  come  up  to  the  orthodox  churchman  ship  of  Peter, 
and  he  assigns  it,  as  we  have  already  seen,  to  an  Ebionitizing 
source,  c.  a.  d.  200.*  He  assumes  that  the  author  of  the  Oidache^ 
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  Avas  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  Doctrhia  Apostoloruin  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  belie\^e  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  Avhich  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- 
raiy  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  Ti'ibingen  Quarterly  for  1884,  No.  IV.  547- 
606,  which  we  have  noticed  on  p.  23  sq. ,  and  p.  86. 


138  LESSONS   OF  THE   DIDACHE. 

CHAPTER  XXXIT. 

Lessons  of  the  Didache. 

The  Didache  has  no  more  authority  than  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  Λvhere 
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  Chi-ist  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  philosophy.  It  was  summed 
up  in  the  two  royal  commandments  of  supreme  love  to  God 
and  \oYe  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  chui'ch  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  ί 
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  for  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 
Hying  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   LITEEATUEE. 

sentences  which  tradition  ascribes  to  Him.*  As  Bishop  Light- 
foot  says,  "  All  the  evangelical  matter,  so  far  as  we  can  trace 
it,  is  found  witbin  tlie  four  corners  of  our  canonical  Gospels." 

12.  Christians  are  to  live  in  prayerful  expectation  of  the  glori- 
ous coming  of  Christ  and  to  keej)  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  our  Gospels 
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  declina  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  Oidache  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  Oidache  Literature. 

The  literature  on  the  Oidache^  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.)  λ•ο1.  i.  102-167.  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   LITERATUKE.  141 

or  we  may  say  (as  far  as  actual  knowledge  in  tlie  "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  Monastery,  ^' έττϊ  το  τίρμα  τήζ  δύσεω;,"  to  the 
extreme  end  of  the  West,  as  Clement  of  Rome,  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  LiteratiLre  which 
covers  thirteen  pages  (65-77).  The  list  I  now  offer  is  partly 
abridged,  ^Dartly  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. 

L— Editio  Princeps,  Constantinople. 

Bryennios,  Philotheos  (Metropolitan  of  Nieomedia  and  D.  D.  from 
Edinbui-gh  University,  1884):  Αιδαχτ]  \  τών  |  δωδίκα  Λτΐούτο- 
\oov  I  tu  τον  ΐεροΰολνιιιηκον  χειρογράφου  (  rvv  πρώτον  Ικδιβο- 
uevi)  \  μίτά  ηρολεχομένων  χαί  ΰημειώόεωΐ'  |  .  .  .  νπύ  \  Φίλο- 
S'eov  Bpvevvior)  \  μΐ/Γροπολίτην  Νικομτ/δείαζ.  \  ίν  Κωνΰταντι- 
νοτΐόλει  Ι  1883.  (Teaching  of  the  Twelve  Apostles, /ro?»  the  Jerusalem 
manuscript,  now  published  for  the  first  time,  tvith  Prolegomena  and  Notes, 
together  u'ith  a  collation  and  unpublished  part  of  the  Synopsis  of  the 
Old  Testament  by  John  Chrysostom,  from  the  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 
if  it  keep  by  the  truth,"  ει  τηζ  αλτ/Βειαζ  εχεται. 

This  is  a  careful  transcript  (Λvith  a  few  textual  emendations)  of  the 
Jerusalem  MS.,  the  onlj^  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  literature.  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  Didache  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  (Constantinopolitan)  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  writers,  and  discusses  its  relation  to 
Barnabas,  Ilermas,  the  Ecclesiastical  Canons,  and  the  Apostolical  Constitu- 
tions. He  covers  nearly  the  whole  groimd,  answering  many  questions  and 
raising  new  ones.  In  a  conversation  with  Prof.  Edmund  A.  Grosvenor,  οΐ 
Robert  College,  Constantinople,  published  in  the  New  York  "  Independent" 
for  Oct.  16, 1884,  Bryennios  expressed  his  view  on  the  A^alue  of  the  Teaching 
to  the  effect  that  the  first  six  chapters,  which  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  con- 
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  Bryexnios,  τΐερϊ  riji  /Ιιδαχηζ  r.  δώδ.  απαότ.  in 
the  Έκκληΰζαΰτϊκή  ViA^/Sfza,  Constant.  1884,  10  {22)  νυεμ.  p.  51''-57''  ;  a 
brief  letter  in  the  "  Andover  Review  "  for  June,  18S4,  pp.  662-6G3  ;  and  his 
autobiographical  sketch  at  the  close  of  this  book.  Also  Prof.  Edmund  A. 
GrOSVenor  :  An  interview  ivith  Bislwp  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:  Philofheos 
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 
ΈΗκλΐ?ϋια()Γΐ}{ή  Άλή3εια,  Constant.,  Jan.  ^,  1884. 

He  is  inclined  to  date  the  Bid.  at  about  the  year  100.  This  I  learn  from 
the  "  Theol.  Literaturzeitung  "  for  Feb.  23,  1884  (No.  IV.  fol.  104). 


the  didache  literatuke.  143 

11. — German  Editions,  Translations,  and   Discussions. 

Bestmann,  Dr.  H.  J.  :  Geschichte  der  christUchen  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 
sfMihaltig.)— In  a,  notice  of  Harnack,  in  Luthardt's  "  Theol.  Literaturblatt " 
for  Jan.  8, 1885  (col.  53-55),  Bestmann  denies  that  the  Bid.  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) : 
Die  neiientdeckte  "Lehre der  Apostel"  und  die  Liturgie.  In  the  "  Zeitschrift 
fiir  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.  26),  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-Encyclopasdie  der  Christl.  Alterthixmer," 
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 
Johannoan  ideas  (?),  and  is  the  source  of  Barnabas.  The  eucharistic  prayers 
agree  closely  with  the  eulogia?  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.  Α.:  Warum  enthalt  die  /I  i  δ  αχή  των  S  ώ- 
δε η  a  απυΰτόλων  nichts  Lehi-Jiaftcs?  Riga  (Russia),  1885.  Reprinted 
from  the  "  Mitthnlungen  nnd  Nachrichtcn  fur  die  Evnng.  Kirclie  in  Buss- 
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  ταντα  ηάντα  τΐροεχπόντ^ζ  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  άιΐυταγΊ}  and  6νντα.γη),  which  was  no  dotibt  connected 
with  Baptism  from  the  beginning. 

BoNWETSCH,  G.  N.  (Trof.  in  Dorpat):  Die  PropJietie  im  apost.  iind  nach 
apost.  Zeit alter,  in  hnthixrai's  "Zeitschrift,"  Leipz.,  1884,  Heft  VIII.  pp 
408-423;  Heft  IX.  460  sqq. 


144  THE   DIDACHE   LITERATURE. 

He  puts  the  Didache  between  100  and  125,  and  explains  the  prophetic  office. 

Cassel,  Paul:  Xotice  in  "Sunem,"  No.  25,  1884. 

Priedberg,  Dr.  EMiL(Prof.  ui'LG\^z\g,Si\xi\iOY oi Lehrbuch deskatJiolischen 
una  etangelischenKirclxenrecMs,  seed.  ed.  Leipz.  1884):  Die  cilteste  Ordnumj 
der  christlichen  Kirche,  in  the  "  Zeitsehrift  filr  Kirchenrecht,"  xix.  4  (1884), 
pp.  408-425.     (I  could  not  procure  this  essay,  which  is  probably  important.) 

FuxK,  F.  X.  (Dr.  and  E.  Cath.  Prof,  of  Ch.  Hist,  in  Tubingen):  Die  Doc- 
trina  Apodolorum.  In  the  "  Theol.  Quartalschrift,"  Tubingen,  1884,  No. 
III.  pp.  381-402. 

Grernian  translation  and  discussion.  F.  assigns  the  Did.  to  the  first  cent- 
ury and  before  Barnabas,  and  regards  it  as  the  oldest  post-Apostoiic  book. 
He  traces  it  to  Egypt.  In  the  same  Quarterly  for  1885,  No.  I.  pp.  159-167, 
Dr.  Funk  criticizes  the  editions  of  Hilgenfeld,  Wiinsche,  and  Harnack. 
He  rejects  Hilgenfeld's  view  of  the  Montanistic  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- 
Arianism  of  the  Apost.  Const.,  and  charges  Ha.  with  several  blunders  which 
show  ''cine gam  auffallcnde  Fliichtigkeii"  (p.  167).  He  says  nothing  about 
Krawutzcky's  second  paper  in  the  same  Quarterly.     See  below. 

Hi-RNACK,  Adolf  (Dr.  and  Prof,  of  Church  History  in  Giessen) :  Die  Lehre 
der  zwolf  Apostel  iiebst  Untersuchungen  zur  dltesten  Geschichte  der  Kirchen- 
verfasmng  und  des  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 
II.  Heft  I.,  1884  (July).     Leipzig  (J.  C.  Hinrichs'sche  Buchhandlung^. 

The  G-r.  text  and  Germ,  trans,  with  notes,  pages  70  ;  Prolegomena,  pages 
294.  The  most  elaborate  work  on  the  Didache.  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  Conslitidions  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"  ix.  (1884)  2,  44;  Π,  49-5•");  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. 

HiLGEXFELD,  Adolf  (Dr.  and  Prof,  in  Jena):  Novum  Test,  extra  canonem 
rercptum.  Fasc.  iv.  ed.  ii.  atwta  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  7>?/rp  Vice  or  Jvdicimn  Petri.  Htloenfeld  wrote  also  a  notice  oi 
the  Didachem  his  " Zeitsehrift fiir  wissenschaftl.  Theologie,"  Leipzig,  1884, 
pp.  366-371.  a  more  elaborate  one  in  the  samcporiorlical  for  1885,  Erstes  Heft, 
pp.  73-102.  He  regards  the  Did.  as  a  link  between  the  Ep.  of  Barnabas  (c.  xviii. 


THE   DIDACHE   LITERATUEE.  145 

-sx.)  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  Ikxa• 
Vice  to  the  use  of  Montanism  after  the  middle  of  the  second  century.  He 
defends  this  view  at  length  against  Harnack,  who  maintains  the  unity  and 
integrity  of  thb  treatise  (see  his  notice  of  Hilgenfeld  in  the  "Theol.  Lit. 
Ztg."  for  1884,  No.  14,  col.  342). 

HoLTZMANN,  H.  (Dr.  and  Prof,  in  Strassburg):  Die  Didache  nnd  ihre  lie- 
ienformen,  in  the  "  Jahrbiicher  fiir  Protest.  Theologie"  (Leipzig)  for  1885, 
Heft  L  pp.  1Γ)4-167. 

A  critical  discussion  of  the  relation  of  the  Didache  to  Barnabas,  Hermas, 
the  Ecclesiastical  Canons  of  the  Αρ.,  and  the  seventh  Book  of  the  Apost. 
Constitutions.  H.  accepts  Harnaek'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  Harnaek's 
book,  very  favorably,  in  the  "Deutsche  Literaturzeitung,"  Berlin,  Oct.  4, 
1884,  p.  14.j2,  but  without  adding  anything  oew. 

Krawuizcky,  Adam  (Dr.  and  Kom.  Cath.  Subregens  in  Breslau):  TJeler  die 
sog.  Zwolfapostdlehre,  ihre  hauptsachlichsten  Quellen  und  ihre  erste  Auf- 
nahme,  in  the  "  Theol.  Quartalsehrift,"  Tubingen,  1884,  No.  IV.,  pp.  547-606. 

Kr.  derives  the  Didache  from  the  Gospel  of  the  Hebrews,  from  the  Duce 
Vice  or  Judicium  Petri  (Rufinus.  Ιλ  Symb.  Apost.  c.  xxxviii.,  and  Jerome,  De 
viris  ill.  c.  1.),  from  the  Ep.  of  Barnabas  (chs.  xviii.-xx.),  and  the  Pastor  of 
Hermas,  and  assigns  it  to  an  Ebionite  heretic  at  the  close  of  the  second  cent- 
ury. This  novel  view,  if  proven,  would  materially  diminish  the  value  of  the 
Didache.  In  a  previous  article  in  the  same  Quarterly  (1882,  No.  III.,  pp. 
433-445)^  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  Didache  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  Doctrina 
Apost.,  a  fragment  of  which  was  published  by  von  Gebhardt,  were  rectifica- 
tions of  the  Diditche. 

Langen,  Joseph  (Dr.  and  Old  Catholic  Professor  in  Bonn):  Das  dlteste 
christliche  Kirchenluch,  in  von  Sybel's  "  Historische  Zeitschrift,"  Munchen 
and  Leipzig,  1885,  Zweites  Heft,  pp.  193-214. 

The  most  important  discovery  since  that  of  the  Philosophumena  in  1842. 
'Bryennios  has  already  finally  disposed  of  several  questions  and  suggested 
others.  The  Didache  presupposes  a  state  of  the  Church  in  the  first  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, 

I^ngen,  who  is  well  known  by  his  IliMory  of  the  Rrrnian  C'hvyrch,  to  Leo  I., 
1881,  and  from  Leo  I,  to  Nicoliifs  I.,  1885,  2  vols. ;  his  History  of  the  Trin- 
itarian (Jontrfjvnrsi/ ,  between  the  Greek  and  Latin  churches,  1876,  etc.) 

LiPSic's,  Richard  Aopxbert  (Dr.  and  Prof,  of  Theol.  in  Jena):  (1)  A  re- 
view of  J}ryennir>s'  ed.  in  the  "Deutsche  Literaturzeitung,"  wl.  by  M. 
Rodiger,  lierlin.     Jahrgang  V.  No.  40  (Oct.  4,  1884j,  p.  1440-'ol. 

The  Did.  goes  fur  back  to  the  first  half  of  the  second  century,  but  is  prob- 
ably a  composite  production.  The  recension  of  the  Two  Ways  is  older  than 
any  hitherti*  known.  The  euchari.stic  .SfiCtion  is  " groHficntknlH  uroM."  but 
the  baptismal  direction  alK>ut  pouring  water  instead  of  immersion  excites 
suspicion  as  a  later  interfx^lation,  (No  reason  is  give-n.)  L.  regrets  that 
Uryennios  did  not  use  Lagarde's  (A.  of  the  Syrian  διί^ίχΰκαλία,  which  seems 
to  be  the  basis  of  the  first  six  lx>oks  of  the  Apost.  Const. 

(2)  In  his  more  recent  notice  of  llarmick's  book,  in  Zamcke's  "  Liter.  Cen- 
tralblatt,"  Jan.  24, 188ϋ,  No.  V.  (signed  Ψ),  Lipsius  agrees  with  Ilarnack  in 
his  view  of  the  age  between  140-105,  but  douV>ts  the  P^gyptian  origin,  and 
denies  the  uw;  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  the  blood  of  the  Syn  of  David  ( "  die  durrh  dan  BundeH-Iilut  das 
iJavidHHohnas gawcAkte  Ιχκλη^ίία").  He  incidentally  rejects  Krawutzckj's 
recent  hyp^jthesis  as  quit/;  unfortunate  <"  ψιη,ζ  untjlYu-Mich  "). 

(3)  In  a  notice  of  Zahn's  Hfuppl.  (Jlara.  in  the  same  paper.  No.  VIII.  (Feb. 
14, 1885,  p.  23^5),  Lipsius  agrees  with  Zahn  against  Ilarnack,  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, 

•LfTHAKi/r,  C.  K.  (Dr.  and  Prof,  of  'I'hw;!.  in  Leipzig):  "  Zeitschrift  fQr 
kirchliche  Wissen.sf.-haft  und  kirchliches  Leben."  Leipzig,  1884.  Heft  III., 
1.39-141,     Rijprint  of  the  Greek  text. 

NmscuL,  J,:  Review  of  liryenniits  in  "  Lit.  Handweisi;r"  (R.  C),  Mainz, 
1884      No.  13. 

Peterse.n  (Pastor  in  Rellingen) :  Die,  Lehr.",  der  zico'f  Aposfel.  Mit- 
tJieMunfjen  ^tcr  dan  Jumdsdmfllichm  Fund  df,H  Metropolitan  Pldlotheo» 
liryanrdoH  und  liamarkurifjen  zu  damnaO/an.     Fleasburg,  1884,  15  pages. 

Wu.vscHK,  Auo.  (Lif•.  Dr.):  Lahre  dar  zirMf  ApoxtA.  Nach  dar  Ausgahe 
dan  Metropolitan  Philothaon  Bryannim.  Mil  liaifil^iunff  den  Urtaxtan,  nebst 
Einleilvny  und  Nolan  ian  Daulnehe  T/hertrfif/en.  J>cipzig  (Otto  Schulze), 
1884,  34  pages.  The  si;cond  edition  of  the  same  year  is  slightly  improved, 
but  not  enlarged. 

Zaii.v,  Tiip:od.  (Prof,  of  Thef>l.  in  I>langeni:  ForHchynejen  zur  (Janchichte 
denN.  'J'.lichan  Kanonx  und  dar  nllMreM.  lAt.  Erlangen  (Deichert),  1884, 
Theil  III.  ( Hupplementum.  CJlementinnm.\  pp.  278-319.  Cornf).  also  his  review 
of  Hamack's  work  in  Luthardt's  "  Theologisi;hes  Litiiraturblatt,"  Nos.  26 
and  2H,  Leipzig,  June  27  and  July  11,  1884. 

Dr.  Zahn,  one  of  the  best  patristic  scholars  of  the  age,  assigns  to  the  Did. 
its  histiiric  position  in  the  [)r>st-A[)OstoIir•  literature  as  f>riginating  in  Kgypt 
between  a.d.  80-130.     In  the  review  of  Ilarnack  (which  is  unjustly  unfavor- 


THE  DIDACHE  LITERATUEE.  147 

able),  he  siiggests  several  plausible  emendations  of  the  text  and  explains 
difficult  passages(as  the  ηνΰτήβίον  koouihov,  ch.  xi.),  in  substantial  agree- 
ment with  Bryennios  against  Harnack. 

ZocKLER,  0.  (Dr.  and  Prof,  of  Theol.  in  Greifswald):  Die  L.  der  12  Ap. 
In  his  "Evang.  Kirchenzeitung,"  Greifswald,  1884,  Nos.  18  and  33. 

III. — English  Editions,  Translations,  and  Discussions. 

Addis,  W.  E.  :  notice  of  sevei-al  editions  of  the  Did.  (by  Bryennios, 
Wiinsche,  Harnack,  Farrar,  Hitchcock  and  Brown,  and  Hilgenfeld),  in 
"The  Dublin  Review"  (Rom.  Cath.)  for  Oct.  1884,  pp.  442-450. 

A.  speaks  enthusiastically  of  the  interest  and  importance  of  this  discovery. 
He  prefers  the  Did.  "  tc  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  "  Sunnna  " 
accepted  by  Christians  in  a.d.  140,  but  repi'esents  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):  The 
Teaching  of  the  Twelve  Apostles  (JiS.  τ.  δώδ.  Άτί).  The  GreeTc  Text  with 
Introduction,  Translation,  Notes,  and  Illustratite  Passages.  Parker  &  Co., 
Oxford  and  London,  1884  (Oct.),  118  pages. 

A  very  neat  and  handy  little  book  for  the  use  of  s-tudents  (in  uniform  style 
with  Heurtley's  De  Fide  et  Symbolo,  Waterland's  Athannsian  Creed,  The 
Canons  of  the  Church,  St,  Gregory's  Pastoral  Rule,  etc.).  It  contains,  after  a 
brief  introduction,  the  illustrative  passages  from  Scripture,  Barnabas,  Her- 
mas,  the  Ecclesiastical  Canons,  and  Apostolical  Constitutions,  the  Didarhc, 
in  Greek  and  English  Avith  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  be 
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  Teaching 
of  the  Apofttlt's.  In  "  The  Contemporary  Review"  for  May,  1884  (London), 
pp.  698-706.  Two  articles  by  the  same  in  "The  Expositor,"  ed.  by  Rev. 
Samuel  Cox,  London  (Hodder  and  Stoughton),  May,  1884,  pp.  374-392,  and 
August,  1884,  pp.  81-91, 

In  "The  Cont.  Rev.,"  Dr.  Farrar  gives  a  translation  with  brief  notes.  In 
the  first  article  of  "The  Expos,,"  he  discusses  the  character  and  age  of  the 
DidacJie,  which  he  assigns  to  about  a.d.  100,  prior  to  the  Ep.  of  Barnabas 
and  the  Pastor  of  Hermas.     In  the  second  article,  he  treats  of  the  bearing  of 


148  THE   DIDACHE   LITERATURE. 

"The  Teaching"  on  the  Canon, .and  shows  that  the  author  was.  like  James, 
much  inilucnccd  by  the  Sapiential  literature  of  the  Hebrews,  that  he  certainly 
knew  the  Gospel  of  Matthew,  probably  also  Luke,  and  possibly  some  other 
writings  of  the  New  Testament,  as  Konians  and  Thessalonians,  though  there 
is  no  positive  evidence  that  he  was  acquainted  either  with  Paul  or  John. 
"The  object  of  the  writer,"  he  concludes  (p.  89),  "was  very  limited,  and  it 
he  wrote  either  as  a  member  of  some  small  community  or  in  some  remote 
district,  it  is  quite  possible  that  Gospels  and  Epistles  which  were  current  in 
Italy,  Egypt,  and  in  Asia  Minor,  might  not  yet  have  fallen  into  his  hands. 
The  dissemination  of  all  the  sacred  books  was  perhaps  less  rapid  than  λνβ 
sometimes  imagine,  and  we  have  abundant  evidence  that  some  of  them  only 
won  their  way  slowly  into  general  recognition." 

Gordon,  Alexander:  Teaching  of  the  Ticelve  Apostles,  in  the  "Modem 
Review  "  for  July,  1884,  pp.  446-480,  with  a  postscript  in  the  Oct.  No.  pp. 
563-769. 

The  AtS.  τ.  Άτϊοογ.  spoken  of  by  Athanasius  must  have  been  a  much 
shorter  treatise  answering  to  the  measurement  of  Nieephorus,  but  was 
probably  the  basis  of  the  Jerusalem  MS.  of  Leo.  The  gerjB  of  the  \vork  is  the 
third  Pentecostal  sermon  of  Peter,  Acts,  ii.  40-42:  "Be  ye  saved  from  this 
crooked  [crookecbiess  is  used  by  Barnabas  of  the  Way  of  Death]  generation. 
Then  they  that  received  his  word  were  baptized  . .  .  And  they  were  steadfastly 
adhering  to  the  teaching  of  the  Apostlcs,^^  etc.  The  Did.  is  younger  than 
the  Barnabas  Ep.  proper,  but  older  than  the  Barnabas  Appendix  on  the  Two 
Ways  (chs.  xvii.-xx.);  younger  than  Hermas,  who  is  opposed  to  a  stated 
maintenance  of  the  Prophets,  while  the  Didachographer  "with  his  shrewd 
sense  "  corrects  him.  The  Didache  then  is  a  compilation  which  Gordon  thus 
stratifies:  "  First  comes  the  Two  Ways  antithesis,  in  its  simplest  form,  as 
in  the  Epitome;  on  the  one  hand,  the  two-fold  precept,  Love  God  and  thy 
neighbor,  this  being  the  finger-post  of  the  Way  of  Life ;  on  the  other  hand, 
a  negative  rendering  of  the  golden  rule.  Do  not  to  another  what  thou 
wouldst  not  wish  for  thyself,  this  being  the  finger-post  of  the  Way  of  Death. 
Secondly  comes,  from  the  Sermon  on  the  Mount,  and  from  the  Shepherd  as 
corrected,  a  commentary  on  the  Way  of  Life.  Thirdly,  the  parallel  with  the 
Epitome  is  resumed,  in  the  Λvords  :  '  Now  a  second  commandment  of  the  teach- 
ing; '  and  it  is  remarkable  that  what  the  Epitome  gives  as  its  expanded  com- 
ment on  the  negative  precept,  is  here  presented  as  an  alternative  Version  of  the 
Way  of  Life.  Fourthly,  yet  another  of  comment  on  the  Way  of  Life  is  given, 
containing  the  rules  about  education  and  slaves,  etc.,  unknown  to  the  Epit- 
ome ;  at  the  close  is  a  marked  sign  of  late  workmanship,  t  ν  k  κ  κ  λ  i}  6  i  a 
for  '  in  church.'  Lastly  comes  an  account  of  the  Way  of  .Death,  the  proto- 
type of  that  in  the  Barnabas  appendix,  unless  we  prefer  to  consider  it  as 
derived  by  both  Teaching  and  Appendix  from  a  common  document."  The 
second  part  oi•  "  the  churchmanship  section  "  is  likewise  a  compilation,  but 
older  than  the  Apost.  Const.  Λvith  some  traces  of  Western  and  probably  of 
Ebionitic  origin.  It  will  be  seen  from  thi.s  abstract  that  Gordon  some- 
what anticipated  the  views  of  Krawutzcky's  second  paper. 

Hayman,  Rev.  H.,  D  D.  (R.  C),  in  the  "  Dublin  Review,"  No.  XXV.  Jan., 


THE   DIDACHE   LITERATURE.  149 

1885,  pp.  91-106.  He  divides  the  Did.,  like  Hilgeufeld  (without  naming 
him),  in  two  parts  at  Ch.  VII.,  but  assigns  it  to  the  region  of  Thessalonica, 
where  the  Epistles  to  the  Thessalonians  were  known. 

II.,  E.  L.  [Rev.  Edward  Lee  Hicks,  Rector  of  Tenny  Compton,  late 
Fellow  and  Tutor  of  Corpus  Christi  College,  Oxford]:  Art.  in  the  "  Guard- 
ian "  for  June  3oth,  1884. 

An  ehiborate  comparison,  sentence  by  sentence,  of  the  Didache  with  Bar- 
nabas, showing  his  inferiority  in  clearness  of  thought,  vigor  of  language, 
and  lucidity  of  arrangement,  and  his  indebtedness  to  the  Bidaclie  as  the 
earlier  document. 

LiGHTFOOT,  J.  B.  (Bishop  of  Durham),  a  brief  but  suggestive  notice  in  a 
paper  on  Residts  of  recent  Historical  and  Topographical  Research  upon  the 
Old  and  New  Testament  Scriptures,  read  at  the  Carlisle  Church  Congress, 
Sept. -Oct.,  1884.  Published  in  the  "Official  Report,"  pp.  230-233,  and 
reprinted  as  revised  in  "  The  Expositor,"  Jan.,  1885,  pp.  1-11. 

He  dates  the  Didache  "  with  most  English  and  some  German  critics,  some- 
where between  a.d.  80-110,"  and  assigns  it,  "with  some  probability,"  to 
Alexandria.  He  says  :  "Its  interest  and  importance  have  far  exceeded  our 
highest  expectations  .  .  .  Its  chief  value  consists  in  the  light  it  throws  on  the 
condition  of  the  infant  church.  Remembering  that  the  whole  work  occupies 
a  little  more  than  six  octavo  pages,  we  are  surprised  at  the  amount  of 
testimony — certainly  much  more  than  we  had  any  right  to  expect — which  it 
bears  to  the  Canon  of  the  New  Testament." 

Plummer,  Rev.  Alfred,  D.D.  (Master  of  University  College,  Durham),  in 
"The  Churchman,"  London,  for  July,  1884,  pp.  274,  27.1 

A  valuable  note  showing  the  connection  of  the  Did.  with  the  writings  of 
St.  John. 

Robertson,  Rev.  Α.,  in  the  "Durham  University  Journal,"  for  February, 
1884,  gave  the  first  notice  of  the  Did.  in  England. 

Spence,  Canon  (Vicar  of  S.  Pancras,  London):  The  Teaching  of  the 
Twelve  Apostles ;  ^  ι  ^  a  χ  η  τώνδώδεκα^Αττυΰτόλων.  A 
translation  icith  Notes  and  Excursus  llhistrative  of  the  "  Teaching,"  and 
the  Greek  Text.     London  (James  Nisbet  &  Co.),  1885,  pp.  183. 

Translation  with  notes  first,  the  Greek  text  at  the  end.  Nine  Excursuses 
on  the  early  history  of  the  Did.,  the  source  and  authorship  (which  is  as- 
cribed, p.  95,  to  Bishop  Symeon  of  Jerusalem,  the  successor  of  James),  its 
testimony  to  the  Canon,  the  Apostles,  Prophets,  Bishops  and  Deacons,  and  a 
timely  sermon  on  "The  Old  Paths,"  preached,  June  22,  1881,  by  the  Canon 
in  St.  Paul's  Cathedral.  He  calls  the  Did.  "  A  writing  immeasurably  infe- 
rior in  heart-moving  eloquence  to  the  Epistle  of  St.  James,  and  yet  full  of 
beauty  and  dignity,"  which  "  possesses  a  charm  peculiarly  its  own,  giving 
us  a  unique  picture  of  the  Christian  society  of  the  first  days,  with  its  special 
dangers  and  sublime  hopes  and  sacramental  safeguards,  with  its  leaders  and 
teachers  still  sharing  in  those  spiritual  gifts  which  .  .  .  had  not  yet  exhausted 
their  divine  influence  "  (p.  100). 

Taylor,  Rev.  C.  :  A  lately  discovered  document,  2:)ossibli/  of  tlic  first  cent- 
ury, entitled    "  The  Teaching  of  the  Tlcelve  Apostles,   with  illustrations 


150  THE   DIDACHE   LITERATURE. 

from  the  Talmud.  Two  Lectures  delivered  (not  yet  published)  at  the  Royal 
Institution,  London,  after  Easter,  1885. 

v.,  E.  [Edmund  Venables,  Canon  of  Lincoln  Cathedral]  :  The  Teach- 
ings of  the  Apostles,  iW  The,  British  Quarterly  Review  "  for  April,  IbSo, 
London  (Hodder  and  Stoughton),  pp.  333-8'Γ0. 

An  elaborate  review  of  Bryennios,  Hilgenfeld,  Harnaek,  Wunsche,  De 
Romestin,  Spenee,  and  Lightfoot,  concurring  in  Lightfoot's  conclusions  as 
to  the  value,  character,  time  and  place  of  composition.  He  regards  (p. 
3G9)  ihe  Did.  as  "the  most  remarkable  addition  to  our  knowledge  of  the 
sub-Apostolic  age  made  since  the  publication  of  the  editio  princejjs  of  St. 
Clement  in  1G33,  the  value  of  which  cannot  be  too  highly  estimated.  If  its 
revelations  are  startling  and  unexpected,  such  as  are  calculated  to  disturb  pre- 
conceived views  on  some  points  of  considerable  importance,  it  all  the  more 
deserves,  and  we  are  sure  will  receive,  patient  investigation  and  unprejudiced 
consideration  from  all  who  deserve  the  name  of  theologians  and  scholars.  If 
it  should  turn  out  that  it  will  compel  us  to  give  up  some  cherished  con- 
victions and  accept  some  unwelcome  conclusions,  we  may  be  thankful  to  be 
delivered  from  error,  even  at  the  cost  of  some  pain.  The^ull^earing  ofjthe 
discovery  is  as  yet  by  no  means  fully  appreciated.  Much  has  yet  to  be  done 
in  studying  it  in  connection  with  the  remains  of  the  contemporary  Christian 
literature,  scanty  and  fragmentary,  alas!  but  still  most  precious."  The 
author  thinks  that  the  Did.  was  written  by  a  Jewish  Christian  of  the  milder 
and  more  conciliatory  type,  prcbably  a  Hellenist,  possibly  in  Egypt,  before 
I  the  close  of  the  first  century.  It  is  older  than  Barnabas  and  Hermas.  The 
original  source  of  all  may  have  been  an  oral  tradition  on  the  Tivo  Ways, 
used  in  catechetical  instruction,  quoted  from  memory.  (This  reminds  one 
of  Gieseler's  Traditions-Eypothese  for  the  solution  of  the  Synoptical  Gospel 
problem.) 

"Westminster  Review"  (ultra-liberal)  for  .Ian.,  1885,  pp.  206-209. 

A  brief  notice  of  several  books  on  the  Did.,  Avhich  the  writer  thinks  is  very 
much  over-estimated.  It  is  "  a  sort  of  church  catechism,  intensely  Jewish." 
The  doctrine  of  the  Two  Ways  is  traced  to  "the  duplex  organization  of  the 
human  brain  "  and  the  dualism  of  Ormazd  and  Ahriman.  "Jesus  of  Xaz- 
areth  was  ever  harping  (sic!)  on  the  same  Jewish  theme."  The  ''golden 
rule  had  long  been  the  property  of  mankind  before  Christians  were  heard  of" 
(but  only  in  its  negutive  form). 

WoRD.swoRTH,  John  (Prof,  of  Theol.  at  Oxford):  CJirisiinii  Life,  Ritual, 
and  Discipline  at  the  Close  of  the  first  Century.  In  "The  Guardian,"  Lon- 
don, March  19,  1884.     Supplement. 

J.  W.  gives  a  summary  of  the  contents  of  each  chapter,  with  a  version  of 
the  more  important  passages,  and  brief  notes.  He  assigns  the  book  to  the 
last  years  of  the  first  century  or  the  beginning  of  the  second,  and  suggests 
"some  church  of  Greece  or  Macedonia  "  (Corinth,  or  Athens,  or  Philippic 
as  the  place  of  composition. — Several  articles  by  various  Anglican  writers 
appeared  on  the  Did.  in  subsequent  numbers  of  the  "Guardian"  for 
1884.  Among  these  must  be  mentioned  those  of  Dr.  Sadler  (June  4th)  and 
E.  L.  H.  (June  25th).     See  H. 


THE   DID  ACHE   LITERATUEE.  151 

■  Brief  notices  by  anonymous  writers  iu  "  The  Church  Quarterly  Review" 
(London)  for  April,  1884,  pp.  213-217;  in  "The  Foreign  Church  Chroni- 
cle and  Review"  (Rivingtons,  London),  for  June  3,  1884,  pp.  92-98  and 
112-116  (translation  and  notice) ;  by  Boase  in  the  "  The  Academy,"  April  19, 
1884;  Prof.  Stokes  in  "  The  Contemp.  Rev.,"  April,  18S4;  May,  1885;  etc. 

lY.— American  Editions  and  Works. 

Brtennios  Manuscript,  Three  pages  of  the,  reproduced  hy  Photography 
for  the  Johns  Hojjkins  Univers-ity,  Baltimore.  Publication  Agency  of  the 
Johns  Hopkins  L^niversity,    April,  ls85. 

Only  125  copies  were  printed.  Preface  by  President  D.  C.  Gilraan,  three 
pages  of  photographs  procured  by  Rev.  Charles  R.  Hale,  D.D.,  Baltimore, 
through  official  letters  of  introduction  to  the  Patriarch  of  Jerusalem,  Jan. 
31,  1885,  and  three  pages  of  explanation  by  Prof.  J.  Rendel  Harris.  The 
photographs  include  parts  of  Barnabt.s  and  Clement,  the  beginning  of  the 
Did.,  catalogue  of  Old  Testament  Books,  and  last  page  of  the  Jerusalem  MS. 
Prof.  Harris  states  that  he  has  verified  by  calculation  the  scribe's  statement 
that  the  proper  number  of  the  Indiction  is  9  in  the  first  nine  months  of  the 
year  1056,  and  that  the  eleventh  of  June  was  a  Tuesday  in  that  year. 

Craven,  Rev.  Dr.  E.  R.  (of  Newark,  N.  J.):  article  in  'Journal  of  Chris- 
tian Philosophy."     See  "  Teaching."  etc. 

Fitzgerald,  J. :  Teaching  of  the  Twelve  Apostles.  New  York  (John  B. 
Alden),  1884. 

The  Greek  text  and  English  translation,  and  an  introductory  nots  of  two 
pages,  dated  April  2,  1884. 

Gardiner,  Dr.  Frederic  (Prof,  in  the  Berkely  Divinity  School,  Middle- 
town, Ct.),  and  Mr.  C.  C.  Camp:  The  recently discoOcred Apostolic  Manuscript. 

A  translation,  published  first  in  the  New  York  "  Churchman,"  March  29, 
1884,  and  separately  as  a  pamphlet,  New  York  (James  Pott  &  Co),  1S84  (26 
small  pages). 

Hall,  E.  Edwin:  Teaching  of  the  Twelve  Apostles.  In  "  The  New  Eng- 
lander,"  vol.  vii.  July,  1884,  pp.  544-560. 

A  Comparison  with  the  Coptic  Canons,  as  translated  in  Bunsen's  Hippolytus 
and  his  Age,  vol.  ii. 

Hall,  Isaac  H.,  and  Napier,  John  T. :  Translation  in  "Sunday  School 
Times,"  Philadelphia,  1884,  April  5  and  12. 

The  translation  (as  Dr.  H.  Clay  Trumbull,  ed.  of  the  "S  S.  Times."  in- 
formed me  by  letter,  April  16,  1885)  is  the  joint  production  of  the  two  gentle- 
men named;  each  having  taken  one-half,  and  both  going  over  the  whole 
together.  See  also  Dr.  Hall's  art.  in  the  "  Journal  of  Christian  Philosophy," 
quoted  sub  "Teaching ;''  and  his  review  of  Hitchcock  and  Brown,  and 
Spence  in  the  "  Independent,"  for  April  16,  1885. 

Hitchcock,  Roswell  D.,  and  Brown,  Francis  (Drs.  and  Professors  in 
Union  Theol.  Seminary,  New  York),  ^ιδ.  τ.  δώδ.  Άτι.  Teaching  of  the 
Twelve  Apostles.  Recently  discovered  and  published  by  Philotheos  Bryennios, 
Metropolitan  of  Nicomedia.     Edited  with  a  Translation,  Introduction,  and 


152  THE  DIDACHE  LITEEATURE. 

Notes.  New  York:  Charles  Scribner's  Sons,  1884.  Pages  vi.  37.  A  new 
edition  revised  and  greatly  enlarged.     N.  Y.  1885.     exv.  and  85  pages. 

The  first  edition  was  issued  a  few  days  after  the  arrival  of  the  first  copy  of 
the  edition  of  Bryennios  from  Constantinople,  via  Leipzig,  and  had  the  un- 
precedented sale  of  nearly  eight  thousand  copies  in  a  few  Vnonths.  It  was, 
however,  prepared,  as  the  writers  say,  "  in  great  haste  (March  17-35),  in  order 
to  give  speedy  circulation  to  Bryennios'  great  discovery."  The  new  edition 
was  published  March  25,  1885,  with  learned  Prolegomena  by  Prof.  Brown, 
(cxv.  pages),  a  revision  of  the  translation,  pp.  2-29,  by  both  editors,  and 
valuable  explanatory  notes  by  Prof.  Hitchcock,  pp.  31-61,  to  which  is 
added  an  Appendix  by  Prof.  Schaff,  pp.  65-77.  Among  the  special  feat- 
ures the  editors  (Preface,  p.  iv)  point  out  the  discussions  on  the  integrity 
of  the  text,  the  relations  between  the  Did.  and  kindred  documents,  with 
translations  of  these  and  of  Krawutzcky's  reproduction  of  "the  Two 
Ways,"  on  the  peculiarities  of  the  Greek  Codex,  the  printed  texts,  and  the 
recent  literature.  Dr.  Hitchcock  has  also  paid  special  attention  to  the 
vocabulary  of  the  Did.  as  compared  with  that  of  the  New  Testament  and 
the  Septuagint. 

Lincoln,  Hejian  (Prof,  in  Newton  Theolog.  Institution,  Mass.):  a  notice 
in  the  "  Bibliotheca  Sacra"  (now  published  at  Oberlin,  Ohio,  formerly  at 
Andover)  for  July,  1P84,  pp.  590-594. 

Long  Prof.  J.  C. :  Sources  of  the  Teaching,  in  the  "Baptist  Quarterly," 
July-Sept..  1884. 

Puts  the  Did.  as  late  as  or  later  than  the  impost.  Const.,  i.  e.  in  the  fourth 
century.     Impossible. 

PoTWiN,  Lemuel  S.  (Prof,  in  Adelbert  College,  Cleveland,  Ohio):  The 
Vocahidary  of  the  "  Teaching  of  the  Apostles."  In  the  "  Bibliotheca  Sacra," 
for  Oct.,  1884,  pp.  803-S17. 

P.  gives  an  alphabetical  list  of  the  words  of  the  Did.  that  are  not  found 
in  the  N.  T.,  with  explanatoiy  notes  and  refei-ences,  compares  the  vocabulary 
of  the  Did.  with  that  of  Barnabas,  and  concludes  that  the  last  chapters  of 
B.  are  a  confused  amplification  of  the  first  five  chapters  of  the  Did. 

Schaff,  Philip:  The  Oldest  Church  Manual,  etc.  New  York,  May,  1885. 
See  note  at  the  end  of  this  chapter. 

Starbuck,  Rev.  C.  C,  and  Smyth,  Prof.  Egbert  C,  D.D.  (Prof,  of 
Church  History  in  Andover  Theol.  Seminary):  Teaching  cf  the  Twelve 
Apostles.  Translation  and  Synopsis  of  the  Introduction  of  Bryennios.  lu 
the  "  Andover  ReAiew"  for  April,  1884. 

This  article  appeared  almost  simultaneously  with  the  edition  of  Profs.  Hitch- 
cock and  Brown,  and  likewise  had  a  very  large  circulation. 

Smyth,  Egbert  C.  :  BajMsm  in  the  "  Teaching"  and  in  early  Christian 
Art.     In  the  "  Andover  Review"  for  May,  1884,  pp.  533-547. 

Teaching  of  the  Twelve  Apostles.  Text  and  Translation  together  with 
Critical  and  Illustrative  Papers  by  Eminent  Scholars.  Reproduced  from 
"  The  Journal  of  Christian  Philosophy."  New  York  (ed.  and  publ.  by  J.  A. 
Paine,  30  Bible  House),  April,  1884.     84  pages. 

Contents:  Gr.  text  and  trsl.  by  S.  Stanhope  Orris  ;  Genuineness,  Priority, 


THE    DIDACHE   LITERATUEE.  153 

Source  and  Value  of  the  Teaching,  by  J.  Rendel  Harris;  Phraseology  by 
Isaac  H.  Hali,  ;  Comments  by  Elijah  R.  Graven. 


V. — French  Editions  and  Discussions. 

Boxet-Maurt,  Gaston  (Prof,  in  the  Faculte  de  Theologie  Protestante  in 
Paris):  La  doctrine  des  douze  apotres,  Paris  (Fischbaeher,  33  rue  de  Seine) 
1884,  36  pages. 

A  good  French  translation  with  critical  and  historical  notes,  first  published 
in  the  "  Critique  philosophique  "  and  "  Critique  religieuse."  Assigns  the  book 
to  Egypt  between  160  and  190,  and  agrees  with  Hilgenfeld  that  it  has  a  Mon- 
tanistie  coloring.  He  sums  up  the  result  on  page  36  as  follows:  "  C'cstainsi 
que  nous  nous  representons  les  destinees  de  ce  petit  litre  qui,  des  son  appari- 
tion, a  ete  salve  par  les  acclamations  des  exegetes  et  des  historiens,  comme  un 
temoin  venerable  de  V^glise  du  second  siecle.  .  .  .  Pour  nous,  d'accord  avec 
Mgr.  Bryennios,  et  MM.  Harnack  et  Hilgenfeld,  nous  conservons  a  la 
DidacM  tine  place  d'Jionneur  entre  le  pasteur  d'Hermas  et  les  Ilomelics  Clem- 
entines. Elle  nous  offre,  en  son  ensemble,  un  monument  authentique  de  ce 
cJiristinnism  essenticUement  moral,  qui  eclate  dans  des  J^vangiles  syiwptique^ 
et  s'etait  conserve  an  scin  des  judeo  —  Chretiens  d'^gyptte  et  de  Palestine." 

Duchesne,  Abbe  Louis,  notice  in  "Bulletin  Critique,"  Paris,  1884,  Nos. 
5,  17,  19.     Massebieau  says:  "  un  court  et  bon  article." 

Massebieau,  L.  (Prof,  in  the  Faculty  of  Protest.  Theol.  in  Paris):  L'en- 
seignement  des  douze  apotres,  Paris  (Ernest  Leroux),  1884,  36  pages  [from 
"Revue  de  I'Hist.  des  Religions,"  Sept.-Oct.,  1884].  Also:  Communica- 
tions s^ι,r  la  Didache,  in  "  Temoignage  "  of  7  fevrier,  1885. 

He  briefly  but  ably  discusses  the  contents  of  the  Did.  and  assigns  it  to 
Rome  at  the  end  of  the  first  century  (p.  35).  He  well  states  the  relation  be- 
tween the  Did.  and  Barnabas  (p.  16):  "  L'epUre  de  Barnahas  qu'on  situe  en 
genercdalafin  du  premier  decle  contient  dans  ses  chapitres  XVII.-XXI. 
une  description  des  deux  votes,  relativement  courte,  et  qui  colnc.'de  presque  en- 
tierment  avec  des  passages  de  notre  premiere  partie.  On  a  conteste,  il  est  vrai 
fauthenticite  de  ces  derhiers  chapitres  de  I'epttre,  mais  les  temoignages  de 
Clement  d'Alexandrie  et  d'Origene  sont  suffisamment  rassurants  a  cet  egard. 
Id,  dans  la  description  de  la  premiere  voie  I'ordre  que  nous  connaissons  est 
bouleverse.  On  dirait  que  les  phrases  se  suecedent  au  hasard.  Ainsi  les 
passages  relatifs  a  la  deuxieme  table  de  la  loi  sontjetts  loin  les  uns  des  autres 
sans  qu'un  puissc  savoir  po^irquoi.  11  est  impossible  d'admcttre  que  Vau- 
teur  de  la  Didache,  pour  realiser  quelques parties  de  son  plan  si  regulier,  ait 
glane  ζο,  et  Id  dans  ces  chapitres  de  Barnabas  quelques  phrases  ou  parties  de 
phrases  si  etrangemcnt  disposees.  On  comprend,  au  contraire,  que  I'auteur 
de  i'epttre  de  Barnabas  desirant  apres  tant  d'cdlegories  donncr  quelques  lemons 
de  morcde pratique y  et  passant  ainsi  comme  il  le  dit  a  une  autre  sorte  d''enseigne- 
ment,  presse  d'ailleiirs  d'en  fi?iir,  se  soil  serve  delambeaux  d^in  autre  ecrit 
qui  lui  restaient  dans  la  me  moire  et  les  ait  miles  a  sa  prose  comme  Us  lui  ve- 
naient  a  I'espiit." 


154  THE   DIDACHE    LITERATURE. 

Mathieau,  S.  :  Les  origines  de  I'episcopat,  in  the  "  Revue  de  theologie," 
Montauban,  July-Sept.,  1884. 

Mexegoz,  E.  :  Several  articles  in  the  Lutheran  journal,  '•  Le  Temoignage," 
Paris,  1884,  23  fevrier  (une  decouverte  importante)  ;  1  mars  {les  origines  de 
I'episcopat)  ;  8  mars  {les  parasites  dans  Teglisc  primitive)  ;  15  m&rs{le  cJiemin 
de  la  vie)  ;  29  mars  {les  clioses  finales)  ;  5  jouillet  {t'ftgape)  ;  1885,  3  Janvier 
{une  nouvelle  etude  sur  la  Didache)  ;  28  mars  {Le  caractere  de  la  Did.);  4 
avril  {La  doctrine  relig.  de  la  Did.)  ;  11  avril  (La  Did.  et  I'interpretation  du 
iV.  T.)  ;  18  avril  {La  date  de  la  Did.)  ;  25  avril  {Les  indices  de  la  haute 
antiquite  de  la  Did.).  M.  assigns  the  Z)i(Z.  to  80-100.  The  first  six  chapters 
are  not  a  manual  of  religious  instruction,  but  a  liturgical  exhortation  to  lead 
a  Christian  life  addressed  to  proselytes  at  the  moment  of  their  Baptism. 
"Ce  qn'on  a  pris  pour  un  resume  de  la  religion  chretienne,  n'est  autre  chose 
qiC  une  exhortation  a  mener  une  me  digne  du  chretien,  adressee  au  proselyte 
ctu  moment  du  hapteme."  Mars  28,  1885,  p.  100.  In  this  way  Menegoz  ex- 
plains the  absence  of  dogmatic  instruction. 

MuEALT,  E.  DE. :  Uenseignement  des  doiizes  aputres,  in  "Revue  de  theologie 
et  de  philosophic"  for  May,  1884,  pp.  278-291. 

Reville,  Jeax:  Une  importante  decouverte,  in  "La  Rennaissance,"  for 
Febr.  29,  1884. 

Sabatier,  Paul  {ancien  eleve  de  la  Faculte  de  theologie  protestante  de 
Paris,  pasteur  ά  Veglise  Saint  Nicolas  a  Strasbourg,  Alsace) :  La  Didache, 
in  the  "  figlise  libre,"1884,  Nos.  11-18.  The  same:  /Ιιδαχΐ)  των  ι  β'  άτΐαϋ- 
τύλων.  La  Didache  ou  V enseignement  des  douze  apotres.  Texte  grec  re- 
trouve  par  Mgr.  Philotheos  Bryennios,  metropolitain  de  Nicomedie  puhlie 
pour  la  premiere  fois  en  France  avec  un  commentaire  et  des  7iotes.  Paris 
(libr.  Fischbacher),  1885.  165  pages. 

Unfortunately  1  did  not  receive  this  book  till  to-day  (May  9),  after  this 
Ch.  was  already  set  in  type.  But  I  can  add  the  table  of  contents  and  state 
the  result  of  a  cursory  inspection.  I.  Introduction,  bibliography,  and  the 
Greek  text  of  the  Did.  for  the  first  time  reprinted  in  France.  II.  French 
translation  of  the  Did.  III.  Eight  historical  and  critical  studies  on  the 
Catechetical  section,  on  Baptism,  on  Fasting  and  Prayer,  on  the  Eucharist, 
on  the  Spiritual  Gifts  and  ecclesiastical  OflBees,  on  Deacons  and  Bishops,  on 
the  last  things,  on  the  Date  and  Origin  of  the  Did.  Sab.  assigns  it  to  Syria 
and  to  the  middle  of  the  first  century:  "■Nous  n'Jiesitons  pas  a  fair  remonter 
la  Did.  an  milieu  du  premier  siecle,  avant  les  grandes  courses  missionaires  de 
Paid"  The  author  is  well  acquainted  with  the  literature  on  the  subject, 
but  was  misinformed  that  the  Didac/ie  vras  telegraphed  to  America  (p.  5). 
The  book  is  the  most  important  contribution  in  the  French  language.  He 
informs  me  by  letter,  April  27,  1885,  that  a  new  edition  is  already  called  for. 
It  is  remarkable  that  the  Protestants  of  France  are  far  ahead  of  their  Roman 
Catholic  countrymen  in  the  interest  they  have  taken  in  this  discovery,  and 
that  the  principal  works  on  the  Did.  have  proceeded  from  the  new  Protestant 
Theological  School  of  Paris. 


THE   DIDACHE    LITERATURE.  155 

YI. — Edition's  and  Discussions  m  Dutch,  Norwegian, 
Danish,  and  Sayedish. 

Bkrggrex,  J.  E. :  Om  den  nyligen  aterfunna  slcriften,   "  i>e  tolf  aposl- 
larnes  Idra."    In  "Teologisk  Tidsskrift  gnindad  af  A.  F.  Beckman,  etc. 
Upsala,  1884,  Tredje  Haftet,  pp.  200-206. 
A  Swedish  translation  of  the  Did.  with  a  brief  introduction. 

Caspari,  C.  p.  (Dr.  and  Prof,  of  Theology  in  Christiania)  :  Den  aeldste 
Eirclieordning,  m  "  Luthersk  Ugeskrift,"  Lordag,  June  14  and  21,  1884, 
Kos.  24  and  25.     A  Norwegian  journal  of  the  Lutheran  Church. 

Translation  and  Notes.  Dr.  C,  well  known  by  his  antiquarian  researches 
on  the  baptismal  creeds,  etc.,  asserts  the  priority  of  the  Did.  over  the  Ep.  of 
Barnabas,  and  regards  it  as  a  Judijeo-Christian  (but  not  Ebionite)  productiou 
of  Palestine,  written  before  a.d.  120,  probably  before  100.  He  notes  the 
silence  respecting  doctrines,  in  which  respect  the  Did.  resembles  the  Epistle 
of  James.     The  Did.  is  literally  built  upon  the  Gospel  of  Matthew. 

Helteg,  Fr.  :  Fra  Eirkens  Oldtid.  In  "Dansk  Kirketidende,"  1884, 
Nos.  24  and  2o. 

Danish  translation  and  Notes.  H.  dates  the  Did.  from  about  time  of 
Justin  Martyr. 

Paulssex,  a.  S.  :  Et  igenfundct  Skrift  fra  Eirkens  dld.ste  Tider.  In 
"Theologisk  Tidsskrift  for  den  danske  Folkekirke."  B.  I.  H.  4  pp.  oT6- 
589.     Kobenhavn,  1884. 

A  translation  with  notes.  Paulssen  holds  that  the  Did.  is  older  than  Bar- 
nabas, and  was  written  shortly  after  the  Apostolic  period,  at  all  events  in 
the  first  half  of  the  2d  eentuiy.  Paulssen  uses  the  silence  of  Chap.  VII. 
respecting  the  Apostles'  Creed  as  an  argument  against  the  Grundtvigian 
theory  that  the  Apostles'  Creed  as  well  as  the  Lord's  Prayer  was  taught  by 
the  Lord  himself,  and  that  their  reception,  along  with  Baptism,  constitute 
the  condition  of  salvation. 

Prins,  J.  J.:  Bryennios  /Ιΐδ.  τ.  δ.  ατί.  Ε codiee  Hierosolymitano,  nunc 
Constantinopolitano,  nvpperrime  primzim  edita.  In  usum  studiosce  juventa- 
tis  repetit.     Ludg.  Bat.  (E.  J.  Brill),  1S84,  16  pages. 

RoKDAM,  Thomas:  Den  apostoliske  Troesbekjen.  In  "  Theol.  Tids.  f.  d. 
danske  Folkekirke."    Kobenhavn.     B.  II.  H.  1,  pp.  127-130. 

Varming,  C.  :  De  tolv  apostles  Icerdom.  Et  skrift  fra  det  andet  Eristelige 
arhundrede,  ocersat.     Kobenhavn.  1884,  35  pages. 

"  Theologisk  Tidsskrift  for  den  ev.  luth.  Kirke  i  Norge"  (Christiania),  New 
Series,  X.,  1834,  I.     Greek  text,  reprinted  from  Bryennios. 

Note  on  the  Facsimiles  in  this  Work. 

The  fac-similes  of  the  Jerusalem  MS.  on  pp.  6  and  7,  and  the' picture  of  the 
Jerusalem  Monastery  facing  the  first  chapter,  were  obtained  for  the  author 
by  influential  friends  in  Constantinople  last  summer,  but  not  without  dif- 
ficulty. A  few  extracts  from  a  letter  dated  Constantinople,  July  1,  1884, 
will  interest  the  reader. 


156  THE   DIDACHE   LITEEATURE. 

"  When  Dr.  W.  informed  me  of  your  desire  to  have  a  photograph  of  the 
first  and  last  pages  of  the  JiSaxv,  and  consulted  me  as  to  the  means  of 
accomplishing  it,  I  was  very  doubtfid  of  snccess.  It  was  concluded,  how- 
ever, that  Dr.  W.,  accompanied  by  an  English  clerical  friend  well  known 
for  his  interest  in  the  Greeks,  should  visit  the  Monastery  of  the  Jerusalem 
Patriarchate  in  Stamboul,  and.  if  possible,  obtain  the  permission  for  me  to 
come  privately,  at  some  convenient  time,  and  take  the  photograph. 

"  They  went  and  were  courteously  received,  and  it  was  agreed  that  I 
should  go  at  10  o'clcxk  on  Thursday.  I  went  accompanied  only  by  one  of 
our  Senior  Class,  a  Greek.  We  were  politely  received,  and,  after  some  delay, 
escorted  to  the  Library.  The  representative  of  the  Jerusalem  Patriarch  (the 
Archimandrite  Poly  carp)  asked  the  Librarian  for  the  MS.,  and,  taking  it  in 
his  hands,  turned  to  the  first  page  of  the  last  leaf,  put  a  piece  of  white  paper 
imder  it,  and,  with  another  piece  of  white  paper,  covered  the  preceding  page, 
and  then  said  to  me.  ■  Xow  it  is  re;idy  for  you  to  copy.'  I  asked,  '  T^Tiy  have 
you  chosen  this  page  rather  than  some  other?'  Ee  replied,  '  Because  this  is 
the  most  important  page  of  the  book.  It  contains  the  subscription  of  the 
copyist  and  the  date  at  which  it  was  finished.'  I  looked  at  it  and  read: 
'  Finished  in  the  month  of  June — year  6564,  by  the  hand  of  Leon,  the  notary 
and  sinner.'  I  asked  what  the  upper  portion  (five  and  a  half  lines)  was.  I 
was  told  they  were  the  concluding  lines  of  the  TeacJdng.  I  saw  and 
deciphered  the  last  words,  eppoJoSe  εί5  τελοζ  έν  vnouovrj  Ίτ/6ον  Χμι- 
ότυν.  Ι  was  not  familiar  with  the  Teaching.  I  had  no  copy  of  it,  and  had 
never  had  the  book  in  my  hands  more  than  an  hour,  and  that  more  for  a 
cursory  examination  of  the  Introductory  and  Historical  Xotes  of  Bryennios 
than  anything  else.  So  I  was  quite  ready  to  believe  the  statement ;  besides, 
I  had  no  reason  whatever  for  disbelieving  or  being  suspicious  after  once  the 
permission  had  been  given  for  me  to  take  a  copy.  1  asked,  '  What  is  this 
below  the  .suoscription  and  date  (the  lower  two-thirds  of  the  page )  ? '  I  was  told 
it  was  some  addition  in  the  form  of  a  note  or  comment  from  the  same  hand. 
There  was  an  evident  disinclination  to  allow  me  to  handle  or  examine  the 
MS.,  which  I  understood  simply  as  the  usual  jealousy  in  guarding  such 
treasures.  I  had  a  definite  object  before  me :  the  securing  of  a  photograph. 
The  room  was  dark.  Objection  was  made  to  taking  the  MS.  out  of  the  room. 
I  finally  succeeded  in  getting  it  into  the  vestibule  just  otitside  the  door, 
where  the  light  from  a  window  would  fall  upon  it.  A  young  Deacon  was 
told  to  hold  it  before  my  instrument,  which  I  had  unpacked  and  set  up,  but 
I  induced  them  to  allow  him  to  place  it  on  the  sill  of  a  window  opening  into 
an  inner  room,  and  fasten  it  with  a  piece  of  string,  which  I  furnished  from 
my  pocket,  to  the  iron  gratings  This  was  all  done  without  my  having 
touched  the  precious  volume  with  my  hands. 

"  I  exposed  my  plates  in  duplicate  (in  case  of  accident),  enveloped  my  dark 
slide  in  its  covering,  and  then  for  the  first  time,  my  work  being  finished,  I 
took  hold  of  the  book,  untied  its  fastenings,  and  carefully  carried  it  into  the 
inner  room  and  with  thanks  placed  it  in  the  hands  of  the  Librarian.  I  had 
been  intending  all  the  time  to  ask  the  favor  of  a  half-hour's  perusal  of  the 
MS.  after  mv  work  was  finished :  but  overhearing  a  remark  of  one  of  the 


THE   DID  ACHE   LITER  ΑΤΓΕΕ.  10  < 

aged  monks  present,  I  had  a  beuevolent  impulse.  I  said  to  them,  I  have  one 
plate  more  with  me  which  1  would  like  to  place  at  vour  service  in  case  there 
is  anything  which  you  would  like  to  have  photographed.  They  were  greatly 
pleased,  and  said  they  had  for  a  long  time  wished  for  a  view  of  their  premises. 
So  I  found  a  window  in  a  neighboring  house  from  which  I  got  a  nice  view. 
Then  I  hurried  off  to  take  the  steamer  for  home.  Friday  I  developed  my 
plates,  printed  off  a  proof  or  two,  and  left  them  to  soak  in  the  water  over 
night.  Saturday  Dr.  W.  was  anxious  to  get  his  letter  off  to  you,  so  I  took 
the  two  proofs  out  of  the  water,  hastily  dried  them  and  gave  them  to  him  to 
send  to  you  with  my  eompUments,  and  simply  telling  him  what  I  was  told 
as  to  the  contents  of  the  page  copied.  .  .  .  During  the  week  I  printed  off 
two  or  three  more  copies,  and  sent  one  of  them  to  the  English  friend  who 
accompanied  Dr.  W.  in  his  visit  to  the  Monastery.  Aiier  a  week  had 
elapsed  he  wrote  me  a  note  that  he  was  sorry  to  be  unable  to  find  upon  the 
page  any  portion  of  the  '  Tea^hing.^  This  startled  me  and  set  me  to  work 
investigating  the  matter.  I  found  upon  examining  the  Greek  edition  of  the 
διδαχ?/  published  here  last  year  that  the  subscription  and  the  genealogical 
addition  on  the  lower  part  of  the  page  were  there  given  on  the  last  page  of 
the  Introduction,  but  no  mention  was  made  anywhere  of  the  five  and  a  half 
Unes  at  the  top,  and  that  strictly  speaking  there  was  no  part  of  the  διδαχ?} 
in  the  photographic  copy.  I  informed  Dr.  W.  of  my  disappointment  in  this 
and  of  my  intention  at  my  earliest  convenience  to  try  again.  This  was  on 
Friday.  I  had  examinations  to  attend  to  until  this  morning,  Tuesday;  so 
this  morning  I  took  an  early  start  accompanied  by  an  associate.  Prof.  Gros- 
venor,  and  went  again  to  the  Library  with  some  little  misgiving,  but  full  of 
hope  that  by  means  of  a  conciliatory  present  of  several  copies  of  nice  photo- 
graphs of  the  Library  and  School  such  a  friendly  footing  would  be  gained 
that  I  could  get  just  what  I  wanted,  and  what  that  was  I  knew  pretty  well, 
because  I  had  in  the  last  four  days  read  and  pretty  well  digested  the 
'  Teaching.' 

*'  We  were,  I  may  say,  cordially  received  by  the  Librarian,  but  when  the 
Superior  came  in  I  saw  by  his  countenance  that  trouble  was  in  store  for  us. 
To  make  a  long  story  short,  nearly  an  hour's  argument,  remonstrance  and 
entreaty  failed  to  make  any  impression  upon  him.  He  would  not  allow  a 
page  of  the  '  Teaching '  to  be  copied.  His  argument,  so  far  as  he  argued, 
was  that  what  I  had  already  ica-s  a  pirt  of  the  'Teaching,'  that  it  was  the 
essential  part,  the  proof  of  its  genuineness,  etc.  etc.  After  long  discussion 
I  came  away  not  at  all  settled  in  my  mind  as  to  the  exact  reasons  for  the 
refusal.  The  election  of  a  Patriarch  of  Constantinople  is  to  take  place  next 
week.  The  Archbishop  Philotheos  (Bryennios)  is  a  prominent  candidate.  I 
have  an  impression  that  these  Jerusalem  people  are  not  of  his  party.  Many 
other  theories  have  presented  themselves  to  my  mind.  One  thing  I  am  quite 
convinced  of.  that  in  promising  the  permission  to  photograph  there  was  no 
intention  to  give  any  other  than  the  page  selected,  and  had  I  insisted  on 
examining  for  myself  and  copying  some  other  page  than  the  one  offered,  the 
volume  would  have  quickly  been  put  back  into  its  drawer  and  we  should 
have  got  nothing.     As  it  is,  we  have  the  last  page  but  one  of  the  rxdume  in 


158  ΤΠΕ   DIDACHE   LITERATURE, 

which  the  βίδα  χ}}  is  found  and  a  fair  specimen  of  the  chirography  and  style 
of  the  whole  work,  called  in  Europe  '  T/ie  Jerusulem  Manuxcript,'  but  which 
these  monks  now  for  the  sake  of  justifying  their  position  call  the  διδίχχή, 
although  it  contains  7  treatises  and  on  120  pages  of  vellum,  of  which  the 
'  Teaching' only  fills  four.     .     .     . 

"  I  shall,  after  some  time,  trj'  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.  The 
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  munificence 
of  some  rich  patriotic  Greeks  of  this  city.     In  the  picture  the  monks  are 

looking  towards  the  Golden  Horn  and  Pera,  i.  e.,  to  the  X.  E." 

*     *     * 

I  afterwards  (August,  1884)  secured  a  photograph  of  the  page  which  con- 
tains the  first  four  lines  of  the  Didaehe.  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  Communication  from  Metropolitan  Brtennios 


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  editio  prmceps 
of  Bryennios.  The  textual  emendations  and  conjectures  are 
given  in  the  notes.  The  Jerusalem  MS.  has  no  divisions  into 
chapters  and  verses.  Br  jennios  has  divided  the  book  judiciously 
into  sixteen  chapters.  The  divisions  into  verses  or  lines 
differ  in  \'arious  editions.  Instead  of  adding  to  the  confusion, 
I  have  adopted  the  convenient  versicular  arrangement  of  Prof. 
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 
haA^e  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.  =  Br^'ennios.     (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  Wordsworth.      Do. 
Fi.  =  Fitzgerald.  (American.) 

G.  =  Gardiner.  Do. 

H.  &  B.  =  Hitchcock  &  Brown.    Do. 
Η  &  X.  =  Hall  &  Napier.  Do. 

11 


162  DOCUMENT  L 

Ο.  =  Orris.  (American.) 

St  =  Starbuck.  Do. 

B.-M.  =  Bonet-Maury.     (French.) 

Ma.  =  Massebieau,  Do. 

Sa.  =  Sabatier.  Do. 

Ca.  =  Caspari.     (IsOrwegian.) 

For  the  titles  see  Lit.  in  Ch.  XXXIIL 

A  I  A  AX  Η  TEACHING 

ΤΩΝ  OF  THE 

^n^EKA    ΑΠΟΈΤΟΛΠΝ.        TWELVE  APOSTLES. 


Αιδαχη    Κυρίου     δια     τών  The  Teaching  of  the  Lord 

δωδε7ία  αποστολών   τοιζ   ε'Β--  by  the   Twelve   Apostles  to 

νεσιν.  the  Gentiles. 

Κεφ.  a'.  Chap.  L 

The  Two  Wats.    The  Wat  of  Life. 

1.  Όδοϊ   δυο    είσί,    μία    τηζ         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  ίΛβ  G^f?^ί^7έ's,  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  Tirehe,  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  {?}dav  δέ  προΰκαρτερονντεζ  τ  -η  διδ  αχ^  τ  ών 
άτίοδ τύλων  χαί  τ^  κοινωνία,  rrj  χλάΰει  του  αρτον  και  ταΐζ 
ττροόενχαιζ),  and  Matt,  xxviii.  19  (μαΒρτενόατε  -πάντα  τα  ε  3^  ν  η). 
The  book  is  called  by  Athanasius  (^.  i^esi.  39):  διδαχή  καλονπενη 
τών  ατίοόόλων  (the  so-called  D.  of  the  Apostles ;  implying  that  it 
is  not  strictly  apostolical  or  canonical,  but  ecclesiastical  only  and  apocryphal)  ; 
by  Nicephonis  (Stirhometria)  :  δ  t  δ  a  χτ)  τών  άτΐοότόλων:  but  by 
Eusebius  with  a  slight  difference  (ff.  £'.  iii.  25)  :  τών  άκ  o6  τ  όλων  αϊ 
λεχόιιενατ  δ  ι  δ  α  χ  α  ί  (the  so-called  Doctrines  of  the  Αρ.)  and  by  Pseudo- 
Cypi'ian  (De  Aleatoribus)  :  Doctrines  Apostolorum.  Rufinus  mentions  like- 
wise a  Doctrina  ApostoJorum  among  the  ecclesiastical  books,  and  one  called 
I)ucB  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 

8,ωηζ    και  μία  τον  θάνατον  of  Life  and  oue  of  Death;"- 

διαφορά  6h  πολλή  μεταξύ  τών  but  there  is  a  great  difference 

δύο  όδών^  between  the  two  Ways. 

2.  Ή  μεν  ούν  οδοζ  τήζ  8,ωήζ        2.  Kow  the  Way  of  Life  is 

εστίν    αντη-      πρώτον,    αγα-  this  :  First,  Thou  shalt  love 

πήσειζ  τον  Θεόν  τον  ποίησαν-  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- 
nabae,  ch.  xvii:  "There  are,  two  Waysol  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  thy  neighbor  above  thy  souL"  Pastor 
Hermae,  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  two  Ways  ...  of  good  and  evil" 
{δ  V  ο  ΰδονζ  εδοοκεν  ό  2ευζ  τοΐζ  νΐυιζ  αν^ρώττων,  δτ'>ο  διαβούλια 
και  δυο  Λράςειζ,  και  δνο  τόηονζ  και  δυο  τέλ?]  .  .  ΰδυΐ  δύυ,  κα- 
λόν και  κακόν).  Apost.  Church  Order,  cap  iv. :  "John  said,  '  There  are 
tii'o  Ways,  one  of  life  and  one  of  death,'"  etc.  Apost.  Constitutions,  vii. 
1  (ed.  L'eltzen,  p.  160  ;  Lagarde,  p.  197):  "  We  say,  There  are  two  Ways, 
one  of  Life  and  one  of  Death, ;  but  there  is  no  comparison  between  the 
two,  for  the  difference  is  great,  or  rather  they  are  entirely  separate  ;  and  the 
Way  of  Life  is  that  of  nature,  but  the  Way  of  Death  was  afterwards  intro- 
duced, as  it  is  not  according  to  the  mind  of  God  but  from  the  scheme  of  the 
adA-ersary."  Thie  pseudo-Clementine  Homilies,  v.  7  (Dressel's  ed.  p.  177), 
likewise  speak  of  two  Ways,  the  broad  Way  of  the  lost  and  the  narrow  Way 
of  the  saved  {ή  τών  άπολλνμένων  υδύζ  πλατεία  καΐ  όιιαλωτατη  .  .  .  ή 
δε  τών  ϋωζοιιένων  ότεντ)  ιιέν  και  τραχεία),  with  evident  reference  to 
Matt.  vii.  13,  14.  Clement  of  Alexandria  {Strom.  \.  5)  says:  "The  Gos- 
pel [Matt.  vii.  13,  14J  proposes  two  Ways,  as  do  likewise  the  Apostles  [prob- 
ably the  DidacJie],  and  all  the  Prophets  (Jer.  xxi.  8).  They  call  the  one 
naiTow  and  circumscribed  {ΰτενήν  και  τε^λιμιιένην),  which  is  hemmed  in 
according  to  the  commandments  and  prohibitions,  and  the  opposite  one, 
which  leads  to  destruction,  broad  and  roomj  (τιλατεΐαν  και  ενρίχωρυν), 
open  to  pleasures  and  wrath."     (Strom.v.  5,  in  Migne's  ed.  ii.  col.  54). 

2.  Thou  shalt  love  God  who  made  thee.}  Barnabas  and  the  Apost.  Ch.  Or- 
der add  the  important  clause  :  "  Thou  shalt  glorify  Him  who  redeemed  thee 
from  death."  The  omission  is  no  trace  of  Ebionitic  hostility  to  the  doctrine 
of  the  atonement  (Krawutzcky),  but  due  to  the  priority  and  greater  simplic- 
ity of  the  X)iVZ.  So  is  also  the  omission  of  "from  thy  whole  heart."  (Ap. 
Ch.  Ord.) 

2.  And  all  things.]  The  negative  form  of  the  golden  rule.     So  also  in 


164 


DOCUMENT  Ι. 


τά  σε  '  δεΐ)τερον,  τον  ττλΐ]- 
σίον  σον  ώζ  σεαυτον•  τταν- 
τα  δε  οσα  εάν  ^ελησ^^ι?  μη  γί- 
νεσΒαΙ  σοι,  7ΐαι  σν  αλλφ  μη 
ττοίει. 

3.  Τούτων  δε  τών  λόγων  ?; 
διδαχή  εστίν  αντη '  Ευλο- 
γείτε τούζ  ηαταρωμενονζ 
νμιν  Jial  τΐροσενχεσΒε  νπερ 
τών  εχθρών  νμών,  νηστεύετε 
δε  νηερ  τών  διωηοντων  νμάζ' 
τΐοια  γαρ  χαριζ,  εαν  αγαπάτε 
τονζ  αγατΐώνταζ  νμάζ  ^  ονχι 
7ίαι  τα  ε'Βν?/  το  αντο  ποιου  - 
σιν  •  νμειζ  ot  αγαπάτε  τονζ 
μισοννταζ  νμάζ  και  ονχ  εξετε 
εχ^ρον. 

4.  Απέχον  τών  σαρκικών 
και    σωματικώιν'^  επι^νμιών. 


ondly,  thy  neighbor  as  thy- 
self ;''  and  all  things  whatso- 
ever thou  wonldst  not  have 
done  to  thee,  neither  do  thou 
to  another." 

3.  Now  the  teaching  of 
these  [two]  words  [of  the 
Lord]  is  this  :  Blessthose  who 
curse  you,  and  pray  for  your 
enemies,"  and  fast  for  those 
who  persecute  you  ;  for  what 
thank  is  there  if  ye  love  those 
who  loYe  you?  Do  not  even 
the  Gentiles  the  same  ?  '^  But 
love  ye  those  who  hate  you, 
and  ye  shall  not  have  an 
enemy. 

4.  Abstain  from  fleshly  and 
bodily    [worldly]''   lusts.     If 


^Matt.  xxii.  37,  39.  ''Comp.  Matt.  vii.  12;  Luke  vi.  31. 

«^Comp.  Matt.  v.  48;  Luke  vi.  27,  28.     "Comp.  Matt.  τ.  46;  Luke  vi.  32. 
'  1  Pet.  ii.  11. 

*  Ηοόμιηων,  Br.  W.  F.  H.  &  B.  Sp.  Sa. ;  but  ϋωματικών  is  retained  by 
Hi.  Ha.  R. 

Const.  Ap.  vii.  1 ;  in  Tobit  iv.  15  ;  in  the  Talmud  (as  coming  from  tlie 
renowned  Hillcl  :  "Do  not  to  thy  neighbor  what  is  disagreeable  to  thee")  ; 
in  Buddhist  and  Chinese  ethics,  and  among  the  Stoics  {''quod  UM fieri  non 
vis,  alteri  ne  feceris").  Matthew  (vii.  12)  and  Luke  (vi.  31)  give  the  posi- 
tive form,  which  is  much  stronger.  There  is  a  great  difference  between 
doing  no  harm  and  doing  good.  The  former  is  consistent  with  extreme  sel- 
fishness. 

3.  Fast  for  them. '\  A  post-scriptural  addition,  which  may  be  as  innocent 
as  prayer  for  our  enemies,  or  may  contain  the  germ  of  a  doctrinal  error. 
Spence  :  "  Probably  an  oral  tradition  of  the  Master's  -words."  Ha.  quotes  a 
parallel  passage  of  iinknown  authorship  from  Origen,  Horn,  in  Lev.  x.  : 
"  Invenimus  in  quodam  libello  ah  apostolis  dictum:  '  Beatiis  est  qui  etiam 
jejunat  pro  eo  ut  alat  pau])ere.m.'  "  Epiphanius  (Hcer.  Ixx.  11)  quotes  from 
the  Apost.  Constitutions  :  "When  they  (the  Jews)  feast,  ye  shall  fast  and 
mourn  for  them." 

3.  Ye  shall  not  liave  an  enemy.']  fjove  conquers  enmity  and  turns  even  foes 
into  friends.  A  beautiful  sentiment.  A  similar  idea  in  1  Pet.  iii.  13.  Sp, 
again  conjectures  here  an  oral  tradition  of  Christ's  sayings. 


TEACHING   OF   THE   TWELVE   APOSTLES. 


165 


Εάν  τιζ  ύοι  δώ  ράπισμα  είζ 
την  δεζιάν  σιαγόνα,  στρεψον 
αντώ  ηαϊ  την  άλλ7]%',  ηαϊ  έ'σΐ] 
τελειοζ  •  εάν  αγγαρενσΐ}  σε 
τιζ  μίλιον  εν,  νπαγε  μετ'  αυ- 
τού δνο'  εάν  apt]  τιζ  το  ίμα~ 
ηόν  σον,  δόζ  αντώ  και  τον 
χιτώνα•  εαν  Aapij  τιζ  απο 
σον  το  σόν,  μη  απαιτεί•  ουδέ 
γάρ  δννασαι. 

5.  Παντϊ  τώ  αίτούντί  σε  δί- 
δον,  και  μτι  απαιτεν  πασι  γαρ 
^ελει  δίδοσΒαι  ο  πατ?}ρ  εκ 
των  ιδίων  χαρισμάτων.  Μα- 
καριοζ  6  διδονζ  κατά   την  εν- 


any  one  give  thee  a  ])low  on 
the  right  cheek  turn  to  him 
the  other  also/  and  thou 
shalt  be  perfect."  If  any  one 
press  thee  to  go  with  him  one 
mile,  go  with  him  two  ;  °  if 
any  one  take  away  thy  cloak, 
give  him  also  thy  tunic  ; ''  if 
any  one  take  from  thee  what 
is  thine,  ask  it  not  back,*" 
as  indeed  thou  canst  not. 

5.  Give  to  every  one  that 
asketh  thee,  and  ask  not 
back,''  for  the  Father  wills 
that  from  our  own  blessings 
we  should  give  to  all.   Blessed 


'Matt.  V.  39;  Luke  vi.  29. 

=  Matt.  V.  41. 

"Luke  V.  30  ;   Comp.  Matt. 


42. 


"Comp.  Matt.  v.  48;  xix.  21. 
"  Matt.  V.  40 ;  Luke  vi.  29. 
'Luke  vi.  30. 


4.  6ωΐίθίτΐΉ.ών.'\  So  the  MS.  Br.:  τό  χεζρόχραφοτ  έχει  όωματι- 
Η  ω  ν,  ο  ουδέν  διαφέρει  τονΰαρκικών.  He  adopts  κοΰ/αικών, 
worldly,  and  quotes  1  Pet.  ii.  11  {απέχεΰ^αι  των  ΰαρηικών  έτΐΐΒν- 
μιών)  •,Ύα.  ϋ.  12  {τάζ  xoduixd  ζ  ίττιΒυμίαζ)  ;  2  Clem,  ad  Cor.  xvii. 
{από  τών  κ  ο  6  μι  κ  ώ  ν  επιθυμιών);  Const.  Αρ.  Const,  νϋ.  2. 

τέλειος.]  Comp.  Ch.  vi.  2;  χ.  5;  xvi.  2.  Probably  with  reference 
to  Matt.  V.  48;  xix.  21.  The  germ  of  the  doctrine  of  perfection,  as  distinct 
from  ordinary  virtue. 

αχχαρενω.']  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 sei-vice  for  transmission  of  royal  messages  and  for  military  purposes — a 
matter  very  obnoxious  to  the  Jews.     The  E.  V.  translates  it  compel. 

ίηάτιον  .  .  .  χιτώνα.]  The  Did.  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 
cloke  also. " 

ονδεχσρ  δυναδαι.]  "Thou  canst  not  even  do  so,"  if  thou  wouldest, 
because  a  Christian  ought  not  to  use  force,  or  go  to  law  before  Qentile 
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:  καίτΐερ  δυνάμενο?.  The  clause  is  omitted  in 
Const.  Ap.  vii.  2. 


166 


DOCUMENT   I. 


τολην  •  α^ώηζ  γαρ  έΰτιν  • 
ουαι  TOO  Χαμβανοντι  •  ει  μαν 
γαρ  χρείαν  έχων  λαμβάνει 
τιζ,  α^ώοζ  ε'σταΐ'  6  ot  μι) 
χρείαν  έχων  δώσει  oijo^v,  ίνα- 
ri*  έλαβε  καϊ  είί  τί^  εν 
συνοχι]  δε  γενόμενο?  έζετασ- 
^ησεται  ηερϊ  ων  εηραζε,  και 
ουκ  έζελενσεται  ε'κειΒεν  μίχρις 
ου  αποδώ  τον  εβχατον  ηο- 
δραντην. 


is  he  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 
be  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  paid  the  last  far- 
thins.* 


Ίνα  τι.  Hi. .Ha. 


'Matt.  V.  26. 


5.  Blessed  is  he,  etc.]  Conip.  Acts  xx.  35:  "  It  is  more  blessed  to  give  than 
to  receive."  Hermas  {3Iand.  ii.):  "  Give  to  all,  for  God  wishes  his  gifts  to 
be  shared  by  all"  {πάόιν  δίδον  πάόιν  γαρ  ο  3εο5  δίδοό^αι  ^έλει 
ίκ  των  ίδιων  δωρηηάτων).     Quoted  by  Br,;  see  Funk's Prtir.  Ap.  i.  390. 

According  to  Ike  commandment. '\  of  the  Lord.  Comp,  Matt.  v.  7,  42; 
Rom.  xii.  8. 

ά^φοζ],  ^mpunished,  innocent  (from  a  priv.  and  ^ωή,  penalty)',  only 
tvice  in  theN.  T.  Matt,  xxvii.  4  (anioc  αΒφυν,  where,  however,  Westcott 
and  Hort  read  a?/ia  δίκαιον)  and  ver.  24,  where  Pilate  says,  "I  am 
innocent  of  the  blood  of  this  righteous  man."  Also  in  the  Sept.,  Deut. 
xxvii.  25;  Jer.  χχλ•1.  15;  Hermas,  Mand.  i.:  ΰ  ovv  διδονζ  αΒφυζ  έΰτιν. 
The  Αρ.  Ch.  Ο.  omits  it. 

Woe  to  7dm  that  receives.]  Alms  without  needing  them.  2  Thess.  iii. 
10:  "If  any  one  will  not  work,  neither  let  liim  eat."  Ap.  Const,  iv.  3: 
"  Woe  to  those  who  have,  and  who  receive  in  hypocrisy,  or  are  able  to 
support  themselves,  and  Avish  to  receive  from  others;  for  both  of  them  shall 
give  account  to  the  Lord  God  in  the  day  of  judgment." 

Till  lie  JiMve  paid  the  last  farthing.']  Farthing  {κoδβάvτ?Jζ=g^ιadrans, 
i.  e.  a  quarter  of  an  ass)  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  (φνλακή)  for  distress,  ΰννοχή,  which  occurs  Luke, 
xxi.  25;  2  Cor.  i.  1,  and  may  here  mean  impHsonment.  H.  and  Br. :  "under 
confinement;"  H.  and  N. :  "Into  straits  (confinement);"  Sp. :  "in  sore 
straits." 


TEACHING  OF  THE   TWELVE   APOSTLES.  167 

6.  Αλλα  jcai  περί  τούτον  ot*  6.  But  concerning  this  also 
εί'ρηται•  ίδρωτατω  \  η  ελει/-  it  bath  been  said,  "  Let  thine 
μοσύί'η  gov  tii  ταζ  χεϊράς  σον,  alms  sweat  (drop  like  sweat) 
μέχριζΧ  αν  γνώί  τίνι  όώ;.  into  thy  hands  till  tbou  know 

to  whom  thou  shouldst  give." 

Κεφ.  β'.  Chap.  II. 

The  Second  Great  Commakdment. 
Warning  Against  Gross  Sins. 

1.  Δεντερα  δε  εντολή  τηζ  1.  And  the  second  com- 
διδαχηό•  mandment   of  the    Teaching 

is  : 

*8ή,  (truly),  -Br.,  &c.     f  ίόμωύατω,  Br.  Ha.  H.  &  Ji.  Sp. ;  Ίδρυΰάτω,  Hi. 
X  μέχμιζ.  Β.,  &c.,  or  μεχμι,  so  long  as,  until. 

6.  ίδρωτάΓω.]  An  error  of  the  scribe.  Br.  corrects  ίδρωίίίνΓΟ!'  (from 
ίδρόω,  to  sweat,  to  perspire).  Hi.  conjectures  Ίδρνόάτω  (from  ιδρύω,  to 
settle,  to  fi.v^,  and  explains  (p.  104):  '■^GoUocet  misericordia  tua  stipera  in 
manihus  tiiis."  Contrary  to  είζ.  Zahn  proposes  μτ)  δραχ^ητω,  "  nicld  soil 
[mit  der  Fmcst)  gepaeJct  (und  festgehalten)  iverden  dein  Almosen  in  deinen 
Handen  bis  du  iceisst,  ivem  du  geben  sollst.'^  This  would  give  the  opposite 
sense  and  encourage  promiscuous  almsgiving,  but  the  emendation  is  forced 
and  inconsistent  with  είζ.  The  verb  ίδρόω  is  classical,  and  the  noun  ΐδραόζ, 
siveat,  occurs  Luke  xxii.  44.  Potwin  suggests  ίερωτάτη,  sacrosancta,  to 
get  out  of  "  the  sweat "  and  toil  of  the  sentence. 

Let  thine  alms  drop  like  sweat  into  thy  hand.]  The  meaning  is,  keep  your 
money  in  your  hands,  until  it  makes  them  sweat.  A  curious  passage  quoted 
as  Scripture  (s/'pi/rai),  from  oral  tradition,  or  an  unknown  apocryphal 
book,  or  some  living  Prophet.  A  similar  sentence,  however,  occurs  in  Ec- 
clesiasticus,  xii.  1-6  (taV  εν  Ttoifji,  χνώ3τ  τίνι  ποιεΐζ,  κ.  r.  Α.).  Assum- 
ing the  reading  of  the  MS.  as  amended  by  Br.,  the  sentence  is  a  Avarning 
against  indiscriminate  and  injudicious  almsgiving,  and  shows  that  the 
author  of  the  Did.  did  not  understand  the  commands  of  the  Sermon  on 
the  Mount  in  a  strictly  literal  sense ;  otherwise  he  would  contradict  what  he 
said  in  the  preceding  lines.  The  Ap.  Const,  (vii.  2)  omit  the  passage. 
The  abuse  of  promiscuous  charity  by  idlers  and  impostors  led  to  the  practice 
of  giving  alms  through  the  bishop,  who  would  inquire  into  the  merits  of 
each  case.     See  the  note  of  Br.  who  quotes  a  passage  from  Justin  M.  to  this 

effect. 

Notes  on  Chapter  II. 

This  chapter  is  an  expansion  of  the  commandments  of  the  second  table  of 
the  Decalogue  with  reference  to  prevailing  heathen  vices.  It  contains 
twenty-five  points  of  warning.  The  first  ten  refer  to  the  commandments  o£ 
the  second  table,  the  rest  mostly  to  sins  of  the  tongue,  especially  to  those 
against  charity.  (Ha.  and  R.)  In  the  specification  of  the  commandments 
the  author  seems  to  have  had  Rom.  xiii.  9  before  him  :   "  For  this.  Thou 


168  DOCUMENT  Ι. 

2.    Ov  φονεύσει?,  ου  μοιχεύ-  2.  Thou    shalt    not   kill.* 

σειζ,    ου   ηαιδοψ^ορησειζ,   ου  Thou  shalt  not  commit  adul- 

πομνεΰσειζ,  ου  ηλέψειζ,  ού  μα-  tery;"  thou  shalt  not  corrupt 

γεύσεις,      ου      φαρμακευσεις  boys;  thou  shalt  not  commit 

ου  φονεύσει?  τέκνον  εν  φΒο-  fornication.     Thou  shalt  not 

■Ex.  XX.  13.  "Ex.  XX.  14. 

shalt  not  commit  adultery,  Thou  shalt  not  kill,  Thou  shalt  not  steal,  Thou 
shalt  not  covet,  and  if  there  be  any  other  commandment,  it  is  summed  up 
in  this  word,  namely,  Thou  shalt  love  thy  neighbor  as  thyself." 

2.  ov  παιδοφ3ορ}}ΰειζ.'\  παιδυψ^ορέω,  to  seduce  hoys,  to  commit  pcede- 
rasty,  is  not  used  in  the  N.  T.,  nor  in  the  Sept.,  but  by  Barnabas.  Justin 
M.,  Ap.  Const.,  Clement  of  Alex,  (quoted  by  Bryennios),  and  in  classical 
writers.  An  unnatural  and  revolting  vice  very  prevalent  among  the  heathen, 
even  among  the  best  classes  in  Greece,  but  severely  condemned  by  the  Mosaic 
law,  as  an  abomination  punishable  with  death,  Lev.  xviii.  22  ;  xx.  13,  and 
by  Paul,  Kom.  i.  27  ;  1  Cor.  vi.  9  ;  1  Tim.  i.  10  ("abusers  of  themselves  with 
men  "). 

ov  τΐορνενΰειζ.]  Fornication  and  concubinage  were  not  considered  sin- 
ful among  the  heathen.  Adultery  was  condemned,  but  only  as  an  interfer- 
ence with  the  rights  of  a  freeman. 

ov  μαχενόειζ,  κ.  τ.  λ.]  The  practice  of  magic  and  enchantments  is  con- 
demned, Ex.  xxii.  18  ;  Lev.  xix.  26  ;  xx.  6  ;  Deut.  xxin.  11,  12  ;  Gal.  v.  20 ; 
eomp.  Rev.  ix.  21  ;  xviii.  23  ;  xxi.  8  ;  xxii.  15.  The  verb  μαχεύω  is  used 
Acts  viii.  9;  ιιαχεύχ  or  may  I'a,  Acts  viii.  11 ; /ia';ro?  in  the  sense  of  sorcerer. 
Acts  xiii.  6,  8.  φαρίίακεΰω  is  classical  and  used  in  the  Sept.  The  N.  T. 
has  the  nouns  φαρμαχεία  and  φαρμακύζ. 

Thou  shalt  not  procure  abortion,  nor  shalt  thou  Mil  the  neiv-born  child.] 
Against  the  fearful  crime  of  infanticide  in  all  its  forms  Christianity  raised 
its  indignant  protest  through  Justin  Martyr,  Tertullian,  Lactantius,  and 
synodical  legislation.  A  council  of  Ancyra,  314  (can.  xxi. ;  see  Fulton's 
Judex  Can.  p.  209)  imposes  ten  years'  penance  upon  women  who  "  commit 
fornication  and  destroy  that  which  they  have  conceiA^ed,  or  who  are  employed 
in  making  drugs  for  abortion."  The  exposure  of  poor  or  sickly  children  by 
parents  was  very  general  and  was  approved,  for  the  public  interest,  eΛ"en  by 
Plato,  Aristotle,  and  Seneca.  Gibbon  says  {Decline  and  Fall,  ch.  xliv.): 
"The  Roman  Empire  was  stained  with  the  blood  of  infants,  till  such  mur- 
ders were  included,  by  Valentinian  and  his  colleagues,  in  the  letter  and 
spirit  of  the  Cornelian  law.  The  lessons  of  jurisprudence  and  Christianity 
had  been  inefiBcient  to  eradicate  this  inhuman  practice,  till  their  gentle 
influence  was  fortified  by  the  terrors  of  capital  punishment."  See  ray 
Church  Hist.  ii.  360  ;  iii.  114.  For  χενντ/Βεντα  in  the  MS.  Br.  sub- 
stitutes γεννη^έν  {conceived,  begotten,  corap.  Matt.  i.  20).  He  quotes  a 
parallel  passage  from  the  apocryphal  book  of  Wisdom  xii.  5  "the  unmerci- 
ful murderers  of  their  children"  {τέκνων  φονε'αζ  ανελεημυναί).  φΒορά 
in  the  sense  of  abortion  occurs  in  Barnabas,  Clement  of  Alex.,  and  Ap.  Const. 


TEACHING   OF  THE   TWELVE   APOSTLES. 


169 


pa,  ουδέ  γεννηθέντα*  αποη- 
τενεΐς.  Ουκ  επιθυμήσει?  τα 
τού  πλησίον. 


3.  Ου}ί  επιορπήσειζ,  ου  ψευ- 
δομαρτυρησεις,  ον  κακολογή- 
σειζ,  ου  μνησίκακη σειζ. 


4.  Ουκ  ε'σ>]  διγνωμων  ουδέ 
δίγλωσσο;  •  παγιζ  yap  θα- 
νάτου η  διγλωσσία. 

5.  Ουκ  εσται    6   λόγο?  σου 


steal.''  Thou  slialt  not  use 
witchcraft ;  thou  shalt  not 
practice  sorcery.  Thou  shalt 
not  procure  abortion,  nor 
shalt  thou  kill  the  new-born 
child.  Thou  shalt  not  covet 
thy  neighbor's  goods.'' 

3.  Thou  shalt  not  forswear 
thyself. "^  Thou  shalt  not 
bear  false  witness.'^  Thou 
shalt  not  speak  evil ;  thou 
shalt  not  bear  malice. 

4.  Thou  shalt  not  be 
double-minded  nor  double- 
tongued  ;  for  duplicity  of 
tongue  is  a  snare  of  death. 

5.  Thy  speech  shall  not  be 


°  Ex.  XX.  15. 
■^  Matt.  V.  33. 


"Ex.  XX.  17. 
"  Ex.  XX.  16. 


■γεννη^ίν,  Β.  Hi.  Ha.  W.  H.  &  B.  Sp. 


3.  ov  χακολογήΰειζ,  χ.  τ.  λ.]  Fa,:  thou  shalt  not  speak  evil,  nor  cher- 
ish a  grudge.  H.  and  B. :  ''Thou  shalt  not  revile,  thou  shalt  not  he  revengeful." 
κακολογέω  occurs  repeatedly  in  the  Sept,  and  the  N.  T. ;  Ηνηόιχακέοΰ,  to 
remember  past  injuries,  is  classic  and  used  in  the  Sept.  for  different  He- 
brew words  (see  Troinmius),  but  not  in  the  N.  T.  Br.  andSp.  quote  a  parallel 
from  the  Testaments  of  the  Twelve  Patriarchs  (Zabulon,  8) :  "  My  children, 
be  ye  devoid  of  malice  {άμνηόίκακοι)  and  love  one  another,  and  do  not  each 
of  you  be  careful  to  mark  your  brother's  badness  {xauiav),  for  this  breaks 
up  unity  and  scatters  to  the  winds  all  idea  of  kinship,  and  harasses  the  soul, 
for  the  malicious  man  (μνηΰίκακοζ)  has  no  bowels  of  compassion."  Sp. 
remarks:  "The  special  features  which  distinguished  the  sect  of  the  Xaza- 
renes,  gentleness,  benevolence,  kindness,  characterize  both  these  early  Chris- 
tian writings  "  (the  Old.  and  the  Testaments  of  the  12  Patr.). 

4.  ovH  td^  διχν.]  δίχνα:μων{δίχνω/ιοζ)&ηάδίχλω6όοζ{δίχλωττοζ) 
are  classic,  the  latter  in  the  primary  linguistic  sense  {bilingual;  hence 
δι'^λωΰδοζ  as  a  noun,  an  interpreter).  The  former  is  not  biblical,  but 
δίχλοοόΰυζ  in  the  moral  sense  {deceitful,  speaking  one  thing  and  meaning 
another)  occurs  in  the  Sept.,  Prov.  xi.  13  ;  Sirach  v.  9,  14  ;  χχΛ-iii.  13,  and 
δίλυχοζ  (double-tongued)  in  1  Tim.  iii.  8. 

διχλωόΰία.]  Not  found  in  the  dictionaries,  classical  or  biblical,  but 
easily  coined  from  the  ad.iective.     Barn,  uses  it  ch.  xix.  7. 

5.  μεμεότωμένυζ  πράςει.]    Fa. :  filed  vnth  fact.     St. :  filled  with  deed. 


170 


DOCUMENT  Ι. 


ipsvSifi,  ού  ηενοζ,  αλλά  μεμεσ- 
τωμενοζ  πραζει. 

6.  Ονκ  ε'σ7]  ττλεονεκτηζ  ονδε 
αρπαξ  ούδε  νποκριτηζ  ονδε 
κακοη^ηζ  ονδε  νπερηφανοζ. 
Ον  λήή•\}  βο^Λην  πονηράν  κα- 
τά τον  ττληα'ιον  Gov. 

7.  Ον  μιαήύειζ  τΐαντα  αν- 
^ρωτΐον,  αλλά  ονζ  μεν  ελέγ- 
ξεις, ττερι  δε  ών  προσενξΐ}, 
ονζ  δε  άγαπησειζ  ύπερ  την 
χρνχην  σον. 


Κεφ.  γ  . 
1.   Τεκνον  μον,   φεύγε  απο 


false,  nor  Tain,  but  fulfilled 
by  deed. 

G.  Thou  shalt  not  be  cov- 
etous, nor  rapacious,  nor  a 
hypocrite,  nor  malignant, 
nor  haughty.  Thou  shalt 
not  take  evil  counsel  against 
thy  neighbor. 

7.  Thou  shalt  not  hate 
any  one,  but  some  thou  shalt 
rebuke''  and  for  some  thou 
shalt  pray,  and  some  thou 
shalt  love  above  thine  own 
soul  (or,  life). 

Chap.  III. 

Waenino  against  Lighter  Sins. 

1.  My  child,  flee  from  every 


Lev.  xix  17. 


R. :  filled  hy  deed.  Ha.:  erfWt  mit  That.  Comp.  Acts,  ii.  IS  {χλενκονζ 
^ιεμεΰτωαένοι);  Rom.  xv.  14  {ιιεό^υί  άγα3ω6ννηζ)  ;  Jas.  iii.  17  {ΰοφία 
μεότή  ίλέονζ).  For  the  sentiment  comp.  Matt,  xxiii.  3  ;  1  John,  iii.  18  ; 
Jas.  i.  23. 

6.  αρπαξ.]  R. :  an  extortioner.  In  Matt.  vii.  15  the  false  Prophets  are 
called  λύκοι  ίχρτίαχεζ.  In  1  Cor.  v.  10,  11  πλεονέκτηΖ — αρπαξ.  Br. 
compares  also  Clemens  Rom.  1  Cor,  xxxv. 

νπερτ}φαΐΌζ]  Pa.:  overiceeuing.  Sp. :  proud.  It  occurs  Luke  i.  51; 
Rom.  i.  30  ;  2  Tim.  iii.  2  ;  Jas.  iv.  6  ;  1  Pet.  v.  ο  ;  and  the  noun,  ύπερη- 
φανία  in  Mark  vii.  22. 

ov  λήτρ-ζ},  κ.  r.  Λ.]     The  same  warning  in  Barn.  xix.  3. 

7.  ov  ηιόήΰειζ  πάντα.]  A  common  Hebraism  tor  ονδείζ.  no  one.  An 
indication  of  the  Hebrew  origin  of  the  writer.  Barn.  xix.  11  changed  this 
sentence  into  είζ  τέλοζ  μιΰήόειζ  τον  πονηρΰν  (Satan,  the  evil  one,  is 
meant  ;  otherwise  it  would  be  unchristian).  Comp.  Jude  23  :  "  On  some 
have  mercy  who  are  in  doubt  (or,  while  they  dispute  with  you)  :  and  some 
save,  snatching  them  out  of  the  fire  ;  and  on  some  haA-e  mercy  with  fear." 

υπέρ  τι/ν  φνχήΐ'  όον].  Ή.  and  Β.,  Ο.:  above  thy  life.  Η.  and  Ν. :  more 
tJian  thij  own  life.  Not :  for  thy  soul's  good.  Barn.  xix.  5  :  αχαπήόειζ 
τον  πληόίον  6ου  υπέρ  την  ψνχην  όον.  For  the  idea  comp.  Phil.  ii.  30 
("hazarding  his  life"  for  others)  ;  Rev.  xii.  11  ("they  loved  not  their  life 
even  unto  death"). 

Notes  on  Chapter  III. 

Ch.  III.  contains  as  it  were  a  second  Decalogue  against  more  refined  sins 


TEACHING   OF   THE   TWELVE   APOSTLES.  171 

παντοζ  τΐονηροΰ  και  ano  παν-  eyil,    and   from   every  thing 

το•,  ομοίου  αυτοΰ.  that  is  like  unto  it.* 

2.  Μη  γίνου  οργϊλοζ'*  οδΐ]-  2.  Be  not  prone  to  anger, 
γεΐ  yap  η  οργή  πρόζ  τον  φό-  for  anger  leadeth  to  murder; 
vov  •  μ7]δΙ  8,ηλωτι)ζ  μηδέ  ερισ-  nor  given  to  party  spirit,  nor 
TiHOb  μηδέ  θυμικοί '  εκ  γαρ  contentious,  nor  quick-tem- 
τοΰτων  απάντων  φόνοι  γεν-  pered  (or,  passionate) ;  for 
νώνται.  from  all  these  things  mur- 
ders are  generated. 

3.  Τεκνον    μου,    μη    γίνου  3.  My  child,  be  not  lust- 

*  όργιλυζ,  Br.  ^Comp.  1  Thess.  v.  22. 

and  passions  of  the  heart  which  lead  to  the  grosser  sins  of  deed,  as  anger  to 
murder,  lust  to  adultery,  superstition  to  idolatry,  lying  to  theft.  Herein  is 
seen  the  superiority  of  the  gospel  ethics  over  the  law.  For  the  idea  com- 
pare Matt.  V.  28  ;  2  Pet.  ii.  14  ;  Jas.  i.l4,  15. 

1.  The  affectionate  address,  "  my  child,"  occurs  ίΪΛ'β  times  in  this  ch..  and 
again  once  in  ch.  iv.,  and  "  children  "  in  eh.  v.  Used  in  the  same  spiritual 
sense  in  the  Proverbs  (i.  8,  15  ;  ii.  1,  etc.),  in  Sirach  (ii.  1 ;  iii.  1,  14  ;  iv.  1, 
23,  etc.),  and  in  the  N.  T.  (Gal.  iv.  19  ;  1  John,  ii.  1, 12  ;  iii.  7,  etc.).  See  the 
note  of  Br. 

από  τταντόζ  όμοιου  avruv.]  Br.  and  others  naturally  refer  to  1  Thess. 
V.  22,  ίίττό  παντοζ  εί'δονζ  7Τον?/ροΰ  άτιέχεδΒε,  " abstaiii  from  ev&ry  form 
(or,  appearance)  of  evil."     It  is  probably  a  reminiscence. 

2.  given  to  party  spirit.]  Fa.:  a  Jiot  partisan.  H.  and  Br.,  Π.  and  X.,  St., 
0. :  jealous.  Sp  :  a  fanatic,  ζι^λωτήζ,  zealous,  in  the  good  sense,  1  Cor.  xiv. 
12.  ζ7]λωΓαι  τον  νόμου,  zealots  in  behalf  of  the  Jewish  law  and  institu- 
tions. Acts,  xxi.  20  ;  xxii.  3  The  party  of  the  Zealots,  called  Ζ})λωταί,  arose 
during  the  bloody  Jewish  war,  and  under  the  pretext  of  zeal  for  the  law  com- 
mitted the  greatest  crimes.  Josephus  often  mentions  them  in  Bell.  Jiul. 
Spence  thinks  that  the  Did.  warns  against  sympathizing  with  these  brave 
but  mistaken  patriots  ;  but  this  would  put  the  composition  before  a.d.  70. 

εριότικόζ  and  Βνμικόζ  are  classical,  but  not  biblical. 

3.  αιόχρολόχυζ.]  Η.  and  Β.,  andF. :  foid-mouthed;  Sp. :  a  coarse  talker  ; 
0.:  of  f Old  speech  ;  G. :  filthy  speaker.  Br.  quotes  Col.  iii.  8  (αΐόχρολογία, 
shameful  speaking),  and  Eph.  v.  4  {αίόχρύτηζ,  filthiness).  The  adjective 
occurs  neither  in  the  N.  T.  nor  in  the  Sept.,  but  in  ecclesiastical  Greek. 

νφΐ^λόφΒαλιιος']  literallY  lofty-eyed  ;  Fa,:  a  man  of  high  looks  ;  Or.:  one 
wlio  casts  lewd  eyes  ;  F. :  supercilious;  H.  andN. :  of  lofty  eye;  O.:  of  leer- 
ing eyes  ;  St.•  a  greedy  gazer  ;  R. :  a  lifter  up  of  the  eyes  {to  sin);  Sp.:  one 
who  makes  signs  with  the  eyes.  The  word  is  not  hapaxlegomenon,  as  Ha.  says, 
but  occurs  once  more  in  the  Eccles  Canons  (9),  where  Simon  says  :  ur/ 
γίνου  αίΰχρηλόγοζ,  μηδέ  ν-ψηλ  ό  φ  "^  a  λ  μ  οζ  .  The  Αρ.  Const,  vii.  6 
substitute  ΐον  it  ριφόφ^αλμοζ,  casting  the  eyes  ahout,  casting  leicd  glances, 


172 


DOCUMENT  I. 


έττιΒνμΐ^Τί/ζ  •  6δΐ]γει  γαρ  η 
επιΒΐ)μία  π  ροζ  την  πορνείαν 
μΐ/δέ  αίσχρολογοί  μηδέ  νψη- 
λοφΒαλμοζ  •  εκ  γαρ  τούτων 
απάντων  μοιχειαι  γεννώνται. 
4.  Τέκνον  μον,  μ?)  γίνου 
οίωνοσκοποζ '  επειδή  όδ?/γεΐ 
εϊί  τ?)  ν  εϊδωλολατρίαν'*  μι/δε 
επαοιδοζ  μ?^δε  μαΒ?/ματικόζ 
μηδέ  περικα^αίρων^  μηδέ  ίιέλε 
αυτά  βλέπειν  •  εκ  γαρ  τού- 
των απάντων  ειδωλολατρία^ 
γεννάται . 


δ.  Τεκνον  μου,  μ?)  γίνου 
ψευστηζ '  επειδή  οδηγεί  το 
ψεύσμα  είζ  τήν  κλοπ7]ν  •    μτγδέ 


ful,  for  lust  leadetli  to  forni- 
cation ;  neither  be  a  filthy 
talker,  nor  an  eager  gazer,  for 
from  all  these  are  generated 
adulteries. 

4.  My  child,  be  not  an 
observer  of  birds  [for  divi- 
nation] for  it  leads  to  idol- 
atry ;  nor  a  charmer  (en- 
chanter), nor  an  astrologer, 
nor  a  purifier  (a  user  of  puri- 
fications or  expiations),  nor 
be  thou  willing  to  look  on 
those  things ;  for  from  all 
these  is  generated  idolatry. 

5.  My  child,  be  not  a  liar, 
for  lying  leads  to  theft ;  nor 
avaricious,  nor  vainglorious, 


*  είδωλολατρε/αν,  Br.  Hi.  W.  Sp.         f  είδωλολατρεια,  Β.  Hi.  W.  Sp. 


leering,  Comp.  2  Pet.  ii.  14  :  "having  eyes  full  of  adultery."  Br.  quotes 
also  two  parallel  passages  from  the  Testaments  of  the  Tweh-e  Patriarchs. 
Potwin  :  "  Perhaps  the  exhortation  has  women  chiefly  in  mind,  and  con- 
demns the  opposite  of  modest,  downcast  looks."  Sirach  χχλΊ.  9  (12)  . 
■πορνεία  γνναυίϋζ  εν  μετεωριΰμυϊζ  υφΒαλμών  και  ίν  τυϊζ  βλεψά- 
ροιζ  αντηζ  γνωό^ήΰεται. 

4.  οιωνοόκότίοζ.']  =  οίωηότήζ  (from  οΐωνύζ,  α  large  bird),  an  augur 
who  foretells  from  the  flight  and  cries  of  birds  {Vogelschauer).  H.  and 
B.,  and  Sp. :  an  omen-icatclicr ;  Π.  and  N. :  an  observer  of  omens;  Fa.:  « 
forecaster;  St.:  a  dra^ccr  of  auguries  ;  O. :  an  augur.  Classical,  but  not  in 
N.  T.  The  verb  appears  in  the  Sept.  Lev.  xix.  26  {in)  υίωνιεΙόΒε),  comp. 
Deut.  xviii.  10  (ο/ωνιζόμενοζ).  Sorcery  and  enchantments  were  very  com- 
mon among  Jews  and  Gentiles. 

μα^ηματικόζ.']  Used  as  adjective  and  noun,  a  m'xthematician,  an  astron- 
omer ;  in  later  writers  of  the  second  century,  an  astrologer.  So  also  the 
Latin  mathematicus.  See  quotations  in  Liddell  and  Scott,  from  Sextus  Em- 
piricus,  Juvenal,  Tacitus. 

περΊκα^αίρων.']  Used  Deut.  xviii.  10,  embraces  here  all  kinds  of  heathen 
sacrifices  and  lustrations  for  averting  disease.  The  Apost.  Const,  vii.  32, 
add  to  this  list  other  strange  terms.     See  the  note  of  Br. 

5.  μ?)  χίνην  φεύΰΓ?^ζ,  κ.  τ.  λ.]  This  is  the  passage  quoted  by  Clement 
of  Alex,  as  "Scripture."    See  ch.  XXVI.  p.  115. 

φιλάργ.  u.  r.  λ.]     Fa.  and  Sp.  :  a  lover  of  money,  nor  vainglorious. 


TEACHING  OF   THE   TWELVE   APOSTLES. 


173 


φιλάργνροζ  μ?]δ^  κενοδοξοζ  • 
hi  γαρ  τοντων  απάντων  κλο- 
ηαι  γεννώνται. 

6.  Τέκνον  μου,  μη  γίνου 
γογγυσοζ  •  έπειδι)  οδηγεί  είζ 
τ;;κ  βλαΰφημίαν  '  μηδέ  αυ- 
^αδηζ  μηδέ  πονηροφρων  '  εκ 
γαρ  τούτων  απάντων  β\α6- 
φημίαι  γεννώνται. 

7.  "Ισ^ι  δε  πραΰζ,  ε'πει  οι 
πραεϊζ  ηΧηρονομη6ου<5ΐ  την 
γη  ν, 

8.  Γίνου  μακροΒ^υμοζ  και 
ελεήμων  και  ακακοζ  και  ησυ- 
χιοζ  κα\  αγα^οζ  και  τρέμων 
τούζ  λόγουζ  δια  παντοζ,  ουζ 
ηκονσαζ. 

9.  Ουχ  νφωσειζ  σεαυτόν 
ονδε  δώσεις  Trj  ψυχί}  σου  S-pa- 
(Τοζ .  Ου  7ίθλλη^η(ΐεται  ή  φυ- 
χη  ΟΌυ  μετά  υψηλών,  αλλά 
μετά  δικαίων  ιιαϊ  ταπεινών 
ανα6Ίραφΐ}β)). 

10.  Τά     συμβαίνοντα      βοι 


for  from  all  these  things  are 
generated  thefts. 

6.  My  child,  be  not  a  mur- 
murer,  for  it  leads  to  blas- 
phemy ;  neither  self-willed 
(presumptuous),  nor  e'sil- 
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 
Avord  swhich  tliou  hast  heard." 

9.  Thou  shalt  not  exalt 
thyself,  nor  shalt  thou  give 
audacity  (presumption)  to  thy 
soul.  Thy  soul  shall  not  be 
joined  to  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.  γόγγνΰυζ^  Post-classical,  but  in  Apost.  Const,  vii.  7.  Br.  quotes 
Jude  ver.  16,  "these  are  murmurers"  {γοχγνόταί)  ;  Phil.  ii.  14,  "do  all 
things  without  murmurings"  (χωρϊξ  χογχνβμων). 

αύ^άδηζ.]  Occurs  in  Titus  i.  7;  and  2  Pet  ii.  10:  τολιιηταί,  αν^άδειζ, 
δόξαζ  ov  τρέμονβιν,  βλαόφηι,ιονντεζ. 

7.  τΐρανζ,  Η.  Γ.  Λ.]  Almost  literally  from  Matt.  v.  5.  Br.  quotes  also 
Col.  iii.  12  {βνδνβαΰ^ε—τΐραύτητα) ;  Eph.  iv.  32  ;  1  Thess.  v.  14,  15  ;  Her- 
mas,  Ma7id.  v. 

8.  τ  pi  μ  ω  v.'\     Isa.  Ixvi.  2  (Sept.),  τρέμηΐ'τα  τυνζ  λόχονζ  μον. 

9.  ^ράόοζ']  presumption ,  overboldncss.  Classical  and  in  the  Sept.  The 
N.  T.  has  Βάρόο?,  courage,  once,  in  Acts  xxviii.  15.  Aristotle  {Nicomach. 
Ethics,  Bk.  iii.  ch.  7)  distinguishes  between  the  coward  (δειλοί),  the  rash 
man  [^pciovs),  and  the  brave  man  (ανδρείος)  ;  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.  τα  ΰνμβαίν.,κ.  τ.  A.J    Comp.  Heb.  xii.  7-11 .    Sirachii.  4:    "What- 


174  ^  DOCUMENT  L 

Ενεργήματα  ώζ  aya^d  προσ-  thee  thou  shalt  accept  as  good, 
δέξ{},  εΐδώζ  οτι  ατερ  Θεού  knowing  that  nothing  hap- 
ουδεν  γίνεται.  pens  without  God. 

Κεφ.  δ'.  Chap.  IV. 

Sundry  Warnings  and  Exhortations. 

1.  Τεκνον  μου,  τον  λαλοϋν-  1.  My  child,  thou  shalt  re- 
τόζ  σοι  τον  λόγον  τον  Θεού  member  night  and  day  him 
μνη^ηστ}  νν^τόζ  Jiai  ήμέραζ,  that  speaks  to  thee  the  word 
τιμησειζ  δε  αυτόν  ωζ  Κνριον  •  of  God,"  and  thou  shalt  honor 
Ό^εν  γαρ  rj  κνρίότ?]ζ  λαλείται,  him  as  the  Lord,  for  where 
έηεΐ  Κνριόζ  ε'στιν.  the  Lordship   is  sjwken  of, 

there  is  the  Lord. 

2.  ^ΕηΖητηβειζ  δε   xaS^    ημε-        2.  And  thou  shalt  seek  out 

'Comp.  Heb.  xiii.  7, 

ever  is  brought  upon  thee  take  cheerfully."  Clement  of  Ales,  describes  the 
Christian  Gnostic  (philosopher)  as  a  man  "who  takes  everything  for  good, 
though  it  may  seem  evil,  and  who  is  not  disturbed  by  anything  that  hap- 
pens "  {Strom,  vii.  13,  13).     Quoted  by  Br. 

arep]  without,  apart  from.  A  poetic  word  used  by  Homer  and  Pindar 
(arF.p  Ζηνόζ,  tcithout  Zeus,  i.  e.,  without  Ms  will) ;  also  occurring  twice  in 
the  Κ  Τ.  (Luke  xxii.  6,  35),  and  in  2  Mace.  xii.  15. 

Notes  to  Chapter  ΙΛ^. 

This  chapter  enjoins  duties  on  Christians  as  members  of  the  Church. 

1.  Ί7ιοη  sJiali  remember .]  Comp.  Heb.  xiii.  7:  "  Remember  them  that  had 
the  rule  over  you;  who  spake  unto  you  the  word  of  God."  The  rulers  are  all 
the  church  oiiicei"s.  Apostles,  Prophets,  Teachers,  Bishops  and  Deacons 
(comp.  XI.  3,  4;  XV.  2). 

Honor  him  as  tJic  Lord.]  Comp.  XI.  2;  Matt.  x.  40-42;  Gal.  iv.  14:  "Ye 
received  me  as  an  angel  of  God,  even  as  Christ  Jesus." 

κνριοη/ζ']  variously  rendered,  Lordship  (R,,  St.,  Ha.:  Ilerrschaft);  the 
glory  of  the  Lord  (G.,  Sp.,  W.);  that  which  pertaineth  to  the  Lord  (H.  and 
B.);  lordly  ride  (H.  and  N.);  sovereignty  of  the  Lord  (0.).  The  word  is  not 
classical,  but  occurs,  without  the  article,  four  times  in  the  N.  T.  (Eph.  i.  21 ; 
Col.  i.  16;  Jude  8;  2  Pet.  ii.  10),  and  is  always  rendered  dominion  in  the 
R.  V.  The  Ap.  Const,  vii.  9  gives  an  explanatory  substitute:  "Where  is 
the  teaching  concerning  God  (r)  περί  Βεαιί  διδαόιαχλ/ίχ),  there  God  is  pres- 
ent." It  refers  to  Christ,  his  person,  word  and  work,  as  "the  Lord  of 
glory,"  Jas.  ii.  1,  and  gives  a  hint  of  the  Christology  which  underlies  the  Lid. 

2.  Thou  i^halt  seek  out,  etc.]  A  strong  sense  of  the  communion  of  saints 
pervades  this  treatise.  "Saints"  is  used  in  the  N.  T.  sense  for  all  believers. 
So  also  X.  6,  "  if  any  one  be  holy." 

Rest  upon  tlicir  icords.]    H.  and  B. :  refreshed  hy.     So  also  Ha. :  dass  dv 


TEACHING   OF   THE   TWELVE   APOSTLES.  175 

par  τα  πρόσωπα  tg5f  άγιων,  day  by  day  the  faces  of  the 
ίνα  έπαναπαήζ*  τοΊζ  λόγοιζ  saints,  that  thou  mayest  rest 
αυτών.  upon  their  words. 

3.  Ov     πo^ησειζ\     σχίσμα,        3.   Thou    shalt   not   desire 
ειρηνενσειζ     Se     μαχομενονζ  •     (make)    division,    but    shalt 
ηρινείς  δικατ'ωζ,  ου  λήψι^  προ-    make    peace    between   those 
σωπον  έλεγΒ,αι  έπι  παραπτώ-    at  strife.     Thou  shalt  judge 
μασιν.  Justly  ;    thou    shalt  not  re- 
spect a  person  (or,  show  par- 
tiality) in  rebuking  for  trans- 
gressions. 

4.  Ov  διψνχησειζ,  πότερον  4.  Thoushaltnot  be  double- 
ε'σται  η  ου.  minded  (doubtfulin  thy  mind) 

whether  it  shall  be  or  not.^ 

^Comp.  Sir.  i.  28  ;  James  i.  8  ;  iv.  8. 
'^  kit  avail  avTQ,  Br.  Sp.  Sa.;  ίτΐαναπα-ηζ,  Ha,  Hi. 

f  ποιήΰειζ,  Ha.  Hi.  The  reading  of  the  Jems.  MS.  is  retained  by  W.  R. 
Sp.  Sa. 

durch  ihre  Gesprdche  (?)  erquickt  tverdest.  Br.  reads  έττανατΓανι;^,  Hi.  and 
Ha.  έπαναπα^ζ,  to  conform  to  the  corresponding  passage  in  Ap.  Const. 
vii.  9.  αναπαύω,  to  give  rest,  to  refresh,  occurs  12  times  in  the  N.  T. ; 
ίτΐαντΐανομαι,  to  rest  upon,  only  twice,  Luke  x.  6;  Rom.  ii.  17. 

3.  ov  π:ο3?}6ειζ  όχϊΰμα.]  So  the  MS.  Hi.,  Ha.,  and  Z.  adopt  ηυιήόειζ, 
which  is  easier  and  sustained  by  the  parallel  passages  in  Barnabas  (six.) 
and  Ap.  Const,  vii.  10.  τΐο3έω  is  classical  and  Hellenistic,  but  does  not 
occur  in  the  N.  T.,  which  has  ετΐίπο^έω  9  times,  and  ίπιτΐό^ηόιζ  twice, 
έΛίτΐόΒητοζ  once,  ana  έτητίο^ια  once,  όχίόμα  is  used  here  in  the  same 
sense  as  1  Cor.  i.  10  and  si.  18,  of  parties  or  factions  within  the  church. 

είρι/ι^ενω.]  Here  transitive,  to  makepeace,  as  also  in  Clemens  Rom.,  and 
in  1  Mace.  λ'ϊ.  60.  In  the  N.  T.  it  is  intransitive,  to  have  peace,  or  to  be  at 
peace  (in  4  places). 

4.  SnJ}vxj}oF.ii]  be  of  two  minds  (F.,  Fa.,  R.);  waver  in  soul  (St.);  hesitate 
(H.  and  B.,  Sp.);  be  undecided  (Ά.  and  N.);  doubt  m  thy  heart  (G.).  The 
verb  occurs  in  Clement  of  Rome,  Barnabas,  Hernias,  and  Cyril  of  Alex. ; 
the  adj.  δίφνχοζ  in  Philo  and  James.  The  warning  refers  not  to  the 
Divine  judgment  (Ha. :  Ziceifle  nicht,  oh  Gottes  Gericht  kommen  wird 
Oder  nichf),  but  to  doubtfulness  in  prayer.  Br.  compares  Siraeh  i.  28:  μ?} 
ττροόέλΒ-ζΐζ,  αντω  (τφ  5εω)  εν  καρβία  δι66^,  and  James  i.  8:  άν?}ρ 
δίφνχοζ  άκατάΰτατοζ  εν  τΐάόαιζ  ναϊζ  υδοΐζ  avrov.  Comp.  also  Jas. 
iv.  8;  Matt.  xxi.  22;  1  John  v.  14,  15.  Ap.  Const,  vii.  11  correctly  under- 
stand it:  ov  διφνχήΰειζ  tv  προόενχρ  dov.  Br.  quotes  also  Hermas,  who 
says  {3Iand.  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   Ι. 

5.  Μη  γίνου   π  ροζ    μβν    το  5.  Be  not  one  that  stretches 
λαβείν  εΊίτείνων   ταζ  χείραζ,  out  his  hands  for  receiving, 
ττροζ  δε  το  δούναι  σνστΐών.  but  draws  them  in  for  giv- 
ing•" 

6.  ^Edv  ε'χ)]ζ,  δια  τών  χει-  G.  If  thou  hast  [anything], 
ρών  σον  δώσεις  λντρωσιν  thou  shalt  give  with  thy 
αμαρτιών  σον.  hands  a  ransom  for  thy  sins.'' 

7.  Ov  διστάσεις  δούναι  ov-  7.  Thou  shalt  not  hesitate 

"Ecclus.  iv.  yl.  "Comp.  Dan.  iv.  27;  Tobit  iv.  10,  11. 

eeive  from  the  Lord,  seeing  that  I  have  coiiimitted  so  many  sius  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  Λνϋΐ  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  :  Mr)  ίότω  ή  χειρ  όον  ίκτεταμένη  είζ  το  λαβείν  και  εν  τω  άπυδι- 
δοναι  όννεόταλμένη.  For  βνόηών  {όυΰηάω,  to  draio  together,  to  con- 
tract, in  Plato,  Aristotle,  Lucian,  etc.,  but  not  in  Sept.  nor  in  N.  T.)  the 
Ap.  Const,  vii.  11  substitute  6ν6τέλλων,  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 
genera]  poverty.  Different  renderings:  Fa.  and  Sp. :  one  who  stretches  out 
his  hands  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. 
Gr. :  stretch  out,  draw  bach. 

6.  If  thou  hast,  etc.]  May  be  understood  of  the  meritoriousness  and  aton- 
ing efficacy  of  almsgiving  as  an  equivalent  (λντρυν,  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.  37  (in  Sept.  iv.  24)  where  Daniel  counsels  King  Nebuchadnezzar:  "  Break 
off  thy  sius  by  righteousness  and  thine  iniquities  by  showing  mercy  to  the 
poor."  Tobit  iv.  10:  Ιλεημοΰύνη  in  θάνατον  ρϋεται  xai  ουκ  έά  είόελ- 
^εΐν  είζ  τύ  ΰκύτηζ.  11:  δώρον  γάρ  dyaSov  ίόην  ελεημοόύνη  ττάόι 
τοίζ  Ttotovoiv  αυτήν  ενώπιον  τον  ι'φϊβτον.  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  χα  ρ  dv  ανΒρωποζ 
όπλαχ χν ιζεται  είζ  τον  nXijoiov,  τοόυντον  Κνριοζ  είζ  αυτόν). 

7.  Nor  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 

dt  διδούζ  γογγύσειζ-     γνώσ};ι  to  give,  nor  in  giving  shalt 

γάβ  τίς  εστίν  η*    τον   μισθού  thou  murmur,  for  thou  shalt 

κάλος  άντατΐοδότΐμ.  know  who  is  the  good  recom- 

penser  of  the  reward. 

8.  OvH  αποστρας)ήσνι  τόν_  8.  Thou  shalt  not  turn 
ενδεόμενον,  σνχκοινωνησειζ  away  him  that  needeth,  but 
δε  ηάντα  τω  άδελψώ  σου  και  shalt  share  all  things  with  thy 
Of  κ  ερεΐς  ίδια  είναι-  ει  γαρ  εν  brother,  and  shalt  not  say 
τώ  αΒανάτω  κοινωνοί  έστε,  that  they  are  thine  own;* 
ποσώ  μάλλον  εν  τοΐζ  BvipoH^  for  if  you  are  fellow-sharers 

in  that  which  is  imperisha- 
ble (immortal),  how  much 
more  in  perishable  (mortal) 
things  ?  " 

9.  Ουκ  αρεΐζ  τι}ν  χεΐρά  σου         9.    Thou    shalt    not    take 

"  Acts,  iv.  32.  "  Comp.  Rom.  xv.  27. 

*  6,  Br.  et  al. 

murmuring."    Fa.  deems  it  probable  that  the  Didachographer  had  read  the 
first  Ep.  of  Peter. 

8.  Thou  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  {ϊδιον  είναι),  but  they  had  all  things 
common." 

If  you  are  felloiD-sharers]  Or,  partakers,  partners,  joint  participart?.  In 
Rom.  XV,  27  the  Gentiles  are  represented  ais  debtors  to  the  Jews  for  the 
spiritual  gifts  received  from  them.  The  idea  is  the  same,  but  Ttvevjuanua 
and  ΰαρκίκά  are  used  for  ά^άνατυν  and  ^νητά.  For  ά^άνατοζ,  which 
is  classical  and  Hellenistic,  the  N.  T.  uses  αψ^αρτοζ  (in  7  places,  e.  g., 
1  Pet.  iii.  4 ;  1  Tim.  i.  17).  It  has  also  the  substantives  αφ3αρΰία 
(8  times),  and  α^αναΰία  (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  {από  ββέφονζ,  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."  Hernias 
{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. 


ano  τον  viov  gov  ή  απο  τηζ 
^νχατροζ  ffov,  αλλά  απο  νε- 
ότΐ]τοί  διδαξειί  τον  φόβον 
τον  Θεού. 

10.  OvH  έπιτάξειζ  δονλω 
σον  η  παιδίσ^ιη,  τοΐζ  έηι  τον 
αντον  θεον  ελπίζονσιν,  εν 
ππιρία  σον,  μήποτε  ον  μη  φο- 
βη^ησονται  τον  fV  αμψο- 
τέροιζ  Θεόν  ον  yap  έρχεται 
κατά  πρόσωπον  καλέσαι, 
αλλ'  scfi  ονζ  το  πνεύμα  ήτοί- 
μασεν. 


11.    Τμειζ  δε    δονλοτ*    ύπο- 
ταχήσεσΒε  τοΐζ  κνρίοιζ  ι}μών\ 


away  thy  hand  from  thy  son  or 
from  thy  daughter,  but  from 
[their]  youth  up  thou  shalt 
teach  [them]  the  fear  of  God. 

10.  Thou  shalt  not  in  thy 
bitterness  lay  commands  on 
thy  man-servant  (bondman), 
or  thy  maid-servant  (bond- 
Avoman),  who  hope  in  the 
same  God,  lest  they  should 
not  fear  Him  Avho  is  God  over 
[you]  both  ;  ■'  for  He  comes 
not  to  call  [men]  according 
to  the  outward  appearance 
(condition),  but  [he  comes] 
on  those  whom  the  Spirit  has 
prepared. 

11.  But  ye,  bondmen,  shall 
be  subject  to  our  (your)  mas- 


» Comp.  Eph.  vi.  9  (Col.  iv.  1). 
*  oi  δονλοΐ,  Br.  Ha.  Hi.  Sa.  f  vu(3v,  Br.  &c. 


with  the  saints."    (Quoted  by  Br.)    The  .Jews  and  Christians  were  far  ahead 
of  the  cultivated  heathen  in  religious  knowledge  and  intelligence. 

10,  11.  The  same  view  of  slavery  as  that  taken  Eph.  vi.  5-9;  Tit.  ii.  9; 
the  Ep.  to  Philemon,  and  1  Pet.  ii.  18.  It  is  not  forbidden  by  the  Apostles, 
but  regulated,  moderated,  and  put  in  the  way  of  ultimate  abolition  by  the 
working  of  the  Christian  spirit  of  love  and  brotherhood  infused  into  the  mas- 
ter and  slave.  Br.  quotes  Ignatius  J.d  Polyc.  iv.  (in  Funk's  ed.  i.  248):  "  Do 
not  despise  either  male  or  female  slaves,  yet  neither  let  them  be  puffed  up, 
but  rather  let  them  submit  themselves  the  more  for  the  glory  of  God  that 
they  may  win  a  better  liberty  from  God.  Let  them  not  desire  to  be  set  free 
at  public  cost  [at  the  expense  of  the  church],  lest  they  be  found  slaves  to 
their  own  lusts."  This  is,  however,  not  to  be  understood  as  prohibiting 
emancipation  at  private  expense,  which  was  at  all  times  encouraged  by  the 
church  and  regarded  as  a  meritorious  deed.  Sec  Church  History,  I.  444 
sqq. ;  II.  347  sqq. 

10.  Whom  the  Spirit  has  prepared.']  A  clear  allusion  to  the  work  of  the 
Spirit  in  the  human  heart.  Comp.  Rom.  viii.  29,  30.  The  only  other  place 
where  the  Holy  Spirit  is  mentioned  is  in  the  baptismal  formula,  ch.  VII. 

11.  Br.  corrects  ημών  of  the  MS.  to  iJyUiaj',  which  is  accepted  by  most 
editors. 


TEACHING   OF   ΤΠΕ   TWELVE    APOSTLES. 


179 


cu?  τνπω  Θεού  ev  αίσχυνί]  }ίαϊ 
φοβω. 

12.  Μισησειζ  πάσαν  vnc- 
κρισιν  7ΐαϊ  πάν  ο  μη  αρεστον 
τώ  Κιψίορ. 

13.  Ον  μη  εγκαταλίπι^ς  εν- 
τολάζ  Κυρίου,  φυλάξεις  δε  ά 
παρέλαβες,     μήτε    προστι^εϊζ 

ι  1 

μήτε  αφαιρων. 


14.  ^Εν  έκκληαία  έζομολο- 
γήο))  τα  παραπτώματα  αου, 
παϊ  ον  προΰελευίΐτ}  έπι  προ- 
σευχην  σον  εν  σννειδησει  πο- 
νηρά. 

Αντη  έστϊν  ή  οδός  τήζζωής. 
Κεφ.  ε  . 

1.  Η  δε  του  Βανατον  όδοζ 
εστίν  αντη•    πρώτον  πάντων 


ters  as  to  the  image  of  God 
in  reverence  (modesty)  and 
fear."* 

12.  Thou  shalt  hate  all  hy- 
pocrisy, and  everything  that 
is  not  pleasing  to  the"  Lord. 

13.  Thou  shalt  not  forsake 
the  commandments  of  the 
Lord,  but  thou  shalt  keep 
what  thou  hast  received,  nei- 
ther adding  [thereto]  nor 
taking  away  [therefrom].'' 

14.  In  the  congregation  (in 
church)  thou  shalt  confess 
thy  transgressions,''  and  thou 
shalt  not  come  to  thy  prayer 
(or,  place  of  prayer)  with  an 
evil  conscience. 

This  is  the  way  of  life. 

Chap.  V. 

The  Wat  of  Death. 

1.  But  the  way  of  death  is 
this. 


*  Comp.  Eph.  vi.  5  (Col.  iii.  22).       "  Deut.  xii.  32.      <^  Corap.  James  v.  16. 

13.  Neither  adding  nor  taking  aicay.}  Deut.  iv.  2:  "Ye  shall  not  add 
unto  the  word  which  I  command  you,  neither  shall  ye  diminish  aught  from 
it."     Comp.  Deut.  xii.  32;  Prov.  xxx.  6;  Rev.  xxii.  18,  19. 

14.  In  the  congregation  thou  shalt  confcfis.']  The  earliest  mention  of  public 
confession  of  sins,  after  that  in  Jas.  v.  16:  "Confess  your  sins  one  to 
another."  In  ch.  XIV.  1,  confession  is  required  before  partaking  of  the 
Eucharist. 

επι  προϋευχήν.']  May  be  prayer,  or  the  hoxise  of  prayer  (Acts  xvi.  13). 
όυνείδηΰιζ  πονηρά  is  probably  a  reminiscence  of  Heb.  x.  22. 

Notes  to  Chapter  V. 

Chapter  V.  describes  the  Way  of  Death  by  a  catalogue  of  sins,  which  faith- 
fully reflects  the  horrible  immorality  of  heathenism  in  the  Roman  empire, 
and  is  coniirmed  by  Seneca,  Tacitus,  and  other  serious  classics.  Comp.  the 
summaries  in  Rom.  i.  18-32,  and  Apoc.  xxii.  15.  The  chapter  agrees  almost 
verbatim  with  the  20th  chapter  of  Barnabas,  and  has  a  parallel  in  Hernias, 
Mand.  viii.     Eight  words  in  it  are  not  found  in  the  N.  T. 

1.  άλα^ην εία.  or  άλα^ονία  occurs  in  Jas.  iv.  16,  vauntings  (R.  V.),  and 


180 


DOCUMENT   I. 


πονηρά  iff  τι  ηαϊ  ΐίαταραζ  μεσ- 
τή' qjovoi,  μοιχεΐαι,  ί'πιΒν- 
μίαί,  πορνεΐαι,  κλοπαί,  είδω- 
λολίντρίαι*,  μαγείαι,  φαρμα- 
jtiai  \  άρπαγαί,  τρενδομαρτν- 
ρίίχι,  ιχηοαρίσειζ,  διπλοκαρ- 
δία,  δόλοζ,  νπερ7]φανία, 
κακία,  αν^άδεια,  πλεονεξία, 
αισχρολογία,  ξι^λοτνπία,  ^ρα- 
σύτηζ,  νψοζ,  αλαζονεία. 

2.  Αιώκται  αχαΒών,  μι- 
σονντεί  αλ/^Βειαν,  αχαπώντε; 
ψεύδοζ,  ου  γινοοσκοντεζ  μισ- 
3όν  δικαιοσύνη^,  ου  κολλώ- 
μενοι  αχαΒώ  ουδέ  κρίσει  δι- 
καία, αγρυπνονντεζ  ουκ  είζ 
το  αγαΒόν,  αλν  είζ  το  πονη- 
ρόν  ών  μαρκάν  πραντηζ  ηα\ 
υπομονή^  μάταια  αγαπωντεζ, 
διωκοντες  ανταπόδομα,  ουκ 
ελεοϋντεζ  πτωχόν,  ου  πονούν- 
τες  επι  καταπονονμεί^ω,  ου 
γινώσκοντεζ  τον  ποιησαντα 
αύτοΰζ,  φονεΐζ  τέκνων,  φΒο- 
ρεΐζ    πλάσματοζ    θεού,     απο- 


*  είδοολολατρειαι,  Br.  Hi.  W.  Η.  &  Β. 
\  φαρπακεΊαι,  Br.  Hi.  W.  Η.  &  Β. 


First  of  all  it  is  evil  and 
full  of  curse  ;  murders,  adul- 
teries, lusts,  fornications, 
thefts,  idolatries,  witchcrafts, 
sorceries,  robberies,  false-wit- 
uessings,  hypocrisies,  double- 
hearteduess,  deceit,  pride, 
wickedness,  self-will,  covet- 
ousness,  filthy-talking,  jeal- 
ousy, presumption,  haughti- 
ness, boastfulness. 

2.  Persecutors  of  the  good, 
hating  truth,  loving  a  lie,"  not 
knowing  the  reward  of  right- 
eousness, not  cleaving  to  that 
Avhich  is  good  nor  to  right- 
eous judgment,  watchful  not 
for  that  which  is  good  but  for 
that  which  is  evil ;  far  from 
whom  is  meekness  and  endu- 
rance, loving  vanity,  seeking 
after  reward,  not  pitying  the 
j)Oor,  not  toiling  with  him 
who  is  vexed  with  toil,  not 
knowing  Him  that  made 
them,  murderers  of  children, 


"  Comp.  Rev.  xxii.  15 


άλαζηνία  την  βίον,  vainglory  of  life  (R.  V.),  in  1  John  ii.  16 ;  άλαζών, 
boastful,  in  Rom.  i.  30  ;  3  Tim.  iii.  3. 

2.  αχαττώντεζ  τΙ)ενδοζ.]  Perhaps  from  Rev.  xxii.  15:  φίλων  παΐ  τΐοιων 
■φενδοζ,  loving  and  making  a  lie. 

Ηολλώιιενοι  αχαΒω]  Probably  from  Rom.  xii.  9:  κολλώμενοι  τω 
αχα^ω,  cleaving  to  that  which  is  good. . 

πανΒαμάρτητοι~\  Pa. :  sinners  in  all  respects ;  H.  and  N. :  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  navBcxnap- 
τωλοζ  in  Clemens.  2  Cor.  xviii. :  "For  I  myself  too,  being  an  utter  sinner 
and  not  yet  escaped  from  temptation,  but  being  still  amidst  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 


στρεφόμενοι  τον  έχ'δεόμενον^  destroyers  of  the  handiwork 
καταπονούντες  τον  ^λιβόμε-  of  God,  turning  away  from 
vov,  πλουσίων  παραηλητοι,  the  needy,  vexing  the  af- 
πενητων  άνομοι  κριταί,  παν-  flicted,  advocates  of  the  rich, 
'^αμάρτητον  ρυσ^είητε,  τεκ-  lawless  judges  of  the  poor, 
va,  απο  τούτων  απάντων.  wholly  sinful. 

May  ye,  children,  be  deliv- 
ered from  all  these. 

Κεφ.  ς.  Chap.  VI. 

Wakning  against  False  Teachers 

AND   THE  WonsUIP  OF  IdOLS. 

1.  "Opa  μη  τι?  σε  πλανήσΐ]  1.  Take  heed  that  no  one 
από  ταντηζ  τήζ  οδού  τής  δι-  lead  thee  astray  from  this  way 
δαχτ}^,  επεϊ*  παρεητοζ  Θεού  of  teaching,  since  he  teacheth 
σε  διδάσκει.  thee  apart  from  God. 

2.  El  μεν  yap  δννασαι  βασ-  2.  For  if  indeed  thou  art 

*  ίπειδή,  Hi. 


Notes  to  Chapter  VI. 

1.  From  this  loay  of  teaching.]  Barnabas  xviii.  1  ;  υδοί  δύο  ειόΐ 
δ  ιδ  αχηζ. 

τΐαρεκτόζ  5εον\  R. ;  not  according  to  God.  τΐιχρεκτόζ  is  not  classical, 
but  occurs  three  times  in  the  N.  T. 

3.  The  whole  yoke  of  the  Lord.]  Matt.  xi.  29:  "Take  ray  yoke  {τύν 
ζυχϋν  μον)  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  oppositiou  to 
the  strict  Jewish  party  :  "  "Why  tempt  ye  God,  that  ye  should  put  a  yoke 
(^vyov)  upon  the  neck  of  the  disciples,  which  neither  our  fathers  nor  we 
were  able  to  bear  {βαϋτάΰαι)?  But  we  believe  that  we  shall  be  saA^ed 
through  the  grace  of  the  Lord  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.  12).  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. 

τάσαι  ολοι^  τον  ζνγον  του  able  to  bear  the  whole  yoke 
Κυρίου,  τελειοζ  εσψ  ει  δ^  ου  of  the  Lord  thou  shalt  be 
δυνασαι,  ο  δύνΐ]  τούτο  τιοίει.      perfect ;  but  if  thou  art  uot 

able,  do  what  thou  canst. 

of  the  conflict  between  Catholicism  and  Protestantism.  The  \vriter  of  the 
Didache  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  Didache  means  by 
the  whole  yoke  the  counsels  of  perfection  or  the  requirements  of  monastic 
asceticism,  especially  celibacy.  But  celibacy  is  nowhere  mentioned  in  the 
Did.  and  its  over-estimate  had  no  root  in  the  Old  Testament  where  the  family 
occupies  a  much  higher  place.  All  the  leaders  of  the  theocracy,  the  jiatri- 
archs,  Moses,  Aaron,  Samuel,  David,  and  several  of  the  Prophets  were  married 
men.  So  was  St.  Peter.  The  contempt  of  marriage  was  of  heathen  origin 
and  connected  with  the  dualistie  theory  held  by  all  the  Gnostic  sects.  Paul 
denounces  it  as  a  doctrine  of  demons,  1  Tim.  iv.  1,  2. 

Thou  shalt  be 'perfect. 1  Matt,  xix.  21  [ει  '^έ'λεχΛ  τελειοζ  είναι).  This 
passage  was  Λ'ery  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;'wpa:rf??, 
Έχκρατΐται)  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 
Chrysostora,  Jerome  and  Augustin.  How  far  the  Didachographer  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  fhoti  art  not  able,  etc.]    Coinp.  Matt.  xix.  11:  "All  men  cannot  receive 


TEACHING   OF  THE   TWELVE   APOSTLES.  183 

3.  Περί  δε  τηζ  βρώβεωζ,  ο  3.  And  as  regards  food, 
δϋναααι  βαστασον  an 6  δε  bear  what  thou  canst,  bnt 
τον  είδωλο^ύτου  λίαν  πρόσ-    against  idol-offerings  be  ex- 


this  saying:,  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  food.']  The  Levitical  law  concerning  clean  and  unclean 
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  Christians  and  prohibited 
meat  which  had  been  offered  to  the  gods  {άπέχεΰ^αι  είδωλοΒντων)  and 
was  contaminated  with  idolatry  (Acts  xv.  20,.  29).  The  synodieal  letter  was 
written  by  James  and  begins  with  χαίραιν  (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 
foi-nication) ;  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;  comp.  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  Pulton's  Index  Can.  pp.  101  and  223).  The  Greek  church 
regards  the  decree  of  Jerusalem  as  binding  for  all  time.  The  Latin  church 
followed  Paul. 

Dead  gods.]  Comp.  1  Cor.  viii.  4.  Br.  quotes  from  the  so-called  second Ep. 
of  Clement  to  the  Cor.  c,  iii. :  ήμεΐζ  oi  ζώντεζ  τοϊζ  ν  ε  κ  ρ  οΐ  ζ  ^  εοιζ 
ον  ^νομεν  καΙ  ον  ηροόΗννοϋι.ίεν  αντοΊζ,&ηά  from  the  Ερ.  toDiognetus, 
e.  ii.,  where  the  idol  gods  are  called  κωφά,  τυφλά,  αφνχα,  avaio^jjra, 
ακίνητα  (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  resurrection? 
The  Didache  imjjlies  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  instraction  in  the  fundamental  dtities  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  case  of  the  pente- 
costal  converts  (Acts  ii.),  of  the  Eunuch  (eh.  viii.),  of  Cornelius  (ch.  x.l,  and 
of  the  jailer  at  Philippi  (xvi.  31).  Instruction  is  supposed  to  continue 
after  Baptism  in  the  bosom  of  the  Church,  Λvhich  is  a  training-school  for 
heaven. 


184  DOCUMENT   I. 

εχε-   λατρεία   yap   εστί    Βεών     ceedinglv  on  thy  guard,  for 
νεκρών.  it  is  a  service  of  dead  gods. 

Κεφ.  ζ'.  Chap.  VII. 

Baptism. 

1.  Περί    δε    τού  βάπτισμα-         1.  Now    concerning   bap- 

τοζ^  ούτω  βαπτίσατε-     ταύτα  tism,    baptize  thus:   Having 

πάντα     προειπήντεζ,    βαπτί-  first  taught  all  these  things, 

σατε  είζ  το  όνομα  τού  Πατρόζ  baj^tize  ye  into  the  name  of 

Notes  to  Chapter  VII. 

In  the  first  six  chapters  the  Catechumen  was  addressed  as  "my  child." 
Chs.  VII.-XVI.  are  addressed  to  the  church  members  and  congregations. 
Hence  the  plural,  ye  (βαπτίΰατε  VII.  1  ;  corap.  νμών,  VIII  1;  προΰεύ- 
χε65ε,  VIII.  3  ;  ενχαρίΰτητε,  IX.  1  ;  Χ.  1  ;  vuixi,  XI.  1,  4  ;  κλάΰατε, 
XIV.  1  ;  χειροτονήΰατε,  XV.  1,  γρηγορείτε,  ΧΛ^.  1,  etc.).  Baptism  is 
first  treated  of  because  it  is  the  solemn  introduction  of  the  convert  into  the 
privileges  and  duties  of  church  membership.  Comp.  on  this  chapter  the 
previous  discussions,  pp.  29  sqq. 

■περί  δέ  ]  δε  and  ταΰτα  πάντα  ττροειτίόντεζ  show  the  connection  with 
the  preceding  catechetical  instruction  which  terminates  in  Baptism.  In 
the  case  of  infant-Baptism,  which  is  not  contemplated  in  the  Did.,  instruc- 
tion follows  and  looks  to  confirmation  as  its  aim. 

ταντα  ττάντα  ττροειπόντεζ]  Fa.:  having  taught  all  that  goest  hefore. 
St.  and  R. :  Jutting  said  {taught)  beforehand  all  these  things.  H.  and  N.: 
having  first  said  all  these  things.  Sp. :  haviiig  fird  rehearsed  allthese  things. 
H.  and  B. :  heiving  first  uttered.  A  free  rendering  would  be  :  e/fter  the  pre- 
ceding instruction  in  all  these  things.  It  is  referred  to  the  first  sis  chapters, 
except  by  Bielenstein,  who  understands  by  it  a  baptismal  address. 

βαπτίόατε']  Ήο  special  officer  is  mentioned  ;  any  Christian,  it  seems, 
could  baptize  at  that  time.  Jesus  himself  never  baptized  (.lohn  iv.  2),  Paul 
only  in  exceptional  cases  (1  Cor.  i,  14-17).  Justin  Mart,  mentions  no  par- 
ticular baptizer,  but  Ignatius  (Ad  Smyrn.  viii.  2)  represents  Baptism  as  a 
prerogative  of  the  Bishop,  or  at  least  as  requiring  his  presence  :  "  It  is  not 
lawful  without  the  Bishop  either  to  baptize  or  to  celebrate  the  .\gape;  but 
whatsoever  he  shall  approve  of,  that  is  also  pleasing  to  God,  so  that  every- 
thing that  is  done  may  be  secure  and  valid." 

iii  TO  ΰνυμα.  κ.  τ.  Λ.]  into  (not  ii,  as  in  the  A.  V.)  the  name,  i.  e.  into 
communion  and  covenant  relationship  with  the  revealed  persons  of  the  Holy 
Trinity.  The  Did.  gives  the  precise  baptismal  formula,  Matt,  xxviii.  19. 
One  of  the  exact  quotations.  Tht  first  proof  of  the  use  of  this  formula.  It 
includes  belief  in  the  divinity  of  Christ  and  the  Holy  Spirit,  as  co-ordinated 
with  the  Father.  In  ver.  3  the  article  before  the  divine  names  is  omitted  by 
carelessness.     Baptism  in  the  name  of  Jesus  only,  is  not  mentioned  ;  nor  is 


TEACHING   OF   THE  TWELVE   APOSTLES.  185 

κίχ\   τοΰ  Γίον    nai   τον   ayiov  the  Father,  and  of  the  Son, 

Πνεύματος  εν  νδατι  Β,ώντι.  and  of  the  Holy  Ghost,   in 

living  water. 

2.  Έάν  δε  μη  εχι^ζ  νδωρ  2.  And  if  thou  hast  not 
8,ώΐ',  hi;  άλλο  νδωρ  βάπτισον  living  water,  baptize  into 
ει  δ'  ov  δννασαι  εν  ίρνχρώ,  other  water  ;  and  if  thou 
εν  ^ερμώ.  canst   not  in   cold,   then  in 

warm  (water). 

3.  Εάν    δε     αμφότερα     μη        3.  But  if  thou  hast  neither, 

the  threefold  repetition,  but  this  must  be  inferred  from  rpk  in  ver.  3.  Ter- 
tullian,  Adv.  Prax.  xxvi. :  "Nee  semel,  sed  ter,  ad  singula  nomiiia  in  p.'rso- 
nas  siiiffulas  tinguimur.^' 

εν  νδατι  ζοοντι'\  Comp.  John  iv.  10,  11  ;  vii•.  38.  Living  water  is  fresh, 
clean  water  in  motion,  i.  e.,  river-water  or  spring- water,  as  distinct  from 
stagnant  water.  Br. :  ύ'δωρ  ζών  λέγει  το  άρτι  από  τον  φρέατυζ  ην- 
τληι,ιί yov,  το  ύηόχνιον,  το  ηρόόφατον  και  παρόν.  Ha.  would  eon- 
fine  iking  water  to  river-water,  and  translates  flicssendes  Wasser.  The 
preference  of  the  ante-Nicene  Church  was  for  Baptism  in  a  running  stream, 
as  the  Jordan,  the  Nile,  the  Tiber  ;  the  baptized  standing,  undressed,  knee- 
deep  or  waist-deep  in  the  water,  while  the  baptizer  on  the  shore,  slightly 
clothed,  dipped  the  candidate's  head  under  the  water  and  helped  him  out  of 
the  river.  See  the  illustrations  from  the  Catacombs,  p.  38  sqq.  The  prefer- 
ence for  river- Baptism  was  based  on  the  tyjaical  baptism  of  Christ  in  the  Jor- 
dan, and  continued  till  the  age  of  Constantine,  when  special  Baptisteries 
were  built  with  different  apartments  and  other  conveniences,  for  both  sexes 
and  all  seasons  of  the  year.  With  the  decline  of  adult-Baptism  and  the 
general  introduction  of  infant-Baptism  in  Christianized  Europe  the  Baptist- 
eries were  no  more  needed  and  gave  way  to  baptismal  fonts  in  the  churches. 

2.  tii  αλλί)  νδωμ'\  Br.:  in)  πρόόφατον  μεν  και  νεαρόν,-φνχρυν  δε'. 
Cold  water  in  pools,  reservoirs,  cisterns,  baths.  In  Galilee  the  lake  was 
most  conΛ-enient.  In  and  around  Jerusalem  the  Kidron  is  dry  during  the 
summer,  but  there  are  large  pools  (Bethesda,  Hezekiah,  the  upper  and  loΛver 
Gihon)  ;  and  almost  every  house  has  a  cistern  filled  with  rain-water.  The 
same  choice  is  given  by  Tertullian,  Be  Bapt.  iv. :  "Nulla  distinctio  est, 
mari  quU  an  stagno,  flumine  anfonte,  lacu  an  alveo  diluatur." 

tv  ^ερμω]  Warm  water  does  not  so  well  symbolize  the  refreshing,  re- 
generating agency  of  the  Holy  Spirit  as  cold  water,  but  it  was  permitted  in 
cases  of  sickness,  in  cold  climates,  and  inclement  seasons.  The  sacrament 
was  then  probably  administered  at  home  or  in  public  baths.  Br.:  εϊτε  δι'' 
αό3ένειαν  κ:\ί  αρρωότίαν  τον  ΰώματοζ,  εϊτε  και  δια  τήΐ'  ώραν  τον 
ϊτονζ,  βίχττττ^ην  εν  Βερ^ιφ  ήτοι  χλιαρω.  Then  he  quotes  from  Gregory 
of  Nyssa,  who  says  that  all  kinds  of  water  are  good  for  Baptism,  provided 
there  is  faith  on  the  part  of  the  baptized  and  the  blessing  of  the  baptizer. 
Farrar  infers  that  the  writer  lived  in  a  cold  region. 

3.  But  if  thou  hast  neither]  i.  e.  neither  living  water  nor  other  water  (cold 


186  DOCUMENT   I. 

εχι;}ζ,  εκχεον  ειζ  την   κεφαλήν  pour    [water]     thrice    upon 

τρ\ζ  νδωρ  εις  όνομα  Πατρόζ  the  head  iu  the  name  of  the 

και  Γίον  και  αγίου  Πνεύμα-  Father,  and  of  the  Son,  and 

τος.  of  the  Holy  Ghost. 


or  warm)  in  sufficient  quantity  for  immersion.  So  J.  λ\..  Fa.,  R.,  Ma.  (en 
quantite  siiffisante),  and  others.  Immersion  must  be  meant  in  all  ^jrevious 
modes,  else  there  would  be  no  difference  between  them  and  the  last.  So 
also  Br. :  ίάν  μήτε  ■φνχρόν  πήτε  ^ίβμύν  νδωμ  'ίχ^ζ  ίκανύν  ί'ζ  τύ  βάπ- 
τιΰαια,  but  he  adds  as  an  additional  condition  the  necessity  of  Baptism  {και 
άνάχκη  ίπιΰτ-ρ  τυν  βαπτίύμ,ατυζ),  and  confines  the  permission  of  pour- 
ing to  cases  of  severe  sickness  {in  perieulo  mortia),  or  what  is  called  clinical 
Baptism,  referring  to  Tertullian  and  Cyprian.  Fa.  assents.  But  the  Did. 
mentions  only  the  scarcity  of  water,  not  the  state  of  the  candidate.  The 
restriction  to  cases  of  sickness,  and  the  disqualification  for  the  priesthood  of 
persons  baptized  by  aspersion  on  the  death-bed,  seem  to  date  from  the  third 
century.  Cyprian  (2oO)  had  to  refute  existing  doubts  on  the  validity  of  chni- 
eal  Baptism.  The  doubts,  however,  were  not  based  so  much  on  the  defective 
mode,  but  on  the  suspicion  of  the  sincerity  of  motive. 

εκχευν,  κ.  τ.  λ.]  The  first  instance  of  Baptism  by  pouring  or  aspersion, 
and  that  without  the  least  doubt  of  its  validity.  A  remarkable  passage, 
which  has  elicited  much  discussion  and  controversy.  B.  Maury  (p.  29) : 
"  Voila  le  plus  ancien  example  dv.  baptemc  par  aspersion,  sans  que  le  moindre 
doute  soit  eleve  sur  sa  validite."  Harn. :  "  Wir  haben  liicr  das  dlteste  Zeug- 
niss  fur  die  Zulassung  der  Aspersionstaufc ;  besonders  icicTitig  ist,  dass  der 
Verf.  audi  nicht  das  geringste  ScJtwanken  iiber  Hire  Gultigl-cit  verrath.  Die 
Zeugnisse  fur  ein  frilhes  Vorhovimen  der  Aspersion  waren  bislang  enticeder, 
was  ihre  Znt  {so  die  biUlUchen  Darstellungeu  der  Aspersion  ;  s.  Kraus,  Roma 
Sotter.  2.  Aufl.  8.  311/.),  oder  was  ihre  Beiceiskraft  {Tcrt.  dcpainit.  6;  de 
hapt.  12)  betrifft,  nirJtt  genugend  siehere  ;  jetzt  ist  ein  Zireifel  nicht  mehr 
moglich.  Aber  die  Bedenken  uber  ihre  voile  Gijltigleit  mogcn  in  wanchen 
Landeskirehen  uralt  gcioesen  sein  ;  dock  kavn  man  sicli  auf  Euseb.  H.  E.  vi. 
43, 14,  15,  filr  dieselben  mir  mit  Zuruckhaltung  berufen  ;  dagegen  auf  Cypr. 
ep.  69,  12-14,  und  auf  die  Praxis  des  Orients.  JJnserem  Verf.  ist  die  Aus- 
sprechunn  der  dreiJieiligen  Namen  die  Hauptsache  und  desshalb  audi  die  drei- 
mcdige  Aspersion.''''  Farrar :  "In  this  permission  of  (trine)  affusion  our 
[Church  of  England]  rubric  is  anticipated  by  eighteen  centuries.  The  allu- 
sion, however,  seems  to  be  to  private  baptisms  in  perieulo  mortis.  Infant- 
Baptism  is  not  here  contemplated." 

ίί'5  την  κεφαλ?}ν]  The  application  of  water  to  the  head,  as  the  seat  of 
intelligence,  is  absolutely  essential  and  the  chief  part  of  Baptism  ;  but  the 
wetting  of  other  parts  of  the  body  is  not  indispensable. 

τριζ]  Trine  immersion  in  the  name  of  tlie  three  persons  of  the  Trinity  is 
the  universal  rule  in  the  Eastern  churches.  In  the  West  single  immersion 
•was  practiced  for  a  while  in  Spain,  and  sanctioned  by  Pope  Gregory  I. ;  but  the 
Roman  Rituals  prescribe  trine  immersion  and  trine  affusion.    See  Ch.  XVII. 


TEACHING   OF   THE   TWELVE   APOSTLES.  187 

4.  Προ  ot  του  βαητίσματοζ        4.  But  before  Baptism  let 

προνηστενσατω  6    βαπτίδ,ων  the   baptizer   and   the    bap- 

nai  6  βαπτι8,όμ€νοζ*    και    ει  tized   fast,    and    any   others 

τίνες  άλλοι  δύνανται-    κελεύ-  who    can ;     but    thou   shalt 

εις\  δε  νηστενσαι  τον  βαπτι-  command  the  baptized  to  fast 

ζόμενον  προ  μιάζ  /}  δύο.  for  one  or  two  days  before. 

Κεφ.  η.  Chap.  V^III. 

Peayek  and  Fasting. 

1.  Ai  δε  νηστεΐαι  υμών  μ?)  1.  Let  not  your  fasts  be 
εστωααν  μετά  των  νποκρι-  with  the  hypocrites/ for  they 
τών    νηστενουσι  γαρ  δεντέ      fast  on  the  second  and  fifth 

"  Cornp.  Matt.  vi.  10. 
*  oi  βαπτιζόβενοι,  Hi.  \κελεν6ειζ,  Br.  Hi.  Sa.  &c. 

4.  Pasting  before  Baptism  was  the  general  practice  in  the  ante-Nicene 
age,  as  we  learn  from  Justin  M.  and  TertuUian.  In  the  Ap.  Const,  τϋ.  22, 
it  is  enforced  by  the  fasting  of  Christ  after  Baptism,  which  He  did  not  need 
himself,  but  by  which  He  set  us  an  example.  The  fasting  of  the  baptizers 
probably  soon  went  out  of  use,  and  is  not  mentioned  in  the  Ap.  Const.  It 
indicates  the  early  age  of  the  Did.  and  the  family  feeling  of  the  community 
from  which  it  proceeded. 

■Η.ελεύειζ\  Br.  νΒ^άακελενόειζ.  Ha.  retains  the  reading  of  the  MS.  in  the 
text,  but  translates  gehiete.  The  command  goes  beyond  the  N.  T.,  and  is 
one  of  the  "  commandments  of  men."  It  was  probably  based  on  Matt.  xvii. 
21  (text  rec);  Mark  ix.  29:  "This  kind  goeth  not  out  save  by  prayer  and 
fasting."  There  is  no  trace  of  exorcism  in  the  Did.,  but  it  was  connected 
with  Baptism  in  the  second  century.  The  rule  of  fasting  is  still  observed  in 
the  East  in  cases  of  adult  Baptism,  which  are  very  rare.  In  England,  down 
to  the  time  of  the  Reformation,  the  candidates  for  Confirmation  and  the 
Bishop  were  required  to  fast  before  the  ceremony. 

Notes  to  Chapter  VIII. 
1.  μετά  των  υποκριτών]  in  common,  or  together  with  those  of  the  hypo- 
crites, i.  e.,  the  Pharisees,  as  in  ver.  2  (not  the  Jews  generally,  as  Ha.  deems 
probable).  Comp.  Matt.  vi.  16  :  "When  ye  fast,  be  not  as  the  hypocrites, 
of  a  sad  countenance."  In  Luke  xviii.  12,  the  Pharisee  in  the  Temple 
boasts:  "  I  fast  twice  in  the  week."  This  is  the  only  allusion  to  Jews  in  the 
Did.,  which  differs  on  the  one  hand  from  the  anti-Jewish  violence  of  Bar- 
nabas, and  on  the  other  from  the  Judaizing  sympathy  of  the  Ebionites. 
Christ  opposes  the  spirit  of  hypocritical  and  ostentatious  fasting,  but 
gives  no  direction  as  to  days.  The  Did.  opposes  the  Jewish  fast  days,  and 
replaces  them  by  two  other  fast  days.  Christian  Judaism  versus  Mosaic 
Judaism.     Another  indication  of  the  early  date  and  Jewish  origin  of  the 


188  DOCUMENT  Ι. 

fia    Σαββάτων    και    πί^μτττψ  day  of   the   week;    but    ye 

νμεΐζ  δε  ν?/στενσατε  τετράδα  shall  fast  on  the  fourth  day, 

Jiai  παραΰηενην.  and     the    preparation     day 

(Friday). 

2.  Μηδέ  προσεύχεστε  ώζ  οι  2.  Keither  pray  ye  as  the 

νποκριταί,  αλλ'  ώ?  εκέλενσεν  hypocrites, "  but  as  the  Lord 

6  Κνριοζ    εν    τώ    εναγγελίω  commanded  in  His  Gospel,  so 

αντού     όντως     προσενχεσΒε•  pray  ye:  "Our  Father,  who 

°  Corap.  Matt.  vi.  5. 

Did.  Stated  fasting  soon  became  a  general  custom  of  the  Catholic  church. 
See  the  passages  of  Barnabas,  of  Hermas,  TertuUiau,  Clement  of  Alex., 
Origen,  Epiphanius,  quoted  by  Br.  and  Ha.  Origen  says  (Homil.  x.  in 
Levit.) :  "  Habemus  quariam  et  sextam  septimance  dies,  quihus  solemniter 
jejuniimus." 

The  Jewish  fasts  were  fixed  on  Monday  and  Thursday  of  the  week  in  com- 
memoration of  Moses'  ascent  to,  and  descent  from,  Mt.  Sinai  ;  the  Christian 
fasts  on  Wednesday  (rerpa•?,  feria  quarta)  and  Friday  {τταραόκενή, 
paraiiceve,  feria  sexta)  as  the  days  of  the  Betrayal  and  Crucifixion  of  the 
Lord,  with  reference  to  Matt.  ix.  15:  "When  the  bridegroom  shall  be 
taken  away  from  them,  then  they  will  fast."  They  were  called  ότάόειζ, 
dies  stationum,  semijejunia.  Wednesday  dropped  gradually  out  of  use  as  a 
fast  day.  After  the  Council  of  Elvira,  305,  Saturday  came  to  be  observed  in 
the  West. 

These  days  of  fasting,  together  with  the  joyous  Lord's  Day,  mentioned  in 
Ch.  XIV.,  determine  the  Christian  week  The  death  and  resurrection  of  our 
Lord  were  the  controlling  idea  of  Christian  life  and  Christian  worship.  But 
no  allusion  is  made  in  the  Did.  to  the  annual  festivals  and  the  ecclesiastical 
year,  which  was  developed  gradually  from  the  same  central  facts. 

TtapaoycEvi']']  the  Jewish  designation  of  Friday,  on  which  preparations  were 
made  for  the  proper  observance  of  the  Sabbath.  Matt,  sxvii.  63;  Mark  xv. 
42;  Luke  xxiii.  54;  John  xix.  14,  31,  42.  It  was  also  called  προβάββατον 
(Sabbath  eve),  Judith  viii.  6 ;  Mark  xv.  42.  The  name  is  retained  in  the  Greek 
liturgies  and  in  the  Latin  office  for  Good  Friday,  Feria  sexta  in  Parasceve. 

2.  As  the  Lord  commanded  in  His  Gosjiel.]  A  distinct  reference  to  St. 
Matthew.    The  oldest  testimony  to  its  existence  and  use. 

Our  Father,  etc.]  The  first  quotation  of  the  Lord's  Prayer,  and  the  first 
testimony  to  its  use  as  a  form  in  daily  devotion.  The  text  is  taken  from 
Matthew  vi.  5-13  (not  from  the  shorter  form  of  Luke),  with  three  unimpor- 
tant diifercnces  unsupported  by  MS.  authority,  viz.:  1)  tv  τώ  ονρανώ  for 
the  favorite  plural  of  Matthew  ;  2)  the  omission  of  the  article  before  ;'?;?, 
and  3)  την  οφειλήν  for  the  plural  τά  υφεΐλι'μιατα.  The  other  differ- 
ences are  textual.  The  Did.  sustains  the  textus  receptus  :  1)  in  έλΒέτω  for 
i/lSaroj,  2)  in  a  φι  ε  μ  εν  {we  forgive)  instead  of  άφήκαιιεν  (we  have  for- 
given, which  is  supported  by  χ,  *,  Β,  Ζ,  Origen,  and  preferred  by  Tischend., 


TEACHING  OF   THE  TWELVE   APOSTLES. 


189 


Πάτερ  ημών  ο  εν  τω  ονρανω, 
(χγΐίχσ^ήτω  το  όνομα  σου,  ελ- 
Βετω  η  βασιλεία  σον,  γεννη- 
Βητω*  το  Βελ?/μά  σον  ώί  εν 
ονρανώ  και  εττι  yy^.  τον  αρ- 
τον  ημών  τον  έπιονσιον  δοζ 
ημιν  σήμερον,  ηαϊ  άφεζ  ήμίν 
την  οφειλήν  ημών  ώζ  και  η- 
μείς αφίεμεν  τοϊζ  οφείλεται? 
ημών,  και  μη  εισενέχκ)]?  ήμάζ 
εις  πειρασμον,  άλλα  ρνβαι 
ημάς  ατΐο  τού  πονηρού'  οτι 
σον  εστίν  ή  δνναμις  και  ή 
δόζα  εις  τους  αιώνας. 

3.   Τρϊς     τής    ημέρας     οντω 
προσεύχεστε. 


art  in  heaven,  hallowed  be 
Thy  Name.  Thy  Kingdom 
come.  Thy  will  be  done,  as 
in  heaven,  so  on  earth.  Give 
US  this  day  our  daily  (need- 
ful) bread.  And  forgive  us 
our  debt  as  we  also  forgive 
our  debtors.  And  bring  us 
not  into  temptation,  but  de- 
liver us  from  the  evil  one  (or, 
from  evil).  For  Thine  is  the 
power  and  the  glory  for 
ever."" 

3.  Pray  thus  thrice  a  day. 


» Matt.  vi.  9-13. 


*  γενιβήτω,  Br.  Hi,  W.  &c. 


Westc.  and  Hort,  and  the  E.  R.)  ;  and  3)  in  the  insertion  oi  the  doxology, 
though  only  in  part,  the  βLx6ιλεLa  and  the  άμην  being  omitted.  Gregory 
of  Nyssa  (as  quoted  by  Tisehend.  and  Hort)  has  the  same  form,  υτι  αντφ  ή 
δννίχμιζ  και  ?}  δο:α. 

The  doxology  is  absent  from  the  oldest  MS.  and  other  authorities,  and 
dame  into  the  text  from  liturgical  and  devotional  use,  as  we  can  clearly  see 
here.  Dr.  Hort  says:  "There  can  be  little  doubt  that  the  doxology  origi- 
nated in  liturgical  use  in  Syria,  and  was  then  adopted  into  the  Greek  and 
Syriac-Syrian  texts  of  the  N.  T.  It  was  probably  derived  ultimately  from 
1  Chron.  xxix.  11  (Heb.),  but,  it  may  be,  through  the  medium  of  some  con- 
temporary Jewish  usage  :  the  people's  response  to  prayers  in  the  temple  is 
said  to  have  been,  '  Blessed  be  the  name  of  the  glory  of  his  kingdom  for 
ever  and  ever.'"  [Notes  on  Select  EracKugs,  p.  9.)  The  doxology  varies  as 
to  length  and  wording  in  different  texts  and  liturgies,  until  from  the  time 
of  Chrysostom  it  assumed  its  traditional  form,  but  in  the  Latin  and  Angli- 
can services  the  shorter  form  without  the  doxology  is  still  alternately  used 
with  the  other. 

3.  Thrice  a  day.]  Indicates  the  beginning  of  Christian  regularity  and 
formalism  in  devotion,  in  imitation  of  the  Jewish  hours  of  prayer,  Dan. 
vi.  10  (comp.  Ps.  Iv.  17)  ;  Acts  ii.  1,  15;  iii.  1;  x.  9.  Tertullian  (De  Orat. 
XXV.  and  D^Jejun.  x.)  derives  from  these  passages  the  duty  to  pray  at  the 
third,  sixth  and  ninth  hour  (i.  e.  morning,  noon,  and  afternoon  or  evening), 
in  addition  to  the  ordinary  pi-ayers  at  sunrise  and  bed-time  which  need  no 
admonition.  He  supposes  (De  Orat.  x.)  that  these  devotions  include  the 
Lord's  Prayer  [prcemissa  legitima  et  ordinaria  oratione  quasi  fitndamento). 
See  the  note  of  Ha.,  p.  37,  and  the  ample  quotations  of  Br.  p.  31-33. 


190  DOCUMENT  L 

Κεφ.  5'.  Chap.  IX. 

The  Agape  and  the  Eucharist. 

1.  Περϊ  δε  τήζ  ενχαριβτίαζ,  1.  IS'ow  as  regards  the  Eu- 
ourcj*  ευχαριύτηΰατε.  charist  (the  Thank-ofPering), 

*  οϋτωζ,  Β.  &c. 

Notes  to  Chapter  IX. 

Chs.  IX.  and  X.  contain  three  eueharistic  prayers,  the  oldest  known 
Christian  prayers  after  those  in  the  N.  T.,  with  the  exception,  perhaps,  of 
the  intercessory  prayer  of  the  Roman  church,  which  is  found  at  the  close  of 
the  Clementine  Epistle  to  the  Corinthians  in  the  complete  copy  of  the  Jeru- 
salem MS.  (edited  by  Bryennios,  1875;  see  Church  History,  ii.  228).  They 
furnish,  together  witli  the  Lord's  Prayer,  the  elements  of  a  primitive  liturgy, 
and  deserve  the  careful  attention  of  liturgical  scholars.  They  correspond  to 
the  Jewish  Passover  eulogiiB.  They  are  very  remarkable  for  their  brevity, 
simplicity,  and  high-toned  spirituality,  but  also  for  the  absence  of  any  allu- 
sion to  the  atoning  sacrifice  of  Christ,  except  perhaps  in  the  mystic  meaning 
of  "  the  mite  of  David  "  and  the  broken  bread.  Not  even  the  words  of  institu- 
tion, "  This  is  My  body,"  "  This  is  My  blood,"  are  mentioned,  much  less  is 
any  theory  of  the  real  presence  intimated  or  implied.  The  prayers  are  too 
low  for  the  sacrament,  and  yet  too  high  for  an  ordinary  meal.  But  we  must 
remember:  1)  The  brief  and  fragmentary  character  of  this  section,  and  the 
express  reference  to  the  extemjjoraneous  effusions  of  the  Prophets  which  were 
to  follow  and  to  supplement  the  liturgical  forms  (X.  7):  2)  the  designation 
of  the  Eucharist  as  a  sacrifice  foretold  by  the  Prophets,  to  be  celebrated 
every  Lord's  Day  (XIV.  3),  after  a  public  confession  of  sin  and  a  reconcilia- 
tion of  brethren  at  strife  (XIV.  1,  2);  and,  3)  the  Johannean  phraseology 
and  tone  of  these  prayers,  which  we  have  previously  pointed  out  (p.  89  sq.). 
If  we  read  such  exjiressions  as  "  spiritual  food  and  drink"  (X.  3),  "eternal 
life"  (IX.  3;  X.  3  ,  "  perfect  her  in  Thy  love"  (X.  5),  in  the  light  of  Christ's 
mysterious  discourse  after  the  feeding  of  the  five  thousand,  and  of  his  Sacer- 
dotal Prayer,  and  take  them  in  their  full  Johannean  meaning,  there  can  bene 
doubt  that  the  author  believed  in  the  atonement  for  sin  by  the  sacrifice  of  our 
Lord,  of  which  the  Eucharist  is  the  perpetual  memorial.  B.  M. :  "  Ccs  jyri- 
eres  respire  un  rif  sentiment  de  gratitude  pour  Dieu  et  de  solidarite  avee  toua 
les  memhrcs  de  V ICglise,  disperses  aux  quatrc  vents  du  del."  He  likewise 
points  to  the  striking  resemblance  of  these  prayers  to  the  Sacerdotal  Prayer, 
but  derives  them  from  oral  tradition  rather  than  from  the  fourth  Gospel. 

1.  ενχαριδτία]  In  the  N.  T. :  thankfulness,  or  thanksgiving,  especially 
also  before  a  meal.  The  verbs  ενχαριΰτέω  and  ενλογέω  are  used  by  our 
Saviour  in  blessing  the  bread  and  the  cup  at  the  Last  Supper,  Matt.  xxvi. 
27;  Luke,  xxii.  17,  19;  1  Cor.  xi.  24.  Hence  in  post-Apostolic  and  Patris- 
tic writers  Eucharist  was  the  technical  term  for  the  Lord's  Supper  as  a 
sacrifice  of  thanksgiving  for  all  the  gifts  of  God,  especially  for  the  redemp- 
tion of  Christ.  It  was  usually  applied  to  the  whole  act  of  celebration,  with 
or  without  the  Agape,  but  sometimes  also  to  the  consecrated  elements,  by 


TEACHING   OF   THE   TWELVE   APOSTLES.  191 

give  thanks  after  this  man- 
ner: 
2.  Πρώτον  περί  τον  πότη-  2.  First  for  the  cup: 
ρίον.  Ευχάριστου  μέν  σοι,  "We  give  thanks  to  Thee, 
πάτερ  ημών,  ύπίρ  τηζ  άγίαζ  our  Father,  for  the  holy  vine 
αμπέλου  Αίχβϊδ  τον  παιδόζ  of  David  Thy  servant,  which 
σον,    7)ζ  ε'γνωρισαζ   ημιν  δια     thou  hast  made  known  to  us 

Ignatius,  Justin  M.,  Ireneeus,  and  others.  Here  it  includes  the  Agape.  See 
the  notes  of  Br.,  and  Suicer,  Thcsaur.  sub  ευλογία.  Β.  Maury  (p.  31): 
"  L'eucharistie  est  pour  notre  autcur,  a  lafois  un  repas  fraternel  {car  elle  est 
jointe  a  Vagapc),  une  action  cle  graces  pour  le  hienfait  cle  la  revelation  de 
Jesus  pour  les fruits  de  la  terre  et  une  oblation  des  cceurs  purifie  et  reconcilies, 
comme  etant  le  sacrifice  le  plus  agreable  a  Dieu. " 

2.  First  for  the  cup  ]  For  the  order  see  Luke  xxii.  17-19  ;  1  Cor.  x,  16. 
In  ver.  5  ("  let  no  one  eat  or  drink  ")  the  usual  order  is  implied. 
,  v7Tlf3  Γ?7?  cxyiai  άμηέλον  /Japi'd]  A  peculiar  expression.  It  may 
mean  the  Christian  church,  as  the  true  theocracy,  the  Lord's  vineyard  ;  comp. 
Ps.  Ixxx.  15  :  "  the  vineyard  which  thy  right  hand  hath  planted;"  Isa.  v.  1 
sqq. ;  Jer.  ii.  21 ;  xii.  10.  But  it  is  probably  a  mystic  name  of  Christ,  sug- 
gested by  the  parable  of  the  Vine,  John  xv.  1:  "  I  am  the  true  vine ;"  comp. 
i's.  Ixxs.  8  :  "Thou  hast  brought  a  vine  out  of  Egypt ;"  and  Matt.  xxvi.  29: 
••  this  fruit  of  the  vine."  This  interpretation  vrould  imply  a  reference  to  the 
atoning  blood.  Clement  of  Alexandria  (Quis  dives  scdvus,  29),  uses  the  same 
expression,  probably  in  view  of  this  passage  and  with  reference  to  the  sacra- 
ment of  the  Lord's  Supper.  "  This  (Jesus),"  he  says.  "  who  poured  out  for 
us  the  wine  of  the  vine  of  David,  that  is  to  say,  His  blood"  (ouroS  6  τύν 
αΐνον,  το  αίμα  τηζ  ά  μτί  έλον  τη  ζ  ^  α  βίδ,  έκχεαζ  ήμ/ν),  Br.  quotes 
also  another  passage  from  the  same  author  (PcBdagogrie  i.  5) :  "  For  the 
vine  produces  wine  as  the  Word  produces  blood,  and  both  drink  for  the 
health  of  men  ;  the  wine,  for  the  body,  the  blood  for  the  spirit"  {φέρει  yap 
oivov  ή  αμηελοζ  ώζ  αΐ/ια  ό  λόχοζ,  αμφω  δ^  άν^τρώτκ^ις  τίοτόν  είζ 
ΰωτηρίαν,  ό  uiv  οΐνοζ  τω  όωματι,  το  δε  αίμα  τω  πνεύματί).  The 
vine  was  a  favorite  symbol  of  Christ  with  the  early  Christians  and  is  often 
found  in  the  pictures  of  the  Catacombs. 

Thy  servant]  παΐζ  means  both  son  and  servant,  and  is  used  of  Christ  by 
St.  Peter  four  times  in  Acts  iii.  13,  28  ;  iv.  27,  30  ;  with  reference  to  the 
servant  of  Jehovah  (nin^  nny)  in  Isaiah  xlii.  1  (quoted  by  Matt.  xii.  18). 

An  indication  of  the  antiquity  of  the  Did.  and  probably  also  of  a  knowl- 
edge of  Acts  (but  not  of  Ebionitism  ;  for  Christ  is  called  the  Son  of  God  in 
the  baptismal  formula,  VII.  1,  and  indirectly  in  XVI,  4,  see  note  there).  The 
designation  was  a  liturgical  form.  In  the  prayer  of  the  Roman  church  in 
the  first  Ep.  of  Clemens,  eh.  lix.  (recovered  by  Br.  in  1875),  Christ  is  three 
times  called  τταΐζ  and  Ttaii  ηναττημένη?.  Polycarp  used  it  twice  in  his 
last  prayer,  according  to  the  Martyr.  Polyc.  c.  xiv.  (Funk,  P.  Aps.  i.  298), 
namely,  δ  του  άχαηητοϋ  καΙ   εύλοχητον  τίαιδόζ  6ον  Ιηόοϋ  Χριΰ^ 


192  DOCUMENT  L 

b/aov  τον  παιδός  σον     σοι  η    through  Jesus,  Thy  servant: 
δοΒ,α  €ΐζ  τονζ  αίώναζ.  to    Thee    be    the    glory   for 

ever." 

3.  Περϊ    δΐ  τον    ηλάσματοΖ'  3.   Aud   for    the     broken 

bread : 
Ενχαριστονμέν  σοι,  Πάτερ  "  We  give  thanks  to  Thee, 
ημών,  vTtsp  τήζ  Β,ωήζ  και  γνώ-  our  Father,  for  the  life  and 
σεωζ,  ι)ζ  εγνωρισαζ  ημΐν  δια  knowledge  which  Thou  hast 
Ιησού  τον  παιδοζ  σον  σοι  τ}  made  known  to  us  through 
δοζα  ει?  τον?  αιώνας.  Jesus,  Thy  servant:  to  Thee 

be  the  glory  for  ever. 

4.  "Πσπερ  ήν  τούτο*  κλάσ-  4.  "As  this  broken  bread 
μα  διεσπορπισμενον  επάνω  was  scattered  upon  the  moun- 
τών  ορέων  και  σνναχ^εν  tains  and  gathered  together 
έγένετο  εν,  οντω  σνναχ^ητω  became  one,  so  let  Thy 
σον  η  εκκλησία  απο   τών  πε-     church  be  gathered  together 

*  τό  inserted  after  τοντο  hj  v.  Gebh.  Ha.  Z. 

rov,  and  δια  αγαπητού  όου  τταιδόζ.     It  is  retained  several  times  in  the 
prayers  of  the  Apost.  Const,  viii.  5,  14,  39,  40,  41. 

3.  κλάόμ,α]  A  fragment  (from  κλάοο,  to  break),  the  broken  bread  of  the 
Agape  and  the  Eucharist.  The  noun  (in  the  plural)  is  so  used  in  the  accounts 
of  the  miraculous  feeding  (Matt.  xiv.  20  :  Marli  vi.  43;  viii.  19,  20  ;  John 
vi.  12,  13),  and  the  verb  κλάδαι  τόν  αρτον,  of  the  Agape  and  the  Lord's 
Supper  (Matt  xxvi.  26  ;  Mark  xiv.  23  ;  Luke  xsii.  19  ;  Acts  ii.  46;  xx.  7, 
11  ;  1  Cor.  x.  16).  Metaphorically,  it  designates  the  body  of  Christ,  as 
broken  really  on  the  cross  and  tj-pically  in  the  Eucharist,  1  Cor.  xi.  24:  τό 
6ώμα  το  νπίρ  νμών  κλ  ώ  m  ε  ν  ον  (tex.  ree.  and  in  margin  of  R.  V.). 
"The  breaking  of  bread"  {ή  κλάΰιζ  του  αμτον)  was  an  apostolic  term  for 
the  Agape  and  the  Lord's  Supper  combined,  Acts  ii.  42. 

4.  Scattered  (in  grains)  vpon  the  mountains,  or,  liills.']  Entirely  inapplic- 
able to  Egypt,  and  hence  omitted  in  the  Egyptian  prayer  quoted  below,  but 
quite  appropriate  in  a  hilly  country  like  Syria  and  Palestine,  where  the  Did. 
originated. 

Gathered  together,  hecame  one.'\  The  idea  was  probably  suggested  by  1 
Cor.  X.  17,  where  Paul,  with  reference  to  the  communion,  says :  "  \\'e,  who 
are  many,  are  one  bread,  one  body:  for  we  all  partake  of  the  one  bread." 
Irenaeus  {Adv.  Hcer.  iv.  18,  5)  speaks  of  "the  bread  which  is  produced  from 
the  eeirth  (αΛό  τηζ  γηζ  αρτοζ),  when  it  receives  the  invocation  of  God,  is 
no  longer  common  bread,  but  the  Eucharist,  consisting  of  two  realities, 
earthly  and  heavenly." 

Let  Thy  church  be  gathered  together  into  Thy  kingdom.']  An  important 
distinction  between  the  Ικκληβία  and  the  βαΰιλΕΪα,  which  occurs  again  in 
the  third  prayer,  X.  o.     The  Church  is  a  training-school  for  the  kingdom 


TEACHING   OF   THE   TWELVE    APOSTLES.  193 

ρατων  τί/ζ  γηζ  είί  την  σην  βα-  from  the  ends  of  the  earth 

σιλείαν  ότι  σον  εστίν  η  δόξα  into  Thy  kingdom,  for  Thine 

καϊηδνναμιζ  δια  Ιησού  1ζ.μισ-  is  the  glory  and  the  power 

τον  elb  τονζ  αίώναζ.  through     Jesus     Christ    for 

eycr." 

5.  Μ7]δειί    δε  φαγετω   μΐ]δε  δ.   But  let  no  one  eat  or 

πιέτω    αττο    τνζ    ενχαμιστίαζ  driuk  of  your  Eucharist,  ex- 

νμών,   αλλ'    o{  βαπτισ^εντεζ  cept  those  baptized  into  the 

είζ   όνομα  Kvpiov     και    γαρ  name  of  the  Lord  ;  for  as  re- 

ττερι    τοντον    ειρηκεν    ο    Κύ-  gards  this  also  the  Lord  has 

of  God.  The  Church  is  manifold  and  will  pass  away  with  its  various  organi- 
zations; the  kingdom  is  one  and  will  last  forever,  now  as  a  kingdom  of 
grace,  then  as  a  kingdom  of  glory.  This  distinction  was  obscured  in  the 
Roman  church,  which  identifies  herself  with  the  church  catholic,  and  the 
chiu-ch  with  the  kingdom.  It  was  measurably  restored  by  the  Protestant 
distinction  between  the  visible  and  invisible  church.  The  difference  is  very 
apparent  in  the  parables  which  illustrate  the  kingdom,  and  in  such  passages 
as  "to  them  (to  the  poor  in  spirit,  to  the  children)  belongs  the  kingdom  of 
heaven;  "  "  to  enter  the  kingdom  "  (Matt.  v.  3;  xviii.  8,  4;  Mark,  x.  14;  John, 
iii.'  5),  or  "the  kingdom  of  God  is  not  meat  and  drink,  but  righteousness 
and  peace  and  joy  in  the  Holy  Ghost "  (Rom.  xiv.  17).  In  such  eases  it 
would  be  improper  to  substitute  "  the  church."'  It  is  significant  that  Christ 
uses  ίκκληΰία  only  twice  (in  Matthew  and  nowhere  else),  but  βαΰιλεύχ  (with 
των  ουρανών  or  τον  Stov)  twenty-three  times  in  Matthew  alone.  The 
eschatological  aim  of  this  jsrayer  is  remarkable  and  was  suggested  by  Matt, 
xxvi.  29,  and  1  Cor.  xi.  2G  ("  till  He  come").  "Es  ist,"  says  Ha.,  "  der  JtiJch- 
sten  BeacMung  werth,  dass  der  Verfasser  im  AhendmaM  cine  eschatologische 
Allegoric  gcfvnden  hat,  die  \iins\  sonst  nirgends  legegnet." 

From  the  ends  of  the  earth.]  Comp.  X.  5,  "from  the  four  winds."  Matt, 
xxiv.  31:  "they  [the  angels]  shall  gather  together  His  elect  frona  the  four 
winds,  from  one  end  of  heaven  to  the  other." 

5.  Except  those  baptized.]  The  communion  is  for  baptized  believers,  and 
for  them  only.  Baptism  is  the  sacramental  sign  and  seal  of  regeneration  and 
conversion ;  the  Loi'd's  Supper  is  the  sacrament  of  sanctification  and  growth 
in  spiritual  life.  Justin  Martyr  (Apol.  I.  e.  Ixvi.)  says:  "This  food  is 
called  among  us  the  Eucharist  (ειίχαριΰΓία),  of  which  no  one  is  allowed  to 
partake  but  he  who  believes  that  the  things  which  are  taught  by  us  are  true, 
and  who  has  been  washed  with  the  washing  that  is  for  the  remission  of  sins 
and  unto  regeneration,  and  who  is  so  living  as  Christ  has  delivered.  For 
not  as  common  bread  and  common  drink  (ώζ  κοινον  άρτον  ουδέ  κανόν 
TtouLx)  do  we  receive  these  [elements]."  In  the  second  century  the  divine 
service  was  sharply  divided  into  two  parts,  the  service  of  the  catechumens 
(missa  catechumenorum)  and  the  service  of  the  faithful  {missn  fidelium). 
Hence  the  Ap.  Const.,  vii.  25,  lay  great  stress  on  the  exclusion  of  unbe- 
lievers from  the  Eucharist. 


194  DOCUMENT   I. 

pior     Μη  δώτε  το  αγιον  τοΐζ     said:  ''Give  not  that  which 
7ίνσί.  is  holy  to  the  clogs." ""  ■ 

Κεφ.  {.  Chap.    X.      ^ 

Post-Communion  Prayer. 

1.  Μετά  δε  το  εμπλησ^ήναι  1.  Xow  after  being  filled, 
οντωζ  ευχαριστήσατε-  give  thanks  after  this  manner: 

"  Matt.  vii.  6. 

Give  not,  etc.  j  A  justifiable  application  of  the  warning  of  Christ,  Matt. 
vii.  6.  Ha.  aptly  quotes  Tertullian,  De  Prcescr.,  xli.,  who  says  of  the  services 
of  the  heretics  that  they  throw  "  sanctum  canihus  ctporcis  margaritas." 

A  remarkable  parallel  prayer  to  the  thanksgiΛ'iπg  for  the  bread,  to  which 
Dr.  Swainson  first  called  attention,  and  which  is  quoted  also  by  De  Romes- 
tin  (p.  100),  is  found  in  Pseudo-Athanasius  De  Virginitate,  s.  De  Ascesi,  §  13 
(Athan.  Opera  ed.  Migne.  iv.  366,  in  Tom.  xxviii.  of  his  "Patrol.  Gr."). 
Here  the  virgin  is  directed  "  όταν  xarsdS'yi  ίττΐ  τηζ  τρατΐέζηζ  και  ερχ^ 
κλάόαι  τον  άρτον  .  .  ενχαριότονόα  λέγε,  εύχαριΰτονμέν  dot,  Πά- 
τερ ημών,  νπέρ  τηζ  άγίαζ  άναότάόεωζ  6ον,  δια  γάρ  ^Ιηΰον 
τον  π  αι  δ  ό  ζ  6  ον  ε  γ  ν  ώ  ρι6  αζ  if  μι  ν  αν  την,  κα  ι  κα2  ωζ  ό 
άρτο  ζ  ου  το  ζ  δζεΰχίορπιόμένοζ  ντΐηρχεν  ό  έ  τι  ά  ν  ω  ταύτηζ 
τηζ  τραπέζηζ  και  όνναχΒεΙζ  e  γ  έ  ν  ετ  ο  εν,  οντωζ  kit  ιό  υ  ν  αχ  - 
^  ήτ  ω  6  ον  ή  ε  κκλη  όία  α  re  ό  των  τιεράτων  τηζ  γ  η  ζ  ει  ζ 
τήν  β  αΰ  ιΧ  είαν  όον,  ότι  ΰον  εότίν  ή  δϋναμιζ  και  η 
δ  όία  είζ  τον  ζ  αϊ  ώ  ν  αζ.  άίΐήν."  The  words  επάνω  των  ορέων, 
"  upon  the  hills,"  so  inapplicable  to  Egypt,  are  omitted  after  διεόκορπιόΜέ- 

νοζ. 

Notes  to  Chapter  X. 

Ch.  X.  contains  the  post-coramunion  prayer.  Like  all  similar  prayers  of 
later  times,  it  consists  of  two  parts,  thanksgiving  and  intercession.  It  fol- 
lows in  this  respect  Jewish  precedent.  The  prayer  after  drinking  the  Hallel 
cup  at  the  Passover  reads  thus  :  "  Blessed  be  Thou,  0  Lord  our  God,  King 
of  the  world,  for  the  Aine  and  the  fruit  of  the  vine,  and  for  the  harvest  of 
the  field,  and  for  the  glorious,  good  and  roomy  land  which  Thou  didst  give 
to  our  fathers  in  Thy  good  pleasure,  that  they  might  eat  of  its  fruit  and  be 
satisfied  by  its  bounty.  Have  mercy,  Ο  Lord  our  God,  upon  us  and  upon 
Israel,  Thy  people,  and  upon  Jenisalem,  Thy  city  [and  upon  Thine  altar 
and  Thy  temple  ;  and  build  Jerusalem,  the  holy  city,  speedily  in  our  days, 
and  bring  us  thither  and  make  us  rejoice  in  her,  that  we  may  eat  of  her  fruit 
and  be  satisfied  with  her  bounty,  and  praise  Thee  in  holiness  and  purity  ; 
and  refresh  us  on  this  festive  day  of  unleavened  bread] :  for  Thou,  0  Lord, 
art  good  and  doest  good  to  all  [so  shall  we  thank  Thee  for  the  land  and  for 
the  fruit  of  the  vine].  Blessed  be  Thou,  0  Lord,  for  the  land  and  its  fruits, 
forever.  Amen."  The  bracketed  sentences  seem  to  presuppose  the  second 
destruction  of  Jerusalem,  and  are  omitted  in  an  Oxford  MS.  of  the  twelfth 
century.  See  G.  Bickell,  Messr,  unci  Pascha,  Mainz,  1872,  and  the  Innsbruck 
"  Zeitschrift  fur  kath.  Theol."  1880,  90-112. 

1.  μετά  δε  το  ίμπλ?/ΰ2}/ναι]     Changed  by  the  Αρ.  Const,   into  μετά 


TEACHING   OF   ΤΠΕ   TWELVE    APOSTLES. 


195 


2.  Ευχαριστούμεν  σοι,  Πά- 
τερ άγιε,  νπερ  τον  άγίον  ονο- 
ματόζ  ffov,  ον  κατεσκηνωσαζ 
εν  ταΐζ  καρδ'ιαιζ  νμών  *  και 
νπίρ  τήζ  γνώσεωζ  καϊ  πίστε- 
ωζ  και  α^ανασιαζ,  ΐ)ζ  εγνωρι- 
Οαζ  ημιν  δια  Ιηαού  τον  παι- 
(50?  σον  σοϊ  η  δοΒ,α  εΐζ  τονζ 
α  ιών  α  ζ. 

3.  2ν,  δέσποτα  παντοκρά- 
τορ,  ε'κτισαζ  τα  πάντα  ένεκεν 
τοΰ  ονοματοζ  σον,  τροφήν  τε 
ηα\  ποτόν  εδωκαζ  τοΐζ  αν^ρώ- 
ποιζ  ει?  απολανσιν  ινα  σοι 
ενχαριστησωσιν,  ημιν  δε  έχα- 
ρίσω  πνενματικ?^ν  τροφην  και 


2.  "  We  tliank  Tliee,  Holy 
Father,  for  Thy  holy  Name, 
wliich  Thou  hast  caused  to 
dwell  (tabernacle)  in  our 
hearts,  and  for  the  knowledge 
and  faith  and  immortality 
which  Thou  hast  made  known 
to  us  through  Jesus  Thy 
Servant,  to  Thee  be  the  glory 
for  ever. 

3.  "Thou,  0,  Almighty 
Sovereign,  didst  make  all 
things  for  Thy  Name's  sake; 
Thou  gavest  food  and  drink 
to  men  for  enjoyment  that 
they  might  give  thanks  to 
Thee  :  but  to  us  Thou  didst 


*  ημών,  Br.  &e. 


μετάληφιν,  after  partaking  of  the  communion.  But  the  Did.  must  mean 
a  regular  meal,  the  Agape  then  still  being  connected  with  the  sacramental 
celebration,  as  in  the  church  at  Corinth  (1  Cor.  xr.  20-22)  ;  it  was  separated 
in  the  time  of  the  younger  Pliny  and  Justin  Martyr.  John  (vi.  12)  uses  the 
phrase  ώ?  St  ίν^ηλήό^ηΰαν,  "when  they  were  filled,"  of  the  feeding  of 
the  five  thousand. 

2.  Holy  Father^  The  same  address  in  the  Sacerdotal  Prayer,  John  xvii. 
11,  but  nowhere  else.  God  is  next  addressed  as  "  Almighty  Sovereign  "  (ver. 
3)  and  last  as  "Lord,"  (ver.  8.)  These  terms  correspond,  as  Ha.  points  out, 
to  the  three  divisions  of  the  prayer :  1)  thanks  for  the  revelation  and 
redemption  through  Christ,  2)  thanks  for  the  creation  and  spiritual  food 
and  drink  and  eternal  life  through  Christ,  3)  intercession  for  the  elnu-ch  of 
God.    A  similar  division  in  Justin  M.  Apol.,  i.  LXV. 

Caused  ίο  dwell]  χαταΰκηνόω,  to  pitch  tent,  to  encamp,  has  here  the 
transitive  sense  as  in  the  Sept.  Ps.  xxii.  2  ;  2  Chr.  vi.  2.  The  simple  verb 
is  a  favorite  term  of  St.  John,  who  uses  it  intransitively  with  reference  to 
the  Shekina,  the  indwelling  of  Jehovah  in  the  Holy  of  Holies  ;  comp.  John 
i,  14  ίΰκήνωόεν  Iv  ι'μύν)  ;  Apoc.  xxi.  8  {ΰκηνώόαι  μετ   άντών). 

3.  AlmigMy  Sovereign}  or  Buler.  παντοκράτωρ,  in  the  Sept.,  often  in 
the  Apoc,  and  in  2  Cor.  vi.  18  (in  a  quotation  from  the  Sept.).  Introduced 
into  the  Apostles'  Creed:  πιότεύω  είζ  3εο>  παντοκράτορα,  Credo  in 
Deum  Patrem  omnipotentem.  On  δεόπότηζ  see  the  note  of  Hitchcock,  p. 
51. 


196  DOCUMENT   I. 

τίοτον  nai  2,οοην  αίώνιον  δια    freely    give     spiritual    food 
τον  παιδόζ  σον.  and   drink  and   eternal  life 

through  Thy  servant. 

4.  Προ  πάντων  ενχαρΐ(Τ-  4.  "Before  all  things  we 
τονμέν  σοι  οτι  δννατόζ  ii  give  thanks  to  Thee  that 
σν  \•    η  δόζα  εΐζ  τον?  αίώναζ.     Thou  art  mighty  ;   to  Thee 

be  the  glory  for  ever. 

5.  ΜνησΒητι,  κύριε,  ττ/ζ  εκ-  5.  "Remember,  Ο  Lord, 
7ίλησΊαζ  σον  τον  ρνσασ^αι  Thy  Church  to  deliver  her 
avTj)v  άπο  τταντοζ  novrjpov  from  all  evil  and  to  perfect 
και  τελειώσαι  ιχύτην  εν  Trj  her  in  Thy  love  ;  and  gather 
ayanij  σον,  και  σύναξον  αν-  her  together  from  the  four 
την  από  των  τεσσάρων  ανέ-  winds, ''  sanctified  for  Thy 
μων  την  άγιασ^εΐσαν  ει?  την  kingdom  which  Thou  didst 
σ?}ν  βασιλείαν,  ην  ητοίμασαζ  prepare  for  her  ;   for  Thine 

"  Matt.  xxiv.  31. 
*  6οί,  substituted  for  6ύ  by  Br.  Hi.  Z.  6oi  inserted  after  6ύ  by  Ha. 

Spiritual  food  and  drink,  etc.~\  A  spiritual  conceiition  of  the  Eucharist 
based  on  the  Lord's  discourse  on  the  bread  of  life,  John  vi.  35  sqq.  Ignatius 
and  Justin  Martyr  first  suggested  a  strongly  realistic  conception,  which  ter- 
minated at  last  in  the  dogma  of  transubstantiation.  Ignatius  {Ad  Ephes. 
XX.)  calls  the  Eucharist  a  medicine  of  immortality  {φαρ^ιακον  ά^αναβίαζ) 
and  an  antidote  against  death.  Justin  M.  speaks  of  a  change  {μεταβηλι}) 
of  the  elements.  But  the  African  and  Alexandrian  fathers  favored  a  spirit- 
ual conception  till  the  time  of  Augustin,  who  was  the  chief  authority  for 
that  view  (afterwards  advocated  by  Ratramnus  and  Berengar,  but  forced 
to  give  way  to  transubstantiation). 

DdUver  her  from  every  evil]  Comp.  John  xvii.  15,  and  Matt.  vi.  13  {pvdat 
ή/ίίάζ  άτίό  τον  τΐονηρυΰ). 

5.  T(iXei(£6ai  αυτήν  kv  τ^  άχάπ^  όον.]  Α  peculiarly  Johannean 
expression.  Comp.  John  xvii.  23  (ίνα  ωόιν  τετελίίωμένοι  είζ  εν)  ;  1 
Johnii.  5;  y)  αχάπη  τον  3εοΰ  τετελειωται);  iv.  12-18(7/  τελεία  αγάτίη). 

την  άγιαό^εΐϋαΐ']  sanctified  by  the  sacrifice  of  Christ  ;  comp.  John  xvii. 
19:  ύηέρ  αντών  εγώ  άχιάζω  εααντόν,  'ίνα  ώόι  και  άντοί  ήγιαόμένοχ 
εν  αλητεία,  and  Heb.  χ.  10:  ήγταόηένοι  tiUihv  δια  τΐ}ζ  ττροΰφοράζ  τον 
ΰώβατοζ  Ί}/6υν  Χριότον  εφοίμαξ.  Ha.  inserts  a  comma  after  άχιαΰ^εΐ- 
dav,  and  connects  είζ  την  6ήν  βαό.  with  the  verb  ΰνναξον.  Br.  omits 
the  comma  and  explains  :  "  sanctified  in  order  to  inherit  the  kingdom."  So 
also  B.  M. :  "  elle  qui  a  ete  sanctifiee  en  vue  de  ton  royaume  que  tu  lui  a  pre- 
pare."   Sa. :  "  apres  V avoir  sanctifiee,  pour  ton  royaume,"  etc. 

Which  Thou  didst  prepare  for  her.]  This  includes  the  doctrine  of  fore- 
ordination.      Comp.  Matt.  xxv.  34,  κληρονομήβατε  την  ήτυιμαόμένην 


TEACHING   OF   THE   TWELVE    APOSTLES.  197 

cuvTtj-     oTi  σον  εστίν  η  δννα-  is  tlie  power  and   the   glory 

μιζ  iiai  η  δόξα  εΐζ  τονζ  αίώ-  for  ever. 

ναζ. 

6.  ΈλΒέτω  χάριζ  και  τταρελ-  6.   "Let  grace  come,  and 

Βετω   ό    ΐίόσμοζ    οντοί.      'ίΐζ  let   this  world   pass    away.  * 

dvva  f   τώ  Βεφ  *  Ααβίδ.     Ει  Hosanna  to  the  God  (Son)  of 

τιζ  αγιόζ  εστίν,  ερχεσΒω'     ει  David.      If  any  one  is  holy 

τιζ  ουκ  εστί,  μετανοείτω'   μα-  let  him  come,   if  any  one  is 

pavaSa'.     Αμήν.  not  holy  let  him  rejDent.    Ma- 

ranatha.^     Amen." 

» Comp.  1  Cor.  vii.  31.  "  1  Cor  xvi.  23. 

*'α6αννά,  Br   Hi.  Ha.  W. 

^νίφ,  Br.  Hi.  W.  H.  &  B.  Sp.,  but  Ha.  R.  retain  3εο5. 

νμΐν  βαόιλείαν  από  κατά  βολτ/ζ  κύΰμον.  On  the  distinction  between 
the  church  and  the  kingdom  see  note  on  IX.  4. 

6.  Let  grace  come,  etc.]  Or,  to  retain  the  paronomasia  :  "Let  grace  ap- 
pear, and  let  the  world  disappear."  Comp.  1  Cor.  vii.  31:  "  the  fashion  of 
this  world  passeth  away."  ίλΒέτω  χά  pii  must  be  explained  in  the  eschata- 
logical  sense  of  the  grace  of  the  second  coming  ;  comp.  1  Pet.  i.  18  {την 
χάριν  tv  αποκαλύψει  Urjoov  Xp.) ;  and  Apoc.  xxii.  17,20.  Hence  the 
conjecture  of  Potwin,  Χριότόί  for  χάριζ,  is  unnecessary.  The  opposite  anti- 
millennarian  tendency  and  the  mighty  missionary  impulse  of  the  Church  led 
afterwards  to  pray  for  the  delay  of  the  end  of  the  word,  as  Tertullian,  con- 
trary to  his  own  millennarian  views,  records  in  ^poi.  c.  xxxix. :  "  oraiims 
pro  mora  finis."    See  Ha.,  p.  35. 

To  the  God  of  David.']  A  strong  testimony  for  the  author's  belief  in  the 
divinity  of  Christ,  to  whom  it  must  refer  in  connection  with  his  coming 
here  spoken  of.  It  may  be  traced  back  to  our  Lord's  interpretation  of 
the  Messianic  Ps.  ex.  1  ("The  Lord  said  unto  my  Lord")  in  Matt.  xxii. 
42-46.  Br.  and  Hi.  conjecture  τω  ν'ιω,  for  τφ^εω,  to  conform  the  pas- 
sage to  Matt.  xxi.  9,  15  :  "Hosanna  to  the  Son  of  David."  But  Ha.  de- 
fends the  reading  of  the  MS.  with  six  arguments.  There  arose  an  early 
prejudice  against  the  designation  of  Christ  as  David's  Son  ;  Barnabas  calls 
it  an  "  error  of  the  sinners,"  and  substitutes  for  it  "  the  Lord  of  David."  It 
is  much  easier  to  account  for  the  change  of  3£ω  into  ν'ιω  than  vice  versa. 

Let  Mm  repent.]  Here,  according  to  liturgical  usage,  would  be  the  place 
for  the  communion  ;  but  as  this  was  indicated  at  the  close  of  the  preceding 
prayers  (IX.  5),  we  must  understand  this  as  an  invitation  to  catechumens  and 
unbelievers  to  join  the  Church.  There  was  at  the  time  not  yet  a  strict  sep- 
aration of  the  two  parts  of  the  service,  the  missa  catecliumenoriim  and  the 
missa  fidelium,  as  in  the  third  century.  In  some  American  churches  it  is 
customary  to  exhort  the  non-communicants  after  the  communion  to  repent 
and  to  unite  with  God's  people.  Br.  explains:  "  Let  the  saints  come  to  meet 
the  Lord.     As  many  as  are  unbelievers,  and  not  yet  washed  in  the  laver  of 


198  DOCUMENT  I, 

7.  Τοΐζ  δε  προφηταιζ  επι-  7.  But  permit  the  Prophets 
τρεττετε  ενχαριστειν  o<ra  Βέ-  to  give  thunks  as  much  as  [in 
λονσιν.  what  words]  they  wish. 

Κεφ.  ιοί.  Chap.  XI. 

Apostles  and  Prophets. 

1.  "0?  av  ούν  ελΒ^ων  διδάξ)^         1.  WhosoeA'er  then  comes 

grace,  or  who  have  fallen  away,  let  them  repent.     May  the  Lord  come  and 

his  kingdom."  Ha. :  "Das  έρχέΰΒω  bezieht  sich  auf  den  Zutritt  zu  der  ver- 
sanimelten,  auf  ihren  Uerrn  wartenden  Gemeinde  ;  an  die  spdtere,  dhnlich 
lautende  Formel  in  Bezug  auf  den  Zutritt  zum  Genuss  der  heil.  Speise,  ist 
nicht  sudenken." 

Muran-atha'\  Aramaean  (ΠΠΧ  ρ^),  i-  ^-,  ^^e  Lord  cometh  (κύριοζ  έρχε- 
ται) ;  comp.  1  Cor.  xvi.  22,  where  the  same  word  occurs,  and  Apoc.  xxii.  20: 
"Amen  :  come,  Lord  Jesus"  (ερχυν,  κνριε  Ίηβον).  The  word  was  a  re- 
minder of  the  second  coming,  perhaps  "  a  mysterious  pass-word  of  the  early 
Christians "  (Bisping).  Harnack:  "Man  beacMe,  ivie  dieses  uralte,  dra- 
matisch  aufgehaute  Stossgebet  (vota  suspirantia,  sagt  Tertullian)  die  Gemeinde 
schliessHch  in  den  Moment  der  Wiederktinft  Christi  versetzt ;  so  lebendig  war 
die  Hoffnung  auf  die  Ndhe  derselben.'"  Sabatier:  "Xe  cri  de  Maranatha 
annonce  la  venue  du  Seigneur,  non  dans  les  especes  consacrecs,  mais  son  retour 
glorieux  sur  les  nuees  du  del."  Field  (in  his  Otium  Norvicense,  Pars  tertia, 
a  criticism  of  the  Revised  N.  Ϊ.,  1881,  p.  110),  renders  the  Syriac  Moran 
elho:  "Our  Lord  came,"  or  rather  "Our  Lord  is  come"  (not  "  cometh  "),  since 
the  Syriac  verb  represents  either  ?/Λ3£  (Jude,  ver.  14),  or  ηκει  (Luke  sv.  27; 
1  John  V.  20).  "Accordingly  Theodoret  and  Schol.  Cod.  7,  explain  the 
word  to  mean  ό  πνριοζ  ηλ^εν;  Schol.  Cod.  19,  ό  κύριοζ  παρίχγέχονεν  ; 
and  Schol.  Cod.  46,  ό  κύριοζ  ημών  ηκίΐ." 

7.  Permit  the  Prophets.^  The  whole  congregation  is  addresser!  as  having 
control  over  this  matter.  The  liberty  of  extemporaneous  prayer  combined 
with  liturgical  forms.  First,  full  liberty  for  all  to  pray  in  public  meeting,  1 
Cor.  xiv.  29,  31  ;  then  restriction  of  liberty  to  the  prophets,  as  here  ;  at  last 
prohibition  of  free  prayer.  Justin  Martyr,  whom  Br.  aptly  quotes,  accords 
the  same  freedom  to  the  presiding  minister,  or  bishop  {Apol.  i.  Ixvii) : 
"  "When  our  prayer  is  ended,  bread  and  wine  and  water  are  brought,  and  the 
President  {6  προεδτώζ)  in  like  manner  offers  prayers  and  thanksgivings 
according  to  his  ability  {ο6η  δύνα/ηζ  αύτώ)."  The  people  were  to  respond, 
"Amen."  Clement  of  Rome,  like  Paul,  warns  the  Corinthians  against  dis- 
order and  confu.sion.  Ad.  Cor.  cap.  xli.  :  "Let  each  of  you,  brethren,  in  his 
own  order  give  thanks  unto  God  (ir  τώ  ίδίω  τάνιιατι  εύχαριδτείτω  τω 
Βεώ).  maintaining  a  good  conscience  and  not  transgressing  the  appointed  rule 
of  his  service  (ro κ  ώριβμένον  τηζ  λειτονρχίαζ  avrov  Tio.vova\\mt 
acting  with  all  seemliness."  Ha. :  "  Li  der  Did.  gelten  die  Propheten  als  die 
Virtuosen  des  Gebets." 

Notes  to  Chapter  XI. 

Here  begins  the  directory  of  discipline  and  the  officers  of  the  Church, 
Chs.  Xl.-XIII.,  and  Ch.  XV.     See  the  general  discussion,  pp.  62  sqq. 


TEACHING   OF   THE   TWELVE    APOSTLES. 


199 


νμάζ  ταύτα  πάντα  τα   ττροει- 
ρημένα,  δέζασ^ε  αυτόν 

2.  Εάν  dh  αντόζ  ό  διδασ- 
7ίων  (ΐτραφεϊζ  διδαΟΉη  αλλην 
διδαχην  είζ  το  καταλνσαι,  μη 
αυτού  ακονσητε'  είζ  δε  το 
ηροσΒειναι  διηαιο^υνην  7ίαι 
γνώσιν  Κυρίου,  δέζασ^ε  αυ- 
τόν ω?  Κύριο  ν. 

3.  Περί  δε  των  αποστολών 
}ίαι  προφητών  κατά  το  δόγμα 
του  ευαγγελίου  ουτωζ  ποι- 
ήσατε. 

4.  Πάζ  δε  απόστολοι  ερχό- 
μενο? πρόζ  νμάζ  δεχ^ητω  ώζ 
Κύριοζ. 


and    teaches     you     all     the 
things  aforesaid,  receive  him. 

2.  But  if  the  teacher  him- 
self being  perverted  teaches 
another  teaching  to  the  de- 
struction [of  this],  hear  him 
not,  but  if  [he  teach]  to  the 
increase  of  righteousness  and 
the  knowledge  of  the  Lord, 
receive  him  as  the  Lord. 

3.  Now  with  regard  to  the 
Apostles  and  Prophets,  ac- 
cording to  the  decree  (com- 
mand) of  the  gospel,  so  do  ye. 

4.  Let  every  Apostle  that 
Cometh  to  you  be  received  as 
the  Lord."" 


^^Matt.  X.  40. 


2.  Hear  Mm  not.]  2  John  10  :  "If  any  one  cometh  unto  you,  and  bringeth 
not  this  teaching,  receive  him  not  into  your  house." 

Beceive  Jiim  as  the  Lord.]  Matt.  x.  40:  "  He  that  receiveth  you  receiveth 
me,  and  he  that  receivetli  me  receiveth  Him  that  sent  me."  John  xiii.  20. 
Br.  quotes  also  Ignatius,  Ad.  Eph.  vi. 

3.  Apostles  and.  Prophets]  The  first  order  of  ministers  whose  field  is  the 
world.  They  have  their  commission  directly  from  the  Lord  :  while  Bishops 
and  Deacons  are  elected  by  the  congregation,  XV.  1. 

The  decree  of  the  Gospel.]  The  directions  of  Christ  in  sending  out  the 
Twelve  and  the  Seventy,  Matt.  x.  5-12  ;  Luke  ix.  1-6  ;  x.  4-21.  δόγμα  in 
the  sense  of  decree,  ordinance,  as  in  Luke  ii.  1  ;  Acts  xvi.  4  ;  xvii.  7  ;  Eph. 
ii.  15. 

4.  Apostle.]  In  a  wider  and  secondary  sense  ;  as  in  Acts  xiv.  4,  14  : 
Kom.  xvi.  7  ;  1  Cor.  xv.  5,  7;  1  The.ss.  ii.  6.  A  wandering  evangelist  or 
itinerant  preacher  who  carries  the  Gospel  to  the  unconverted,  and  is  there- 
fore not  allowed  to  remain  in  one  place.  See  the  description  of  this  class  of 
ministers  in  Euseb.  H.  E.  iii.  37,  quoted  on  p.  68.  Hermas  uses  the 
term  likewise  in  the  wider  sense  and  speaks  of  forty  Apostles  and  Teachers, 
Simil.  ix.  15,  16,  17,  25  ;  Vis.  iii.  5.  The  Did.  cannot  mean  the  original 
Twelve  and  Paul,  for  to  them  the  restriction  of  ver.  5  would  not  apply 
(Paul  sojourned  three  years  in  Ephesus,  and  eighteen  months,  and  again  three 
months  in  Corinth).  It  is  a  second  and  weaker  generation.  An  indication 
that  the  book  was  written  after  a.d.  70.  According  to  Mommsen,  in  Corpus 
Inscript.  Lot.,  Tom.  ix.  num.  648  (Berol.  1883),  the  -Jews  used  the  term 
"  Apostle  ■'  till  the  sixth  century  for  a  special  class  of  officials.     This  is  con- 


200  DOCUMENT   I. 

5.  Ου*  μένει  δε  ήμεραν  μι-  5.  But  he  shall  not  remain 
αν,  εάν  δε  ij  χρεία,  ηαι  την  [longer  than]  one  day  ;  and, 
αλλην,  ιρειζ  δε  εάν  μείνι;ι,  if  need  be,  another  [day] 
-φενδοηροφητηζ  εστίν.  also  ;  but  if  he  remain  three 

[days]  he  is  a  false  prophet. 

6.  Έζερχόμενοζ  δε  6  άπόσ-  6.  And  when  the  Apostle 
τολοζ  μ7]δεν  λαμβανετω  ει  μ?}  departeth,  let  him  take  noth- 
άρτον  εωζ  ού  ανλισΒψ  εάν  δε  ing  except  bread  [enough] 
άρχνριον  αίτΐ},  φευδοπροψή-  till  he  reach  his  lodging 
T/;?  εστί.  (night-quarters).     But  if  he 

ask  for  money,  he  is  a  false 
prophet. 

7.  Και  πάντα  ηροφήτην  \a-  7.  And  every  prophet  who 
'λούντα  εν  πνευματι  ου  πείρα-     speaks  in  the  spirit  3"e  shall 

*  ov,  om.  Hi.;  ov  μενεϊ  δε  ει  μη,  Ha.;  οΰ,  with  μενέτω:  "when  he 
makes  a  stay,  let  Mm  do  it  for  one  day  (only),"  Zahn. 

firmed  by  the  Theodosian  Code  (Lib.  xvi.  Tit.  viii.,  Lex    14),  which  speaks 
of  Jewish  Presbyters  and  those  "  quos  ipsi  Apostolus  vocant." 

5.  Not  longer  than  one  day.]  The  Jerus.  MS.  is  here  evidently  defective. 
Hi.  omits  ov,  Ha.  inserts  ει  μή  (comp.  XII.  2),  Ζ.  changes  ov  into  ov  and 
supplies  μενέτω  {where  he  makes  a  stay,  let  him  stay  only  for  a  day). 

Three  days.]  Two  or  three  da\'s  of  hospitality  are  granted  to  every  way- 
faring Christian  brother,  XII.  2,  but  to  an  Apostle  only  one  or  two  days. 
This  restriction  indicates  a  frequent  abuse  of  the  Apostolic  or  Evangelistic 
office  for  purposes  of  gain.  Lucian's  historical  novel  Peregrinus  Proteus, 
in  which  he  ridicules  both  the  Cynic  philosophy  and  the  Christian  religion, 
furnishes  a  commentary. 

A  false  Prophet.']  Here  equivalent  for  false  Apostle.  False  Apostles  are 
mentioned  2  Cor.  xi.  13;  Rev.  ii.  2,  20;  false  Prophets,  Matt.  vii.  15;  xxiv. 
11;  Mark  xiii.  22;  Luke  vi.  26  ;  2  Pet.  ii.  1;  1  John  iv.  1.  Ha.  quotes  Ter- 
tullian  Oe  Prceser.  iv. :  "  Qui  pseudo-prophstce  sunt,  nisi  falsi  prcedica- 
tores  ?     Qui  pseudo-apostoli  nisi  adulteri  evangelisatores  ?  " 

Hermas,  in  the  Eleventh  Commandment,  draws  from  experience  an  inter- 
esting comparison  between  true  and  false  Prophets.  The  true  Prophet,  he 
says,  is  "gentle,  quiet,  humble,  and  abstains  from  all  wickedness  and  from 
the  vain  desire  of  this  world,  and  makes  himself  the  poorest  of  all  men;" 
while  the  false  Prophet  "exalts  himself,  is  hasty,  shameless,  talkative,  and 
takes  hire  for  his  prophecy. "  Comp.  the  notes  of  Ha.  and  the  art.  of  Bon- 
wetsch,  Die  Prophetic  im  apost.  und  nach  apost.  Zcitaltcr,  quoted  p.  143. 

6.  Comp.  Matt.  x.  9,  10  ;  Mark  vi.  8;  Luke  ix.  3. 

7.  Speaks  in  {the)  spirit.]  tv  πνευματι,  without  the  article,  in  distinction 
from  εν  voi]  that  is  in  ecstasy,  or  in  a  highly  exalted  state  of  mind  when  it 
is  the  organ  of  the  Holy  Spirit.     1  Cor.  xii.  3;  xiv.  2;  Rev.  i.  10;  iv,  2. 


TEACHING   OF   THE   TWELVE   APOSTLES. 


201 


σετε  ονδε  διακρινεΐτε•  τΐάΰα 
γα  ft  αμαρτία  άψε'^η^εται^  αυ- 
τή όέ  ή  αμαρτία  ουκ  αφεΒ?/- 
σεται. 

8.  Ον  ηάζ  δε  6  λαλών  εν 
πνεΰματι  ττροφητηζ  εστίν, 
αλλ  εαν  εχΐ]  τον?  τροπουζ  Κυ- 
ρίου. Ατΐο  ούν  των  τροττων 
γνωα^ηβεται  6  ιρευδοπροφη- 
τηζ  και  6  προφ7]τΐ]ζ. 


9.  Κα\  πάζ  7τροφ7]τηζ  ο  ρι- 
ζών* τραπεζαν  εν  πνεΰματι 
ου  φαγεται  aw  αυτηζ,  ειοε 
μ7]γε  ψ ευδ οπ ροφητηζ  ε'ο'τί. 

10.  Πάζ  δί  7ΐ ροψητηζ  διδαβ- 
κων  τ?}ν  αλι/Βειαν,  ει  α  δι- 
δάσκει ον  ποιεί,  ψευδοπροφη- 
τηζ  εστί. 

11.  Πάζ  δε  προφΐ}τηζ  δεδο- 
κιμασμενο?  αλ?/Βιι^όζ  ποιών  \ 
ει?  μυστηριον   ηοσμικον  \    έκ- 


not  try  nor  proye  ;  for  every 
sin  shall  be  forgiven,  but  this 
sin  shall  not  be  forgiven. 

8.  Not  every  one  that 
speaks  in  the  spirit  is  a  Pro- 
phet, but  only  if  he  has  the 
behavior  (the  ways)  of  the 
Lord.  By  their  behavior 
then  shall  the  false  prophet 
and  the  [true]  Prophet  be 
known. 

9.  And  no  Prophet  that  or- 
ders a  table  in  the  spirit  eats 
of  it  [himself],  unless  he  is  a 
false  prophet. 

10.  And  every  Prophet  who 
teaches  the  truth  if  he  does 
not  practice  what  he  teaches, 
is  a  false  projiliet. 

11.  And  every  approved, 
genuine  Prophet,  who  makes 
assemblies  for  a  worldly  mys- 


*  όμιζοον,  Br.  et  al.  \  μΐ'ών,  Hi. 

\τίο6μικών,  Hi.,  κϋΰβίον,  Petersen  ;  τΐοιώι^  μυότ.  κοόιι.  είζ  kuuX.  Τα. 

This  sin  shall  not  be  forgiven.]  Matt.  xii.  31 :  "  Every  sin  and  blasphemy- 
shall  be  forgiven  unto  men  ;  but  the  blasphemy  against  the  Spirit  shall  not 
be  forgiven." 

8.  Conformity  to  the  Lord's  example  is  the  criterion  of  a  true  Prophet. 
"By  their  fruits  ye  shall  know  them."     Comp.  Matt.  vii.  15-23. 

9.  Order  a  table. 1  A  love-feast  ordered  in  ecstasy.  A  strange  fact  not  men- 
tioned elsewhere.  The  true  Prophet  will  not  profane  a  sacred  ordinance 
to  personal  uses  by  making  a  meal  of  the  Eucharist.  Gordon  proposes  a 
different  reading,  ύ  ρέζων,  "who  is  offering."  ρέζω  is  a  rare  poetic  word 
occurring  in  Homer  and  Hesiod,  in  the  sense  to  perform  a  sacrifice. 

11.  ποΰμικόν.']  Belonging  to  this  world  (in  a  local,  not  in  a  moral  sense), 
mundane,  worldly  ox  earthly,  as  opposed  to  lit ov pa viov,  heavenly ;  comp. 
Heb.  ix.  1,  Avhere  the  tabernacle  is  called  r<3  αγιην  κοΰμικόν,  the  sanctu- 
ary of  this  world,  as  distinct  from  the  sanctuary  in  heaven.  In  Rabbinical 
Hebrew  it  was  used  as  a  substantive. 

τΐοτών  εϋ  uvortjfjiov  κοό/ιικόΐ'  Ικκλΐ^όια?.]  The  most  difficult  passage 
in   the  Did.  and  not  yet  satisfactorily  explained.      Br.   admits  that  it  is 


u 


202  DOCUMENT  I. 

7ΐλ7]σίαζ,  μη  διδάσκων  δ&  ποι-  terj  [?],  but  does  not  teach 
eir  όσα  αντόζ  ποιεί,  ov  upi'  [others]  to  do  what  he  him- 
^7]σεται  έφ'  υμών  μετά  Θεού    self  does,  shall  not  bo  judged 

obscure  and  indistinct  ((>;ίθΓ£Ζί'οϊ'  και  άόαφεζ),  and  proposes  his  explanation 
with  diffidence  (p.  44).  τίυιών  seems  to  require  an  object;  ίκκλΊ]βίαί  may 
be  the  plural  accusative  depending  on  ποιών,  or  the  singular  genitive 
depending  on  μυόΐήριυν.  The  earthly  mystery  may  be  the  Church  itself 
in  this  world,  as  the  Gospel  is  called  a  mystery  (Rom.  xvi.  25,  26).  For 
the  absence  of  the  article  in  the  latter  case,  eorap.  Heb.  ii.  12  {'v  μεΰω 
έκκλ.)  and  3  John  6. — Different  renderings:  Fa.:  who  makes  assemblies 
for  a  Tnystery  of  this  tcorld.  H.  and  B. :  acting  with  a  mew  to  the  mystery 
of  the  church  on  earth.  St. :  dealing  with  reference  to  the  mystery  of  the 
church  hire  below.  H.  and  N. :  working  into  tlie  m,ystery  of  tlie  church  in 
the  world.  0. :  with  a  view  to  the  xuorld-mystery  of  the  church.  Sp. :  icho 
summons  assemblies  for  the  purpose  of  showing  an  earthly  mystery.  W. :  der 
Versammlungen  zu  einem  Geheimniss  vor  der  Welt  macht.  Ha. :  der  im 
Hinblick  auf  das  irdische  G-eheimniss  der  Kirche  handelt.  Z. :  wenn  er  eine 
symbolische  Handlung  weltichcr  Art  voUzieht.  Kr. :  icenn  er  in  Bczug  auf 
die  Ehc  die  etwas  Weltliches  und  doch  in  der  Kirche  (nach  Eph.  V.  32)  etwas 
Geheimniss oolles  ist,  fur  seine  Person  starke  Binge  leistct  {durch  Verheira- 
thiing  und  WiederverJieirathung).  B.-M.:  exergant  son  corps  {?)  en  vue  du 
mystere  terrcstre  de  Veglise  {sans  imposer  aux  autres  ses  pratiques  ascetiques). 
Sa. :  travaillant  au  mystere  terrestre  de  I'eglisc.  Hi.  changes  the  reading 
ποιών  into  /ινών,  and  κοίίμικόν  into  κοσμικών,  "  initians  in  mysterium 
secularium  ecclesias  "  (with  reference  to  the  Gnostic  and  Montanistic  distinc- 
tion between  psychical  or  secular,  and  pneumatic  or  spiritual  churches,  but 
has  found  no  response.  Petersen  (p.  8)  proposes  κοόηιον.  chaste,  in  oppo- 
sition to  the  unchaste  mysteries  of  the  heathen;  likewise  without  response. 

Interpretations:  (1)  Br.,  Z.,  Fa.,  R.,  Sp. :  symbolical  actions  like  those  of 
Isaiah  (xx.  2,  4),  Jeremiah  (xix.  1;  xxvii.  2;  xxviii.  10),  Ezekiel  (iv.  12-v.  3), 
Hosea  (i.  2  sqq.),  Agabus  (Acts  xi.  28;  xxi.  11).  Br.:  ίκκληόιάζαον  τον 
λαόν  ειζ  το  έττιδεΐςαι  αντφ  ερχον  όνμβολικόν  ό  αντόζ  ίβχάζεται 
επΙ  παρακλήόει  και  νουΒεβ/α  των  πιοτών.  The  Prophet  would  at 
times  perform  a  striking  and  exciting  symbolic  action,  like  the  old  Prophets; 
but  in  all  these  dramatic  shows  there  was  grave  danger  of  vanity  and  impo- 
sition for  the  sake  of  gain.  Hence  the  author,  while  permitting  such  excep- 
tional exhibitions,  guards  against  abuse  by  insisting  that  the  Prophet  should 
receive  no  pay,  and  not  teach  others  to  perform  like  acts.  (2)  Ha. :  absti- 
nence from  marriage.  He  refers  to  Eph.  v.  32,  Ignatius,  Ad  Polyc.  v.,  and 
TortuUian,  Be  Monog.,  xi.,  which  recommend  celibacy  as  being  more  consist- 
ent with  a  perfect  Cliiistian  than  marriage.  But  this  is  far-fetched,  and  by 
the  great  mystery  Paul  does  not  mean  celibacy,  but  marriage  or  rather  the 
union  of  Christ  with  his  church.  Besides  celibacy  needed  no  apology  in  view 
of  the  ascetic  tendency  which  set  in  very  early  in  opposition  to  the  bottom- 
less sexual  depravity  of  the  heathen  world.  (3)  Krawutzcky  (in  his  second 
article,  I.  c,  p.  581,  note)  takes  the  very  opposite  view,  that  the  Bid.  allows 


TEACHING   OF   THE   TWELVE   APOSTLES.  203 

γαρ  έχει  την  κρίσιν  ώσαν-  by  you  ;  for  lie  has  liis  juclg- 
τωζ  γαρ  εποίησαν  και  οι  αρ-  ment  with  God  (or,  his  jndg- 
χαΐοι  προφήται.  ment  is  in  the  hands  of  God); 

for  so  did  also  the  ancient 

Prophets. 

12.  "0?  δ^  αν  είπκ)   εν  ττνεν-        12.  But  whosoever  says  in 

μάτι'     Αόζ  μοι  αργύρια  η  %τε-    the  sj^irit :    Give    me  money 

ρά  τίνα,  ουκ   ακούσεσ^ε   αν-    or  any  other  thing,  ye  shall 

τού•     εάν  δε  περί  άλλων  νσ-    not  listen  to  him  ;  but  if  he 

the  Prophets  to  marry  and  even  to  remarry,  after  the  example  of  some  of  the 
Hebrew  Prophets,  provided  only  they  do  not  teach  others  to  imitate  their  ex- 
ample. He  refers  to  the  case  of  Hos.  i.  2 ;  iii.  1 ;  but  this  marriage  to  an 
adulteress  is  probably  to  be  understood  figuratively.  (4)  E.  B.  Birks  (in 
"  The  Guardian"  for  June  11,  1884):  "  making  garniture  of  a  church  for  a 
sacramental  celebration."  Prophets  may  make  shrines  or  altars  for  the  cele- 
bration of  the  Eucharist  so  long  as  they  do  not  encourage  others  in  set- 
ting up  separate  conventicles.  (5)  Hicks  in  "  The  Guardian,"  approved  by 
E.  \^enables  in  "The  British  Quart.  Rev."  for  May,  1885  (p.  353):  calling 
assemblies  of  the  church  for  the  jiurpose  of  revealing  future  events  in  the 
world's  history,  as  were  foretold  by  Agabus  (Acts  xi.  28),  or  impending 
judgments  on  the  enemies  of  the  church.  Such  predictions  might  provoke 
disloyalty  to  the  civil  government.  This  gives  very  good  sense.  (6)  Gordon : 
"  doing  with  an  eye  to  the  church's  mystery  in  the  world,"  i.e.,  the  hidden 
potency  of  the  Kingdom  of  God  on  earth.  (7)  Sabatier  identifies  the  mys- 
tery of  the  Church  with  the  mystery  of  the  Gospel,  Eph.  vi  19,  and  contrasts 
it  with  the  mystery  of  iniquity,  2  Thess.  ii.  7.  "  Annoncev  VEvangile,  c'est 
hater  la  venue  des  temps,  c'est  aider  le  mystere  terrestre  dc  I'Eglise"  (eomp. 
Apoc.  X.  7  :  "  then  is  finished  the  mystery  of  God,  according  to  the  good 
tidings  which  he  declared  to  his  servants  the  prophets"). — I  venture,  modestly, 
to  suggest  two  more  interpretations.  (8)  "The  earthly  mystery  of  the 
church"  is  the  sacrament  or  the  sacrifice  of  the  Eucharist,  which  in  the 
Greek  church  is  emphatically  called  μνότήβίον  (comp.  Eph.  v.  32).  This 
might  be  supported  by  the  connection  with  "the  ordering  a  table"  just 
spoken  of  (XI  9),  and  with  Chs.  IX.  and  X.  and  XIV. ,  all  of  which  treat  of 
the  Eucharistic  sacrifice ;  but  it  does  not  suit  the  last  clause  of  the  verse.  (9) 
The  observance  of  the  ceremonial  law,  or  the  bearing  of  the  whole  yoke ; 
comp.  VI.  2  and  the  note  there.  Upon  the  whole,  however,  the  interpreta- 
tion of  Br.  is,  perhaps,  the  least  objectionable,  and  next  to  it  that  of  Hicks. 
The  ancient  Prophets]  of  the  Old  Testament.  Symbolic  actions  are  re- 
ported of  several  of  thera,  Isaiah,  Jeremiah,  Ezekiel,  Hosea.  The  reference 
to  the  Hebrew  Prophets  is  natural,  and  it  is  necessary  if  we  assign  the  Did. 
to  the  first  century.  Ha.  and  Hi.,  who  date  it  from  the  middle  of  the  second 
century,  understand  the  early  Christian  Prophets,  as  Agabus,  the  daughters 
of  Philip,  Judas,  Silas.  Quadratus.  But  they  could  hardly  be  called  αρχαίοι 
even  then  without  distinguishing  them  from  the  still  older  Hebrew  Prophets. 


204 


DOCUMENT  I. 


τερούντων    εΓπ}^   δούναι,   μη-     bid  you  to  give  for  others  that 
δεϊζ  αυτόν  κρινέτω.  lack,  let  no  one  judge  him. 


Κεφ.  ιβ'. 

1.  Πάζ  δε  6  ερχομενοζ  εν 
ονόματι  Κυρίου  δεχΒί/τω, 
έπειτα  δε  δοκιμαΰαντεζ  αυ- 
τόν γνω^εσΒε,  σύνεσιν  γαρ 
"Χέζεται  *,  δεζιάν  και  αρίΘτε- 
ράν. 

2.  Ει  μεν  παρόδιόζ  εστίν  6 
ερχόμενο?,  βοηΒεϊτε  αυτώ 
όσον  δύνασθε•  ου  μένει  δε 
πρόζ  νμάζ  ει  μι)  δύο  η  τρεϊζ 
■ήμεραζ,  εαν  ij  αναχπη. 

3.  Ει  δε  Βελει  πρόζ  ύμάζ  αα- 
^ήσαί\,  τεχνίτηζ  ών,  εργα- 
Β,εβ^ω  jtai  ψαγετω. 


Chap.  ΧΙΙ. 

Receiving  Disciples. 

1.  Let  every  one  that  comes 
in  the  name  of  the  Lord  be 
received,  and  then  proving 
him  ye  shall  know  him  ;  for 
ye  shall  have  understanding 
right  and  left. 

2.  If  indeed  he  who  comes 
is  a  wayfarer,  help  him  as 
much  as  ye  can  ;  but  he  shall 
not  remain  with  you  longer 
than  two  or  three  days,  unless 
there  be  necessity. 

3.  If  he  wishes  to  settle 
among  you,  being  a  crafts- 
man (artisan),  let  him  work 
and  eat  (earn  his  living  by 
work). 


*  Είετε,  Br.  &e. 


\yia'^i6ai.  Ha,  Hi.  Z. 


Notes  to  Chapter  XII. 

1.  Every  one]  who  professes  Christ.  Hospitality  is  to  be  exercised  to  all 
without  distinction,  but  not  to  the  extent  of  encoxiraging  idleness.  Every 
one  who  can  must  work.     Corap.  3  Thess  iii.  10-12. 

Ye  shall  knoio,  etc.]  Ye  shall  know  the  difference  between  right  and  wrong, 
between  true  and  false  Christianity.  The  Ap.  Const,  vii.  28  jiaraphrase  the 
passage:  "  Ye  are,  able  to  know  the  right  hand  from  the  left  and  to  dis- 
tinguish false  teachers  from  true  teachers."  Br.  refers  to  2  Cor.  vi.  7  ("  by 
the  armor  of  righteousness  on  the  righth  and  and  the  left ") ;  3  Tim.  ii.  7  ("  the 
Lord  shall  give  thee  understanding  in  all  things  ").  Ha.  takes  ΰύνεΰι  ν  e'^ere 
as  a  parenthesis. 

3.  παρόδιυζ.]  Post-classical  for  TrcxpoSirjji,  traveller.  Tht»  Sept.  has 
ττάβυδυζ,  3  Kings  xii.  4  (which  in  classical  Greek  means  entrance,  side- 
entraitce).  Paul  uses  iv  τΐαρόδω,  by  the  loeiy,  1  Cor.  xvi.  7.  The  .Jews,  hav- 
ing no  country  of  their  own,  and  being  engaged  in  merchandise  were  great 
travellers,  and  so  were  the  Jewish  Christians  (as  Aquila  and  Priscilla,  whom 
we  find  in  Rome,  Corinth,  and  Epliesus,  Acts  xvi.  3-5  ;  xviii.  2!.  This 
habit  tended  to  strengthen  the  ties  of  brotherhood  and  to  promote  catholicity. 

3.  Let  him  ivork,  etc.]  2  Thess.  iii.  10.     "If  any  will  not  work,  neither 


TEACHING  OF  THE   TWELVE   APOSTLES.  205 

4.  El  ot-  ovK  έχει  τεχν?ρ^^  4.  But  if  he  has  not  handi- 
κατά  την  αννεαιν  νμών  προ-  craft  (trade),  provide  accord- 
νοι/σατε,  πώ?  μη  αργόζ  μεΒ'  ing  to  your  understanding 
νμών  8,ήσεται  χριστιανόζ.  that  no  Christian  shall   live 

5.  Ei  δ^  ου  Βέλει   ούτω  ποι-  idle  among  you. 

ειν,  χριστέμπορος  εστίν  προ-  5.  And  if  he  will  not  act 
σίχετε  από  των  τοιούτων.  thns  he  is  a  Christ-trafficker. 

Beware  of  such. 

Κεφ.  ly.  Chap.  XIII. 

Treatment  of  Prophets. 

1.  Πάζ  δε  προφηττ^ζ  αλη^ι-  1.   But  every  true  Prophet 

νόζ,    Βέλων    7iaSi)a(xi*    π  ροζ  who  wishes  to  settle  among 

νμάζ,   οίζιόζ  εστί   τήζ  τροφήζ  you  is  worthy  of  his  food  (or, 

αυτόν.  support). 

*  ηα^ίόαι,  Ha.  Hi.  Z. 

let  him  eat."  Paul  set  the  noblest  example  of  self-support,  working  at  his 
own  trade  at  night  after  preaching  the  gospel  during  the  day.  The  early 
Christians  were  mostly  of  the  lower  classes,  artisans,  freedmen,  slaves. 
Society,  like  a  house,  is  built  and  regenerated  from  the  bottom  upwards,  not 
from  the  top  downwards.  Ha. :  ' '  Wie  nachdrUcJclich  tcird  die  PflicJit  der 
Arbeit  eingcscJidrft,  imd  ziigleich  die  Solidaritat  oiler  Oemeinderjlieder  !  " 

A  Ckristian.l  The  name  only  once  in  the  Did.  It  arose  among  the  Gentiles 
in  Antioch  between  40  and  50,  Acts  xi.  26,  and  occurs  again  xxvi.  28,  and 
1  Pet  iv.  16.  The  usual  designations  among  the  Christians  were,  "dis- 
ciples," "believers,"  "brethren,"  "saints."  The  last  is  used  in  the  same 
genei-al  sense  in  Did.  IV.  2. 

χριότέμτΐοβοζ.]  A  C/irist-trafficker,  Christ-monger,  i.  e.,  one  who  makes 
gain  out  of  his  Christian  profession  (comp.  1  Tim.  vi.  5);  a  new  word,  but 
expressive  and  used  afterwards  by  Pseudo-Ignatius  and  Pseudo-Clement. 
Barnabas  (eh.  x.)  warns  against  selfish  idlers  who  sponge  upon  Christian 
charity.  Ignatius  {Ad  Eph.  vii.)  speaks  of  men  "  whose  practice  is  to  carry 
about  the  name  (of  Christ)  in  Avicked  guile,"  whom  we  must  shun  "  as  wild 
beasts."  Polycarp  ( J.(Z  Phil,  vi.)  warns  the  Philippians  against  those  "who 
bear  the  name  of  the  Lord  in  hypocrisy."  Hermas  {Mand.  xi.) 
describes  an  itinerant  charlatan  who  demands  the  first  place  in  the  assembly, 
lives  in  great  luxury,  and  refuses  to  jirophesy  except  for  payment  in  advance. 
Lucian's  Peregrinus  Proteus  is  such  an  impostor  λυΙιο  deceived  the  simple- 
hearted  Christians.     That  race  will  never  die  out  in  this  world. 

Notes  to  Chapter  XIII. 

1.  Every  Prophet  wTio  wishes  to  settle  among  you.]  There  were  two  classes 
of  Prophets,  itinerant  and  stationary  or  local ;  while  the  Apostles  were  only 
itinerants  (XI.  o). 

Worthy  of  his  food]  or  support,  maintenance,  no  more  and  no  less.      The 


206  DOCUMENT  I. 

2.  'Πσαύτωζ  διδάσκαλος  a-  2.  Likewise  a  true  Teacher 
λη^ινόζ  εστίν  αξιοζ  nai  αν-  is  himself  worthy,  like  the 
τόζ  ωσπερ  6  εργάτηζ  τήζ  τρο-     workman,  of  his  food." 

<^7/s  avTov 

3.  Πάσαν  ovv  απαρχην  3.  Therefore  thou  shalt 
γεννημάτων  \ηνοΰ  και  άλω-  take  and  give  all  the  first- 
νοζ  βοών  τε  7ΐαϊ  προβάτων  fruit  of  the  produce  of  the 
λαβών  δώσειζ  την  \απαρχην'\^  wine-press  and  thrcshing- 
τοιζ  προφηταιζ'  αυτοί  γαρ  floor,  of  oxen  and  sheep,  to 
εϊσιν  oi  αρχιερεϊζ  υμών.  the  Prophets  ;  for   they   are 

your  chief-priests. 

*umit  r,  άτΐίχρχ.     Br.  et  aZ.  =Matt.  x.  10. 

princijile  and  duty  of  ministei-ial  support  are  laid  down  by  Christ,  Matt.  s. 
10  ;  Luke  x.  7,  and  by  Paul  1  Cor.  ix.  7,  9,  13,  14  ;  1  Tim,  τ.  18. 

2.  Likewise  a  true  Teacher.^  Prophets  and  Teachers  are  associated  in 
Actsxiii.  1,  distinguished  in  1  Cor.  xii.  28,  29;  Eph.  iv.  11.  Paul  cails  him- 
self "an  Apostle  and  Teacher"  of  the  Gentiles,  1  Tim.  ii.  7;  2  Tim.  i.  11. 
Rulers  (7/Koi7i£j'Gz)  and  Teachers  are  identified  in  Heb.  xiii.  7,  17.  See 
the  note  of  Ha. ,  p.  50  sq. 

All  the  first-fruits.]  According  to  the  provisions  of  the  Mosaic  law,  Ex. 
xxii.  29  ;  Num.  xviii.  12  ;  Deut.  xviii.  3,  4  ;  Ez.  xliv.  30  ;  Neh.  x.  35-37. 
See  Smith's  or  Schafif's  Bible  Diet.  sub.  First-fruits.  The  law  prescribed  also 
tithes,  i.  e.  the  tenth  of  all  produce,  as  well  as  of  flocks  and  cattle ;  they 
belong  to  .Jehovah  and  were  paid  to  the  Levites  as  the  reward  for  their 
service,  who  were  again  ordered  to  devote  a  tenth  of  these  receipts  to  the 
maintenance  of  the  high-priest  (Num.  xviii.  21-28).  The  tithe  is  not  men- 
tioned in  the  Did.,  but  the  Ap.  Const.  \ni.  29  add  after  the  first-fruits  : 
"Thou  shalt  give  the  tenth  of  thy  increase  to  the  orphan,  and  to  the  widow, 
and  to  the  poor  and  to  the  stranger." 

For  they  are  your  chief  priests.]    In  theN.  T.  άρχιερενζ  is  u.sed  (1)  of 

the  Jewish  high-priest  (''^"'?Π  \\β^.,  ό  ίερενζ  ό  μέχαζ).  Matt.  xxvi.  3, 
62,  63,65,  etc.;  (2)  of  Christ,  the  true  and  eternal  high-priest,  in  the 
Ep.  to  the  Hebrews  (ii.  17  ;  iii.  1,  etc.) ;  (3)  in  the  plural,  of  the  members  of 
the  Sanhedrin,  and  of  the  heads  of  the  twenty-four  classes  of  priests  (Matt.  ii. 
4,  etc.).  The  N.  T.  teaches  the  universal  priestliood  of  all  believers  (2  Pet. 
ii.  9;  Rev.  i.  6),  but  not  a  special  priesthood  of  ministers  in  distinction  from 
the  laity.  This  passage  gives  the  first  intimation  of  the  sacerdotal  vieAV  of  the 
ministry,  but  the  author  confines  it  to  the  Prophets,  and  probably  uses  the 
word  in  a  figurative  or  spiritual  sense.  The  idea  crept  early  and  easily  from 
the  synagogue  into  the  church,  first  by  way  of  comparison  and  soon  after  in 
a  realistic  sense.  About  the  same  time  (between  a.d.  90  and  100)  Bishop 
Clement  of  Rome  {Ad  Cor.  ch.  xl.)  significantly  compared  the  Christian 
ministry  to  the  Aaronic  priesthood  and  made   a  distinction   between  the 


TEACHES"G   OF   THE   Τ\νΕΕΛΈ   APOSTLES.  207 

4.  ^Edv  δί:  μη  εχτ^τε  -ηροφη-  4.  But  if  ye  have  no  Pro- 
r/;j',  δότε  τοΐζ  πτωχοΊζ'  phet,  give  to  the  poor. 

5.  Εάν    σιτίαν    ποιί}?,    τ?}ν  5.   If  tliou  preparest  bread, 
απαρχ?}ν  λαβών  δός  κατά  τηχ^  take  the  first  fruit  and  give 
εντολή  ν  according  to  the   command- 
ment. 

6.  Ήσαντωζ  7ίεράμιον  οι-  6.  Likewise  when  thou 
vov  η  ελαίου  άνοίξαζ,  την  opencst  a  jar  of  wine  or  of 
άπαρχην  λαβών  δοζ  τοϊζ  προ-  oil, 'take  the  first-fruit  and 
φηταιζ.  give  to  the  Prophets. 

7.  Αργυρίου  δε  ηαϊ  ίματισ-  7.  And  of  silver,  and  rai- 
μοΰ  και  παντοζ  κτηματοζ  λα-  ment,  and  every  possession, 
βών  την  ατταρχην  ώζ  αν  σοι  take  the  first-fruit,  as  may 
δοΒ,ϊ)^  (Jo?  κατά  την  εντολην.  seem  good  to  thee,  and   give 

according  to  the  command- 
ment. 


clergy  and  laity.  The  passage  has  been  declared  an  interpolation,  but  with- 
out any  good  reason.  The  next  distinct  trace  of  this  idea  we  find  in  a  letter 
of  Polycrates,  Bishop  of  Ephesus,  about  a.d.  190,  to  Victor,  Bishop  of  Rome, 
as  preserved  by  Eusebius  (v.  34).  Polycrates  calls  St.  John  "a  priest  who 
wore  the  sacerdotal  plate"  (ίερεύζ  το  πέταλον  περφορικόί).  Comp.  Glmrcli 
Hist.  ii.  216  ;  and  i.  431.  After  the  close  of  the  second  century  all  the 
Bishops  and  Presbyters  were  called  priests  {ίερεϊζ,  sacerdotes),  and  the 
Bishop  sometimes  TiigTi-'priest  {άρχτρενζ,  summus  sacerclos,  pontifex  maxi- 
mus).  Tertullian  uses  the  terms  {De  Bapt.  vii. ;  De  Pud.  i. ;  De  Exiiort. 
Cast.),  but  as  a  Montanist  he  protested  against  a  priestly  order  and 
asserted  the  universal  priesthood  of  all  believers.  Cyprian  is  the  chief  cham- 
pion of  sacerdotal  episcopacy  in  the  Ante-Nicene  age.  In  the  Ap.  Const. 
the  hierarchical  and  sacerdotal  system  is  fully  developed.  I  will  only  quote 
one  passage  (ii.  25)  :  "  The  Bishops  are  your  high-priests,  as  the  Presbyters 
are  your  priests,  and  your  present  Deacons  instead  of  your  Levites  ;  so  are 
also  your  readers,  your  singers,  your  porters,  your  deaconesses,  your  widows, 
your  virgins,  and  your  orphans ;  but  He  who  is  above  all  these  is  the  High 
Priest."  The  sacerdotal  view  prevailed  in  all  Christendom  till  the  time  of 
the  Reformation,  which  returned  to  the  primiti^^e  idea  of  the  universal  priest- 
hood of  believers.  See  Church  Hist.  ii.  127,  and  150  sq.,  and  Lightfoot,  Ex- 
curs,  on  the  Christian  Ministry  in  Com.  on  PMlippians,  p.  253  sqq. 

If  ye  hate  no  Prophet.']  There  were  therefore  congregations  without 
Prophets,  but  not  without  Bishops  and  Deacons  (XV.  1).  In  the  absence  of 
the  former  the  latter  were  to  teach.  The  Did.  marks  the  transition  period 
from  the  Apostles  and  Prophets  who  were  passing  away,  to  the  Bishops  and 
Presbyters  who  began  to  take  their  place. 

όιτίαν.']     όιτία  means  in  Byzantine  Greek  hatch  or  baking  of  bread.    (See 


208  DOCUMENT  I. 

Κεφ.  ιδ'.  Chap.  ΧΙΛ^ 

The  Loud's  Day  and  the  Sacrifice. 

1.  Κατά  ηνριαηην  de  Kvpi-         1.  And  on  the  Lord's  Day 

ov  σνναχΒίντεζ  κλάσατε  άρ-  of  the  Lord''  come  together, 

τον    και  ευχαριστήσατε    προ-  and   break   bread,  and   give 

σεξομολογησάμενοι^    τα  πα-  thanks,  having   before   con- 

"Rev.  i.  10. 

*  TtfjoEzou.  V.  Gebhardt,  Hi.  Ha.  [in  the  notes  but  not  in  the  text]  Z. 

Sophocles,   Gr.  Lex.,  p.   990.)      In  classical  Greek  όιτία  is  the  plural  of 
ΰιτίον,  and  means  grain  or  food. 

XoTES  TO  Chapter  XIV. 

This  chapter  interrupts  the  connection  and  should  precede  Ch.  IX.  But 
the  writer,  before  proceeding  to  the  local  officers  of  the  Church,  inserts  here 
a  direction  concerning  the  Lord's  Day  observance  and  public  worship  which 
is  to  be  conducted  chiefly  by  the  Prophets  (comp.  X.  7).  Perhaps  the  more 
immediate  association  in  his  mind  was  the  priest  (XIII.  3)  and  the  sacrifice 
(XIV.  1);  for  the  ideas  of  priest,  altar,  and  sacrifice  are  inseparable,  Avhether 
they  be  used  in  the  realistic  or  in  the  figurative  sense. 

1.  On  the  Lord's  Day  of  the  Lord.'\  The  first  use  of  κνριακή  as  a  noun, 
but  with  the  pleonastic  addition  τον  κυρίου.  St.  John  (Rev,  i.  10)  uses  it 
first  as  an  adjective,  κυριαηή  ηιιέρα,  Dominica  dies.  The  resurrection  of 
Christ,  his  appearance  to  the  di.sciples,  and  the  pentecostal  outpouring  of 
the  Holy  Spirit,  all  of  which  took  place  on  the  first  day  of  the  week,  are 
the  basis  of  the  Christian  Sunday.  Its  observance  in  the  Apostolic  age 
may  be  inferred  from  Acts  xx.  7;  1  Cor.  xvi.  2;  Rev.  i.  10.  The  Did. 
gives  us  the  first  post-Apostolic  testimony  for  Sunday  as  a  day  of  public 
worship.  Pliny  (Letter  to  Trajan,  x.  97)  caUs  it  "the  stated  day,"  on 
which  the  Christians  in  Bithynia  assembled  before  daylight,  to  sing  hymns 
to  Christ  as  a  God,  and  to  bind  themselves  by  a  sacramentum.  Bar- 
nabas (Ep.  XV.)  calls  it  "  the  eighth  "  day,  in  opposition  to  the  Jewish  Sab- 
bath. Ignatius  {Ad  Ilagnes.  ix.)  calls  it  κνριακτ},  likewise  in  opposition  to 
the  Jewish  observance  (ιχηκέτι  ΰίχββατίζοντεζ,  αλλά  κατά  κυριακήν 
ζώντεζ).  Justin  Martyr  :  "  the  day  called  Sunday  "(;/  την  Ήλιου  λεγο- 
μένη ημέρα,  Apol.  i.  Ixvii.),  on  which  the  Christians  hold  their  common 
assembly,  because  it  is  the  first  day  of  creation  and  the  day  on  which 
Jesus  Christ  their  Saviour  rose  from  the  dead. 

Break  bread  and  give  thanks.']  Designation  of  the  Agape  and  Eucharist. 
Acts  ii.  46  :  xx.  7,  11 ;  1  Cor.  x.  16.  This  was  the  regular  Lord's  Day  ser- 
vice, connected  no  doubt  with  Scripture  reading,  praying,  singing,  exhorta- 
tion, according  to  Old  Testament  precedent.  Ha.:  '' Es  ist  von  hochster 
Bedeutttng  fur  die  Geschichte  des  Cultus,  dass  der  Verfasser  der  Did.  fur 
den  Sonntagsgottesdienst  lediglich  die  Feier  des  Ahendmahls  nach  vorher- 
gegangener  Exhomologese  vorschreibt." 

προΰεζομολοχηϋάμενοι]  having  confessed  in  addition  to,  or  in  connec- 


TEACHING   OF   THE    TWELVE    APOSTLES.  209 

ραπτώματα  νμών,  οπωζ  na-  fessed  your  transgressions/ 
Bapa  η  Βνσία  ημών  t].  tliat   your   sacrifice    may   be 

pure. 
2.   Πάζ  de  βχων  τ?}ι^*  αμφι-         2.  Let    no  one  wlio  has  a 
βολίαν  μετά  τον  εταίρου  atj-     dispute  with  his  fellow  come 
τον   μη    σννελ^έτω  νμΐν   εωζ    together  with  you  until  they 

''Comp.  James  v.  16. 

*  τΐΐ'(ϊ,  von  Gebhardt,  Ha.  Z. 

tion  with,  thanksgiving;  but  this  verb  occurs  nowhere  else  and  is  probably  a 
writing  error  for  ττροεξομ,  having  before  confessed.  This  emendation  was 
suggested  by  von  Geb.  and  is  adopted  by  Ha.  in  the  notes,  though  not  in  the 
text.  First  confession  of  sin,  then  thanksgiving.  Confession  is  here  en- 
joined as  a  regular  part  of  public  worship,  and  is  also  enforced  IV.  1 4  (t  7' 
Ικκληβία  t'conoXoyijoy  τα  τΐαβαητωματά  όον).  Comp.  Jas.  ν  16.  In 
the  Ap.  Const,  vii.  30  the  confession  of  sin  in  connection  with  the  Eucharist 
is  omitted. 

That  yotir  sacrifice  may  be  pure.]  Svo/a  (from  3νω,  to  Icillancl  offer  as 
sacrifice)  is  often  used  tropically  of  spiritual  sacrifices  of  praise  and  self-con- 
secration, Rom.  xii.  1  (Βνΰίαν  ζώΰαν) :  1  Pet.  η5{πνενμαΓίΗαζ  ^voiaS); 
Phil.  ii.  17  (2υΰία  και  λειτον^χία  τηζ  τΐίότεωζ);  Heb.  xiii.  15  {άναφέ- 
βωμεν  Svoi'av  άίνέΰεωζ  διατταντόζ  τω  ^εω.)  The  Eucharist,  as  thp 
name  indicates,  was  regarded  as  a  feast  of  thanksgiving  for  all  the  mercies 
of  God,  temporal  and  spiritual,  especially  for  the  redemption,  and  as  a 
sacrifice  of  renewed  consecration  of  the  whole  congregation  to  Christ  in  re- 
turn for  his  self-sacrifice  for  our  sins.  The  elements  of  bread  and  wine  were 
tokens  and  types  of  the  gifts  of  nature  and  the  gifts  of  grace  with  reference 
to  the'broken  body  and  shed  blood.  They  were  presented  as  a  thank-offering 
by  the  members  of  the  congregation,  and  the  remnants  were  given  to  the 
poor.  In  these  gifts  the  Christian  people  yielded  themselves  as  a  priestly 
race  to  God,  the  giver  of  all  good.  Justin  Martyr,  Oial.  c.  Tryph.  Jud.  c. 
cxvii.  :  "  Accordingly  God,  anticipating  all  the  sacrifices  which  we  offer 
through  this  name,  and  which  Jesus  the  Christ  enjoined  us  to  offer,  i.  e.,  in  the 
Eucharist  of  the  bread  and  the  cup,  and  which  are  presented  by  Christians  in 
all  places  throughout  the  world,  bears  witness  that  they  are  well-pleasing  to 
Him."  In  his  account  of  the  celebration  of  the  Eucharist,  A^wl.  i.  Ixv.,  Jus- 
tin M.  says:  "  When  the  President  (the  Bishop)  has  given  thanks^  and  all  the 
people  have  expressed  their  assent  [by  saying  ^wicn],  those  who  are  called  by 
us  '  Deacons '  give  to  each  of  those  present  to  partake  of  the  bread  and  wine 
mixed  with  water  over  which  the  thanksgiving  was  pronounced,  and  to 
those  who  are  absent  they  carry  away  a  portion  (Ixvi.).  And  this  food  is 
called  among  us  *  Eucharist,'  of  which  no  one  is  allowed  to  partake  but  those 
who  believe  that  the  things  we  teach  are  true,  and  who  have  been  washed 
with  the  washing  for  the  remission  of  sins  and  who  are  living  as  Christ  has 
enjoined." 

2.  Until  they  are  reconciled.']  According  to  the  direction  of  Christ,  Matt 
14 


210  DOCUMENT    Ι. 

ού  διαλλαγώσιν,  ίνα  μη  κοι-  are  reconciled,  that  your  sac- 

νω^ΐ\  η  Β^νσία  ?}κών  *.  rifice  may  not  be  defiled.* 

3.  AvT?]  γάβ  εστίν  ή  ρηΒεΐ-         3.   For  this  is  that  which 

σα   υπό    Κνρίον      Έν  παντι  was  spoken  by  the  Lord  : '^  In 

τοπω  και  χρόνω    ττροσφερειν  every  place  and  time  offer  me 

*  νμών,  Br.  &c.  •''  Comp.  Matt.  v.  23,  24. 

V.  23,  24.  Reconciliation  among  men  is  a  necessary  prerequisite  of  a  worthy 
communion  which  celebrates  the  reconciliation  between  God  and  man 
through  the  atoning  sacrifice  of  Christ.  This  is  implied  here.  Br.  com- 
pares Irenjeus,  Adv.  Hcer.  iv.  18,  1. 

May  not  he  defiled]  Br.  quotes  Matt.  xv.  11-20  ;  Mark  vii.  15-23;  Acts 
X.  15,  21,  28  ;  Heb.  ix.  13.  Justin  M.  says  (Apol.  i.  Ixvi.) :  .  .  .  "  So  we,  who 
through  the  name  of  Jesus  have  believed  as  one  man  in  God  the  Maker  of 
all,  have  been  stripped,  through  the  name  of  his  first-begotten  Son,  of  the 
filthy  garments,  that  is  of  our  sins  ;  and  being  vehemently  inflamed  by  the 
word  of  his  calling,  we  are  the  true  high-priestly  race  of  God,  as  even  God 
himself  bears  witness,  saying,  that  in  every  place  among  the  Gentiles  sacri- 
fices are  presented  to  Him  well  pleasing  and  pure  (Mai.  i.  10-12.)  Now  God 
receives  sacrifices  from  no  one,  except  through  his  priests." 

3.  Spoken  by  the  Lord.]  κύριοζ  seems  to  refer  to  Christ,  just  mentioned 
in  ver.  1,  and  implies  that  the  writer  believed  in  the  pre-existence  of 
Christ  who  spoke  through  the  Prophets  ;  comp.  1  Pet.  i.  10,  11.  (An  argu- 
ment against  the  charge  of  Ebionism.)  The  distinction  made  by  Gordon 
that  the  Did.  uses  κύριοζ  without  the  article  of  God,  and  ό  κνριυζ  of  Christ 
is  untenable  ;  see  the  title  διδαχή  κνρίον. 

In  every  place.]  A  free  quotation  of  Mai.  i.  11,  14  (Sept.).  The  only 
quotation  from  the  canonical  books  of  the  0.  T.  except  that  in  XVI.  7  from 
Zech.  xiv.  5.     See  above,  Ch.  XXIV.  78  sqq. 

The  passage  of  Malachi  was  generally  understood  in  the  ancient  church  to 
be  a  prophecy  of  the  eucharistic  sacrifice.  Justin  M.  refers  to  it  frequently, 
Apol.  i.  Ixvi. ;  J)i(d.  c.  TrypJi.  Jud.  c.  xxviii. ;  xli. ;  cxvi. ;  exvii. ;  so  also 
Irena3us  Adv.  Hcer.  iv.  17,  5,  6  ;  18,  1,  4  ;  Clement  of  Alex.  Strom,  v.  14, 
136;  TertuUian,  Adv.  Jud.  v. ;  Adv.  Marc.  iii.  22.  The  "  Second  Ordinances 
of  the  Apostles ■"  {δρ.ντεραι  των  "Άποΰτ.  διατάξετε)  spoken  of  in  the  sec- 
ond Irenaius  Fragment  (ed.  Stieren  i.  854,  and  ed.  Harvey  ii.  500),  probably 
refer  to  the  Eucharistic  sacrifice  as  the  new  sacrifice  of  the  New  Covenant 
{νέα  προόφορα  iv  τ^  κχχιν-ζ)  διοί^ήκτ;)),  in  the  place  of  the  old  sacrifices 
which  ceased  with  the  destruction  of  the  Temple.  Br.  thinks  it  not  unlikely 
{ίΐηδεν  ani^avov)th2it  these  second  Apostolic  Ordinances  are  identical 
with  our  Did.  This  is  at  least  far  more  probable  than  the  opposite  conject- 
ure of  Krawutzcky  that  the  Did.  was  written  in  Ebionitic  opposition  to 
those  Ordinances  on  account  of  the  omission  of  νέα.  See  above  p.  24. 
note.  Bickeil,  on  the  contrary,  finds  here  the  germ  of  the  Roman  mass,  and 
R.  Catholic  controversialists  constantly  appeal  to  the  same  passage  of  Mala- 
chi in  proof  of  that  institution.     But  the  Did.  plainly  means  only  a  thank- 


TEACHING   OF   THE    TWELVE   APOSTLES.  211 

μοι    Βνσίαν    καΒαραν       οτι  a  pure  sacrifice,  for  I  am  a 

βίχσιλενζ    μέγαζ     ειμί,     λέγει  great  King,  saitli  the  Lord, 

Kvpioiy     ηαϊ    το     ονρμά    μου  and  my  name   is   wonderful 

Βανμαστον  ε'ν  τοίζ  ε'Βνεσι.  among  the  Gentiles."* 

Κεφ.  ιε  .  Chap.  XV. 

Bishops  and  Deacon8. 

1.  Χειροτονήσατε  ovv  εαν-  1.  Elect  therefore  for  your- 
τοΐζ  επισκότΓονς  και  διακόνονζ    selves  Bishoi^s  and  Deacons 

» Mai.  i,  11,  14. 

offering  by  the  whole  congregation.     The  idea  of  the  Lord's  Supper  as  an 

actual  though  unbloody  repetition  of  the  atoning  sacrifice  on  the  cross  by  the 

hands  of  the  priest,  came  in  later  in  the  third  century,  at  the  time  of  Cyprian, 

in  connection  with  the  sacerdotal  conception  of  the  ministry,  and  the  literal 

interpretation  of  the  altar,  Heb.  xiii.  10.     The  truth  underlying  the   Greek 

and  Roman  mass  (for  in  this  respect  the  two  churches  are  entirely  agreed)  is 

the  commemoration  and  renewed  application  of  the  one  all-sufficient  sacrifice  ι 

on  the  cross  in  the  Lord's  Supper.     On  the  gradual  development    of  the 

idea  of  the  Eucharistic  sacrifice  see  Churcli  History,  vol.  ii.  245  sq.  and  iii. 

503  sqq. 

Notes  to  Chapter  XV. 

This  chapter  treats  of  the  local  or  stated  and  permanent  ministers  of  the 
gospel.  It  is  separated  from  the  chapters  on  the  Apostles  and  Prophets 
(XL-XIII.),  but  connected  with  them  by  the  eucharistic  sacrifice  on  the 
Lord's  Day  as  the  chief  part  of  Christian  worship  (XIV.).  The  congregations 
could  not  rely  on  the  occasional  services  of  these  itinerant  Teachers,  who 
gradually  passed  away,  together  with  the  extraordinary  gifts.  Comp.  above 
Ch.  XII.,  p.  73  sqq. 

1.  χειμοτονι'/ϋατε.]  The  Greek  verb  means  in  classical  writers  to  stretch 
out  the]iand{xEiiS),  ox  to  vote  for  hy  show  of  hands  ;  then  to  elect,  to  appoint. 
So  in  Acts  siv.  23  ;  2  Cor.  viii.  19  ;  and  here.  Ignatius  uses  it  in  the  same 
sense,  e.  g.,  Ail  Philad.  x.  1  (ed.  Zahn,  p.  80  :  τΐρέπον  ίότίν  νι.ιΐν,  ώζ  in- 
κληόία  Βευν,  χειροτυνηβαι  διάκονον  (ίζ  το  ττρεόβεΰόαι  ίκεΐ  Βεοΰ 
ττρεΰβείαν)  ;  comp.  Ad  Smyrn.  xi.  2  ;  Ad  Polyc.  vii.  2.  The  congrega- 
tional officers,  and  even  the  Bishops  and  Popes  were  elected  and  supported 
by  the  people  during  the  first  centuries  ;  but  aftei-ward?  the  Priests  of  the 
diocese  monopolized  the  election  of  the  Diocesan,  and  the  college  of  Cardi- 
nals the  election  of  the  Pope.  In  later  ecclesiastical  Greek,  χειροτονέω 
means  to  ordain,  Ap.  Const,  viii.  4,  5,  and  Ap.  Can.  i.:  "Let  a  Bishop  be 
ordained  [χετρητονείό^ω]  by  two  or  three  Bishops,"  and  Ap.  Can.  ii.: 
"Let  a  Presbyter  or  Deacon,  and  the  other  Clergy,  be  ordained  by  one 
Bishop."  Hence  the  Ap.  Const,  in  the  parallel  passage  vii,  31  substitute 
ηροχηρίραό^ε  for  χίΐροτονήΰατε. 

ίττιόπόπονζ.]  Used  in  the  same  sense  as  ττρεόβύτίροΊ,  who  for  this  rea- 
son are  omitted,  as  in  the  Pastoral  Epistles  (1  Tim.  iii.  8-13,  and  Phil.  i.  1). 


212  DOCUMENT  Ι. 

αζίονζ    του   Κυρίου,    αν  δρα  ζ  worthy   of    the    Lord,    men 

πραεΐζ  jtai  αφιλαργνρουζ  και  meek,    and     not    lovers    of 

αλιβεϊζ  και  δεδοκιμασμίνου?•  money,  and  truthful,  and  ap- 

υμιν   γαρ  λειτουργοΰσι     και  proved;  for  they  too  minister 

αυτοϊ    την    λειτουργίαν   τών  to  you   the  ministry   of  the 

προφητών  και  διδασκάλων.  Prophets  and  Teachers. 

2.  Μη  ούν  νπερίδητε  αύ-  2.  Therefore  despise  them 
τούζ•  αυτοϊ  γάρ  είσιν  οι  τε-  not,  for  they  are  those  that 
τιμημένοι  υμών  μετά  τών  are  the  honored  [men]  among 
■προφητών  και  διδασκάλων.  you  with   the  Prophets  and 

Teachers. 

3.  Ελέγχετε  δε  αλλήλους  μη  3.  And  reprove  one  another 
iV  οργί}  αλλ'  εν  είρήνί],  ώς  not  in  wrath,  but  in  peace, 
έχετε  fV  τω  ει]αγγελίω•  και  as  ye  have  [it]  in  the  gos- 
παντι  άστοχούντι  κατά  του  pel ;  and  with  every  one  that 
ετέρου^  μηδεϊζ  λαλείτω  μηδέ  transgresses  against  another 
παρ^  υμών  άκουέτω*  έ'ωζ  ου  let  no  one  speak,  nor  let  him 
μετανοήσΐ}.  hear  [a  word]  from  you  un- 
til he  reiDents. 

*  άηονέό^ω,  Hi.  Z. 

The  Didachographer  and  Clement  of  Rome  furnish  the  last  instances  of  the 
promiscuous  use  of  these  two  terms  which  originally  signified  one  and  the 
same  office.  They  wrote  in  the  short  period  of  transition  from  the  Presby- 
tero-Episcopate  to  the  distinctive  Episcopate.  A  few  years  later,  in  the 
Ignatian  Epistles,  the  two  officers  are  clearly  distinct,  although  the  Bishop  of 
Ignatius  is  not  yet  a  diocesan  of  a  number  of  churches  (as  in  IreniBus,  Ter- 
tuUian,  and  Cyprian),  but  simply  the  head  of  the  college  of  Presbyters  and 
Deacons  of  one  congregation. 

αφιλαρχύίίουζ  ]  Comp.  1.  Tim.  iii.  4.  Love  of  money  and  love  of 
power  were  the  besetting  sins  of  the  clergy  from  the  beginning,  in  strong 
contrast  with  the  example  and  teaching  of  the  Apostles. 

τήν  λειτουργίαν  τών  τίροφητών  και  di8cx6 κάλων.']  The  Apostles  and 
Prophets  were  passing  away  or  not  always  present,  and  the  Bishops  and 
Deacons  gradually  took  their  place.  The  qualifications  and  the  duties  are 
essentially  the  same  (comp.  XI.  11  ;  XIII.  1,  2).  Hence  Paul  requires  the 
Bishop  to  be  "apt  to  teach"  {διδακτικόζ),  1  Tim.  iii.  2  ;  2  Tim.  ii.  24, 
This  is  inconsistent  with  the  idea  of  a  purely  administrative  and  financial 
function  of  the  primitive  Bishops,  as  advocated  by  Hatch  and  Harnack. 

2.  This  ver.  likewise  implies  the  gradual  transition  then  going  on  from  the 
extraordinary  offices  of  inspired  Apostles  and  Prophets  to  the  ordinary  Bish- 
ops and  Presbyters  who  inherited  the  dignity  of  the  former,  but  were  liable 
at  first  to  be  despised  as  compared  with  the  former.     Hence  the  warning. 

oi  τετιμημενοι]  used  as  a  noun,  tJiose  held  m  Tionor. 


TEACHING  OF   THE   TWELVE   APOSTLES.  213 

4.   Τάς   δί:    ενχας  υμών  ηαι         4.  But  so  clo  your  prayers 

τ«ς   ελεημοσνναζ   και    πάσας  and  alms  and  all  your  actions 

τάζ  πράξειζ   οντωζ   ποιήσατε  as  ye  have  [it]  in  the  gospel 

ώζ  έχετε  εν  τώ  εναγγελίω  τον  of  our  Lord. 
Kvpiov  ημών. 

Κεφ.  ιζ.  Chap.  XVI. 

Watchfulness  and  the  Coming  op 
Chbist. 

1.  Γρηγορείτε  νπε ρ  της  Β,ω-  1 .  Watch  over  your  life ;  let 

ής  υμών     οι  λύχνοι  ν μών  μη  not  your  lamps  be  quenched 

σβεσ^ητωσαν,  ηαϊ  αϊ  οσψύες  and  let  not  your  loins  be  un- 

νμών  μη  εκλνεσ^ωσαν,  άλλα  loosed/  but  be  ye  ready;  for 

γίνεστε  έτοιμοι'  ου  γάρ  οιδα-  ye   know   not    the    hour  in 

τε   την   ωραν   εν   r)    ο  Κύριος  which  our  Lord  comes.  ^ 
ημών  έρχεται, 

a  Luke  χϋ.  35.  ^  Matt.  xxv.  13. 

Notes  to  Chaptek  XVI. 

This  chapter  is  a  very  proper  conclusion  of  the  Church  Manual.  It  looks 
to  the  end  of  the  present  world  and  the  glorious  coming  of  Christ,  and  ex- 
horts to  watchfulness  in  view  of  that  event  for  which  Christians  should 
always  keep  themselves  in  readiness  whether  it  may  happen  sooner  or  later. 
The  chapter  is  a  summary  of  the  eschatological  discourses  of  our  Lord  in  the 
Synoptical  Gospels,  especially  Matt.  xxiv.  It  might  Yvaxe  been  written  before 
the  destruction  of  the  old  theocracy  but  for  the  fact  that  all  the  specific 
references  to  Jerusalem  and  the  Temple  are  omitted,  as  if  that  part  of  the 
Lord's  prophecy  had  already  been  fulfilled.  Comp.  here  Matt.  xxiv.  43-44  ; 
Luke  xii.  35  ;  1  Thess.  iv.  15-18;  2  Thess.  ii.  1-12;  2  Tim.  iii.  1-7;  Jas. 
V.  7-11;   2  Pet.  iii.,  Jude,  and  the  Apocalypse. 

WatcJi.^  γρηγοβέοΰ  is  often  used  in  the  N.  T.  with  reference  to  the  sec- 
ond coming,  Matt.  xxiv.  42,  43  ;  xxv.  13,  etc.  νττέρ  τηζ  ζωηζ,  comp.  Heb. 
xiii.  17:  "  They  watch  in  behalf  of  your  souls  as  they  that  shall  give  ac- 
count " 

Let  not  your  lamps  be  quenclied,  eic]  A  reminiscence  from  Luke  xii.  35: 
έύτωβοίν  ν  u  ώ  ν  αϊ  υ  6  φύε  ζ  τίεριεζωόμέναι,  Jiai  οί  λύχνοι  (the 
plural  occurs  only  in  Luke,  Matthew  has  λαμτίάδεζ,  xxv.  1,  3,  4,  7,  8) 
καιό/ιενοι.  Comp.  also  Bph.  vi.  14:  "having  girded  your  loins  with 
truth." 

For  ye  know  not  the  hour-l  From  Matt.  xxiv.  42,  γ  ρηγ  ο  ρεΐτ  ε  ονν, 
ΟΤΙ  ουκ  οΐδατε  τιοία.  ημέρα  6  κύριοζύμών  έρχεται.  Comp. 
Matt.  XXV.  13:  ούκ  οΐδατε  την  ηιιέραν  ονδέ  την  ωραν.  Ha.  notes 
a  similar  mixture  of  texts  of  Luke  and  Matthew  in  Tatian's  Diatessaron. 
See  Zahn's  Forschungen  zur  Gesch.  cles  neutestam.  Kanons.  i.  (1881)  p.  200. 


214  DOCUMENT  Ι. 

2.  Πυκνώζ  δε  συναχ^ήσεσ-  2.  But  be  ye  frequently 
3ε  ζητούντεζ  τα.  ανήκοντα  gathered  together,  seeking 
ταιζ  ψνχαΐζ  νμών.  ου  γαρ  the  things  that  are  profitable 
ωφελήσει  νμάζ  6  πάζ  χρόνοό  for  your  souls  ;  for  the  whole 
τί)ζ  πίστεωζ  νμών  εάν  μη  εν  time  of  your  faith  shall  not 
τώ  έσχάτω  καιρώ  τελειω^ήτε.  profit  you  except  in  the  last 

season  ye  be  found  perfect. 

3.  ^Ev  γαρ  ταΐς  έσχάταιζ  3,  For  in  the  last  days  the 
ήμίραιζ  τΐλιβυν^ήσονται  οι  false  prophets  and  destroyers 
ψενδοπροψήται  και  οι  ψΒο-  shall  be  multiplied,  and  the 
ρεϊζ  και  στραφήβονται  τα  sheep  shall  be  turned  into 
■πρόβατα  εΐζ  λνκουζ  και  ή  wolves,  and  loye  shall  be 
αγάπη  βτραψήσεται  εΐζ  μισοί,  turned  into  hate. 

4.  Λυζανούσηζ  γαρ  τήζ  4.  For  when  lawlessness 
ανομίαζ  μισήσονσιν  αλλι/λονζ  increases,  the}  shall  hate  and 
και  διώΒ,ουσι  και  παραδω-  persecute,  and  deliver  up  one 
σουσι,  και  τότε  φανήσεται  ο  another;  and  then  shall  ap- 
ιιοσμοπλάνος  ώζ  υιός  Θεον  και  pear   the   world-deceiver    as 

2.  Be  ye  frequently  gathered  together.']  Barnabas  ch.  iv.  9:  "Let  us  take 
\ι&&(}ί{7ΐρυ6έχωμεν,  as  Ha.  and  Hi.  read  with  the  Lat.  version)  m  the  last 
days,  for  tlui  whole  (past)  time  of  our  faith  ιοίΙΙ  profit  us  nothing  {υνδέ  ν 
ώφελήΰει  ό  τΐάζ  χμόνοζ  τηζ  τΐιότεωζ  r'/μών)  unless  now  in  this  wicked 
time  {ev  τω  άνόιιοο  κατρώ)  we  also  withstand  the  coming  scandals  as  be- 
cometh  the  sons  of  God."     See  other  references  in  Br.  and  Ha. 

3.  In  the  last  days]  between  the  first  and  second  coming  of  our  liord,  be- 
tween the  αιών  οντοζ  and  the  αιών  uiXXcov.  Among  the  Jews  it  meant 
the  last  days  of  the  ίχίώχ  οντυζ,  before  the  coming  of  the  Messiah.  The 
phrase  is  often  used  in  the  N.  T.,  and  is  connected  with  the  expectation  oi 
the  speedy  end  of  the  world,  tv  ίόχάταιΖ  ήμέμαιζ.  Acts  ii.  17.  2  Tim. 
iii.  1;  Jas.  v.  3  ;  also  επ^  εόχάτων  (έΰχάτον)  των  ήμερων,  Heb.  i.  1;  2 
Pet.  iii.  8;  tv  καιρώ  έόχατω  1  Pet.  i.  5;  εν  Ιόχατω  χρόνω,  Jude  18; 
kit''  εόχάτων  των  χρόνων,  1  Pet.  i.  20;  εόχάτη  ημέρα,  1  John  ii.  6,  and 
τά  τέλη  των  αιώνων,  1  Cor.  χ.  11.  Barnabas  iv.  9  uses  t  κ  ταΐζ  ίόχάταιζ 
ήμέραιζ. 

3.  The  false  prophets.]  Matt.  xxiv.  11  :  "  many  false  Prophets  shall  rise 
auvl  shall  lead  many  astray."  φ^ορε1<,  destroyers,  coi'rujjtcrs,  used  in  v.  2 ; 
comp.  2  Pet.  ii.  12  :  "they  shall  in  their  destroying  {tv  τ^Ι  φ3ορα  αντών) 
surely  be  destroyed  {φ^αρήόονται)." 

Tilt'  sJieep  shall  he  turned  into  tcolves,  etc.]  Even  some  of  the  believers  will 
fall  away  under  the  terrible  temptations  and  trials  of  the  last  days. 

4.  W7i('7i  lawlessness  increases.]  Matt.  xxiv.  12:  "because  lawlessness 
shall  be  multiplied  (δια  τυ  πλ?γΒνν5ηναι  την  άνομίανλ'ύίί^  love  of  many 
shall  wax  cold." 

6  κοΰμοτΐλάνυί]  the  icorld-deceicer,  i.  e.  the  antichrist,  "the   man  of 


TEACHING   OF   THE   TWELVE    APOSTLES,  215 

ποιήσει    σημεία    και    τέρατα,  Son   of   God,    and   shall    do 

«tt'i    ?}  γη   παραδοΒησεται  είζ  signs  and  wonders/  and  the 

χείρας    αντον,     και      ποιήσει  earth  shall  be  delivered  into 

αθέμιτα  a   ουδέποτε  γεγονεν  his  hands,  and  he  shall  com- 

εξ  αϊώνοζ.  mit    iniquities    which    have 

never  yet  come  to  pass  from 
the  beginning  of  the  world. 

5.    τότε  ηξει  ή  κτίσιζ*  των  5.  And  then  shall  the  race 

ανΒρωπων   είζ   την    πνρωσιν  of  men  come  into  the  fire  of 

τής  δοκιμασίας    και    σκανδα-  trial,    and    many    shall     be 

λισ^ήσονται  πολλοί  κα\  απο-  offended    and   shall    perish  ; 

λούνται,    οι   δε    νπομείναντες  but  they  who  endure  in  their 

εν  τ//  πίστει  αυτών  σω^ήσον-  faith  shall  be  saved  under  the 

ται   νπ' \  αυτού   τον   jiaTaSl-  curse  itself  [?]. 
ματοζ. 

"Comp.  Matt.  xxiv.  24. 
*Hpi6i<i,  Hi  \άπ^  Hi.  Z. 

sin,  the  son  of  perdition,  he  that  opposeth  and  exalteth  himself  against  all 
that  is  called  God  or  that  is  worshipped  ;  so  that  he  sitteth  in  the  temple  of 
God,  setting  himself  forth  as  God,"  2  The.?s.'ii.  8,  4;  "the  lawless  one," 
ver.  8.  The  word  is  new,  but  coined  from  Rev.  xii.  9  :  ό  πλανών  την 
οίκονμένην,  "the  deceiA'er  of  the  whole  world"  (said  of  Satan),  and 
2  John  ver.  7:  υ  πλάνυζ  Jiai  άντϊχριΰτοζ,  "the  deceiver  and  the  anti- 
christ." It  occurs  again  in  Ap.  Const,  vii.  32  :  και  τύτε  φανΐ]όεται  6  κυό- 
Ι-ίοτίλάνοζ. 

ώς  νίϋζ  5  ε  Ον.]  Ha. :  als  tcdre  er  Gottcs  Sohn.  Comp.  2  Thess.  ii.  4  :  "he 
sitteth  in  the  temple  of  God,  setting  himself  forth  as  God"  (υτι  εότιν  2ε- 
όζ).  The  expression  implies,  by  contrast,  that  Christ  is  truly,  what  his 
antagonist  pretends  to  be,  the  Son  of  God.  Antichrist  was  regarded  as  the 
Christ  of  hell,  as  the  devil  is  the  god  of  hell. 

5.  The  fiTe  oftricW]  not  purgatory  in  the  future  world,  but  a  probatory  fire 
of  trial  or  testing  in  this  world ;  for  the  wi-iter  speaks  of  men  then  living. 
Comp.  1  Pet.  iv.  12  :  "Brethren,  think  it  not  strange  concerning  the  fiery 
trial  among  you,  which  cometh  upon  you  to  prove  you  "  {rij  iv  vuiv  πνρω- 
6ει  ττβόί  πειραΰϋΐΰν  ύμιν  yiro/udvff). 

They  who  have  endured  in  their  faith  shall  he  saved.]  Matt.  x.  22  ;  "he 
that  endurethito  the  end  the  same  shall  be  saved."     Also  Matt,  xxiv,  13. 

ύπ^  αντον  τον  κατα^έματοζ.]  The  most  difficult  passage  next  to  "  the 
cosmic  mystery"  in  XI.  11.  κaτά'2ε^a  —  ηατανά^εμα,  curse.  It  is 
adopted  by  Tischendorf,  W.  and  H.,  and  the  Revisers  in  Rev.  xxii.  3  (with 
{<  "  A,  B,  P)  ;  comp.  Zeeh.  xiv.  13,  Sept.,  υνκ  εόται  ανά^ε/,ια  ΐτι.  Vari- 
ous interpretations  and  renderings  : 

(1)   Under  (or,  from  tinder)  the  curse  itself,  namely  the  accursed  world-de- 


216  DOCUMENT  I. 

G.  Καϊ  τότε  φανησεται  τα  0.  And  tlien  shall  appear 
σημεηχ  τήζ  αληΒείαζ'    πρώτον     tlie  signs  of  the  truth  :   first 

ceiver  ;  comp.  Matt.  xiii.  14,  "the  abomination  of  desolation "  (ro  βδελνχ- 
ua  r?/5  ^ρτ/μή6ε(υζ).  The  saints  will  suffer  from  the  tyrannical  persecution 
and  temptation  of  Antichrist,  but  will  be  delivered  at  last  from  his  power. 
This  suits  the  context.  The  radical  Homeric  meaning  of  ύπό  is  under,  from 
under,  especially  after  the  verbs  Ιρνε63αι,  άρπάζειν,  μύεόΒαι,  rescuing 
from  under  another's  power,  or  out  of  danger.  See  Liddell  and  Scott,  sub 
vTto,  No.  I.  Fa. :  under  the  very  curse.  H.  and  N. :  from  under  the  curse 
itself. 

(2)  By  the  rnrse  himself,  i.  e.,  by  Christ  who  is  called  a  curse,  or  who  is 
cursed  by  his  enemies.  So  Br.  {τον  Χριΰτύν  ΐόωζ  λέχει,  ΰν  κατανα- 
Βεηατίόυνόιν  οι  6Ηανδαλΐ65?/(}όιιενοι  εν  αύτω),  and  Ha.  {von  dem 
Verflucliten  sel'st),  with  reference  to  1  Cor.  xii.  3  :  "no  man  speaking  in 
the  Spirit  of  God  saith,  '  Jesus  is  anathema  '  {ανάΒεμα  "Ίηϋυνζ),  and  to  the 
maledicere  Christo,  which  JeΛ\•s  and  heathen  tried  to  extort  from  the  Chris- 
tians (Pliny's  E2i.  ad  Traj.,  and  Martyr.  Polyc.  ix.  3  :  λοιδΰρηόον  τον 
Χριότύν.  So  also  St.:  "  hy  him  the  curse,"  and  Spence :  They  will  be 
saved  "  thiOugh  Him  whom  they  have  been  so  sorely  tempted  to  revile  and 
curse,  and  who,  in  terrible  irony  is  here  called  '  the  very  curse  ;'"  but  he 
translates,  inconsistently  ;  "  under  the  very  curse." 

(3)  £  tt'  αντον  του  κάτω  ^έ  ματ  υ  ζ  {ηχονν  επί  τηζ  χήζ),  a 
textual  correction  which  Br.  proposes. in  his  notes  as  an  alternative,  but 
which  he  has  given  up  in  a  letter  to  Ha.  in  favor  of  the  first  explanation 
{χατά^Εβα  λέχει  .  .  .  r)  τον  κοΰμοπλάνον,  η  την  Βε/αν  7ίαΒόλυν 
αρά  ν). 

(4)  απ'  instead  of  ύπ',  from  the  ew'se  itself.     A  conjecture  of  Hi.  and  Z. 

(5)  From  this  curse.  This  would  require  το7;τον  instead  oi  αντον.  So 
H.  and  B.  in  the  first  ed.,  but  in  the  second  ed. :  from  tinder  even  this  curse, 
ΛVhich  H.  explains  :  "from  under  the  curse  just  described,  the  riot  of  in- 
iquity.''    B.  M.  and  Sa.  de  cette  malediction. 

(6)  "  They  jvho  endure  in  their  faith  shall  be  preserved  beneath  the  very 
curse,"  that  is,  the  trial  when  it  is  at  its  uttermost.  So  Prof.  Orris  (of 
Princeton) in  the  N.  Y.  "  Independent"  for  May  7, 1885.  But  ύω^ηόονται 
must  have  the  same  meaning  as  in  the  parallel  passages  Matt.  x.  23  and 
xxiv.  13. 

(7)  Krawutzeky  (in  his  second  essay,  I.  c.  p.  582):  "under  the  Temple 
Mount  doomed  to  destruction.  The  Ebionites  still  turned  in  prayer  towards 
the  Temple."     Very  far-fetched. 

(6)  And  then  shalLappear  the  signs  of  the  trittlt.]  Matt.  xxiv.  3  :  "what 
shall  be  the  sign  of  thy  presence  (ro  όίμιεΐον  τηζ  6ηζ  τίαρονόίαζ)  and  of 
the  end  of  the  world  ?"  Ver.  30  :  "  Then  shall  appear  the  sign  of  the  Son 
of  man  in  heaven."  The  "  truth  "  is  here  either  Christ  himself  (comp.  John 
xlv.  6  (Ενώ  είμι  ή  άλ?}2εια},  or  the  truth  as  believed  by  the  Christians 
concerning  the  second  coming.  The  three  signs  are  peculiar  to  the  Did., 
but  were  derived  from  Matt.  xxiv.  30.  31. 


TEACHING   OF   THE   TWELVE   APOSTLES.  217 

σημεΊον  έηπετασεωζ  *  εν    ου-  the  sign  of  oiDening in  heaven; 

ρανώ,    είτα    σημείον  φωνής  then  the  sign  of  the  voice  of 

σαλπιγγοζ,      και     το  τρίτον  the  trumpet ;  and  the  third, 

ανάστασιζ  νεκρών  the  resurrection  of  the  dead. 

*  ίπιφάόεωζ,  Potivin. 

First  the  sign  of  an  opening  in  Iieaven']  ί-κπέταΰιΐ,  does  not  occur  in  the 
N.  T.  nor  in  the  Sept.,  but  in  Plutarch  in  the  sense  of  a  spreading  out,  an 
expansion  {ίΐονα  εκηετάννυμι,  to  spread  out,  e.  g.,  a  sail).  So  here.  It 
means  an  unrolling  or  an  opening  in  heaven  through  which  Christ  with  his 
saints  and  angels  shall  descend.  It  is  a  preparatory  phenomenon  in  the 
skies.  The  shining  glory  of  the  parousia  precedes  the  personal  parousia. 
Comp.  Matt.  iii.  16  (at  the  Baptism  of  Christ  "the  heavens  were  opened, 
ηνεωχ^ηϋαν)  ;  Eev,  xix.  11  ("  I  saw  the  heaven  opened,  ηνεφχμένον). 
Η.  and  Β. :  α/<  opening  in  heamn.  Sa. :  les  cieux  s'ouvriront.  Other  inter- 
pretations : 

(1)  The  expansion  of  the  sign  of  the  cross,  that  is  of  Christ  himself  with 
outstretched  arms  as  on  the  cross.  So  the  Fathers  explained  "  the  sign  of 
the  Son  of  man  in  heaven,"  mentioned  in  Matt.  xxiv.  30.  But  the  Lord's 
personal  appearance  is  mentioned  last,  in  ver.  8. 

(2)  The  sign  of  the  flying  forth  (Fa.),  or  a  soaring  forth  (Sp.).  This  ren- 
dering implies  the  derivation  of  ίκπέταόιζ  from  ίχπέτοιίίχι  or  ίππέ- 
ταααι,  to  fly  out,  or,  aicay  (in  Aristotle  and  Euripides).  Br.  and  Fa.  refer 
it  to  the  άρτίαγή  of  the  then  living  saints  "  who  shall  be  caught  up  in  the 
clouds  to  meet  the  Lord  in  the  air,"  1  Thess.  iv.  17.  Fa. :  "  This  seems  to 
be  the  nearest  approach  to  a  quotation  from  St.  Paul,  though  the  order  of 
events  appears  to  be  different "  ["?].  But  in  this  case  it  would  be  better  to 
understand  here  the  ai^gcls  who  are  sent  out  to  gather  the  elect  from  one  end 
of  heaven  to  the  other,  Matt.  xxiv.  31;  comp.  Rev.  xiv.  6:  "I  saw  another 
angel  flying  in  raid  heaA-en  (ττετό/ίίενον  tv  ηεόουρανήίΐατϊ). 

(3)  Useless  textual  eriiendations  by  Potwin :  ίπιφάόεωζ  {ίττίφαόιζ  — 
ετίΐφάνεια,  a  becoming  visible,  a  display);  and  by  Hayman :  ίκπτώϋεωζ 
(εκητωΰιζ,  a  fcdling  out,  breaking  forth),  with  reference  to  the  falling  of 
the  stars  from  heaven,  Mark  xiii.  25;  Matt.  xxiv.  29  (oi  άότέρεζ  ττεόονν- 
ται  αττύ  τον  ον ρανον). 

7.  The  sign  of  the  voice  of  tJie  trumpet.]  Matt.  xxiv.  31:  "He  shall  send 
forth  his  angels  μετά  ϋάλτηχχοζ  φωννζ  μεχάλτ^ζ,  with  a  great  sound  of  a 
trumpet,"  or,  "a  trumpet  of  great  sound"  (W.  and  Hort  put  φωΐ'ηζ  on  the 
margin);  1  Cor.  xv.  52  :  "in  the  twinkling  of  an  eye,  at  the  last  trump  (εν 
rfj  εόχάττ;}  ΰάλτηνγι) ;  for  the  trumpet  shall  sound  {ϋαλπίϋει  γάρ),  and 
the  dead  shall  be  raised  incorruptible  ;  "  1  Thess.  iv.  16  :  "  The  Lord  himself 
shall  descend  froru  heaven,  with  a  shout  (iv  χελεϋόμίχτι),  with  the  voice 
of  the  archangel,  and  with  the  trump  of  God  (kv  όάλπιχγι  3εον)." 

The  resurrection  of  the  dead.]  The  Did.  seems  to  make  the  resurrection 
precede  the  parousia;  while  Matthew,  xxiv.  30,  31,  reverses  the  order.  But 
it  cannot  be  supposed  that  the  author  conflicts  with  his  favorite  Gospel,  and 


218  DOCUMENT  I. 

7.  Ου  πάντων  δε,  αλλ'  &?;  7.  Not,  hoAverer,  of  all, 
ερρέΒη-  "Ηξει  6  Κνριοζ  και  but  as  was  said,  "  The  Lord 
ττάντες  οι  άγιοι  μετ^  αυτού.  shall  come,  and  all  the  saints 

with  him." " 

8.  Τότε  οψεται  6  ΐίόσμοζ  τον  8.  Then  shall  the  world 
Κυριον  έρχομενον  έπανω  τών  see  the  Lord  coming  upon 
νεφελών  του  ουρανού-  the  clouds  of  heaven.'' 

■  "Zech.  xiv.  5.  b  Matt.  xxiv.  30. 

Paul  affords  the  solution  of  the  apparent  discrepancy  by  presenting  the 
events  as  simultaneous  or  nearly  so,  "in  a  moment,"  "in  the  twinkling  of 
an  eye,"  1  Cor.  xv.  52. 

7.  Not,  however,  of  all  the  dead.]  Comp.  Rev.  xs.  4^6  :  "This  is  the  first 
resurrection."  Paul  teaches,  1  Thess.  iv.  17,  that  "the  dead  in  Christ  shall 
rise  first :  then  we  that  are  alive,  that  are  left,  shall  together  with  them  be 
caught  up  in  tlie  clouds,  to  meet  the  Lord  in  the  air;  "  1  Cor.  xv.  23  :  "  Each 
in  his  own  order  ;  Christ  the  first-fruits ;  then  they  that  are  Christ's,  at  his 
coming;  then  cometh  the  end."  He  also  teaches  "  a  resurrection  both  of  the 
just  and  the  unjust,"  Acts  xxiv.  13.  .  So  does  Christ  himself,^  John  v.  29 
(comp.  Dan.  xii.  2;  Matt.  xxv.  32,  33,  41,  46).  Probably  the  Did.  means  a 
first  resurrection  preceding  the  millennium  to  be  followed  by  a  general 
resurrection  after  the  millennium;  but  as  he  says  nothing  on  either  the  mil- 
lennium or  a  general  resurrection,  we  haA^e  no  right  to  commit  him  to  a 
particular  theory;  his  silence  might  as  well  be  construed  in  favor  of  the 
annihilation  of  the  wicked.  Barnabas,  however,  Papias,  Justin  Martyr, 
Irenasus  and  TertuUian  were  pronounced  Chil lasts.  See  Church  History,  ii_ 
615  sqq.  and  Neander,  i.  650-654  (Boston  ed.). 

Ihe  Lord  vill  come  and  all  the  saints  icith  Mm.']  Literal  Scripture  quota- 
lion  (caS  kppe^rf)  from  Zach.  xiv,  5. 

Then  shall  the  world  see  the  Lord.]  Matt.  xxiv.  30:  ΰ  φ  or  τ  a  ι  τόν  νίΰν 
του  άν^ρώτΐον  ίτΐί  τ  c3  ν  νεφελών  τον  ονρανον.  Comp.  ΧΛ'ΐ. 
27;  xxvi,  64  (ερχόμενον  ί-πί  των  νεφελών  τον  ονρανυν). 
Justin  Μ.,  Dial.  c.  Tryph.  cxx.  uses  ετίάνω,  like  the  Did.:  ηροβδοκάται 
πάλιν  τταρέϋΒαι  ίηάνω  τών  νεφελών  "Ίι/όονζ. 

Here  the  curtain  falls,  the  world  ends,  eternity  begins. 


DOCUMENT  Π. 

A  Latin  Fragment  of  the  Dodrina  Aposiohrum. 

This  fragment,  mentioned  in  CL  XXIX.,  was  discovered 
bj  Dr.  Oscar  von  Gebliardt,  and  published  in  Dr.  Harnack's 
book,  p.  277  sq.  We  present  it  here  with  the  references  to 
the  Didache^  the  Epistle  of  Barnabas,  and  the  Shepherd  of  Her- 
mas  on  the  margin. 


DOCTRINA  APOSTOLORUM. 

Vice  dute  sunt  in  seculo,  vitce 
et  mortis,  lucis  et  tenebrarum. 


In  his  constitiiti  sunt  Angeli 
duo,  unus  asquitatis,  alter  in- 
iquitatis. 

Distantia  autem  magna  est 
duarum  viarum. 

Via  ergo  vitoi  hcec  est:  Primb 
diliges  Deum  aeternum,  qui  te 
fecit.  Secundb  proximum  tuum, 
ut  te  ipsum.  Omne  autem, 
quod  tibi  non  vis  fieri,  alii  ne 
feceris. 

Interpretatio  autem  liorum 
verhoriLin  hcec  est:  non  moecha- 
heris,  non  homicidium  fades, 
non  falsum  testimonium  dices, 
non  puerum  violaveris,  nonfor- 
nicaveris  .  .  .  nen  medicamenta 
mala  fades:  non  ocddes  filium 
in  ahortum,  nee  natum  sucddes. 
Non  concupisces  quidquam  de  re 
proximi   tui.     Non  perjurabis. 


DOCTRINE   OF  THE   APOSTLES. 
There   are  two  ways  in  the  [dul  i.  i.] 

[Ep.  Bar. 


xviii.] 


[Hermas, 
Maud.  ΛΊ.] 


H-  2.] 


world,  (one)  of  life  and  (one) 
of  death,  (one)  of  light  and 
(one)  of  darkness. 

In  them  two  angels  are 
stationed,  the  one  of  equity, 
the  ether  of  iniquity. 

But  there  is  a  greed  difference  Wi'i.  1. 1.] 
hetween  the  two  ways. 

Now  the  way  of  life  is  this: 
First,  thou  shalt  love  the  eternal 
God  who  made  thee.  Secondly, 
thy  neighbour  as  thyself.  But 
all  things  whatsoever  thou  would- 
est  not  should  he  done  to  thee,  do 
not  thou  to  another. 

Now  the  interpretation  of  these 
words  is  this:  thou  shalt  not  co^m- 
mit  adultery,  thou  shalt  not  corn- 
nfiit  homicide,  thou  shalt  not  hear 
false  witness,  thou  shalt  not 
corrupt  hoys,  thou  shalt  not  com- 
mit fornication  .  .  .  thou  shalt 
not  mix  poisons:  thou  shalt  not 
hill  children  hy  abortion,  nor 
those  just  horn.      Thou  shalt  not     [ii.  3.] 


[I.  3.] 
LII.  2.] 


220  '       DOCUMENT   II, 

Non  male    loqueris.     Non  eris     covet  anything  of  thy  neiglibour's 

memor  malar  urn  fadorum.    Non    goods.     Thou  shalt  not  forswear 

[II.  4.]     ^γ{^   duplex  in  consilium  dan-     thyself     Thou  shalt  not  revile. 

dum^  neque  hilinguis ;  tendicu-     Thou  shalt  not  cherish  the  mem- 

Lii.  5.]     lum  enim  mortis  est  lingua.    Non     ory  of  evil  deeds.      Thou  shalt 

erit  verhum  tuum  vacuum   nee     not  be  false  in  giving  counsel^ 

[II.  6.]     m.endax.     Non  eris  cupidus  nee     nor  double-tongued ;  for  such  a 

avarus^  nee  rapax,  nee  adulator^     tongue  is  a  snare  of  death.     Thou 

nee.  .  .  .  shalt  not  be  vain  nor  false  in 

thy  speech.  Thou  slialt  not  be 
covetous^  nor  extortionate^  nor 
rapacious^  nor  servile^  nor.  .  .  . 

Cmtera  in  Codice  desiderantur.  (The  rest  in  the  MS.  is  want- 

ing•) 

A  Critical  Estimate  of  this  Latin  Fragment. 

[The  Rev.  Dr.  B.  B.  Warfield,  Professor  in  the  Western  Theological  Seminary,  Alle- 
gheny, Penn.,  kindly  places  iit  my  disposal  the  following  critical  discussion  of  this  Latin 
Diddche  Fragment.  He  arrives  independently  at  conclusions  somewhat  similar  to  those 
advocated  by  Dr.  Holtzmann.     I  give  the  essay  in  full,  and  let  it  speak  for  itself.— P.  S.] 

The  very  modest  way  in  which  Dr.  von  Gebhardt  expresses  himself  when 
pointing  out  the  value  of  the  fragment  of  a  Latin  translation  of  the  Didache 
which  he  discovered,  has  perhaps  prevented  its  real  importance  from  being 
noted.  "  It  is  at  once  clear,"  he  says,  "  that  an  old  Latin  translation  must 
be  of  high  value  not  only  for  the  text  criticism  of  the  Αιδαρ},  but  also  for 
the  discussion  of  the  integrity  of  that  form  of  it  which  has  been  transmitted 
by  the  Constantinopolitan  MS.  But  that  it  may  be  successfully  turned  to 
account,  the  translation  should  be  complete,  or,  at  least,  should  cover  the 
greater  part  of  the  work.  A  fragment  of  such  narrow  extent  as  the  one  that 
we  have  ought  to  be  used  only  with  great  circumspection. "  *  He  immediately 
adds  that,  nevertheless,  it  is  impossible  not  to  draw  certain  general  conclu- 
sions from  it.  Among  these  general  conclusions  is  one,  perfectly  simple  in 
itself,  while  the  corollaries  that  flow  from  it  are  such  as.  to  constitute  this 
little  fragment  the  key  of  the  whole  question  of  the  origin,  anticjuity  and 
value  of  the  text  of  the  Didache  as  given  to  us  in  the 'Constantinopolitan 
Codex.  I  shall  try  to  point  out  very  briefly  how  this  happens. 

It  has  been  plain  to  every  one  from  the  beginning  that  the  central  prob- 
lem concerning  the  Didache  is  its  relation  to  the  Epistle  of  Barnabas. 
Scholars  have  been  all  along  divided  on  the  question  as  to  whether  Barnabas 
originated  the  matter  which  was  afterwards  worked    up  into  so  neatly 

*  Harnack,  p.  278. 


A   LATIX   FRAGMENT   OF   THE   DIDACHK  221 

ordered  a  treatise,  or  blunderingly  borrowed  it  from  the  Didache.  Only  a 
few  of  the  most  discerning  spirits — Drs.  Lightfoot  and  Holtzmann,  especi- 
ally—saw that  on  the  one  hand  Barnabas  bears  all  the  marks  of  a  copier,  and  ; 
on  the  other  the  Didnche  fails  to  furnish  the  matter  which  he  borrowed  ; 
and  therefore  felt  bound  to  assume  that  they  both  borrowed  their  common 
matter  from  a  third  source.  In  tliis  state  of  the  controversy  the  Latin  frag- 
ment coHies  in  and  lays  before  us  a  recension  of  the  Didaclie  text,  of  the 
type  of  the  quotations  in  Barnabas.  Only  two  theories  are  possible  with  re- 
gard to  it  :  it  may  be  a  copy  of  the  Bryennios  Didache  conformed  to  Barna- 
bas ;  or  it  may  be  the  representatiΛ^e  of  that  form  of  the  Didache  from  which 
Barnabas'  quotations  are  taken. 

The  first  of  these  theories  appears  to  me  exceedingly  unlikely.  All  the  proof 
(which  seems  not  only  adequate,  but  irresistible)  that  Barnabas  is  not  here 
its  own  original  is  against  it.  There  is  no  ajjpearance  of  reworking  visible  in 
the  fragment  itself.  There  are  several  indications  that  Barnabas  has  borrowed 
from  just  such  a  text  as  this  presents — one  instance  of  which  (of  equal  sig- 
nificance with  the  one  that  "  E.  L.  H."  gives  from  II.  4)  must  suflBce  for  an 
illustration  here  :     The  Latin  fragment  reads  near  the  beginning  :     "la  his  ; 

constituti  sunt  Angeli  duo,  unus  aBquitatis,  alter  iniquitatis."  Barnabas,  \/j,f 
quite  after  his  fashion  elsewhere,  develops  this  into  the  long  statement  that 
"  over  one  way  are  stationed  light-bringing  angels  of  God,  over  the  other  the 
angels  of  Satan;  and  he  indeed  is  Lord  from  eternities  even  to  eternities,  but 
the  other,  prince  of  the  present  time  of  iniquity."  It  is  very  difficult  to  be- 
lieve that  the  Latin  phrase  could  have  been  made  from  this ;  but  it  is  quite  | 
after  Barnabas'  habit  to  multiply  the  angels,  describe  their  character  by 
their  masters,  and  then  off  at  the  end  of  an  awkwardly  added  sentence  drop 
a  hint  of  the  neglected  '  iniquitatis.'  More  important,  however,  than  any 
of  these  considerations  is  the  fact  that  the  most  characteristic  point  in  the 
old  Latin  fragment — the  omission  of  the  passage  from  I.  8  {ευλοχείτε) 
through  II.  1 — is  common  not  only  to  it  and  Barnabas,  but  also  to  the 
Apostolical  Canons,  and,  indeed,  in  part,  to  all  the  documents  representing  the 
Didaclie,  eicept  the  Bryennios  MS.  That  this  omission,  moreover,  was  not 
a  conscious  one  with  the  framer  of  the  Canons  is  clear  from  the  sequence  of 
the  apostolic  names.  As  it  is  certain,  then,  that  the  Canons  are  here  simply 
following  their  copy  there  is  no  reason  to  doubt  that  Barnabas  is  doing 
so  too,  and  equally  none  that  the  Latin  fragment  is  doing  so  too.  Apart 
from  this  reasoning,  it  would  be  very  unlikely  that  a  copyist  or  translator, 
reproducing  a  text  like  that  of  Bryennios'  MS.,  and  adding  to  it  here 
and  there  from  Barnabas,  should  omit  a  long  passage  merely  because  it 
was  not  found  in  such  a  fragmentary  compound  as  that  given  in  Barnabas. 
It  becomes,  then,  very  highly  probable  that  the  Latin  fragment  is  a 
representative  of  the  type  of  Didache  text  from  which  Barnabas  borrowed. 

The  following  collation  probably  includes  all  the  variations  which  may 
be  attributed  to  the  Greek  text  that  underlay  the  Latin  version  : 

Title:  Latin  omits  /ΙΩ,/ΙΕΚΑ  with  Eusebius,  Athanasius,  Anastasius, 
Nicephonis,  and  all  known  witnesses. 

Latin  omits  the  second  title. 


222  DOCUMENT  π. 

I.  1.  Latin  inserts  in  seculo  against  all  known  authorit'L-s.  Cf.,  however, 
Lactantius,  Epist.  div.  instit.  c.  lix.  "Duas  esse  humano}  viiw  vias;"  also 
Όίνίη.  Instit.  vi.  3.  "  Duae  sunt  viaB  ....  per  quas  humanam  vitam 
progredi  necesse  est." 

Latin  apparently  omits  nla  before  τηζ  and  before  τον.  If  so,  it  is  against 
all  witnesses. 

Latin  inserts  "  lueis  et  tenehrarum  "  with  Barnabas,  cf.  Lactantius  (Har- 
nack,  p.  286);  against  Constitutions  and  Canons. 

Latin  inserts  a  long  sentence  beginning,  ''In  his—"  with  Barnabas  and 
Hermas,  cf.  Lactantius  (do.  p.  285);  against  Constitutions  and  Canons. 

Latin  apparently  omits  ιιεταξύ  with  Barnabas  ;  against  Canons. 

I.  2.  Latin  inserts  (sternum  after  "Deum  ;  "   against  all  known  witnesses. 
L  3  sq.   Latin  omits  from  ρ.νλοχεΊτε  to  Π.  1,  inclusive  with  Barnabas, 

Canons,  and  partly.  Constitutions ;  against  (in  part)  Hermas,  Clems.  Alex, 
and  Constitutions.  Lactantius  (do.  p.  285.)  also  apparently  omits.  Note: 
all  witnesses  apparently  omit  latter  part  of  L  5. 

Π.  2.  Latin  transposes  ov  φονενόειζ  and  υύ  μοιχεύΰειζ  against  all  wit- 
nesses. 

Latin  misplaces  oi)  φεν8ομαρτυρήόειζ  of  II.  3,  against  all. 

II.  5.  Latin  reverses  order  of  ψενδήζ  and  πενύξ  with  all  witnesses  extant 
(Constitutions,  Canons). 

Latin  omits  αλλά  μεμεδτωμένοζ  τι  βάζει  with  all  (Constitutions,  Canons). 

II.  6.  Latin  inserts  cvpidus  (cf.  iii.  3)  against  all. 

In  estimating  the  meaning  of  this  collation,  it  is  important  to  remember 
that  the  Latin  is  a  version,  and  may  present  more  variations  than  tlie  under- 
lying Greek  would.  Furthermore,  we  must  neglect  all  obvious  clerical 
errors  that  may  have  affected  but  a  single  document. 

A  careful  examination  of  all  the  various  readings  between  the  old  Latin 
fragment  and  the  corresponding  parts  of  Bryennios'  codex  not  only  con- 
firms this  conclusion,  but  enables  us  to  state  it  more  broadly,  thus  :  We 
have  two  well-marked  recensions  of  the  Didaehe  text, — the  one  represented 
by  the  old  Latin,  Barnabas,  and  the  Canons,  and  the  other  by  the  Bryennios 
MS.  and  the  Apostolical  Constitutions.  We  need  no  longer  ask  doubtingly 
with  Bishop  Lightfoot  :  "  May  not  both  Barnabas  and  the  Doctrine  derive 
the  matter  which  they  have  in  common  from  a  third  source  ? "'  Recogniz- 
ing them  as  representing  variant  recensions  of  a  common  work,  we  simply 
seek  the  original  form  of  that  work. 

We  proceed  but  a  single  step  when  we  aifirm,  next,  that  the  recension  repre- 
sented by  the  Latin  translation  is  probably  the  older  form  of  the  Didaehe  text. 
This  is  a  priori  likely:  if  the  Latin  represents  a  form  of  text  which  was  al- 
ready used  by  Barnabas, — the  date  of  which  can  scarcely  be  brought  lower 
than  A.D.  106, — it  is  only  barely  possible  to  put  another  Christian  text 
still  behind  it ;  and  not  at  all  likely  that  such  a  text  as  that  represented  in  the 
Bryennios  recension  could  be  back  of  it.  The  meagre  historical  hints  that 
are  in  our  hands  point  to  the  same  conclusion:  the  Latin  form  of  text 
was  already  in  circulation  when  Barnabas  was  written  (ad.  106),  while  the 
other  recension  is  first  met  with  in  Hermas,  which  after  Dr.  Hort's  dis- 


A   LATIN  FEAGMENT   OF   THE   DIDACHE.  22S 

covery  of  its  connection  with  Theodotion's  Daniel,  must  be  placed  in  the 
second  half  of  the  second  century.  There  is  more  of  importance  in  this  his- 
torical argument  than  appears  at  first  sight.  For  Hernias  apparently  quotes 
not  from  a  text  wholly  like  that  of  the  Bryennios  MS.,  but  from  one  interme- 
diate between  the  two  recensions.  At  Ilandate  vi.  2,  the  angel  clause  at  the 
opening  of  the  Didache  (which  is  peculiar  to  the  Latin  recension)  is  quoted: 
while  at  Mandate  ii.  4-6  the  alms-giving  clause  in  Didache  L  5  (which  is 
peculiar  to  the  Bryennios  recension)  is  quoted.  We  apparently  see  here  the 
Bryennios  recension  in  the  act  of  formation.  There  is  even  reason  to  suspect 
that  the  actual  Bryennios  text  is  later  in  form  than  that  which  underlies  any 
of  the  ancient  reworkings — even  than  that  used  in  the  Apostolical  Constitu- 
tions. Clement  of  Alexandria  {Frag,  ex  Nicetm.  Catena  in  Mat.  v.  43.  Cf. 
also  Paed.  iii.  12)  may  have  used  either  the  transitional  form  that  Hermas  used, 
or  the  more  settled  form  extracted  by  the  Apostolical  Constitutions,  which 
presents  still  some  variations  from  that  of  the  Bryennios  MS.  Some  instances 
of  these  Harnack  gives  at  p.  210, — where  the  Constitutions  and  Canons  agree 
against  Bryennios;  a  marked  instance  (see  v.  Gebhardt  in  Harnack,  p.  280) 
concerns  this  early  portion  in  which  the  Latin  is  pi'eserved.  These  readings 
prove  either  that  the  Constitutions  used  the  Canons,  or  that  they  were  found- 
ed on  a  text  of  the  Didache  slightly  differing  from  that  of  Bryennios,  in  the 
direction  of  the  Canons.  The  latter  appears  more  probable ;  and  if  this  be  so 
we  again  actually  see  the  Didache  text  growing  from  the  form  represented 
by  the  recension  given  in  the  liatin,  Barnabas,  and  the  Canons,  through  that 
which  underlies  Hermas,  to  that  which  underlies  the  Constitutions,  on  to  that 
which  is  given  in  the  Bryennios  MS.  It  must  be  observed  that  this  does  not 
prove  that  the  type  of  Didache  given  in  the  Constantinople  MS.  is  later  than 
the  Apostolical  Constitutions  themselves.  It  only  suggests  that  the  MS.  of  the 
Didache  used  by  the  compiler  of  these  Constitutions  was  of  a  somewhat 
earlier  type  than  that  which  the  scribe  Leon  copied.  The  recension  to  which 
both  belong,  on  the  testimony  of  Clement  of  Alexandria  and  Hermas,  must 
be  as  old  as  the  first  decade  or  two  of  the  second  half  of  the  second  century. 

It  will  be  observed  that  we  are  thus  far  in  substantial  agreement  with  Dr. 
Holtzmann,  who  writes:  •' It  seems  to  me  that  Barnabas  and  the  Didache 
should  be  coordinated  Barnabas  as  the  older  but  more  carelessly  and  arbi- 
trarily made,  the  Didache  as  the  probably  later  but  at  all  events  much  more 
exact  recension  of  the  allegory  of  the  two  ways  "  (p.  155).  I  differ  with 
Holtzmann  only  in  considering  the  type  of  text  that  underlies  Barnabas  not 
only  the  older,  but  also  the  more  exact  representation  of  the  Didache — in 
fact,  the  original  text  from  which  the  Bryennios  type  of  text  was  devel- 
oped. Whereas  he  says,  "Among  the  still  unknown  and  unnamed  must 
the  common  root  of  Barnabas  and  the  Didache  be  sought"  (p.  159),  I  think 
that  it  is  found,  by  the  aid  of  the  Latin  fragment,  in  the  recension  that  un- 
derlies Barnabas,  the  Canons,  and  it  may  be  added  Lactantius.  This  is  in 
itself  a  reasonable  supposition:  when  two  types  of  one  text  are  discoverable, 
and  one  appears  older  than  the  other,  the  natural  supposition  is  that  they  are 
genealogically  connected.  There  are  no  valid  internal  objections  to  this  sup- 
position :  so  far  as  the  Latin  text  carries  us,  the  most  marked  difference 


224  DOCUMENT  11. 

between  the  two  recensions  consists  in  additions  in  the  Bryennios  type  to  the 
title,  and  especially  a  long  addition  in  the  body  of  the  document.  Dr.  v. 
Gebhardt  suggests  that  this  passage  may  have  been  accidentally  omitted 
from  the  exemplar  of  the  Latin  translation :  and  points  out  that  it  may  have 
been  about  two  pages  long,  and  thus  may  have  been  all  on  one  leaf.  But  he 
himself  points  out  also  that  it  is  not  likely  to  have  been  all  on  one  leaf.  And 
in  the  course  of  this  paper  I  have  pointed  out  reasons  for  supposing  it  was  in- 
serted rather  by  the  other  recension.  It  may  be  added  that  Dr.  v.  Gebhardt's 
explanation  becomes  still  more  unlikely  if  we  suppose  that  I.  5  was  a  still 
later  insertion. 

There  are  some  internal  hints  in  the  Bryennios  document  itself  that  these 
additions  are  additions  to  the  original  form  of  that  text ;  e.  g.,  II.  1  is  very 
awkward ;  both  of  the  commandments  given  in  I.  2,  concerning  our  duty  to 
God  and  our  neighbor,  had  been  developed  in  the  immediately  succeeding 
context.  Must  we  not  suspect  that  the  passage  from  ευλογείτε,  I.  3,  hav- 
ing been  inserted,  a  new  start  was  needed,  and  this  ill-fitting  phrase  was  in- 
vented to  take  the  place  at  the  head  of  the  list  of  prohibitions  in  II.  2  sq, 
which  the  opening  sentence  of  I.  3  originally  occujued  ?  Again,  if  the 
development  of  the  Bryennios  text  through  Hermas  and  the  Apostolical  Con- 
stitutions, traced  above,  is  judged  to  be  rightly  read,  the  genealogical  affilia- 
tion of  this  text  to  the  Latin  type  is  proved.  The  fact  that  the  Latin  text 
is  fuller  in  1. 1  than  that  of  the  Constantinopolitan  Codex  is  not  fatal  to  this 
finding:  the  general  rule  that  the  shorter  reading  is  the  more  original,  is  not 
without  exceptions. 

If  on  these  grounds  we  assume  that  the  original  Didache  is  represented 
by  the  Latin  version,  we  may  trace  its  propagation  through  a  twofold  trans- 
mission. One  appears  in  Barnabas,  and  later  in  the  Canons,  the  author  of 
which  knew  also  Barnabas  (the  opening  sentence  is  taken  from  the  opening 
sentence  of  Barnabas  ;  and  an  occasional  reading,  such  as  the  insertion  of 
Tiai  δοξάϋειζ  τόν  λντρωόάμενόν  6ε  εκ  Βανάτου  in  Ι.  2  is  common  to 
Barnabas  and  the  Canons  against  Bryennios  and  the  Latin)  and  still  later  in 
Lactantius, — gathering  something,  no  doubt,  to  itself  on  the  way.  It  may 
be  called  the  Gentile  recension,  and  seems  to  have  been  in  circulation  chiefly 
in  Egypt  and  the  West.  The  other  aj^pears  half -formed  in  Hermas,  in  Clem- 
ent of  Alexandria,  in  the  Apostolical  Constitutions,  and  is  preserved  in 
the  Constantinopolitan  Manuscript,  and  may  be  called  the  Jewish-Chris- 
tian recension.  Its  origin  (which  like  some  other  Jewish-Christian  books, 
notably  the  Gospel  according  to  the  Hebrews,  presupposes  and  is  based  on  a 
Catholic  original)  belongs  to  the  middle  of  the  second  century,  and  its  com- 
plete development,  as  we  have  it  in  our  Didndie,  to  a  time  probably  anterior 
to  Clement  of  Alexandria.  A  great  deal  of  its  almost  Ebionitic  tone  may 
have  been  acquired  in  this  process  of  growth :  as  its  completion  cannot  be 
placed  earlier  than  Hermas,  its  last  interpolator  may  have  engrafted  some 
Montanistic  traits.  I  am  anxious,  however,  that  what  I  have  just  said  shall 
not  be  misunderstood :  the  differences  between  the  two  recensions  are  wholly 
textual, — and  the  latest  form,  as  given  in  the  Bryennios  MS.,  is  not  much 
further  removed  from  the  original  than  say  Codex  D  of  the  Gospels  from 


A  LATIN   FRAGMENT   OF   THE   DIDACHE.  225 

Codex  B.  The  scope  of  the  original  is  preserved  intact  through  fhe  whole 
transmission  ;  as  is  shown  by  the  two  facts,  (1)  that  Barnabas  (iv.  9)  already 
knows  the  end  as  well  as  the  beginning,  and  (3)  the  disposition  of  the  matter 
is  artistic  and  neat.  But  though  the  Bidaclic  is  never  so  altered  as  to  cease 
to  be  substantially  the  Diduche,  it  ap'pears  in  two  well-marked  textual  forms. 

Some  support  may  be  gained  for  this  fron^  the  fact  that  the  Church  writers 
who  mention  the  DidacUe  sometimes  mention  it  in  the  plural.  This  is  true 
of  Eusebiug,  Anastasius  of  Sinai,  and  Nieephorus  Callistus.  The  signifi- 
cance of  this  is  increased  by  the  coupling  by  Anastasius  of  Περίοδοι  and 
Διδαχαι  των  αττοότ'ολων.  We  all  know  what  the  plural  περίοδοι  im- 
ports. It  is  barely  possible  that  the  Syriae  "Teaching  of  the  Apostles,'' 
published  by  Cureton,  may  also  be  included  in  this  plural.* 

The  reconstruction  of  the  original  text  of  the  Didache  is  comparatively 
easy  for  the  short  section  where  we  have  the  Latin  version.  We  have  only 
to  correct  it  by  the  preponderance  of  the  other  documents  of  its  class:  e.g., 
omit  in  secido  in  I.  1  and  ceternum  in  I.  2,  correct  the  order  of  prohibi- 
tions in  II.  2  sq.,  insert  the  appropriate  words  omitted  in  its  lacuna,  and 
omit  cupidus  at  the  end.  When  it  fails  us,  we  are  in  more  diflSculty.  All 
words  found  in  both  recensions  may  be  accepted  as  certainly  parts  of  the 
original.  This  will  give  us  the  kernel  ;  but  not  the  whole  document.  And 
this  was  Krawutzcky's  error  in  1882.  It  is  the  same  error  that  leads  some 
students  of  the  Synoptic  Gospels  to  lay  stress  on  the  Triple  Tradition  as  the 
whole  original  tradition.  We  can  indeed  be  sure  that  this  common  matter 
was  part  of  the  original;  but  we  can  be  equally  sure  that  it  was  not  all.  So 
far  as  the  matter  extracted  in  Barnabas,  the  Canons,  and  Lactantius,  goes, 
we  are  justified  in  adding  this  to  the  common  matter  as  part  of  the  original. 
The  alflliatioiis  of  the  Latin  fragment  teach  us  this.  When  it  fails,  there  is 
nothing  for  us  but  to•  piOvisionally  accept  the  other  Recension  as  a  eonaipt 
but  substantial  text.  Here,  too,  we  must  keep  in  mind  that  the  differences 
between  the  recensions  scarcely  rise  above  the  ground  of  textual  criticism ; 
and  it  is  only  a  question  of  purity  of  text  that  we  are  dealing  with.  We 
have  the  Didache  competently  exact  in  the  latest  text. 

The  bearing  of  this  discussion  on  the  value  of  the  document  given  to  us 
by  Bryennios  is  obvious.  It  lowers  its  value  for  those  who  believed  that  it 
Λvas  in  this  exact  form  the  basis  of  Barnabas'  quotations.  It  immensely 
raises  its  value  for  those— perhaps  the  majority  of  critics — who  believed  it  to 
have  been  made  out  of  Barnabas.  It  prevents  us  from  using  it  as  it  lies  in 
the  Constantinopolitan  Codex  as  a  purely  first-century  document,  and  warns 
us  that  it  has  elements  and  details  that  have  crept  in  during  the  second  cent- 
ury, possibly  even  somewhat  late  in  it.  But  it  vindicates  for  its  general 
substance  a  first-century  origin,  and  enables  us  to  reconstruct  the  first-cent- 
ury form  of  text  in  a  not  inconsiderable  portion. 

*  Concerning  this  book,  see  Gordon  in  the  '  Modern  Review,'  July,  1884. 


DOCUMENT   ΠΙ. 
Barnabas. 

The  Greek  text  of  tlie  Epistle  of  Barnabas  lias  an  appendix 
of  four  cliapters  not  found  in  the  old  Latin  version,  and  re- 
garded by  some  as  spurious.  Three  of  these  chapters  (XVII.- 
XX.)  contain  similar  sentences  to  those  found  in  the  first  five 
chapters  of  the  Didache.  They  were  either  unskilfully  and 
illogically  compiled  from  it.  or  drawn  from  a  still  older  com- 
mon source,  but  cannot  be  original.  Besides,  there  is  a  brief 
eschatological  passage  in  Ch.  IV.  which  resembles  one  in  the 
sixteenth  chapter  of  the  Didache. 

The  Epistle  of  Barnabas  was  probably  written  by  a  Hellen-  \ 
istic  Jew  of  Alexandria,  belonging  to  the  school  of  St.  Paul,  j 
at  the  end  of  the  first  or  early  in  the  second  century.  See  1 
Church  History^  ii.  671  sqq.,  and  the  books  there  quoted. 

In  the  G-reek  text  I  have  compared  Hilgenfeld  {Barnahce 
Epistula  integrum  Greece  iterum  edidit^  ed.  altera  emendata^  Lips. 
1877),  Funk  {Opera  Patr.  Αρ.,  Tubing,  vol.  i.  1878),  and  the 
second  ed,  of  von  Gebhardt  and  Harnack  (Lips.  1878).  They 
have  all  used  the  readings  of  the  Sinaitic  MS.  discovered  by 
Tischendorf  (1859,  published  1862),  and  of  the  Jerusalem  MS. 
discovered  by  Bryennios,  1875,  and  furnished  by  him  to  Hil- 
genfeld. The  references  to  the  Didache  are  marked  on  the  out- 
side margin,  and  the  corresponding  words  are  spaced  in  the 
Greek,  and  italicized  in  the  English  column. 

IV.  Aid      προσέχω  μεν      εν  Ch.  iv. — "Wherefore  let  us  J^H^f-^ 

τ  ai  ζ   εσχαταις   i)  με  ft  a  ι  ζ.  give  heed  in  the  last  days  : 

ο  V  δ  ε  V     γαρ      ωφελήσει  for  the  tDhole  time  of  our  life  [xvi.  2.] 

η  μάζ   ο    7t  ά  ζ  χ  ρ  ο  ν  ο  ζ    τής  and  faith  will  profit  us  7ioth- 

ζωήζ   ημών   και    τήζ    τΐ i  σ -  iny   if  now   tw    the   lawless 

τεωζ,έάν   μη  νυν    εν    τω  ^iVwe,  and  impending  offences 

αν  ο  μ  ω     καιρώ     ηαι    τοιζ  we  do  not  resist  as  befitteth 

μέλλονσζ  σκανόαλοιζ,  ωζ  πρε-  sons  of  God. 
πει  νιοιζ  ^εον,  αντιστωμεν. 

XVIII.  Μεταβώμεν   δε    και  Ch.  xviii. — But  let  us  pass 


228 


DOCUMENT   III. 


επι  ετεραν  γνώβιν  κ(χι  δι- 
[1. 1.]  δίχχην  Τ)  δ  ο  ι  δ  ν  ο  ε  i  σι  δι- 
δαχήζ  ηα\  εξονσίαζ'  τ;  re  τον 
φωτόζ  και  η  τον  σκοτονζ. 
{ΐΛ.^δ  ι  α  φ  ο  ρ  ά  δε  π  ολ\η  τ  ώ  ν 
δυο  οδών•  iq/  /)?  με  ν  γαρ 
είΘΊ  τεταγμένοι  φωταγωγοί 
άγγελοι  τον  Βεον-,  εφ  τ/ζ  δε 
άγγελοι  τον  σατανά'  (2)  και  6 
μεν  εστί  κνριοζ  απ'  αιώνων 
και  είζ  τονζ  αϊώναζ,  ό  δε  άρ- 
χων καιρού  τον  ννν  τήζ  ανο- 
μία?. 

[1. 3.]  XIX.  Η  ο  ν  ν  ο  δ  ο  ζ  τον 
φωτόζ  εστίν  αντη•  εάν 
τιζ  ^ελων  όδόν  όδενειν  έπι  τον 
ώρισμενον  τόπον  σκενσΐ]  τοΐζ 
έ'ργοιζ  αντον.  εστίν  ούν  η 
δοΒεΐσα  ήμίν  γνώσιζ  τον  πε- 
ριπατειν  εν  αντί]  τοιαύτη. {2) 
Αγαπησειζ  τον  σε  π  ο  ι- 
7]  σ  α  ν  τ  α  ,  φοβη'^ησ)}  τον  σε 
πλασαντα,  δοζασειζ  τον  σε 
λντ  ρωσ  α  μεν  ον  εκ  θάνατον. 

ε'σγι   άπλονζ  ττ\   καρδία   και 

πλονσιοζ    τω     πνενματι,     ον 

κολληΒ7/σ)^  μετά  των   πορενο- 

[1. 1.]  μένων  ενόδώ    Β•  α  ν  α  τ  ο  ν. 

[ΐν.  13.]  μι  ff  η  (3  ε  ιζ       πάν      ο      ο  ν  κ 

εστίν  α  ρ  ε  σ  τ  ο  ν  τ  ώ  ^  ε  ώ, 

μ  ι  σ η  σ  ε  ι  ζ     πάσαν    νπ  ο- 
ι        \      > 
[IV.  \%\κ  ρ  ι  σ  ι  ν  •      ο  ν     μη     εγ  κ  α  - 

τ  αλ  ι  π  7]  ζ  ε  ν  τ  ολά  ζ  κ  ν  - 
[III.  0.]  Ρ  ί  ο  ν  .  (3)      ο  ν  χ     νφ  ω  σ  ε  ι  ζ 

σεαντον,   ε'ση   δε   ταπεινο- 

φρων  κατά  πάντα,  ονκ  αρειζ 
[II. 6.]  επ\  σεαντον  δόξαν.     ο  ν    λη- 

φ  y      β  ονλη  ν       π  ο  ν  η  ρ  α  ν 


over   to    another  knowledge 
and  teaching.     There  are  tivo 
ways  of  teaching  and  of  au- 
thority, one  of  light  and  one 
of  darkness.     Aiid  there  is  a 
great  difference   hetiveen   the 
ttvo  ivays.     For  over  one  are  ' 
set   light-bearing   angels    of 
God,    but    over    the    other,  } 
angels   of   Satan.     And  the 
one    is   Lord   from    eternity 
and  to  eternity,  but  the  other 
is  prince  of  the  present  time  ' 
of  lawlessness. 

Ch.  xix. — Tlie  wayofW^^i, 
then,  is  this :  if  any  one  de- 
sires to  go  to  the  appointed 
place,  let  him  be  zealous  in 
liis  works.  The  knowledge 
then  which  is  given  to  us  in 
walking  in  this  (way)  is  such 
as  this  :  Thou  shalt  love  him 
luho  made  thee,  thou  shalt  fear 
him  who  fashioned  thee,  thou 
shalt  glorify  him  that  ran- 
somed thee  from  death. 

Thou  shalt  be  simple  in 
heart  and  rich  in  spirit ;  thou 
shalt  not  cleave  to  those  that 
walk  in  {the)  way  of  death. 
Thou  shalt  hate  everything 
which  is  not  pleasing  to  God, 
thou  shalt  hate  every  hypoc- 
risy ;  thou  shalt  by  no  means 
forsake  the  Lord's  command- 
mods.  Thou  shalt  not  exalt 
thyself,  but  shalt  be  humble 
in  all  things  ;  thou  shalt  not 
take  glory  to  thyself.  Thou 
shalt   not   take   evil    counsel 


BARNABAS. 


229 


κατά  τον  π  λ  i]  σ  iov  σ  ου. 
ου  δ  ω  σ  ετζ  τ  rj  ψ  ν  χ  rj 
(J  ου    3  ρ  α  σ  ο  ζ . 

(4)  Of  πορνενσειζ,  ου 
μο  ιχευ  σ  ε  ιζ ,  ου  παι- 
δοψ^ορτΊσειζ.  ου  μη  σου 
6  λόγοζ  τον  Βεον  εζελ^rf  εν 
ακαθαρσία  τινών. 


ου  λ  ή  ψ  rf  πρόσωπον 
έ\ε  γ  Β,  α  ι  τινά  ε  π  ι  πα  - 
ράπτω  ματ  ι.  ε'σ  η  πραΰζ, 
ε  σ  ί]  ή  σ  ν  χ  ι  ο  ξ  ^  ε  σ  ^  τρέ- 
μων του?  λό  γ  ου  ζ ,  ουζ 
η  κ  ου  σ  αζ  .  ου  μνησικα- 
ηη  σ  ε  ιζ  τω  αδελφώ  σου. 
(5)  ου  μη  διψυχησειζ, 
πότερον  ε  στα  ι  η  ου.  ου 
μη  λαβ)]ζ  επι  ματαίω  το  ονο- 
μα  κυρίου,  αγαπήσει?  τ  ο  τ' 
π  λ  7]  σ  ίο  ν  σου  υ  π  ε  ρ  τ  η  *^ 
φ  ν χη  ν    σου. 

ου  φονευσειζ  τ  ε  κ  ν  ον 
σον  εν  φ  Β  ο  ρ  ά  ,  ουδέ 
πάλιν  γ  ε  ν  ν  η  ^  ε  ν  α  ν  ε  - 
λ  ε  ι  ζ  .  ο  υ  μη  ά  ρ  η  ζ  τ  ?}  ν 
χ  ει  ρ  α  σου  α  π  ο  του 
νιου  σ  ο  υ  η  α  π  ο  τ  ή  ζ  ^  υ- 
γ  α  τ  ρ  ο  ζ  σου,  α  Α  Α  α  α  π  ο 
τ  ή  ζ  νεότητοζ  διδάξεις 
φό  β  ο  ν   κυρίου. 

(6)  ου  μ?)  γ  ε  ν  η  ε  π  ιΒ  υ  - 
μ  ώ  ν  τα  του  πλησίον 
σον,  ο  ν  μ?]  γεν)]  π  Α  ε- 
ον  ε  7ίτηζ,  ο  νδέ  κ  ολλ  η  Β  η- 
ση  εκ  ψ  ν> χη  ζ  σον  μετά 
ν  ψ  η  λ  ώ  ν ,  άλλα  μετά 
ταπεινών  και   δικαίων 


against  thy  neighhor ;  thou 
shalt  not  permit  overholdness 
to  thy  soul. 

Tliou  shalt  not  commit  for-  [H-  2.] 
nication  ;  thou  shalt  not  com- 
mit adultery  ;  thou  shalt  not 
corrupt  logs.  Not  from  thee 
shall  the  word  of  God  go 
forth  with  the  impurity  of 
some. 

Thou  shalt  not  respect  per-  [iv.  3.] 
sons   in  convicting  any  one 
for  a   transgressio7i.     Thou  [in.  7,  a] 
shalt  be  meek,  thou  shalt  be 
gentle,  thou  shalt  tremble  at 
the   words   which   thou   hast 
heard.     Thou  shalt  not  be  re-  pi.  3.] 
vengeful  against   thy  broth- 
er.    Thoii  shalt  not  hesitate  [iv.  4.] 
lohether   it  shall  be   or  not. 
Thou  shalt  not  take  in  vain 
the  name  of  the  Lord.     Thou  [H•  7.] 
shalt  love  thy  neighbor  above 
thy  life  (or,  soul.) 

Thou  shalt  not  slay  a  child  [ii.  2.] 
by  abortion,  nor  again  shalt 
thou    destroy    the    neiv-born 
child.      Thou    shalt    by    no  \w.  9.] 
means  taTce  off  thy  hand  from  j   ^ 
thy  son,  or  from  thy  daugh-  \ 
ter,    but  from    youth    thou 
shalt  teach  {them)  the  fear  of 
ths  Lord. 

Thou  shalt  by  no  means  be  [H•  2.] 
lusting   after  the    things   of 
thy  neighbor,   thou  shalt  by  [ii•  6.] 
no  means  be  rapacious,  nor  [in.  9.] 
shalt    thou   from    thy    soul 
cleave  to  (the)  high,  but  tvith 
the  lowly  and  righteous  shalt 


230  DOCUMENT   III. 

[III.  10  ]  av  αστ  pa  φη  σ  x)  .   τα  σ  ν  μ-  thou  consort.    The  events  that 

βαίνοντα  σον  ενεργή-  befall  thee  shall  thou  accept 

ματ  a   ώ  ζ  a  y  a  ^  a    π  po  σ  -  as  good,  knowing  that  nothing 

δέζτ},     ει  δ  ω  ς    ο  τι     άνευ  occurs   without    the   will    of 

Β^εον    ονδεν  γίνεται.  (7)  God. 

[II.  4.]  ο  V7i  εσ  rf   δ  ιγ  ν  ω  μων    ου  -  Thou  shall  not  le  douhle- 

δ  ε      δίγλωσσο  ζ•      π  αγι  ς  ?ninded  nor  double-tongued, 

γαρ    θανάτου     ε  στ  ι  ν    ή  for  α  snare  of  death  is  the 

[IV.  11.]  διγλωσσία,    υποταγή-  double   tongue.      Thou   shalt 

σ  Ί}  ην  ρ  ίοιζ  ω  ζ  τ  υ  π  ω  Β  ε-  obey  rulers  as  an  image  of 

ov  εν  αϊ  σ  χν  V  r}    και    φό-  God   in   modesty   and  fear. 

[IV.  10.]  β  CO-      ov     μη      έπιτ  ά  ξ  ι^ς  Thou  slialt  by  no  means  lay 

δ  ονλω    σ  ov  ή    π  αιδ  ί  σ  κ  7]  thy  hand  in  bitterness  upon 

σον  εν    πικρία   τ  οι  ζ   επι  thy   bondman   or  bondmaid, 

τον    αντον    ^  εό  ν    ελπ  ί-  u'ho  hoi^e  in  the  same  God, 

Β,ονσ  ι ,   μή  π  οτ  ε    ο  ν     φ  ο  -  lest  they  perchance  shall  not 

β  i]B  ώ  σ  ι    τον   ε  π'  α  μ  φ  ο  -  fear   the    God  who    is    over 

τ έ ρ  oi  ζ  ^ ε  ο  ν  •  ότι  r/λΒ  ε  ν  (you)  both ;  because  he  came 

ov  κατά  πρόσωπον  κ  a-  not  to  call  men  according  to 

λεσ  aiy  αλλ^  εφ'    ονζ    τό  appearance,  but  those  icliom 

πνεύμα    ή  τ  oi  μ  ασ  ε .  the  Spirit  made  ready. 

[IV.  8.]      (8)      κοινωνήσει  ζ      εν  Thou   shalt  share   in    all 

πάσι  τω  πλησίον  σον  jiai  things  with  thyi\e\g\ihox,a7id 

ovn    ε  ρε  ι  ζ    ίδια    είναι-  shall  not  say  they  are  thine 

ει  γ  a  ρ  ε  V   τω    a  φ  Β  ά  ρ  τ  ω  own  ;  for  if  ye  are  fartners 

κοινωνοί    ε  σ  τ  ε  y     π  ο  σ  ω  in  that  which  is  incorrupti- 

μ  αλλ  ο  V    εν    τ  οι  ζ    φ  ^  α  ρ  -  ble,  how   much   more   in  the 

τ  oi  ζ  .     ονκ  βσ?;  προγλωσσοζ-  corruptible  {things)  9    Thou 

παγιζ    γαρ   στόμα    θάνατον,  shalt  not  be  hasty  of  tongue, 

όσον  δννασαι  νπερ  τήζ  φνχτ/ζ  for  (the)  mouth  is  a  suare  of 

[TV  5.]  σον    άγνενσειζ.      (9)  μ  ή   γ  ί-  death.      As    much    as    thou 

V  ov     π  p6  ζ    μεν     το    λα-  canst  thou  shalt  make  purifi- 

βειν  εκτ  είν  ων  τ  άζ  χει-  cationfor  thy  soul.     JBe  not 

ρ  οί  ζ  y  π  po  ζ  δε  το  δούναι  one    loho    stretches    out    his 

σ  νσ  π  ώ  V  .  hands  for  receiving, but  draws 

them  in  for  giving. 

αγαπησειζ    ωζ     κόρην     τον  Thou  shalt  love  as  the  apple 

liy.i.]  οφθαλμού  σον    πάντα     τον  of  thine  eye  every   one  that 

λαλ  ο  V  V  τ  a  σ  ο  ι    τον   λο  -  speaketh  to  thee  the  word  of 

γον       τον       κν  pi  ο  v.  (10)  the   Lord.     Thou    shalt    re- 


BARNABAS. 


231 


μν  η  σ  ^η  σ  r\  η  με  ρ  α  ν  ji  ρ  ί- 
σ  ε  οο  ζ  τ)  μ  έ  ρ  α  ζ  και  ν  ν  it  - 
τ  6  ζ  και  έ  kS^  ητ  η  σ  ει  ζ  , 
ΐί  α^^  ε  Η  ά  (Τ  τ  η  ν  ή  με  ρ  α  ν 
τα  προ  σωτΐα  τών  αγίων. 
η  δια  λόγου  κοπιών  και  πορ- 
ενόμενοζ  είζ  το  ηαρακαΧεοαι 
και  μελετών  είζ  το  σώΰαι  ψν- 
χην  τώ  λόγω,  η  δια  τών 
χειρών  Gov  ε  ρ  γ  α  σ  tj  είζ 
λ  ν  τ  ρ  ο  ν  αμαρτιών  ff  ου. 
(11)  ου  δ  ι  στ  ά  α  ε  ιζ  δού- 
ναι, ο  υ  δ  t  δ  ι  δ  ο  ύ  ζ  γ  ο  γ  - 
γ  υ  C)  ε  ι  ζ  •  γ  ν  ω  ff  tj  δε,  τ  ίζ  ο 
τ  ού  μ  Iff  Β  ου  καλ  ο  ζ  αντα  - 
7ΐ  ο  δ  6  τ  η  ζ .  φ  υλ  α  ξ  ε  ι  ζ  α 
7t  α  ρ  έλ  α  β  ε  ζ ,  μήτε  π  ρ  ο  σ- 
τ ιΒ  ει  ζ  μήτε  α  φ  αι  ρ  ώ  ν  . 
είζ  τέλοζ  μιffησειζ  τον  πονη- 
ρον.  7ί  ρ  ι  ν  ε  ΐ  ζ  δ  ι  καί- 
ω ζ.  (1  ν).  ου  π  ο  ιη  ff  ειζ 
ff  χ  ί  ff  μ  α •  ε  ί  ρη  ν  ευ  ff  ε  ι  ζ 
δε  μ  αχο μ  έ  ν  ου  ζ  ffυvaγa- 
γων. 

έ  ζ  ο  μολ  ογ7]  ff  Ί]  ε  π  ι  ά  - 
μα  ρτ  ί  α  ff  ου  .  ου  π  ρ  ο  ff  - 
η  Β,  ε  ιζ  έ  πι  π  ρ  ο  ff  ε  υ  χη  ν 
εν  ffυvειδ^]ffει  π  ο  ν  η  - 
ρ  ά  . 

αυτί]  ε  ffτ  ι  ν  ή  ο  δ  ο  ζ  του 
φωτοζ. 

XX.  Η  δε  τοΰ  μέλανοζ 
ο  δ  6  ζ  ff  κολιά  ε  ff  τ  ι  και 
κ  α  τ  ά  ρα  ζ  με  ff  τ  ή.  6δ  ό  ζ 
γ  α  ρ  ε  ff  τ  ι  θανάτου  αιω- 
νίου μετά  τιμωρίαζ,  εν  ή  εffτ^ 
τα  απολλϋντα  την  ΐΐ^υχτ^ν  αυ- 
τών είδωλολατρεία, 
^paffΰτ?/ζ,  υ  φ  οζ   δ  υν  ά  - 


member  the  day  of  judgment 
night  and  day,  and  thoiL  slialt  [iv.  2.] 
seek  out  every  day  tlie  faces  of 
the  saints,  either  by  Avord 
laboring,  and  going  for  the 
purpose  exhorting,  and  medi- 
tating how  to  save  (thy)  soul 
by  the  word,  or  by  thy  hands  [iv.  6.] 
thoK  shalt  work  for  a  ransom 
for  thy  sins.  Thou  shalt  not  iv.7.] 
hesitate  to  give,  nor  tohen  giv- 
ing shalt  thou  murmur  ;  l)ut 
thou  shalt  know  who  is  the 
good  disj^enser  of  the  recom- 
pense. Thou  shalt  keep  what  [iv.  i3.] 
thou  hast  received,  neither 
adding  to  it  nor  taking  from 
it.  To  the  end  thou  shalt 
hate  the  evil  one  the  (devil). 
Thou  shalt  judge  righteous- 
ly. 

Thou  shalt  not   make   i?/-[iv.  3.] 
vision,  hut  shalt  make  peace, 
bringing   together  those  who 
are  at  strife. 

Thou  shalt  make  confession  [iv.  i4.] 
of  thy  sins.      Thou  shalt  not 
approach  to  prayer  luith  an 
evil  conscience. 

This  is  the  way  of  light. 

Ch.  XX. — But  the  ivay  o/[v.  i.] 
darkness  is  crooked  andy%?i 
of  curse.  For  it  is  a  way  of 
eternal  death,  with  punish- 
ment, in  which  the  things 
which  destroy  their  (men's) 
soul ;  idolatry,  overholdness, 
haughtiness    of    power,   hy- 


232 


DOCUMENT   ΙΙΤ. 


μ  ε  ω  ζ  ,  υποκρισία,  δ  ι  - 
πλο καρδία,  μοιχεία, 
φ  ό  ν  ο  ζ  ,  αρπάγη,  ν  η  ε  ρη- 
ψ  α  ν  ία  ,  παράβασιζ,  δ  ο  - 
λ  ο  ζ  ,  κακία,  αν  Β  άδεια, 
φαρμακεία,  μαγεία, 
πλεονεξία,  αφοβία  Βεον• 
[Χ.2.](2)  δ  ι  ώ  JiT  α  ι  των  αγα- 
θών, μισονντεζ  α  λ  η  - 
Β  εια  ν ,  αγαπώ  ντε?  ψ  ε  ύ- 
δ  οζ ,  ο  ν  γ  ι  ν  ω  ϋ  κ  ο  ν  τ  ε  ζ 
μ  ισ  Β  υ  ν  δΐ7ίαιοσύν7/ζ, 
ο  ν  7ίθλλωμενοι  αγαΒώ, 
ο  ν  7ί  ρί  σ  ε  ι  δίκαια,  χηργ 
και  ορψανώ  ου  προσέχοντεζ, 
αγρνπνονντεζ  ο  ν  κ  ε  ΐ  ζ 
φόβον  Βεον,  αλλ'  επϊ  το 
ττονηρον,  ώ  ν  μακράν 
και  πόρρω  π  ρ  α  ϋ  τ  η  ζ  και 
ν  η  ο  μ  ο  ν  ή ,  αγαπώντεζ 
μάταια,  διωκοντεζ 

αν  Τ  α  π  ο  Ο  Ο  μ  α  ,  ουκ  ε  Α  ε- 
ο  ν  ν  τ  ε  ζ  π  τ  ω  χ  Ο  ν  ,  ο  ν 
ττονονντε?  ε  π  ι  κ  α  τ  α  - 
πόνο  ν  με  ν  ω,  ενχερει,  επι 
καταλαλ  ια,  ο  ν  γ  ι  ν  ω  ff  κο  ν- 
τεζ  τονποιηΰαντα  α  ν- 
το ν  ζ  ,  φ  ον  ε  ΐ  ζ  τέκνων, 
φ  Β  ο  ρε  ι  ζ  πλασματοζ 

Βεον,  αποστρεφο  με- 
ν οι  τον  ε  ν  δ  ε  ο  με  ν  ον  , 
καταπονονντεζ  τον 
Βλιβομενον,  πλον  σ  ί  ων 
παρακλητοι,  πενήτων 
άνομοι  κ  ρ  ιτ  α  ι ,  π  αν  - 
^  α  μ  α  ρτ  ητ  οι . 


pocrisy,  duplicity,  adultery, 
murder,  roUbery,  arrogance, 
transgression,  craft,  vice, 
self-ivill,  sorcery,  magic, 
greed,  no  fear  of  God  ;  7;?;•- 
secutors  of  {the)  good,  hating 
truth,  loving  falsehoods,  not 
knowing  the  reiuard  of  right- 
eousness, not  cleaving  to  [that 
ivhich  is)  good  {and)  not  to 
righteous  judgment,  not  giv- 
ing heed  to  widow  and  or- 
phan, on  the  watch  not  for 
fear  of  God,  hut  for  evil;  far 
and  distant  from  whom  are 
meekness  and  patience  ;  lov- 
ing vanities,  pursuing  re- 
venge, having  no  pity  on  the 
poor,  not  laboring  for  one  in 
distress  ;  expert  in  evil  speak- 
ing ;  not  hnowing  him  that 
'  made  them,  murderers  of  chil- 
dren, destroyers  of  God's  im- 
age, turning  away  from  the 
needy,  oppressing  the  afflicted, 
advocates  of  the  rich,  lawless 
judges  of  the  poor,  tvholly 
sinful. 


DOCUMENT  rV. 


HERMAS. 

"The  Shepherd  of  Hermas"  (o  Ποιμψ^,  Hermce  Pastor)  is  ii 
guide  of  Christian  morality  in  the  shape  of  an  allegory  or 
romance,  and  was  once  exceedingly  popular  in  the  Church,  but 
is  to  mxost  modern  readers  tedious  and  insipid.  It  is  divided 
into  Visions^  Mandates  or  Commandments^  and  Similitudes. 

The  book  presents  two  parallels  to  the  first  and  second 
chaj)ters  of  the  Didache^  with  some  features  resembling  Bar- 
nabas. 

The  date  of  Hermas  is  between  100  and  150,  at  all  events 
later  than  that  of  the  Didache^  and  Barnabas,  especially  if  he 
used  Theodotion's  Version  of  Daniel,  which  belongs  to  about 
the  middle  of  the  second  century."^  (See  Church  History^  ii. 
678-692.  The  statements  on  688  concerning  the  date  need 
supplementing.) 

The  Greek  text  is  taken  from  von  Gebbardt  and  Harnack's 
Patr.  Ap.  iii.  72  sq.  and  98;  compared  with  Funk  iPatr.  Ap. 
i.  390  and  412),  and  Hilgenfeld  {Pastor  Eermm,  ed.  ii.  1881). 

*  Prof.  J.  Rendel  Harris,  of  Johns  Hopkins  University,  Baltimore,  in  a 
note  ■ '  On  the  angelology  of  Hennas "  in  the  University  Circular,  April, 
1884,  p.  75,  observed  a  connection  between  the  obscure  passage  of  Hermas, 
Vision  iv.  2, 4,  and  Dan.  vi.  22  (23) ;  whereupon  Dr.  Hort,  of  Cambridge,  in  the 
same  Circular,  Dec  1884,  p.  23,  showed  that  Hermas  in  the  passage  referred 
to  followed  not  the  Septuagint  but  Theodotion's  version  of  Daniel,  as  may 
be  seen  from  the  following  comparison  : 

Hermas,  Vis.  iv.  2,  4.  j  Theodotion,  Dan.  vi.  22. 
^la     τούτο    ό    κνριοζ    6   Sficis   βου   ατίεότει- 
ατΐέότειλεν    τον    άχ-\χεν      τον      αχχελον 
γελάν  αντοΰ  τον  ίττϊ    αντον  και  ενέψραίεν 
των  θηρίων  'όντα,  αν  ;  τα  ότόματα  των  λε- 
τόονοι,ιά  ίϋτιν  Θεγρί,  \  όντων   ηαί   ονκ   kXv- 
[emend.  Harris  Sf^'/az]    μήναντό  με 
και      ενέφραξεν       το 
ότοίΐα  αντον,  'ίνα   βή 
όε  λνμάνρ. 

See  Harnack's  notice  in  the  "  Theolog.  Literaturzeituug,"  1885,  No.  VI., 
col.  146. 


LXX.  Dan.  vi.  22. 
ΰέβωκέν    με    ό    S^eoS 
ατΐυ  των  λεόντων. 


234 


DOCUMENT   IV. 


^Εντολή  β' .  ^Εργάζου  το 
αγαθόν  και  εΉ  των  κοπών 
ΟΌν  ών  ο  ^εοζ  δίδωΰίν  ffoi, 
TCaGiv  ύύτερονμένοιζ  δίδον 
άπλώζ,  μη  διΰταζων,  τίνι 
δώζ  η  τίνι  μή  δώζ.  ΠάΟΊν  δί- 
mdache   βον     π  ά  σ  IV  γαρ   ό    S'  ε  ό  ς 

Ι.  ο.]  ',        '        , 

δ  ί  δ  Ο  ff  Β^  α  ι  Β  ελ  ε  ι  εκ  των 
ιδίων  δ  ω  ρ  ΐγ  μ  α  τ  ω  ν. 
5.  Οι  ού  ν  Χαμβανον- 
τ  ε  ζ  αποδωΰονσιν 

λ  ό  γ  ο  ν  τω  Β  ε  ώ  δ  ι  α  τ  ί 
ε  Χ  α  β  ο  ν  και  ε  ί  ζ  τι' 
οι  μεν  γαρ  Χ  α  μ  β  ά  - 
νοντεζ  ΒΧιβομενοι  ον 
δικασΒηϋ'ονται,  οι  δ  ε 
εν  νποκρίσει  Χ  α  μ  β  α- 
ν ον  τ  ε  ζ  τ  ίΰ  ου  0  IV  δ  ί- 
κΐ^  ν  .  6.  Ό  ο  ύ  ν  δ  ι  δ  ο  ν  ζ 
α  Β  ώ  ό  ζ  εστίν'  ώ?  yap 
έ'Χαβεν  η  αρά  του  κυρίου  τι)  ν 
διακονίαν  τελεία  ι,  απΧώ? 
αύτην  έτεΧεοεν,  μηδέν  δια- 
κρίνων,  τίνι  δω  η  μ?}  δω. 

ΕντοΧη  η.  ΤΕοταπαί,  φημί, 
κνριε,  είσϊν  αϊ  ηονηρίαι  αψ 
ών  δει  με  έγκρατεΰεαΒαι  ,• 
"Ακουε^  φησίν,  από  μοιχείαζ 
[Π.  2!^q..]  jiai  πορνείαζ,  άπο  μεΒύσμα- 
[V.  1.]  τος  ανομίας  [Lat.:  a  potu  ini- 
quo],  άπο  τρυφήζ  πονηρά?, 
από  εδεσμάτων  ποΧΧών  και 
ποΧυτεΧείαζ  πλούτου  Jiai  ηαυ- 
χήσεωζ  και  ύφηλοφροσυνηζ 
Ηαϊ  ΰπερηφανίαζ,  και  απο 
■φεΰσματοζ  ΐία\  καταΧαλίαζ 
και  ύποκρίσεωζ,  μνι^σικακίαζ 
και  πάσηζ  βΧασφημίαζ. 


Commandment  Π.  4-6. — 
Do  good,  and  from  thy  labors, 
which  God  giveth  thee,  give 
in  simplicity  to  all  that  are  in 
need,  not  doubting  to  whom 
thou  shouldst  give  and  to 
whom  thou  shouldst  not  give. 
Give  to  all ;  for  God  willeth 
that  things  should  he  given 
to  all  fi'om  his  own  gifts. 
5.  Those  then,  that  receive 
shall  give  an  account  to  God, 
why  they  received  and  for 
what  'purpose  ;  for  those  that 
receive  in  distress  shall  not 
he  condemned  ;  hut  those  who 
receive  in  hAjyocrisy  shall  pay 
a  penalty. 

G.  He  then  that  giveth  is 
guiltless;  for  as  he  received 
from  the  Lord  the  ministry  to 
fulfil,  so  he  fulfilled  it  in 
simplicity,  making  no  dis- 
tinction to  whom  he  should 
give  or  not  give. 

Commandment  VIII.  3-5. 
— "How  many,  0  Master," 
I  said,  "  are  the  sins  from 
which  we  should  abstain?" 
"Listen,"  he  said;  "from 
adultery  and  fornication, 
from  lawlessness  of  drunken- 
ness, from  evil  luxuriousness, 
from  many  meats,  from  ex- 
travagance of  wealtli,  and 
boasting,  and  haughtiness, 
and  arrogance,  and  falsehood, 
and  evil-speaking,  and  hypoc- 
risy, from  revengef ulness  and 
every  blasphemy. 


(^l/M^jv 


^c- 


Jtr-^lii^^ 


_η^--  ^d'jiz:^  j.f>i 

'  /^  ,   2.  i  σ 


HERMAS. 


235 


4.  Ταντα  τα  έργα  πάντων 
πον7]ρότατα  είσιν  εν  τη  ζωή 
των  ανθρώπων.  Απο  τού- 
των ούν  των  έργων  δει  εγ- 
κρατενεσΒαι  τον  δονλον  τον 
^εον•  ό  γαρ  μη  έγκρατεν- 
ομενοζ  απο  τούτων  ου  δύνα- 
ται (ί,ηααι  τω  Βεώ.  Α7ίονε 
ονν  και  τα  ακολούθα  τούτων. 
5.  Έτι  γαρ,  φήμί,  πνριε, 
πονηρά  ε'ργα  εστί  ,•  Και  γε 
πολλά,  φησίν,  εστίν,  αψ  ων 
δει  τον  δονλον  τον  Β'εον  εγ- 
κρατεύεσ^αι  •  ηλέμμα,  ψεν- 
δοζ,  αποατερηΰΐζ,  ψενδ ομαρ- 
τ  ν  ρ  ί  α ,  πλεονεξία,  ε  π  ι  - 
^νμια  πονηρά,  άπατη, 
κενοδοζία,  αλαζονεία 
real  offa  τούτοι?  ομοιά  ειΘίν. 


4.  ''  These  deeds  are  the 
worst  of  all  in  the  life  of  man. 
From  these  deeds,  then,  the 
servant  of  God  must  abstain. 
For  he  who  abstain eth  not 
from  these  things,  cannot  live 
unto  God.  Hear  now,  also, 
the  things  that  attend  these." 
5.  "  Are  there  then.  Master," 
said  I,  "otlier  evil  deeds?" 
"^Yea,  truly, "  said  he, 
''many  there  are  from  which 
the  servant  of  God  must  re- 
frain :  theft,  lying,  fraud, 
false-witness,  covetoustiess,  [Did.  v.  i.] 
evil  desires,  deceit,  vain- 
glory-, 2)retence,  and  what- 
ever things  are  like  these." 


DOCUMENT  V. 

THE  APOSTOLICAL  CHURCH  ORDER, 

OR 

THE  ECCLESIASTICAL  CANONS  OF  THE  HOLY  APOSTLES. 

Comp.  Ch.  XXX. 

This  document  must  not  be  confounded  witli  tlie  Apostolical 
Constitutions  (see  Doc.  VII.)»  ι^οί"  witli  the  Apostolical  Canons 
appended  to  them,  although  it  is  closely  related  to  both.  It  is 
the  Apostolical  Constitution  or  Canon  Law  of  the  Christians  of 
Egypt,  and  is  still  in  use  among  them.  We  give  it  here  as  an 
interesting  link  between  the  Teaching  of  the  Twelve  Apostles  and 
the  Pseudo-Clementine  Apostolical  Constitutions. 

The  Grreek  text  is  taken  from  the  latest  edition  by  Harnack 
(pp.  225-237),  who  adopts  Lagarde's  division  into  30  canons  de- 
rived from  the  Thebaic  MS.  The  older  editions  have  20  canons. 
I  have  compared  the  texts  of  Joh.  Wilhelm  Bickell  ( Geschichte 
des  Kirchenrechts,  Giessen,  1843,  Erster  Band,  pp.  107-132,  from 
the  Vienna  MS.,  with  a  German  translation  under  the  title 
Apostolische  Kirchenordnung)^  and  of  Adolf  Hilgenfeld  {Novum 
Testamentum  extra  canonem  receptum^  ed.  altera  et  emendata,  Lip- 
siae,  1881,  Fasc.  iv.  111-120,  under  the  title  ai  διαταγαϊ  ai 
δια  Κλημεντοζ  icixl  κανόνεζ  έκη\ηαιαατιηο\  των  αγίων 
αποστολών,  The  Ordinances  through  Clement  and  the  Ecclesias- 
tical Canons  of  the  Holy  Apostles^  which  he  identifies  with  the 
Du(E  Vice  vel  Judicium  Petri).  I  have  given  the  princijDal 
variations  in  foot-notes,  and  added  a  number  of  explanatory 
remarks.  The  editions  of  Lagarde  {Reliquiae  juris  ecclesiastici 
antiquissimce^  1856),  and  of  Cardinal  Pitra  {Juris  ecclesiastici 
hist,  monumenta.,  Tom.  i.  Romas,  1864)  have  been  used  by 
Harnack  and  Hilgenfeld. 

The  title  in  the  Latin  translation  of  the  ^thiopic  text  by 
Ludolf  {Comm.  in  Hist.  Aeth.  p.  314,  as  quoted  by  Bickell  and 
Hilgenfeld)  reads  :  "  Isti  {sunt)  canones  patrum  apostolorum,  quos 
constiluerunt  ad  ordinandam  ecclesiam  christianamr  In  the  Cod. 
Ottobon.  ssec.  xiv.  first  compared  by  Pitra,  the  document  is 


238  DOCUMENT  V. 

abridged  and  called  εττιταμτ}  ορών  τών  αγίων  αποστόλων 
jiaBo/Viui}?  παραδόσεως^  Epitome  of  the  Definitions  of  the 
Holy  Apostles.  In  the  defective  Moscow  MS.  discovered  bj  O. 
vonGebhardt  and  published  in  the  second  edition  of  his  and 
Harnack's  Ep.  of  Barnabas  (1878,  p.  xxix.  sq.)  the  title  reads : 
διατάζεις  τών  άγιων  αποστολών,  Ordinances  of  the  Holy 
Apostles. 

The  Egyptian  text  of  the  document  was  made  known  first  by 
Tattam  (in  the  Memphitic  dialect  of  Lower  Egypt),  London, 
1844,  and  then  by  Lagarde  (in  the  Thebaic  dialect  of  Upper 
Egypt)  in  his  "  JEgyptiaca,''  Gottingai,  1883.  The  ^thiopic 
version,  edited  in  JEthiopic  and  Latin  by  W.  Fell,  Lips.  1881, 
seems  to  have  been  made  from  the  Thebaic.  The  next  docu- 
ment gives  the  Egyptian  version  from  Tattam. 

ΚΑΝΟΝΕΣ  'ΕΚΚΛΗΣΙΑΣΤΙΚΟΙ       THE  ECCLESIASTICAL  CANONS 

ΤΩΝ  OP  THE 

ΆΓΙΩΝ  ΑΠ0:ΣΤ0ΛηΝ.  HOLY  APOSTLES. 


Χαίρετε,    νιοι    nai   ^νγατε-  Greeting,  sons  and  daugh- 

ρες,  εν  ονόματι  nvpiov  Ιησού  tors,  in  the  name  of  the  Lord 

Χριστού,   Ιωάννΐ]ζ   και   Ματ-  Jesus    Christ.        John    and 

^αΐοζ  και  Πέτρος  και  ^Ανδρέας  Matthew  and  Peter  and  An- 

nai  Φίλιππος  nai  Έίμων  και  drew  and  Pliilip,  and  Simon 

Ιάκωβος    κα\   ΝαΒαναηλ    Jtai  and    James   and    Nathanael 

Θωμάς  και  Κηφάς  και  Βαρ^ο-  and  Thomas  and  Cephas  '  and 

λομαίος      jiai     Ιούδας    Ιακώ-  Bartholomew^  and  Judas  of 

βον.  James. ' 

■  Falsely  distinguished  from  Peter,  who  is  mentioned  as  the  third  Apostle. 
Clement  of  Alex,  (in  Eusebius,  H.  Ecd.  i.  12)  distinguishes  the  Cephas  of 
Gal.  ii.  11  from  Peter,  but  counts  him  among  the  Seventy  Disciples. 

"^  Falsely  distinguished  from  Nathanael  (John,  i.  46  ;  xxi.  2),  mentioned 
before. 

^  Judas  tlie  brother  of  James,  see  Luke,  vi.  16;  Acts.i.  13.  Only  one  James 
is  mentioned,  and  no  distinction  is  made  between  the  brother  of  .John  and 
the  son  of  Alphaeus.  Matthias,  who  was  elected  in  the  place  of  the  Traitor,  is 
omitted.  Paul  is  ignored.  But  owing  to  the  imaginary  Cephas  and  Bar- 
tholomew there  are  twelve  Apostles.  This  erroneous  and  incomplete  list 
was  perhaps  afterwards  added. 


THE   APOSTOLICAL   CHURCH   ORDER. 


239 


1.  Κατά  JieXsvffiv  τον  κυρί- 
ου ημών  'Ιησού  Χρίστου  τού 
σωτήροζ  συνα5>ροισΒεντων 
ημών^  ΐία^ωζ  διέταξεν — προ* 
τον '  Μέλλετε  7ίληρούσ^αι 
ταζ  επαρχίας  καταλογίσα- 
σ'^αι  τόπον  αριΒμονζ,  επί- 
σκοπων αζίαζ,  πρεσβυτέρων 
εδραζ,  διακόνων  παρεδρείαζ, 
αναγνωστών  νουνεχίαζ,  χη- 
ρών ανεγκλησίαζ  και  Οσα 
δεοι  προζ  ^εμελίωσιν  εκκλη- 
σίας ^  ί'να  τύπον  τών  επουρα- 
νίων εΐδοτες  φυλάσσωνται 
απο  παντός  άστοχήματος,  εΐ- 
δοτες ΟΤΙ  λογον  νφεΒ,ουσιν  εν 
Ttj  μεγάλη  ι) μέρα  της  κρίσεως 
περι  ων  ακονσαντες  ονκ  εφν- 
λαζαν — και  έκέλευσεν  ημάς 
εκπέμφασ^αι  τούς  λόγους  εις 
ολην  την  οίκουμένην  • 


1.  Since  we  have  assembled 
at  a  command  of  our  Lord 
Jesus  Christ  the  Saviour,  ac- 
cording as  he  appointed — be- 
fore the  [injunction]:  Ye  are 
to  assign  districts,'  to  deter- 
mine the  numbers  of  places, 
the  dignities  of  bishops,  the 
seats  of  presbyters,  the  at- 
tendance (or,  assistance)  of 
deacons,  the  office  (discre- 
tion) of  readers,  the  blame- 
lessness  of  widows, °  and 
whatever  be  needful  for 
founding  a  church,  in  order 
that,  knowing  the  type  of  the 
heavenly  [order],'  they  may 
keep  themselves  from  every 
fault,  knowing  that  they 
must  render  account  at  the 
great  day  of  judgment  for 
the  things  which  they  heard 
and  did  not  keep — and  as  he 
commanded  us  to  send  forth 
the  words  into  all  the  world. 


'  ηληρόω,  to  appoint  to  an  oiRee  hy  lot,  to  allot,  assign.  In  ecclesias- 
tical usage  also  to  ordain.  ίπαρχία,  the  government  of  an  έπαρχος 
{ prcefectus)  or  the  district  governed  by  him,  the  Έ,ονα&τι  promncia.  The  prov- 
inces Avere  subdivided  chiefly  for  fiscal,  commercial  and  judicial  purposes 
into  smaller  districts,  called  conventus,  jurisdictiones. 

'  Bickell  reads  ανεκκλτ/ΰιηζ,  and  translates:  "  die  Entfeniung  der Witt- 
wen  von  kircldichen  Verrichtungen."  dvEHnXijoia  is  not  mentioned  in  the 
dictionaries,  \i\xti\ie&a]e:Q,ti\e\s  άνεκκλΐ/ΰίαΰτοζ,  excluded  from  the  church. 
Suicer,  Thes.  i.  332,  explains  it  αλλότριο?  τηζ  Ικκληβία'ί,  alienus  ah  ecclesia. 
I  followed  the  reading  of  Lag.  Ha.  Hlg.  ανεχκλτ/ΰία,  llamelessness.  Pitra 
suggests  παρακλή6ετ<;, 

"  The  ecclesiastical  or  terrestrial  hierarchy  was  regarded  as  a  reflection  and 
copy  of  the  celestial  hierarchy  of  angelic  orders, — an  idea  carried  out  most 
fully  in  the  writings  of  Pseudo-Dionysius  Areopagita  and  adopted  by  Thomas 
Aquinas  and  the  mediaeval  schoolmen.  See  Church  History,  vol.  iv.  597 
sqq. 


*  Hilgenfeld  puts  προ  *  *  *  εφνλαίαν  in  parentheses. 


240 


DOCUMENT   V. 


2.  εδοΒεν  ovv  ημΐν  π  ροζ 
νπόμνησιν  τ?/?  αδελφοτητοζ 
ιιαι  νονΒεαίαν  εκαατω  ωί  ο 
jivpLO?  απεκάλυψε  jiara  το 
θέλημα  τον  Β^εού  δια  πνενμα- 
τοζ  άγ'ίον  μνησ^είσι  λόγου 
έντείλασ^αι  νμιν. 


3.  Ιωάνί'7]ζ  είπεν '  άνδρεζ 
αδελφοί,  εΐδότεζ  οτι  λοχον 
νφέζομεν  περϊ  τώτ-  διατεταγ- 
μένων ημΊν  ειζ  ενοζ  πρόσωπον 
μη  λαμβανωμεν,  αλλ'  εαν  τι? 
δοκτι  τι*  ασυμφερον  λέγειν, j• 
αντιλεγέσΒω  αυτώ. 


έδοΒ,ε  δε  ττάσι   πρώτον  Ιω- 
6  δ  οι 


αννην  ειπείν. 
'I'S      4.    "Ίωάννηζ     είπεν 

δυο  ε  i  σ  ί ,  μία  τ  ή  ζ  8,  ω- 
ΐ]  ζ ,  κ  βϊ  μία  τ  ο  ύ  S'  α  ν  α- 
τού, διαφορά  δε  πολλή 
με  τ  α  ζ  υ  τ  ώ  ν  δυο  6  δ  ώ  ν  • 
η  μεν  ούν\6δ6ζτής  Β,ω- 
ή  ζ  εστίν  α  ν  τ  7] '  πρώ- 
τον αγαπήσεις  τον  Β  ε- 
ο  ν  τον  ποιησάντά  σε 
ε'ξ  όλ7]ζ  τήζ  7ίαρδιάς  σου  και 
δοξασειζ  τον  λυτρωσάμενόν 
σε  εκ  Βανατου,  ητιζ  εστίν  εν- 
]ζ.]τολη  πρώτη.  δεύτερον•^ 
αγαπήσει?  τον  πλησίον 
σου  ωζ  εαυτόν,  ητιζ  εστίν 
ε'ντολ?}  δευτέρα,  εν  oh   όλος  6 


2.  Therefore  it  seemed 
good  to  us,  for  a  reminding 
of  the  brotherhood  and  a 
warning  to  each,  as  the  Lord 
revealed  it  according  to  the 
will  of  God  through  the  Holy 
Spirit,  remembering  the  word 
[the  command  of  the  Lord] 
to  enjoin  it  upon  you. 

3.  John  said :  My  brethren, 
knowing  that  we  shall  render 
account  for  the  things  as- 
signed to  us,  let  ns  each  not 
regard  the  person  of  any  one 
(not  be  partial  to  any  one), 
but  if  any  think  it  fitting  to 
gainsay  let  him  gainsay. ' 

ΝοΛΥ  it  seemed  good  to  all 
that  John  should  speak  first. 

4.  John  said:  TJiere  are 
two  loays,  one  of  life  and  one 
of  death,  but  there  is  a  great 
difference  betiveen  the  tico 
ivays  ;  for  the  iiHiy  of  life  is 
this :  First,  thou  shall  love 
the  God  ivho  made  thee,  with 
all  thy  heart,  and  shalt  glori- 
fy him  that  ransomed  thee 
from  death,  AA'hich  is  (the) 
first  commandment.  Second- 
ly, thou  shalt  love  tliy  neigh- 
hor  as  thyself,  which  is  (the) 
second  commandment:  upon 
which  hang  all  the  law,  and 
the  prophets. 


^  Ludolf :    Et  si  quis  dixerit  quod  non  decet  (dicere),  objurget  cum  eo  quod 
dixit  id  quod  bonum  non  est. 


*  Hlg.  omits  τι.  f  BickeJl  (B.),  Hlg.  ϋυμφέρυν  άντιλέγειν. 

Χ  Β.  Hlg.  yaft.  §  Β.  δευτέρα. 


THE   APOSTOLICAL   CHURCH    ORDER. 


241 


νομοζ    κρεμαται    7iai    οι    προ- 
ψηται. 

5.  Ματ^αΐοζ  είπεν  πάντα 
όθααν*μη'ίίελΊ^ζ\  σοι 
γίνεσ^αι,Χ  μηδέ  Ο"  t)  § 
αλλ  ω  7t  ο  ι  η  σ  \]  ζ  .  \  τ  οΰ  - 
των  δετών  λόγων  την 
διδαχή  ν  είπε,  αδελφέ 
Πέτρε, 

6.  Πίτροζ  είπεν  ο  ν  φο- 
νεύσει?, ον  μ  ο  ι  χ  ε  ν  - 
σεις,  ον  πορνεύσεις, 
ον^  παιδοφ'^ορήσειζ, 
ου  κλεψ  ε  ι  ζ  ,  ονμαγεΰ- 
σ  ε  ι  ζ ,  ουφαρμακενσειζ, 
ο  ν  φονεύσεις  τέΐίνον  εν 
φ  Β  ο  ρ  α  ο  ν  δ  ε  *'^'  γ  εν  ν  η  - 
Βεν\\  αποκτενεΐς,  ουκ^Ί 
έπι'Βυμησεις  τ  ά  τον 
πλησίον•  ο  ν  Ji  επίορκη- 
σεις,  ο  ν  ψενδομαρτν- 
ρ?^  σ  ε  ι  ς  ,  ο  ν  κ  α  κολ  ογ  η- 
σεις,  ο  ν  δ  ε  μνησικαΐίή- 
σεις,  ο  ν  η  εσ  η  δίγνωμος 
ο  ν  δ  ε  δίγλωσσος'  π  α  γι  ς 
γαρ  Β  α  ν  ά  τ  ον  εστίν  η 
διγλωσσία,  ονκ  εσται 
ο  λόγος  σον  κενός,  ονδε 
ψευδής-  ονκ  ε'σ  η  πλε  ο  - 
ν  ε  κ  τ  η  ς  ονδε  α  ρ  π  α  ξ 
ονδε  υποκριτής  ονδε 
κακοήΒΐ]ςονδε  υπερή- 
φανος, ot;§§  λη  ip  1^  β  ου  - 
λ  η  ν  π  ο  ν  η  ρ  α  ν  κατά  του 
πλησίον  σον    ο  ν  μ  ι  σ  ή  - 


5.  Matthew  said  :  Alli^'] 
things  whatsoever  thou  wilt 
not  have  hefall  thee,  thou  to 
another  shalt  not  do.  Now 
of  these  words  tell  tlie  teach- 
ing, brother  Peter. 

6.  Peter  said  :  Thou  shalt  ["•  2.] 
not  kill ;  thou  shalt  not  com- 
init  adultery  ;  thou  shalt  not 
commit  fornication;  thou 
shalt  not  pollute  a  youth;  thou 
shalt  not  steal ;  thou  shalt  not 

he  a  sorcerer  ;  thou  shalt  not 
use  enchantments;  thou  shalt 
not  slay  a  child  hy  ahortiori, 
nor  Tcill  ivhat  is  born;   thou 
shalt  not  covet  any  thing  that 
is  thy  neighoor^s  ;  thou  shall 
not  hear  false  ivitness  ;  thou  [3.] 
shalt    not  speah  evil ;   thou 
shalt  not  hear  malice ;   thou  [4.] 
slialt   not   he   double-minded 
nor    double-tongued,    for    a 
snare  of  death  is  duplicity  of 
tongue.    Thy  speecli  shall  not  [■"^•^ 
be  emi)ty.  nor  false;  thou  shalt  t^•] 
not  be  covetous,  nor  rapacious, 
nor  a  hypocrite,nor  malicious, 
nor  timiglity,    nor   taJce   evil 
counsel  agaitist  thy  neighbor; 
thou  shalt  not  hate  any  man, 
but  some  thou  shalt  reprove. 


*  B.  Hlg.  omit. 

X  B.  Hlg.  yevsoSaj. 

II  B.  Hlg.  τίοιήΰειζ. 

**  β.  ον. 

XX  Β.  Hlg.  omit  clauses  ονκ 


f  Hlg.  θέλειζ. 
%  Β.  6 ν  μηδέ. 

^  Β.  Hlg.  omit  clauses  οι)***  ιιαγεύδειζ. 
ff  Β.  χεννΐ/Βέν  ***  αττηκτενεϊ?. 
**  ίπιορκήΰειζ.  §§  Β.  Hlg.  ονδε. 


242 


DOCUMENT  V. 


σ  ε  ι  ζ  πάντα  άν^ροοτΐον, 
α  λλ^  ο  ν  ζ  μ  t  ν  ελέγξει  ζ, 
ουζ  δε  ελεήσεις,  περί  ών  δ  έ 
ηροσεΰζτι,  ο  ν  ς  δε  αγα- 
πήσεις ύ  π  ε  ρ  την  7p  νχη  ν 
σον. 
[ΠΙ.  1.]  7.  Ανδρέας  είπεν  τέκνον 
μο  ν ,  φεύγε  α  π  ο  παν- 
τός πονηρού  και  από 
παντός   ομοίου   αυτού. 

[8.]  β  η  γίνου  ο  ργ  ιλος  '  ο  ο  η  - 
γ  ε  Ί  γαρ  ή  ο  ρ  γ  ?/  προς 
τον*  φ  ο  ν  ο  ν  '  εστί  γαρ 
δαιμόνιον  αρρενικον  6  ^υμός. 

[2.]  μ  ι)  γίνου  8,  η  λ  ωτ if  ς  μΐ]  δ t 
έ  ρ  ι  σ  τ  ικο  ς  μηδέ  ^  υ  μώ- 
δ  η  ς  \  •  εκ  γαρ  τούτων 
φόνος  γεννάται. 

[3]  8.  Φίλιππος  είπεν  τ  έ  ιι  ν  ον 
μο  υ ,  Ί  μη  γίνου  ε'  π  ι  Β'  υ  - 
μητ  η  ς  '  οδηγεί  γαρ  ή 
ε  π ιΒ  υ  μία  προς  την  π  ο  ρ- 
V ε  ία  ν  και  έλκει  τους  ανθρώ- 
πους προς  έαυτιρ'.  εστί  γαρ 
Βΐ]λυκόν  δαιμόνιον  ι)  επιθυ- 
μία, §  και  6  μεν  μετ'  οργής,  ό 
δζ  μεθ^  ηδονής  απόλλυσι  τοχ>ς 
είσερχομένους\  είς^  αυτήν.** 
οδός  δε  πον7]ρού  πνεύματος 
αμαρτία  ψυχής,  και  όταν 
βραχείαν  εισδυσιν  σχή  εν 
αντώ,  πλατύνει  αυτι)ν  και 
άγει  έπϊ   πάντα  τα  κακά  την 


and  some  thou  sliult  pity;  and 
for  some  thou  slialt  pray,  and 
some  tliou  shalt  love  more  than 
thine  own  soul. 


7.  Andrew  said :  Ily  ch  ild, 
flee  from  all  evil,  and  from 
everything  like  it.  Be  not  in- 
clined to  anger,  for  anger 
leads  to  murder  ;  for  Avrath 
is  a  male  demon.'  Become 
not  a  zealot,  nor  contentious, 
nor  2)assionate  j  for  from 
these  things  murder  is  engen- 
dered. 


8.  Philip  said  :  My  child, 
he  not  lustful;  for  lust  leadeth 
to  fornication,  and  drawetli 
men  to  herself.  For  lust  is  a 
female  demon,  and  the  one 
ruins  with  anger,  the 
other  with  lust,  those  that 
receive  them."  Noav  (the)- 
way  of  an  evil  spirit  is  the 
sin  of  the  soul  ;  and  if  it 
(the  evil  spirit)  has  only  a 
narrow  entrance  within  him, 
it  widens  the  way  and  leads 
that  soul  to  all  bad  things, 
and  does  not  permit  the  man 


'  Lud.  :  instar  cacadcemonis.     Biekell  :  ein  mdnnUcJier  Damon. 
"  Lud.  :  Cacodcemo7i  seductor  est.      Nam  cum  diabolus  iram  cum  lihidine 
conjimgit,  interitus  ceternus  sequitur  eum  qui  illud  admittit. 


*  B.  Hlg.  omit. 

X  B.  Hlg.  omit. 

II  B.  Hlg.  είόδεχομενυυζ. 

*""  Β.  Hlg.  αιτα. 


f  Β.  Hlg.   ^νμαντικός. 
g  Β.  Hlg.  rrji  ίπιΒνμίαζ. 
1[  B.  Hlg.  omit. 


THE   APOSTOLICAL    CHURCH   ORDER. 


243 


ψνχτ^ν  εκεινην  και  ονκ  εα  οια- 
βλέψαι  τον  αν^ροοποχ''  και 
ίδεϊν  την  αλη^ειαν.  ό  ^νμόζ 
νμών  μέτρον  εχετω  και  εν 
βραχεί  διαβτηματι  αντον  ηνι- 
οχεϊτε  και  ανακρούετε,  ίνα  μη 
έμβαλλη  νμάζ  είζ  ε'ργον  πονη- 
ρόν.  S-νμόζ  yap  και  ηδονή 
πονηρά  έη\  πολύ*  παραμέ- 
νοντα κατά  επίτααιν  δαιμό- 
νια γίνεται,  jtai  όταν  έπι- 
τρΙφ[}  αυτοΐζ  6  άν^ρωποζ,  οί- 
δαίνονοΊν  έν  τ\\  ψνχι)  αυτού 
και  γίνονται  μεϊΒ,ονεζ  '  και 
απαγουύιν  αυτόν  ειζ  έργα 
άδικα  και  επιγελώσιν  αυτώ 
και  f  ήδονται  έπϊ  τ//  απώλεια 
τού  άνθρωπου.  \ 

9.  Έίμοον  ετπεν  •  τ  ε  κ  ν  ο  ν  , 
μ  ή  γίνου  α  ί  σ  χ  ρ  ολ  ο  γ  ο  ζ 
μ  7] δ  ε  υ  ip  ηλ  6  φ  ^  α  λ  μ  ο  ζ  . 
εκ  γαρ  τούτων  μοι- 
χεία^   γ  ε  ν  ν  α  τ  α  ι  .\\ 

10.  ^ΐάκωβοί  είπεν  .  τ  ε  κ- 
V  ο  ν  μ  ο  υ  ,^  μτ]  γίνου 
οΐωνοσκόποζ,  επειδή** 
οδηγεί  ει  ζ\\  την  ε  ιδ  ω- 
λ  ολατ  ρε  ί  αν  ,  μηδέ  έπ  α- 
οιδό ζ  μηδέ  'μα  ^  η  μα- 
τ ικ  6  ζ  μηδέ  πε ρ  ι  κ  α  3^  α  ί- 
ρων  μηδέ  3έλε  αυτα\\ 
ιδεί  ν    μηδέ    ακουειν.^'^      εκ 


to  look  clearly  and  see  the 
truth.'      Let  your  wrath  be 
restrained,  and  after  a  short 
interval,  bridle  and  check  it, 
that  it  may  not  hurl  you  into 
e\ul  deeds.      For  wrath  aud 
evil  desire,  if  they  be  suffered 
long  to  remain,  become  de-  / 
mons  by  reinforcement.   And  ' 
Avhenever  man  yields  himself  . 
to  them,  they  swell  up  in  his  !  ή 
soul  and  grow  larger  and  lead    '' 
him  into  unrighteous  deeds, 
and  deride  him,  and  rejoice  [ 
at  the  destruction  of  men.      ! 


9.  Simon  said:    Child,  be[S.] 
not  foul-mouthed,  nor  lofty- 
eyed. ;  for  of  these  things  come 
adulteries. 

10.  James  said  :    Child,  he  [4.] 
not  an  omen-watcher,  sitice  it 
leadeth    to    idolatry,    nor  a 
charmer,    nor  an  astrologer, 
nor  a  purifier,  nor  le  luilling 

to  look  upon  nor  hear  these 
things;  for  from  all  these 
idolatries  are  hegotten. 


■^ 


'  The  Coptic  Constitution  :  "  He  (the  demon)  will  take  with  him  all  other 
evil  spirits  ;  he  will  go  to  that  soul  and  will  not  leave  the  man  to  meditate 
at  all,  lest  he  should  see  the  truth." 


"  B.  Hlg.  ίπιηοΧύ. 

X  Β.  Hlg.  των  ανΒρωτΐων. 

II  Β.  Hlg.  γίνονται. 

"*  Β.  εηεί  δή. 

XX  Β.  αίιτάζ. 


f  Hlg.  omits. 
§  Β.  Hlg.  ηοιχεΐαι. 
Τ  Β.  Hlg.  omit, 
•f-f-  Β.  Hlg.  ηρόζ. 
g§  Β.  Hlg.  είδέναι. 


244 


DOCUMENT  V. 


γαρ  τ  ο  ν  τω  r  απάντων 
είάωλολατρείαι  γεν- 
νώνται. 

[5.]  11.  NaSava?}X  ειπεν  τεκ- 
vovj  μη  γίνου  ψ  ευ  σ  τ  7]  ζ , 
ε  7ΐ  ε  ι  δ  η  οδηγεί  το  tp  ευ  - 
σ  μα  έπϊ  την  ηΧοπ  η  ν  ^ 
μηδέ  φ  ιλ  ά  ργ  υ  ρ  οζ  μ?]  δ  ε 
κενόδοζοζ.  εκ  γαρ 
τούτων  απάντων  κλο- 
παϊ    γεννώνται.* 

[6.]  τ  έ  κν  ο  ν  ,  μ?/  γίνου  γ  ο  γ- 
γυοΌζ,  επειδή  άγει  π  ροζ 
την  βΧαβφημίαν^  μηδέ 
α  υ^  αδ  ηζ  μ  7]  δ  ε  π  ο  ν  7]  - 
ρο  φ  ρ  ων  .  εκ  γαρ  τού- 
των απάντων  β  λα  σ  φη - 

^γ^-^  μ  ί  α  ι  γεννώνται,  iff  θ  ι 
δε  π  ρα  ΰ  ζ  ,  ε  π  ε  ϊ^  π  ρ  α  ε  ι  ζ 
κλ  7]  ρ  ο  ν  ο  μ  7]  ff  ο  υ  ff  ι^       την 

[8.]  βαύιλείαν  τών  ουρανών,  γ  ί- 
V  ο  ν  μακροΒυμοζ,  ελε- 
ήμων, εΐρ7]νοποιόζ,  κα^α- 
ροζ  τη  καροια  απο  παντοζ 
κακού,  ά  7ΐ  α  7ΐ  ο  ζ  Jiai  ή  ff  ύ  - 
χι  οζ  ,  α  γ  α  ^  6  ζ  και  φυ  - 
λα00ων  και  τρέμων  του  ζ 
λο  γ  ο  υ  ζ      ο  ύζ     η  κ  ο  υ  ff  α  ζ  ' 

[9.]  ο  υ  χ  ύφ  ω  ff  ειζ  ff  ε  αυ  τ  6  ν 
ουδέ  δ  00  ff  ε  ιζ  την  ψ  υ- 
χη  ν^  ff  ο  υ\\  μετά  υψη- 
λών, άλλα  μετά  δ  πι  αι- 
ών και  ταπεινών  άνα- 
στρα φη  ff  τι .    τ  ά  δ  ε  ff  υ  μ- 


J1.  Nathaniel  said:  Child, 
ie  not  a  liar,  since  lying  leads 
to  theft,  nor  avaricious,  nor 
vainglorious;  for  of  all  these 
things  thefts  are  begotten. 


[Judas  said]  :  Child,  he  not 
a  murmurer,  since  it  leadeth 
to  Masphemg,  7ior  self-ioilled, 
nor  evil-minded ;  for  of  all 
these  things  blasphemies  are 
begotten.  But  he  meeh,  since 
the  meeh  shall  inherit  the 
kingdom  of  heaven.  Be  long- 
suffering,  merciful,  jjeace- 
mahing,  pure  in  heart  from 
every  evil,  guileless  and 
gentle,  good,  and  keeping  and 
trembling  at  the  words  ichicli 
thou  hast  heard  ;  thou  shalt 
not  exalt  thyself,  nor  permit 
over-boldness  to  thy  soul,  nor 
cleave  with  thy  soul  to  [the) 
high,  butivith  {the)  righteous 
and  lowly  thou  shalt  consort. 


*  H]g.  inserts  "Ίονδαζ  είπε.  Β.  observes  that  these  words  were  unques- 
tionably omitted  in  the  original  Greek  MS.  merely  by  accident,  and  so  lie 
inserts  "Judas  sprach"  iu  his  translation. 

f  Hlg.  επειδή. 

X  Β.  Hlg.  κληρονομοϋόι. 

§  Hlg.  τ^  ψυχρ. 

I  Hlg.  inserts  Op  χΰυζ  υνδε  HoXX>/Si}(5rj  rrj  ipVYJ^  dov. 


THE   APOSTOLICAL    CHURCH   ORDER. 


245 


βαίνοντα  G  ο  ι  εν  ε  ρ  y  ?/  - 
ματα  ώζ  αγα^ά  προσ- 
δ  έ  ζ  7] ,  ε  ί  δ  ώ  ζ  ο  τ  ι  α  τ  ε  ρ 
Β^  ε  ο  ν    ουδέν    γίνεται. 

12.  Θωμάζ  ετπεν  τ  ε  κ  ν  ο  ν, 
τονλαλούντα  σοι  τον 
λ  ο  χ  ο  ν  τον  S'  ε  ο  ν  και  παρ- 
αίτιον  σοι  γινομενον  τήζ 
ζωί/ζ  και  δοντα  σοι  την  εν 
κνρίω  σφραγίδα  αγαπησειζ 
ώζ  κορ7]ν  οφθαλμού  σον, 
μν  η  σ  Βη  σ  ri  δε  α  ν  τ  ο  ν 
ν  ν  κτ  α  και  η  με  ραν ,  τ  ι  - 
μη  σ  ε  ιζ  α  ν  τ  ό  ν  ώ  ζ  τον 
κ  ν  ρ  ι  ο  ν.  ο  S-  ε  ν  γαρ  η 
κνριοτηζ  λαλείται,  ε- 
κεί κ  ν  ρ  ι  ο  ζ  εστίν,  ε'  κ  - 
8,η  τ  η  σ  ε  ι  ζ  δε  το  ττ  ρ  6  - 
σωπον  αντον  κα^^ η μεραν 
και  τον?  λοιπονζ  α  γ  ί  ον  ζ , 
ίνα  έπανατίανστ}  τ  οι  ζ 
λογ  οις  αντών  7ίθλλωμενοζ* 
γαρ  αγίοιζ  άγιασΒ77ση.  τι- 
μησειζ  δε  f  αντον,  jtaS'  ο  δν- 
νατοζ  ει,  εκ  τον  ιδρώτοζ  σον 
και  εκ  τον  πονον  των  χειρών 
σον.  ει  γαρ  ο  κνριοζ  οι  αν- 
τον 7]ξίωσεν  σοι  δοΒήναι 
π  ν  ε  ν  μ  ατ ι κη  ν  τ  ρ  ο  ψη  ν 
και  π  ο  τ  ό  ν  jt  α  ϊ  8,  ω  η  ν 
aicuviov,  σ  ν  οφεΐΑειζ 
π  ολ  ν         μάλλον  την 

φΒαρτηνκαι  π  ρο  σ  κ  αι- 
ρον  προσφερειν  τρο- 
φ  Τ)  ν  '  α  ξ  ι  ο  ζ  γαρ  ο  ερ- 
γάτης  τον    μ  ι  σ Β  ο  ν    α  ν- 


TJie  events   that  hefall  thee  [lo.i 
thou   shalt    accept   as  good, 
knowing   that  without    God 
nothing  occurs. 

12.  Thomas  said  :  Child,  [τν.  i.] 
Jiim  that  speaketh  to  thee  the 
word  of  God,  and  becometh 
to  thee  an  author  of  life,  and 
hath  given  thee  the  seal  in 
the  Lord,  tliou  shalt  love  as 
the  apple  of  thine  eye,  and 
thoushaU  remember  him  7iight 
and  dag,  thou  shalt  honor 
hi^n  as  the  Lord ;  for  where 
that  which  pertaineth  to  the 
Lord  is  spoken,^  there  is  the 
Lord.  And  thou  shalt  seek  p.] 
out  his  face  daily  and  the  rest 
of  the  saints,  that  thou  may- 
est  he  refreshed  hy  their 
words :  for  by  cleaving  to 
saints  thon  shaltbe  sanctified. 
Thou  shall  honor  him,  as  far  λ 
as  thou  art  able, — from  thy 
sweat  and  from  the  labor  of  ' 
thy  hands.  For  if  the  Lord 
through  him  saw  fit  that 
spirit ucd  food  and  drink  and 
eternal  life  be  given  thee, 
thou  oughtest  inuch  more  the 
perishable  and  transient  food; 
for  the  laborer  is  worthy  of  his 
hire,  and  a  threshing  ox  thou 
shalt  not  muzzle,  and  no  one 
planteth  a  vine  and  eateth 
not  its  fruit. 


^  Ludolf :  uhi  memorant  diviatem. 
verkundigt  wird. 


Bickell :  woher  die  Snchc  des  Herrn 


*  B.  inserts  gjS  αγιοζ. 


\  B.  omits  δε. 


246  DOCUMENT  V. 

τον,  yiai  βούν  αλοώντα  ου 
φιμωΰειζ,  και  ουδειζ  φυτεύει 
αμπελώνα  και  εκ  τ ού  καρπού 
αυτού  ουκ  εσ^ίει. 

[3•]      13.  Κηφάζ  ετπεν*  ο  υ  π  οι-  13.    Cephas    said:     Thou 

η  σ  ε  ι  ζ     σχίσματα.       ει-  slialt  not  make  clivismis,  hut 

ρηνε  V  σ  ει  ζ      δε       μα  χ  ο-  shalt  makepeace  between  those 

με  r  ο  ν  ζ .        κρίνει?      δι-  who  contend;  thou  shalt  judge 

Ha  ίω  ς  .     ου    Xijtpij    π  ρό  -  justly  ;  thou  shalt  not  respect 

σωπον\       ε\εγζαι\      τι-  persons  in  rcjrroving  for  a 

νά%   επι    παραπτωματι.  transgression.      For    \vealtli 

ου  γαρ  ισχύει  πλούτοζ  παρά  does  not  ayail  with  the  Lord; 

κυρίφ•     ου     γαρ   aSla  ||    προ-  for  dignity  does  not  predis- 

κρίνει    ουδέ    7{άλλοζ     ωφελεί,  pose,  nor  beauty  aid,  but  there 

αλλ  ίσότηζ  εστί  πάντων  παρ!  is  equality  of  all  with  him. 

\\:\αυτώ.     εν  προσευχί}    σου   μη  In  thy  prayer  ^7^ ο w  shnlt  not 

δι•>ρυχή  σ  Ί)ζ  π  6  τ  ε  ρ  ov  ε  σ-  hesitate,  whether  it  shall  he  or 

[5.]  τ  ai     η     oij  .       μη      γίνου  not ;  he  not  {one  u^lto)  for  re- 

π p6  ζ     μεν      το      λαβείν  ceiving     stretches     out     tlte 

ε  κτ  ε  ίν  ων     τ  ά  ζ     χειραζ,  hands,  hut  for  giving  draws 

π  ροζ  δε  το  δ  ού  ναι  σ  υ  σ-  them  in.     If  thou  hast  [any- 

[6.]  π  ώ  V .      εάν     εχί]ζ^     διά  thing)    by   thy    hands   thou 

τ  ώ  V    χειρών    σον,     δ  ώ-  shalt   give   ransom   for  thy 

σ  ε  ι  ζ       λύτρωσιν       τ  ών  sins;  thou  shalt  not  hesitate 

[7.]  αμαρτιών  σου.    ου  δ  ι  σ -  to    give,     nor    ivhen    giving 

τάσεις     δούναι**    ουδέ  shalt    thou    mur7nur ;    for 

δ  ιδ  ού  ζ           γογγυσειζ'  thou  shalt  know,  who  is  the 

γ  V  ώ  σ  r\    γάρ     τίζ     έστιν  good  disjjenser  of  the  recom- 

6     τ  ού      μ  ισ  Β  ού     7t  αλο  ς  p)ense.     Thou  shalt  not  turn 

18.]  a  V  τ  a  π  ο  δ  6  τ  ?γ  ζ.         ουκ  aivay  from  a  needy  one,  but 

απ  ο  σ  τ  ρ  a  φη  ση      ε  ν  δ  ε  ό  -  thou  shall  share  in  all  things 

με  V  ο  V ,       σ  υ  γ  κ  ο  ι  ν  ω  ν  η  -  with  thy  brother,   and  shalt 

σ  εις  j[^     δε     π  άν  τ  a\l    τ  ώ  not  say  they  are  thine  otvn; 

αδ  ελ  φώ     σου      και     ουκ  for  if  ye  are  partners  in  that 

ε  ρ  εις     ι  δια      είναι-        ει  which    is   imperishable,  7iow 

*  Ha.  fzVizj/(a  typogr.  error).  f  B.  Hlg.  insert  τζνά. 

X  Β.  έλέχ'ξαζ.  %  Β.  Hlg.  omit, 

II  Β.  αξ/ας.  •|Τ  Β.  έχεις. 

**  Β.  Hlg.  διδόναι.  ft  Β.  Hlg.  omit  dvy. 

JJ  Β.  Hlg.  απάντων. 


THE   APOSTOLICAL    CHURCH   ORFER.  247 

γαρ    εν     τω      a  B^  a  ν  ά  τ  ω    imich  more  in  the  corruptible 
71  ο  IV  ων  01    ε  (3  τ  € ,    π  ο  σ  ω*     th  ings. ' 
μάλλον     εν     τ  ο7  ζ      3  ν  η  - 

τ  οΐζ  .\ 

^  This  last  clause  "  for  if,"  etc. ,  is  not  found  either  in  the  Apostolical  Con- 
stihitions,  or  in  Barnabas.  Here  the  parallel  ceases  between  the  Did.  and 
i\i%  Apostolical  Church  Order.  The  remaining  17  sections  of  the  Doc.  are 
therefore  omitted.  But  as  a  curiosity  the  strange  scene  described  in  chaps. 
xxix.-xxxi.  is  here  inserted  : 

xxix.  John  said:  Ye  have  forgotten,  brethren,  that  when  the  Master 
asked  for  the  bread  and  the  wine  and  blessed  them  and  said:  "  This  is  my 
body  and  my  blood,"  he  did  not  allow  these  (women)  to  meet  with  us. 

XXX.  Martha  said :  On  Mary's  account,  because  he  saw  her  smile. 

xxxi.  Maiy  said:  I  did  not  laugh.  For  he  said  to  as  formerly  as  he  was 
teaching,  that  the  weak  should  be  strengthened  through  the  strong. 

The  meaning  of  the  speech  of  the  Λvomen  is,  that  Martha  supposed  Mary 
to  be  smiling  because  John's  words  might  imply  that  women  were  to  be  kept 
from  all  participation  in  the  Lord's  Supper,  whereas  he  really  meant  merely 
to  deny  their  right  to  dispense  the  elements,  which  right  had  been  claimed 
for  deaconesses. 

*  B.  πύΰον  f  B.  Hlg  φ^αρτοίζ. 


DOCUMENT  VI. 

THE   COPTIC   CHURCH   ORDER. 

From  The  Apostolical  Constitutions,  or  Canons  of  the  Apostles  in 
Coptic.  With  an  English  translation  hy  Henry  Tattani,  LL.D., 
D.D.,  F.R.S.,  Archdeacon  of  Bedford.  London:  Printed  for 
the  Oriental  Translation  Fund  of  Great  Britain  and  Ireland. 
1848.     214  and  xv.  pages. 

The  work  is  called,  in  Coptic  and  Arabic,  The  "  Canons  of 
onr  Holy  Fathers  the  Apostles,"  and  is  divided  into  seven 
books.  It  is  derived  from  the  same  sources  as  the  Apostolical 
Constitutions,  but  is  probably  older.  The  MS.  of  the  Coptic 
and  Arabic  text  is  a  beautifully  written  quarto  volume,  and 
was  procured  by  the  Duke  of  Northumberland.  It  is  said  to 
be  the  only  copy  known  in  Egyj^t.  The  Coptic  text  is  in  the 
Memphitic  or  Bahiric  dialect  of  Lower  Egypt.  It  is  not  made 
directly  from  the  Greek,  but  from  an  older  version  in  the  The- 
baic or  Sahidic  dialect  of  Upper  Egypt.  Tattam  purchased  a 
copy  of  the  greater  part  of  the  Sahidic  original  in  Egypt,  and 
collated  it  with  the  Memphitic,  "  with  which  it  perfectly  agrees." 
(Preface,  p.  xiv.)  He  lent  it  to  Lagarde,  who  gave  a  full  ac- 
count of  it  in  his  Reliquice  juris  eccles.  ant.,  p.  ix.  sq.  This  Sa- 
hidic MS.  is  now  in  the  British  Museum,  where  its  class  mark 
is  Orient.  440.  Another  Sahidic  MS.,  written  A.D.  1006,  has 
recently  been  acquired  from  Sir  C.  A.  Murray's  collection  by 
the  British  Museum,  and  is  marked  Orient.  1320. 

The  two  versions  are  compared  by  Lightfoot,  Appendix  to 
S.  Clement  of  Rome,  1877,  pp.  273  (note),  and  466  sqq.  See 
also  his  remarks  on  the  dialects  of  Egypt  in  Scrivener's  Intro- 
duction to  the  Criticism  of  the  N.  T.,  p.  365  sqq.  (3d  ed.). 

The  Coptic  Constitutions  contain  the  Pseudo-Clementine 
Ordinances  concerning  the  ordination  of  Bishops,  Presbyters, 
Deacons,  the  appointment  of  Readers,  Subdeacons,  Widows, 
Yirgins,  the  administration  of  the  Sacraments,  the  First-fruits 
and  Tithes,  etc.  I  give  here  only  the  first  Book,  which  cor- 
responds to  the  Greek  "Apostolic  Church  Order." 


25ΰ  DOCUMENT  VL 


THE  APOSTOLICAL   CONSTITUTIONS. 

These  are  the  Canons  of  our  Fathers  the  Holy  Apostles  of  our 
Lord  Jesus  Christ,  which  they  appointed  in  the  Churches. 

Eejoice,  0  our  sons  and  daughters,  in  the  name  of  our  Lord 
Jesus  Christ,  said  John  and  Matthew,  and  Peter,  and  Andrew, 
Philip  and  Simon,  James  and  Nathanael,  Thomas  and  Cephas, 
Bartholomew,  and  Judas  the  brother  of  James. 

1.  According  to  the  command  of  our  Lord  Jesus  Christ,  our 
Saviour,*  that  we  should  assemble  together,  he  enjoined  us, 
saying  (whereas  we  had  not  yet  divided  the  countries  among  us). 
Ye  shall  divide  them  among  you  so  that  each  one  may  take  his 
place  according  to  your  number. 

Ajipoint  the  orders  for  Bishops,  stations  for  Presbyters,  and 
continual  service  for  Deacons  :  prudent  persons  for  readers,  and 
blameless  for  widows  ;  f  and  appoint  all  other  things  by  which 
it  is  meet  the  foundation  of  the  Church  should  be  established, 
that  by  them  may  be  known  the  type  of  the  things  in  heaven, 
that  they  may  keep  themselves  from  every  spot.  And  they 
should  know  that  they  shall  give  account  to  God  in  the  great 
day  of  judgment  for  all  the  things  which  they  have  heard  and 
have  not  kept. 

And  He  commanded  us  to  make  known  these  words  in  all  the 
world. 

2.  It  also  appeared  to  us,  that  each  one  of  us  should  speak  as 
the  Lord  hath  given  him  grace,  according  to  the  will  of  God 
the  Father,  by  the  Holy  Spirit,  making  remembrance  of  His 
words,  that  we  may  command  them  to  you.  They  will  be 
remembered,  and  the  fraternal  teaching. 

3.  John  said,  ''Men  and  brethren,  we  know  that  we  shall 
give  account  for  those  things  which  we  hear,  and  for  those 
things  which  have  been  commanded  us.  Let  not  any  one  of  us 
accept  the  person  of  his  friend.     But  if  any  one  should  hear 

*  Our  Saviour,  in  the  Sahidic,  which  corrects  the  Memphitic. 

f  "  Let  not  a  widow  be  talien  into  the  number  under  threescore  years  old 
— well-reported  of  for  good  works  ;  if  she  have  brought  up  children,  if  she 
have  lodged  strangers,  if  she  have  washed  the  saints'  feet,  if  she  have  re- 
lieved the  aifiicted,  if  she  liaA'e  diligently  followed  every  good  work." — 1  Tim. 
V.  9,  10. 


THE    COPTIC    CHURCH   ORDER.  251 

his  friend  speak  of  those  things  whicli  are  not  profitable,  let 
him  restrain  him,  saying,  "what  thou  sayest  is  not  good."  It 
therefore  ])leascd  them  that  John  should  speak  first. 

4.  John  said,  "  There  are  two  ways,  one  is  the  way  of  life,  and 
the  other  is  the  way  of  death  ;  and  there  is  much  difference  in 
these  two  ways.  But  the  way  of  life  is  this,  Thou  shalt  loye  * 
the  Lord  thy  God  with  all  thy  heart,  who  created  thee,  aud  thou 
shalt  glorify  him  who  redeemed  thee  from  death  ;  for  this  is  the 
first  commandment. 

"But the  second  is  this.  Thou  shalt  loye  thy  neighbour  as 
thyself.  On  these  two  commandments  hang  the  law  and  the 
Prophets. '' 

5.  Matthew  said,  "Every  thing  that  thou  wouldest  not  should 
be  done  to  thee,  that  do  not  thou  also  to  another ;  that  is,  what 
thou  hatest  do  not  to  another.  But  thou,  0  Peter  my  brother, 
teach  them  these  things." 

6.  Peter  said,  "  Thou  shalt  not  kill ;  thou  shalt  not  commit 
adultery ;  thou  shalt  not  commit  fornication  ;  thou  shalt  not 
pollute  a  youth  ;  thou  shalt  not  steal ;  thou  shalt  not  be  a  sor- 
cerer ;  thou  shalt  not  use  divination  ;  thou  shalt  not  cause  a 
woman  to  miscarry,  neither  if  she  hatli  brought  forth  a  child 
shalt  thou  kill  it.  Thou  shalt  not  covet  any  thing  that  is  thy 
neighbour's  :  thou  shalt  not  bear  false  witness  :  thou  shalt  not 
speak  evil  of  any  one,  neither  shalt  thou  think  evil.  Thou  shalt 
not  be  double-minded,  neither  shalt  thou  be  double-tongued, 
for  a  double  tongue  is  a  snare  of  death.  Thy  speech  shall  not 
be  vain,  neither  tending  to  a  lie.  Thou  shalt  not  be  covetous, 
neither  rapacious  ;  nor  a  hypocrite,  nor  of  an  evil  heart,  nor 
proud.  Thou  shalt  not  speak  an  evil  word  against  thy  neigh- 
bour. Thou  shalt  not  hate  any  man,  but  thou  shalt  reprove 
some,  and  shalt  have  mercy  upon  others.  Thou  shalt  pray  for 
some,  and  shalt  love  others  as  thy  own  soul." 

7.  Andrew  said,  "My  son,  flee  from  all  evil,  and  hate  all  evil. 
Be  not  angry,  because  anger  leads  to  murder,  for  anger  is  an  evil 
demon.  Be  not  emulous,  neither  be  contentious,  nor  quarrel- 
some, for  envy  proceeds  from  these." 

8.  Philip  said,  "My  son,  be  not  of. unlawful  desires,  because 
desire  leads  to  fornication,  drawing  men  to  it  involuntarily:  for 
lust  is  a  demon,  f     For  if  the  evil  spirit  of  anger  is  united  with 

*  The  Sahidic  is  correct,  thou  shalt  love.  f  Arabic,  Satan. 


252  DOCUMENT   VI. 

that  of  sensuality,  tliey  destroy  those  who  shall  receive  them. 
And  the  way  of  the  evil  spirit  is  the  sin  of  the  soul.  For  when 
he  sees  a  little  quiet  entering  in  he  will  make  the  way  broad  ; 
and  he  will  take  with  him  all  other  evil  spirits  :  he  will  go  to 
that  soul,  and  will  not  leave  the  man  to  meditate  at  all,  lest  he 
should  see  the  truth.  Let  a  restraint  be  put  to  your  anger,  and 
curb  it  with  not  a  little  care,  that  you  may  cast  it  behind  you, 
lest  it  should  precipitate  you  into  some  evil  deed.  For  wrath 
and  evil  desire,  if  they  are  suffered  always  remaining,  are  demons. 
And  when  they  have  dominion  over  a  man  they  chauge  him  in 
soul,  that  he  may  be  prepared  for  a  great  deed  :  and  when  they 
have  led  him  into  unrighteous  acts,  they  deride  him,  and  will 
rejoice  in  the  destruction  of  that  man." 

9.  Simon  said,  "My  son,  be  not  the  utterer  of  an  evil  ex- 
pression, nor  of  obscenity,  neither  be  thou  haughty,  for  of  these 
things  come  adulteries." 

10.  James  said,  "  My  son,  be  not  a  diviner,  for  divination 
leads  to  idolatry  ;  neither  be  thou  an  enchanter,  nor  an  astrolo- 
ger, nor  a  magician,  nor  an  idolater ;  *  neither  teach  them  nor 
hear  them  ;  for  from  these  things  proceeds  idolatry." 

11.  Nathanael  said,  "  My  son,  be  not  a  liar,  because  a  false- 
hood leads  to  blasj^hemy.  Neither  be  thou  a  lover  of  silver  nor 
a  lover  of  vain  glory,  for  from  these  thefts  arise." 

"  My  son,  be  not  a  murmurer,  because  repining  leads  a  man  to 
blasphemy.  Be  thou  not  harsh,  nor  a  thinker  of  evil,  for  of  all 
these  things  contentions  are  begotten.  But  be  thou  meek,  for 
the  meek  shall  inherit  the  earth.  And  be  thou  also  merciful, 
peaceable,  compassionate,  cleansed  in  thy  heart  from  all  evil. 
Be  thou  sincere,  gentle,  good  ;  trembling  at  the  words  of  God 
which  thou  hast  heard,  and  do  thou  keep  them.  Do  not  exalt 
thyself,  neither  shalt  thou  give  thy  heart  to  pride,  but  thou 
shalt  increase  more  and  more  with  the  just  and  humble.  Every 
evil  which  cometh  upon  thee  receive  as  good,  knowing  that 
nothing  shall  come  upon  thee  but  from  God." 

12.  Thomas  said,  "  My  son,  he  who  declares  to  thee  the 
words  of  God,  and  hath  been  the  cause  of  life  to  thee,  and  hath 
given  the  holy  seal  to  thee  which  is  in  the  Lord,  thou  shalt  love 
him  as  the  apple  of  thine  eyes,  and  remember  him  by  night  and 

*  The  Sahidic  has,  one  that  bewitcheth. 


THE   COPTIC   CHURCH   ORDER.  253 

day  :  thou  shalt  honour  him  as  of  the  Lord  :  for  in  tliat  place 
in  which  the  word  of  power  is,  there  is  the  Lord  ;  and  thou 
shalt  seek  his  face  daily ;  him,  and  those  who  remain  of  the 
saints,  that  thou  mayest  rest  thee  on  their  words  :  for  he  who  is 
united  to  the  saints  shall  be  holy.  Thou  shalt  honour  him  ac- 
cording to  thy  power,  by  the  sweat  *  of  thy  brow,  and  by  the 
labour  of  thy  hands  :  for  if  the  Lord  hath  made  thee  meet  that 
he  might  impart  to  thee  spiritual  food,  and  spiritual  drink,  and 
eternal  life,  by  him  ;  it  becomes  thee  also  the  more,  that  thou 
shouldest  impart  to  him  the  food  which  perishes  and  is  tempo- 
ral ;  for  the  labourer  is  worthy  of  his  hire.  For  it  is  written, 
Thou  shalt  not  muzzle  the  ox  treading  out  the  corn  :  neither 
does  any  one  plant  a  vineyard  and  not  eat  of  the  fruit  thereof." 

13.  Cephas  said,  "  Thou  shalt  not  make  schisms  :  thou 
shalt  reconcile  in  peace  those  who  contend  with  one  another. 
Judge  in  righteousness  without  accepting  of  persons.  Eeprove 
him  who  hath  sinned,  for  his  sin.  Suffer  not  wealth  to  prevail 
before  God,  neither  justify  the  unworthy,  for  beauty  profiteth 
not;  but  righteous  judgment  before  all.  Doubt  notf  in  thy 
prayer,  thinking  whether  what  thou  hast  asked  of  him  will  be 
or  not.  Let  it  not  indeed  be  that  when  thou  receivest  thou 
stretchest  out  thine  hand,  but  when  thou  shouldest  give  thou 
drawest  thy  hand  to  thee.  But  if  thou  hast  at  hand  J  thou 
shalt  give  for  tlie  redemption  of  thy  sins.  Thou  shalt  not 
doubt,  thou  shalt  give  ;  neither  when  thou  hast  given  shalt  thou 
murmur,  knowing  this  reward  is  of  God.  Thou  shalt  not  turn 
away  from  the  needy,  but  shalt  communicate  with  the  needy  in 
all  things  :  Thou  shalt  not  say  these  things  are  mine  alone.  If 
ye  communicate  with  one  another  of  those  things  which  are  in- 
corruptible, how  much  rather  should  ye  not  do  it  in  those  things 
which  are  corruptible  ?  " 

14.  Bartholomew  said,  ''  I  beseech  you,  my  Brethren,  while 
you  have  time,  and  he  who  asks  remains  with  you,  (and)  you  are 
able  to  do  good  to  them,  do  not  fail  in  any  thing  to  any  one, 
which  you  have  the  power  to  do. 

"  For  the  day  of  the  Lord  draweth  nigh,  in  which  every  thing 

*  Coptic  is  literally,  thy  siveat. 

f  Literally,  be  not  of  a  double  heart. 

X  Literally,  of  thy  hands,  or  from  the  labours  of  thy  hands. 


25.1:  DOCUMENT  Λα. 

that  is  seen  shall  be  dissolved,  and  the  wicked  shall  be  destroyed 
with  it,  for  the  Lord  cometh,  and  his  reward  is  with  him. 

"Be  ye  lawgivers  to  your  own  selves  ;  be  ye  teachers  to  your- 
selves alone,  as  God  hath  taught  you.  Thou  shalt  keep  those 
things  which  thou  hast  received,  thou  shalt  not  take  from  them, 
neither  shalt  thou  add  to  them." 

15.  Peter  said,  "  Men  and  brethren,  all  the  remaining  pre- 
cepts of  the  holy  scriptures  are  sufficient  to  teach  you  ;  but  let 
us  declare  them  to  those  to  whom  we  have  been  commanded." 
Then  it  pleased  them  all  that  Peter  should  speak, 

16.  Peter  said,  "If  there  should  be  a  place  having  a  few 
faithful  men  in  it,  before  the  multitude  increase,  who  shall  be 
able  to  make  a  dedication  to  pious  uses  for  the  Bishop  to  the 
extent  of  twelve  men,  let  them  write  to  the  churches  round 
about  them,  informing  them  of  the  place  in  which  the  multi- 
tude of  the  faithful  (assemble  and)  are  established. 

"  That  three  chosen  men  in  that  j)lace  may  come,  that  they 
may  examine  with  diligence  him  who  is  worthy  of  this  grade. 
If  one  of  the  people  who  hath  a  good  reputation,  being  guiltless, 
without  anger,  a  lover  of  the  poor,  prudent,  wise,  not  given  to 
wine,  not  a  fornicator,  not  coA'etous,*  not  a  contemner,  not  par- 
tial, f  and  the  like  of  these  things. 

"If  he  have  not  a  wife  it  is  a  good  thing  ;  but  if  he  have 
mamed  a  wife,  having  children,  let  him  abide  with  her,  con- 
tinuing stedfast  in  every  doctrine,  able  to  explain  the  Scriptures 
well ;  but  if  he  be  ignorant  of  literature  let  him  be  meek  :  let 
him  abound  in  love  towards  every  man,  lest  they  should  accuse 
the  Bishop  in  any  aifair,  and  he  should  be  at  all  culpable." 

17.  John  said,  "  If  the  Bishop  whom  they  shall  appoint  hath 
attended  to  the  knowledge  and  patience  of  the  love  of  God  with 
those  with  him,  let  liim  ordain  two  Presbyters  when  he  has 
examined  them." 

18.  And  all  answered,  not  two,  but  three,  because  there  are 
twenty-four  Presbyters — twelve  on  the  right  hand,  and  twelve 
on  the  left.  J 

*  Literally,  not  a  lover  of  the  larger  portion. 

f  Literally,  not  an  accepter  of  persons. 

X  Rev.  iv.  4. — Και  κνκλό^εν  τον  θρόνου  έρανοι  εϊκοόι  και  τέόόα- 
ρεζ  •  και  ετΐι  τούζ  ^ρόνονζ  είδαν  rovi  εϊκοόι  καΐ  τεόόαραζ  τΐρεόβν- 
τερονζ  κα^ημένουζ,  τίεριβεβλ-ημένονζ  εν  ιματίοιζ  λενκοΐζ  •  και  εόχον 
ετΐι  τάζ  κεφαλάζ  αυτών  ότεφάνουζ  χρνΰοΰζ. 


THE   COPTIC   CHURCH   ORDER.  255 

John  said,  ''You  have  rightly  recalled  these  things  to  remem- 
brance, 0  my  brethren  ;  for  when  those  on  tlie  right  hand  have 
received  the  censers  from  the  hands  of  the  angels,  they  present 
them  before  the  Lord.*  But  those  on  the  left  hand  shall  be 
sustained  by  the  multitude  of  angels,  f  But  it  behoves  the 
Presbyters  that  they  should  be  in  the  world,  after  the  manner 
of  old  men,  removing  far  off,  that  they  should  not  touch  a 
woman,  bemg  charitable  (and)  lovers  of  the  brethren  :  that  they 
should  not  accept  persons,  being  partakers  of  the  holy  mysteries 
with  the  Bishop,  assisting  in  all  things,  collecting  the  multitude 
together,  that  they  may  love  their  Shepherd.  And  the  Pres- 
byters on  the  right  hand  have  the  care  of  those  who  labour  at 
the  altar,  that  they  should  honour  those  who  are  worthy  of  all 
honour,  and  rebuke  those  who  merit  their  rebuke.  The  Pres- 
byters on  the  left  hand  shall  have  the  care  of  the  people,  that 
they  may  be  upright,  that  no  one  may  be  disturbed.  And  they 
shall  instruct  them  that  they  should  be  in  all  subjection.  But 
when  they  have  instructed  one,  answering  contumaciously,  J 
those  within  the  altar  should  be  of  one  heart,  and  one  mind, 
that  they  may  receive  the  reward  of  that  honour  according  to 
its  desert.  And  all  the  rest  shall  fear  lest  they  should  deviate, 
and  one  of  them  should  become  changed  like  one  wasting  away,§ 
and  all  should  be  brought  into  captivity." 

19.  James  said,  "The  Reader  shall  be  appointed  after  he  has 
been  fully  proved  ;  ||  bridling  his  tongue,  not  a  drunkard,  not  a 
derider  in  his  speech,  but  decorous  in  his  appearance  ;  obedient, 
being  the  first  to  congregate  on  the  Lord's-day  ;  a  servant  know- 
ing what  is  meet  for  him,  that  he  may  fulfil  the  work  of  pub- 
lishing the  Gospel.  For  he  who  fills  the  ears  of  others  with  his 
doctrines,  it  becomes  him  the  more  that  he  should  be  a  faithful 
workman  before  God." 

20.  Matthew  said,  "  Let  the  Deacons  be  appointed  by  three 
testifying  to  their  life.     For  it  is  written,  '  By  the  mouth  of 

*  Rev.  V.  8. — Kal  oi  είκοόιτέΰόαρεζ  πρεΰβντεβοι  επεδον  ενώπιον  τον 
άρνι'ον,εχοντεζ  επαβτοζ  .  .  .  .  φιάλαζ  χρνόάζ,  χεμούόαζ  ^υβίαβάτων, 
αϊ  εΐόιν  αϊ  τΐροΰενχαΐ  των  αγίων . 

\  This  passage  is  obscure. 

Χ  The  Coptic  words  are  rendered  in  Arabic  by,  with  modesty,  respect. 

§0r,  and  one  of  them  shoidd  become  a  hypocrite  like  one  wasting  away 
with  a  gangrene. 

II  Or,  after  he  has  been  proved  by  a  great  tried. 


256  DOCUMENT  Λα 

two  or  three  witnesses  shall  every  word  be  established.'  Let 
them  be  proved  in  every  service,  all  the  people  bearing  witness 
to  them,  that  they  have  resided  with  one  wife,  have  brought  up 
their  children  well,  being  humble,  prudent,  meek,  sober,  quiet  ;* 
not  vehement,  nor  murmurers  ;  not  double-tongued,  nor  wrath- 
ful, for  wrath  destroyeth  the  wise  ;  nor  hypocrites.  They  shall 
not  afflict  the  poor,  neither  shall  they  accept  the  person  of  the 
rich  ;  they  shall  not  be  drinkers  of  much  wine,  being  ready  to 
act  in  every  good  service  in  secret.  Cheerful  in  their  habita- 
tions, constraining  the  brethren  who  have,  that  they  should  ojjen 
their  hand  to  give.  And  they  also  being  givers,  the  goods  being 
in  common,  that  the  peojole  may  honour  them  with  all  honour, 
and  all  fear,  beseeching  with  great  earnestness  those  who  walk 
in  dissimulation.  And  some  they  should  teach,  and  some  they 
should  rebuke,  but  the  rest  they  should  prohibit.  But  let  those 
who  despise,  and  the  contumelious,  be  cast  out,  knowing  that 
all  men  who  are  vehement,  or  slanderers,  fight  against  Christ." 

21.  Cephas  said,  "Let  three  widows  be  appointed;  two,  that 
they  may  give  their  whole  attention  to  prayer  for  every  one 
who  is  in  temptations,  and  that  they  may  render  thanks  to  him 
whom  they  follow.  But  the  other  one  should  be  left  constantly 
with  the  women  who  are  tried  in  sickness,  ministering  well  ; 
watching  and  telling  to  the  Presbyters  the  things  which  take 
place.  Not  a  lover  of  filthy  lucre  ;  not  given  to  drink  ;  that  she 
may  be  able  to  watch,  that  she  may  minister  in  the  night.  And 
if  another  one  desires  to  help  to  do  good  works,  let  her  do  so 
according  to  the  pleasure  of  her  heart ;  for  these  are  the  good 
things  which  the  Lord  first  commanded." 

22.  Andrew  said,  "  Let  the  Deacons  be  doers  of  good  works, 
drawing  near  by  day  and  night  in  every  place.  They  must  not 
exalt  themselves  above  the  poor  ;  neither  must  they  accept  the 
persons  of  the  rich.  They  shall  know  the  afflicted,  that  they 
may  give  to  him  out  of  their  store  of  provisions  ;  constraining 
those  who  are  able  for  good  works  to  gather  them  in,  attending 
to  the  words  of  our  master,  '  I  was  an  hungered,  and  ye  gave  me 
meat.'  For  those  who  have  ministered  without  sin,  gain  for 
themselves  much  confidence." 

23.  Philip  said,  "  Let  the  laymen  obey  tlie  decrees  which  have 
been  delivered  to  them  for  the  laity,  being  in  subjection  to  those 

*  Is  rendered  by  the  Arabic,  guides. 


THE   COPTIC   CHURCH  ORDER.  257 

who  serve  at  the  iiltar.  Let  every  one  jilease  God  in  the  place 
to  which  he  hath  been  appointed.  They  should  not  love  hostility 
to  one  another.  They  should  not  envy  for  the  situation  which 
is  appointed  for  each  one  ;  but  let  every  one  abide  in  the  calling 
to  which  he  hath  been  called  of  God.  Let  not  any  one  inquire 
after  the  offence  of  his  neighbour,*  in  his  course  on  which  he  has 
entered,  for  the  angels  exceed  not  the  command  of  the  Lord." 

24.  Andrew  said,  "  It  is  a  good  thing  to  appoint  women  to  be 
made  Deaconesses." 

25.  Peter  said,  "  We  have  first  to  a^Dpoint  this  concerning  the 
Eucharist,  and  the  body  and  blood  of  the  Lord  :  we  will  (then) 
make  known  the  thing  diligently." 

26.  John  said,  "  Have  you  forgotten,  0  my  brethren,  in  the 
day  that  our  Master  took  the  bread  and  the  cup  he  blessed  them, 
saying,  '  This  is  my  body  and  my  blood  ? '  You  have  seen  that 
he  gave  no  place  for  the  women,  that  they  might  help  with 
them.  (Martha  answered  for  Mary  because  he  saw  her  laugh- 
ing :  Mary  said,  '  I  laughed  not.'  )  For  he  said  to  us,  teaching, 
that  the  weak  shall  be  liberated  by  the  strong." 

27.  Cephas  said,  "  Some  say  it  becomes  the  women  to  pray 
standing,  and  that  they  should  not  cast  themselves  doAvn  upon 
the  earth." 

28.  James  said,  "We  shall  be  able  to  appoint  women  for  a 
service,  besides  this  service  only,  that  they  assist  the  indigent." 

29.  Philip  said,  "Brethren,  concerning  the  gift,  he  who 
labours  gathers  for  himself  a  good  treasure  ;  but  he  who  collects 
for  himself  a  good  treasure,  collects  riches  for  himself  in  the 
kingdom  of  heaven.  He  shall  be  reputed  a  workman  of  God, 
continuing  for  ever." 

30.  Peter  said,  "  Brethren,  the  authority  is  not  of  one,  by 
constraint,  but  as  we  were  commanded  by  the  Lord. 

"  I  pray  you  that  you  keep  the  commandments  of  God,  not 
taking  any  thing  from  them,  nor  adding  to  them ;  in  the  name 
of  our  Lord  Jesus  Christ,  whose  is  the  glory  for  ever.     Amen. 


The  first  book  of  the  Canons  of  our  Fathers  the  Apostles  is 
finished,  which  are  in  the  hands  of  Clemens  ;  and  this  is  the 
second  book,  in  the  peace  of  God.     Amen. 

*  The  margin  has  by  a  later  hand,  instead  of  Ms  friend,  his  neighbour, 
according  to  the  Sahidic. 


THE    SEVENTH    BOOK    OF     THE    APOSTOLICAL 
CONSTITUTIONS. 

The  Seventli  Book  of  the  Apostolical  Constitutions  of  Pseudo- 
Clement  of  Rome,  Chs.  I.-XXXIL,  is  an  enlargement  of  the 
Didache^  adapted  to  the  state  of  the  Eastern  Church  in  the 
first  half  of  the  fourth  century.  The  Greek  text  is  from  the 
edition  of  GuiL.  XJELTZElsr  {Constitutiones  Aposiolicce,  Suerini  et 
Rostochii,  1853,  p.  160-173),  which  is  also  reprinted  by  Bry- 
ennios  (in  his  Proleg.  p.  λζ'-ν').  I  compared  with  it  the  edi- 
tion of  P.  A.  DE  Lagarde  {Const.  Apost.,  Lips,  et  Londini, 
1862,  p.  197-212),  and  marked  his  readings  in  brackets  and  in 
foot-notes.  The  translation  is  by  Whiston,  revised  by  Jamciy 
Donaldson,  LL.D.  (in  Clark's  "  Ante-Nicene  Library,"  vol. 
XVIL,  1870),  and  slightly  changed  here.  I  have  noted  the 
passages  borrowed  from  the  Didache  on  the  margin,  and  dis- 
tinguished them  by  spaced  type  in  the  Greek  column,  by  ital- 
ics in  the  English  column. 


Cap.  I. — Τον  νομοΒετονΜω- 
σέωζ  ειρηηοτοζ  τοί?  Ι^ραηλί- 
τοίΐζ  Ιδού,  δέδωΐία  προ  πρό- 
σωπον νμών  Τΐ/ν  οδό  ν  τήζ 
8,ωήζ  και  την  οδον  τον  θανά- 
του, ΐίαι  έπιφέροντοζ'Έηλεξαι 
την  ζωην,  ίνα  8,ήσί;\ζ  (Deut. 
XXX.  19)  •  και  τον  προφητον 
Ηλία  λεγοντοζ  τώ  λαώ  Έωζ 
ποτέ  χωλανειτε  επ^  αμφοτέ- 
ραιζ  ταιζ  ίγνναιζ  νμών  ,•  ει 
Θεοί  εστί  Κνριοζ,  πορεύεστε 
οπίσω  αντον  (1  Reg.  xviii.  21)  • 
είκοτωζ  έλεγε  jial  ο  Κνριοζ  Ιη~ 
σονζ  Ονδεϊζ  δύναται  δνσι  Jiv- 
ρίοιζ  δονλενειν  •  η  yap  τον 
ενα  μισήσει  και  τον  έτερον 
αγαπήσει,    η    ενόί    αν^εΒ,εται 


Ch.  L— The  lawgiver  Mo- 
ses said  to  the  Israelites,  '^Be- 
hold,  I  have  set  before  your 
face  the  way  of  life  and  the 
way  of  death  ; "  '  and  added, 
"Choose life,  that  thou  may- 
est  live."  "  Elijah  the  proph- 
et also  said  to  the  people: 
"How  long  will  j'ou  halt 
on  both  your  legs  ?  If  the 
Lord  be  God,  follow  Him."^ 
The  Lord  Jesus  also  said 
justly:  ''No  one  can  serve 
two  masters  :  for  either  he 
will  hate  the  one,  and  love 
the  other;  or  else  he  will  hold 
to  the  one,  and  despise  the 
other."  '     AYe  also,  following 


^  Deut.  XXX.  15.     ^  Deut.  xxx.  19.     ^  1  Kings  xWii.  21.     *  Matt.  vi.  24. 


260     SEVENTH  BOOK   OF  THE  APOSTOLICAL  CONSTITUTIONS. 


και  τον  ετέρου  καταφρονήσει 
(Matt.  vi.  24)  •  αναγκαίωζ  και 
ήμειζ,  επόμενοι  τώ  διδασκαλφ 
Χριστώ,  οζ  έστι  σωτήρ  πάν- 
των, ανθρώπων,  μάλιστα  πι- 
[Did.i.\.'\  0τών,  q)aμεv  ώζ  δυο  οδοί 
ει  σ  ί ,  μία  τ  ή  ζ  8,ωή  ζ ,  και 
μία  τον  3^ αν  α  τ  ον  .  Ον- 
δεμίαν  δε  σνγκρισιν  εχουσι 
π  ροζ  εαντάζ  {πολύ  yap  το 
δ  ιά  φο ρ  ον  ),  μάλλον  δε  παν- 
τη  κεχωρισ μεναι  τνγχανονσι• 
και  φνσπίή  μεν  έστιν  ή  τήζ 
ζωήζ  όδοζ,  έπείσακτοζ  δε  η 
τον  θάνατον,  ον  τον  κατά 
γνωμην  θεού  νπαρζαντοζ, 
αλλά  τον  εξ  έπιβονλήί  τον 
αλλοτρΊον. 

[1. 2.]  Cap.  II.  —  Πρώτη  ο  ν  ν 
τνγχανει  ή  ο  δ  ο  ζ  τ  ή  ζ 
8,ωηζ•  και  ε'στιν  αντη, 
ην  καϊ  ο  νομό?  διαχορενει 
(Deut.  τί.)^  αγαπάν  Κ  νρ  Ι- 
ο ν  τον  Θ  ε  6  ν  εξ  οληζ  τήζ 
διανοίαζ  *  7ίαι  εξ  ολι^ζ  τήζ 
ψνχήζ  τον  ενα  7(α\  μόνον, 
παρ     ον     αλλοζ     ονκ     εστίν, 

[Ι.  2.]  κ  iy  ζ  τον  πλησίον  ω  ζ 
εαυτόν.  Και  πάν,  6  μ?/ 
3^  ελε  ιζ  γενεσΒαι  σοι, 
και  σ  ν  τ  ον  τ  ο  α  λλ  φ  ο  ν 
ποιήσειζ{οί.  Luc.   vi.  31)  •  f 

\ι..ζ.\ενλογειτε    τ  ο  ν  ζ    κ  α  τ  α  - 


our  teacher  Christ,  "  who  is 
the  Saviour  of  all  men,  espe- 
cially of  those  that  believe,"  ' 
are  obliged  to  say  that  there 
are  tivo  icays — the  one  of  life, 
the  other  of  death  ;  but  there 
is  no  comparison  between 
the  two,  for  they  are  very 
different,  or  rather  entirely 
separate;  and  the  Avay  of  life 
is  that  of  nature,  but  the  way 
of  death  was  afterwards  intro- 
duced,— it  not  being  accord- 
ing to  the  mind  of  God,  but 
from  the  snares  of  the  adver- 
sary.- 


Ch.  II. — Νοιυ  thefirdioay 
is  that  of  life  ;  and  is  this, 
which  the  law  also  does  ap- 
point :  "To  love  the  Lord 
God  with  all  thy  mind,  and 
with  all  thy  soul,  who  is  the 
one  and  only  God,  besides 
whom  there  is  no  other  ;  "  ^ 
"  and  thy  neighhonr  as  thy- 
self .'^  ^  "And  whatsoever 
thou  woiildest  not  should  he 
doyie  to  thee,  that  do  not  thou 
to  another. ^^  ^  "Bless  them 
thai  curse  you ;  ji?m?/  for 
them    that    despitefully   use 


'  1  Tim.  iv.  10. 

*  The  Greek  words  properly  mean:  "  Introduced  was  the  way  of  death; 
not  of  that  death  which  exists  according  to  the  mind  of  God,  but  that 
which  has  arisen  from  the  plots  of  the  adversary." 

=•  Deut.  vi.  5;  Mark  xii.  32.  "  Lev.  xix.  18.  "  Tob.  iv.  16. 

*Lagarde  omits  r?;?  διανοίαζ. 

f  Lagarde  adds:  rour'  εότιν'ϋ  όύ  ιιιΰεΐζ,  αλλω  ου  τΐοιήόειζ. 


SEVEXTII   BOOK   OF   THE  APOSTOLICAL    CONSTITUTIONS.      261 


ρωμενονζ  ν  μ  ά  ζ ,  προσ- 
εύχεστε ν  7ΐ  ε  ρ  τ  ώ  ν 
έπηρεα^,οντων  ν  μ  ά  ζ  , 
αγαττάτε  τουζ  εχ^ρονζ  υμών. 
ΤΊο  ί  α  γ  ά  ρ  ύ  μι  ν  χ  α  ρ  ι  ζ  , 
εανφιλεΐτε*τονζ  φ  ι  - 
λ  ο  ν  ν  τ  α  ζ  νμάζ  •  ji  αϊ  γ  ά  ρ 
[7ίαϊ\  οίέ^νικοϊ  τούτο 
π  οι  ο  ν  σ  IV  '  ν  μεϊ  ζ  δε  φ  ι- 
λεΐτε  τουζ  μι σ  ον  ν  τ  α  ζ 
νμάζ  π  α  ι  ε  χ^  ρ6  ν  ού  χ 
εζετε'  Ου  μισι^σειζ  γαρ, 
φηΰί,  πάντα  άν^ρωπον,  ουκ 
Αίγυπτιον,  ουκ  Ίδουμαίον 
(cf.Deut.  xxiii.  7),  απαντεζ  γάρ 
εΐοί  του  Θεού  ε'ργα.  Φεύ- 
γετε δε  ου  ταζ  φυσειζ, 
άλλα  ταζ  γνοομαζ  των  πο- 
νι^ρών.  Ι  Α  π  ε  χ  ο  ν  τ  ώ  ν 
σαρκικών  και  κοσμι- 
κών επιθυμιών.  Εάν 
τ  ί  ζ  σοι  δ  ώ  ράπισμα  [ε  ιζ 
τ  7]  ν  δεζιαν  σιαγονα'\, 
σ  τ  ρειρ  ον  αυ  τ  ω  και  την 
άλλί]  ν  •  ου  φαυληζ  ουστγζ 
τι)ζ  αμυνί^ζ,  άλλα  τιμιωτεραζ 
τηζ  ανεξικακίαζ  '  λέγει  γαρ  ο 
Ααβ'ίδ  Ει  ανταπεδωκα  τοίζ 
αντατΐοδιδούσί  μοι  κακά  (Ps. 
τϋ.  5) .  Εάν  α  γ  γ  α  ρε  υ  σ  1} 
σε  τ  15  μ.  ίλιο  ν  [  ?  ν],  υ  π  α  - 
γ  ε  μ  ε  τ  αυτού  όνο,  Jiai 
τώ  ^ελοντί  σοι  κρι^ήναι  κ  α  ι 
τον  χιτώνα  σου  Χ  α  - 
β  ε  ι  ν,     ά  φ  ε  ζ     α  ν  τ  ω     και 


you'' '  "  Love  your  en- 
emies ;  for  what  thanks  is  it 
if  ye  love  those  that  love 
you  ?  for  even  the  Gentiles 
do  the  same"  ^  "But  do 
ye  love  those  that  hate  you, 
and  ye  shall  have  no  enemy." 
For  says  He,  "Thou  slialt 
not  hate  any  man  ;  no,  not 
an  Egyptian,  nor  an  Edom- 
ite  ; "  ^  for  they  are  all  the 
workmanship  of  God.  Avoid 
not  the  i^ersons,  but  the  sen- 
timents, of  the  wicked. 
'■^Ahstain  from  fleshly  and  [1.4.] 
ivorldly  lusts."*  "If  any 
one  gives  thee  a  stroke  on 
thy  right  cheek,  turn  to  him 
the  other  also. "  *  Not  that 
revenge  is  evil,  but  that  pa- 
tience is  more  honourable. 
For  David  says,  "If  I  have 
made  returns  to  them  that 
repaid  me  evil."  "  "  If  any  [1.4.] 
07ie  iiupress  thee  to  go  one 
mile,  go  with  him  twain."  ' 
And,  "  He  that  will  sue  thee 
at  the  law,  and  take  away 
thy  coat,  let  him  have  thy 
cloak  also."  *  "And  from 
him  til  at  taketh  thy  goods, 
require  them,  not  again."  ' 
"Give  to  him  that  asketh^•^•^ 
tliee,  and  from  him  that 
would  borrow  of  thee  do  not 


'  Matt.  V.  44. 
^  1  Pet.  ii.  11. 
'  Matt.  V.  41. 


=  Luke  vi.  32;  Matt.  v.  47. 
"  Matt  V.  39. 
«  Matt.  V.  40. 


^  Deut.  xxiii.  7. 
"  Ps.  viii.  5. 
"  Luke  vi.  30. 


*Lagarde:  φιλητε. 


■j-Lagarde:  τών  κακοήν. 


262     SEVENTH  BOOK  OF   THE  APOSTOLICAL   CONSTITUTIONS. 


το  ι  μ  a  τ  ι  ο  V,  jtaa  art  ο 
τον  αΐροντοζ  τα  ff  α  μ?) 
[Ι.5.]  ά  π  α  ίτ  €  ι .  Τ  ώ  α  ίτ  ο  ν  ντ  ί 
σε  δ  ι  δ  ο  ν ,  και  από  τον  ^ε- 
Χοντοζ  δανείΰαϋ^αι  πάρα  ύον 
μη  [αποστραφειζ^  αποκλεΙίΤ)]? 
ττ}ν  χείρα,   δίκαιοζ  γαρ  αν?/ρ 

[1. 5.]  οίκτείρει  και  κιχρά  •  π  α  σ  ι 
γαρ  Β  ελ  ε  ι  δ  ίδ  ο  ff  ^  αι  6 
πατήρ  ο  τον  ηΧιον  αντον 
αι^ατεΧΛ.ων  επι  πονι^ρονζ  ηαι 
αγα'^ονζ,  και  τον  νετον  αν- 
τον βρέχων  επι  δικαίονζ  και 
αδίκονζ.  Π  α  (}  ι  ν  ούν  δί- 
καιον δ  ι  δ  ο  ν  α  ι  εξ  οικεί- 
ων πόνων  •  Τίμα  γαρ,  φησί, 
τον  Κνριον  απο  σών  δικαίων 
πόνων  (Prov.   iii.    9)  •  προτιμί]- 

[II. 2.]  'ΐεον  δε  τονζ  άγίονζ.  —  Ου 
φ  ον  ε  ν  ff  ε  ι  ζ  ,  τοντ  εστίν  ον 
φΒερεΐζ  τον  ομοιον  σοι  αν- 
Βρωπον,  διαλνειζ  γαρ  τα  κα- 
λώζ  γινόμενα  '  ονχώ?  παντόζ 
φονον  φανλον  τνγχανοντοζ, 
άλλα  μόνον  τον  αΒωον,  τον  δ' 
ενδίκον  αρχονσι  μονοιζ  αφω- 

[II.  2.]  ρτ-(3μένον. —  Ο  ν  μοιχέ  ν  σ  ε  ιζ, 
διαιρειζγαρτι/ν  μίαν  σάρκα  εΐί 
δνο'  Έσονται  γαρ,  φησίν,  οι 
δνο  είζ  σάρκα  μίαν  (Gen.  ii.24)  • 
εν  γαρ  εισιν  ανηρ  και  γννη  τ// 
φνσει,  τ}]  σνμπνοία,  Ttj  ενώ- 
σει, τΓ/  διαΒεσει,  τω  βίω,  τω 
τρόπω,  κεχωρισμένοι  δε  είσι 
τω  σχηματι  και  τώ  αριθμώ. — 

[II. 2.]  ^^  παιδοφ^ορησειζ• 
πάρα  φνσιν  γαρ  το  κακόν  εκ 


shut  thy  hand.'' '  For  "  the 
righteous  man  is  pitiful,  and 
lendeth."  "  For  your  Fa- 
ther'Would  have  you  give  to 
all,  who  Himself  ''maketh 
His  sun  to  rise  on  the  evil 
and  on  the  good,  and  send- 
eth  His  rain  on  the  just  and 
on  the  unjust."^  It  is  there- 
fore reasonable  to  give  to 
all  out  of  thine  own  la- 
bours ; "  for  says  He, 
"  Honour  the  Lord  out  of 
thy  righteous  labours,"  * 
but  so  that  the  saints  be  pre- 
ferred.^ "  Thou  shall  not 
Icill ;"  that  is,  thou  shalt  not 
destroy  a  man  like  thyself  : 
for  thou  dissolvest  what  was 
well  made.  Not  as  if  all 
killing  were  wicked,  but 
only  that  of  the  innocent : 
but  the  killing  which  is  just 
is  reserved  to  the  magisti'ates 
alone.  "^  Thou  shalt  not 
commit  adullery  :''''  for  thou 
dividest  one  flesh•  into  two. 
"  They  two  shall  be  one 
flesh  :  "  "  for  the  husband 
and  wife  are  one  in  nature, 
in  consent,  in  union,  in  dis- 
position, and  the  conduct  of 
life ;  but  they  are  separated 
in  sex  and  number,  ''  Tliou 
shalt  not  comqjt  boys:'''' 
for  this  wickedness  is  con- 
trary to   nature,    and   arose 


'  Matt.  V.  43.     '  Ps.  esii.  5.     •'  Matt,  v.  45.     *  Prov.  iii.  9;  Ex.  xx  ,  etc. 
'  Gal.  vi.  10.     °  Gen.  ii.  34.     '  Lev.  xviii.  30. 


SEVENTH   BOOK   OF   THE  APOSTOLICAL   CONSTITUTIONS,     263 


from  Sodom,  which  was 
therefore  entirely  consumed 
with  fire  sent  from  God.  ' 
"  Let  such  an  one  be  accurs- 
ed :  and  all  the  people  shall 
say.    So    be     it."'     "  Thou  [ii.^-] 


Έοδομων  φνεν^  ητιζ  ττνρόζ 
^cj/λατοΐ)  παρανάλωμα  γίγο- 
νεν•  επηιαταρατοζ  δε  ο  τοι- 
ούτοι και  έρει  πάζ  ο  λαοζ 
Γένοιτο. —  Ο  ν  π  ορν  ε  ν  ff  ε  ι  ς  • 
Ονκ  ε'σται  yap,  φη^ί,  πορνεν- 

ων  εν  νίοΐζ  Ισραήλ  (Deut.  xxiii.  shalt    not    commit   fornica- 

IT). —  0  V    κλέψεις•    "Αχαρ  tion :  "  for  says  He,  "^  There 

yap  κλίφαζ  εν    τω  Ισραήλ  εν  shall    not    be    a    fornicator 

'Ιεριχώ  λί^οιζ  βλΐβεϊς  το ύ  Β,ήν  among   the  children    of    Is- 

ύπεξτ/λ^ε,   και   Γιεξεΐ  κλέψαζ  rael.'"       "Thou    shalt    not  [u 

και  ψενσάμενος  εκλιφονόμησε  steal:"  for  Achan,  when  he 

τού  Νεεμάν  την  λεπραν,  και  had  stolen  in  Israel  at  Jeri- 

Ιούδαζ  κλεπτών  τα  των  πενη-  cho,  was  stoned  to  death  ;  * 

των  τον  Κνριον  τήζ  δοΒι^ζ  πα-  and   Gehazi,  who    stole,  and 

ρεδωκεν  Ιονδαίοιζ,καϊ  μεταμε-  told  a  lie,  inherited  the  lei^- 

λη^εϊζ  aπηyξaτo  και  ελακησε  rosy  of  Naaman  ; "    and  Ju- 

μεσοζ  και  εζεχΰΒη  πάντα  τα  das,    who    stole    the    poor's 

σπλάyχva   αυτού,    και    Ava-  money,  betrayed  the  Lord  of 

νιας  και  Έαπφείρα  η  τούτου  glory  to  the  Jews,  ^  and  re- 

yυvr),  7ίλέφαντες  τα  ί'δια  και  pented,  and  hanged  himself, 

πειράσαντεζ   το   πνεύι.ια   Κυ-  and   burst    asunder    in    the 

ρίου,     παραχρήμα    αποφασει  midst,    and    all    his    bowels 


Πέτρου     τού     συναποστολου 
ημών  ε^ανατωΒησαν. — 


Cap.  ΙΠ.  —  Ου  μay  ε  υ- 
σ  ε  ιζ ,  ου  φαρμακευσειζ' 
Φάρμακου?  ydp,  φησίν,  ου 
περιβιώσετε  (Exod.  χχϋ.  18). 
—  Ου  φονεΰσειζ  τ  ε  κν  ο  ν 
σου  εν  φ  Β  ο  ρα ,   ουδέ  το 


gushed  out  ; ''  and  Ananias, 
and  Sapphira  his  wife,  who 
stole  their  own  goods,  and 
''tempted  the  Spirit  of  the 
Lord,"  were  immediately,  at 
the  sentence  of  Peter  our 
fellow-apostle,  *  struck  dead.^ 

Ch.  Ul.—Thou   shalt  not  [Π.2.] 
2ise  magic.     Thou  shalt  not 
use  ivitchcraft ;  for  He  says, 
''  Ye  shall  not  suffer  a  witch 
to  live."  '"     Thou   shalt  not  [ii.  2.] 
slay    thy    child  by   causing 


'  Gen.  xix.  ^  Deut.  xxvii.  '  Deut.  xxiii.  17.  "*  Josh.  vii. 

*  2  Kings  V.  '  John  xii.  0  ;  Matt  xxvii.  5.  '  Acts  i.  18. 

"  The  Apostles  are  assumed  to  be  speaking  in  the  Apostolical  Constitutions. 
'  Acts  V.  5,  10,  "  Ex.  xxii.  18. 


264     SEVENTH   BOOK   OF  THE  APOSTOLICAL   CONSTITUTIONS. 


γεννη^ίίν  αποκτενεΐς. 
πάν  yap  το  έζεικονισμένον^ 
tbvxrjv  λαβον  παρά  Θεού,  φο- 
νευ^εν  έκδιηη^ησεται,  άδίΐίως 
αναιρεΒεν    (cf.    Exod.    xxi.    23 

[II. 2.]  graece).  —  Ουκ  έπ  i^  ν μή- 
σ  ε  ιζ  τ  ά  τον  πλησίον 
6  ο  ν  y'Oiov  την  γυναίκα  η  τον 
παιδα  η  τον  βονν  η  τον  αγρον. 

[II. 3.]  —  Ουκ  έπιορηηαειζ•  έρ- 
ρη'Βΐ]  γαρ  μη  ομοσαι  ολωζ  •  εί 
όε  μηγε,  καν  εΐ)ορ7ίησ)]ζ,  οτι 
έπαινε^ησεται  πάς  6   ομνύων 

[ΙΙ.3.]  ^'^  οίντώ  (Ps.  Ixiii.  11).  —  Ο  ν 
φ  εν  δ  ο  μα  ρ  τ  ν  ρη  β  ει  ς ,  οτι 
ο  βνκοφαντών  πένητα  παρο- 
ξύνει τον  ποιηΘαντα  αντόν 
(Prov.  xiv.  31). 


ΠΙ.  3.1  Cap.  IV. — Ο  ν  '  κ  α  κ  ολ  ο  - 
γ  ή  (3  ε  ι  ζ  •  Μη  αγάπα  γαρ, 
φηβί,      κακολογεϊν,     ίνα     μη 

LU.  3.]  εξαρ^ϊ^ζ  (Prov.  χχ.  13)  •  ονδ  ε 
μ  ν  η  G  ι  κ  α  κ  η  0  ε  ι  ζ,  οδοί  γαρ 
μνησίκακων       ειζ       Βαν•ατον 

[Π. 4.]  (Ρΐ'ον.  χϋ.  28  graece). —  Ονκ 
ε  σ  η  δίγνωμοζ,  ονδ  ε 
δίγλωσσο?  '  π  α  γ  ι  ζ  γαρ 
ισχυρά  ανδρϊ  τά  ί'δια  χείλι/, 
και  ανηρ  γλωσσωδ?]?  ον  7ία- 
τευΒνν^ησεται    έπϊ    τήζ    γήζ 

[Π.  5]  (Prov.  vi.  2;  Ps.  cxl.  11)  •ονκ 
ε  σ  τ  α  ι    6   λόγο?   σ  ο  υ  κ  ε- 


ahortion,  nor  hill  that  which 
is  begotten  ;  for  "eyery thing 
that  is  shaped,  and  has  re- 
ceived a  soul  from  God,  if  it 
be  slain,  shall  be  avenged,  as 
being  unjustly  destroyed."' 
"  Thou  shalt  not  covet  the 
things  that  belong  to  thy 
neighbour,  as  his  wife,  or  his 
servant,  or  his  ox,  or  his 
field."  "  ΊΊιοη  shalt  not 
forstvear  thyself ;  "  for  it  is 
said,  "  Thou  shalt  not  swear 
at  all."'  But  if  that  can- 
not be  avoided,  thou  shalt 
swear  truly  ;  for  "  evei^y  one 
that  swears  by  Him  shall  be 
commended."'  "  Thou 
shalt  not  bear  false  witness;  " 
for  ''he  that  falsely  accuses 
the  needy  provokes  to  anger 
Him  that  made  him."  * 

Ch.  lY.—Thou  shalt  not 
speah  evil ;  for  says  He, 
"  Love  not  to  sijeak  evil, 
lest  thou  beest  taken  away." 
Nor  shalt  thou  be  mindful  of 
injuries;  for  ''the  ways  of 
those  that  remember  injuries 
are  unto  death."  ^  ThoiL 
shalt  not  be  double-minded 
nor  double-tongued;  for  "a 
man's  own  lips  are  a  strong 
snare  to  him,"  °  and  "a 
talkative  person  shall  not  be 
prospered    upon    earth."' 


'  Ex.  xxi.  23,  LXX. 

*  Prov.  xiv.  31. 
'  Ps.  cxl.  11. 


'  Matt.  V.  34. 
"  Prov.  xii.  28 


=*  Ps.  Ixiii.  12. 
'  Prov.  vi.  2. 


SEVENTH   BOOK   OF   THE  APOSTOLICAL   CONSTITUTIOITS.     265 


vo  ζ,  ττερϊ  τταντοζ  γαρ  λο- 
γον  αργού  δώνετε  λογον 
(Matt,  χϋ.  3G)  •  ο  ν  ψ  ε  ύ  ff  ly 
^ΑποΧεΐζ  γαρ^  ιΙ:?]σί,  πανταζ 
τονζ  λαλοννταζ  το  ψενδοξ  (Ps. 
ν.  7) .  —  Ο  ν  71  ε  (Τ  ri  πλέον  ε- 
κτηζ,  ουδεαρπαΒ'  Ov- 
al γοίρ,  φΊ](^ή'^  ο  πλεοι^ε^ίτών 
τον  πληοΊον  πλεονεζίαν  κα- 
κήν (cf.  Hab.  ii.  9).  —  Ο  ν  κ 
i'ff  fj  ν  π  ο  η  ρ  ι  τ  η  ζ  y  ϊνα  μη 
το  με  ροζ  σον  με  τ''  αυτών  Βηζ 
,(cf.  Matt.  xxiv.  δ1).— 

Cap.  Λ'.  —  Ο  ν  κ  ε  β  τ/  κ  α  - 
η  οη^  7]  ζ  ,  ο  ν  δ  ε  ν  ττ  ε  ρ  //  - 
φ  α  ν  ο  ζ  '  υπερ7]φανοιζ  γαρ 
6  Θεοζ  αντιτάσσεται  (Prov. 
iii.  34  graece).  —  Ου  λΐγψνι  πρό- 
σωπον* εν  ηρίσει,  οτι  τον  Κυ- 
ρίου ι)  ίΐρίσιζ  (Deut.  i.  17).  — 
Ο  ν  μι  σ  ij  σ  ει  ς  πάντα 
ά  ν  ^  ρ  ω  π  ο  ν  .  Ε  λε  γ  μ  ώ 
ελ  ε  γ  ξ  ε  ι  ζ  τον  α  δ  ελφ  c  ν 
σου  ηαϊ  ου  λι^ψΐ],  δι'  αυτόν 
άμαρτίαν  (Lev.  xix.  17),  7ίαϊ 
έλεγχε  σοφό  ν  και  αγαπήσει  σε 
Prov.  ix.  8) .  —  Φ  ε  ν  γ  ε  α  π  6 
π  αν  τ  ο  ζ  κακού  και  από 
π  α  ν  τ  ο  ζ  ομοίου  α  ν  τ  ώ  • 
"Απεχε  γαρ,  φησίν,  από  αδί- 
κον,  και  τρομοζ  ουκ  εγγιει  σοι 
(Is.  liv.  14). — Μη  γίι^ου 
ο  ργ  ίλοζ  y  μηδέ  βασκανοζ, 
μηδέ    Β,ηλ  ω  τ  j)  ζ,   μηδέ   μα- 


TJiy  speech  shall  not  be  vain : 
for  "  ye  shall  give  an  account 
of  every  idle  word."'  Thou  [π. s] 
shall  not  tell  lies  ;  for  says 
He,  "Thou  shalt  destroy  all 
those  that  speak  lies."'" 
Thou  shalt  not  he  covetous  [ii.  c] 
nor  rapacious  :  for  says  He, 
"  AVoe  to  him  that  is  covet- 
ous towards  his  neighbour 
with  an  evil  covetousness."^ 
Tho2t  shalt  not  be  a  hypocrite, 
lest  thy  "  portion  be  with 
them."  " 

Ch.  V.  —  Thou  shalt  not  [π.  6.] 
le  ill-natured  nor  proud: 
for  *'God  resisteth  the 
proud."'  "Thou  shalt  not 
accejjt  persons  in  judg- 
ment ;  for  the  Judgment  is 
the  Lord's."  Thou  shalt  not  ["■-] 
hate  any  man ;  thou  shalt 
surely  reprove  thy  brother, 
and  not  become  guilty  on 
his  account;""  and,  "Re- 
prove a  wise  man,  and  he 
will  love  thee."'  Escheio  [in.  i] 
all  evil  and  all  that  is  like 
it:  for  says  He,  "Abstain 
from  injustice,  and  trem- 
bling shall  not  come  nigh 
thee."'  Be  not  soon  «/i- [πΐ• -i] 
gry,  nor  spiteful,  nor  pas- 
sionate,  nor  furious,  nor  dar- 
ing, lest  thou  undergo  the 


^  Matt.  xii.  36  ;  Lev.  xix.  11.  ^  Ps.  v.  6.  '  Hab.  ii.  9. 

*  Matt.  xxiv.  51.  "  1  Pet.  v.  5.  "  Deut.  i.  17  ;  Lev.  xix.  17. 

^  Prov.  ix.  8.  *  Isa.  liv.  14. 


*  Lagarde  adds  δννάότον. 


266      SEVENTH   BOOK   OF   THE  APOSTOLICAL   COXSTITUTIOISrs. 


νικόζ^  μηδ(:  ΒραίΤνζ,  [i'va]  μ?} 
7raB)j5  τα  τον  Καιν  jiai  τα  τον 
Έαονλ  και  τά  τον  Ίωαβ  '  οτι 
οΖ  μ^ν  απεκτεινε  τον  αδελφόν 
αντον  τον  "Αβελ  δια  το  πρό- 
κριτον  αντον  ενρε^ηναι  πάρα 
Θεώ  7ίαι  δια  το  προκριΒί/ναι* 
την  Βνσίαν  αντον  '  οζ  δε  τον 
οΰιονΑαβϊδ  έδίωηε  νικήσαντα 
\τ6ν'\  Γολιάδ  τον  ΦιλιστιαΊον, 
Β,ηλώσαζ  έπι  τϊ]  τών  χορεν- 
τριών  ενφημια  •  οζ  όε  τον-= 
δνο  βτρατάρχαζ\  ανειλε,  τον 
Λβεννήρ  τον  τον  'Ισραιιλ  και 
Άμεβ'ΰ'α  τον  τον  'Ιούδα  — 

[III.  4  ]  Cap.  Λ'Ι.  —  Μ  ή  γ  ί  ν  ον  ο  ί- 
ωνο^Ηοποζ,  οτι  οδη- 
γεί τι  ρ  ο  ζ  ειδωλολα- 
τρείαν  '  Οιωνισμα  δε,  φ?]- 
ffiv  6  2αμον?/λ,  αμαρτία  έύτί 
(1  Sam,  XV.  23),  Jtal  Ονκ  ε'σται 
οίωνισμοζ  εν  Ιακώβ,  ονδε 
μαντεία  εν  Ί(Χραήλ  (ϊίΓπηι.  χχίϋ. 

ριι.  4.]  23)  '  ονκ  ε  β  rf  ε  π  α  δ  ω  ν  η 
ττερικα^αίρων  τον  ν  ίο  ν 
ffov,  ον  κληδονιειζ,  ονδε  οίω- 
vw^ijffr\y  ονδε  ορνεοΰηοπη- 
σεις,  ονδε  μαΒήση  μαθήματα 
ηομηρα  •  \  ταύτα  γαρ  άπαντα 
και  6  νομοζ  απεΐπε  (Lqx.  xix. ; 
Deut.  xviii.) . — Μη  γίνου  επι- 
Βνμητήζ  7ίακών,  οδηγη'^ήαγ} 
γαρ  είζ  αμετρίαν   αμαρτ?γμα- 

[III.  3.]  τ^ο^^•  —  Ονκ  ε'σ  τι  αισχρό- 
λογ  οζ ,  ονδ  ε  ριψ  ο  φ^  αλ- 
μο  ζ  ,  ονδε  μέΒνσοζ  •  ε  κ  γ  α.  ρ 


fate  of  Cain,  and  of  Saul, 
and  of  Joab  :  for  the  first  of 
these  slew  his  brother  Abel, 
because  Abel  was  found  to 
be  preferred  before  him  with 
God,  and  becanse  Abel's  sac- 
rifice was  i^referrcd  ;  '  the 
second  persecuted  holy  Da- 
vid, who  had  slain  Goliah 
the  Philistine,  being  envious 
of  the  praises  of  the  women 
who  danced  ;  ^  the  third 
slew  two  generals  of  armies 
— Aimer  of  Israel,  and 
Amasa  of  Judah.  ^ 

Ch.  Λ"1. — Be  not  a  diviner, 
for  that  leads  to  idolatry; 
for  says  Samuel,  "  Divina- 
tion is  sin;"'  and,  ''There 
shall  be  no  divination  in 
Jacob,  nor  soothsaying  in 
Israel."  '  Thou  shalt  not 
use  enchantments  or  imrga- 
tions  for  thy  child.  Thou 
shall  not  be  a  soothsayer  nor 
a  diviner  by  great  or  little 
birds.  Nor  shalt  thou  learn 
wicked  arts  ;  for  all  these 
things  has  the  law  forbid- 
den. *  Be  not  one  that 
wishes  for  evil,  for  thou  wilt 
be  led  into  intolerable  sins. ' 
TJiou  shalt  not  speak  obscene- 
hj,  nor  cast  wanton  glances, 
nor  be  a  drunkard  ;  for  from 
such  causes  arise  whoredoms 


'  Gen.  iv.         - 1  Sam.  xvii.  xviii.  *  2  Sam.  iii.,  xx.       *  1  Sam.  xv.  23. 

'  Num.  xxiii.  23.        «  Deut.  xviii.  10,  11.         '  Lev.  xix.  26,  31. 

*Lagarcle:  προόδΕχΒτ/ΐ'αι.  f  Lagarde:  ΰτματηλάταζ. 
JLagarde:  μάθημα  τΐυνηρόν. 


SEVENTH   BOOK   OF   THE  APOSTOLICAL   CONSTITUTIONS.      207 


τούτων  π  ο  ρ  ν  ε  ΐ  a  ι  η  cxl 
μ  ο  ι  χ  ε  ΐ  ίχ  ι  γίνονται.  — 
Μη  γ  ίν  ον  φ  ιλα  β  γ  ν  βο  ζ , 
ίνα  μη  αντϊ  Θεού  δονλεν6'ΐ)ζ 
τω  μα  μονά.  —  Μ  η  γίνου 
κεν  οδ  οζ  ο  ς ,  μηδέ  μετεωροζ, 
μηδέ  υψηλόφρων,  εκ  γάβ 
τούτων  απάντων  αλα- 
ε,ονίαι  γίνονται'  *  μν7]- 
σ^ητι  του  ειπόντοζ  Κύβίε, 
ουχ  υψω'Βΐ]  η  καρδία  μου, 
ουδέ  εμετεωρίσ^Ί]σαν  οι  οφ- 
θαλμοί μου,  ουδέ  επορεύθ?]ν 
εν  μεγάλοιζ  ουδέ  εν  Βαυμασί- 
οιζ  υττερ  έμε,  ει  μη  έταπεινο- 
φρονουν  (Ps.  cxxxi.  1,  2). 

Cap.  ΥΊΙ. — Μ?)  γίνου 
γογγυαοζ,  μνΫ^σ'Βειζ  τήζ τι- 
μορίαζ  /)?  ύπεατηΰαν  οι  κατα- 
γογγυίΤαντεζ  κατά  Μωο'εωζ. 
— Mj)  ε  α  ο  α  υ  Β  ά  δ  ηζ ,  μηδέ 
πονηροφρων,  μηδέ  ΰκλη- 
ρο7ίαρδιοζ,  μΐ]δε  Βυμωδηζ, 
μηδέ  μιηροψυχοζ,  πάντα 
γαρ  ταύτα  ο  δ  7]  γ  ει  π  ρο  ζ 
βλασφημίαν'  i'ff  θι  δε 
πράο  ζ  ώζ  Μωυαήζ  και  Αα- 
βίδ,  επει  ο  ί  π  ρ  α  εΐ  ζ  κλ  η  - 
ρον  ο  μη  σ  ου  ύ  ι  γ  η  ν  ( Matt. 
ν.  5).— 

Cap.  Λ^ΙΙΙ.  —  Τ  ίν  ου  μα- 
κρό'θυμοζ'  ο  γαρ  τοιούτοι 
πολύζ  εν  φπονήύει,  επείπερ 
όλιγόψυχοζ  ίσχυρώζ  ^  άφρων 
(Prov.  xiv.  29  graece).  —  Γίνου 
ελεήμων  •  μακάριοι  γαρ  οί 
έλεημονεζ,    οτι    αυτοί    ελεη'Βιμ 


ancl  adulteries.  Be  not  a  [in.  5.] 
lover  of  money,  lest  thou 
"  serve  mammon  instead  of 
God."'  Be  not  vainglorious, 
nor  haughty,  nor  high-mind- 
ed. For  from  all  these  th  ings, 
arrogance  \^Did.  thefts]  does 
spring.  Eemember  h  i  ui 
who  said  :  '^  Lord,  my  heart 
is  not  haughty,  nor  mine 
eyes  lofty  :  I  have  not  exer- 
cised myself  in  great  matters, 
nor  in  things  too  high  for 
me  ;  but  I  was  hamble."^ 


Ch.  VII. — Be  not  a  mur-  [iii.  6.] 
murer,  remembering  the 
punishment  which  those  un- 
derwent who  murmured 
against  Moses.  Be  not  self- 
willed,  be  not  malicious,  be 
not  hard-hearted,  be  not  pas- 
sionate, be  not  mean-si^ir- 
ited  ;  for  all  these  things  lead 
to  blasphemy.  But  be  meeh,  [I'l•  ~•] 
as  were  Moses  and  David,  ^ 
nnce  the  meeh  shall  inherit 
the  earth.'''' ^ 

Ch.  Λ^ΙΙΙ. — Be  slow  to  [iii.  8.] 
ivrath ;  for  such  an  one  is 
very  prudent,  since  ''he  that 
is  hasty  of  spirit  is  a  very 
fool."  ^  Be  merciful ;  for 
"  blessed  are  the  merciful : 
for       they       shall       obtain 


'  Matt.  vi.  24. 
•*  Matt.  V.  5. 
*Lagarde:  γεννώνται 


■  Ps.  cxxxi.  1. 
^  Prov.  xiv,  39. 


'  Num.  xii.  3  ;   Ps.  cxxxi.  1. 


f  Lagarde:  ίΰχυρόζ. 


268     SEVENTH   BOOK   OF   THE  APOSTOLICAL   CONSTITUTIONS. 


[III. 9.]  σονται  (Matt.  v.  1).—"Εσο 
a  Ji  a  HO  ζ ,  η  σ  V  χ  οζ ,  α  γ  α  - 
^6Sy  τρέμων  τον  ζ  λό- 
γο ν  ζ  τον  Θεού. —  Ονχ 
νψώσειζ  σεαυτόν  ώζ  6  φαρι- 
σαιοζ  '  οτι  πάζ  6  νφών  iav- 
τον  ταπευ^ωΒ/^σεται,  και  το 
νψηλόν  έν  αν^ρωττοιζ  βδέλν- 
γμα  παρά  τω  θεώ  (Luc.  xviii. 

[ΠΙ.9.]  14;  xvi.  1δ).  —  Οΰ  δωσειζ 
τι}  φν  χ  rj  σ  ον  θράσος, 
οτι  Βρασνζ  ανηρ  έμπεβειται 
είζ  κακά  (cf.  Pro  ν.  xiii.  17graece). 
— Ον  σνμπορενση  μετά  αφρό- 
νων, αλλά  μετά  (Γοφών  7ίαι 
δικαίων  [ο  σνμπορενομενοζ 
yap  σοφοίζ  ΟΌφόζ  ε'ο'ται,  6  δε 
ΰνμπορενομενοζ  άφροβι  γνω- 
[III.  10.]  σ^ήσεται  (Prov.  xiii. 20).] — Τά 
σνμβαίνοντά  β  οι  πα'^η 
ενμενώζ  δεχον  και  τάζ  ττερι- 
Θτασειζ  αλνττωζ,  ειδωζ  ότι  μι- 
6^όζ  ηαρά  Θεού  σοι  δο^ησε- 
ται  ωζ  τώ  ΐώβ  και  τώ  Λα- 
δ,άρού. 


[IV.  1.]  Cap.  IX. —  Τον  λαλονν- 
τ  α  σοι  τον  λόγον  τον 
Θεού  δόξασε  ιζ,  μν?]  - 
σ  Β  η  σ  7J  δε  α  ν  τ  ού  η  μ  ε  ραζ 
και  ννκτοζ,  τιμΐ]σεις 
δε  αυτόν  ουχ  ώζ  γενεσε- 
ωζ  αίτιον,  αλλ'  ώζ  τού  εν  εί- 
ναί  σοι  πρόζενον  γινομενον  ' 


mercy."  '  Be  sincere,  quiet, 
good,  '*  trembling  at  the 
loord  of  God"''  Thou  shalt 
not  exalt  thyself,  as  did 
the  Pharisee  ;  for  "  every 
one  that  exalteth  himself 
shall  be  abased,"  ^  and 
"that  which  is  of  high 
esteem  with  men  is  abom- 
ination with  God."*  TIiou 
shalt  not  entertain  cotifidence 
in  thy  soul;  for  "a  confi- 
dent man  shall  fall  into  mis- 
chief."'  Thou  shalt  not 
go  along  with  the  foolish, 
but  with  the  wise  and  right- 
eous ;  for  "he  that  walketh  " 
with  wise  men  shall  be  wise, 
but  he  that  walketh  with 
the  foolish  shall  be  known."' 
Eeceive  the  afflictions  that 
fall  upon  thee  with  an 
even  mind,  and  the  chances 
of  life  without  sorrow, 
knowing  that  a  reward  shall 
be  given  to  thee  by  God,  as 
was  given  to  Job  and  to 
Lazarus. " 

Ch.  IX. — Thou  shalt  hon- 
or him  that  speahs  to  thee  the 
word  of  God,  and  he  mind- 
ful of  him  day  and  night ; 
and  thou  shalt  reverence 
him,  not  as  the  author  of 
thy  birth,  but  as  one  that  is 
made    the    occasion   of  thy 


'  Matt.  V.  7.  ^  Isa.  Ixvi.  2.  =  Luke  xviii.  14. 

*  Luke  xvi.  15.  '  Prov.  xiii.  17,  LXX. 

^  The  words  from  "for  he  that  walketh  "  to  "  be  known  "  are  omitted  in 
one  MS.,  and  by  Lagarde.        '  Prov.  xiii.  20.  "  Job  xiii. ;  Luke  χλ'ϊ. 


SEVENTH   BOOK   OF   THE  APOSTOLICAL   CONSTITUTIONS.     269 


ό  π  ov  yap  ?/  π  ε  pi  Θεού 
διδ.  ασκαΧία,  ε  κ  ε  ΐ  ο 
Θεός  πα  ρ  εστίν  . — Ε  ηζη- 
τ  η  σ  ε  ιζ  κ  aS^  η  με  par  το 
πρόοοοπον  τ  ώ  ν  αγ  ίων , 
ΐν^  έπαναπαΰη  τ  οι  ζ  λό- 
γο ι  ζ  αυτών.  — 

Cap.  χ.  —  Ου  η  ο  ιη  σ  ε  ιζ 
σχίσματα  η  ροζ  τουζ  άγί- 
ουζ,  μνησ^εϊζ  τών  Κορειτών. 

—  Είρ7]νεύσεις  μαχό- 
μενους ώς  Μωσήζ,  σνναλ- 
λάσσων  εϊς  φιλίαν.  —  Κρί- 
νε ι  ζ  δικαίως•  του  γαρ 
Κυρίου   η   κρίσις  (Deut.  i.  1?). 

—  Ου  λη  ψ  tj  πρόσωπον 
ελ  £  γ  ζ  α  ι  έπι  παράπτω- 
μα τ  ι ,  ώς  Ήλίαζ  και  Μιχαί- 
ας  τον  Άχαάβ,  και  Άβδεμέ- 
λεχ  6  ΑΐΒιΌφ  τον  Έεδεκίαν, 
και  NaSav  τον  Ααβιδ^  και 
Ίωαννηζ  τον  Ήρωδην.  — 


Cap.  XI.  —  μ  77  γίνου 
δ  ί  ψ  υ  χ  05  εν  προσευχή  σου, 
ει  ε'σται  η  ου  '  λέγει  γαρ  ο  Κύ- 
ριος έμοϊ  Πέτρω  έπι  της  θα- 
λάσσης Όλιγοπιστε,  εις  τί  έδί- 
στασας  (Matt.  xiv.  31),• — Μ  7} 
γ  ίν  ον  π  ρό  ς  μεν  το  λα- 
βείν ε  κ  τείνων  την  χεί- 
ρα, προς  δε  το  δούναι 
σ  υ  σ  τ  έλλων  ' 

Cap.     XII.  —  εάν     έχεις, 


well-being.  For  cohere  the  [iv.  1.2.] 
doctrine  concerning  God  is, 
there  God  is  present.  Thou 
shalt  every  day  seek  the  face 
of  the  saints,  that  thou  may- 
est  acquiesce  in  their  loords. 

Ch.  X.—Thou   shalt    not  [iv-S] 
make    schisms    among    the 
saints,  but    be    mindful    of 
the     followers     of     Corah.' 
TJiou   shalt  make  peace  he-  [iv. 3] 
t'ween  those  that  are  at  vari- 
ance,   as     Moses    did    when 
he    persuaded    them   to    be 
friends."     Tlioii  shalt  judge  [iv.  3.] 
righteously  ;  for  "the  judg- 
ment is  the  Lord's."  ^     Thou  [iv.  3.] 
shalt  not  have  respect  of  per- 
sons when  thou  reprovest  for 
sins;  but  do  as  Elijah  and 
Micaiah   did  to  Ahab,   and 
Ebedmelech    the    Ethiopian 
to  Zedechiah,  and  Nathan  to 
David,  and  John  to  Herod.' 

Ch.  XL — Be  not  of  a  \jx-  4] 
doubtful  mind  in  thy  prayer, 
whether  it  shall  be  granted 
or  no.  For  the  Lord  said  to 
me,  Peter,  upon  the  sea:  "0 
thou  of  little  faith,  where- 
fore didst  thou  doubt  ?  "  * 
''  Be  not  thou  ready  to  stretch  [iv.  5.] 
out  thy  hand  to  receive,  and 
to  shut  it  when  thou  shouldst 
give."  " 

Ch.  XII.— If  thou  hast  by  [iv.e.] 


'  Num.  xvi.  -  Ex.  ii.  13.  '  Deut.  i.  17. 

■*  1  Kings  xviii.  xxi.  xxii  ;  2  Sam.  xii. ;  Matt.  xiv. 
"  Matt.  χΐλ'.  31.  °  Ecclus.  iv.  31. 


270     SEVENTH   BOOK   OF   THE  APOSTOLICAL   CONSTITUTIONS. 


δια  των  χειρών  σον  δ  6  ζ, 
ίνα  epyaffr}  ειζ  λΰ  τ  ρ  οοσ  ιν 
αμαρτιών  σον'  ελεημο- 
συναιζ  γαρ  jiai  ηίστεσιν 
αποκα^αίρονται  άμαρτίαι 

[IV.  7.]  (Prov.  xvi.  6).  Ου  διστά- 
σει? δούναι  πτωχώ,  ουδέ 
δ  ι  δ  ο  ν  ζ  χοχγύσειζ, 
γ  ν  ω  σ  rj  γαρ  τίζ  εστίν  6 
τον  μισθού  αν  τ  α  π  οδ  ό  - 
τ  7]  ζ  '  Ο  ελεών  γαρ,  ψ^<^ί, 
πτωχόν  Κνρίω  δανείζει,  κατά 
δε  το  δομα  αυτού,  οϋτωζ  αν- 
ταποδο^ησεται     αυτώ    (Prov. 

[IV.  8.]  XIX.  17).  Ουκ  απ  οσ  τ  ρ  α- 
φή σ  ΐ]  ε'νδεομενον•*  "Ο  ? 
φράσσει  γαρ,  φησί,  τα  ώτα 
αυτού  μ?)  είσακούσαι  τού  δεο- 
μένου,  f  και  αυτόζ  επικαλεσε- 
ται  και  ουκ  ε'σται  ο  εισακοΰων 

[IV.  8.]  αυτού  (Prov.  xxi.  13).  Κοι- 
V  ω  ν  7]  σ  ε  ι  ς  είζ  πάντα  τ  ώ 
α  δ  ελ  φ  ώ  σου  Ji  αϊ  ουκ 
ε  ρε  ι  ζ  ι  δ  ι  α  είναι,  ηοινη 
γαρ  7]  μεταληψιζ  πάρα  Θεού 
πάσιν   αν^ρωποιζ   παρεσκευ- 

[IV.  9.]  ασ^η.  —  Ο  ν  κ  α  ρ  ει  ζ  την 
χείρα  σον  απο  τον 
νιο  ν  σον  η  απο  τ  η  ζ 
S•  νγ  ατ  ρό  ζ  σον,  αλλά 
από  νεότι/τος  διδαζειζ 
αντονζ  τον  φ  ο  ρ  ο  ν  τον 
Θεού.  Παίδενε  γάρ,  φησί, 
τον  νιον  σον,  ούτω  γάρ  ε'σται 
σοι  ευελπιζ  (Prov.  xix.  18). — 


the  luorTc  of  thy  hands,  give, 
that  thou  mayest  labor 
for  the  redemption  of  thy 
81718  ;  for  "  by  alms  and  acts 
of  faith  sins  are  purged 
away."  '  27^0?;.  shalt  7iot 
grudge  to  give  to  the  poor, 
nor  whe7i  thou  hast  given 
shall  thou  inurrrmr;  for  thou 
shall  hnow  who  luill  repay 
thee  thy  reward.  For  says 
he:  "He  that  hath  mercy 
on  the  poor  man  lendeth  to 
the  Lord  ;  according  to  his 
gift,  so  shall  it  be  repaid 
him  again."  ^  ThoTi  shall 
not  tur7i  aivay  from  him 
that  is  needy ;  for  says  he  : 
"  He  that  stoppeth  his  ears, 
that  he  may  not  hear  the  cry 
of  the  needy,  himself  also 
shall  call,  and  there  shall  be 
none  to  hear  him,"'  Thou 
shall  communicate  i7i  all 
things  to  thy  brother,  and 
shall  not  say  [thy  goods]  are 
thine  own;  for  the  common 
participation  of  the  neces- 
saries of  life  is  appointed  to 
all  men  by  God.  Thou  shall 
not  take  off  thine  hand  from 
thy  son  or  froin  thy  daugh- 
ter, hut  shall  teach  them  the 
fear  of  God  from  their 
youth  ;   for  says  he  :  "  Cor- 


'  Prov.  XV.  27  ;  xvi.  6. 


-  Prov.  xix.  17. 


Prov.  xxi.  13. 


*  Lagarde:  ίνδεοίΗΐβνον. 

f  Lagarde:  άκυνΰαι  ίνδευυμένον  for  είόακονΰαι  τον  δεομένου. 


SEVENTH   BOOK   OF   THE  APOSTOLICAL   CONSTITUTIONS.     271 


Cap.  XIII. —  Ovx  επίτα- 
ξε ι  ζ  δ  ο  νλ  ω  σον  η  παι- 
δί <j  }ί  }j  τ  οι  ζ  έπι  τ  ο  ν  α  ν- 
το ν  Q  ε  ό  ν  πεποι^οοιν 
εν  πικρία  φ  ν  χή  ς ,  μή 
ποτέ  στεναζωσιν  επι  σοι  ηαϊ 
εβται  σοι  οργτ)  παρά  Θεού ' 
και  ν  μ  ε  ΐ  ί ,  οι  δούλοι, 
νποτάγ7]τε  τ  ο  ι?  κν  ρ  ί  - 
ο  ι  ζ  ν  μ  ώ  ν  ω  ζ  τ  νπ  ο  ι  ζ  * 
Θεού  εν  π  ρ  ο  σ  ο  χ  rj  \  ιιαι 
φοβω,  GOs  τώ  Ί  Κνρίω  και 
ονκ  ανΒρωποιζ. — 

Cap.  XIV.  —  Μ  ι  σ  ή  σ  ε  ιζ 
πάσαν  νπο  κρίσιν,  και 
πάν,  ο  εάν  ί]  α  ρ  ε  σ  τ  6  ν 
Κνρίω,  π  ο  ι  ή  σ  ετ  ς  '  ου 
μη  ε  χ  JC  α  τ  α  λ  ίπ  }]  ζ  ε'  ν  τ  ο  - 
λ  α  ζ  Κνρίον,  φνλαζειζ 
δε  ά  παρέλαβε?  παρ'  αν- 
τοΰ,  μήτε  προστι^εϊς 
επ'  αντοιζ  μι^τε  αφ  α  ι  ρω  ν 
απ'  αντών  •  ον  προσ'^ησειζ 
γάρ  τοΐζ  λογοιζ  αντού,  ίνα 
μι)  έλέγζϊ}  σε  και  φενδηζ  γένη 
(Prov.  XXX.  6).  —  Εξομολο- 
γ  η  σ  \]  Κνρίω  τω  Θεώ  σον  τ  ά 
αμαρτήματα  σον  και 
ονκ  ετι  προσΒ^?/σειζ  έπ'  αντοιζ, 
ίνα  εν  σοι  γένΐ]ται  πάρα  Κν- 
ρίω τω  Θεώ  σον,  οζ  ον  βονλε- 
ται  τον  θάνατον  τού  αμαρτω- 
λού, άλλα  τ7]ν  μετανοιαν. 


rect  thy  son,  so  shall  he  af- 
ford thee  good  hope."  ' 

Ch.  XIII.  —  Tlioii  shalt  not  [iv.  lo.] 
command  thy  mati-servant, 
or  thy  maid -servant,  who 
trust  in  the  same  God,  ivith 
bitterness  of  soul,  lest  they 
groan  against  thee,  and 
wrath  he  upon  thee  from 
God.  And,  ye  servants,  [r\'.  ii.] 
"  he  subject  to  your  mas- 
ters,'^ ^  as  to  the  rqoresenta- 
tives  of  God,  with  attention 
and  fear,  * '  as  to  the  Lord, 
and  not  to  men."  ' 

Ch.  XIV. — Thou shalthate  [iv.  12. 13.] 
all  hypocrisy  ;  and  lohatso- 
ever  is  pleasing  to  the  Lord, 
that  shalt  thou  do.  By  no 
means  forsake  the  commands 
of  the  Lord.  But  thou  shalt 
observe  what  things  thou 
hast  received  from  Him, 
neither  adding  to  them  nor 
taking  atoay  from  them. 
"  For  thou  shalt  not  add 
unto  His  words,  lest  He  con- 
vict thee,  and  thou  becomest 
a  liar."*  Thou  shalt  con-  {iv.  ii.] 
fess  thy  sins  unto  the  Lord 
thy  God  ;  and  thou  shalt  not 
add  unto  them,  that  it  may 
be  well  with  thee  from  the 
Lord  thy  God,  who  willeth 
not  the  death  of  a  sinner, 
but  his  repentance. 


'■  Prov.  xix.  18.        ^  Eph.  vi.  5.        =  Eph.  vi.  7.         '  Prov.  xxx.  6. 

*  Lagarde:  τύπω.     So  in  Did.  f  Lagarde:  ίχίόχνν^.    So  in  Did. 


\  Lagarde  omits  τφ. 


272     SEVENTH  BOOK  OF  THE  APOSTOLICAL   CONSTITUTIONS, 


Cap.  XV. —  Τον  πατέρα  σον 
και  την  μητέρα  ^εραηεύσειζ 
ώζ  αΐτίονζ  βοι  γενέσεωζ,  ίνα 
χένγι  μακροχρόνιοζ  έπϊ  τηζ 
γήζ  ήζ  Κνριοζ  6  Θεοζ  σου  δί- 
δωσί  σοι  (Exod.  χχ.  12)  •  τούζ 
αδελφού?  σον  ΐίαϊ  τονζ  σνγγέ- 
νεΐζ  σον  μη  νπερίδΐ]ζ  •  τονζ 
γαρ  οΐΐίείουζ  τον  σπέρματοζ 
σου  ονχ  ύπερόψει  {Is.  Iviii.  7). — 

Cap.  XVI.  —  Τον  βασιλέα 
φοβη^ήσ^],  εϊδώζ  οτι  τού  Κυ- 
ρίου έστϊν  η  χειροτονία  •  τούζ 
αρχονταζ  αυτού  τιμήσειζ  ώ? 
λειτουργού?  Θεού,  εκδηιοι 
γαρ  εισι  πάση?  αοικιαζ  •  on 
αποτίσατε  τέλο?,  φορον  jiai 
πάσαν  είσφοράν  ευγνωμο- 
νώ?. — 

Cap.  ΧΥΙΙ.  —  Ου  π  ο  οσ έ- 
λευση} έπϊ  προσευχή  ν 
σου  εν  ημέρα  πονηρία? 
σου,  πριν  αν  λυσι^?  τ7]ν  πι- 
κρίαν  σον. — Αϋτη  εστ\ν  η 
οδο?  τη?  Β,ωή?,  ή?  γένοιτο  έν- 
τό?  ύμά?  εύρε^ήναι  δια  Ιησού 
Χριστού  τού  Κυρίου  ημών. 

Cap.  ΧΥΙΙΙ.  —  Ή  δε  οδό? 
τού  S  α  ν  ά  τ  ο  υ  έστϊν  έν 
πράζεσι  πονηραί?  Βεωρουμέ- 
VJJ  •  εν  αντϊι  γαρ  άγνοια  ^ 
θεού,  ΐίαϊ  πολλών  κακών  \ 
7ίαϊ  ^ολών  καϊ  ταραχών  έπει- 
[V.  1.]  σαγωγη,  δι'  ων  φόνοι,  μοι- 
χεία ι ,  πορνεϊαι,  έπι- 
ορκίαι,   έπι^υμίαι    παρα- 


[1\.  14.] 


[V.I.] 


Ch.  XV.— Thou  Shalt  be 
observant  to  thy  father  and 
mother  as  the  causes  of  thy 
being  born,  that  thou  mayest 
live  long  on  the  earth  "which 
the  Lord  thy  God  giveth 
thee.  Do  not  overlook  thy 
brethren  or  thy  kinsfolk  ;  for 
*'  thou  shalt  not  overlook 
those  nearly  related  to  thee."  * 

Ch.  XVL— Thou  shalt  fear 
the  king,  knowing  that  his 
appointment  is  of  the  Lord. 
His  rulers  thou  shalt  honor 
as  the  ministers  of  God,  for 
they  are  the  revengers  of  all 
unrighteousness  ;  to  whom 
pay  taxes,  tribute,  and  every 
oblation  with  a  willing 
mind. 

Ch.  XXIL—Thou  shalt 
not  proceed  to  thy  prayer  in 
the  day  of  thy  wickedness,  be- 
fore thou  hast  laid  aside  thy 
bitterness.  This  is  the  way 
of  life,  in  which  may  ye  be 
found,  through  Jesus  Christ 
our  Lord. 

Ch.  XΛΊIL — But  the  way 
of  death  is  known  by  its 
wicked  practices  :  for  there- 
in is  the  ignorance  of  God, 
and  the  introduction  of 
many  evils,  and  disorders, 
and  disturbances  ;  whereby 
come  murders,  adulteries, 
fornications,   perjuries,    un- 


•  Isa.  Iviii.  7. 

*Lagarde  inserts  rou. 

f  LagarJe  reads  merely  ttoXXSv  3εών,  and  omits  χακων .  .  .  .rapcyxrTv. 


SEVENTH   BOOK   OF   THE  APOSTOLICAL    CONSTITUTIONS.     273 


vo/Aoi,  η  λ  Ο  7C  a  I  ,  είδωλο- 
λατρεϊαι,μαγίαι,  φ  a  p- 
μ  a  7i  ε  ι  a  ι  ,  a  ρ  ττ  a  γ  a  ϊ  ^ 
φευδο  μαρτυρία  ι,  ύ  τΐ  ο- 
ιι  ρ  ί  G  ε  ι  ζ  ,  διηλοκαρ- 
δ  ί  α  ι  y  δ  ο  λ  οζ ,  υ  π  ε  ρη  - 
φ  α  ν  ί  α  ,  κακία,  α  υ  3^  α  - 
δ  ε  ια  ,  πλεονεξία,  αισ- 
χρολογία, ζηλοτυπία, 
Βρασύτ?/ζ,  ύψι^λοφοο^υν?], 
αλαζονεία,  αψοβία,  δ  ι- 
ω  γ  μο  ζ  α  γ  α  3  ώ  ν  ^  αλη  - 
3  ε  ί  α  ζ  ε  χ  3-  ρ  α  ,  φ  ε  υ  δ  ο  υ  ς 
α  γ  α  7Γ  η,  άγνοια  δ  1 7ΐ  α  ι  - 
ο  (3  υ  ν  η  ζ  .  Οι  γαρ  τούτων 
ποιηται  ου  ηολλώνται 
α  γ  α  3  ω  ,  ουδέ  κ  ρ  ίσ  ε  ι 
δπί  α  ί  ώ  •*  αγρυπνον(}ΐν 
ου  Η  ε  ί  ζ  το  α  γ  α  3  ο  ν  ^ 
αλλ'  ε  ι  ζ  το  π  ο  ν  η  ρ  ο  ν  • 
ώ  ν  μ  α  JC  ρ  α  ν  π  ρ  α  ό  τη  ζ 
και  υ  7ΐ  ο  μ  ο  ν  7]  •  μάταια 
αγαπώντεζ,  δ  ι  ώ  κ  ο  ν  - 
τ  ε  ζ  α  ν  τ  α  π  ό  δ  ο  μ  α ,  ουκ 
ελ  ε  ού  ν  τ  ε  ς    ττ  τ  ω  χ  ό  ν,    ου 

π  ο  ν  ού  ν  τ  ε  ζ      ε  πι      κατ  α- 
ϊ 5  ' 

πόνου  μένω,  ου  γ  ι  ν  ω  - 
σ  κ  ο  ν  τ  ε  ζ  τον  ποιηΰαν- 
τα  α  υ  τ  ου  ζ  ,  φ  ο  ν  ει  ζ  τέκ- 
νων, φ  3  ο  ρ  ει  ζ  πλ  α  G  μα  - 
τ  ο  ζ  θεού,  αποΰτρεφό- 
μενοι  ένδεομενον,\  κα- 
τά π  ονούντεζ  3  λι  β  ό  μ  ε  - 
ν  ον  ,  πλουσίων  π  α  ρ  ά  - 
κλ  η  τ  ο  ι ,  πενήτων  υ  π  ε  ρ- 
ο  π  τ  α  ι ,  παν^αμαρτη- 
τ  οι .       'Ρυσ^είητε,     τ  ε  κ- 


laAvful  lust8,  tliefts,  idola- 
tries, magic  arts,  witchcrafts, 
rapines,  false-witnesses,  hy- 
pocrisies, double-hear  tedness, 
deceit,  pride,  malice,  inso- 
lence, covetousness,  obscene 
talk,  jealousy,  co7ifidence, 
haughtiness,  arrogance,  im- 
pudence, persecution  of  the 
good,  enmity  to  truth,  love  of 
lies,  ignorance  of  righteous- 
ness. For  they  who  do  such 
things  do  not  adhere  to  good-  [v.  2.] 
ness,  or  to  righteous  judg- 
ment :  they  icatch  not  for 
good,  but  for  evil;  from 
ivhom  meekness  and  jyatience 
are  far  off,  wlio  love  vain 
things,  pursuing  after  re- 
icard,  having  no  pity  on  the 
poor,  not  labouring  for  him 
that  is  in  misery,  nor  know- 
ing Him  that  made  them; 
murderers  of  infants,  de- 
stroyers of  the  workmanship 
of  God,  that  turn  aivay  from 
the  needy,  adding  affliction 
to  the  afflicted,  the  flatterers 
of  the  rich,  the  despisers  of 
the  poor,  full  of  sin.  May 
you,  children,  be  delivered 
from  all  these. 


*LagarcIe:  δικαία. 

f  Lagarde  omits  next  two  words. 


274     SEVENTH   BOOK   OF   THE  APOSTOLICAL    C0NSTITUTI0X3. 


y  a ,  ατΐο  τούτων  απάν- 
των.^ 
[VI.  1]  Cap.  XIX. — "Ο  β  a  μη  τι? 
ff  ε  π  λ  (Χ  ν  η  σ  }]  από  τήζ  εν- 
σεβείίχζ'  Ουκ  έκκλινεϊζ  γαρ, 
φησίν,  απ'  αυτηζ  δεξιά  η  ευώ- 
νυμα \  (Deut.  ν.  32);  ίνα  συνϊ]ζ 
εν  πάϋιν  οίζ  εάν  ηρασΰγ\ζ  •  ου 
γάρ,  εάν  μη  έκτραπ^^ζ  ε'ξω 
τί/?  ευΒείαζ  οδού,  δυσσεβή- 
σειζ. 


[VI.  3.]  Cap.  XX.—  Περϊ  δε  βρω- 
μά τ  ω  ν  λέγει  σοι  6  Κυριοζ 
Τά  αγαΒά  τή^  γή^  φάγεσ3ε 
και  πάν  ηρεαΐ  ίδεσΒε  ωί  λά- 
χανα χλόη?  (Is.  i.  19;  Gren.  ix.  3), 
το  δε  αίμα  ε'χίχεεΐί  (Dent.  χν. 
23)  •  ου  γάρ  τά  είΰερχομενα 
είζ  το  στόμα  κοινοί  τον  αν- 
Βρωπον,  αλλά  τά  εκπορευο- 
μενα,  λέγω  δ?)  βλασφημίαι, 
καταλαλιαι  jiai  ει'  τι  τοιού- 
τον. 2ύ  δε  φαγί]  τον  μυελόν 
τήζ  γήζ  μετά  δικαιοσύνηζ  •  οτι 
ει  τι  καλόν,  αυτού,  και  ει'  τι 
αγαΒον,  αυτού  '  σΐτοζ  νεανί- 
σκοι? και  οίνοζ  ευωδιαζων 
παρΒένοιζ  (Zacli.  ix.  17)  *  τίζ 
γαρ  φαγεται  η  τίζ  πίεται  πα- 
ρέξ  αυτού  \  (Eccl.  η.  25  gi'aece)  ; 
Παραινεί  δέ  σοι  καϊ  6  σοφοζ 
Εσδραζ  λέγων  ΠορεΰεσΒε  και 
φάγετε  λιπάσματα   και  πίετε 


Ch.  XIX. — See  that  no  one 
seduce  thee  from  piety  ;  for 
says  He  :  "  Thou  mayst  not 
turn  aside  from  it  to  the 
right  hand,  or  to  the  left, 
that  thou  mayst  have  under- 
standing in  all  that  thou 
doest."  '  For  if  thou  dost 
not  turn  out  of  the  right 
way,  thou  wilt  not  be  un- 
godly. 

Ch.  XX. — N^oto  concerning 
the  several  sorts  of  food,  the 
Lord  says  to  thee,  "  Ye  shall 
eat  the  good  things  of  the 
earth  ;  "  "  and,  "  All  sorts 
of  flesh  shall  ye  eat,  as  the 
green  herb  ;  "  '  l3ut,  "  Thou 
shalt  pour  out  the  blood."* 
For  "not  those  things  that 
go  into  the  mouth,  but  those 
that  come  out  of  it,  defile  a 
man ; "'  ^  I  mean  blasphemies  , 
evil- speaking,  and  if  there 
be  any  other  thing  of  the 
like  nature.^  But  "  do  thou 
eat  the  fat  of  the  land  with 
righteousness."'  For  ''if 
there  be  anything  pleasant,  it 
is  His  ;  and  if  there  be 
anything  good,  it  is  His. 
Wheat  for  the  young  men, 
and    wine     to     cheer     the 


•  '  Deut.  V.  32. 

^Matt.  XV.  11. 


""  Isa.  i.  19. 
"  Mark  vii.  22. 


^  Gen.  ix.  3. 
'  Zech.  ix.  17. 


*  Deut.  XV.  23. 


*Lagarde:  πάντων. 

X  Lagarde  omits  from  here  to  end  of  chapter. 


f  Lagarde:  άριότερά. 


SEVENTH   BOOK   OF   THE  APOSTOLICAL    CONSTITUTIONS.      275 


γλυκασμίχτα  καϊ  μι)  λνπεΐσ^ε 
(Neh.  viii.  10). 


Cap.  XXI.  —  Άπ  6  δ  t  τ  ώ  ν 
είδωλ.οΒντοον  φεύγετε, 
έπ\  τιμϊ^  γαρ  δαιμόνων  ^νον- 
σι  ταύτα,*  εφ  νβρει  δηλαδτ] 
τον  μόνον  Θεού  '  όπωό  μη  γε- 
ν?^σ^ε  κοινωνοί  δαιμόνων. 

Cap.  XXII.  —Π  ε  ρϊ  δε 
βαπτίσματοζ,  ω  έπίσκο- 
πε  η  πρεύβντερε,  ηδη  μεν  και 
πρότερον  διεταξαμε^α,  και 
νύν  δε  φαμεν  οτι  οντω 
βαπτίσει  ζ ,  ώζ  6  Κνριοζ 
διεταζατο  ημιν  λέγων  Πορευ- 
Βέντεζ  μα^ητενσατε  πάντα  τα 
ε^ν?],  βαπτίΖοντεζ  α  υ  - 
τ  ού  ζ  ε  i  ζ  το  όνομα  τ  ο  ύ 
Πατροζ  71  αϊ  τον  Τιού 
και  τ  ο  ύ  α  γ  ι  ο  ν  Π  ν  ε  ν  - 
μ  α  τ  ο  ζ  ,  διδασκοντεζ  αντονζ 
τηρειν  πάντα  off  α  ενετειλαμτ/ν 
νμιν  (Matt,  xxviii.  19)  •  τον 
απο(Χτείλαντοζ  Πατροζ,  τον 
ελ^όντος        Χριστού,  τού 

μαρτνρηααντοζ  Παρακλητον. 
Χρίσειζ  δε  πρώτον  ελαίω 
άγίω,  έπειτα  βαπτίσει? 
νδατι  και  [το]  τελενταΐον 
σφραγίσει?  μνρω  •   ί'να  το  μεν 


muids."  For  "who  shall 
eat  or  who  shall  drink  ■with- 
out Him  ?  "  '  Wise  Ezra ' 
does  also  admonish  thee,  and 
say  :  "  Go  your  way,  and  eat 
the  fat,  and  drink  the  sweet, 
and  be  not  soiTowful."  ' 

Ch.  XXI. — But  do  ye  ab-  ^γι.  3.] 
stain  from  things  offered  to 
idols ; '  for  they  offer  them 
in  honor  of  demons,  that  is, 
to  the  dishonor  of  the  one 
God,  that  ye  may  not  be- 
come partners  with  demons. 

Ch.  XXII. — Now  concern-  [vii.  1.] 
ioig  Baptism,  0  Bisho^i,  or 
Presbyter,  λυο  have  already 
given  direction,  and  we  now 
say,  that  tliou  shalt  so  baptize 
as  the  Lord  commanded  us, 
saying  :  "Go  ye,  and  teach 
all  nations,  baptizing  them 
into  the  name  of  the  Father, 
and  of  the  Son,  and  of  the 
Holy  Ghost,  teaching  them 
to  observe  all  things  what- 
soever I  have  commanded 
you  :  "  '  of  the  Father  who 
sent,  of  Christ  who  came,  of 
the  Comforter  who  testified. 
But  thou  shalt  beforehand 
anoint  the  ])erson  with  holy 
oil,  and  afterward  baptize 
him  with  water,  and  in  the 
conclusion  shalt  seal  him 
with  the  ointment  ;  that  the 


'  Eccles.  ii.  25,  LXX. 

^  The  words  from  "  Wise  Ezra  "to  "  sorrowful  "  are  omitted  by  Lagarde, 

'  Neh.  viii.  10.  '  1  Cor.  x.  20.  ^  Matt,  xxviii.  19. 

*  Lagarde :  αιτά. 


276     SEVENTH   BOOK   OF   THE  APOSTOLICAL    C0:N'STITUTI0NS. 


χριύμα  μετοχή  ?)  τον  άγιου 
πνεύματος,  το  δε  ύδωρ 
σνμβολον  του  θανάτου 
το  δε  μυρον  ύφραγϊζ  των 
Θνν^ηΐίών.  Ει  δε  μήτε  ε  λα  ι- 
όν Τ}  μήτε  μυρον,  αρ- 
κεί* ύδΰΰρ  και  π  ροζ  χρΐσιν 
και  η  ροζ  αψραγϊδα  και 
ηροζ  ομολογίαν  τού  αποθα- 
νόντος ήτοι  (Τυναποθ^νήσκον- 
[VII.  4]  τοζ.  Προ  δε  τού  β  α  π - 
τ  ίύ μα  τ  ο  ζ  νήστευα ατω 
6  βαπτιΒ,ομενοζ•  και 
γαρ  ο  Κύριοζ  πρώτον  βαπ- 
τισΒειζ  υπό  Ιωάννου  και  εΐζ 
τ?}ν  ερημον  αυλισθειζ,  μετέ- 
πειτα ένήβτευβε  τεσσαραηον- 
τα  ήμέραζ  και  τεαααρακοντα 
νύκταζ.      Εβαπτίσθΐ]    δε    και 

1        ι  1  t         \  1 

ενηϋτενβεν  ουκ  αυτοζ  απορν- 
πώσεωζ  ή  νηστείαζ  χρείαν 
έχων  ή  καΒάρ&εω5  6  τ?]  φύ- 
σει καθ  ροζ  κα\  αγιοζ,  αλλ^  ίνα 
και  Ιωαννΐ]  αΧήθειαν  προσ- 
μαρτυρησν^  και  ημΐν  νπογραμ- 
μον  παρασχηται.  Ουκοΰν  ο 
μεν Κυριοζ  ουκ  ειζ  εαυτού  πα- 
θοζ  έβαπτίσατο  ή  θάνατον  ή 
άπάστασιν  {ουδέποο  γαρ  ου- 
δέν τούτων  εγεγονεί) ,  aW 
ειζ  διαταζιν  ετίραν,  διο  και 
απ  έΒ,ουσίαζ  μετά  το  βάπτι- 
σμα νηστεύει  ώζ  Κυριοζ  Ιωάν- 
νου• 6  δε  ειζ  τον  αυτού  θα- 
τ^ατον  μυούμενοζ  προτερον 
οφείλει  νηστευσαι  και  τότε 
βαπτίσασθα.\  {ουγάρδίιιαιον 
τον  συvτaq)lvτa  κα\  συν  αν  α- 


anointing  with  oil  may  be 
the  participation  of  the 
Holy  Spirit,  and  the  water 
the  symbol  of  the  death  [of 
Christ],  and  the  ointment 
the  seal  of  the  covenants. 
But  if  there  be  neither  oil 
nor  ointment,  water  is  suflS- 
cient  both  for  the  anointing, 
and  for  the  seal,  and  for  the 
confession  of  Him  that  is 
dead,  or  indeed  is  dying  to- 
gether [with  Christ].  ^  But 
befoi'e  Baptism,  let  him  that 
is  haptized  fast ;  for  even 
the  Lord,  when  He  was  first 
baptized  by  John,  and  abode 
in  the  wilderness,  did  after- 
ward fast  forty  days  and 
forty  nights.  '  But  He  was 
baptized,  and  then  fasted, 
not  having  Himself  any  need 
of  cleansing,  or  of  fasting,  or 
of  purgation,  who  was  by 
nature  pure  and  holy  ;  but 
that  He  might  testify  the 
truth  to  John,  and  afford  an 
example  to  us.  Wherefore 
our  Lord  was  not  baptized  in- 
to His  own  passion,  or  death, 
or  resurrection — for  none  of 
those  things  had  then  hap- 
pened— but  for  another  pur- 
pose. Wherefore  He  by  His 
own  authority  fasted  after 
His  Baptism,  as  being  the 
Lord  of  John.  But  he  who 
is  to  be  initiated  into   His 


Matt.  iii.  iv. 


*  Lagarde :  το. 


\  Lagarde:  βαπτιό^^ηναι. 


SEVENTH  BOOK   OF   THE  APOSTOLICAL   CONSTITUTIONS.      277 


(Χταντα  τταρ^  αντί/ι^  τι) ν  ανα- 
(Ττασιν  κατηφειν) ,  ον  γαρ  κν- 
ριοζ  6  αν^ρωποζ  τήζ  βιατά- 
<^εωζ  τήζ  τού  σωτήροζ  •  έπεί- 
ττερ  6  μεν  δεσποτηζ,  ό  δε  νπή- 
ηοοζ. 


Cap.    XXIIL  — ^/   δε    νη- 

ύτειαι  υμών  μ  η  ε  G  τ  ω- 
σάν μετά  τ  ώ  ν  ν  π  ο  - 
κριτών^  ν  η  σ  τ  ε  ν  ο  υ  σ  ι 
γαρ  δευτέρα  σ  α  β  β  ά  - 
των  και  πέμπτη, 
'τ με  ι  ζ  δε  η  τάζ  πέντε 
νγ^βτευΰατε  ημέραζ^  η  τε- 
τράδα και  π  α  ραΰ  κευην  • 
οτι  τι}  μεν  τετράδι  ή  κρίσιζ 
έζήλ^εν  η  κατά  του  Κυρίου, 
Ιούδα  χρημασιν  έπαγγειλα- 
μένου  την  προδοσίαν  •  t7}v  δε 
παρασκευι^ν,  οτι  έ'πα^εν  6  Κν- 
ριοζ  εν  αυτϊ\  πάΒο?  το  δια 
σταυρού  υπό  Ποντίου  Πιλά- 
του. Το  σαββατον μέντοι  και 
την  κυριακην  εορτάΒ,ετε,  ότι 
τό  μεν  δημιουργίαζ  έστιν  υπό- 
μνημα, η  δε  αναστασεωζ.  "Εκ 
δε  μόνον  σαββατον  ύμίν  φυ- 
λακτέον  εν  ολω  τω  ένιαυτώ, 
το  τήζ  τού  Κυρίου  ταφήζ,  όπερ 
νηστευειν  προσήκεν,  αλλ'  ουχ 
εορταξειν  •  εν  όσω  γαρ  ο  δ?^- 
μιουργοζ  νπο  γήν  τυγχάνει, 
ίσχυροτερον  τό  περί  αυτού 
πέν^οζ  τήζ  κατά  την  δημιουρ- 
γίαν  χαράζ,  ότι  ό  δημιουργόζ 


death  ought  first  to  fast,  and 
then  to  be  baptized.  For  it 
is  not  reasonable  that  he 
who  has  been  buried  [with 
Christ],  and  is  risen  again 
with  Him,  should  appear  de- 
jected at  His  very  resurrec- 
tion. For  man  is  not  lord 
of  our  Saviour's  constitution, 
since  one  is  the  Master  and 
the  other  the  servant. 

Ch.  XXlll.—But  let  7iot  [viii.  i.] 
your  fasts  be  witlt  the  hypo- 
crites ;  for  they  fast  on  the 
second  and  fifth  days  of  the 
week.  But  do  ye  either  fast 
the  entire  five  days,  or  on  the 
fourth  day  of  the  week,  and 
on  the  day  of  the  prepara- 
tion, because  on  the  fourth 
day  the  condemnation  went 
out  against  the  Lord,  Judas 
then  i^romising  to  betray  ■ 
Him  for  money ;  and  you 
must  fast  on  the  day  of  the 
preparation,  because  on  that 
day  the  Lord  suffered  the  '• 
death  of  the  cross  under  Pon- 
tius Pilate.  But  keep  the 
Sabbath,  and  the  Lord's  day 
festival ;  because  the  former 
is  the  memorial  of  the  crea- 
tion, and  the  latter  of  the 
resurrection.  But  there  is 
one  only  Sabbath  to  be  ob- 
served by  you  in  the  whole 
year,  which  is  that  of  our 
Lord's  burial,  on  which  men 
ought  to  keep  a  fast,  but  not 
a  festival.     For  inasmuch  as 


278      SEVENTH   BOOK   OF   THE  APOSTOLICAL   CONSTITUTIONS. 


τών  εαντον  δημιουργημάτων 
ψυσει  τβ  καϊ  αξία  τιμιώτεροζ. 


[VIII.  2.]      Cap.     XXIV.  —Ό  τ  αν     δε 

ττροσενχηΰ^ε,  μή  γίνε- 
στε ώ  ζ  οι  νποηριταί, 
«Άλ'  ώ  ζ  6  Κ  ύ  ρι  ο  ζ  η  μι  ν 
εν  τ  ώ  ε  υ  α  γ  γ  ελ  ί  ω  δ  ι  ε  - 
τ  ά  ζ  α  τ  ο ,  ο  ν  τ  ω  π  ρ  ο  ff  ε  ν  - 
χ  ε  σ  Β^  ε  ^'  Π  ά  τ  ε  ρ  η  μ  ώ  ν  6 
έν  τ  ο  ϊ  ζ  ονρανοϊζ,  ά  γ  ί- 
α G  Β  η  τ  ω  το  6  ν  ο  μ  ά  σον 
ελ  S  ε  τ  ω  ή  βασιλεία 
σον•  γεν7]Βήτω  το  Β  ε  - 
λη  μ  α  σου  ώ  ζ  ε  ν  ου  ρ  α  ν  ώ 
και  ε  π  ϊ  τ  τ)  ς  γ  η  ζ  '  τον 
α ρτ  ον  ημών  τ  ό  ι^  έ η  ι  - 
ο  ν  σ  ι  ο  ν  δ  ο  ζ  η  μ  ι  ν  σή- 
μερον' και  α  φε  ς  η  μι  ν 
τα  οφειλή  ματ  α  ημών,  ω  ί 
και  η  μ  ε  ι  ζ  α  φ  ι  ε  μ  ε  ν  τ  οι  ζ 
οφειλεταιζ  ημών'  και 
μη  είσενεχκηζ  -η  μ  ά  ζ  εΐζ 
ττειρασμον,  άλλα  ρ  υ  - 
σαι  ημάζ  από  τον  πο- 
νηρού' ο  τ  ι  σον  έ  σ  τ  ι  ν 
η  βασιλεία  *  ε  ιζ  τ  ο  ν  ζ  αϊ  ώ  - 
ν  α  ζ  '  αμην'^  (Matt.  vi.  9  sqq.). 
[VIII.  3.]  ^  ρ  ^  ^  τ  τ)  ζ  τ}  μ  έ  ρ  α  ζ  ο  ν  τ  ω 
προσεύχεστε,  προπαρα- 
σκεναΒ,οντεζ  εαντονζ  αζίουζ 
τηζ  νίο'Βεσίαζ  τον  πατροζ,  ίνα 
μη,  αναξιωζ  νμων  αντον  πα- 
τέρα καλούντων,  ονειδισ^ήτε 


the  Creator  was  then  under 
the  earth,  the  sorrow  for 
Him  is  more  forcible  than 
the  Joy  for  the  creation ;  for 
the  Creator  is  more  honor- 
able by  nature  aud  dignity 
than  His  own  creatures. 

Ch.  XXIV. — Νοίϋ,  "when 
ye  pray,  he  not  yeas  the  hypo-, 
crites  ; "  '  lut  as  the  Lord 
has  appointed  us  in  the  Gos- 
pel, so  pray  ye :  "  Our 
Father  who  art  in  Heaven, 
hallowed  he  Thy  name  ;  TJiy 
kingdom  come;  Thy  ivill  he 
done,  as  in  Heaven,  so  on 
earth  ;  give  us  this  day  our 
daily  bread  ;  and  forgive  us 
our  debts  [Did.  debt],  as  ive 
forgive  our  debtors ;  and 
lead  us  not  into  temptation, 
but  deliver  iis  from  evil  [or 
the  evil  One,  i.e.,  the  Devil] ; 
for  Thine  is  the  kingdom /or 
ever.  Amen."  "^  Pray  thus 
thrice  in  a  day,  preparing 
yourselves  beforehand,  that 
ye  may  be  worthy  of  the 
adoption  of  the  Father  ;  lest, 
when  you  call  Him  Father 
unworthily,  you  be  re- 
proached by  Him,  as  Israel 
once  His  first-born  son  was 
told  :  "If  I  be  a  Father, 
where  is  my  glory  ?  And  if 
I  be  a  Lord,  where  is  my 
fear?"=  For  the  glory  of 
fathers    is    the    holiness   of 


'  Matt.  vi.  5.  =  Matt.  vi.  9,  etc. 

*Lagarde:  καϊ  ή  δυνα/,ιιζ  και  ?/  δόςα. 


^  Mai.  1.  6. 


SEVENTH   BOOK   OF   THE  APOSTOLICAL   CONSTITUTIONS.     279 


V7t'  αντον,  ω?  και  ο  ίσρατ/λ  ο 
ποτέ  πρωτοτοκοζ  νίόζ  ηκονο'εν 
ΟΤΙ  Ει  ηατήρ  είμι  έγοο,  πού  εσ- 
τίν ΐ]  δόξα  μοΐ)  ^  και  ει  Κν- 
ριοί  ειμί,  πού  εστίν  6  φόβοζ 
μου  (Mai.  i.  6)  ,•  δοΒα  γάβ  πα- 
τερών οσιότηζ  παίδων  και 
τιμή  δεσποτών  οίκετών  φό- 
βοζ, ώσπερ  ονν  το  εναντίον 
αδοξία  και  αναρχία  •  Δύ 
ν  μα•,  γαρ,  φησί,^  το  όνομα, 
μου  βλασφημείται  εν  τοΐζ 
ε'Βνεσι  (Is.  lii.  5). 

Cap.  ΧΧΛ^  —  ΓίνεσΒε  δε 
πάντοτε  ευχάριστοι,  ώι  πιστοί 
και  ευχνώμονεζ  δούλοι•  περί 
μεν  της  ευχαριστίας 
οντω  λέγοντεζ  '^  Ε  υ  χ  α  - 
ριστούμέν  σοι,  πάτερ 
ηβών,  ν  π  ε  ρ  8,  ωή  ζ  ή  ς 
εγνωρισαζ  η  μι  ν  δια 
Ιί]  σ  ο  ύ  τ  ο  ύ  π  αιδ  ο  ζ  σου, 
δι'  ου  και  τα  πάντα  έποίησαζ 
και  τών  όλων  προνοείς,  όν 
και  απέστειλας  επϊ  σωτηρία 
τΐ\  ημέτερα  γενεσΒαι  άνΒρω- 
πον,  ον  και  συνεχωρησας  πα- 
3εΐν  και  αποΒανειν,  όν  κα\ 
αναστησας  ευδοκησας  δοξά- 
σαι  και  εκαΒισας  εκ  δεξιών 
σου,  δι'  ου  και  επηγγείλω 
ημιν  την  αναστασιν  τών  νε- 
κρών. Έυ  δέσποτα  παντο- 
κρατορ  Θεε  αιώνιε,  ω  σ  π  ε  ρ 
ή  ν  τούτο  διεσκορπι- 
σ  μ  έ  ν  ο  ν  και  συναχΒεν 
εγένε  τ  ο  εις  άρτος,  οντω 
συναγαγέ  σου   την  ε  κ- 


their  cliildren,  and  the  hon- 
or of  masters  is  the  fear  of 
their  servants,  as  the  con- 
trary is  dishonor  and  con- 
fusion. For  says  He : 
''Through  you  my  name  is 
bhisphemed  among  the  Gen- 
tiles."' 


Ch.  XXV. — Be  ye  always 
thankful,  as  faithful  and 
honest  servants;  and  con-U^hS•] 
cerning  the  euclmristic 
tlumJcsgiviiig  say  thus :  We 
thank  Thee,  our  Father,  for 
that  life  ivhich  Thou  hast 
made  hnoivn  to  us  hy  Jesus 
Thy  Son,  by  whom  Thou 
madest  all  things,  and  takcst 
care  of  the  whole  world  ; 
Avhom  Thou  didst  send  to  be- 
come man  for  our  salvation  ; 
whom  Thou  hast  permitted 
to  suffer  and  to  die  ;  whom 
Thou  hast  raised  up,  and  been 
pleased  to  glorify,  and  hast 
set  Him  down  on  Thy  right 
hand ;  by  whom  Thou  hast 
promised  us  the  resurrection 
of  the  dead.  Do  Thou,  0 
Lord  Almighty,  everlasting 
God,  so  gather  together  Thy  [ix.  4.] 
church  from  the  e?ids  of  the 
earth  into  Thy  kingdom,  as 


'  Isa.  hi.  5. 

*  Lagarde  omits. 


280     SEVENTH  BOOK   OF   THE   APOSTOLICAL   COXSTTTUTIONS. 


ji  Α.Ί]  G  I  a  y  a  π  ο  των  πε- 
ράτων τ  ή  ζ  γ  ή  ζ  ε  ι  ζ*  σ  ?}  ν 
β  α  <j  ι\  ε  ία  ν  .  "Ετι  ευχαρι- 
ΰτούμεν,  ττατερ  ημών,  νπερ 
του  τιμίου  αΐματοζ  It/σον 
Χριστού  τον  εΊίχνΒίντοζ 
νπερ  ημών  και  τού  τιμίου 
(ϊωματοζ)  ού  7ίαϊ  αντίτυπα 
ταύτα  έπιτελού μεν,  αυτού  δια- 
ταξαμενου  ημίν  καταγγελλειν 
τον  αυτού  θάνατον  •  δι'  αυ- 
τού γαρ  σοι  ηαι  η  δόξα  ε  ι  ζ 
τ  ο  ν  ζ  α  ι  ω  ν  α  ζ  '  αμην/^ 
[IX. 5.]  Μ ?; (^ £  ζ  5  δε  έσ^ιέτω  εξ 
αυτών  των  αμνι/των,  αΚ.- 
λά  μονοί  οι  β  ε  β  α  π  τ  ι- 
σ με  ν  οι  εις  τον  τού  Κυρίου \ 
θάνατον.  Ει  δε  τιζ  αμυ?/τοζ 
κρνψαζ  εαυτόν  μεταλαβη,  κρί- 
μα αιωνιον  φαγεται,  οτι  μη 
ων  τηζ  είζ  Χριστόν  πίστεωζ 
μετελαβεν  ων  ου  ^έμιζ,  είζ  τι- 
μορίαν  εαυτού  •  ει  δε  τιζ  7ίατά 
άγνοιαν  μεταλαβοι,  τούτον 
τάχιον  στοιχειωσαντεζ  μυή- 
σατε, οπωζ  μ}}  7ίαταφρον?ιτηζ 
εξέλΒοι. 


[Χ.Ι.]  Cap.  XXVI.  —  Μ  ε  τ  ά  δε 
Tt}v  μετάληψιν  ο  υ  τ  ω  ζ  ε  υ  - 
χαριστή σατ ε  " Ε  υ  χ  α  - 
ρ  ισ  τ  ού  μεν  σοι,  6  Θεόζ  jiai 
π  α  τ  Ί]  ρ   Ιησου    του  σωτηροζ 


this  [corn]  was  once  scat- 
tered, and  is  now  become 
one  loaf.  We  also,  our  Fa- 
ther, thank  Thee  for  the 
precious  blood  of  Jesus 
Christ,  which  was  shed  for 
us,  and  for  His  precious 
body,  whereof  we  celebrate 
this  representation,  as  Him- 
self appointed  us,  "  to  show 
forth  His  death.'"  For 
through  Him  glory  is  to  be 
given  to  Thee  for  ever. 
Amen. 

Let  no  one  eat  of  these 
tilings  that  is  not  initiated  ; 
hut  tliose  only  tvlio  have  heen 
haptized  into  the  death  of 
the  Lord.  But  if  any  one 
that  is  not  initiated  conceal 
himself,  and  partake  of  the 
same,  he  eats  eternal  judg- 
ment ;  *  because,  being  not 
of  the  faith  of  Christ,  he  has 
partaken  of  such  things  as  it 
is  not  lawful  for  him  to  par- 
take of,  to  his  own  punish- 
ment. But  if  any  one  is  a 
partaker  through  ignorance, 
instruct  him  quickly,  and 
initiate  him,  that  he  may 
not  go  out  and  despise  you. 

Ch.  XXW.— After  the 
participation,  give  tlianlcs  in 
this  manner:  Wethanh  thee, 
0  God,  and  Father  of  Jesus 
our  Saviour,  for   Thy  holy 


'  1  Cor.  xi.  26. 

*  Lagarde  inserts  την. 


■  1  Cor.  xi.  29. 

f  Lagarde  inserts  χριϋτυΰ. 


SEVENTH   BOOK   OF   THE   APOSTOLICAL   COISTSTITUTIOXS.     281 


ήμων,  i)  π  i:  ρ  τον  ayiov 
[ο  r  6  μ  a  τ  6  ζ  σον,  om.  by 
Ueltzen,  but  in  nearly  all  other 
eds.*]  ov  κατεσκήνωσαζ 
έ  V  ή  μϊν ,  και  ν  π  e  ρ  τ  ή  ζ 
γ  ν  00  (3  ε  ω  ζ  και  π  ί  σ  τ  ε  ω  ζ 
και  αγαττηζ  και  α  3^  α  ν  α  - 
ύ  ι  α  ζ  ηζ  έ'δωηαζ  ι) μι  ν  δια 
Ι?/ (Τον  τον  τταιδόζ  σον. 
2ν  δέσποτα  παντο- 
η  ρ  α  τ  ο  ρ ,  6  Θεόζ  των  όλων, 
ο  κ  τ  i  σ  α  ζ  τον  η  ό  σ  μ  ο  ν 
και  τα  εν  α  ν  τ  ώ  δι'  αν- 
τον,Ίιαϊ  νομό  ν  ΐίατεφντενσαζ 
εν\  ταΐζ  ψυχαιζ  ημών  και  τα 
π  ρ  ο  ζ  μεταΧηψιν  π  ρ  ο  - 
εντρέτΐισαζ  α  ν  ^  ρ  ώ  - 
π  ο  ι  ζ  '  ο  θεοζ  τών  αγίοον  και 
αμέμπτων  πατέρων  ημών, 
Αμρααμ  και  ίσαακ  και  1α- 
7ίωβ,  τών  πιστών  δονλων 
σον  6  δννατόζ  Θεόζ,  6  πι- 
στοζ  και  αλη^ινοζ  και  αφεν- 
δ7]ζ  εν  ταίζ  έπαγγελίαιζ  '  6 
αποστειλαζ  επι  γης  Ιησονν  τον 
Χβίστον  σον  άνθρωποι?  σν- 
ναναστραφηναι  ωζ  άν^ρω- 
πον,  Θεον  οντά  λοχον  και 
άν^ρωπον,  και  την  πλαν?γν 
προρριζον  ανελειν  •  αντοζ  και 
j^vv  δι'  αντον  μνΊ]σ^ητι 
της  αγίας  σον  ε  κκ\η  - 
σ  ία  ς  ταντης,  ην  περιεποιησω 
τω  τιμίω  αΐματι  τον  Χριστού 
σον,  και  ρ  ν  σ  α  ι  α  ν  τ  η  ν 
απ  ο  παντός  π  ο  ν  η  ρ  ο  ν) 
και  τελείωσον  α  ν  τ?^  ν 
ένττ\αγάπι;ΐ  σον  7ίαι  τ^ 
αλητεία  σον,  και  σνναγαγε 


name,  whicli  Thou  hast  made 
to  inhahit  among  «.s•;  and 
that  hnoioJedge,  faith,  love, 
and  immortality  which  Thou 
hast  given  us  through  Thy 
Son  Jesus.  Thou,  0  Al- 
mighty Lord,  the  God  of  the 
universe,  ha-H  created  the 
World,  and  the  things  that 
are  therein,  by  Him ;  and 
hast  planted  a  law  in  our 
souls,  and  heforehand  didst 
prejjare  things  for  the  con- 
venience of  men.  0  God  of 
our  holy  and  blameless  fa- 
thers, Abraham,  and  Isaac, 
and  Jacob,  Thy  faithful  ser- 
vants ;  Thou,  0  God,  who  art 
j)owerful,  faithful,  and  true, 
and  without  deceit  in  Thy 
promises  ;  who  didst  send 
upon  earth  Jesus  Thy  Christ 
to  live  with  men,  as  a  man, 
when  He  was  God  the  Word, 
and  man,  to  take  away  error 
by  the  roots  :  do  Thou  even 
now,  through  Him,  be  mind-  [x.  5.] 
ful  of  this  Thy  holy  church, 
which  Thou  hast  purchased 
with  the  i^recious  blood  of 
Thy  Christ,  and  delii'er  it 
from  all  evil,  and  perfect  it 
in  Tliy  love  and  Thy  truth, 
and  gather  tis  all  together 
into  Thy  Mngdom  ivhich 
Thou  hast  prepared.  Mar- 
anatha.  "  Hosanna  to  the 
Son  of  David.  Blessed  be 
He  that  cometh  in  the  name 


*  Lagarde  omits  6υυ. 


■f-  Lagarde  omits. 


282     SEVENTH   BOOK   OF   THE   APOSTOLICAL   CONSTITUTIONS. 


[X 


of  the  Lord'"— God  the 
Lord,  who  was  manifested  to 
us  in  the  flesh.  If  any  one 
he  holy,  let  him  draw  near ; 
hut  if  any  one  he  not  such, 
let  him  become  such  hy  re- 
pentance. Permit  also  to 
your  presbyters  [Did.  to  your 
prophets],  to  give  tlianlcs. 


π  a  V  τ  a  ζ     ημάς     εις     τ  ι)  ν 

σ  ην  β  ασιλείαν  J  ην  ητ  oi- 

μα  σ  α  ς  αντην  [o'lJr//] , 
[^.^.^Μα  ρ  α  r  αΒ  ά  •       ωσαννά 

τω  νιώ   [Ώϊά.  5εω],  /}  α  β  ίδ  , 

ευλογημένος  6  ερχόμενος  έν 
ονόματι  Κυρίου,  Θεός  Κύριος 
ο  επιφανείς  ήμΐν  εν  σαρκί." 
]  Ε  ι  τις  άγ  ι  ο  ς,  π  ρ  οσ  ε  ρ  χέ- 
σ^ω  •  ει  δε  τις  ουκ  εσ- 
τί, γιν  ι  σ  ^  ω  δια  μετα- 
νοίας. Επιτρέπετε  δε 
και  τοις  πρεσβυτέροις  [Did. 
προφήταις]  υμών  ευχάρι- 
στε ι  ν . 

Cap.  ΧΧΎΙΙ.-Περϊ  δε  τού        Ch.  XXVIL-Concerning 

μύρου   ούτως    ευχαριστήσατε'  the  ointment  give  thanks  in 

Ευχάριστου  μεν  σοι,  Θεέ  δη-  this  manner:   We  give  Thee 

μιουρχέ  των  όλων,   καϊ  υπέρ  thanks,  Ο  God,  the  Creator 

της^ευωδίας    τού   μύρου,    nai  of  the  whole  world,  both  for 

νττερ  του  α'^ανατου  αιώνος  ου  the   fragrancy   of   the    oint- 

εγνωρισας  ημΙν  διά  Ιησού  τού  ment,  and  for  the  immortal- 

παιδος  σου  •  οτι  σού   έστιν  ι)  ity   which   thou  hast  made 

δο^^.α  jiai  η  δυναμις  εις  τους  known    to   us   by   Thy   Son 

^{^^'-^-^-^-ir•:              „  Jesus.      For    Thine    is  the 

[XI.  1.]     ρς    ε  αν    ελΒων    ούτως  glory     and    the    power    for 

ευχαριστ^^^,  ^      προσδέζα-  ever.       Amen.        Whosoever 

σ^αι       αυτόν      ως      Χ  pi-  comes    to    you,     and     gives 

στου  μα^ητην  •    εάν  δέ  αλ-  thanks  in  this  manner,  re- 

λην     διδαχην     κηρύσσ,^  ceive   him    as   a   disciple   of 

Trap'    ην    υμίν    παρέδωηεν    ό  Christ.      But   if   he   preach 

Χρίστος  δι'  ημών,  τω  Toio{ncp  another    doctrine,    different 

μη   συγχωρείτε    εύχαριστεΐν  •  from  that  which   Christ  by 

υβρίζει    γαρ  ο    τοιούτος    τον  '        " 
Θεό  ν,  ήπερ  δοξάΒ,ει. 


us  has  delivered  to  you,  such 
an  one  you  must  not  permit 
to  give  thanks  ;  for  such  an 
one  rather  aifronts  God  thnn 


[ΧΠ.1.1     Cap.  XXVITL  — TJ^?   δέ 


glorifies  Him, 


ο        Ch.  XX VIII. _^?^;'   ^/^o- 


1  Cor.  xvi.  22  ;  Matt.  xsi.  9;  Mark  xi,  10. 


SEVEXTH   BOOK   OF  THE   APOSTOLICAL   CONSTITUTIONS.      283 


^βχομενοζ  ττ  po  ζ  d  μ  ά  i  , 
δοκιμασθεί:,  οι)  τ  ω  (J  ε  - 
χεσ^^ω'  σ  ύ  ν  ε  σ  ιν  γαρ 
ε'γετε,  ηαι  δύνασθε 
γ  ν  ώ  ν  αι^  δ  ε  ζ  ι  α  ν  η  α  ρ  ι- 
στέ ρά  ν  καϊ  διαηρΊναι  φεν- 
δοδιδασκάλουζ  διδάσκαλων. 
Ελθόντι  μεν  τ  οι  τώ  διδασκα- 
Acf)  εκ  ψνχήζ  επιχορηγήσατε 
τα  δέοντα  •  τω  δε  ί^ενδοδιδα- 
σκάλω  δώσετε  μεν  τά\  προζ 
χρείαν,  ου  παραδεξεσθε  δε 
αντού  την  π\ανην^  ούτε  μην 
σνμπροσεύξησθε  αυτώ,  ίνα 
μι]  σνμμιανθήτε  αντω.  Πα? 
π  ροφητ  1]  ζ  αληθ  ι  ν  ο  ζ  η 
διδάσκαλοζ  ερχόμενο? 

7Γ  ροζ  νμάζ  α  Β,  ι  ο?  έστι 
τ  ή  ζ  τροφή?  ώ  ?  εργάτη? 
λόγου  διηαιοσυνί]?. 


Cap.  XXIX.  —  Πα  σαν  άπ- 
α ρ  γ^  ή  ν  γεννημάτων  λη- 
νού, αλ  ω  ν  ο?  βοών  τ  ε 
και  προβάτων  δώσει? 
τοι?  ιερευσιν,  ινα  ευλογτ^^ω- 
σιν  αι  αποθήκαι  τών  ταμείων 
σου  7ίαι  τα  εκφόρια  τη?  γή? 
σου,  και  στηριχΒ)]?  σίτω  Jtai 
οί'νω  jcai  ε'λαίω,  και  ανζηθτ\ 
τα  βουκολια  τών  βοών  σον 
και  τα  ποίμνια  τώ^'  προβάτων 
σον  '  πάσαν  δεκατην  δώσει? 
τω  ορφανω  και  Tr\  χήρα,  τ  ω 
π  τ  ω  χ  ω  και  τώ  προσηλύτω. 
Πάσαν  απ  α  ρχην  άρτων 


soever  comes  to  you,  let  him  he 
first  examined,  and  then  re-  \ 
ceived ;  for  ye  have  iinder- 
standing,  a7id  are  ahle  to 
know  the  right  hand  from 
the  left,  and  to  distinguish 
false  teachers  from  true 
teachers.  But  when  a 
teacher  comes  to  you,  sup- 
ply him  with  what  he  wants 
with  all  readiness.  And 
even  when  a  false  teacher 
comes,  you  shall  give  him 
for  his  necessity,  but  shall 
not  receive  his  error.  Nor 
indeed  may  ye  pray  together 
with  him,  lest  ye  be  polluted 
as  well  as  he.  Every  true  [xm.  i,  2.] 
Prophet  or  Teacher  that 
comes  to  you  is  ivorthy  of  his 
maintenance,  as  being  a  la- 
bourer in  the  word  of  right- 
eousness. ' 

Ch.  XXIX. — All  the  first- ixiii.  s.] 
fruits  of  the  winepress,  the 
threshing-floor,  the  oxen,  and 
the  sheep,  shalt  thou  give  to 
the  i)riests,'•'  that  thy  store- 
houses and  garners  and  the 
products  of  thy  land  may  be 
blessed,  and  thou  mayst  be 
strengthened  with  corn  and 
wine  and  oil.  and  the  herds 
of  thy  cattle  and  flocks  of 
thy  shee])  may  be  increased. 
Thou  shalt  give  the  tenth  of 
thy  increase  to  the  orphan, 
and  to  the  widow,  and  to  the 


'  Matt.  X.  41. 

*  Lagarde :  διηχνώναι. 


"^  Num.  xviii. 
f  Lagarde  inserts  δέοντα. 


284      SEVENTH  BOOK   OF   THE   APOSTOLICAL   COXSTITUTIOXS. 


[Xiii.  5, 6.]  Βερμών,  ηε  ρ  a  μία  ν  ο  ι  ν  ο  ν 
η  ελαίου  η  ριέλιτοζ  η  άκρο- 
δρνων,  βταφυΧηζ  η  των  άλ- 
λων τ  ι)  ν  α  π  α  ρ  χη  ν  δ  ω  - 
LXIII.  7.]  0•  e  2  g  2-ozs  ιερεύσιν  '  αργυ- 
ρίου δε  jtai*  ιματισ- 
μού 7ί  αϊ  παντός  ητη  μα- 
τ οζ  τω   ορφανω  και  r/}  χήρα. 


[SIV.1.]      Cap.  XXX.— τ ήν  αναστά- 
σιμον    τ  ο  ν   Κυρίου     ή  μ  ε  - 
ρα  ν  ^   την    η  υ  ριαηην   φα- 
μεν,   συνέ^ρχεσ^ε  αδιαλεί- 
πτως,      εύχα  ρι σ  τ  ού  ντ  ες 
τω    θεώ    και     εξομολο- 
γούμε ν  οι    εφ^    ok    εύηργε- 
τησεν  ημάς  of    Θεός  δια  Χρι- 
στού     ρυσαμενος       αγνοίας, 
πλάνης,       δεσμών  •        όπως 
αμεμπτος     y      η     Βνσ  ία 
ν  μ  ω  ν  και  ευαναφορος  Θεώ, 
τω  ε  ι  π  ο  ν  τ  ι  περί  της  οίκον- 
μενικής  αυτού   ε^ικλησίας   οτι 
Εν      π  α  ν  τ  ι      τ  ο  π  ω      μ  ο  ι 
ττροσενεχ^ησεται      Βυ- 
μίαμα  και  Βυσία  καΒαρα- 
οτι    βασιλεύς    μέγας     ε' γ  ω 
ει  μι ,         λέγει         Κύριος 
παντοκράτωρ,  ΐίαι  το  ο  ν  ο- 
μ  α  μο  υ    Β  αυ  μα  σ  τ  6  ν    εν 
τοις  ε  Β  νεσ  ι  (Mai.  i.  11,  14.) 
[XV.  1.]      Cap.    XXXI.  _  Προχειρίσα- 
σΒε  δε  επισκόπους  άξι- 
ους     τ  ού     Κυρίου      και 
πρεσβυτέρους    και    δ  ιακό- 


poor,  and  to  the  stranger. 
All  the  first-fruits  of  thij  hot 
h-ead,  of  thy  barrels  of  wine, 
or  oil,  or  honey,  or  nuts,  or 
grapes,  or  the  firsf-fruits  of 
other  things,  shall  thou  give 
to  the  priests;  hut  those  of 
silver  and  of  garments,  and 
of  all  sort  of  j^ossessions,  to 
the  orphan  and  to  the 
widow. 

Ch.  XXX.— On  the  day  of 
the  resurrection  of  the  Lord, 
that  is.  the  Lord's  day,  as- 
semble   yourselves    together, 
without  fail,  giving  thanhs 
to    God,   and  praising  Him 
for  those  mercies  God  lias 
bestowed  upon  you  through 
Christ,    and    has    delivered 
you   from  ignorance,   error, 
and  bondage,  that  your  sac- 
rifice may  be  unspotted,  and 
acceptable  to  God,  ivho  has 
said  concerning  His  univer- 
sal church  :  "  In  every  place 
shall  incense  and  a  pure  sac-  i 
rifice  be  offered  unto  me  ;  for 
/  am   a  great    King,    saith 
the  Lord  Almighty,  a7id  my  \ 
name   is    luonderful    among  ■ 
the  Gentiles."  ' 

Ch.  XXXL— Do  you  first 
ordain  Bishops  worthy  of  ilie 
Lord,  and  Presbyters  and 
Deacons,   pious  men,   right- 


'Mal.  i.  11,  14. 
*  Lagarde  :  i). 


f  Lagarde  omits. 


SEVENTH  BOOK   OF   THE   APOSTOLICAL   CONSTITUTIONS.      285 


V  Ο  V  ς  ,  άνδρας  ενλαβεϊζ, 
δικαίους^  ττ  ρ  α  ε  ΐ  ζ  ^  αφι- 
λαργν ρουζ,  φ  ιλαλη Β ειζ ^ 
δεδοηιμασμένονζ,  όσί- 
ουζ,  αττροσωποληπτους,  δυνά- 
μενους διδάσκειν  τον  λόγοι^ 
τής  ευσεβείαζ,  ορΒοτομούνταζ 
εν  τοις  τοϋ  Κυρίου  δόγμασιν, 
'Τμεΐς  δε  τιμάτε  τού- 
τους ως  πατέρας,  ως  κυρίους, 

Γ  '  /  -  -  τ  τ 

ως  ευερχετας,  ως  του  ευ  είναι 
αιτίους. 

Ελέγχετε  δε  αλλή- 
λους, μη  εν  ο  ρχ  rj ,  αλλ' 
εν  μα7ίροΒυμία  μετά  χρηστό- 
τητας καϊ  ειρήνης.  Πάν- 
τα τά  π  ροσ  τετ  ay/ μένα  νμΐν 
υπό  τοΰ  Κυρίου  φυλάξατε. 
Γρηγορείτε  υ  π  ε  ρ  τής 
8,ω  ή  ς  υμών.  "Ε  σ  τ  ω  σ  α  ν 
αίούφυες  ύμώνπερι- 
ε8,ωύμέναι  και  οι  λύ- 
χνοι καιομενοι,  καϊ 
νμεΐς  όμοιοι  αν^ρωποις  ηροσ- 
δεχομένοις  τον  κυριον  εαυτών 
πότε  ήζει,  εσπέρας  ή  πρωί  ή 
αλεκτ  οροφών  ίας  ή  μεσονυ- 
κτίου '  rj  γαρ  ωργ  ου  προσδο- 
ηώσιν,  ελευσεται  6  Κύριος, 
και  εαν  αυτω  ανοιςωσι,  μα- 
κάριοι οι  δούλοι  εκείνοι,  οτι 
ευρέθησαν  γρηγοροΰντες  •  ότι 
ηεριδ,ωσεται  και  ανακλινεϊ 
αυτούς  καϊ  τταρελΒών  διακο- 
νήσει  αυτοις.  Νηφετε  ουν 
καϊ  προσεύχεστε  μη  ύπνώ- 
σαι  εις  )3ανατον'  ου  γαρ 
ο  νήσει  υμάς  τά  πρότερα 
κατορθώματα  [Did.  ο  ηάςχρο- 


OUS,  meek,  free  from  the  love 
of  money,  lovers  of  truth,  ap- 
yroved,  holy,  not  acceptors 
of  persons,  who  are  able  to 
teach  the  word  of  piety,  and 
rightly  dividing  the  doc- 
trines of  the  Lord.'  γ1^ίΖ[χν. 2.] 
do  ye  honor  such  as  your  fa- 
thers, as  your  lords,  as  your 
benefactors,  as  the  causes  of 
your  well-being.  Reprove  [xv.  3.] 
ye  one  another,  not  in  anger, 
but  in  mildness,  with  kind- 
ness and  peace.  Observe  all 
things  that  are  commanded 
you  by  the  Lord.  Be  watch-  [xvi.  i.] 
fid  for  your  life.  "  Let 
your  loins  he  girded  about, 
and  your  lights  burning, 
and  ye  like  unto  men  who 
wait  for  their  Lord,  when 
He  will  come,  at  even,  or  in 
the  morning,  or  at  cock- 
crowing,  or  at  midnight. 
For  at  what  hour  they  think 
not,  the  Lord  will  come ; 
and  if  they  open  to  Him, 
blessed  are  those  seiwants, 
because  they  were  found 
watching.  For  He  will  gird 
Himself,  and  will  make  them  •, 
to  sit  down  to  meat,  and 
will  come  forth  and  serve 
them."  ■  "Watch  therefore, 
and  pray,  that  ye  do  not 
sleep  unto  death.  For  your  [χλί.  ;.•.] 
former  good  deeds  [Did.  the 
whole  time  of  your  faith], 
will  not  profit  you,  if  at  the 


1  Tim.  ii.  15. 


Luke  xii.  35 ;  Mark  xiii.  35, 


286      SEYEXTH   BOOK   OF   THE   APOSTOLICAL   CONSTITUTIONS, 


νοζ  τήζ  πί0τεωζ  υμών],  iav 
εις  τα  εσ  χα  τ  α  ν  μ  ών 
ατιοπλανη^ήτε  τήζ  π  ι- 
στέ οο  ζ    τήζ    αλ  η  ^  ο  ν  ζ . 

[XVI.  3.]  Cap.  XXXII.  —Έν  γαρ 
τ  αϊζ  ε  σ  χάτ  α  ιζ  ή  με  ραιζ 
πληΒννΒήσονται  οι 

ψευδοπροψήται  και  οι 
φΒορεΐζ  τον  λόχου,  7ίαϊ 
ΰτραφηύονται  τα  πρό- 
βατα ε  ι  ζ  λ  ν  Η  ο  ν  ζ  και  ή 
αγάπη  είζμΐβ'οζ'  π\η  - 
^υν^είβηζ         γαρ        τήζ 

[XVI.  ^:\ανομϊαζ,  ή:υγηβεται  η 
αγάπη  των  πολλών,  μιαή- 
βουβι  γαρ  αλληλ  ου  ζ  οι 
άνθρωποι    και    δ  ι  ω  ζ  ο  υ  (Τ  ι 

[XVI.  ο.]  )ίαι  προδωσονσι.  Και 
τότε  φανησεται  6  κ  ο  - 
αμοπλάνοζ,  6  τήζ  αλη- 
^είαζ  εχ^ροζ,  6  τον  ψενδουζ 
προστατηζ,  ον  6  Κνριοζ  Ιη• 
αονζ*  ανελει  τώ  πνεΰματι  τού 
στοματοζ  αυτού  6  δια  χειλεων 
αναιρών  ασεβή•  jiai  πολ- 
\οι  σκανδαλισ^ησον- 
ται  έπ'  αυτώ,  ο{\  δε  ύπο- 
μείναντεζείζ  τέλοζ,  ούτοι  \ 

[XVI.  ^.]σ  ω^  ή  σ  ο  ντ  α  ι .  Και  τό- 
τε φανησεται  τ  6'^  σ  η  - 
μείον  τού  υιού  τού  ανθρώ- 
που εν  τ  ώ  ο  ν  ρ  αν  ώ,   είτα 

\  'ι  ' 

φωνή  σαλπιγγοζ  εσται 
δι'  αρχαγγέλου  και  μεταξύ 
αν  α  β  ι  ω  σ  ι  ζ  των  κε  κ  ο  ι- 
μη  μένων•  κα\  τότε  ή  ζ  ει 
[XVI.  7,  8.]  ο  Κνριοζ  και    π  άντ  ε  ζ  οι 


last  part  of  your  life  you  go 
astray  from  the  true  faith 
\^Did.  except  ye  be  perfect]. 

Ch.  XXXIL— For  in  the 
last  days  false  proph- 
ets shall  he  multiplied,  and 
such  as  corrupt  the  word  ; 
and  the  sheep  shall  he 
changed  into  wolves,  and  love 
into  hatred  :  for  through  the 
abounding  of  lawlessness  the 
love  of  many  shall  wax  cold. 
For  men  shall  hate,  and  per- 
secute, and  betray  one  an- 
other. And  then  shall  ap- 
p)ear  the  deceiver  of  the  world, 
the  enemy  of  the  truth,  the 
prince  of  lies/  whom  the 
Lord  Jesus  ''  shall  destroy 
with  the  spirit  of  His  mouth, 
Λvho  takes  away  the  wicked 
with  his  lips  ;  and  many 
shall  he  offended  at  Him. 
But  they  that  endure  to  the 
end,  the  same  shall  he  saved. 
And  then  shall  appear  the 
sign  of  the  Son  of  man  in 
heaven;  ""  and  after ivards 
shall  he  the  voice  of  a  trum- 
pet by  the  archangel ; '  and 
in  that  interval  shall  be  the 
revival  of  those  that  were 
asleep.  And  then  shall  the 
Lord  come,  and  all  the  saints 
loith  Him,  with  a  great  con- 
cussion   above    the    clouds. 


'  2  Thess.  ii.  • 

*  Lagarde  omits. 
Χ  Lagarde  :  ovroi. 


Isa.  xi.  4  ;  Matt.  xxiv. 


1  Thess.  iv.  16. 


f  Lagarde  :  ό  δέ  ύτίοιχείναί. 
§  Lagarde  reads   c5  νίοζ. 


SEVENTH    BOOK    OF   THE   APOSTOLICAL   C0NSTITUTI0X3.     287 


άγιοι  μ  ε  τ'  a  ντο  ν  εν  avff- 
σεισμώ  επάνω  των  ν  ε  - 
φ  ελ  ώ  ν  μετ''  αχχελων  δυνά- 
μεων αυτού  επΙ  Βρόνου  βασι- 
λεία?, κατακρΐναι  τον  κού μο- 
τΐλάνον  διάβολον  καϊ  αποδοΰ- 
ναι  εκαστω  κατά  την  πράζιν 
αυτόν.  Τότε  απελενσονται 
οι  μεν  ηονηροϊ  είζ  αίωνιον  κο- 
λαύιν,  οι  δε  δίκαιοι  πορευσον- 
ται  ει?  ίί,ωην  αίωνιον,  κλΐ]ρο- 
νομουντεζ  εκείνα,  α  οφ^αΧμοζ 
ουκ  εζόε  και  ovb  ουκ  ηκονοε 
και  επι  καροιαν  άνθρωπου 
ουκ  ανέβη,  α  ήτοίμασεν  6  Θεό? 
τοιζ  αγατΐωύιν  αυτόν  [1  Lor. 
ϋ.  9)  •  και  χαρησονται  εν  tPj 
βασιλεία  τοΰ  Θεού  tij  εν  Χρι- 
στώ Ιησού. 

The  remainder  of  the  Seventh 
Book  from  ch.  33-49  has  no  bear- 
ing on  the  DidacJie  and  contains 
mostly  prayers. 


Avith  the  angels  of  His  pow- 
er, in  the  throne  of  His 
kingdom,'  to  condemn  [the 
devil],  the  deceiver  of  the 
world,  and  to  render  to 
every  one  according  to  his 
deeds.  ''  Then  shall  the 
wicked  go  away  into  eternal 
punishment,  but  the  right- 
eous shall  go  into  eternal 
life,"  ^  to  inherit  those 
things  "  which  eye  hath  not 
seen,  nor  ear  heard,  nor  have 
entered  into  the  heart  of 
man,  such  things  as  God 
hath  prepared  for  them  that 
love  Him  ;  " '  and  they  shall 
rejoice  in  the  kingdom  of  ( 
God,  which  is  in  Christ 
Jcsa^. 


Matt.  xvi.  27. 
1  Cor.  ii.  9. 


Matt.  XXV.  46. 


A    LETTER    AXD    COMMUNICATIOlSr  FROM    METROPOLITAN    BRY- 

ENNIOS. 

[After  the  sketch  of  the  discoverer  of  the  Didache  was 
printed  (Ch.  III.,  pp.  8  and  9j,  I  received  from  him  an  autobio- 
graphical sketch  and  letter  which  I  here  add,  with  the  trans- 
lation of  my  friend,  Rev.  Dr.  Howard  Crosby,  an  expert  in 
modem  as  well  as  ancient  Greek.] 

PniLOTHEOS  Bryennios,  Metropolitan  of  Nicomedia,  born 
in  1833  at  Constantinople  of  very  poor  parents,  was  educated 
in  his  primary  learning  in  the  schools  of  Tataiila.  Tataiila  or 
Tataula  is  a  suburb  of  Constantinople,  inhabited  by  ten  or 
twelve  thousand  orthodox  Greeks. 

Being  poor  and  lacking  the  necessary  means  for  an  educa- 
tion, he  proΛdded  these  by  leading  the  music  and  by  singing 
in  the  sacred  temple  of  Saint  Demetrius  in  that  quarter,  until, 
meeting  with  preferment  and  assistance  from  the  then  Metro- 
politan of  Cyzicus  (but  afterward  Patriarch  of  Constantinople) 
Joachim,  he  was  admitted  into  the  patriarchal  seminary,  situ- 
ated not  far  from  Byzantium  in  the  small  island  of  Chalce,  and 
now  still  in  a  flourishing  condition.  The  seminary  is  known 
as  "  The  Theological  School  in  Chalce  of  the  Great  Church  of 
Christ."  Here,  after  the  conclusion  of  his  studies,  he  was  or- 
dained deacon,  and,  having  been  created  "  Teacher  of  the  Or- 
thodox Theology"  by  the  said  school,  he,  through  the  prefer- 
ment again  of  the  Metropolitan  of  Cyzicus,  and  at  the  expense 
of  the  Greek  banker  in  Constantinople,  George  Zariphe,  was 
sent  to  Germany  at  the  close  of  1856  for  a  more  complete 
training  in  his  studies.  He  attended  chiefly  theological  and 
philosophical  lectures  in  the  Universities  of  Leipzig,  Berlin, 
and  Munich. 

In  the  beginning  of  1861  he  was  summoned  to  Constanti- 
nople by  his  superior,  Joachim  II.,  who  had  then  lately  been 
transferred  from  the  metropolitan  see  of  Cyzicus  to  the  patri- 
archal throne  of  Constantinople,  and  was  introduced  into  the 
Theological  School  of  Chalce  as  Professor  of  Ecclesiastical 
History,  Exegesis,  and  other  studies.     In  1863,  having  been 


290     COMMUNICATION    FROM    METROPOLITAN   BRYENNIOS. 

ordained  a  presbyter  and  having  been  honored  with  the  hon- 
orary title  of  "Archimandrite  of  the  oecumenical  throne  of 
Constantinople,"  he  succeeded,  in  the  mastership  and  direction 
of  the  said  school,  his  own  teacher,  Constantine  Ty  paid  us,  who 
resigned  the  mastership  on  account  of  old  age.  But  not  long 
afterward,  when  Joachim  11.  was  removed  from  the  patriarchal 
throne,  he  also  resigned  the  mastership,  but  retained  the  chair 
of  the  before-mentioned  theological  studies. 

In  the  patriarchate  of  Gregory  VI.,  he  was  called  to  Constan- 
tinople and  settled  in  December  of  1867  as  master  and  profes- 
sor of  the  other  great  patriarchal  school  there  in  the  Phanar — 
"  The  Great  School  of  the  Nation,"  which  is  the  superior  Greek 
gymnasium  in  Constantinople,  which  was  restored  shortly  after 
the  capture  of  the  city  under  the  Patriarch  Gennadius  Schola- 
rius  in  the  year  1457,  and  was  from  that  date  organized  more 
and  more  perfectly  from  time  to  time,  and  has  produced  much 
fruit  and  comfort  to  the  distressed  Greek  race  throughout  the 
East.  Over  this  school  Bryennios  presided  seven  full  years, 
having  under  him  about  six  hundred  youths,  \vho  by  him  and 
twelve  other  professors  were  taught  sacred  learning,  Greek  lit- 
erature-, rhetoric,  the  elements  of  philosophy,  experimental 
physics,  chemistry  and  natural  history,  general  history,  mathe- 
matics, and  the  Latin,  French  and  Turkish  languages. 

In  August,  1875,  he  went  a  second  time  to  Germany,  sent 
by  the  Holy  Synod  of  Metropolitans  and  Patriarch,  and  was 
present  at  the  conference  of  Old  Catholics  then  being  held  at 
Bonn,  having  with  him  the  archimandrite  John,  professor  then 
in  the  Theological  School  of  Chalce,  but  now  Metropolitan  of 
C^sarea  in  Cappadocia.*  In  Bonn,  where  he  became  acquainted 
with  many  learned  Englishmen  and  with  the  leaders  of  the 
Old  Catholics,  patriarchal  letters  brought  the  news  to  him  that 


[*That  remarkable  Conference  of  Old  Catholics,  Greek  and  Russian  Catho- 
lics, and  Anglo-Catholics,  was  held  at  Bonn.  August  10-16,  1875,  under  the 
presiding  genius  and  learning  of  the  aged  Dr.  Dollinger  of  Munich,  to 
adjust,  if  possible,  the  Filioque  controversy,  and  agreed  on  six  Theses  on  the 
eternal  procession  of  the  Holy  Spirit  from  the  Father  alone  through  the  Son, 
in  essential  harmony  with  the  teaching  of  St.  John  of  Damascus.  See  the 
Theses  in  Schaflf,  Creeds  of  Christendom,  τοί.  li.,  553-554.  J 


COMMUNICATION   FROM   METROPOLITAN  BRYENNIOS.     291 

he  liad  been  chosen  Metropolitan  of  Serrae  in  Macedonia,  and 
ordered  liim  forthwith  to  join  the  assembly  in  Constantinople. 
So,  returning  home  through  Paris  and  Vienna,  and  being  or- 
dained Metropolitan  Bishop  of  Serrae,  he  departed  for  Serrae 
in  December,  1875. 

In  1877  he  was  transferred  to  the  Metropolitan  see  of  Nico- 
media,  and  continued  from  October,  1877,  to  October,  1884,  a 
regular  member  of  the  patriarchal  Synod  in  Constantinople, 
taking  part  in  its  more  important  questions  and  affairs. 

In  1880  he  went  to  Bucharest,  as  Commissioner  of  the  East- 
ern Orthodox  Patriarchal  and  other  independent  churches,  for 
the  settlement  of  the  question  which  had  long  before  arisen 
between  the  Roumanian  Government  and  the  aforesaid  churches 
concerning  the  Greek  monasteries  that  had  been  plundered 
under  the  rule  of  Kouza  in  Moldavia  and  Wallachia.  And  in 
the  same  yeai  he  was  created  Doctor  of  Theology,  by  the  Na- 
tional University  of  Greece  in  Athens,  and  in  1884  the  Univer- 
sity of  Edinburgh  conferred  upon  him  this  honorary  title. 

Bryennios  became  known  to  the  West  by  the  publication  of 
two  remarkable  memorials  of  Christian  antiquity : 

(1)  "  The  two  Epistles  to  the  Corinthians  of  our  holy  father 
Clement,  bishop  of  Rome,  from  a  MS.  of  the  Constantinopolitan 
Phanariot  library  of  the  most  holy  Sepulchre,  now  first  edited 
entire  with  prolegomena  and  notes  by  Philotheos  Bryennios, 
Metropolitan  of  Serrae.     Constantinople,  1875." 

(2)  "  The  Teaching  of  the  Twelve  Apostles,  from  the  Jeru- 
salem MS.,  now  first  edited  with  prolegomena  and  notes,  in 
which  is  a  comparison  and  unpublished  portion  from  the  same 
MS.  of  the  synopsis  of  the  Old  Testament  by  John  Chrysos- 
tom,  by  Philotheos  Bryennios,  Metropolitan  of  Mcomedia. 
Constantinople,  1883." 

In  1882  he  was  instructed  by  the  Holy  Synod  of  Metropoli- 
tans in  Constantinople  and  the  Patriarch  Joachim  III.  to  answer 
the  Encyclical  Letter  of  Pope  Leo  XIII.  concerning  Methodius 
and  Cyrillus,  the  Apostles  of  the  Slaves,  w^hich  also  he  did  by 
writing  a  series  of  articles  in  the  theological  periodical  "  Eccle- 
siastical Truth,"  published  in  Constantinople.  These  articles 
were  afterwards  published  with  the  approbation  and  at  the 


292     COMMUNICATIOX   FROM    METROPOLITAN   BRYENNIOS, 

expense  of  the  Holy  Synod,  and  in  a  separate  pan>plilet  bearing 
the  title,  "  A  Refutation  of  the  Encyclical  Letter  of  Pope  Leo 
XITI.,  by  Philotheos  Bryennios,  Metropolitan  of  Nicomedia, 
first  published  in  the  '  Ecclesiastical  Truth,'  but  now  revised 
and  with  some  additions  republished  with  the  approbation  and 
at  the  expense  of  the  Holy  Synod  of  the  Great  Church  of 
Christ.     Constantinople,  1882."     Large  octa\^o,  pp.  1-174. 

He  has  also  written  in  different  periodicals  and  in  the  jour- 
nals of  Constantinople  many  other  shorter  essays,  letters  and 
discourses  delivered  by  him  at  different  times. 

There  was  separately  published  his  "  Statement  of  the  Con- 
dition of  the  Great  School  of  the  Nation,  1867-1875,  by  Phi- 
lotheos Bryennios,  Archimandrite  and  Master  of  the  school. 
Constantinople. ' ' 

There  still  remains  unpublished  the  MS.  of  his  Ecclesiastical 
History,  used  continually  in  many  copies  by  his  numerous 
pupils. 

Learned  Sir: 

I  gladly  received  your  bundle  of  letters  and  read  all  with 
pleasure.  In  the  within  you  have  connectedly  what  you  de- 
sired. Perhaps  the  items  noted  are  many ;  but  you  can  accept 
whatever  is  worth  mention  and  useful  among  them,  and  mark 
out  and  omit  whatever  is  superfluous  and  of  no  use. 

NicoMED.  Philotheos. 

Nicomedia  Fehy.  {%,  1885. 
Rev.  Dr.  Philip  Schaff,  New  York. 

Φιλο^εοζ  Βρνέννιοζ,  μιμροπολίτηζ  Νπίομηδείαζ,  γεννΐ]- 
^ειζ  το  1833  εν  Κωνσταντινονπολει  εκ  γονέων  πτωχότα- 
των, έζεπαιδεν'^7]  την  πρωτην  εγκυκλιον  παίδενΘίν  εν 
τοΐζ  διδαΟΉαλείοιζ  Ταταονλων — s'ffTi  δέ  τα  Ταταονλα  η 
Τατανλα  προάστειον  τήζ  Κωνΰταντινοντιολεωζ  νπο  10 — 1  ν 
χιΧιάδων  ορθοδόξων  ελλήνων  οίκονμενον.  Πτωχός  ων 
και  των  τΐρόζ  εκπαίδεναιν  αναγκαίων  νύ'τερονμενοζ  επο- 
ρίζετο  ταύτα  κανοναρχών  και  ψάλλων  εν  τω  aυτo^ι 
ιερώ  ναώ  τον  άγιου  Α7]μΐ]Τρίον,  εωζ  ού  τνχων  τήζ  προ- 
στασία?  και  βοηθείας  τον  τότε    μιμ ροπ ολίτ ον  Κνί^ικον, 


COMMUNICATION   FROM   METROPOLITAN   BRYENNIOS.     293 

vffT^pov  dh  ηατριαρχον  Κωνσταντινονττολεωζ,  Ιωακείμ, 
είο'ηχΒη  εΐζ  το  ον  μακράν  τον  Βυζαντίου  επϊ  τήζ  μικράν 
■νήσου  Χάλκηζ  κείμενον  και  νυν  ετι  ακμαΖον  πατριαρχι- 
κόν  "Σεμινάριον — *'  Ή  εν  Χάλκτ}  Β^εολογικη  2χολη  τήζ  τού 
Χριστού  Μεγάλη^  έκκλησίαζ" .  Ενταύθα  διαπονοζ  μετά 
το  περαζ  των  μα^ΐ/ματων  εχειροτονη^ΐ],  και  '^  διδασκαλοζ 
τήζ  ορΒοδοξον  Βεολογίαζ''  υπό  τήζ  εΐρημενηζ  'Σχολή3 
αναχορεν3είζ,  tPj  προστασία  jiai  αν^ιζ  τού  μητροποΧίτου 
Κυζίκου,  αναλωμασι  δε  τού  εν  Κωνσταντινουπολει  ελλη- 
νοζ  τραπεζίτου  Γεωργίου  Ζαρίβη  είζ  Γερμαι^ίαν  απεστα- 
Χί]  τελευτώντοζ  τού  185G  πρόζ  τελειοτέραν  εν  τοΐζ  μα3//- 
μασι  καταρτισιν.  Διηκουσε  δε  Βεολοχικώι^  μάλιστα  7ίαι 
φίΚοσοφικών  μαθημάτων  εν  τοΐζ  πανεπιστημίοιζ  Αειψίαζ, 
Βερολίνου  ηα\  Μονάχου  (Munchen).  Αρχομένου  δε  τού 
18G1  προσεκλη^η  είζ  Κωνσταντινούπολιν  ύπο  τού  προ- 
στάτου  αυτού  Ιωακείμ  τού  Β' ,  αρτίωζ  τότε  από  τήζ  μητρο- 
πόλεωζ  Κυζίκου  είζ  τον  πατριαρχικόν  S^povov  Κωνσταν- 
τινουπόλεωζ  μετατεΒεντοζ,  και  είζ  την  εν  Χαλκγ^  Βεολο- 
γικήν  "Σχολήν  εισάγεται  ώζ  κα^ηγιμηζ  τήζ  εκκλησιατπίήζ 
ίστορίαζ,  τήζ  έξηγητικήζ  κα\  άλλων  μαθημάτων.  Τό  18G3 
χειροτονηΒειζ  πρεσβύτεροζ  και  τω  τιμητικω  τίτλω  τού 
αρχιμανδρϊτου  τού  οικουμενικού  Βρονου  Κωνσταντινου- 
πόλεωζ  τιμτβείζ,  διαδέχεται  εν  ttj  σχολαρχία  και  διευΒυν- 
σει  τήζ  ρ7]Βείσΐ]ζ  Σχολήζ  τον  εαυτού  διδασίίαλον  Κων- 
σταντΊνον  τον  Τυπάλδον  παραιτησαμενον  την σχολαρχίαν 
γήρωζ  ένεκεν.  Αλλά  μετ^  ου  πολύ  εκβλη'ί^εντοζ  τού  πα- 
τριαρχικού Βρόνου  Ιωακείμ  τού  Β,  παρητησατο  και 
αυτόζ  Tijv  σχολαρχίαν,  ου  μην  δε  κα\  την  εδραν  των  είρη- 
μενων  θεολογικών  μαθημάτων.  Επϊ  πατριάρχου  Τρη- 
γορίου  τού  στ  προσκλ?γΒεϊζ  είζ  Κωνσταντινούπολιν  κατεσ- 
τάλη κατά  τον  Δεκεμβριον  τού  18G7  σχολαρχηζ  και  καθη- 
γητήζ  τήζ  αυτόθι  εν  Φαναρίω  εύρισκομενηζ  έτέραζ  μεγάληζ 
πάτρια ρχικήζ  Έχολήζ- — ''Μεγάλη  τού  Γένουζ  Σχολή^^ — , 
ητιζ  έστϊ  τό  τελειοτερον  εν  Κωνσταντινουπολει  ελληνικόν 
γυμνασιον,  ανακαινισθεισα  μικρόν  μετά  την  άλωσιν  έπι 
πατριάρχου  Γενναδίου  τού  Έχολαρίου  εν  ε'τει  1457;  και 
εκ  τότε  έπι  τό  τελειοτερον  εκάστοτε  συγ^ιροτουμενη  και 
πολλά  τώ  ταλαιπωρώ  των  ελλήνων  εθνει  κατά  την  Ανα- 
τολήν  καρποφορούσα  κα\  παραμυθού  μένη.  Τήζ  'Σχολήζ 
ταϋτηζ  προίστη  6  Βρνέννιοζ  επτά  ολα  ετη,  έχων  ύπ^  αυτφ 


29-1     COMMUXICATIOX   FROM   METROPOLITAN   BRYENNIOS. 

nepi  τονζ  600  νεονζ  διδασκομένουζ  νπ''  αυτού  τε  jiai  ετέ- 
ρων 12  ηα^ηγ7]τών  τα  ιερά  μα^7]ματα,  τα  έλληνηιά,  την 
ρητορικην^  στοιχεία  φιλούοψίαζ,  ηειραματιηης  φυσικής, 
χ7]μείας  και  φυσικής  ιστορίας,  γενικην  ίστορίαν,  μαθηματι- 
κά και  τάς  γλωσσάς  λατινικην,  χαλλικΐ^ν  και  τουρκικ?}ν. 

Κατά  τον  Λνγουστον  τού  1875  ανέβη  το  δεύτερον  εις 
Γερμανιαν  αποσταλείς  ύτΐο  τής  εν  Κωνσταντιν-ουπόλει  περί 
τον  7ΐατριαρχ7]ν  ιεράς  Έυνοδον  των  μητροπολιτών,  και 
παρέστη  τη  τηνικαύτα  εν  Bovrj  γενομένη  Conference  τών 
Πάλαι οκαΒ ολικών,  έχων  με^  εαυτού  τον  αρχιμανδρίτην 
Ιωαννην,  καθηγ7]τ7)ν  τότε  τής  θεολογικής  Σχολής  τής 
Χάλκης,  νύν  δε  μητροπολίτην  Καισαρείας  Καππαδοκίας. 
Εν  Bovrj,  ένθα  γνώριμος  έγενετο  πολλοίς  τών  λογίων 
άγγλων  και  τοις  ήγουμένοις  τών  Παλαιοκαθ  ολικών, 
γράμματα  πατριαρχικά  την  αγγελίαν  έκόμισαν  αύτώ  οτι 
μητροπολίτης  εξελέγη  Σερρών  [εν  Μακεδονία)  και  παρε- 
κελευοντο  ανυπερθέτως  άψασθαι  τής  εις  Κωνσταντινου- 
πολιν  αγ ούσης•  όθεν  και  διά  Παρισίων  και  Βιέννης  εις  τά 
ίδια  επανακαμψας  και  επίσκοπος  μιμροπολίτης  Έερρών 
χειροτονηθείς,  εις  Έέρρας  απηρεν  τον  Δεκεμβρ.  τού  187δ. 

Το  1877  μετετέθη  εις  την  μητρόπολιν  Νικομήδειας  και 
διετέλεσεν  απο  τού  Οκτωβρίου  τού  1877 — τού  Οκτωβρίου 
τού  1884  μέλος  τακτικον  τής  εν  Κωνσταντινουπολει  πα- 
τριαρχικής 2υνοδου,  μετάσχων  τών  σπουδαιότερων  Β,ητ?]- 
ματων  και  υποθέσεων  αυτής.  Το  1880  ήλθεν  είς  Βουκο- 
ρέστιον  ώς  επίτροπος  τών  εν  Ανατολή  ορθοδόξων  πατρι- 
αρχικών και  λοιπών  αυτοκέφαλων  εκκλησιών  προς  διευ- 
θέτησιν  τού  μεταξύ  τής  ρουμουνζκής  Κυβερνήσεως  και  τών 
είρημένων  εκκλησιών  προ  πολλού  αναφυέντος  8,ητΐ}ματος 
περί  τών  έπϊ  ι^γεμονος  Κοΰζα  κατά  την  Μολδαβίαν  και 
Βλαχίαν  διαρπαγέντων  ελληνικών  μοναστηριών.  Κατά 
το  αυτό  δε  έτος  ανηγορευθη  υπό  τού  εν  Αθήναις  εθνπίού 
τής  Ελλάδος  πανεπιστημίου  διδάκτωρ  τής  θεολογίας,  το  δε 
1884  απένειμεν  αυτώ  τιμητικώς  τόν  τίτλον  τούτον  και  το 
εν  Εδιμβούργω  πανεπιστήμιον. 

Ό  Βρυέννιος  έγένετο  γνωστός  τη  Δνσει  διά  τής  εκδόσεως 
δυο  αζιολογωτατων  μν7]μείων  τής  χριστιανικής  αρχαι- 
ότητος, άπερ  είσϊ  1)  "  Τού  εν  άγίοις  πατρός  ΐ}μών  Κλ?}μεν- 
τος  έπισίίοπ ου  βρώμης  α{  δύο  προς  Κορινθίους  επιστολαϊ, 
εκ  χειρογράφου  τής   εν    Φαναρίω    Κωνσταντινουπόλεως 


COMMUNICATION   FROM   METROPOLITAN   BRYEXNIOS.      295 

βιβλιο^ηηηζ  τον  παναγίου  Τάφου,  νυν  πρώτον  εκδιδόμε- 
ναι  πληρειζ  μετά  προλεγομένων  και  σημειωσεοον  νπο  Φιλο- 
Βεου  Βρυεννίου  μητροπολίτου  "Σερρών.  Εν  Κωνσταντι- 
νουπολει  IS^o."  2)  "  ζΐιδαχη  των  δαόδε^ία  αποστόλων  εκ 
του  ιερού ολυμιτικοΰ  χειρογράφου  νϋν  πρώτον  εκδιδομένη 
μετά  προλεγομένων  και  σημειώσεων,  εν  oh  και  τήζ  Συν- 
οψεωζ  τηζ  Π.  Δ.,  τήί  υπό  Ιωάννου  του  Χρυσοστόμου,  συγ- 
κρίσιζ  καϊ  μέροζ  ανεκδοτον  απο  του  αυτού  χειρογράφου, 
υπό  ΦιλοΒεον  Βρυεννίου  μ7]τροπολίτου  Νΐ7ίομηδείαζ.  Έν 
Κωνσταντινουπόλει  1883." — Το  1882  ανετέΒη  αντω  υπό 
τήζ  εν  Κωνσταντινουπόλει  ιεράί  Συνοδού  τών  μι^τροπολι- 
τών  και  του  τότε  πατριάρχου  Ιωακείμ  τού  Γ  απαντήσαι 
πρυζ  την  εγκΰκΧιον  τού  πάπα  Αεοντοζ  τού  ΙΓ'  περί  Με'Βο- 
δίου  και  Κυρίλλου  των  αποστολών  των  Σλαύων,  ό  και 
€ποίτ-/σε  γραψαζ  σειράν  άρθρων  εν  τω  εν  Κωνσταντινου- 
πόλει εκδιδοριενω  Βεολογιηω  περιοδικω  συγγραμματι 
'^  Εκκλησιαστική  Αλιβεια.''''  Τα  άρΒρα  ταύτα  εζεδοΒη- 
σαν  ύστερον  εγκρίσει  και  δαπανγ]  τήζ  ιεράζ  Συνοδού  και 
εν  ιδί€ύ  φυλλαδίω  φεροντι  επιγραφην  '^Παπα  Αεοντοζ  ΙΓ 
εγκυκλίου  επιστολήζ  ελεγχοζ  υπό  ΦιλοΒεον  Βρυεννίου 
μητοοπολίτοη  Νπίομηδείαζ,  δ?μιοσιεν3ειζ  το  πρώτον  εν  τ  ή 
'^  Εκκλ.  Αλ?]Βεία,^'  νύν  δε  αναΒεωρ7]Βεϊζ  καϊ  εν  μέρει 
διασκευασΒειζ  υπ''  αυτού  εκδίδοται  αύΒιζ  εγκρίσει  jiai 
δαπανι^  τήζ  ιεράζ  Συνοδού  τήζ  τού  Χριστού  Μεγαληζ 
εκκλησίαζ.  Εν  Κωνσταντινουπόλει  1882."  είζ  μεγ.  όγ- 
δοον  σελ.  1-174. 

Ό  αυτοζ  εγραψεν  εν  διαφοροιζ  περιοδικοιζ  Jiai  εν  εφη- 
μερίσι  τήζ  Κωνσταντινουπόλεωζ  και  πολλάζ  άλλαζ  βρα- 
χυτέραζ  διατριβάζ,  επιστολάζ  jiai  λόγουζ  εκφωνηΒένταζ 
νπ^  αυτού  κατά  διαφορουζ  καιρουζ.  Ιδία  εζεδοΒησαν  αϊ 
τούτου  "  εκΒέσειζ  περί  τήζ  καταστάαεωζ  τήζ  Μεγάληζ  τού 
Γένουζ  Σχολήζ  1867-1875,  υπό  ΦιλοΒέου  Βρυεννίου  (^ρχι- 
μανδρίτου  καϊ  σχολάρχου.  Εν  Κωνσταντινουπόλει.^' 
Ανεκδοτον  μένει  εισέτι  το  χειρογραφον  τήζ  εκ>ίλησιαστι- 
κήζ  αυτού  ίστορίαζ,  φερομενον  καϊ  νύν  ετι  εν  χερσϊ  των 
πολυαρίθμων  αυτού  μαθητών  εν   πολλοίζ  αντιγραφοιζ. — 


296     COMMUNICATION   FROM   METROPOLITAN   BRYENNIOS. 


^/λ Λ< At- #t. '>''«/ V    τον  G«t  A<^  Λ^σν  M^o/  "Ujy 


?Λ 


(  if  -»  »  %'x  V  . 


or^^ 


ALPHABETICAL    INDEX. 


The  Index  goes  down  to  p.  157,  and  does  not  include  the  Greek  words,  which  are  arranged 
alphabetically  in  Chapter  XXIV.  Neither  the  Commentary  on  the  Did.,  nor  the  Documents 
are  indexed. 


Addis,  W.  E.,  on  editions  of  Did. ,  147. 

Advent  of  Christ,  75  sqq. 

Afifusion,    Baptism  by,  33,  41  sqq. ; 

gradual  substitute  for  iinmersion, 

51. 
Agape,  57  sqq. 
Alexandria,  as  place  of  composition 

of  Did.  123. 
Almsgiving,  63  sq. 
Anabaptists,  53. 
Anthropology  of  the  Did. ,  25. 
Antichrist,  75  sqq. 
Antioch,  as  place  of  DitZ.'s  composi- 
tion, 124. 
Apocrypha  quoted  in  Did.,  81. 
Apostles,  64  sq.,  67  sq. 
Apostolic  Preaching,  a  lost  treatise, 

116. 
Apostolic  Sees,  66. 
Apostolical  Church  Order,  12,  18,  19, 

21,  127  sqq.,  and  Docs.  V.  and  VI. 
Apostolical  Canons.      See  above. 
Apostolical    Constitutions,    21,    and 

Doc.  Vn. 
Aquinas,  Thomas,  on  Baptism,  44. 
Arrangement  of  matter,  16. 
Aspersion,  Bajitism  by,  33,  41  sqq. 
Athanasius,  116. 
Augsburg  Confession,   on    Baptism, 

53,  note. 

Bapheides  on  Baptism,  42  ;  review  of 
Bryennios'  ed.  of  Did.,  142  ;  prob- 
able date  of  Did  ,  142. 

Baptism,  in  the  Didache,  25,  29  sqq.  ; 
formula  of,  30;  Infant,  31;  not  a 
clerical  function,  35  ;  in  the  Cata- 
combs, 36  sqq.  ;  in  the  Baptis- 
mal pictures,  37-40;  in  the  Greek 
Church,  42 ;  Syrian  mode  of,  43 :  in 
the  Latin  Church,  45;  in  the  Angli- 
can church,  45  sqq. ;  after  the  Refor- 
mation, 51  sqq. ;  summary  of  results 
of  historical  sketch  of,  54  sqq. ;  how 
the  controversy  may  be  settled,  57. 
See  Immersion  and  Afifusion. 


Baptist  view,  arguments  for,  56. 

Barnabas,  Epistle  of,  3,  12 ;  date  of, 
121  sq. 

Barnabas  and  Didache  compared,  19, 
20,  21 ;  on  the  canon,  78.  See  Doc. 
III. 

Berggren,  J.  E.,  on  Did.,  154. 

Bestmann,  H.  J.,  on  Did.,  123,  127, 
143. 

Bibliography,  140  sqq. 

Bickell,  Georg,  on   Did.,  129,  143. 

Bickell,  J.  W.,  11;  on  Apostolical 
Church  Order,  128  sq. 

Bielenstein,  Α.,  on  Did.,  143. 

Bingham,  Joseph,  on  mode  of  bap- 
tism, 46. 

Bishops,  64  sqq.,  73  sqq.;  word  ex- 
plained, 74. 

Boase,  notice  of  Did.,  VA. 

Bonaventura,  on  Baptism,  44. 

Bonet- Maury,  G.,63,  l.'O,  123,  153. 

Bonwetsch,  11,  143. 

Brown,  Francis,  12;  on  the  quota- 
tions, 88,  91;  ed  of  Did.  with  Dr. 
Hitchcock,  114,  121,  123,  151. 

Bryennios,  Philotheos,  dedication  to, 
III. ;  edition  of  the  Clementine 
Epistles,  2,  4;  his  discovery  of  the 
Jerusalem  MS.,  8;  biographical 
sketch  of,  8,  9 ;  on  Baptism,  33 ;  his 
edition  of  the  Did.,  114,  110,  118, 
121,  141  sq. ;  on  date  of  Did.,  122; 
autobiographical  sketch  and  letter, 
at  the  end. 

"  Bryennios  Manuscript,"  three  re- 
produced pages  of,  151. 

Calvin  on  Baptism,  52. 

Camp,  C.  C,  trans,  of  Did.,  151. 

Canon,  N.  T.,  and  Did.,  78- 

Canons,  Apostolical  or  Ecclesiastical. 
See  Apostolical  Church  Order. 

Caspari,  C.  P.,  120,  122,  154 

Cassel,  Paul,  notice  of  Did.,  143. 

Catacombs,  Pictures  of  Baptism,  il- 
lustrating the  Didache,  36  sqq. 


298 


ALPHABETICAL    INDEZ 


Chiliasmof  theDii?.,  77. 
Christ,  baptism  of,  36,  37,  38. 
Christians,  solidarity  and  hospitality 

of  primitive,  63,  64. 
Christology,  of  the  Didaclie,  25. 
Chrysostom,  3. 

Church,  prayers  for,  meaning  of,  35. 
Church  government  in  Bid..  62  sqq. 
Chui'ton,  125. 

Citations  from  the  Scriptures,  80  sqq. 
Clement  of  Alexandria,  114,  121. 
Clement,  Pseudo-,  24. 
Clement  of  Rome,  Epistles  of,  3,  67, 

79. 
Clinical  Baptism,  33. 
Codex,    Jerusalem.     See    Jenisalem 

Manuscript. 
Commandments   and    the   Did.,  the 

Ten,  81. 
Constantine  the  Great,  32. 
Constitutions,      Apostolic,     12,    133 

sqq. ;  seventh  book  of.  Doc.  VII. 
Cote,  36.  38,  40. 
Coxe,  II.  O.,  8. 
Craven,    E.    II.,   151,    comments    on 

Did.,  153. 
Credner,  118. 
Cup,  at  Eucharist,  57. 
Cyprian,  on   clinical  baptism,  33  sq. ; 

on  church  orders,  66. 
Cyprian,  Pseudo-,  117. 

David,  holy  vine  of,  115  {see  Com.  on 
IX.  2^. 

Deaconesses,  73. 

Deacons,  64  sqq,  73  sqq. 

De  Aleatoi-ibus  of  Pseudo-Cyprian, 
117. 

De  Romestin,  H.,  11,  17,  121,  123, 
147. 

De  Rossi,  on  Catacomb  pictures,  36, 
39,  40. 

Dexter,  H.  M.,  quoted,  53. 

Didache  (.see  Table  of  Contents  at  be- 
ginning!, fac-similes  of,  4,  6,  7  ; 
publication  of,  10-12  ;  contradict- 
ory estimates  of,  12-14;  title  of,  14, 
contents  of,  16  ;  doctrinal  outline. 
17  ;  its  relation  to  Epistle  of  Bar- 
nabas, 19,  20  ;  to  Shepherd  of 
Hermas,  21  ;  to  the  Apostolical 
Church  Order,  21 ;  to  the  Apostoli- 
cal Constitutions.  21  ;  its  theology, 
22  ;  represents  Christianity  as  a 
holy  life,  22;  draws  from  the  Bible, 
22  ;  yet  infinitely  below  it  in  tone, 
22,  23;  its  doctrinal  omissions 
mean  little,  33  ;  its  teachings  or- 
thodox, 23;  not  Ebionitic,  33;  chief 


doctrinal  points,  34  ;  liturgical 
part,  36  ;  the  Christian  week,  37 
sq. ;  prescribes  the  Lord's  Prayer, 
and  fasts,  29;  baptismal  teaching, 
29  sqq.,  120:  Eucharistic  teachings, 
5Γ  sqq  ;  121;  no  separation  between 
Agape  and  Eucharist,  f 0 ;  on  form 
of  government  and  gospel  minis- 
ters, 6:5  sqq.,  120;  and  the  Canon, 
78  sqq;  style  and  vocabulary,  95 
sqq.;  authenticity  of,  114  sqq.; 
passed  into  other  books  and  out  of 
sight,  118  ;  date,  119  sqq.;  place, 
123  sqq;  authorship,  125. 

Doctrina  Apostolorum,  118. 

Doctrines  in  Teaching,  22  sqq. 

Dufe  Vife,  18  sqq. 

Duchesne,  L.,  notice  of  Did.,  153. 

Ebionitic  origin  of  Did.,  discussed, 
23,  26,  120. 

Edward  VI.  immersed,  51. 

Elders,  64  s(jq. 

Elizabeth,  Queen,  immersed,  51. 

Erasmus,  quoted,  51. 

Eschatology,  75  sqq.  121. 

Eucharist,  25,  57  sqq.;  prayers  in 
Did. ,  57,  5^ ;  embraced  primitively 
the  Agape  and  the  Communion 
proper,  58;  no  allusion  to  atone- 
ment in  Did.^s  prayers,  61. 

Eusebius  mentions  Did.,  116. 

Evangelists,  64. 

Exorcism,  35. 

Farrar,  P.  W.  11,  121,  123,  147. 
Fasting,  before  Baptism,  34,  35,  ;  on 

Wednesdays  and  Fridays,  25,  29. 
Fitzgerald,  J.,  trans,  of  Did.,  151. 
Friday,  fasting  enjoined  on,  25,  28. 
Friedijerg,  E.,  art.  on  Did.,  144. 
Funk,  F.   X.,   3,  4,   5,  11,  121,  123, 

143  sq. 

Gardiner,  F.  trans,  of  Did.,  151. 
Garrucci,  on  Catacomb  pictures,  36, 

37,  39,  40;  on  immersion,  44. 
Gebhardt,  0.  von,  4,  11;  designation 

of  MS.  3  ;  discovers  Latin  fragment 

of  Did.  119.     See  Doc.  II. 
Glossolalia  not  m  Did.,  61,  120. 
Gnosticism  not  aUuded  to  in   Did., 

120. 
God,  24;  Ms  proA'idence,  25. 
Gordon,  Alexander,  art.  on  Did.,  148. 
Gospel  ace.  to  the  Egyptians,  23  ;  86. 
Gospel  aec.  to  the  Hebrews,  86. 
Gospels  in  Did.,  81  sqq. 
Government,  ecclesiastical,  in  Did  ,62. 


ALPHABETICAL   INDEX, 


299 


Grabe,  117. 

Gregory  I.  on  immersion,  44. 

Gregory,  Caspar  Rene,  10. 

Hale ,  C.  R. .  photographs  of  Did. ,  1 51 . 

Hail,  E.  Edwin,  art.  on  Did.,  151. 

Hall,  I.  H.,  phraseology  of  Did.,  95  ; 
trans.  oiDid.,  151  ;  phraseology  of, 
153. 

Harnack,  Α.,  10,  16,  17,  117,  119, 
128  ;  date  of  Did.,  133  ;  designa- 
tion of  MS.,  3,  4  ;  on  ancient  mode 
of  Baptism,  49  sqq. ;  ecclesiastical 
organization,  63;  views  on  Gospels 
in  Did.,  86;  on  the  quotations, 
86,  89  ;  on  authenticity,  114;  puts 
Barnabas  before  Did.,  121  ;  edi- 
tion of  Did.,  144. 

Harris,  J.  R,  116;  place  of  Did.; 
ed.  of  three  pages  of  MS.,  151  ; 
source  and  value  of  Did.,  153. 

Hatch,  Edwin,  11. 

Helveg.  Fr.,  trans,  of  Did.,  155. 

Hernias,  Shepherd  of,  12,  Doc.  IV. ; 
parallels  with  Did.,  21  ;  relation 
to  Did.,  122  ;  and  the  Canon,  79. 

Hicks,  Ε   L.,  arts,  on  Did.,  lil,  149. 

Hilgenfeld,  Α.,  3,  11,  17,  18,  117  ; 
date  of  Did.,  120,  123  ;  designation 
of  MS. ,  3  ;  Montanism  in  Did. ,  72, 
120;  Did.  after  Barnabas,  121 ;  Ed. 
of  Did.,  144. 

Hitchcock,  R.  D.,  12,  121,  123,  151. 

Holtzmann.  11,  16,  17,  128  ;  on  Did., 
121,  145. 

Holy  Spirit,  25. 

Hort,  on  Herraas,  122. 

Hospitality,  63. 

Ignatius,  Epistles  (so  called),  5,  66, 
122  ;  and  the  Canon,  79. 

Immersion,  in  living  water,  30,  32  ; 
exceptions  to  the  rule,  33  ;  in  the 
Catacombs  and  in  the  ancient 
church,  36  sqq. ;  and  pouring,  his- 
torical sketch  of,  41  sqq. ;  not  gen- 
eral among  early  Baptists,  53  See 
Baptism  and  Aspersion. 

Infant  Baptism,  31. 

Irenieus,  06,  115,  116,  121. 

James  alluded  to,  93. 

Jerome,  87,  117. 

Jerusalem  as  place  oiDid.'s  composi- 
tion. 124, 

Jerusalem  Monastery,  1,  library  of, 
2. 

Jerusalem  MS.,  appearance  and  con- 
tents, 2  sqq. ;  number,  3. 


John,  Gospel  of,  and  Did.,  91  sq. 

Joseph  and  Mary,  genealogy  of,  in 
Jei-usalem  MS. ,  6,  7. 

Judgment,  day  of,  25. 

Judicium  secundum  Petrura  (or  Pe- 
tri), 12,  18,  117.  /Sei  also  Duae  Viaj. 

Justin  Martyr,  121 ;  description  of 
Baptism,  30  ;  on  fasting,  35  ;  on 
the  right  to  baptize,  35  ;  and  the 
Canon,  79. 

Krawutzckv,  11,  23  sq.,86,  89,  115, 

116,  117,  121,  123,  128,  145. 
Kraus,  on  the  Catacombs,  36. 

Lagarde,  115,  129. 

Langen  on  Did.  121,  123,  145. 

Language  of  Did.,  95  sqq. 

Lay-Baptism,  35  note  %. 

Leon,  the   copyist  of  the  Jerusalem 

MS.,  5. 
Lightfoot  J.  B.,  3,  4,  9,  11,  120,  121, 

123  ;  outline  of  opinions,  149. 
Lincoln,  Heman,  notice  of  Did.,  152. 
Lipsius,  86,  89;  on  Did.,  121,  146. 
Literature,  140  sqq. 
Long,  J.  C,  art,  on  Did.,  152. 
Lord's  day,  25,  27,  28  ;  Prayer,  25,  29. 
Lord's  supper.    See  Eucharist. 
Lueian,  64,  69,  71. 
Luke,  Gospel  of,  quoted,  88. 
Luthardt,  prints  Greek  text  of  Did., 

146. 

Malaehi  quoted,  80. 

Marriott  on  mode  of  Baptism,  48. 

Mary  of  Cassoboli,  spurious  epistle  of, 

4;  spurious  letter  of  Ignatius  to,  5. 
Massebieau,  16,  121,  123^,  153. 
Mathieau,  S.  art.  on  Did.,  154. 
Matthew,  G-ospel  of,  quoted,  82. 
Melk,  library  of,  119. 
Menegoz,  E.,  arts,  on  Did.,  154. 
Millennium,  calculations  relating  to 

fallacious,  76;  view  of  Did.,  77. 
Montfaugon,  3. 

Montanism,  not  in  Did.,  72,  120. 
Most  Holy  Sepulchre,  Monastery  of,  1. 
Muralt,  E.  de,  art.  on  Did.,  154. 

Napier,  John  T.,  trans,  of  Did.,  151. 
Neale,  John  Mason,  on  Baptism,  42. 
Neander,  on   ancient   mode  of   Bap- 
tism, 49. 
New  Testament  in  Did.,  78  sqq. 
Nicephorus  mentions  Did.,  118. 
Nirschl,  Josef,  rev.    Bryennios,    146. 
Northcote  and  Brownlow,  36. 
Novatianus,  baptized  by  aspersion,  34. 


300 


ALPHABETICAL   INDEX. 


Old  Testament  in  Bid. ,  78  sqq. 

Origen.  116. 

Orns,  S.  S.  text  and  transl.,  152. 

Papias  and  the  Canon,  79. 

Parker,  J.  H.,  36. 

Passover,  Jewish,  described,    58  sq., 

contrasted     with     the      Christian 

Agape,  59. 
Pastor  Hermae.     See  Hermas. 
Pastoral  Epistles,  65. 
Paul  alluded  to,  93  sq. 
Paulssen,  A.  S.,  trans,  of  Bid.,  155. 
Peter  Lombard  on  Baptism,  41. 
Peter,  St.,  alluded  to,  93,  95. 
Peterseii,  trans,  of  Bid.,  146. 
Pez,  Bernhard,  119. 
Pfaif,  fragm.  f rom  Irenseus,  117. 
Phanar,  1. 
Phraseology  of  Bid.,  by  I.  H.  Hall, 

153. 
Pitra,  J.  B.,  129. 
Place  of  compo.sition  of  Bid  ,  123. 
Plummer,  Α.,  11,  89,  149. 
Polycarp,  72,  79. 
Potwin,  L.  S. ,  vocabulary  of  Bid.,  95; 

on  age,  121,  123,  152. 
Pouring,  in  Baptism.     See  Affusion. 
Prayer  and  Fasting,  29  sqq. 
Prayer-Book  on  Baptism,  51  sq. 
Presbyter,  64  sqq. ;  name  explained, 

74. 
Prins,  J.  J.,  ed.  of  Bid.,  155. 
Procter  quoted,  52. 
Prophets,  64,  69  ;  the  ancient,  70  sq. ; 

false,  69. 
Pseudo-Cyprian,  117. 
Pseudo-Ignatian  Epistles,  5. 

Quotations,  Scripture,  ancj  allusions 
in  the  Bid.,  94  sq. 

Ravenna,  Council  of,  on  mode  of  Bap- 
tism, 45. 

Reville,  Jean,  art.  on  Bid.,  154. 

Robertson,  Α.,  11,  149. 

Roller,  on  the  Catacombs,  36  :  Bap- 
tismal pictures,  37  ;  on  mode  of 
Baptism,  39,  40. 

Roma  Sotteranea,  by  De  Rossi,  North- 
cote  and  Brownlow,  and  Kraus,  36. 

Rordam,  T. ,  art.  on  Bid.,  155. 

Rutinus  mentions  Duae  Vitae,  18, 
117. 

Sabatier,  Paul,  ed.  of  Bid,,  154. 
Sabbath,  27. 

Sacrifice,  the  Christian  See  Euchar- 
ist. 


Sadler,  123,  125. 

Salmon,  122. 

Schaif,  P.,  ed.  of  Bid,,  152. 

Schultze,  Victor,  on  Catacombs,  36, 

38. 
Scotch  Confession,   Second,  on  Bap- 
tism, 53. 
Second  coming  of  Christ,  75  sqq. 
Second  Ordinances  of  the  Apostles, 

115. 
Septuagint,   words  common  to  Bid. 

and,  105  sqq. 
Shepherd  of  Hermas,  21. 
Sirach  quoted,  94. 
Smyth,    Egbert   C,  12,  152:  on  the 

Bidache  and    Baptismal  pictures, 

36. 
Spence,    Canon,   11,   121,    123,    127, 

149. 
Spirit,  Holy,  25. 
Stanley,  Dean,  on  mode  of  Baptism, 

47  sq. 
Starbuck,  C.  C,  12,  152. 
Sunday,  27. 

Svmeon  of  Jerusalem,  conjectured  as 
"author  of  Bid.,  127. 

Taylor,  C,  lectures  on  Bid.,  149. 

Teachers,  64  sqq.,  72  sq. 

Teaching  of  the  Twelve  Apostles. 
See  Didache. 

Tertullian,  on  Infant  Baptism,  on 
mode  of  Baptism,  32,  33  ;  on  fast- 
ing, 35  ;  on  the  right  to  baptize, 
35  ;  on  church  order,  66. 

Thanksgiving,  56  sqq.   See  Eucharist. 

Theology  of  Bid.,  22  sqq. 

Ύιίλαοί  Bid  ,  15. 

Tobit  quoted,  94. 

Trinity,  25. 

Two  Ways,  18;  figure  used  in  Tal- 
mud, 21,  and  in  Xenophon,  21, 
22;  Rufinuson,  18. 

Y.  [enables],  Ε  [dmund',  125,  150. 
Varming,  C. ,  trans,  of  Bid.,  155. 
Vocabulary  of  Bid.,  59  sqq. 

Waldenses  and  the  Bid.,  119. 

Wall,  William,  on  mode  of  baptism, 

45.  51. 
Warfield,  B.  B.,  121.     See  essay  on 

Doc.  II. 
Watchfulness,  75. 
Wav  of  darkness,  19. 
Way  of  death,  2.6. 
Way  of  life,  26. 
Way  of  light,  19. 
Week,  days  of,  127. 


ALPHABETICAL   INDEX. 


301 


Wednesday,  fasting  on,  25,  28. 
Westminster  Assembly,  on  Baptism, 

52. 
Words  not  in  New  Testament,  99  sqq. 
AVordsworth,  J.,  11,  89,  123,  150. 
World-deceiver,  76. 
Worship,  freedom  of ,  in  Ό  id.  61. 
Wiinsche,  Α.,  text  and  trans.,  11, 146. 


Zahn,  Th.,  11,  16;  Barnabas,  integ- 
rity of,  later  than  Did.,  121;  Her- 
mas,  date  of,  122;  date  of,  123;  ed. 
οι  Bid.,  114,  117,  146. 

Zechai-iah  quoted,  81. 

Zockler,  0.,  arts,  on  Did.,  147. 

Zwingli  on  infant  and  heathen 
adult  salvation,  53. 


Γ 


C  A/