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Library of The Theological Seminary 
 
 PRINCETON - NEW JERSEY 
 
 DIES 
 
 PRESENTED BY 
 Prof. Paul VanDyke, D.D. 
 
 BS 2940 .T5 $3413 1885 c.1]| 
 
 Teaching of the twelve 
 apostles. 
 
 The oldest church manual 
 
 “Δ 16 Mha  tarnanhine nf +hea 
 
PHILOTHEOS BRYENNIOS. 
 
i ae 
 MAR 2 1915 
 
 Lit 
 
 THE SOL eric ast 
 
 ert Νὰ ‘> 
 
 OLDEST CHURCH MANUAL 
 
 Ceaching of the Cwelve Apostles 
 AIAAXH TON JQ4EKA AIOZSTOAQN 
 
 THE DIDACHE AND KINDRED DOCUMENTS 
 
 IN THE ORIGINAL 
 
 ΓΙ 
 WITH TRANSLATIONS AND DISCUSSIONS OF POST-APOSTOLIC TEACHING 
 BAPTISM WORSHIP AND DISCIPLINE 
 
 AND 
 
 WITH ILLUSTRATIONS AND FAC-SIMILES OF THE 
 
 JERUSALEM MANUSCRIPT 
 
 BY 
 
 PHILIP SCHAFF 
 
 NEW YORK 
 CHARLES SCRIBNER’S SONS 
 
 1885 
 [All rights reserved] 
 
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DOMINO REVERENDISSIMO AC DOCTISSIMO 
 
 Philothes Broennio, 5.C.D. 
 
 METROPOLITANO NICODEMIENSI 
 VIRO DE LITTERIS CHRISTIANIS OPTIME MERITO 
 
 CODICIS HIERSOLYMITANI ATQUE EIUS LIBRI PRETIOSISSIMI 
 QUI INSCRIPTUS EST 
 
 Διδαχὴ τῶν δώδεκα ᾿Δποστόλων 
 INVENTORI EDITORI EXPLANATORI 
 
 HOC OPUS DEDICAT 
 
 PHIDIPP US SCH ALY 
 
 THEOLOGUS AMERICANUS 
 
 Occidens Orienti S.D. 
 
 Eis Κύριος μία πίότις ἕν βαάπτιόμα eis Θεὸς καὶ 
 Πατὴρ πάντων ὁ ἐπὶ πάντων καὶ διὰ 
 πάντων "αὶ ἐν πᾶσιν 
 
PREFACE. 
 
 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 Hurope 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 hes 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 Nicomedia 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 Warfield, 
 Dr. Crosby, and Mr. Arthur C. McGiffert for valuable contri- 
 butions. The portrait of the discoverer is from a photograph 
 taken several years ago by the photographer of the Sultan, 
 
vl PREFACE. 
 
 which Dr. Bryennios himself has kindly sent me.* The 
 baptismal pictures are reproduced, by permission, from Roller’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. 
 New Yorr, Union THEoLoGIcAL SEMINARY, 
 May 21, 1885. 
 
 * T have just received a friendly letter from Dr. B., dated Nicomedia, 
 April $8, 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. 
 
THE 
 
 CONTENTS: 
 
 OLDEST CHURCH MANUAL, 
 
 CALLED THE 
 
 TEACHING OF THE TWELVE APOSTLES. 
 
 PAGE 
 
 CHARTER ΠῚ Dam ΠΕ σάτα MONASTERY: < τς τευ τς ἐν πόρος: 1 
 
 ES dG PAC PR RECIOUSGVOIWUMIBE, onc cteferers ciecsierarettonthe eictcl Pevckers 2 
 (Two FAC-SIMILES OF THE JERUSALEM MS.. 6 AND 7.) 
 
 be iF ΕΓ OnEnOS ERVENNIOSECK sim sersisscle cielelasisie iim ore - 8 
 
 δ LY. PUBLICATION OF THE ΠΑ ΘΈΠΕΣ. τς «τ τοῖς το τς τς. 9 
 
 aC View A TTTHERARY SENSATIONS: Ὁ ὁ cays secs δὲ ee ard ste any exer 10 
 
 ee Vil. VEARTOWSCHISTIMA TES 2 δι... λα eee orevetne aitl'sbeipcpslel cickarets 19 
 
 τ VATS Te Teena ΠΤ τς ΣΙ ον Ὁ τον ces τρτονν παν τος ἡ τς 14 
 
 OG Wier ATM AND CONTENTS teres sik ai hotro na ciate al etoinere tices 16 
 
 OG IX. THe Doctrinal OR CATECHETICAL PART........... il 
 
 ee ΠΟ VVEANS creek Seo τ tenets atstas revere s τονε σον 18 
 
 Ce Xi. THe ΤΉΒΟΓΘΟΥ or THE ΙΑ ΘΗ 3.5.0... σπου ον 22 
 
 se XM Dee RIT AGOR ΤῊ INDIA GH iio) suelsie seach +e) 26 
 
 ce XIII. Tue Lorp’s Day AND THE CHRISTIAN WEEK....... 27 
 
 ee OVE cue ΉΤΑΝ ΠΑ ΒΠΠΝ Ο᾽..ς τς ε τὶς τς πῶλον bey ἐμὴν ot eps εν να τὸ 29 
 
 Bega AVE BAPTISM IN THE ΘΙ ΈΗΝ ©. Sapte kar’ + seuss: 29 
 
 a XGVile wD APTISMPAND REE) CATACOMBS cel. το τὴν cies στο σοῖς cine ci 36 
 
 (Four ILLUSTRATIONS.) 
 
 iS es XVII. Immersion AND Pourine IN HIstoryY..............- 41 
 
 ΧΡ Lim AGAPH AND ΤῊ ΕἸΠΟΉΆΑ ΙΒ ΤΟ." οἷο. c/s sr +m cle 56 
 
 ai XIX. ECCLESIASTICAL ORGANIZATION... ....-0..0020.--- 62 
 
 oie XX. APOSTOLIC AND POST-APOSTOLIC GOVERNMENT. .....- 64 
 
 εἴ XOX SA POSTIES ἌΝ ΒΕΟΡΗΤΗ͂ τ τυ το ρον, 6's ἧς σαν rest 67 
 
 ss OXI ISHOPSPAN DED EA CONSHa arse et yal the) ον ale gemalercrare <tc 73 
 
 bees ROMS EE END OR DAE MOV ORLD:s - «οὐ ς τοῖσιν τον στρ τοῦ ole elo layepel: 75 
 
 τ XXIV. Tue DIDACHE AND THE SCRIPTURES... ~.......----- 78 
 
 is XXV. Tue StyLe AND VOCABULARY OF THE DIDACHE..... 95 
 
 ee XXVI. AUTHENTICITY OF THE DIDACHE................-. 114 
 
 Κα ΧΟ ΠΕ OR) COMPOSITION: fics cies cxs'snsiel siecle oleate ofeleits 119 
 
 τ ΧΟ OI ee TAGE, Ol COMPOSITIONG τὸ. τον cis stole Ὡς ἡ. τὴν τὶ 123 
 
 xe SXOXGIOXNG BEAU MH ORGHIPA aici h cise etic sie ον τ τ τιν eter ΡΣ ΝΣ, te sells 125 
 
vill CONTENTS. 
 
 PAGE 
 
 CHAPTER XXX. Tuer ApostoLicaL CHuRcH ORDER, OR THE ECCLE- 
 SIASTICAL CANONS OF THE Hoty APOSTLES... ... 127 
 ac XXXI. ΤῊΝ ApostonicaL CoNsTITUTIONS..........-....-- ' 182 
 «© XXXII. Summary or Lessons From THE DIDACHE......... 1388 
 ‘© XXXII. Tue Lirerature or THE DIDACHE..............- 140 
 
 THE DOCUMENTS. 
 
 1. Toe DrpacHeE, GREEK AND ENGLISH, WITH COMMENTS........... 161 
 Il. A Latin FRAGMENT OF THE DIDACHE, WITH A CriTICAL Essay... 219 
 Ill. THe EpistLe OF BARNABAS, GREEK AND ENGLISH.... ... .. ... 227 
 1V. THE SHEPHERD OF HERMAS, GREEK AND ENGLISH............. : 234 
 V. THe ApostoLicAL CHURCH ORDER, GREEK AND ENGLISH ... ... 287 
 
 VI. THE AposToLIcAL CHURCH ORDER FROM THE Coptic, ENGLISH... 249 
 VII. THE Seventa Book or THE APOSTOLICAL CONSTITUTIONS, GREEK 
 
 AND SHINGLISH.. ic FRc ote cence tee ΤΡ Ie aes te ee en a 259 
 
 A LETTER AND COMMUNICATION FROM METROPOLITAN BRYENNIOS. 289 
 
 ILLUSTRATIONS. 
 PORTRAIT OF BRYENNIOS) {25/00/25 το» εἰ aes εν οι. Frontispiece 
 Tue JERUSALEM MONASTERY OF THE Most Hoty SEPULCHRE........... 1 
 FAC-SIMILE OF THE First LINES OF THE DIDACHE.......:........ eae ae 
 FAC-SIMILE OF THE LAST PAGE OF THE JERUSALEM MANUSCRIPT........ 7 
 Four BaprisMAL PICTURES FROM THE RoMAN CATACOMBS..... 37, 88, 39, 40 
 
 AUTOGRAPH. LETTER FROM BRYENNIOS.« . τος τὸ ot vec shoes ++ 296 
 
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 8 51 puNoISHIVq 91 ΠῚ ΞΌΤΡΙΠΙα Mou 93.101 OL 
 ΒΌΓΡΙΓΙΑ {{8π8 oy} st ει γἀ μΌΒτ 0 ΠΠ0 1 Ὁ 5119 (",9, 911 ΒΌΠΒΏΠΟΟ OIA ΑΙΒΙΑΓΡΊ 911, 
 
 IIA 900 πο} UJ Βυποῖμ 911, ᾿809.1 911 Δα popeys 
 
 ‘"IOGNWVLS NI HUHOTAdES ΔΊΟΗ LSOW AHL AO AUALSVNOW WHTVSoudr AHL 
 
THE 
 
 OLDEST CHURCH MANUAL 
 
 CALLED 
 
 “TEACHING OF THE TWELVE APOSTLES,” 
 
 CHAPTER L 
 
 The Jerusalem Monastery. 
 
 THE JERUSALEM Monastery OF THE Most Hoty 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 Gicumenical Councils, the conflict between the Patriarch 
 and the Pope, the Filioque and the Primacy, the origin and 
 progress of the great Schism, the wild romance of the Crusades, 
 the downfall of Constantinople, the long sleep and oppression 
 of the Kastern Church, the revival of letters and the Reforma- 
 
 1 
 
2 A PRECIOUS VOLUME. a 
 
 tion in the West. We see the decline and approaching end of 
 Turkish misrule, and look hopefully forward to the solution of 
 the Eastern problem by a political and moral renovation which 
 is slowly but surely progressing. 
 
 The Monastery of the Holy Sepulchre is a type of the 
 Christian Orient; it is a shrine of venerable relics ; it has the 
 imploring beauty and eloquence of decay with signs of a 
 better future. Some rich and patriotic Greeks in Constan- 
 tinople have recently erected near the Monastery a magnificent 
 building for national Greek education.* May a new Church of 
 the Resurrection at no distant day rise out of the Monastery οἵ. 
 the Sepulchre! 
 
 CHAPTER IL 
 A Precious Volume. 
 
 THE Jerusalem Monastery possesses, like most convents, a 
 library. It is preserved in a small stone chamber, erected for 
 the purpose and detached from the other buildings. It receives 
 scanty light through two strongly barred windows. Its entrance 
 is adorned with holy pictures. It contains about a thousand 
 bound volumes and “ from four hundred to six hundred manu- 
 scripts,” as the present superior, the archimandrite Polycarp, 
 informed a recent visitor “ with characteristic indefiniteness.” 
 
 Among the books of this library is one of the rarest treas- 
 ures of ancient Christian literature. It is a collection of manu- 
 scripts bound in one volume, covered with black leather, 
 carefully written on well preserved parchment by the same 
 hand in small, neat, distinct letters, and numbering in all 120 
 leaves or 240 pages of small octavo (nearly 8 inches long by 6 
 wide). It embraces seven Greek documents, four of which are 
 of great importance.t 
 ᾿ The documents are as follows: 
 
 * See picture of the Monastery, reproduced from a photograph, facing p. 1. 
 +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 Jndependent for July 31, 1884. 
 
La = 
 
 A PRECIOUS VOLUME. 3 
 
 1. A Synopsis of THE OLD AND New TESTAMENTS IN THE 
 ORDER OF Books By Sr. Curysostom (fol. 1-82). 
 
 The Synopsis, however, closes with the prophet Malachi, 
 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, Zeph- 
 aniah, Hageai, Zachariah, and Malachi.* 
 
 2. THE HpIsTLe or BARNABAS (fol. 88-519). 
 
 This is an additional copy to that found in the Codex Sinai- 
 ticus of the Bible, and published by Tischendorf, 1862. The 
 
 _ older editions contain the first four chapters only in the Latin 
 
 version. The value of the new MS. consists in a number of 
 new readings which Bryennios communicated to Professor 
 Hilgenfeld, of Jena, for his second edition (1877).+ 
 
 3. THE First EpistLe oF CLEMENT OF RoME TO THE Cor- 
 INTHIANS (fol. 51” med.—70* med.). 
 
 This is the only complete manuscript of that important 
 document of the post-apostolic age; the only other MS. in the 
 Codex Alexandrinus of the Bible, preserved in the British 
 Museum, is defective towards the closet 
 
 4. THE SeconD EPISTLE OF CLEMENT TO THE CORINTHIANS 
 (fol. 70* med.—76* med.). 
 
 Likewise the only complete copy. It contains the first 
 Christian Homily extant, but it is not by Clement, although 
 the discoverer considers it genuine. 
 
 They differ in the numeration of the MS.: Bryennios gives 456 as its num- 
 ber in the library; Long, from more recent examination, 446. Perhaps the 
 former is a printing error, or the volumes of the library have been re-num- 
 
 _ bered. 
 
 * Tn the third Appendix to his Prolegomena, pp. pS'-put.. 
 
 + The Jerusalem MS. is also utilized in the second edition of Barnabas by 
 von Gebhardt and Harnack, Leipzig, 1878, and by Fr. X. Funk, in his ed. 
 of Opera Patrum Apost. (the fifth of Hefele), Tiibingen, 1878. 
 
 1 Bryennios calls the new text of the Clementine Epistles ‘‘ The Jerusa- 
 
 lem MS.” (Jepo6oAvprxds), and is followed by Hilgenfeld, but von Geb- 
 
 hardt, Harnack, and Lightfoot designate it by the letter C (Constantinopo- 
 litanus) in distinction from A (Alexandrinus). In the case of the Didache 
 there is no rival MS. 
 
4 A PRECIOUS VOLUME. 
 
 Documents 3 and 4 were published by Bryennios in 1875 to ἡ 
 the great delight of Christian scholars.* 
 
 5. Tue ΤΈΛΟΗΙΝΟ (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: 
 
 δὰ Rage πων νοι Miva saan Aen 
 qe Deg Kea AP Mad Kar ἀπο κόν ποῖσε dea ee 
 
 Aan se: Κα a του frawarrd: Ny αλορλ) mn 
 ae πῶς διό. ΘΕΈ ΟΥ̓ ΟΣ ΘῈ porn inden gan 
 
 Ζιδαχὴ τῶν δώδεκα ἀποστόλων. 
 Ζιδαχὴ κυρίου διὰ τῶν δώδεκα ἀποστόλων τοῖς ξογεσενε ὁδοὶ δύο 
 εἰσί, μία τῆς Coons καὶ μία τοῦ ϑανάτου" διαφορὰ δὲ πολλὴ μετα- 
 Ev τῶν δύο ὁδῶν. ἡ μὲν οὖν ὁδὸς τὴς ζωῆς ἐότιν αὕτη" πρῶτον, ἀγ απή-- 
 
 { Translation. | 
 
 ‘« Teaching of the Twelve Apostles. 
 Teaching of the Lord, through the Twelve Anostles, 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. Tue Spurious Eptstie or MARY or CASsOBOLI + to the 
 Bishop and Martyr [gnatius of Antioch (fol. 81-82 med.). 
 
 * Under the title, as translated into English : Taz Two EpistLEs OF OUR 
 Hoty FatHer Cement, ΒΙΒΗΟΡ or ΠΟΝΕ, TO THE CORINTHIANS, from ὦ 
 manuscript in. the Library of the Most Holy Sepulchre in Phanar (év 
 Pavapic) of Constantinople ; now for the first time published complete, with 
 Prolegomena and Notes by Pattoranos BryEnnios, Metropolitan of Serre. 
 Constantinople, 1875. The new portions are given in full with valuable 
 notes in Lightfoot’s Appendix to his ed. of S. Clement of Rome (London, 
 1877). Von Gebhardt and Harnack have used the Constantinopoiitan MS. 
 in their second ed. of Clement (1876), and Funk in his ed.of the Ap. Fathers 
 (1878). Comp. my Church History, 11. 648 sqq. (revised ed.). 
 
 4 Μαρία Κασσοβόλων or Κασταβάλων. See the different readings in © 
 Zahn’s ed. of Jgnat., p. 174. 
 
A PRECIOUS VOLUME. 5 
 
 Cassoboli is probably Castabala,* a city of Cilicia, The 
 Kpistle 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 ἃ 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.t+ 
 
 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 6564 
 according to Byzantine reckoning, which is equivalent to 
 A.D. 1056.4 
 
 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. 
 
 “ΠῊ 6 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. 
 
 * Kaora fara. See Funk, Patr. Ap., 11. 46. 
 
 + Funk says (Opera Patr. Apost., Vol. Il. p. xxx.): ‘‘ Philotheus Bryen- 
 nius, metropolita Nicodemiensis, vir de literis Christianis optime meritus,max- 
 ima cum liberalitate epistulas pseudoignatianas in usum meum accuratissime 
 contulit.” The longer Greek recension embraces the Epistles to Mary of 
 Cassoboli, to the Trallians, the Magnesians, the Tarsians, the Philippians, 
 the Philadelphians, the Smyrnzans, to Polycarp, to the Antiochians, to Heron 
 (deacon of Antioch), to the Ephesians, and to the Romans (pp. 46-214). 
 
 _ Funk gives, pp. 214-217, the three additional letters of Ignatius to John the 
 
 Ἢ 
 
 Evangelist and the Virgin Mary, with her response, which exist only in 
 
 Latin. 
 
 + 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 5508 from 6564, and you have the date 
 A.D. 1056. 
 
\ aes Abe hie Beg Ν δ,» a” 
 «το NI ν o Ky: τώ φῶ per repel pe com 
 
 "δι τ» 
 A fanaa nn wf ia 
 Se are Genre Hi mer are fees ΟΞ ἢ 
 τοφέυνβοχδο or Gpesaps UM: γε. 
 ὃν Fre ane m2 XO! - 
 
 ' ΤΩΝ 
 
 ee ena 
 
 =“ ΩΣ \ 
 eet i Εν θα Sven °) Nove δον oth 
 ra tye “Sad wee Seis me 
 
 eee δ το, ΣΕ 
 poe Se eT ange Koy <a e 
 
 afo’ Hoa perk reais allen pon φώρ τὲ ο 
 ns poe Ey k= =f corde NF rida σαῦτι. -τὸ yous 
 - SBR ee in meal “να το ypu ns 
 
 4 \ 
 Kan we τον λεία: ot bere Ao vrai oe κατα 
 
 ΧΩ 
 T PAR Vw! Yorn KY ash 30 6 OK abies 
 
A PRECIOUS VOLUME. γι 
 
 6vv πολλοῖς καὶ ἄλλοις Κρόκος, τὸ ποϑητὸν ὄνομα. Περὶ τῶν προ- 
 δελθόντων ἀπὸ Ξυρίας εἰς Ῥωμην εἰς δόξαν ϑεοῦ πιότεύω ὑμᾶς 
 ἐπεγνωπκέναι" οἷς καὶ δηλώδετε ἐγγύς ME ὄντα" παντὲς Yap εἶσιν 
 ἄξιοι ϑεοῦ καὶ ὑμῶν OUS πρέπον ἐστὶν ἐμὶν HATA πάντα ἀναπαῦ- 
 σαι. "Ey pawa δὲ ὑμὴν ταῦτα τῇ πρὸ ἐννέα καλανδῶν Ξεπτεμβρίων. 
 Ἔρρωδϑε εἰς τέλος ἐν ὑπομονῃ ᾿Ιηδσοὺ Χριστοῦ. --- 
 
 4 x ΄ . , ΄ , 
 ᾿Ετελειώϑη μηνὲ ᾿Ιουνίῳ εἰς τὴντα, ἡμέραν Γ΄. “Ivdinr. O', ἔτους 
 6rped , χειρὶ A€ovros νοταρίου καὶ ἀλείτου. 
 
 [ Translation, including the remainder of the tenth chapter of the pseudo- 
 Ignatian Epistle to the Romans. ] 
 
 “(1 write this to you from Smyrna through Ephesians worthy of happi- 
 ness. But there is with me) Crocus, the beloved name, along with many 
 others also. Concerning those coming from Syria unto Rome for the glory 
 of God I believe you know them; and to them ye will announce that I am 
 near. For they are all worthy of God and of you, and it is becoming that 
 you should refresh them in every way. I have written these things unto 
 you on the day before the 9th Kalends of September. Fare ye well until 
 the end in the endurance of Jesus Christ.” 
 
 [Subscription. ] 
 
 _ “Finished in the month of J une, upon the 11th (of the month), day 3d (of the 
 
 week, 1.6., 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. pun’. It begins: 
 
 ᾿Ιωδὴφ ὁ ἀνὴρ Μαρίας, ἐξ ἧς ἐγεννήϑη ὁ Xpioros, ἐπ Asvirinys 
 φυλῆς κατάγεται, ὡς ὑπέδειξαν οἱ ϑεῖοι εὐαγ} ελιόταί, “AAN ὁ μὲν 
 Ματϑαῖος ἐκ 4αβὶδ διὰ Σολομῶντος uarayer τὸν Ἰωόσηφ" ὁ δὲ 
 “Μουκᾶς διὰ Νάϑαν, Ξολομῶν δὲ καὶ Ναϑαν υἱοὶ 4“ αβιίδ. 
 
8 PHILOTHEOS BRYENNIOS. 
 
 CHAPTER IIL 
 Philotheos Bryennios. 
 
 THE Jerusalem Manuscript was hidden 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 Serrze, an ancient see (Heraclea) 
 of Macedonia, now Metropolitan of Nicomedia(Ismid). This was 
 once the magnificent capital of Bithynia and the residence of 
 the Emperor Diocletian, where the last and the most terrible 
 persecution of the Church broke out (a.p. 303), and where 
 Constantine the Great, the first Christian Emperor, was bap- 
 tized and closed his life (337). Bryennios is next in rank to 
 the Patriarch of Constantinople and the Bishop of Ephesus, 
 and usually resides in Constantinople, in a narrow, unpainted, 
 wooden house of four stories, opposite the entrance of the patri- 
 archal church and a few steps from the Jerusalem Monastery. 
 
 He is probably the most learned prelate of the Greek Church 
 at the present day. He was born in Constantinople (1833), 
 studied in the patriarchal Seminary on the island of Chalce, 
 and in three German Universities (Leipzig, Berlin and Mu- 
 nich). He attended the second of the Old Catholic Con- 
 ferences at Bonn (in 1875). He is well versed in the patristic, 
 especially Greek, and in modern German literature. He 
 freely quotes, in his two books on the Clementine Epistles, and 
 on the 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 Realworterbuch, and the writers in Herzog’s Real- 
 
PUBLICATION OF THE DIDACHE. 9 
 
 Encyklopidie.* He was cordially welcomed by the scholars of 
 the 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 Kastern 
 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.+ 
 
 CHAPTER IV. 
 Publication 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.t 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 ὁ Dpoinxy105, 
 ὁ Νέανδρος, ὁ Γιδελέριος, ὁ BixxéAA10S, ὃ Ἕφελος, ὁ Ἱλγεμφέλδος, 
 6 OvAyoprios (ἐν τῇ Real-Encycl. of Herzog), ete. 
 
 + I learn from a friend in Constantinople (Feb. 16, 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 S. Clement of Rome, 1877, p. 281) 
 simply said : ‘‘ What may be the value of the Doctrina Apostolorum remains 
 to be seen.” 
 
 § The title, translated into English, reads: TEACHING OF THE TWELVE 
 Apostles. Prom the Jerusalem Manuscript now for the first time published 
 with Prolegomena and Notes, by Philotheos Bryennios, Metropolitan of 
 
10 A LITERARY SENSATION, 
 
 Great as was his service to Christian literature by the publi- 
 catfon 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 Sensation. 
 
 SeLpom has a book created so great a sensation in the 
 theological world. Tischendorf’s discovery of the Codex Sina- 
 iticus of the Greek Bible, in the Convent of St. Catherine, at 
 the foot of Mount Sinai, in 1859, after three journeys through 
 the wilderness, is far more important, and has besides all the 
 charm of a heroic romance. But the interest felt in “ the find” 
 of Bryennios was perhaps even more extensive, though less 
 deep and lasting. ‘The German divines fell upon the precious 
 morsel with ravenous appetite. The first public notice of the 
 Didache appeared in the ‘ Allgemeine Zeitung” of Munich, Jan- 
 uary 25, 1884. A few days afterwards, Dr. Adolf Harnack, 
 Professor of Church History in the University of Giessen, who 
 had received an advance copy directly from the editor in Con- 
 stantinople, published a notice with a German translation of the 
 greater part (from Chs. VIL-X VIL.) 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 55 pages text with critical notes, to which are added indexes and corri- 
 genda (p. 57-75). It is the only edition taken from the MS. itself, and the 
 parent of all other editions. The MS. has since become almost inaccessible, 
 but there is not the slightest ground for distrusting either the learning and 
 ability, or the honesty of Bryennios ; on the contrary, they are evident on 
 _ every page of his edition. 
 
 * In the “ Theologische Literaturzeitung” (of which he is the editor), 
 Leipzig, Feb. 3, 1884. It was from this article that the first notice was 
 sent to America, by Dr. Caspar René 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. Hilgenfeld, 
 Professor in Jena, received likewise a copy directly from Bry- 
 ennios, January 13, 1884,+ and forthwith published the Greek 
 text with critical emendations.{ Dr. Aug. Wiinsche soon 
 followed with an edition of the Greek text and German transla- 
 tion and brief notes, in May, 1884. Independently of these 
 publications, Dr. Theodor Zahn, Professor in Hrlangen, and 
 one of the first patristic scholars of the age, made the Didache 
 the subject of a thorough investigation in his “ Supplementum 
 Clementinum” (278-819), which appeared in June or July, 
 1884.§ Bickell, of Innsbruck; Funk, of Tiibingen; Kraw- 
 utzcky, of Breslau,—three eminent Roman Catholic scholars, 
 —Holtzmann, of Strassburg; Bonwetsch, of Dorpat, and many 
 others, followed with reviews and discussions of special points 
 in various German periodicals. 
 
 In England the first notice of the Didache appeared in the 
 “Durham University Journal” for February, 1884, by Rev. 
 A. Robertson, Principal of Hatfield Hall, Durham. Professor 
 John Wordsworth, of Oxford, Archdeacon Farrar, of London, 
 Professor A. Plummer, of Durham, and a number of other Epis- 
 copalians, appeared on the field with editions, translations and 
 critical discussions in the “Guardian,” the ‘Contemporary 
 Review,” the ‘“ Church Quarterly Review,” etc. Prof. Hatch, 
 of Oxford, delivered an interesting lecture on the subject (not 
 yet published) in the Jerusalem Chamber, London. Bishop 
 Lightfoot discussed the document briefly in the Church Con- 
 gress at Carlisle (Sept., 1884). Rev. Mr. De Romestin (1884) 
 and Canon Spence (1885) published the Greek text with an 
 English version, notes and discussions. 
 
 \ 
 
 * Diz LEHRE DER ZWwOLF AposTEL nebst Untersuchungen zur dltesten 
 Geschichte der Kirchenverfassung und des Kirchenrechts. With an Appen- 
 dix by Oscar von Gebhardt, Leipzig, 1884. Text and translation with notes, 
 70 pages, Prolegomena, 294 pages. 
 
 +So he informs us in his ‘‘ Zeitschrift fiir wissenschaftl. Theologie,”’ 1885, 
 No. I, p. 73. 
 
 { In the second ed. of his Novwm Testam. extra Canonem receptum. Lips., 
 1884. Fase. IV., 94-103. 
 
 § Comp. also his critical notice of Harnack’s book in the ‘ Theol, Litera- 
 turblatt,” Leipzig, for June 27 and July 11, 1884. 
 
12 VARIOUS ESTIMATES. 
 
 More extensive even than in any country of Europe was the 
 interest with which the Didache was received in the United 
 States. As soon as the first copies reached the Western hem- 
 isphere, the book was reprinted, translated and commented 
 upon by theological professors and editors of religious news- 
 papers of all denominations and sects. The first American 
 edition, with the Greek text and notes, was prepared by Prof 
 Roswell 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. 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 Ve 
 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 historical information, with regard to its 
 authorship, the time and place of composition, its precise text, 
 its relation to cognate documents, as the Epistle of Barnabas, 
 the Pastor Herm, the Judicium Petri, the Ecclesiastical 
 Canons, and the Apostolical Constitutions. 
 
 In England, and especially in America, where theology is 
 
VARIOUS ESTIMATES. 1.3} 
 
 more practical and more closely connected with Church life 
 than in Germany, the Dedache was welcomed in its bearing 
 upon controverted points of doctrine, ritual and polity, and 
 utilized for sectarian purposes. 
 
 Peedobaptists found in it a welcome argument for pouring or 
 sprinkling, as a legitimate mode of baptism; Baptists pointed 
 triumphantly to the requirement of immersion in living water 
 as the rule, and to the absence of any allusion to infant bap- 
 tism; while the threefold repetition of immersion and the re- 
 quirement of previous fasting suited neither party. Episco- 
 palians were pleased to find Bishops and Deacons (though no 
 Deaconesses), but non-Episcopalians pointed to the implied 
 identity of Bishops and Presbyters; while the travelling 
 Apostles and Prophets puzzled the advocates of all forms of 
 Church government. The friends of liturgical worship derived 
 aid and comfort from the eucharistic prayers and the prescrip- 
 tion to recite the Lord’s Prayer three times a day; but free 
 prayer is likewise sanctioned, and “the Prophets” are per- 
 mitted to pray as long as they please after the eucharistic sac- 
 rifice with which the Agape was connected. Roman Catholic 
 divines found traces of purgatory, and the daily sacrifice of the 
 mass, but not a word about the Pope and an exclusive priest- 
 hood, or the worship of Saints and the Virgin, or any of the 
 other distinctive features of the Papal system; while another 
 Roman Catholic critic depreciates the Didache as a product of 
 the Ebionite sect. Unitarians and Rationalists were pleased 
 with the meagreness of the doctrinal teaching and the absence of 
 the dogmas of the Trinity, Incarnation, depravity, atonement, 
 ete.; 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 Psedo- 
 
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 Didache furnishes another proof of the infinite superiority 
 of the New Testament over ecclesiastical literature. Interest- 
 ing and important as it is, it dwindles into insignificance 
 before the Sermon on the Mount, or the Gospel of John, or the 
 Epistle to the Galatians, or even the Evistle of James, which 
 it more nearly resembles. 
 
 The Didache claims no Apostolic authority ; it is simply the 
 summary of what the unknown 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 anony- 
 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 instrue- 
 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 ot 
 Rome, Polycarp, Ignatius, Barnabas, Hermas. These writings 
 fill the gap between the Apostles and the Church Fathers, 
 from the close of the first to the middle of the second century; 
 just as the Apocrypha of the Old Testament fill the gap 
 between Malachi and John the Baptist. 
 
 CHAPTER. VIL 
 The Title. 
 
 THE title of the Didache is borrowed from Acts, ii. 42, where | 
 it is said of the primitive disciples that “ they continued stead- 
 
THE TITLE. 15 
 
 fastly in the Apostles’ teaching * and fellowship, 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 he regards as a faithful summary of their teaching. The 
 work is apocryphal, but no literary fraud. It differs in this re- 
 spect very favorably from similar productions where the Apos- 
 tles are introduced by name as speakers and made responsible for 
 doctrines, canons and regulations, of which they never dreamed. 
 
 The manuscript of the Didache has two titles: “TEACHING 
 OF THE TWELVE APOSTLES,’ + and a longer one, “ TEACHING 
 OF THE LORD THROUGH THE TWELVE APOSTLES TO THE GEN- 
 TILES.” { ‘The latter indicates the inspiring author as well as 
 the inspired organs, and the persons to be taught. “ΤΠ Gen- 
 tiles” are the nations generally to whom the gospel is to be 
 preached, Matt. xxvii. 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 ” 
 
 _ * ζῇ διδαχῇ τῶν ἀποστόλων. The E. V. renders 61d6ay7 by doctrine, 
 the E. R. by teaching. 
 
 + Διδαχὴ τῶν Sadexa’Aro6rdAwrv. This corresponds to the titles as 
 
 - given by Eusebius, Athanasius, Nicephorus, Rufinus, and Pseudo-Cyprian, 
 
 except that they omit ‘‘ twelve,’ and that Eusebius and Pseudo-Cyprian use 
 the plural δεδαχαί, doctrine, for the singular. The short title is probably 
 an abridgement by the copyist. The Germans call it the Zevdifapostellehre. 
 
 1 Διδαχὴ Κυρίου διὰ τῶν δωδεκα᾿ Ato6rvaAwy τοῖς ἔϑνεσιν. Zahn 
 appropriately compares with this title 2 Peter, iii 2: ἡ τῶν ἀποστόλων 
 ὑμῶν ἐντολὴ τοῦ πορίου καὶ σωτῆρος. 
 
 § So Bryennios, in his note, p. 8, τοῖς ἐξ ἐϑν ὧν προσιοῦσι καὶ βουλομέ- 
 vous κατηχεῖόϑαι τὸν τῆς εὐσεβείας λόγον" εἰς τὴν τούτων VAP 
 κατήχησιν καὶ διδασκαλίαν φέρεσϑαί μοι δοκεῖ πρωτιότα δὴ UAL μά- 
 λιότα τὰ πρῶτα τῆς 416. κεφάλατα. Warnack (p. 27 sq.) objects to this 
 natural interpretation as fatal to the integrity of the Did., and under- 
 stands S77 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 whom the doctrinal part, Ch. 1.-VL, 
 applies, before baptism is mentioned (Ch. VII). Athanasius says expressly 
 that the Did. was used in the instruction of catechumens (τοῖς ἄρτι TPOGE|N- 
 χομένοις nai βουλομένοις κατηχεῖϑαι τὸν τῆς εὐσεβείαΞ λύγον. Hp. 
 Fest. 39). 
 
16 AIM AND CONTENTS OF THE DIDACHTE. 
 
 applies only to the first six chapters, or the 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, 
 IIL, once in Ch. IV., and “children” in Ch, V.* 
 
 CHAPTER VIII. 
 Aim and Contents of the Didache. 
 
 THE Didache is a Church Manual or brief Directory of Apos- 
 tolic teaching, worship and discipline, as understood by the 
 author and taught and practised in the region where he lived. 
 
 It is intended for teachers and congregations. It serves its 
 purpose admirably: it is theoretical and practical, short and 
 comprehensive, and conveniently arranged in four parts. 
 
 The Didache is the oldest Manual of that kind. It was 
 afterwards expanded in various modifications, and ultimately 
 displaced by fuller manuals, especially by the pseudo-Clement- 
 ine Constitutions, which correspond to a later development in 
 doctrine and discipline. + 
 
 The work is very complete for its size, and covers the whole 
 field of Christian life. It easily falls into four parts: 
 
 I. The doctrinal and catechetical part, setting forth the 
 whole duty of the Christian. Chs. L—VI. 
 
 * The same view is taken by Zahn (in his Supplem. Clem., p. 286), and by 
 Massebieau (L’enseignement des douze apotres, p. 6), who says that the first 
 part of the Did, (I.-VI.) is intended ‘‘aua paiens disposés ἃ se convertir,” 
 the second ‘‘ qua fidéles.” 
 
 + 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 thre Nebenformen, in the ““ Jahrbicher fir 
 Protest Theologie,” Leipzig, 1885, pp. 154-167. 
 
-THE DOCTRINAL OR CATECHETICAL PART, CHS. I-VI. [17 
 
 II. The liturgical and devotional part, giving directions for 
 Christian worship. Chs. VII.—X. and Ch. XIV. 
 IIL The ecclesiastical and disciplinary part, concerning 
 
 Church officers. Chs. XI.-—XIII. and XV. 
 
 IV. The eschatological part, or the Christian’s hope. Ch. 
 Dev IL '* 
 
 CHAPTER IX. 
 The Doctrinal or Catechetical Part, Chs. I-VI. «+ 
 
 THE Doctrinal and Moral part is a summary of practical 
 religion as a guide of Christian conduct in the parabolic form 
 of Two Ways, the Way of Life and the Way of Death. It 
 corresponds to our Catechisms. 
 
 The first division, Chs. I.-IV., teaches the Way of Life, which 
 consists in keeping the royal commandments of love to God and 
 love to ourneighbor. The second division, Chs. V.-VL, shows 
 the Way of Death, or the way of sin. ‘The lessons are given 
 as exhortations to the learner, who is addressed as “‘ my child.” 
 
 The Didache begins thus : 
 
 **There are two Ways, one of Life and one of Death, but there is a great 
 difference between the two Ways. The Way of Life then is this: First, thou 
 
 shalt love God who made thee; secondly, thy neighbor as thyself; and what- 
 soever thou dost not wish to be done to thee, do not thou to another.” 
 
 Then the Way of Life is set forth in brief sentences posi- 
 _ tively and negatively, with warnings against murder, adultery, 
 theft, etc., according to the second part of the Decalogue 
 (Chs. I-IV.). The Way of Death is described by a list of sins 
 
 * Harnack, pp. 37-63, gives a much more minute analysis, but it is arti- 
 ficial and deserves in part the adverse criticism of Hilgenfeld and Holtz- 
 mann, although Harnack is right against Hilgenfeld in maintaining the unity 
 and integrity of the Didache. He assumes three parts with many subdi- 
 visions: I. The Commandments of Christian Morals, which constitute the 
 Christian character of the churches. Chs. I.-X. II. Directions concerning 
 congregational lifeand intercourse. Ch. XI.-XV._ III. Concluding exhorta- 
 tion to watchfulness. Ch. XVI. H. de Romestin makes only two parts: 
 I. Rules of Christian morality, and the duties of individuals (I.-VI.); I. Du- 
 ties of Christians as members of the Church (VII.-XVI.). 
 
 2 
 
18 THE TWO WAYS. 
 
 and sinners (Ch. V.). Then follow warnings against false 
 teachers, and the eating of meat offered to idols (Ch. VL). 
 The first part of the Didache isan echo of the Sermon on the 
 Mount, as reported in Matthew, Chs. V.-VIIL, 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 figure of the Two Ways was suggested by 
 Jeremiah, xxi. 8: “ Thus saith the Lord: Behold, I set before 
 you the way of life, and the way of death;” by Moses, Deut. 
 xxx. 15: “1 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. 18, 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, xvii. 
 
 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+ and Jeromet under the double title, “The Two 
 Ways” (Duce Vie), and ‘The Judgment of Peter” (Judiciwm 
 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, 
 
 * ὁδὸς τῆς ἀληθείας, εὐθεῖα 6505, ὁδὸς τοῦ Βαλαάμ (2 Pet. ii. 2, 
 15, 21). 
 
 + Expos, in Symb, Apost., Ch XXXVIII, 
 
 1 De Viris iil., Ch. I. 
 
 ἃ So Hilgenfeld (in the first ed. of his Nov. Test. extra canonem receptum, 
 1866, and in the second ed., 1884, Fasc. IV., p. 110). An anonymous 
 
THE TWO WAYS. 19 
 
 identical with the Didache, that is, with its first part, which 
 may appropriately be entitled, ‘The Two Ways.” The name 
 of Peter, however, does not occur in it, nor that of any other 
 Apostle; and in the “ Apostolical Church Order,” which is 
 an apocryphal expansion of the Didache, the sentence of the 
 Two Ways is attributed to St. John. For in the estimate of 
 the Eastern Church, where both originated, John had the char- 
 isma of teaching, Peter the charisma of governing; the former 
 was the theologian, the latter the churchman, or ecclesiastic, 
 among the Apostles. The hypothesis of the authorship of 
 Peter is connected with the Western conception of his pri- 
 macy, and occurs only in Latin writers. 
 
 The same teaching of the Two Ways we find with slight 
 modifications in several post-Apostolic productions still ex- 
 tant. 
 
 The Epistle of Barnabas contrasts “the Way of Light,” and 
 “the Way of Darkness,” the first under the control of the 
 angels of God, the second under the control of the angels of 
 Satan. He calls them ways of “teaching and authority,” and 
 thus seems to claim Apostolic origin for this method of instruc- 
 tion.* He describes the Way of Light as the way of love to 
 God and man, and the Way of Darkness as “ crooked and full of 
 cursing,” as “the way of eternal death with punishment in which 
 are the things that destroy the soul, namely, idolatry, arrogance, 
 
 hypocrisy, adultery, murder, magic, avarice,” ete. The con- 
 
 eluding part of Barnabas (Chs. X VITI.—XX.) furnishes a strik- 
 ing parallel to the first part of the Didache, so that either the 
 one must be the source of the other, or both are derived from 
 a common source. On this question able critics are divided.t+ 
 
 writer in the ‘Christian Remembrancer” for 1854, p. 293 sq., had pre- 
 viously made the same conjecture, but had also suggested the possible iden- 
 tity of the document with the old Didache known to Eusebius and Atha- 
 nasius. See also Bickell, Gesch. des Kirchenrechts (1843), I. 65 and 96. 
 
 * Ch. XVIII. : ὁδοὶ δύο εἰδὶν Sid axWS καὶ FE0VCGTAS, ἡ τὲ τοῦ 
 φωτὸς "αἱ ἡ τοῦ GROTOUS. 
 
 +(1) The priority of Barnabas is advocated by Bryennios (who, in the 11th 
 Chapter of his Prolegomena, prints the parallel sections, marking the differ- 
 ence by distinct type), Hilgenfeld, Harnack, Krawutzcky. (2) For the pri- 
 ority of the Didache are Zahn, Funk, Farrar, Potwin. (8) For an older 
 source of both : Holtzmann, Lightfoot, Massebieau. 
 
20 THE TWO WAYS. 
 
 But the brevity, simplicity and terseness of the Didache seem 
 to me to decide clearly in favor both of its priority and superi- 
 ority. It is less figurative, more biblical, and more closely 
 
 conformed to the Sermon on the Mount. 
 and confused expansion of the 
 
 Barnabas are an ill-arranged 
 Didache.* 
 
 The last chapters of 
 
 * Here are the passages ‘on the Two Ways in parallel columns; the identi- 
 eal words being printed in small capitals: 
 
 Drpacusz, Ch. I. 
 
 ‘< THERE ARE TWO WAYS, one of life 
 and one of death; AND THERE IS A 
 GREAT DIFFERENCE BETWEEN THE TWO 
 ways. (Οδοὲ δύο εἰσί, μία τῆς 
 ζωῆς καὶ μία τοῦ ϑανάτου" δια- 
 φορὰ δὲ πολλὴ μεταξὺ τῶν δύο 
 céav. Barn. omits weraév.) 
 
 Now THe way of life 1s rus :—First, 
 THOU SHALT LOVE God WHO MADE 
 THEE (ἀγαπήσεις tov ϑεὸν τὸν 
 ποιησαντά Cé)\— 
 
 secondly, THY NEIGHBOR as thyself 
 (τὸν πλησίον Gov ὡς Geavtor); and 
 all things whatsoever thou wouldest 
 not have done to thee, do not thou 
 to another.” 
 
 EPIstLe OF BARNABAS, Chs. xviil., xix. 
 
 «But let us now pass to another 
 kind of knowledge and _ teaching. 
 THERE ARE TWo WAYS of teaching and 
 of authority, the one of light and 
 the other of darkness; AND THERE 
 IS A GREAT DIFFERENCE 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 THRE way of light is 
 THIS: If any one wishes to travel to 
 the appointed place he must be zeal- 
 ous in his works. The knowledge, 
 then, which is given to us for 
 walking in this way, is this: THou 
 SHALT LOVE Him WHO MADE THEE 
 (ἀγαπήσεις τὸν ὅε ποιήσαντα); 
 thou shalt fear Him who formed thee; 
 thou shalt glorify Him who redeemed 
 thee from death. Thou shalt be sim- 
 ple in heart and rich in spirit. 
 Thou shalt not join thyself to those 
 who walk in THE WAY OF DEATH. 
 
 Thou shalt love THY NEIGHBOR above 
 thine own soul. (ἀγαπήσεις τὸν 
 πλησίον Gov ὑπὲρ τὴν ψυχήν 
 6ov.)” The MS. in the Cod. Sin. 
 corrects it into ὦ ἑαυτόν. 
 
 ee ΜΘΜΝ νῦν, τ. “θ΄ σᾳ΄““««{«νΨΘΒΒΩΝ 
 
 a 
 
THE TWO WAYS. 21: 
 
 The Shepherd of Hermas, with another variation, speaks of 
 a “straight Way” and a “crooked Way.” * 
 
 In the so-called ‘‘ Apostolical Church Order,” or ‘ Keclesiasti- 
 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,t St. John, as already remarked, 
 introduces the Apostolic instructions with the distinction of 
 the Two Ways in the very words of the Didache.t 
 ~ The “ Apostolical Constitutions ” from the fourth century re- 
 peat the same teaching in a still more expanded form and in- 
 terwoven with many Scripture passages. 
 
 The general distinction of Two Ways for two modes of 
 life with opposite issues is not confined to biblical and 
 ecclesiastical literature. The Talmud speaks of Two Ways, 
 the one leading to Paradise, the other to Gehenna. The 
 familiar myth of Hercules told by Prodicus in Xenophon’s 
 
 * The 0987) ὁδός and the στρεβλὴ ὁδός. 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 εἰσὶν ἄγγελοι μετὰ τοῦ ar- 
 ϑρώπου, εἴς τῆς δικαιοσύνης, καὶ εἴς τῆς πονηρίας); and he warns the 
 reader to follow the former and to renounce the latter. Funk quotes a par- 
 allel passage from the ‘‘Testaments of the XII Patriarchs,” iv. 20, which 
 speaks of two spirits in man, the πνεῦμα τῆς ἀληϑείας and the πνεῦμα 
 τῆς πλάνης. See also Bryennios, Proleg. 
 
 + First published in Greek by Bickell, 1843, and also by Hilgenfeld (J. 6. 
 111-121), Harnack (in his book on the Didache, pp. 225-287), and others. 
 
 oF Dipacue, Ch. 1. Ap. Cuurcu OrpbeR, Ch. 1. 
 
 ‘(THERE ARE TWO WAYS, ONE OF 
 LIFE AND ONE OF DEATH; BUT THERE 
 IS A GREAT DIFFERENCE BETWEEN 
 THE TWO Ways. Now THE WAY OF 
 Lire 1s Tots: Hirst, THou sHALT 
 LOVE GOD WHO MADE THEE; SECOND- 
 LY, THY NEIGHBOR AS THYSELF.” 
 
 ‘* John said: 
 
 ““ THERE ARE Two WAYS, ONE OF 
 LIFE AND ONE OF DEATH; BUT THERE 
 IS A GREAT DIFFERENCE BETWEEN THE 
 Two Ways. Now THE Way OF LIFE 
 IS THIS: FIRST, THOU SHALT LOVE 
 Gop 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. 
 xxii. 40.) 
 
22 THE THEOLOGY OF THE DIDACHE. 
 
 Memorabilia represents the hero in his youth as standing be- 
 tween the Way of pleasure and disgrace and the 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 motive 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 XI 
 The Theclogy of the Didache. 
 
 THE prominent features of the catechetical part of the Didache 
 are its prevailing moral tone, and the absence of the specific 
 dogmas of the Church which were afterwards developed in the 
 theological controversies with EKbionism, 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 explained by him in the Sermon on the Mount, 
 and summed up 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 worshippers of 
 Christ. It was by the practical proof of virtue and piety 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 ἃ 
 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 neither “the pastoral pathos 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 Christian life (Chs. 
 VIII. 2; XI. 8; 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 the 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 Ireneus, 
 Tertullian, Cyprian, Novatian, Origen, and other ante-Nicene 
 writers, date in substance from the post-Apostolic, if not from 
 the Apostolic age.t 
 
 A Roman Catholic critic unjustly charges the Didache with 
 EKbionism, and puts its composition down to the close of the 
 second century.t In this case it would lose all its value as a 
 
 *See Zahn, Supplementum Clementinum, pp. 288 sq. 
 
 + They are collected in Schaff’s Creeds of Christendom, II. 11-44. 
 
 1 Dr. Krawutzcky, of Breslau : Ueber die δος. Zwélfapostellehre, thre 
 hauptstchlichsten Quellen und ihre erste Aufnahme, in the ‘‘ Theologische 
 Quartalschrift ” of the Roman Catholic Faculty of Tiibingen, 1884, No. IV. 
 pp. 547-606. He says, p. 585: ‘‘ Die angegebenen Einzelheiten, wozu noch 
 der wahrscheinliche Gebrauch des Evangeliums der Nazarder und Ebioniten 
 und Nichtgebrauch der paulinischen und johanneischen Schriften kommt, 
 
24 THE THEOLOGY OF THE DIDACHE. 
 
 link in the regular chain of post-Apostolic Christianity. But 
 the Didache shows no trace of the chief characteristics of this 
 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 EHbionism whose 
 forerunners Paul opposes in his Kpistle 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 pseudo-Clementine Homilies, 
 which date from the middle or end of the second century. The 
 Didache 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 
 ἢ ceremonial law. . 
 
 Let us gather up the theological points expressed or implied 
 in this little book. . 
 
 God is the Creator (I. 2), the Almighty Ruler who made all 
 
 fithren zu dem Ergebniss, dass der Verfasser der Zwilfapostellehre wahr- 
 scheinlich einer ebionitisierenden Richtung huldigte und somit an dem Auf- 
 schwunge, welchen die Sekte der Ebioniten gegen das Jahy 200 nahm, wohl 
 nicht unbetherlict war.” 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 Symmachus, 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 Ireneus-Fragment (ed. of Stieren I. 854) into an appointment of 
 the new sacrifice (v € av mpo6popay ἐν τῇ καινῇ S1a37xy) 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 Didache, 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 Irenzeus 
 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. 8), He is our Father in heaven (VIII 2). No event 
 can happen without 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 (VIIL 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 
 fous (UX. 3.;,X.°2). 
 
 The Holy Spirit is associated with the Father and the Son 
 (VIL 1, 8). 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 (VIL. 1, 8). 
 
 The Church is God’s instrument in bringing on the King- 
 dom of Heaven which he prepared for her; he will deliver her 
 from all evil and perfect her in his love (IX. 4; X. δ.) 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 
 be repeated daily (VIII. 2), and Wednesday and Friday be 
 given to fasting (VIII. 1). Reverence and gratitude are due 
 to the ministers of Christ (XI. 1,4; XIL 1; XIII 1, 2). 
 
 There is to be at the end of time a resurrection of the dead 
 and a general judgment (ΧΥ 1... 
 
 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 by observing all the commandments (Ch. 
 
26 THE RITUALISTIC OR LITURGICAL PART. 
 
 L. 6), according to the Gospel (XI. 3), neither adding nor taking 
 away (IV. 13). This is the Way of Life, but the way of sin 
 is the Way 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 Hpistle 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 Christianity. 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 Inturgical Part. 
 
 THE Second Part of the Didache is a Directory of Public 
 Worship, Chs. VIL—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. VIII.), and last of the celebration of the Agape 
 and Hucharist (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 LORD'S DAY AND THE CHRISTIAN WEEK, 27 
 
 older, and explains their affinity in essentials.* The full text 
 of the first Epistle of Clement to the Corinthians, as published 
 by Bryennios from the Jerusalem MS. in 1875, made us 8ο- 
 quainted with the oldest post-Apostolic prayer, which was 
 probably used in the Roman congregation towards the close of 
 the first century.t But the Didache contains three eucharistic 
 prayers besides the Lord’s Prayer. 
 
 CHAPTER XIII. 
 The Lord’s 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 Day, or rather 
 (with a unique pleonastic addition), “the Lord’s Day of the 
 Lord.” ¢ 
 
 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 Eucharist. But before these acts of 
 worship every dispute between the brethren should be settled, 
 that their sacrifice may not be defiled (comp. Matt. v. 28, 24). 
 This is the pure sacrifice which shall be offered in every place 
 and time, as the Lord has spoken through the prophet (Mal. 
 1. 11, 14). 
 
 No reading of Scripture is mentioned, but not excluded. 
 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 the second century, adds to the 
 prayers and the Eucharist the reading of the Memoirs of the 
 Apostles (ὦ ¢., the Canonical Gospels) and the Prophets, and a 
 verbal instruction and exhortation by the “president” of the 
 
 * See Church History, 111. 517 sqq. 
 
 + Chs. LIX.-LXI. See Church History, 11. 228 sq. 
 
 Ch. XIV. 1: xvptaxr) Κυρίου. The earliest use of xvpzax7 as a noun. 
 St. John first used it as an adjective, wvpzaxn ἡμέρα; Dominica dies, Rev. 
 i. 10. 
 
28 THE LORD’S DAY AND THE CHRISTIAN WEEK. 
 
 Een Teese On, 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 
 practice.t Its general observance during the second century 
 is established beyond a doubt by the concurrent testimonies of 
 Pliny (“stato die”), Barnabas (‘‘the eighth day,” in distinction 
 from the Jewish Sabbath), Ignatius (‘the Lord’s Day”), es 
 tin Martyr, Melito, Irenzeus, and Tertullian. ¢ 
 
 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 
 from the second and fifth days which the Pharisees observed 
 as fasts (Ch. VIII). 
 
 Here, too, the testimony of the Didache foreshadows the cus- 
 tom of the second century, to observe Wednesday as the Day 
 of the Betrayal, and Friday as the Day of the Crucifixion, by 
 special prayer and half-fasting (semiejwnia). 
 
 The Christian week was determined by the passion and res- 
 urrection of the Lord, as the two great events through which 
 the salvation of the world was accomplished. They are to be 
 commemorated from week to week, the Lord’s Day by rejoic- 
 ing and thanksgiving for the victory over 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 already 
 observed as the Christian Passover, 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- 
 vance.§ This silence is one of the many indications of the 
 antiquity of our document. 
 
 * Apol.1. ὃς UXVIE. 
 
 + Acts) xx. 7+ 1 Cor. xvi. 25 πον, 10. 
 
 1 See the details in Church History, Il. 201 sqq. 
 $Ireneus in Eusebius, Hist. Hecl. V.24. See Church History, 11. 213 
 
 8qq. 
 
BAPTISM IN THE DIDACHE. 29 
 
 CHAPTER XIV. 
 Prayer and Fasting. 
 
 THe Didache prescribes the recital of the Lord’s Prayer 
 three 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 (¢ngressu lucis et noctis), which need no special 
 injunction. 
 
 The Lord’s Prayer is given in the very words of Matthew 
 (VL 9-13), with slight alterations (“ heaven” for ‘“ heavens,” 
 and ‘‘debt” for “ debts”), and with the doxology (though not 
 complete, “the 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 gives besides three thanksgivines for the pub- 
 lic celebration of the Hucharist, 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. VILL.) 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. 
 Baptism in the Didache. 
 
 The Didache knows only two sacraments, Baptism and the, 
 Eucharist. On the former it gives the following important 
 
30 BAPTISM IN THE DIDACHE. 
 
 and interesting directions, which have, in America, excited 
 more attention than any other part of the book (Ch. VIL): 
 
 *“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 (ε 95) other water; and if 
 thou canst not in cold, [then] in warm [water]. 
 
 “But if thou hast neither [neither running nor standing, neither 
 cold nor warm water, in sufficient quantity for immersion], pour (éxyeor) 
 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: Ὁ 
 
 “ΑΒ 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 
 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 (ἔν Sa ὕδωρ ἐστί), and are regenerated 
 (ἀναγενν ὥνται), in the same manner in which we ourselves were regen- 
 erated. For in the name (ἐπ᾽ ὀνόματος) 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 (ro ἐν τῷ ὕδατι τότε λουτρὸν 
 ποιοῦνται). For Christ also said, ‘Except ye be born again, ye shall not 
 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.t 
 
 * 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. 
 
 + Apol. I. 61. 
 
 ¢ The words ταῦτα πάντα προειπόντες 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. 
 
BAPTISM IN THE DIDACHE. Syl 
 
 Nothing is said_of Infant Baptism. The reference to instruc- 
 tion and the direction of fasting show that the writer has in 
 view only the Baptism of catechumens, or adult believers. 
 Christianity always begins by preaching the gospel to such as 
 ean hear, understand and believe. Baptism follows as a solemn 
 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-Nicene age to the time of 
 Constantine 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 with 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.t Compulsory Infant Baptism, 
 of course, was unknown even in the Nicene and post-Nicene 
 age, and is a gross abuse, dating from the despotic weign of 
 Justinian in close connection with the union of church and state. 
 
 2. Baptism must be administered into the triune name (εὶς 
 τὸ ὄνομα) of the Father, and the Son, and the Holy Spirit. 
 This is the prescribed form of Christ. (Matt. xxvii. 19.) 
 
 The shorter form “into the name of Jesus,” is not mentioned. 
 
 * Comp. Acts, ii. 38, 41; Rom. vi. 3, 4 ; Gal. 111. 27. 
 
 + Ep ad Rom. 1. v. ¢. 6; ‘Eccles‘a ab Apostolis traditionem suscepti, etiam 
 parvulis baptismum dare.” Hom. XIV. in Luc. : “ Parvuli baptizantur in 
 remissionem peccatorum. Quorum peccatorum ? vel quo tempore pccca- 
 verunt 2... Quia per baptismi sacramentum nativitatis sordes deponuntur, 
 propterea baptizantur et parvult.” See Church History, vol. 11. 258 sqq. 
 
ome BAPTISM IN THE DIDACHE. 
 
 8. The normal and favorite mode of Baptism is threefold 
 immersion * “in living water,” ὦ. 6. 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 pouring. 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 
 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 waist-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. Tertullian represents it as a matter of indifference 
 whether Baptism take place in the sea, or in a lake, or-a river, 
 or in standing water,t but he insists on érine immersion. { 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-’ 
 cal or incomplete, and is forbidden by the Apostolical Canons.$ 
 
 After Constantine, 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 ffom running streams. 
 
 * «Three times” is only mentioned in connection with pouring, but must, 
 of course, be supplied in the normal form of immersion. 
 
 + De Bapt., c. iv: ‘Nulla distinctio est, mari quis an stagno, flumine an 
 fonte, lacu an alveo diluatur.” 
 
 1 Adv. Prax. ὁ. xxvi: ‘‘ Nee semel, sed ter, ad singula nomina in personas 
 singulas tinguimur.” De cor, mil. c. 8: ““ Ter mergitamur,” adding, how- 
 ever, ‘‘amplius aliquid respondentes quam Dominus in evangelio determina- 
 vit.” De Bapt. e. xiii: ‘ Lea tinguendi imposita est, et forma preseripta.” 
 
 § Can. 50: ‘“‘If any Bishop or Presbyter does not perform the three im- 
 mersions, but only one immersion, let him be 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. 89 
 
 4. While thus preference is given to immersion in living 
 water, the Didache allows three exceptions: 
 
 (a) Baptism (by immersion) “into other water” (εἰς ἄλλο 
 ὕδωρ), 7%. e. any other kind of (cold) water in pools or cisterns. 
 
 (ὁ) 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. 
 
 (ὁ) Threefold aspersion of the head, where neither running 
 
 _ nor standing, neither cold nor warm water is at hand in suffi- 
 ecient 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 the exception to cases of sickness or to what is called 
 “clinical Baptism.”+ But the Drdache puts it simply on the 
 ground of scarcity of water, so that healthy persons might 
 likewise be thus baptized (6. 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 was 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. ¢ 
 
 Ἢ De Bapt. cap. xii. (where he teaches the necessity of Baptism for salva- 
 vation); and De Poen. cap. vi. (where he mentions hypothetically asper- 
 ginem unam cuiuslibet aque, ‘one single sprinkling of any water whatever,” 
 and uses ‘‘ bathing "ἢ in the same sense as baptizing). 
 
 + Baptismus clinicorum ; uAtvinos, bed-ridden (from σελίνη, couch ; 
 uXrtverv, to recline). 
 
 1 This is the reason assigned by the Council of Neo-Czsarea in Cappado- 
 
 3 
 
84 BAPTISM IN THE DIDACHE. 
 
 Novatianus in Rome was indeed baptized by aspersion when 
 on the point of death, and was 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 believer.” * 
 
 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 fortior’) 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 (6. 314), in its twelfth canon: ‘If any one 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 Canonum (N. Y., 1883), p. 217. 
 
 * EBpist. LXXVI. (al. LXIX.) cap. 12, ad Magnum. 
 
BAPTISM IN THE DIDACHE. 30 
 
 the catechumen 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, 11. 88-40). 
 
 Fasting is hkewise 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 addréssed 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. t Justin Martyr mentions 
 no particular person. ‘Tertullian, in his Montanistie 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: περὶ δὲ βαπτίόματος, ὦ &xiGnore ἢ APEGBUTEPE. . 
 οὕτως βαπτίόδεις. 
 
 + Ad Smyrn. 8: οὐκ ἐξὸν ἐστιν χωρὶς τοῦ ἐπιδκόπου οὔτε 
 βαπτίζειν οὔτε ἀγάπην ποιεῖν. ἶ 
 
 ¢ De Bapt. xvii. The Roman Catholic and Lutheran churches allow lay- 
 Baptism, even the Baptism by midwives in case of necessity, 7. e. in danger 
 of death and in absence οὗ 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 XVL 
 The Didache and the Catacombs.* 
 
 THE oldest baptismal pictures in the Roman Catacombs may 
 be traced to the close of the second century. They are rude 
 and defaced and have no artistic merit, but considerable 
 archeological value and furnish monumental evidence of the 
 mode of Baptism 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.t 
 
 The art of painting can only exhibit the beginning cr the 
 end of the act, not the entire process.t 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, GArrucct, Rox- 
 LER, NortucorE & BrownLow, Kraus, J. H. PARKER, Victor ScHULTZE, 
 all of which are mentioned in my Church Hist. vol. ii. 266, 285 sq. Add 
 to these Wotrorp Netson Core (then at Rome): The Archeology of Bap- 
 tism, London (Yates and Alexander), 1876, which contains many illustrations; 
 Eepert C. SmytH (Andover): Baptism in the ““ Teaching” and in Early 
 Christian Art, in the ““ Andover Review” for May, 1884, p. 5833 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. 
 
 + 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 Oripte di Lucina nel cemetero di S. Callisto, with 40 tables of 
 illustrations. For a brief account, see Schultze, Die Katakomben (Leipzig. 
 1882), p. 810 sqq. He says of the ante-Nicene baptismal] pictures (p. 136): 
 “ Die Taufdarstellungen vorkonstantinischer Zeit, deren Zahl sich auf drei 
 belduft, zeigen stimmtlich erwachsene Téuflinge, in zwei Fallen Knaben, 
 von etwa zwilf Jahren, im dritten Falle einen Jiingling. Der Act wird 
 durch Untertauchen vollzogen.” 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. 
 
 1 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 which 
 the baptized person stands, entirely surrounded by the element. 
 
THE DIDACHE AND THE CATACOMBS. 37 
 
 is nude, the 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 unjustitiable indecen- 
 ey.* 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.t 
 
 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.t 
 
 * The unclothing of the candidate was a universal custom in the ancient 
 Church and regarded as essential. Hence the baptisteries were commonly 
 divided into two distinct apartments, the one for men, the other for women. 
 See Bingham, Antiquities, Book XI. Ch. xi. Sect. 1-8. In cases of river- 
 Baptism the two sexes were baptized at different times or in different parts 
 of the river. 
 
 + 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 
 Garrucci’s Storia delle arte Christiana. The pictures of Roller are not so 
 artistic as those of Garrucci, but more true to the homely simpuicity of the 
 originals. Those of De Rossi are colored (chromo-lithographs). 
 
 t Matt. iii. 16, ἀνέβη ἀπο τοῦ ὕδατος, and Mark i. 10, €% τοῦ ὕδατος. 
 
88 THE DIDACHE AND THE CATACOMBS. 
 
 Another representation, apparently of the same scene, difiers 
 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 Rome, Christ stands 
 undressed in the Jordan with the water up to the waist, 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; ‘‘ Jésus, moitié plongé dans Vl eau du 
 Jourdain, nu, sans attributes divins, sans rayonnement au front, comme wn 
 simple homme, et ἃ qui le Baptiste tend la main pour le fair sortir du fleuve.” 
 Le Catacombs de Rome, vol. i. 99. Victor Schultze 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 sepulchral chamber belonged. (Die Kata- 
 komben, p. 318) 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. 
 82, 46, ete. 
 
 * See Cote, p. 82. 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. 
 
 τσ κῶν 
 
 ων. ὦ. 
 
THE DIDACHE AND THE CATACOMBS. 89 
 
 Giovanni in Fonte) from the year 450, the same scene is rep- 
 resented, but John the Baptist completes the immersion by 
 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. t 
 
 * Smyth, p. 543, figure 6. The picture shows on the right the river-god 
 rising from the Jordan to worship Christ. In another fresco of Ravenna, 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. 
 
 + 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 DIDACHE AND THE CATACOMBS. 
 
 In the second picture the boy stands likewise in the river 
 naked, and is surrounded by 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 brush 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. 
 
 confirmation, which immediately followed baptism in the ancient Church. 
 De Rossi describes the picture as a slight immersion and simultaneous affu- 
 sion (‘‘ battesimo effigiato per poca immersione 6 simultanea infusione dell’ 
 acqua.”) Roller (a Protestant) likewise sees in the picture a specimen of in- 
 complete immersion (Les Catac. i. 181). Τὰ the Orient and Africa, he says, 
 Baptism was ‘‘une triple immersion et une triple emersion, accumpagnie 
 dune triple confession de foi au Pére, au Fils 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 I 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? 
 
 * TD. 0. ii. 18: ““ Un giovanetto tutto ignudo, ὃ immerso interamente in un 
 nembo di acqua. Il quale baqno ὃ rappresentato da grossi sprazzi di verde- 
 mare, gittati col penello attorno alla persona e fin disopra alla 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 thrown 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 Archeology of Baptism, p. 34, 
 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 POURING IN HISTORY. 41 
 
 From these pictorial representations we have a right to 
 draw the 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 Baptism of the head is always the most essential 
 and indispensable part of Baptism.* 
 
 In one of the catacombs, the cemetery of St. Pontianus, 
 there isa baptismal fount supphed by a current of water, about 
 three or four feet deep and six feet across, and approached by 
 a flight of steps.+ In the Ostrianum cemetery, not far from 
 the church of St. Agnes on the Via Nomentana, is the tradi- 
 tional spot of St. Peter’s Baptisms, called Ad Nymphas S. Petri 
 or Fons S. Petri. t 
 
 River-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.p. 1887. || 
 
 CHAPTER XVIL 
 Immersion and Pouring in HMisiory. 
 
 THE baptisinal 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 while the candidate stands on dry ground, receives 
 no aid from the Catacombs, but may have been applied in clinical Baptism. 
 
 + Padre Marchi, as quoted in Smith and Cheetham, i. 174. 
 
 1 De Rossi, Rom. S tt. i. 189. 
 
 § Βαπτιστήριον, φωτιότήρτον, baptisterium, domus illuminationis, was 
 the name for the whole building in which the Baptismal ceremonies were 
 performed ; ~olujGySpa, piscina (with reference to Ichthys, the mystic 
 name of Christ), or Javacrum was the fountain or pool wherein the candi- 
 dates were immersed. 
 
 | Cote, p. 152 sqq., gives a very full account of Baptisteries in the Hast, 
 in Italy, France, Germany, and England. 
 
42 IMMERSION AND POURING IN HISTORY. 
 
 We confine ourselves here to the history of the mode as con- Ὁ 
 
 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 Peedo-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 scarcity of water (on which the 
 Didache puts it) and the necessity of baptism in periculo mortis 
 (which he adas).* 
 
 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. Ὁ 
 
 To them we may add the statement of Dr. John Mason 
 Neale, the greatest Anglican connoisseur of the Greek Church, 
 to whom we 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: ἤγουν ἐὰν μήτε ψυχρὸν pyre 
 
 ϑερμὸν ὕδωρ ἔχῃς inavor εἰς τὸ βαπτίδαι, καὶ ἀνάγκη ἐπιότῃ 
 
 τοῦ βαπτίόματος, ἕκχεον, HTA. 
 
 ξἘ“Τὸο βαπτιόμα ἐγίνετο διὰ τριπλῆς καταδύυόδσεως καὶ 
 avadsvoew@s εἰς τὸ ὄνομα τοῦ Πατρὸς nai τοῦ Υἱοῦ καὶ τοῦ 
 ἁγίου Πνεύματος, ἐξαιρουμένου μόνον τοῦ βαπτίόματος τῶν Ἀλιντ- 
 κῶν, τελουμένου διὰ ῥαντιόμοῦ H ἐπιχι σεως (aspersio).” See his 
 ᾿ἘΕ:οιλησιαστιπὴ ἱότορια ἀπὸ τοῦ Κυρίου ἡμῶν Ἰηροῦ Xpi6rov μέχρι 
 TOV HAS’ ἡμᾶς χρόνων. Τόμος πρῶτος. “Apyaia éuudno. ἱότορία. 
 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 Jearning in the Greek Church, and it is remarkable that both 
 quote a large number of German Protestant authorities (as Gieseler, Nean- 
 
 der, οί), but very few Latin books. 
 
 iia 
 
 = ᾿ 
 
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 Russia 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.” + 
 
 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 Jack 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. ¢ 
 
 2. The archeologists 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. 
 
 + 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. 
 
 + Dr. Hitchcock (2d ed., p. 46) states on good authority: ‘‘ The Syriac for 
 a baptized person is amaméd, ‘one made to stand up,’ ἡ. ¢., 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 the 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.+ 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. ¢ 
 
 From that time pouring gradually, though not universally, 
 took the place of immersion on the Continent. A Council at 
 
 * Storia della arte Christiana, Prato, 1881, vol.i., P. 1., p. 27 sq.: ‘‘ Anti- 
 chissimo ὁ solenne fu il rite @immergere la persona nell’ acqua, e tre volte 
 anche τὲ capo, al pronunziare del ministroi tre nomi. Non ὃ pertanto da 
 eredere che altrimenti non st battezzasse giammai. Peroecché mancando al 
 bisogna ola copia di acqua richiesta al? immersione, ο la capacitd della vasea, 
 ovvero essendo la condizione del catecumeno tale che gli fosse pericoloso il tuf- 
 
 JSarsi interamente nelle acque, ovvero per alcun altro grave motivo supplivasi 
 
 col battesimo detto di infusione od aspersione, versando ὁ spargendo Vacqua 
 sul capo di colui che si battezzava, stando egli or dentro una vasca che non 
 bastava a riceverlo tutto, o fuori di essa e sulla terra asciutta.” 
 
 + So also Peter the Lombard, “ the Master of Sentences.” Quoting from 
 Gregory, he says (Sentent. Lib. iv. Dist. viii.): ‘‘ Pro vario ecclesiarum usu 
 semel, vel ter, qui baptizatur immergitur.”’ He makes no mention of pouring. 
 
 1 Summa Theol., Pars III, Quest, LXVI. De Bapt. Art. 7: “δὲ totum 
 corpus aqua non possit perfundi propter aque paucitatem vel propter ali- 
 quam aliam causam, opportet caput perfundere, in quo manifestatur prin- 
 cipium animalis vite.” 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 more common, and the fitter.and safer.” 
 
IMMERSION AND POURING IN HISTORY. 45 
 
 Ravenna in the year 1311 declared the two modes equally 
 valid. The general rubric of the baptismal service 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 priest 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 : 
 
 ΟΝ, I BAPTIZE THEE IN THE NAME OF THE ΒᾺ ] THER— 
 he pours firstly; AND OF THE 5 Son—he pours a second 
 time; AND OF THE Hoy o Guost—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 Pzedobaptists 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 Antipzedobap- 
 
 * Pontificale Romanum Clementis VIII. ac Urbani VIII. jussu editum, 
 inde vero a Benedicto XIV. recognitum et castigatum. Mechliniw, 1845. 
 Pars Tertia, p. 805 (Pro Baptismo Parvulorum): ** Si: baptizet per immer- 
 sionem, Pontifex mitram retinens, surgit, et accipit infantem: et advertens 
 ve ledatur, cuute caput ejus immergit in aquam, et trina mersione baptizans, 
 semel tantum dicit : 
 
 N.. Eco TE BAPTIZO IN NOMINE PA *& TRIs, ET FIek LU, ET SPIRITUS "ἐκ 
 SANCTI.” 
 
 The same form is provided pro Baptismo Adultorum, 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 baptizatus, 
 ego te baptizo,” etc. 
 
46 IMMERSION AND POURING IN HISTORY. 
 
 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 refuse to grant to an adversary 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 the Chris- 
 tian Church, is still an authority, says: + ‘ Theancients thought 
 that immersion, or burying under water, 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 Reflections, and Wall's 
 Deferce against this learned Baptist minister. There is also a Latin trans- 
 lation of this work, GumLrELMI WALL Historia Baptismi Infantum, by Lud- 
 wig Schlosser, Bremen, 1748 and 17538, 2 vols. 
 
 + 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 Ecclesiastica, etc.). 
 
 1 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. vi. 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 A postolical Constitutions, from Chrysostom, 
 Ambrose, Cyril of Jerusalem, Epiphanius, ete. 
 
 Dean Stanley, in his Lectwres on the History of the Eastern 
 Church, 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 
 ease of dangerous illness, as an exceptional, almost a mon- 
 strous case. ΤῸ 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 wholly altered the mode, 
 preferring, as it would fairly say, mercy to sacrifice; and (with 
 the two exceptions 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 Hast.” 
 
 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: + 
 
 “ 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. 1862, p. 117. 
 t Christian Institutions, New York, 1881, p. 9 
 
48 IMMERSION AND POURING IN HISTORY. 
 
 bather’s head, and he emerges again as from a momentary 
 grave; or it was the shock of ashower-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 Apostles laid 
 so much stress. It seemed to them like a burial of the old 
 former self and the rising up again of the new self. So St. 
 Paul compared it to the Israelites passing through the roar- 
 ing waves of the Red Sea, and St. Peter to the passing through 
 the deep waters of the flood. ‘We 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 diver throws himself into the stream and strug- 
 eles 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 believe 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 (xa Sazep eV τινι τάφῳ 
 τῷ Gate HATASVOVT GOV ἡμῶν TAS κεφαλάς, St. Chrysostom 
 in Joan. 111. 5, Hom. xxv.), while standing in the water, was 
 the all but Ahern rule of the Church in early fies Of 
 this we find proofin Africa, in Palestine, in Egypt, at Antioch 
 and Constantinople, in Cappadocia. For the Roman usage Ter- 
 tullian 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, as 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 Clinic’. 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. 584. 
 4 
 
~ 
 
 50 IMMERSION AND 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. 16th, 1885. 
 Ο. Εἰ. W. Doss, D.D. 
 
 Dear Sir: Referring to your three inquiries, I have the honor to reply: 
 
 1. Baptizein undoubtedly signifies immersion (eintauchen). 
 
 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.+ 
 
 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 eintauchen—unteriauchen.t 
 
 4, Up tothe 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 (De Penit., 6, 
 and De 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 
 aspersion was put in the piace 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 Edy δὲ ἀμφότερα. ete.: ‘if thou hast neither, pour water thrice 
 upon the head,’ ete. ] 
 
 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 February 9, 1885. The 
 ** Independent,” of Feb. 28, 1884, gave the first notice in America on the pub- 
 lication of the Didache by translating Harnack’s article from his ‘‘ Theolog. 
 Literaturzeitung,” of February 3, 1884. 
 
 + 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 Pedobaptists 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 (Philadelphia, 1867); Judaic Baptism 
 (1871); Johannic Baptism (1872); Christie and Patristic Baptism (1874). 
 He condensed the substance of these books shortly before his death (1881), 
 in an ingenious article for the Schaff-Herzog Encyelop. vol. i. 196-198, 
 which is preceded and followed by other articles representing the different 
 opinions held in the baptismal controversy. 
 
 ¢ 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, nov 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 ahah if the outward conditions of 
 such a performance were at hand. 
 With high regard, cone obedient, 
 ADOLPH HARNACK.” 
 
 5. The question now arises, when and how came the mode of 
 pouring and sprinkling to take the place of immersion and 
 emersion, as arule. 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,” took 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, dypping 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 bad ventlewomen 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.” + The same 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. 
 + Mistory of Infant Baptism, vol. ii. 309. 
 
52 IMMERSION AND POURING IN HISTORY. 
 » 
 
 the period of the 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, + and by the Westminister 
 Assembly of Divines (1643-1652), which decided by a close 
 vote of twenty-five to twenty-four, in favor of sprinkling. The 
 Westminster Confession declares: “Dipping of the person 
 
 into water is not necessary ; but Baptism 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 IL. 
 (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 pour 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 was 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. 811: ‘‘ 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.” 
 
 t Chapter XXVIII. 3. The proof passages quoted are Heb. ix. 10, 19-22; 
 Acts, ii. 41; xvi. 38; Mark, vii. 4. 
 
 $ See Wall, 7. ὁ. II. 812. The Prayer Book Interleaved (London and Ox- 
 ford, 1873, p. 185) states the facts thus: ‘‘ Trine immersion was ordered in 
 the rubric of 1549, following the Sarum Office. In 1552 single immersion 
 only was enjoined. The indulgence of affusion for weak children was 
 granted in 1549 and continued in 1552. In 1662 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 the 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 thé 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.t It was the English 
 
 preparation of the Reformed Service of Baptism under Edward V1. ‘‘ 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- 
 earded.” Procter, History of the Book of Common Prayer, 11th ed., Lon- 
 don, 1874, p. 511. Thechange 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 cendition in the rubric is omitted, and the following substituted: 
 *‘And then, naming it [the child] after them, he shall dip it in the water 
 discreetly, or shall pour water upon it, saying,” ete. 
 
 * Thus e.g. the Augsburg Confession (1530) says, Art. [X.: ‘‘ 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 : ‘‘ Derhalb werden die Wiedertdufer 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 Schaff, Creeds of Christendom, 1. 378 sqq.; 
 iii. 482. 
 
 + And so did also the first English Baptists who seceded from the Puritan 
 emigrants and organized a congregation in Amsterdam. See Henry Martyn 
 Dexter: The 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 cireumstances which need 
 not be dwelt upon to make this probable, it is made certain 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 their 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 put 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. 
 
 (ὁ) 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 Kast, 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 pes 
 the parties at issue. 
 
 (a) The Peedobaptists 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 affu- 
 sion. Barclay, as quoted by Dexter, p. 318 sq., says that the practice of 
 immersion ‘‘seems to have been introduced into England [7. e., among the 
 Baptists] 12 September, 1633.” 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, 7. 6.) 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.” Schaff, Creeds of Christendom, vol. 111. 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.”’ Jbid. iii., 747. The definition of the Free Will Baptist Confes- 
 sion of 1834 and 1868 is substantially the same. bid., p. 755. 
 
IMMERSION AND POURING ΙΝ HISTORY. δῦ 
 
 rule, They defend their position, first, by assuming that the 
 terms baptize 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 Chetan 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.+ 
 
 * The chief (and only applicable) passages adduced are Judith, xii. 7, 
 (Sept. ἐβαπτίζετο ἐν τῇ παρεμβολῇ ἐπὶ τῆς πηγῆς τοῦ ὕδατος, 
 ‘she baptized, ἴ.6., bathed herself in the camp at the fountain of water ”) ; 
 Sirach, xxxi. 25 (“being baptized, βαπτιζόμενος, 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,” 7.e., they 
 wash themselves; and where Westcott and Hort, with some of the oldest 
 authorities, read ῥαντίδσωνται, t.e., sprinkle themselves, for the received 
 text βαπτίδωνται, compare the passage Matt. xv. 2, “wash their hands,” 
 vintovtat); Mark, vii. 4 (where in the same connection ‘‘ baptisms, βαπ- 
 τιόμοί, of cups and pots and brazen vessels” are spoken of) ; Heb. vi. 2 
 (**the teaching of Baptisms,’ various kinds of Baptism) ; ix. 10 (διάφοροι 
 βαπτιόμοί, ‘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 (with) fire (Matt. iii. 
 ΤΊ; Luke, iii. 16); and to baptize (7. 6. tooverwhelm) with calamities (Matt. xx. 
 22, 23; Mark, x. 38, 39; Luke, xii. 50). Dr. Edw. Robinson in his Levicon of 
 the NV. 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 or 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.” 
 
 + It is often urged that the pentecostal Baptism of three thousand persons 
 by total immersion (Acts, ii. 31; comp. iv. 4) was highly improbable in Jerusa- 
 lem, where water is scarce and the winter torrent Kidron is dry in summer 
 ( 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. 
 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 
 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. 
 
56 IMMERSION AND POURING IN HISTORY. 
 
 (Ὁ) The Protestant Baptists can appeal to the usual meaning 
 of the Greek word, and the testimony of antiquity for immer- 
 sion, but not for szzgle 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 111. 5 (understood of water-Baptism) and Mark xvi. 16. 
 (ὁ πιστεύσας nat βαπτισϑείς owSnoeta') 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 11. 88, 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. 111. 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 Pedobap- 
 tists to the opposite extreme. 
 
 * On this point they might also quote Tertullian, who says, De Pen. VI.: 
 ‘The baptismal bath (Javacrwm) is a sealof faith (obsignatio fidei). . . We 
 are not washed (abluimur, baptized) in order that we may cease from sin- 
 ning, but because we have ceased, since in heart we have been bathed already 
 (quoniam jam corde lott sumus).” 
 
THE AGAPE AND THE EUCHARIST. 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 XVIII 
 ι 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. 
 “ Hucharist,” 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 servant, 
 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 
 
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 who 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, O 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, O Sovereign Almighty, didst 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 forever Remem- 
 ber, O 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 Thy Kingdom, which Thou didst prepare for her : 
 for Thine is the power and the glory for ever. Let grace [Christ Ὁ] come, 
 and let this world pass away. 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 the Agape and the Com- 
 munion proper.* The Agape was the perpetuation of the last 
 Passover of our Lord, and culminated in the participation of 
 his 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 evyapi6ria, Ignatius (Ad Rom. vii.; Ad Smyrn. vii. and viii.) in 
 the word ἀγάπη. Εὐχαριότία means the expression of gratitude in words 
 (thanksgiving, 1 Cor. xiv. 16; 2 Cor. iv. 15; ix. 11,12; 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 and fish (referring to the miracu- 
 lous feeding and the anagrammatic meaning of ἐχ $vs) 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. 626. 
 
THE AGAPE AND THE EUCHARIST. 59 
 
 first cup of wine (always mixed with water). This is mentioned 
 in Luke, xxi. 17, before the thanksgiving for the bread, ver. 19. 
 
 (2) The eating of the bitter herbs, the first part of the 
 Hallel (Ps. exiii. and exiv.) and the second cup. The father, 
 at the request of the son (Hx. xii. 26), explained the meaning 
 of the feast and gave an account of the sufferings of the Israel- 
 ites and their deliverance from Egypt. 
 
 (8) The feast proper, that is, the eating of the unleavened 
 loaves, the festal offerings, and the paschal lamb. 
 
 (4) The thanksgiving for the meal, and the blessing and 
 drinking of the third cup. 
 
 (5) The singing of the remainder of the Hallel (Ps. exv.— 
 exvil.), and the drinking of the fourth cup (occasionally a 
 fifth cup, but no more). 
 
 No male was admitted to the passover 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 2 week on the same footing of brotherhood in 
 Christ and partook of bread, fish and wine. Tertullian de- 
 scribes it as “ἃ school of virtue 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, + 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 charity 
 for the poor. 
 
 ἃ Apoc, xxxix.: “Editur quantum esurientes capiunt, bibitur quantum pu- 
 dicis utile est . . . ut qui non tam cenam cenaverint quam disciplinam.” 
 + 1 Cor. xi. 20-22. 
 
60 ' (HE AGAPE AND THE EUCHARIST. 
 
 In the Didache the two institutions seem to be as yet hardly 
 distinguishable. It contains the three prayers of thanksgiy-. 
 ing, given above, first for the cup, secondly for the broken 
 bread, thirdly for all God’s mercies spiritual and temporal, with 
 
 a prayer 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,t or tothe Agape. { Ithink 
 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 Hucharist except those who 
 have been baptized,” ete. 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 a 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 xxi. 17 (comp. 19). | 
 
 * These prayers are much enlarged in the Apost. Constit. vii. 9, 10. 
 
 + Bryennios, John Wordsworth, Harnack. 
 
 1 Zahn (p. 298) rightly insists that ἐμπλησϑῆν ατ implies the satisfaction 
 of hunger and thirst by aregular meal (comp. John, vi. 12; Luke, i. 53; vi. 25; 
 Acts, xiv. 17); for it is here not taken in a spiritual sense as in Rom, xv. 24. 
 
 & Lib. vii. c. 26: Μετὰ δὲ τὴν μετάληψιν οὕτως εὐχαριστήδατε. 
 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 (τὰ ἄἅγτα Tors ayvo1s), Which immediately preceded the distribu- 
 tion of the elements. 
 
 || 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 AND THE EUCHARIST. 61 
 
 2. That the 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 Hucharist. 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 
 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. 38, 
 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 contusion. 
 Hence the, Apostle gave the preference to prophesying, which 
 was addressed to the congregation and tended directly to prac- 
 tical edification. 
 
 In the Didache we find no trace of the Glossolalia, and the 
 worship is already regulated by a few short prayers, 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- 
 sying by laymen as well as ministers, by women as well as 
 men (like the Quakers in recent times), but the strong tenden- 
 ey to order and hierarchical consolidation triumphed over 
 freedom and restricted the active part of worship to a clerical ἡ 
 function according to prescribed and unalterable liturgical 
 forms, which appear under various Apostolic and post-Apos- 
 tolic names in the Nicene age. The Reformation of the six- 
 teenth century revived the idea of the general priesthood of 
 the laity, and recognized it in congregational singing and in 
 responsive liturgies. 
 
 CHAPTER XIX. 
 Keclesiastical 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.—XJII. 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 Didache 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. lxvii: 66 δύναμις αὐτῷ, quantum potest, quantum facul- 
 tatis eius est. See the notes of Otto, and comp. Tertullian’s ‘‘ ex proprio 
 ingenio,” ‘ex pectore,” ‘sine monitore.” 
 
ECCLESIASTICAL ORGANIZATION. 63 
 
 and other congregations of Paul. Such a state of things we 
 should expect between A.p. 70 and 110. 
 
 The organization of the Church in the Didache appears very 
 free and elastic. There is no visible centre of unity, either at 
 Jerusalem, or Antioch, or Ephesus, or Rome; 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. 8. 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 al! 
 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 prayers and the whole Dizdache.t 
 Every wandering brother who shares the faith and hope 
 
 * Harnack, p. 90: ‘‘ Von einer formulirten regula fidei ist in der 
 A1daxn noch nicht die Rede; unzweifelhaft geniigt dem Verfasser noch der 
 Gebrauch der Abendmahlsgebete und der Taufformel, um den christlichen 
 Charakter dessen, der auf den Namen ‘ Christ’ Anspruch erhebt, festzu- 
 stellen.” 
 
 + G. Bonet-Maury (La doctrine des douze apétres, Paris, 1884, p. 4). says: 
 “* T’auteur a un vif sentiment de la solidarité de tous les membres dispersé de 
 Péglise universelle.” This -catholicity of feeling is incompatible with the 
 bigotry of the Ebionitic sect, and a strong argument against Krawutzcky’s 
 hypothesis. 
 
64 APOSTOLIC AND POST-APOSTOLIC FORMS OF GOVERNMENT, 
 
 of the Church is to be _ hospitably received, without 
 formal letters of recommendation. False prophets 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. 8, 4). 
 
 CHAPTER XX. 
 
 Apostolic and Post- Apostolic Forms of Government. 
 
 Iv is interesting to compare the church polity and church ὁ. 
 
 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 
 Apostles, and instituted two sacraments, Baptism for new 
 converts, and the Lord’s Supper for believers. Beyond this 
 fundamental work he left the Church to the guidance of the 
 Holy Spirit which he promised. 
 
 (1) In the Acts of the Apostles we find Aposiles, Prophets 
 and Teachers (xi. 1), Hvangelisis (xxi. 8), Presbyter- -Bishops ΟΥ̓ 
 Elders (xi. 80; xiv. 23; xv. 2,4, 6,22, 23; xvii.4; xx. 17, 28; 
 Se Os xk χχῖν eV 15), al in Jertsaletit also 
 Deacons, under the name of ‘the Seven (vi. 8; xxi. 8). 
 
 (2) Inthe Pauline Epistles, the igh a officers and func- 
 tions are mentioned: 
 
 1 Cor. xii. 28: “first Aposiles, secondly Prophets, thirdly 
 Teachers, then miracles (powers, 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 FORMS 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 “ helps 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, XIIT. 
 
 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. 1. 1: “ Bishops 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 
 Bishops and Deacons, omitting the Presbyters, because they were 
 identical with the Bishops, 1 Tim. iii. 2. 8,12; Titi. 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. 8, and the ‘‘Presbytery,” or 
 body of Presbyters, 1 Tim. iv. 14 (comp. Acts, xxii. 5; Luke, 
 xxil. 6). 
 
 (3) The Epistle to the Hebrews mentions the church officers 
 in the aggregate, without specification of classes, under the 
 name of rulers (yyovpevor) who “speak the word of God.” 
 Ch. xii. 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 Evders of 
 the congregation should visit the sick to pray with them (v. 
 14). 
 
 Peter exhorts the Hiders, 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 (1. 2) and a false Proph- 
 etess (ver. 20). Hiders are repeatedly mentioned in the visions 
 (v.24, 10; v. 6, 6; 8, 11,14; vai. 11,18 oxi. 161s) xiv, ieee 
 4), but 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.* 
 
 Il. In the second and third centuries, we find a considerable 
 change, first in the Ignatian Epistles (about 110), and then 
 more fully developed in Irenzeus (c. 180), Tertullian (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 appear, namely, Lishops, Priests (Presby- 
 ters), and Deacons, with a number of subordinate officers called 
 the minor 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.t 
 
 Ill. 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 Bishops and Deacons for par- 
 ticular congregations. 
 
 *See my Church History, i. 497 sq., and History of the Apostolic 
 Church, p. 587 sqq. ἢ 
 + See on these changes, Church History, ii. 121-154. 
 
APOSTLES AND PROPHETS. 67 
 
 Tn the last respect it agrees with the Epistle of Clement of 
 Rome. The Shepherd of Hermas likewise belongs to this 
 transition period. He does not yet mention these orders, but 
 Apostles, Prophets, Teachers, Bishops and Deacons. 
 
 The Irvingites might find new proof in the Didache for their 
 church polity, which includes Apostles, Prophets, and Evan- 
 gelists, but confines the number of Apostles to twelve. 
 
 CHAPTER XXI 
 Apostles and Prophets. 
 
 LET us now consider the several 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, xiv. 4, 14 (where Barnabas is certainly included in &zo06r6- 
 Aoz); 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 ἐπίσημοι ἐν trols ἀποστόλοις 
 ‘noted among the Apostles”; see the Commentaries); 1 Cor. xv. 5, 7 (τοὺς 
 ἀποστόλοις, as distinct from the ὃ δ εγία mentioned ver. 5). In the N. 
 T. the term απόστολος occurs 79 times (68 times in Luke 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 ἀπ : οἱ Hermas speaks of “forty Apostles and 
 Teachers.” + 
 
 The Lord himself 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 went out “two and two before his face into 
 every city and place whither he himself was about to come.” Ὁ 
 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 Roman’ empiré 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,” 
 ae, 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, whiist, with a noble ambition to proclaim Christ, they also deliv- 
 ered to them the books of the Holy Gospels. After laying the foundation 
 
 ἀποότολη, 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. 2. 
 
 + Sim.: ix. 16. οἵ δὲ μ' ἀπόστολοι nai διδάσπαλοι τοῦ uNPUY MATOS 
 Tov υἱοῦ Tov Seow (quadraginta apostoli et doctores predicationis 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: AzSoz... εἰσιν οἱ ἀπόστολοι καὶ ἐπίδποποι καὶ 
 διδάσκαλοι καὶ διάίπον οἵ. 
 
 ¢ Luke, x. 1 sqq.; comp. Matt. x. 5 sqq. 
 
 ὃ περὲ τῶν εἰσέτι τότε διαπρεπόντων Se ey De Evangelit 
 predicatoribus qui adhuc ea etate florebant, Hist. Eccl. iii. 37. In the pre- 
 ceding ch. 36 he treats of Ignatius, in ch. 88 of Clement of Rome, in ch. 89 
 of Papias He means, therefore, the time from the close of the first and to 
 the middle of the 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 flocks, 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 codperation of God. The 
 holy Spirit also wrought many wonders as yet through them, so 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 account as it is delivered in the various com- 
 meuts 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, 
 but are only allowed to remain a day or two in the Christian 
 congregations. This was a measure of self-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;” ἃ 6., one who 
 makes merchandise of his Christian profession, or uses the 
 name of Christ for selfish ends, like Simon Magus.t 
 
 2. The PROPHETS are mentioned in close connection with 
 
 * See Church History, vol. ii., 99 sqq. : 
 
 +Ch. XII. 5. Χριστέμπορος is a post-apostolie 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 every 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,”+ 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- 
 eendental 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.{ 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. XIII. 5, 7. Probably with reference to the Mosaic law. The tithes 
 are not yet mentioned. 
 
 + Ch. XIII. 3, οἱ ἐρχιερεῖς ὑμῶν, 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. 
 
 1 On the glossolalia and the other charismata of the Apostolic Age, see 
 History of the Christian Church (revised ed.), i., 280-242 and 486 sqq., and 
 the commentators on Acts, ii. and 1 Cor. xii. and xiv. 
 
 ΄ 
 
APOSTLES AND PROPHETS. Ti. 
 
 sion and edification. As the word indicates, he 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, 
 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- 
 dicted at Antioch the famine, under Claudius Ceesar, A.D. 44 
 ᾿ (Acts, xi. 28), and afterwards (in 58) at Czesarea the captivity 
 of Paul, when, 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 
 “Prophets 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, xii. 1-4). 
 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 
 (xxi. 9). Paul recognizes the same gift in women (1 Cor. x1. 
 4), but forbids its exercise in the public assembly (xiv. 34; 
 1 Tim. 11. 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 
 prophecy and is full of revelations. Justin Martyr and Irenzeus 
 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 προφήτης, 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 Wabi. Aaron was 
 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 goy- 
 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. 
 
 8. The term TEACHERS (0zdaoxaXo1) seems to be used in a 
 general way, and may apply alike to the Apostles andthe 
 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.” + But there were also many uninspired teachers 
 without the prophetic gift, like Justin Martyr, Tatian, 
 
 *In Ch. XIII. 1, 2, προφήτης ἀληϑινὸς and διδάσκαλος ἀληϑινός 
 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 (Sz6axrz%0s), 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 (τοὺς δὲ ποιμένας "αὶ 
 διδαδκαλους). Hermas (Sim. ix. 15) connects ‘‘ Apostles and Teachers.” 
 
 Zahn, J. ¢c., p. 800, understands by the Teachers of the Didache, members. 
 
 of the congregation. 
 
 + Martyr. Polyce. xvi. (ed. Funk i. 301): διδάσκαλος ἀποστολικὸς καὶ 
 προφητιρός, and at the same time ἐπίσκοπος τῆς Ev Duvpvy παϑ ολιρῆς 
 EXHANOTAS. 
 
BISHOPS AND DEACONS. 19 
 
 Pantznus, 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 (XV. 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 Pauline 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: χειροτονήσατε οὖν ξαυτοῖς EX1GHOMOVS καὶ S1KKOV OVS. 
 Comp. Acts, xiv. 23; 2 Cor. viii. 19. The A. V. renders the word in Acts 
 wrongly by ‘‘ordain,” which is a later ecclesiastical sense. The RE Vi 
 corrects it: ‘‘ When they had appointed for 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; hence the latter are not mentioned at all. This 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” (¢7zo 0705), 1.6., Overseer, 
 Superintendent, was the title of municipal and financial offi- 
 cers in Greece and Egypt, and occurs in the Septuagint for 
 several Hebrew words meaning “inspector,” “ taskmaster,” 
 “captain.” The term “ Presbyter” (7peofurepos), or Elder, 
 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 Hpistle to the Philippians 
 (ch. 1. 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 Drdache, and also in the 
 Epistle of Clement of Rome, which was written 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 office, 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. 142 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 Christlichen 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 WORLD. ΤΌ 
 
 Deacons” as congregational officers, enjoins obedience to 
 ‘“Presbyters” without mentioning “ Bishops,” and calls the 
 office of the Corinthian “ Presbyters” episcopal supervision 
 (x10 077 ). * 
 
 - 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 Christian Catholic hie- 
 rarchy. 
 
 CHAPTER XXIII. 
 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 Oor. chs. 42, 44 and 57. Comp. Rothe’s Anfdnge der Christi. 
 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.p. 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 had 
 expressly declared his own ignorance of the day and hour 
 (Matt. xxiv. 87; Mark, xiii. 32). His ignorance was ἃ 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, 1. 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.t 
 
 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. 
 
 + Comp. Matt. xxiv. 38, 36, 48, 44; Acts, i. 7; Rom. xiii. 11, 12; 1 Cor. 
 xv. 51; Phil. iv. 5; 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 WORLD. 11 
 
 ers, the 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 unheard-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. 80, 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 (comp. Zech. xiv. 8; Matt. xvi. 27; 
 xxiy. 81; xxvi. 64). These events are, apparently, represented 
 as simultaneous, “in a moment, in the twinkling of an eye” 
 (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 (ἡ ἀνάστασις ἡ πρώτη, Rev. xx. 5); but the 
 author of the Didache says nothing about a Millennium, and of a 
 general resurrection 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, Irenzeus, Tertullian, and the 
 majority of ante-Nicene fathers before the great revolution un- 
 der Constantine, when the Church from the condition of a per- 
 secuted sect was raised to power and dominion in this world, 
 and the opinion came to prevail (through the influence chiefly 
 of St. Augustin) that the Millennium was already established.t 
 
 ἃ ποσμοπλάνος (xvi. 4), a very significant word, used here for the first 
 time, and retained by the author of the Apost. Const. viii. 32, with the 
 addition ὁ τῆς ἀληθείας ἐχϑρύός, ὁ τοῦ ψεύδους προστάτης. It was 
 probably suggested by 2 John, ver. 7; πολλοὶ πλάν οἵ (deceivers, impostors) 
 ἐξῆλθον εἰς τὸν κοόμον, Matt. xxvii. 68 : ἐκεῖνος ὁ πλάνος, and Rey. 
 xx. ὃ: ἕνα μὴ πλανήσῃ ἔτι Ta ἔϑνη, and ver. 10: 6 διαάίβολος ὁ πλαν ὧν 
 αὐτούς. Comp. also Josephus, De B. J. ii. 18,4: πλάνοι ἄνϑρωποι καὶ 
 ἀπατεῶντες. 
 
 +See Church 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, 
 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. Craven 
 (in the Teaching of the Twelve Apostles, printed in ‘ The Journal of 
 
78 THE DIDACHE AND THE SCRIPTURES. 
 
 CHAPTER XXIV. 
 The Didache and the Scriptures.* 
 
 THE Didache will hereafter occupy an important position in 
 the history of the New Testament Canon. 
 
 The Apostles quote the Old Testament usually according to 
 the Greek version of the Septuagint, 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 
 ecrrecting 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 Apocrypha for homiletical and 
 practical purposes. As to the New 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.+ Clement of Rome refers to 
 
 Christian Philosophy,” N. Y., 1884, p. 78 sqq.) claims the Didache for the 
 pre-millennian theory. ‘‘If the writer,” he says, ‘‘ believed in an earthly 
 period of righteousness and blessedness, a Millennium, it must have been 
 one which he regarded 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 donbtful, 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. 65-88; 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. 
 
 + In chap iv. from Matt. xxii. 14 (with the solemn quotation formula 
 ὡς γέγραπται), and chap. v. from Matt. ix. 18. Barnabas furnishes also 
 
THE DIDACHE AND THE SCRIPTURES. 79 
 
 Paul’s (first) Epistle to the Corinthians 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. * Ignatius echoes and exaggerates Pauline and Johan- 
 nean ideas in his own fervent language. Polycarp’s short 
 Epistle to the Philippians ‘“ contains,” as Westcott says,t “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.” Hermas, 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 Hpistle to the Ephesians. 
 Papias gives us valuable hints about the Gospels 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 benetit 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 Martyr, who was born towards the close of 
 the first or the beginning of the second century. He quotes 
 very often from the Prophets and the Gospels, but very loosely, 
 mostly from memory and without naming the Evangelists; he 
 never quotes 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 Irenzeus, who 
 
 parallels to passages in Paul, Peter, and the Apocalypse, see Church Hist. 
 ii. 674 sq. Comp. also Reuss, History of the Canon, transl. by David Hun. 
 ter (1884), p. 22. 
 
 * See Church History, ii. 642, and Funk, Patr. Ap. i. 566-570. 
 
 + History of the Canon, p. 88. Funk (i. 573 sq.) counts six quotations of 
 Polycarp from the O. T. and sixty-eight reminiscences from the New. 
 
 t Or rather two, namely, 1 John, iv. 3 and Matt. xxvi. 41, which are 
 quoted in ch. vii., but the first not literally. 
 
 8. Church Hist. ii. 694 sq. It is a plausible conjecture that the pericope 
 of the woman taken in adultery, John, vii. 53-viii. 11., was preserved by 
 him. 
 
 || Church History, ii. 720. 
 
80 THE DIDACHE AND THE SCRIPTURES. 
 
 flourished in 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 : 
 
 Mat. 1. 11, 14 (Sept.). DipacHE, XIV. 3. 
 
 2. , 
 
 Ev wavti toxm@ Sv- 
 
 , , EN = 
 μα προσαγέεται ἕπι τῷ 
 ονοματί μου [Hebrew wy] 
 
 Αὕτη yap ἐστὶν ἡ ῥηϑεῖσα 
 ὑπὸ Κυρίου" * 
 Ἔν παντὶ τὸπ @ nat 
 
 nai ϑυσία καϑαρά. χρόνῳ προσφέρειν μοὶ 
 διότι μέγα τὸ ὄνομα ϑυσίαν naSapav: ὅτι 
 > a \ ’ 
 ποὺ εν τοῦθ | SSH ECts Ppagirevs μέγας εἰμί, 
 λέγει Κύριος παντο- λέγει Κύριος, nat τὸ 
 
 ὄνομά μου ϑαυμαστὸν 
 ἐν τοῖς ἔϑνεστε. 
 
 npatwp...14. διοττιμ ἕ. 
 yas βασιλεὺς ἐγώ εἰ- 
 μι, λέγει Κύριος παν- 
 τοπράτωρ, καὶ τὸ ὄνομα 
 μου ἐπιφανὲς ἐν τοῖς 
 ἘΚ ΞΟ 
 
 In every place incense shall 
 be offered in [unto] my name, 
 and a pure sacrifice; for great 
 shall be my name among the 
 Gentiles, saith the Lord ΑἹ- 
 mighty....14. for Iam a 
 great king, saith the Lord ΑἹ- 
 mighty, and my name {5 illus- 
 trious among the Gentiles. 
 
 For it is that which was 
 spoken by the Lord,* 
 
 “In every place and time 
 offer me a pure sacrifice ; for I 
 am a great king, saith the Lord, 
 and my name is wonderful 
 among the Gentiles.” 
 
 *The Did. seems to refer “" Lord” to Christ, as he is called ‘‘ Lord” in 
 
 the same chapter, ver. 1. 
 
THE DIDACHE AND THE SCRIPTURES. 81 
 
 ZECH. XIV. 5. DipacHE, XVI. 7. 
 
 Ov πάντων δέ, ἀλλ᾽ ὡς 
 ἐρρέϑη" 
 
 Katinger Kivpros) on (“Hée1 6 Kv prot καὶ 
 Seos pov, καὶ πάντες πάντες οἱ ἅγιοι per’ 
 ot ἅγιοι μετ᾽ αὐτοῦ. avtod. 
 
 Not, however, of all, but as 
 was said: 
 
 And the Lord, my God, shall “The Lord shall come, and all 
 come, and all the saints with the saints with Him.” 
 
 Him. 
 
 The other allusions to the Old Testament are too vague to 
 be considered as quotations. Two are to canonical books 
 (comp. II. 8 with Isa. Ixvi. 2; and IV. 18 with Deut. xii. 32), 
 and five to apocryphal books, Tobit and Sirach. 
 
 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. xvii. 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 by 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 oral Gospel, or to any of the written Gos- 
 pels. In two passages a written Gospel seems to be meant 
 
 (VIIL 2; XV. 4.), and apparently that of Matthew who has 
 
 *Ch. VIIL 2: εἷς ἐκέλευσεν ὁ Κύριος ἐν τῷ εὐαγγελίῳ αὐτοῦ. 
 ΙΧ. ὅ: περὶ τούτου εἰρηκεν ὁ Κύριος. ΧΙ. 8: κατὰ τὸ δόγμα τοῦ 
 εὐαγγελίου. ΧΥ͂. 8: ὡς ἔχετε ἐν τῷ εὐαγγελίῳ. XV 4: ὡς ἔχετε 
 ἐν τῷ εὐαγγελίῳ τοῦ Κυρίου ἡμῶν. 
 
 6 
 
82 THE DIDACHE AND 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 itis 
 
 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. I. 2. First, thou shalt 
 love 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. I. 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. 1.4. Ifany 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 
 
 ἜΤ give the English version. The reader can easily compare the Greek in 
 
 the document and the Greek Testament. 
 
 sqq. 
 
 See Harnack’s list in Greek, p. 70 
 
THE DIDACHE AND THE SCRIPTURES. 
 
 one mile, go with him twain. 
 (Comp. Luke, vi. 29.) 
 
 - Matt. v. 42. Give to him 
 that asketh 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. xxvii. 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- 
 erites. . . : 
 
 Ch. vi. 9-13. After this 
 manner therefore pray ye: 
 
 Our Father who art in the 
 heavens (ἐν τοῖς ovpavois). 
 
 Hallowed be thy name. 
 
 Thy Kingdom come. 
 
 Thy will be done, as in hea- 
 ven, so also on the earth (ἐπὶ 
 
 τῆς γῆ). 
 
 83 
 
 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. I. 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. III. 7. Be thou meek, 
 for the meek shall inherit the 
 earth. 
 
 Ch. VIL 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. VIII. 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 (ἐν τῷ ovpav@). 
 
 Hallowed be thy name. 
 
 Thy kingdom come. 
 
 Thy will be done, as in 
 heaven, so also on earth {ἐπὶ 
 yns). 
 
84 
 
 Give us this day our daily 
 [needful] bread. . 
 
 And forgive us our debts 
 (τὰ ὀφειλήματα), as we also 
 have forgiven (ἀφήρα μεν) our 
 debtors. 
 
 And bring us not into temp- 
 tation, 
 
 But deliver us from the evil 
 one [or, from evil]. 
 
 [For thine is the kingdom (ἡ 
 faotrera), 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. vu. 6. Give not that 
 which is holy unto dogs. 
 
 Ch. xxv. 84. Inherit the 
 kingdom prepared for you 
 from the foundation of the 
 world. 
 
 Ch. xxi. 9, 15. Hosanna 
 to the son of David. 
 
 Ch. xi. 81. Every sin and 
 
 THE DIDACHE AND THE SCRIPTURES. 
 
 Give us to-day our daily 
 [needful] bread. 
 
 And forgive us our debt 
 (τὴν ὀφειλήν), as we also for- 
 give (ἀφιξμεν) our debtors. 
 
 And bring us not into 
 temptation, 
 
 But deliver us from the evil 
 one [or, from eyil]. 
 
 For thine is the power and 
 the glory, for ever. * 
 
 Pray thus thrice a day. 
 
 Ch. VIII. 1. But let not 
 your fasts be together with 
 the hypocrites. 
 
 Ch. X. 5. Gather her [the 
 church] together from the four 
 winds. 
 
 Ch. ΓΧ. 4. Let thy church be 
 gathered together from the ends 
 of the earth into Thy kingdom. 
 
 Ch. IX. 5. The Lord hath 
 said, “Give not that which is 
 holy unto dogs.” 
 
 Ch. X. 5. Into thy king- 
 dom which thou didst prepare 
 for her [thy church]. 
 
 Ch. X. 6. Hosanna to the 
 God of David. 
 Ch. XI. 7. For every sin 
 
 * The Didache follows Matthew almost literally, and differs from Luke 
 
 not only in fulness, but also in the details. 
 for σήμερον, and auaprias for ὀφειλήματα. 
 
 Luke has τὸ καϑ᾽ ἡμέραν 
 The doxology of the 
 
 textus receptus 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 7) βασιλεία occurs also in Gregory of Nyssa, and in the 
 Sahidic or Upper Egyptian version of Matthew. Comp. 1 Chr. xxix. 11. 
 
THE DIDACHE AND THE SCRIPTURHES. 
 
 blasphemy shall be forgiven 
 unto men ; but the blasphemy 
 against the Spirit shall not be 
 forgiven. 
 
 Ch. x. 10. For the laborer 
 is worthy of his food. 
 
 [Luke, x. 7. The laborer is 
 worthy of his hire. ] 
 
 Ch. v. 28, 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 Mancometh. [Luke, xii. 35. 
 
 Che mxcay. 10) abe > 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. 10,18. And then 
 shall many stumble... but he 
 that endureth to the end, the 
 same shall be saved. 
 
 Ch.*xxiy. 30,--31. And 
 then shall appear the sign of 
 the Son of Man in heaven... 
 and they shall see the Son of 
 
 85 
 
 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 dispute with his fellow 
 come together with you until 
 they are reconciled, that your 
 sacrifice may not be defiled. 
 
 Ch. XVI. 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. XVI. 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. XVI. 5. And many 
 shall stumble and perish; but 
 they that endure in their faith 
 shall be saved from [or, under] 
 the curse itself. 
 
 Ch. XVI. 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 signof sound οἵ ἃ trum- 
 of heaven with power and pet; and third, a resurrection 
 ereat glory. And he shall of the dead, but not ofall... 
 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? 
 
 Harnack supposes that the Didache used the Gospel of 
 Matthew enriched from that of Luke, and that this mixed 
 product was probably the “Gospel according to the Egyp- 
 tians.”* But this was of Gnostic origin, and furnishes in the 
 remaining fragments no parallel to the Didache, which breathes 
 a different spirit. + 
 
 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 ‘‘mahy arguments might be furnished for this 
 hypothesis,” but he omits to state any. 
 
 + Lipsius, in his article on the Apocryphal Gospels, in Smith & Wace’s 
 Dict. of Christian Biography, vol. ii. (1880), p. 712, calls the Εὐαγγέλιον 
 nar’? Aiyumriovs ‘‘a product of that pantheistic gnosis which we find 
 among the Naassenes of the ‘Philosophumena’ and some other kindred 
 sects.” Hilgenfeld has collected the few fragments in his Huang. secundum 
 Hebreos, ete. (Nov. Test. extra can. rec., second ed. iv., 43-44), and finds in 
 them (p. 48) ‘‘pantheismum quendam in trinitate et in anime natura cum 
 ascetica mundi contemptione et matrimonii damnatione conjunctum.” He 
 assigns the Gospel of the Egyptians, with Volkmar, to c. 170-180. It is first 
 quoted by Clement of Alex., Origen, and Hippolytus (Philosoph. v. 7). 
 
 Τὰ his second article, already noticed, p. 23 sq. His reasons are, that 
 the Gospel of the Hebrews was also called ‘‘ Huangelium Domini secundum 
 duodecim Apostolos” at the time of Origen (see Hom. i. in Luc. ad i. 1, 
 and Jerome, Adv. Pelag. iii. 2), and that, like the Didache XV. 3, it condemns 
 with unbiblical severity an offence against a brother as one of the greatest 
 crimes, according to Jerome, Ad. Ezek. xviii. 7: ‘“‘ In Hvangelio quod juata 
 Hebraeos Nazarwi legere consueverunt, inter maxima punitur crimina, qui 
 fratris sui spiritum contristavertt.” 
 
THE DIDACHE AND THE SCRIPTURES. 87 
 
 known, is a post-canonical, Ebionitic adaptation of Matthew 
 to the Aramaic-speaking Jewish-Christians in Palestine, with 
 various omissions and additions, and seems to date from the 
 later part of the second century, as it is not quoted before 
 Clement of Alexandria and Origen; while the Didache belongs 
 to an earlier stage of theological development, and shows no 
 trace of Ebionism. 2) The Didache, while closely agreeing 
 with our Greek Matthew, furnishes not a single parallel to the 
 more than twenty original fragments which still remain of the 
 Gospel according to the Hebrews.* This Gospel is the best 
 among the Apocryphal Gospels, and owed its popularity to 
 the erroneous opinion, propagated by the Ebionites, that it 
 was identical with the lost Hebrew Matthew; but it certainly 
 must have differed very considerably from our Greek Matthew, 
 else Jerome would not have thought it worth while to trans- 
 late it both into Greek and Latin.t 
 
 * These fragments are collected by Hilgenfeld, Nowwm Test. extra cano- 
 nem receptum, Fasc. iv. 1-81 (ed. ii. 1884), and by Nicholson, The Gospel 
 according to the Hebrews. Its Fragments translated and annotated. lLon- 
 don, 1879. See also Lipsius, Apocryphal Gospels, in Smith & Wace’s Dict. 
 of Christian Biography, vol. ii. (1880), p. 709 sqq. The text from which 
 Epiphanius quotes, omitted the chapters on the genealogy, birth and child- 
 hood of Christ ; but the texts used by Cerinthus and Carpocrates had the 
 genealogy, though carefully excluding all 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- 
 αγγέλιον καϑ' Ἑβραίους. He supposes that it was nearly related to 
 
 _Matthew’s λόγια τοῦ Κυρίου, and toa later redaction of these Aov7a made 
 use of by Luke, and in the Ebionite circles of Palestine. Mangold, Drum- 
 mond, Εἰ. A. Abbott, and Ezra Abbot agree that the Gospel of the Hebrews 
 was written some time after the canonical Gospelsand was unknown to Justin 
 Martyr. See E. Abbot, The Authorship of the Fourth Gospel (1880), p.98. 
 
 + De vivis ill. c. ii: ‘Evangelium quod appellatur " Secundum Hebreos,’ et 
 ame nuper in Grecum Latinumque sermonem translatum est, quo et Origenes 
 sepe utitur, post resurrectionem Salvatoris refert.” Then follows the story 
 of the appearance of Christ to James who had sworn never to eat bread or to 
 drink wine, after the last passover, till he should see the Lord risen from the 
 dead. In cap. iii. Jerome relates that he had seen (a. 418) the Hebrew 
 Matthew in the library of Pamphilus at Cesarea; but this must have been 
 either only another title of the same book on the supposition of its identity 
 with the Hebrew Matthew (In Matt. xii. 13: ‘‘quod vocatur a plerisque 
 Matthei authenticum”), or a document differing from the copy which he 
 
88 THE DIDACHE AND THE SCRIPTURES. 
 
 If the Didache had 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 Rome, is never 
 quoted or alluded to. his 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 Kast. 
 
 The use of the Gospel of Luke may be inferred from Did. ἡ 
 I. 8, 4, 5, compared with Luke vi. 27-85, and from Did. IV. 8, 
 compared with Luke xii. 85, where the Didache follows Luke 
 rather than Matthew. 
 
 LUKE xii. 35. Dm) ΧΎΥΓΕῚΣ: 
 
 Ἔστωσαν ὑμῶν) Let yourloins; Watch over] Γρηγορεῖτε ὑπὲρ 
 ai ὀόφιες wepr-|be girded about, | your life, let not|r7s ζωῆς ὑμῶν " οἱ 
 εζωόμέναι καὶ οἱ ἃ πα your lamps|your lamps be|Avyvor. ὑμῶν μὴ 
 λύχνοι παιόμε- burning, and be quenched, and OPEC Snr @OaY, καὶ 
 vou, καὶ rtversyourselves l'kelet ποῦ  your)az ὀσφύες ὑμῶν μὴ 
 ὅμοιοι ἀνϑρώ- unto men look-jloins be loosed EXAVECS WOR, ἀλλὰ 
 ποις προόδεχο- ἸΠ6' for theirl[for ye know|yiveoSe ἑτοῖμοι [ov 
 
 μένοις τὸν Ku-\Lord. not the hour in|vap οἶδατε τὴν ὥραν 
 
 . > ἘΝ τὸ » ε ~ 
 ALOV ἑαυτῶν, which our Του [ἐν 7 ὁ Κυριος ἡμῶν 
 ἼΣΑΣ cometh. ] EPXETAL. | 
 
 had previously (392) found among the Nazarenes at Bercea, in Syria, andfrom | 
 which he made his translation. See my Church History, i. 623 sqq. 
 
 * Dr. Brown (Hitchcock and Brown, second ed. p. 1xxvi.) concludes that 
 the author of the Did. “either knew two written Gospels [Matthew 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): ““Τῦ 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. 18: “ Watch therefore, for ye know not the day 
 nor the hour in which the Son of Man cometh ΟΡ Oe Ee: οὖν, 
 OTL οὔ" οἴδατε τὴν ἡμέραν οὐδὲ τὴν ὥραν ἐν 7) ὁ υἱὸς τοῦ 
 ἀνϑρώπου ἔρχεται). But the body of the sentence is from 
 Luke, whoalone of the Evangelists uses the plural λύχνοι and 
 oogves. (Matthew uses λαμπάδες 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 Dirdache (IX. 2, 8; X. 3, 4) calls 
 Christ the servant or child (παῖς) of God, as Peter did in 
 the early days of the Church; Acts, ili. 18, 26; iv. 27, 30. A 
 striking resemblance exists between the following passages : 
 
 Acts, Iv. 82. Dip. 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 (ἐδτον ezvaz), but they they are thine own (ἐδτα εὖν αι); 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. + 
 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 our Lord. In both God is addressed as 
 “Holy Father” (Πάτερ ἅγιε, Did. X. 1 and John, xvii. 11), 
 but nowhere else in the New Testament. The thanksgiv- 
 ing of the Didache for “life and knowledge and faith and im- 
 mortality made known tous 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.” 
 
 * Plummer (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 ([X. and X.) with John, vi. and xvii. 
 
 + 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 “‘ J made known 
 (ἐγνώρισα) unto them Thy name.” The prayer for the unity 
 of the Church, and such phrases as “became one” (ἐγένετο 
 ἕν), the “ sanctified” Church (τὴν ayiaSeioar, sc. ἐποιλησίαν), 
 “deliver her from all evil” (ἀπὸ παντὸς πονηροῦ), “ perfect 
 her in Thy love” (τελειῶσαι αὐτὴν ἐν τῇ ἀγάπῃ Gov), remind 
 one of similar petitions and words in the Sacerdotal Prayer 
 (John, xvii. 11: iva wow ἕν, v.15: τηρήσῃς αὐτοὺς Ex 
 τοῦ πονηροῦ; 1%: ἁγίασον αὐτούς, 19: iva ὦσιν καὶ 
 αὐτοὶ ἡγιασμένοι, 38: ἵνα wow τετελειωμένοι 
 eis ἕν). 
 
 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 
 life, which the Son of Man shall give unto you,” 82, 33: “the 
 true bread out of heaven... which giveth {76 unto the world;” 
 58: “he that eateth this bread shall hve 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. 
 
 The Word dwelt (ἐδσπήν δεν) 
 among us. Comp. xvii. 6: I mani- 
 fested my name unto the men; y. 11, 
 26; Apoe. vii. 15; xxi. 8 (όκην ὥδει 
 μετ᾽ αὐτῶν). 
 
 JOHN, xv. 1. 
 
 Iam the true vine (ἡ “ἄμπελος ἡ 
 aAnSivy), and my Father is the 
 husbandman. 
 
 DimagueE, X. 2. 
 
 We give thanks to Thee, Holy Fa- 
 ther, for Thy holy name, which Thou 
 hast caused to dwell (nar eGunv @6aS) 
 in our hearts. 
 
 DimacueE, IX. 2. 
 
 We give thanks to Thee, our Fa- 
 ther, for the holy vine (ὑπὲρ τῆς Ayz- 
 as ἀμπέλου) of Thy servant David 
 which Thou hast made known 
 through Thy servant Jesus. 
 
THE DIDACHE AND THE SCRIPTURES. 
 
 JOHN, xv. 15. 
 
 All things that I heard from my 
 Father I have made known (éyv@- 
 pi6a) unto you. Comp. xvii. 26. 
 
 1 JonN, π. 5. 
 
 In him verily hath the love of God 
 been perfected (ἡ ἀγάπη τοῦ Seov 
 τετελείωτ α1). The very same 
 Johannean phrase in iv. 12. Comp. 
 also ver. 17, 18, and John, xvii. 28, 
 quoted above. 
 
 1 Joun, τι. 17. 
 The world passeth away (οἱ κόσμος 
 παραγ εται). Comp. 1 Cor. vii. 31. 
 1 Jouy, tv. 1. 
 
 Believe not every spirit, but prove 
 (Soxrualere) the spirits whether 
 they are of God. 
 
 2 Joun, 10. 
 
 If any one cometh unto you, and 
 bringeth not this teaching (ταυτὴν 
 τὴν διδαχήν), receive him not into 
 your house, and give him no greeting. 
 
 91 
 
 Dipacue, IX. 2, 3; X. 2. 
 
 which Thou hast made known 
 (ἐγνώρισας) to us through Thy 
 servant Jesus. 
 
 DipacuE, X. 5. 
 
 Remember, O Lord, Thy Church 
 to deliver her from all evil and to 
 perfect her in Thy love (τελειῶσαι 
 αὐτὴν ἐν τῇ ἀγαπῃ Gov). 
 
 DiacueE, X. 6. 
 Let this world pass away (παρελ- 
 ϑέτω ὁ κόσμος OVTOS). 
 Dmacue, ΧΙ. 11. 
 
 Every approved true (δεδοριημα- 
 ὄμένος ἀληϑιν OS) prophet. 
 
 DipacuHE, XI. 2. 
 
 But if the teacher himself turn and 
 teach another teaching (ἄλλην δι- 
 δαχήν) to destroy this, hearken not 
 unto him. 
 
 The designation of God as the “ Almighty ” or “ Sovereign 
 
 Ruler” (wavroxpatwp), in the eucharistic prayer, X. 2, is 
 probably borrowed from the Apocalypse of John, in which it 
 occurs nine times (1.8; 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 (. 10.) The 
 phrase “ loving a lie” v. 2, occurs Rev. xxii. 15. The words: 
 “Tf 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. 32.* 
 
 * These resemblances are remote, indeed, and Dr. Brown, p. lxxvii. 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. IT. and IIL reminds one of 
 the fearful picture of heathen immorality, Rom. 1. 28-382. The 
 negative description of love to our neighbor in Ch. II. 2 has 
 some resemblance to Rom. xiii. 9. The phrase “ cleaving to 
 that which is good” (v. 2, κολλώμενοι ayaS@) occurs only 
 in Paul (Rom. xii. 9, κολλώμενοι τῷ ayaS@), 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” (ἀνομία) in 
 Ch. XVI. 4, points back to Paul's prophecy of the man of sin 
 and the mystery of lawlessness (τὸ μυστήριον τῆς avoptas), 
 
 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 Briefe sind in der Aidayn nicht citirt ; 
 auch giebt es keine einzige Stelle, an welcher die Benutzung jener Briefe evi- 
 dent zu nennen ware ;”’ but he points to several verbal coincidences, as e276 a@- 
 λόϑυτον (VI. 3); καρὰν ASA (XK. 6); μυστήριον éxxAnoias (ΧΙ. 11); 
 ἐργαζέσϑω καὶ φαγέτω (XII. 8); προφῆται καὶ διδάσκαλοι (XII1.1, 
 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 Corinthians. 
 Farrar thinks that acquaintance with Romans and Thessalonians is proba- 
 ble, but cannot be positively proven. 
 
 . 
 
THE DIDACHE AND THE SCRIPTURES. 
 
 93 
 
 which will precede the advent of the Lord. We may also point 
 to the following passages which are more or less parallel. 
 
 Rom. xv. 27. If ye Gentiles have 
 been partakers of their spiritual 
 things, they owe it to them also to 
 minister unto them in carnal things. 
 Comp. 1 Cor. ix. 11, 14; Gal. vi. 6. 
 
 1 Thess. v. 22. Abstain from every 
 form (or, appearance) of evil. 
 
 Eph. vi. 5. Bondmen, be obedient 
 unto them that according to the flesh 
 are your masters, with fear and trem- 
 bling, in singleness of your heart, as 
 unto Christ. (Col. 111. 22.) 
 
 Did. IV. 5. ΤΆ ye are fellow-par- 
 takers in imperishable things, how 
 much more in perishable. 
 
 Did. 111. 1. My child, flee from all 
 evil, and from all that is like unto it. 
 
 Did. JV..11. Bondmen, be sub- 
 ject to your masters as to the image 
 of God (ὡς τύπῳ Seov) in reverence 
 (or, modesty) and fear. 
 
 The Didachographer seems to have known also the Hpistle 
 
 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 the ministers of Christ 
 Coven, 2. Heb, x11, ἢ): 
 
 Of the Catholic Epistles one passage is reproduced nearly 
 literally from the first Epistle of Peter. 
 
 ΤΡΕΈΤΕΒ, toe, 11: 
 παραπαλῶ.... ἀπέχεσϑαι 
 τῶν δσδαρπιπῶν ἐπιϑυμτιῶν 
 αἵτινες GTPATEVOVTAL κατὰ τῆς 
 
 ΘΙΡΘΆΑΘΗΕ, I. 4. 
 ἀπέχου τῶν δαρπιπκῷῶν καὶ 
 σωματικῶν [probably an error of 
 the copyist for κοσμικῶν) ἐπιεϑυ- 
 
 ψυχῆς. (Comp. Tit. 11. 12.) 
 
 The allusions to the Johannean Epistles have already been 
 mentioned. With Jude the Didache has in common the term 
 κυριοότης (IV. 1 of Jude 8), which, however, occurs also twice 
 in Paul (Eph. i. 21; Cor. i. 16), and once 2 Pet. 11. 10. 
 
 It is remarkable that the writer of the Didache furnishes no 
 verbal parallel to the Epistle of James, although he is evident- 
 ly most in sympathy with the conservative spirit and Jewish- 
 Christian stand-point of the first Bishop of Jerusalem. They 
 agree in emphasizing works rather than faith, in making use 
 of the Sapiential literature of the Hebrews, in requiring public 
 confession of sin (IV. 14 and XIV. 1; comp. Jas. v. 16), and 
 in the warning against double-mindedness and doubtfulness in 
 prayer (IV. 4; comp. Jas. 1. 5, 8; iv. 8.) 
 
 MI@YV. 
 
94 THE DIDACHE AND THE SCRIPTURES, 
 
 SCRIPTURE QUOTATIONS AND ALLUSIONS IN THE DIDACHE. 
 
 I. QUOTATIONS FROM THE OLD TESTAMENT. 
 
 SCRIPTURE. DIDACHE. 
 Zech. xiv. 5. Ve 
 
 Mal. i. 11, 14. XIV. 3. 
 
 11. ALLUSIONS TO THE OLD TESTAMENT. 
 
 Ex. xviii. 20. 
 X. xviii ia 
 
 Deut. xxxi. 29. 
 Ex. xx. 13-17. 
 Deut. v. 17-21. 5 ot 
 Num. xviii. 12, 18, 15, 30. 
 
 ) 
 Deut. xviii. 3, 4. ᾿ 
 Ezek. xliv. 80. | = 
 Neh. x. 35-87. | 
 Deut. xii. 32. IV. 12: 
 Job, iv. 10. IV. 6. 
 Isa. lxvi. 2, 5. DES 
 Jer. xxi. 8. ΤΊ: 
 DaTial ves on π ἐν LVE;6. 
 
 IIT. QUOTATIONS FROM, AND ALLUSIONS TO, THE OLD TESTAMENT APOCRYPHA. 
 
 Tobit, iv. 7. IV. 6-8. 
 oe aa iy I. 2. 
 Ecclus. (Sirach) ii. 4. 4 ILI. 10. 
 “* iv. 5. IV. 8. 
 ἐξ ‘ot. TVi5- 
 
 IV. Quorations AND REMINISCENCES FROM THE NEw TESTAMENT. 
 
 Matt. v. 5. ΤΠ τὶ 
 ἐν SO OAs XIV. 2. 
 fers 20 Tas 
 s« ἐς 39-41 (Luke, vi. 29, 80). I, 4. 
 sé ἐς 44-46 (Luke, vi. 27). 19: 
 Nn SEV At: VIII. 2. 
 SO ΟΣ αν ΤῊ ΧΥ. 4. 
 pe tan ae Ξ IG Vaie es 
 ΤΟ ΓΕΥ͂ΣΙΣ VILE 1: 
 evil: IX. 5. 
 Seige a tg ΤΟ 
 ‘* x. 9, 10 (comp. Luke, ix, 1-6; x. 4-7.) ΧΙ 
 O* ΧῚ 81: ΧΙ 
 Soe aylile alin 1: f  eXo Wines 
 SO) τ 9, X. 6. 
 
 2. 
 
 «xxii. 37-39. I. 
 
THE STYLE AND VOCABULARY OF THE DIDACHE. 95 
 
 SCRIPTURE, DIDACHE. 
 Matt. xxiv. 10-14. XVI. 4, 5. 
 τ ὍΝ 30; cod XVI. 6, 8. 
 a GC 9 Bal, Bin ΟΝ ΤΣ 
 τς se 2, 4A. aXe: 
 « “oxy. 34. Ne 
 “- 6xxvili. 19, 20. ΠῚ le 
 Luke, vi. 27-30. le Bek Gy 
 coe Xie Oo: ΧΥῚ 
 V. ALLUSIONS AND PARALLELS TO THE NEW TESTAMENT. 
 Acts, iv. 32. ΤΥ Ὁ 
 Rom. xv. 27. IV. 8. 
 1 Cor. xv. 52. XVI. 6. 
 1 Cor. xvi. 22 (Maranatha). X. 6. 
 Eph. vi. 5, 9. HVE 10) 11: 
 1 Thess. iv. 16, 17. XVI. 4-8. 
 Cee Ve Oe: 11 1 
 2 Thess. ii. 8-10. XVI, 4. 
 Heb, x. 22 (6vvertdyo1s movypa). XLV. Fo 
 SON Sa Aap eV. de 
 ΠΡ ΧΗ ἡ. ΧΥΟῚ Ὁ. 
 ePepas 11. Chita, 122) 4: 
 Rev. i. 8, ete. (tavtroxparap). X. 2. 
 Rey. i. 10 (xvpzann). XIV: 
 2. 
 
 Rey. xxii. 15. Ve 
 
 CHAPTER XXV. 
 The Style and Vocabulary of the Didache.* 
 
 Tur Didache is written in Hellenistic Greek, like the New 
 Testament. + 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 5. 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. 
 
 + 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. 
 
 the Jewish Apocrypha and the writings of Philo and Josephus 
 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 πᾶς, lo kol, the negative 
 belonging to πῶς and merely denying the universality) for 
 “no one” (οὐδείς) ; “to accept the person” (πρόσωπον Aap- 
 βάνειν, nasa panim) for “to favor,’ “to be partial;” the 
 designation of Friday as “ Preparation day” (παρασπευή); 
 “day and night” for “night and day.” There are also traces 
 of Hebrew parallelism, both antithetic and synthetic, 6. 9... 
 
 ‘‘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. ©). 
 
 ‘*Thou shalt not forsake the commandments of the Lord, 
 But shalt keep what thou hast received ” (IV. 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. 8). 
 
 ‘* 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, 6. g., the verb 
 χειροτονεὶὴν has in the Did. XV. 1, the biblical sense to elect, to appoint 
 (comp. Acts, xiv. 23; 2 Cor. viii. 19), but in the Apost, Const. and Canons it 
 means fo 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, + 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 xviti.-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 inthe LX X., 287 in the New Testament, 
 and 211 in the Didache. Two words, πρόγλωσσος (XIX.8), of 
 hasty tongue, and φωτάγογος (XVIII. 1), giving light, a light 
 bringer, occur for the first time in Barnabas, one of which, zpo- 
 γλωσσος, 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. 
 
 διγνώμων (Didache, ΤΙ. 4; Barnabas, xix. 7; Apost. Const. ii. 
 6), double-minded. 
 
 διπλοκαρδία (Didache, V. 1; Barnabas, xx. 1; Apost. Const. 
 vil. 18), duplicity. 
 
 * As κοσμοπλάνος, yooréumwepns, and the much disputed ἐσιπέτασις. 
 See the notes in loc., and the Tables below. There is only one absolute 
 απαξ λεγόμενον, and this is perhaps a writing error, προσεξομολο- 
 γησάμενοι for προεξομολ. 
 
 + Of Ashtabula, Ohio, a member of the graduating class (1885) in the 
 Union Theol. Seminary. 
 
 7 
 
98 THE STYLE AND VOCABULARY OF THE DIDACHE. 
 
 mavSapaptytos (Didache, V. 2; Barnabas, xx. 2;+ Apost. 
 Const. vii. 18), a universal sinner. 
 
 One is peculiar to the Didache, Barnabas, the Apost. Const. 
 and the Apost. Canons. 
 
 ἀνταποδότης (Didache,1V. 7; Barnabas, xix. 11; A post. Const. 
 vil. 12; Apost. Canons, ἃ 18), a recompenser. 
 
 Of the Didache the vocabulary comprises 251 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, 921 per cent. Of the Didache, 863 per cent. 
 of the vocabulary belongs to the LX X.; ‘of Barnabas, 91 3% 
 per cent. Of the Didache, 914 per cent. of the vocabulary is 
 New Testament; of Barnabas, 914 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 discrepancy, the voecabu- 
 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 Egyptian authorship of the Didache. 
 
 We append six lists: 
 
 I. Words which do not occur in the New Testament. Total, 
 48. ι 
 
 I. Words which do not occur in the New Testament but 
 are found in the classics. Total, 30. 
 
 III. Words which do not occur in the New Testament but 
 are found in the LXX. Total, 17. 
 
 IV. 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. 
 
 VI. 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 zwilf Apostel, pp. 225-237. 
 
WORDS NOT FOUND IN THE NEW TESTAMENT. 
 
 rE 
 WORDS NOT FOUND IN THE NEW TESTAMENT. 
 Total, 48. 
 
 aSavaross Did. IV. 8, imperishable. 
 aiaxporoy os, III. 3, foul-mouthed. 
 ἀμφιβολία, XIV. 2, a controversy. 
 ἀνταποδύτης, IV. 7, a recompenser. 
 αὐϑάδεια, V.1, self-will. 
 
 iy eos, III. 6, @ murmurer. 
 διαφορα, 1. 1, difference. 
 
 διγλωσσία, II. 4, doubleness of tongue. 
 δίγλωσσος, 11. 4, double-tongued. 
 διγνώμων, 11]. 4, double-minded. 
 OimAonapdia, V.1, duplicity. 
 διφυχέω, IV. 4, to hesitate. 
 éumétaois, XVI. 6, a spreading out, or an opening. 
 ἐνδέω, IV. 8; V. 2, to bein want. 
 
 Be ores, Ill. 4, an enchanter. 
 ἐριστιρός, III. 2, contentious. 
 Gndotumia, V.1, jealousy. 
 
 Seppos, VII. 2, warm. 
 
 Spacos, III. 9, over-boldness. 
 Spacutns, V. 1, over-boldness. 
 ϑυμιπός, III. 2, passionate. 
 
 19 poo, 1. 6, to sweat. 
 
 nanonsns, 11. 6, malicious. 
 
 noo pomAavos, XVI. 4, the world-deceiver. 
 
 xvpiann Κυρίου, XIV. 1, the Lord’s day of the Lord. 
 
 μαϑηματιπός, III. 4, an astrologer. 
 μαπρόϑυμος, UI. 8, long-suffering. 
 μῖσος, XVI. 3, hate. 
 
 μνησιπαπέω, 11. 3, to bear malice. 
 οἰωνοσπόπος, III. 4, an omen watcher. 
 maid opSopéew, 11. 2, to corrupt boys. 
 mavSapaptytos, V. 2, a universal sinner. 
 παρόδιος, XII. 2, a traveller. 
 
 _ mepinaSaipos, 111. 4, to use purifications. 
 
 99 
 
100 WORDS NOT IN NEW TESTAMENT.BUT IN THE CLASSICS. 
 
 ποϑέω, IV. 3, to desire. 
 
 move, V. 2, to labor. 
 
 movnpopparv, III. 6, evil-minded. 
 
 ποτόν, X. 3 (twice), drink. 
 
 προνηστεύω, VII. 4, to fast beforehand. 
 προσεξομολογέω, XIV. 1, to confess. 
 
 πυκνῶς, XVI. 2, often. 
 
 σιτία, XIII. 5, a baking of bread. 
 
 συσπάω, IV. 5, to draw in. 
 
 τετράς, VIII. 1, the fourth. 
 
 ὑψηλόφϑαλμος, 1Π|. 8, lofty-eyed. 
 
 φαρμαπεύω, Il. 2, to use sorcery. 
 
 φϑορεύς, V. 2; XVI. 3, a corrupter, a destroyer. 
 χριστέμπορος, XII. 5, one who makes gain out of Christ. 
 
 1Π: 
 WORDS NOT IN THE NEW TESTAMENT BUT IN THE CLASSICS. 
 Total 30, of which 16 are LX X. words. 
 
 aSavatos, IV. 8, imperishable. 
 
 In Homer, Hesiod, et al. ; in the LX X.; in the Apost. Canons, 
 δ18 ; found neither in Barnabas nor in the Apost. Const. 
 The New Testament has apSapros, apSapoia, and 
 aSavacia. 
 
 ἀμφιβολία, XIV. 2, a misunderstanding, or a controversy. 
 
 Occurs in classic Greek in a somewhat different sense: (1) 
 The state of mutual attack (Hdt.). (2) Ambiguity (Aristotle, 
 Sophocles). In Plutarch it is used in the sense of doubt- 
 fulness. The Apost. Const. vii. 80 (parallel passage) omit 
 the word. The New Testament has ἔρις, contention, and 
 μομφή, complaint, Col. iii. 18, πρός τινα ἔχῃ μομφήν. 
 
 αὐϑάδεια, V.1, self-will. 
 
 In Plato, Aristotle, ef al. ; in Barnabas xx. 1; in the Apost. 
 Const. vii. 18. The New Testament has αὐθάδης. avSa- 
 déra occurs in some old editions of the LXX. in Isa. 
 xxiv. 8, but the best editions omit it. 
 
 Sagopa 1. 1, difference. 
 In Hdt. and Thuc.; in the LXX.; in Barnabas, xviii. 1; in 
 
WORDS NOT IN NEW TESTAMENT BUT IN THE CLASSICS. 101 
 
 the Apost. Canons, §4; in Basil and later Fathers. The 
 Apost. Const. vii. 1 (parallel passage) have τὸ ὃ La Po Pov. 
 The New Testament has διάφορος (adj.), but uses the 
 nouns διαστολή and διαίρεσις. 
 
 δίγλωσσος, II. 4, double-tongued. 
 
 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. 18, ete; so in the Apost. Const. 11. 6; 
 vii. 4; and in the Apost. Canons, §6. Barnabas, xix. 7 
 (parallel passage), has γλωσσώδης. The New Testa- 
 ment has δίλογος ; 1 Tim. ii. 8. 
 
 ἐνδέω, IV. 8; V. 2, to be in want. 
 
 In Plato, Euripides, et al. ; in the LXX.; in the Apost. Const. 
 vii. 12; and in the Apost. Canons, ὃ 18. The New Tes- 
 tament has ἐνδεής, Acts, iv. 34. 
 
 ἐπαοιδὸς, III. 4, an enchanter. 
 
 In the form ἐπῳδός occurs in Plato, Asch., Euripides, et ai., 
 also in the LXX.; Ex. vii. 11, 22, ete. Ἐπαοιδὸς is 
 found in the Apost. Canons, $10. The Apost. Const. vii. 
 6, have instead ézad@v. Barnabas omits the word. 
 The New Testament has μαγεία (Acts, viii. 11), μαγεύω 
 (Acts, viii. 9), and μάγος (Acts, xiii. 6, 8). 
 
 ἐριστικός, III. 2, contentious. 
 
 In Aristotle, Euripides, οὐ al.; in the Apost. Canons, ὃ 7. 
 Barnabas and the Apost. Const. (parallel passages) omit 
 the word. The New Testament has ἐρέθω and ἔρις. 
 
 δηλοτυπία, V. 1, jealousy. 
 
 It is found in Aischines in the bad sense jealousy ; also in the 
 LXX.; Num. v. 15, etc.; and in the Apost. Const. vii. 18. 
 The New Testament has Φηλόω and Φῆλος in both the 
 good and bad senses; so the LXX. also. The New 
 
 Testament has also Φηλωτής, α zealot. 
 Seppos, VII. 2, warm. 
 
 In Homer, Hdt., et al. ; in the LX X.; omitted in the Apost. 
 Const., parallel passage. The New Testament has 
 ϑερμαίνομαι, Mark, xiv. 54, and ϑέρμη, Acts, xxviii. 
 3. 
 
102 WORDS NOT IN NEW TESTAMENT BUT IN THE CLASSICS. 
 
 Spacos, III. 9, over-boldness. 
 
 In classical usage (1) in the good sense boldness, (2) in the 
 bad sense over-boldness. In the LXX. in the good sense. 
 Occurs in the Apost. Const. vii. 8. The New Testament 
 has Sapoos in the good sense courage, but it occurs only 
 once (Acts, xxvii. 15). 
 
 Spacvurns, V.1, over-boldness. 
 
 In Thucydides, et al., in the bad sense. In the Apost. Gong 
 vii. 18 ; and in bee ete xx. 1; in Theodoret, Chrysostom 
 and other Fathers. 
 
 Svpinos, III. 2, passionate. 
 
 In the classics in both the good and bad senses; (1) high- 
 spirited (Aristotle), (2) passionate (Plato, et al.). The Apost. 
 Const. vil. 7, and the Apost. Canons, § 7, have instead 
 ϑυμῴώδης, with the same meaning. The New Testament 
 has Sujos and ϑυμόω. 
 
 ἑδρόω, I. 6, to sweat. 
 
 In Homer, Aristotle, et al. The Apost. Const. omit the word 
 in the parallel passage. The New Testament has the noun 
 ἱδρώς, Luke, xxii. 44. 
 
 nanonsns, Il. 6, malicious. 
 
 In Aristotle, Demosthenes, ef a/.; in the Apost. Const. vii. 5; 
 and in the Apost. Canons, § 6. The New Testament has 
 nanonSeia (or naxonSia according to Westcott and. 
 Hort), malice, Rom. i. 29. 
 
 μαϑηματιπός,, 11]. 4, an astrologer. 
 
 {In Aristotle, a mathematician. In Plutarch it has the mean- 
 ing astronomical, and in later times came to mean an astrol- 
 oger, e.g., Sextus Empiricus (225 4.pD.), and Porphyry 
 (263 a.p.). Occurs in the Apost. Canons, ὃ 10. The 
 Apost. Const. vii. 6, have instead, μαϑήματα πονηρά. 
 
 paSnuatinn occurs in Socrates (880 A.D.) with the mean- 
 ing astrology, and so this meaning attaches to the word in 
 the later church councils. 
 
 The Latin mathematic? 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 
 
 μῖσος, XVI. 3, hate. 
 
 In Plato, Euripides, οὐ al. ; in the LXX.; in the Apost. 
 Const. vii. 82; in Clem. Alex., Chrysostom, Gregory 
 Nyssa, etc. The New Testament has μισέω. 
 
 prvnoixanéc, 11. 3, to bear malice, to be revengeful. 
 
 In Herodotus, Demosthenes, εὐ al. In Barnabas, xix. 4; in 
 the Apost. Const. vil. 4; im the Apost. Canons, $6; in the 
 LX X.; in later writings. 
 
 οἰωνοσπκόπος, III. 4, an omen-watcher. 
 
 In Euripides; in the Apost. Const. vii. 6; in the Apost. 
 Canons, ὃ 10; not in the LXX., which has oiwvigo, 
 οἰώνισμα, οἰωνισμός, and οἴωνος. The Greek versions 
 of Theodotion (ο. 160 A.D.) and Symmachus (c. 200 A.D.) 
 have οἰωνοσπόπος in Isa. xlvii. 18. 
 
 παρόδιος, ΧΙ]. 2, a traveller. 
 
 Occurs in Hyperides (c. 335 8. 6.) but in a different sense. 
 by 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 λόγος and ῥήμα. 
 
 The classical word for “traveller” is zapoditns. The LXX. 
 have πάροδος 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. 
 
 περικαϑαίρω, III, 4, to purify or to use purifications. 
 
 In classical usage the word has no reference to religious 
 rites. It occurs in Plato with τὴν στήλην, and in Aris- 
 totle with τὰ δίκτυα. Inthe 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 ‘‘cireumcision.” Occurs in 
 the Apost. Canons, $10. The Apost. Const. vii. 6 have 
 mepinaSaipcv τὸν υἱόν, which illustrates this passage 
 and implies that the use of zepixaSatpw by itself with 
 the meaning which it has in the Didache was uncommon. 
 The New Testament has zepixaSappa, an outcast (1 Cor. 
 
104 WORDS NOT IN NEW TESTAMENT BUT IN THE CLASSICS. 
 
 iv. 18); and xaSaipw@ with the meanings (1) to prune a 
 tree (John, xv. 2), (2) to purify from sin (Heb. x. 2). 
 ποϑέω, IV. 3, to desire. 
 
 In Pindar, Herodotus, Plato, et al.; in the LXX. The New 
 Testament has ἐπιποϑέω, and ἐπιϑυμέω. The Apost. 
 Const. vii. 10, the Apost. Canons, § 18, and Barnabas, xix. 
 12, read ποιήσεις 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 labor, (2) to afflict, 
 to distress ; occurs in the LX X., in Barnabas xx. 2, and in 
 the Apost. Const. vii. 18. ‘Che New Testament has zovos, 
 meaning (1) work (Col. iv. 18), (2) destress (Rev. xvi. 
 10). 
 
 ποτόν, Χ. 8, (twice) drink ; that which one drinks. 
 
 In Homer, Aischylus, Sophocles, ef a/., in the same sense; 
 in the LXX. twice (Job, xv.16; Lev. xi. 84). ὁ zoros, 
 occurs in Porphyry of a watering of horses (see Sopho- 
 cles’ Lexicon). The New Testament has πότος (classical), 
 a drinking together, a drinking bout (1 Pet. iv. 8. The 
 Apost. Const. vii. 26 (parallel passage) omit the word. 
 
 προνηστεύω, VII. 4, to fast beforehand. 
 
 In Herodotus and Hippocrates. Apparently does not occur 
 in later ecclesiastical Greek. The Apost. Const. vii. 22 
 have vyorev@. The New Testament has νηστεύω and 
 νηστεία, both of which occur in the classics, in the LXX. 
 and in ecclesiastical Greek (Basil, Chrysostom, etc.). 
 
 πυκνῶς, XVI. 2, often. 
 
 Occurs in Aristophanes. Homer has πυκινῶς. The Apost. 
 Const. vii. 31 omit the passage. The New Testament has 
 the adjective zvxvos, and avxva and πυκνότερον as ad- 
 verbs. The LXX. have πυκνός and πυκνότερον but 
 not πυκνῶς. 
 
 συσπάω, IV. 5, to draw together, or to draw in. 
 
 In Aristophanes, Plato, et a/., with the meaning to draw to- 
 gether ; so in Lucian (c. 160 A.D.) with δακτύλους. Oc- 
 cursin Barnabas, xix. 9, and in the Apost. Canons, § 18, 
 but the Apost. Const. have instead συστέλλων. 
 
WORDS NOT IN THE NEW TESTAMENT BUT IN THE LXX. 105 
 
 τετράς, VIII. 1, the fourth, i.e., the fourth day of the week. 
 
 In classical usage it has the meanings, (1) for retpautus (a) 
 the sum of the first four numbers, (Ὁ) 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. 
 τετράς is used of the “fourth day of the week ” in later 
 writers (Clem. Alex.; Ignatius Philipp. ὃ 13 interpol. ; 
 the Apost. Const. v. 14; vil. 28, etc). 
 
 The New Testament has τέταρτος, retaptaios and tetpa- 
 dzov, but not of.“ the fourth day of the week.” 
 
 φαρμαπεύω,. II 2, to use sorcery. 
 
 In Hdt. in the same sense; in the LXX.; in the Apost., 
 Const. vil. 8, and in the Dot Canons, 86. The New 
 Testament has φαρμαπεία, sorcery, φαρμακός, a sorcerer. 
 
 pSopevs ? V. 2; XVI. 8, 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 pSeipw, pSopa τ φϑαρτος, 
 which are found also in the LXX. 
 
 008 
 WORDS NOT IN THE NEW TESTAMENT BUT IN THE LXX. 
 Total, 17, of which 16 are classical words. 
 
 ἀθάνατος, IV. 8, imperishable. 
 
 Wisdom, i. 15; Sirach, xvii. 80. 
 διαφορά, 1. 1, difference. 
 
 Wisdom, vii. 20. 
 δίγλωσσος, II. 4, double-tongued, deceitful. 
 
 τον xa. 13;"Sirach, ν 9, 14° vi. 1? xxvui. 13. 
 ἐνδέω, IV. 8; V. 2, to be in want. 
 
 Deut. viii. 9; xv. 8; Prov. xxviii. 27. 
 ἐπαοιδός, III. 4, an enchanter. 
 
 Boxe wy 11 22 eter Wey. xix. 31, etc. 
 
106 WORDS NOT IN THE NEW TESTAMENT BUT IN THE LXX. 
 
 δηλοτυπία, V. 1, jealousy. 
 
 Num. v. 15, etc. 
 
 Sepuos, VIL. 2, warm. . 
 
 Josh, ix. 18; Job, xxxvii. 16, and ofte 
 
 Spacos, 111. 9, over-boldness. 
 
 Hzek. xix. 7; Wisdom, xii. 17. 
 
 μαπρόϑυμος, III. 8, long-suffering. 
 
 Hix. xxxiv. 6; Psa. Ixxxv. 15, and often. In the Apost. 
 Const. vii. 8; in the Apost. Canons, ὃ 11; in Chrysostom, 
 ete. The New Testament has waxpoSvupéw, μαπροϑυμία 
 and panxpoSvu@s. μακρόϑυμος is not a classical word. 
 
 μῖσος, XVI. 3, hate. 
 
 2 Sam. xii. 15, and often. 
 
 μνησιπαπέω, 11. 3, to bear malice, to be revengeful. 
 
 Joel, iii. 4, to repay evil; Gen. 1.15, to hate, and so often with 
 
 the same general meaning. 
 mepinaSaina, III. 4, to purify or to use purifications. 
 
 Deut. xviii. 10, of “making a son pass through the fire.” 
 Josh. v. 4, of “ circumcision.” 
 
 ποϑέω, IV. 3, to desire. 
 
 Prov. vii. 15; Wisdom, iv. 2, ete. 
 
 πονέω, 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. 
 
 ποτόν, 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 week. 
 
 Hag. ii. 1, 10, 18, ete, of “the fourth day of the month.” 
 
 φαρμαπεύω, 11. 2, to use sorcery. 
 
 In the active voice in 2 Mace. x. 13. In the passive in Psa. 
 Lxii./6 ; 2°Chrons xxx. 6. 
 
WORDS USED FOR THE FIRST TIME IN THE DIDACHE. 107 
 
 EV; 
 
 WORDS WHICH OCCUR FOR THE FIRST TIME IN THE DIDACHE 
 BUT ARE FOUND IN LATER WRITINGS. 
 
 Total, 16. 
 
 αἰσχρολόγος, III. 8, foul-mouthed. 
 
 Occurs in Pollux (c. 180 A.p.), in the Apost. Const. vii. 6, 
 and in the Apost. Canons, § 9. The New Testament has 
 αἰσχρολογία and αἰσχρότηξ. 
 
 ἀνταποδότης, IV. ἢ, a recompenser. 
 
 Occurs in Barnabas, xix. 11, in the Apost. Const. vii. 12, 
 and in the Apost. Canons, ὃ 13. The New Testament 
 has ἀνταποδίδωμι, ἀνταπόδομα and ἀνταπόδοσις. 
 
 yoyyvoos, III. 6, a murmurer. 
 
 Occurs in the Apost. Const. vii. 7; and in the Apost. 
 Canons, ὃ 11; also in Theodoret and in Arcadius, The 
 New Testament has yoyyvorns in the same sense (Jude, 
 16), also γογγύδω and yoyyva pos. 
 
 διγλωσσία, 11. 4, doubleness 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 yap τὸ στόμα ϑανατοῦ. 
 Occurs in the Apost. Canons, § 6. The Apost. Const. vil. 
 4, have παγίς yap ἰσχυρὰ ἀνδρὶ τὰ ἰδία χείλη. 
 
 διγνώμων, II. 4, double-minded. 
 
 Occurs in Barnabas, xix. 7, and in the Apost. Const. 11. 6. 
 The Apost. Const. vii. 4 (parallel passage) and the Apost. 
 Canons, ὃ 6, haveinstead diyva@pos. The New Testament 
 has δίψυχος. 
 
 διπλοπαρδία, V. 1, double-heartedness, duplicity. 
 
 Occurs in Barnabas, xx. 1, and in the Apost. Const. vi. 18. 
 
 _ Sophocles compares διπλῇ ψυχῇ in Hippolytus (Ox. ed. 
 page 60). 
 
 διψυχέω, IV. 4, to hesitate, to doubt. 
 
 Occurs in Barnabas, xix. 5, in the Apost. Canons, § 18, and 
 
 in the Apost. Const. vii. 11; also in Clement of Rome, 
 
108 WORDS USED FOR THE FIRST TIME IN THE DIDACHE. 
 
 First Epistle, ὃ 23; in Hermas, Viszon 11.2; and in Cyril 
 of Alexandria Jn Johan. vi. The New Testament has 
 Oipvyos. 
 
 ἐκπέτασις, XVI. 6, a spreading out, or an opening. 
 
 The word occurs in Plutarch (De Sera Numinis Vindicta, 
 xxiil., Hackett’s edition) with the meaning a spreading out, 
 an expansion. 'The Apost. Const. vil. 32 (parallel pas- 
 sage) have τότε φανήσεται τὸ σημεῖον τοῦ ὑιοῦ τοῦ 
 ἀνθρώπου ἐν τῷ οὐρανῷ. The verb ἐκπετάννυμι 
 in the classics means to spread out. The LXX. have 
 ἐκπετάδω with the same meaning in Job, xxvi. 9, where 
 God “spreads out a cloud over his throne.” 
 
 noo pomlavos, XVI. 4, the world-deceiver. 
 
 Occurs in the Apost. Const. vii. 82. πλάνος (which in the 
 classics means a wanderer) is used in the New Testament 
 of a deceiver, For the meaning of κοσμοπλάνος compare 
 Rev. xii. 9. 
 
 κυριαπκή, XIV.1, the Lord’s day. 
 
 Occurs as a noun in Ignatius, Gregory Nazianzen, etc., and 
 in the Apost. Const. often. The Apost. Const. vil. 80 have 
 INV ἀνεστάσιμον τοῦ κυρίου ἡμέραν THY KUPLAKHY 
 φαμεν. The New Testament has the adjective, in 1 Cor. xi. 
 20, of the Lord’s Supper, and in Rey. 1. 10, of the Lord’s day. 
 
 παιδοφϑορέω 11. 2, to corrupt boys. 
 
 Occurs in Barnabas, xix. 4, in the Apost. Const. vii. 2; and 
 in the Apost. Canons, ὃ 6; also in Justin Martyr, Dial. 6. 
 Trypho, ὃ 95, and in Clement of Alexandria, Cohortatio ad 
 Gentes (Migne, 1. 225), Pedagogus IT. (Migne, i. 504), ete. 
 The classical word is παιδεραστέω, which is found in 
 Plato. 
 
 πανϑαμάρτητος, V. 2, a universal sinner, a sinner in every- 
 thing. 
 
 Occurs in Barnabas, xx. 2, and in the Apost. Const. vil. 18. 
 The formation of the adjective is peculiar; classic Greek 
 having the adjective ἁμαρτήτικος but not ἁμάρτητος. 
 
 πονηρόφρων, 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 baking of bread, a batch. 
 
 ~ Occurs in the Apophthegmata Patrum (c. 500 A.v.’. The 
 Apost. Const. vii. 29 (parallel passage) have instead 
 APT OV ϑερμῶν. The classics and the New Testament 
 have σιτίον and σῖτος, grain, and ἄρτος, bread. The 
 LXX. have ἄρτος and σῖτος, and ἄρτος is found also 
 in Justin Martyr, Chrysostom, etc. 
 
 ὑψηλόφϑαλμος, II. 8, lofty-eyed, or wanton-eyed. 
 
 Occurs elsewhere only in the Apost. Canons, § 9. 
 
 The Apost. Const. vii. 6 have instead ῥιψόφϑαλμος which 
 suggests the meaning wanton-eyed or of leering eyes, for 
 ὑφηλόφϑαλμος in the Didache, and this meaning accords 
 best with μοιχεῖαι, adulteries, which follows. 
 
 The same section of the Apost. Const. has also ὑψηλόφρων, 
 haughty, and the LXX. have ὑψηλοπάρδιος, haughty. 
 But this can hardly be the meaning of ὑψηλόφϑαλμος in 
 the Didache. 
 
 χριστέμπορος, XII, 5, one who makes gain out of Christ. 
 
 The word is not found again until about 3800 A.p. It oc- 
 curs in Athanasius (d. 873 A.p.), in Basil (ἃ. 379), in 
 Gregory Naz. (d. 390 or 891), in Chrysostom (d. 407), and 
 in the Ignatian Epistles (interpolated), Ad Trall. vi. and 
 Ad Magn. vi. (date 800-400 A.D. ?). 
 
 χριστεμπορεία oceurs in Theodoret (d. 457). 
 
 V: 
 
 WORD FOUND ONLY IN THE DIDACHE, ABSOLUTE HAPAX 
 LEGOMENON. 
 
 προσεξομολογέω, XIV. 1, to confess. 
 προσομολογέω and ὁμολογέω are classical, and ὁμολογέω 
 and ἐξομολογέω are found in the LXX., in the New 
 ' Testament, and in ecclesiastical writers. The Apost. Const. 
 vii. 80 (parallel passage) have ἐξομολογέομαι. 
 Hilgenfeld and von Gebhardt (followed by Harnack in a 
 note, page 54) prefer προεξοομολογέω. 
 
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. 
 
 αἰσχύνη, IV.11, modesty. 
 
 In the New Testament in a bad sense only; subjectively, 
 the feeling of shame ; objectively, a shameful deed. In clas- 
 sical usage (1) subjectively, 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. 18, προσοχή occurs instead. [ἢ later 
 ecclesiastical Greek (Gregory Nyssa and Theodoret) it is 
 employed in the bad sense. 
 
 ἀνταπόδομα, V. 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 Rom. xi. 9 approaches that in the Didache, 
 but is not identical with it, the subjectivity which 
 inheres in the word revenge (a word which exactly trans- 
 lates ἀνταπόδομα in the Didache) being wanting in Rom. 
 xi. 9. 
 
 In the LXX. ἀνταπόδομα is used for bana, recompense. 
 The word is not classical. 
 
 δίκη, 1. 5, account or trial. 
 
 δώσει Stxnv, shall give account (Hitchcock and Brown, 
 et al.) ; shall submit to trial (Orris). In the New Testament 
 drun 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 
 dtxas occasionally means to submit to trial; the ordinary 
 meaning of διδόναι O1unv being to inflict or to suffer pun- 
 ashment. 
 
 εἰρηνεύω, 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. WORDS NOT USED IN NEW TEST. SENSE. 111 
 
 B.c.) and in Dio Cassius (c. 180 A.D.) the transitive 
 sense to reconcile, to make peace occurs. So in Barnabas 
 xix. 12, in the Apost. Const. vii. 10, and in the Apost. 
 -, Canons, § 18. 
 
 éxAvopiar, XVI. 1, to be loosed. 
 
 In the New Testament with the meaning ἐο be wearied, to be 
 faint. The phrase ὀσφύες ἐκπλυέσϑωσαν seems to be pecu- 
 liar to the Didache. The Apost. Const. vii. 31 have ὀσφύες 
 περιεξῶσ μέν αι, which is a New Testament phrase. 
 
 εὐχαριστία, IX: 1, 5, 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, xii. ; Smyrneans, viii., 
 ete.; in Justin Martyr Mist Apology, § 66; Dialogue with 
 Trypho, § 117; in Irenzeus, iv. 8,5; in Clem. Alex. ; in 
 Origen; in the Apost. Const., ete. 
 
 Enrcotns, III. 2, jealous. 
 
 In the New Testament in the good sense of zeal. So in clas- 
 sical usage. δηλόω and @7\05, 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 Apost. Const. 
 vii. 6, and in the Apost. Canons, § 7 (parallel passages). 
 
 natacunvoc, X. 2, to cause to dwell 
 
 In the New Testament always intransitive, to lodge, to dwell. 
 So in the classics. In the LXX. it is used transitively for 
 the Hebrew }°207 in Psa. xxii.,1;.for 13% in Num. xiv. 
 80; and for [2% in Psa vii. 6, ete. The Didache there- 
 fore agrees with the LXX. in its use of this word, which 
 is found also in the A post. Const. vii. 26 in the same sense. ἢ 
 
 * πυριότης, IV. 1, is included in this list by Hitchcock and Brown, who 
 translate that which pertaineth tothe Lord. But other translators (Harnack, 
 Orris, Starbuck, Spence) read Lordship, Sovereignty of the Lord, ete., 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 ὅπου yao ἡ 
 περὶ Seov διδασκαλία ἐπεὶ ὁ ϑεὸς πάρεστιν. But the Apost. Canons, 
 Ξ. 12, read as does the Didache. 
 
112 NEW TEST. WORDS NOT USED IN NEW TEST. SENSE. 
 
 λυτρῶσις, IV. 6, a ransom. 
 
 Occurs three times in the New Testament: Luke, 11. 88, 
 “looking for (προσδεχομένοις λύτρωσιν) the redemption 
 of Israel.” 
 
 Luke, 1. 68, “ hath wrought redemption (ἐποίησεν λύτρωσιν) 
 for his people.” 
 
 Heb. ix. 12, “having obtained eternal redemption (λύτρωσιν 
 EVPA[EVOS),” 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 (Biblico-Theological Lexicon of New Testament Greek) 
 
 says “λύτρωσις literally denotes not the ransom but 
 the act of freeing or releasing ; deliverance. In Biblical 
 Greek=redemption, deliverance.” λύτρον in the New 
 Testament, in the LX X., and in the classics denotes the 
 means of loosing, that which ts paid for the liberation of any- 
 one, the ransom. 
 
 In the Didache λύτρωσις is used quite anomalously 
 of the ransom paid, as the synonym of the New 
 Testament λύτρον. The Apost. Canons, ὃ 18, agree with 
 the Didache. It is significant that the Apost. Const. vii. 
 12 (parallel passage), read διὰ τῶν χειρῶν Gov δὸς, iva 
 ἐργάσῃ eis λύτρωσιν ἁμαρτιῶν σοῦ, using λύτρωσις 
 in the sense of remission, for the New Testament a¢gzeozs. 
 In Barnabas, xix. 10, we have διὰ τῶν χειρῶν σου 
 ἐργάσῃ εἰς λύτρον ἁμαρτιῶν σοῦ, where λύτρον is 
 used after εἰς instead of the more exact λύτρωσις. 
 
 We can only say, therefore, that the Didache and its paral- 
 
 lels use these two words in a very loose and careless way. 
 mapentos, VI. 1, apart from. 
 
 The word is rendered apart from by Hitchcock and Brown, 
 and by Spence; aside from by Starbuck ; aloof from 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 
 
 “Beside 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 LX X., in Barnabas, 
 nor in the Apost. Const. 
 
 ovvoyn, 1. 5, arrest 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 meahs a being held together in many different con- 
 nections, and in Manetho [800 B.c., Poet. Works, I. 313] it 
 is used of zmprisonment. It occurs four times in the LXX., 
 twice of a siege (Jer. lii. 5; Micah v. 1) where it translates 
 the Hebrew i892 The passage is omitted in the Apost. 
 Const. 
 
 ὑπερεῖδον (second aorist of ὑπεροράω), XV. 2, to despise. 
 
 Occurs but once in the New Testament (Acts, xvii. 80) where 
 it means to overlook, to bear with. In the classics it means 
 both to overlook and to despise. In the LXX. it has fre- 
 quently the meaning fo despise (Tobit, iv. 83; Wisdom, xix. 
 21; Sirach, 11. 10, ete.). The Apost. Const. vii. 31 read 
 ὑμεῖς δὲ τιμᾶτε τούτους, etc. 
 
 ὕψος, V. 1, haughtiness. 
 
 In the New Testament it means (1) height, of material eleva- 
 tion only ; (2) elevation or dignity of a Christian, Jas. 1. 9. 
 Tn the classics it has the meanings (1) height; (2) Metaph. 
 the top, summit. The Apost Const. vii. 18, have instead 
 ὑφψηλοφροσύνη. Barnabas, xx. 1 has ὕγος δυνάμεως. 
 
 dopa, Il. 2, abortion ; ἐν propa, 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, ete. The mean- 
 ing abortion appears only in ecclesiastical Greek; in Bar- 
 nabas, xix. 5; in the Apost. Const. vii. 8, in the Apost. 
 Canons, § 6, and in Clement of Alexandria. 
 
 8 
 
114 AUTHENTICITY OF THE DIDACHE. 
 
 CHAPTER XXVIL 
 Authenticity of the Didache.* 
 
 Tue 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, isnot only contemptible but absurd. The forger, then, must 
 have been Leo “the sinner,” who wrote the MS. in 1056, or 
 some older sinner from whom he copied. But it can be 
 proven that the Didache is identical, at least in substance, with 
 a book of that name which was known to the early fathers, 
 and then disappeared 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-Apostolie writings. He 
 
 * Bryennios discusses the authenticity in the fifth section (§ «’) of his 
 ᾿ Prolegomena, Harnack in his Prolegomena, pp. 6-11, and Zahn in his Supple- 
 mentum Clementinum, p. 279sqq. Comp. also Hitchcock and Brown, second 
 ed. p. xxiii. 566. 
 
 + Strom. lib. I. cap. 20 (in Migne’s 
 ed. I., col. 817): 
 
 Οὗτος xuAdéarys ὑπὸ τῆς 
 
 Didache, ec. Ii. 5. 
 
 Τέκνον μου, μὴ γίνου pev- 
 
 γραφῆς εἴρηται" φησὶ γοῦν, 
 “Tig, un yivov pEevoerns: 
 ὁδηγεῖ γὰρ τὸ ψεῦσμα 
 πρὸς τὴν xAonnyv.” (Such a 
 one is called a thief by the Scripture ; 
 at least it says: ‘‘ Son, become not a 
 liar; for lying leads to theft.”) 
 
 Orns: ἐπειδὴ ὁδηγεῖ TO WEVG- 
 μα εἰς τὴν uAonny. (My child, 
 become not a liar; since lying leads 
 to theft.) 
 
 The quotation (probably from memory) agrees with the passage in the 
 
 δὼ 
 
AUTHENTICITY OF THE DIDACHE. 115 
 
 seems moreover to refer to the Didache 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 Pedagogue, 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 
 Waysin our document.+ Clement also uses the term “ Vine of 
 David,” which occurs nowhere else than in the Didache.” + 
 Perhaps we may go still further back to Irenzus who 
 flourished about twenty years earlier. In the second of the 
 Fragments discovered by Pfaff; Irenzeus speaks of “ Second 
 Ordinances (or Constitutions) of the Apostles,” ὃ which may 
 possibly mean the Didache, as a conden 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” (Mal. i. 11, 14). The 
 same passage of Malachi is quoted in the Did. (XIV. 8) for 
 the same purpose, and was often used in the second century 
 
 Did. except that it reads vié for réuvov μου, yap for éxerdy, and πρὸς 
 forg’s. Paul de Lagarde first directed attention to this quotation, in his 
 Reliquie juris ecclesiastics antiquissime, 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, ‘vol. ii. col. 54): δύο ddovs 
 ὑποτιϑεμένου τοῦ εὐαγγελίου [ef. Matt. vii. 18, 14] καὶ τῶν ἀπο- 
 ὅτόλων [ef. our Ζ:δαχὴ τῶν ἄποστ.] ὁμοίως τοῖς προφήταις ἅπαδι 
 [Jer. xxi. 8]. He then refers also to the myth of Prodicus on virtue and 
 vice (Xenophon’s Memorab. ii, 1, 21 sq.),and to the teaching of Pythagoras. 
 
 + Ped. Lib. iii. cap. 12; ed. Migne i. col. 665 sqq. (ed. Potter, p. 304, 
 sqq.). Krawutzcky in the ‘‘Theol. Quartalschrift ” of Tiibingen 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 in Strom. i. 20 is probably from a shorter and older book of 
 Peter on the Two Ways. 
 
 1ὴ ἄμπελος Δαβίδ. Quis dives salvus. cap. 29; comp. Did. IX. 2 
 
 δεύτεραι τῶν ἀποστόλων διατάξεις. Opera, ed. Stieren, i. 854 sq. ; 
 Harvey’s ed. ii. 500. Harvey (i. elxxii.) considers the Fragment genuine, 
 Ζιαταάξεις 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 the sacrifice of the Eucharist.* Possibly the 
 lost treatise of Irenzeus on Apostolic Preaching or on the sub- 
 ject of Teaching was a comment on the Didache.t+ 
 
 Origen, the pupil of Clement and the most learned divine 
 of the third century, seems to have been ignorant of the Di 
 dache ; at least he never refers to it. 
 
 Kusebius, the historian (d. 340), who was familiar with the 
 entire ante-Nicene literature, is the first to mention the book 
 by its name, “ The so-called Teachings of the Apostles.” He uses 
 the plural and omits the number twelve. + The addition “ so- 
 called” (which occurs again in Athanasius) qualifies the 
 Apostolic origin as being only indirect in the sense in which 
 we speak of the “so-called Apostles’ Creed.” Eusebius puts 
 the Didache last among the ecclesiastical but uncanonical and 
 spurious books (ἐν τοῖς vo$ozs), and in the same category 
 with “The Acts of Paul,” “The Shepherd of Hermas,” “ The 
 Apocalypse of Peter,” “The Epistle of Barnabas ;” ὦ e., with 
 writings which were publicly used in some churches, but which 
 he himself as an historian with good reason did not find suffi- 
 ciently authenticated and intrinsically important enough to 
 entitle them to a place among the “ Homologumena,” or even 
 among the seven “ Antilegomena,” which are now parts of the 
 New Testament canon. : 
 
 Athanasius, Bishop of Alexandria (4. 873), in like manner 
 mentions the “ Teaching so called of the Apostles” § (together with 
 the Wisdom of Solomon, the Wisdom of Sirach, Esther, Ju- 
 dith, Tobit, and the Shepherd) among the books which 
 
 * Krawutzcky’s hypothesis that the Did. was written in opposition to 
 these Ordinances is utterly baseless. See above, p. 24 note. 
 
 +A plausible conjecture of Bryennios accepted by J. Rendel Harris (in 
 the ‘‘ Journal of Christian Philosophy,” April, 1884, p. 35). 
 
 ἐ Τῶν ᾿ἡποστόλων ai λεγόμεναι Aidayat. H. EL. iii. 25. Rufinus, 
 in his translation, substitutes for the plural the singular, Doctrina que 
 dicitur Apostolorum. The Apost. Const. are called both 4zadraéis and 
 “πατάξεις τῶν ᾿4π., as Bryennios remarks. There is no ground therefore 
 to refer the 4:Sayai of Eusebius and the Doctrine Apostolorum of Pseudo- 
 Cyprian to a different work from the διδαχή or Doctrina. The number 
 κε twelve ” is omitted in all allusions. 
 
 § Ad ayn καλουμένῃ τῶν ἀποότόλων. 
 
 ——s 
 
AUTHENTICITY OF THE DIDACHE. 11} 
 
 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.” + 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 Didache, or, possibly, an older source of it. ὃ 
 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 οὐ κανονιζόμενα μέν, τετυπωμένα δὲ παρὰ 
 τῶν πατέρων ἀναγινωόκμεξαι τοῖς ἄρτι πρυσερχομένοις καὶ βουλο- 
 μένοις κατηχεῖόϑαι τὸν τῆς εὐσεβείας λόγον, 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. 
 
 + Comment. in Symb. Apost. ec. 88 (Opera, ed. Migne, col. 374): ‘* Setendum 
 tamen est, quod ct alii libri sunt, qui non canonici, sed ecclesiastici a majori- 
 bus appellati sunt.” Then after mentioning the Apocrypha of the O. T. he 
 continues : ‘‘in Novo Testamento libellus qui dicitur ‘Pastoris’ sive " Her- 
 mes’ (al. ‘Hermatis’); [et] qui appellatur ‘ Duc Vie,’ vel " Judicium Petri.” 
 The bracketed et before gui (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 (secundum for judicium), 
 
 1 De virts wlustr. c. 1. He mentions, besides the two canonical Epistles of 
 Peter, the following books ascribed to him: ‘‘ Libri ὁ quibus unus “ Actorum’ 
 ejus inseribitur, alius “ Evangelii,’ tertius ‘ Predicationis,’ quartus “ Apoe- 
 alypseos,’ quintus " Judicii,’ inter apocryphas Scripturas repudiantur.” 
 
 8 Grabe (1711, Spicileg. i. 56) identified the Duw Vie or Judicium Petri 
 with the Predicatio Petri (κήρυγμα, abridged κέρμα, misunderstood 
 for pia), 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, Harnack, and nearly 
 all English and American writers with the Didache. Hilgenfeld explains 
 the title Judiciwm Petri from 2 Pet. ii. 2sq., and from the Judicium Her- 
 cults described by Prodicus in Xenophon (J. 6. iv. 90). 
 
118 AUTHENTICITY OF THE DIDACHE. 
 
 is a quotation from a book called the “ Doctrines of the 
 Apostles” (“in Doctrinis Apostolorum”), but it bears only a 
 very remote resemblance to a few passages in the Didache.* 
 οὐ 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 (στίχοι) It 
 turns out that the MS. τ θησ ἢ by Bryennios pu two 
 hundred and three lines. + 
 After this notice the Didache disappeared from history till its 
 recovery in 1873, or rather its publication in 1883. § The sub- 
 
 *See Bryennios, p. x7’, and Harnack, p. 20 sq. 
 
 + Nicephorus gives a list of all the books of the O. and N. T., and nine 
 Apocrypha of the N. T., with the number of στίχοι, and as the fifth among 
 these Apocrypha he mentions (between the Gospe! of Thomas and the Epistles 
 of Clement, Ignatius, Polycarp and Hermas) the 
 
 Ζιδαχὴ ἀποστόλων στίχοι S~ 
 
 The canon of Nicephorus is fully discussed by Credner, Zur Geschichte 
 des Kanons (Halle, 1847) p. 97 sqq., and printed pp. 117-122. See NicEPHORI 
 Opera, ed. Migne (1865, in ‘‘ Patrol. Gr.” Tom. C. p. 1058 sq.), and also the 
 fifth ed. of Westcott’s Hist. of the Can. pp. 560-62. 
 
 ¢ 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 Stichometry by J. Rendel Har- 
 ris in Schaff-Herzog, ‘‘ Rel. Encycl.,” iii. 2244 sqq. According to Harnack 
 (p. 18, note 22), the Did. numbers 10,700 letters, 7. 6., 305 stichoi, count- 
 ing 35 letters to a stichos. Gordon (‘‘ Modern Review,” 1884, p. 405) throws 
 doubt on the value of the inference from Nicephorus. ‘‘'This measurement,” 
 he says, ‘so far from favoring the identity of the two, isan argument against 
 it. Nicephorus fixes the combined length of the two Epistles of Clement at 
 2,600 lines; they occupy in the Jerusalem Manuscript 1,120 lines (See 
 Bryennios’ Clement, p. 142, n. 4. What then, on this calculation, 
 should be the length, in the Jerusalem Manuscript, 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 lines, instead of 200.” 
 
 ἃ Bryennios quotes two later authors who mention the Did., namely 
 Joannes Zonaras (c. 1120) and Matthzus Blastares (c. 1885), 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 other books, the “ Ecclesiastical 
 Canons” and the “ A postolical 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: “ Vie duce 
 sunt in seculo, vite et mortis, lucis et tenebrarum.” Τὺ must be 
 either a free translation of the Did. conformed to Barnabas 
 and Hermas, or derived from an older source of all these books. 
 It is too small to form a defizite 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 bap- 
 tismate.* 
 
 Harnack conjectures that the Waldenses were acquainted 
 with this translation and borrowed from it their institution of 
 Apostles or travelling Evangelists. ¢ 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 antiquity and is 
 one of the oldest, if not the very oldest, of the post-A postolic 
 writings. ‘There is nothing in it which 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. Untersuch. 1884, or Harnack, pp. 275-286. See below, Doce. II., 
 and the Excursus of Dr. Warfield. 
 + 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 Haster), 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.t 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. Ofthe supernatural gifts (χαρίσματα) prophecy was 
 flourishing, but the glossolalia and the power of miracles had 
 disappeared. 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, which 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 Gnosticism by an arbitrary emenda- 
 tion of the text (xoGuiua@y for ποδμτηόν, and μυῶν for ποιῶν Ch. ΧΙ. 
 11). But this is certainly an error. The Did. ante-dates the Montanistic 
 revival of prophecy and martyr-enthusiasm in opposition to the episcopal 
 hierarchy and its secularizing tendency, and ignores all the characteristic 
 features of that movement. See Ὁ. 72, and Brown, in H. and B. p. xciii 
 sqq. 
 
 + As Bishop Lightfoot 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 judge of ancient Christian documents, received the 
 same impression. I quote from a private letter (June 21, 1884) :. ““ Mit neu- 
 testamentlich-evangelischem Maassstab gemessen steht sie [die Did.| nicht hoch, 
 und reprdsentirt so recht die ae 1} der ersten EEE 23 Zest, 
 zumal threr Judenchristlichen Kreise.” 
 
 . 
 
TIME OF COMPOSITION. 191 
 
 The eucharistic thanksgivings are much shorter and simpler 
 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 Didache is older than Clement of Alexandria, ο. 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 Irenzeus, ¢. 180, and Justin Martyr, ec. 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 (whick are wanting in the Latin 
 version) a verbose and confused expansion of the first chapters 
 of the Didache or some other similar document; while the 
 Didache has all the marks of originality: brevity, simplicity 
 and uniformity of style. t 
 
 It is older than the Shepherd of Hermas, whether composed 
 
 *See Ch. XXV. p.94 sqq. 
 
 + On the different dates assigned to Barnabas, see Church History, vol. ii. 
 678. 
 
 1 See above, p. 20. Iam unable to understand how such learned and 
 acute writers as Bryennios, Hilgenfeld, Harnack, and Krawutzcky can be of 
 the opposite opinion. The priority of the Didache is strongly advocated by 
 Zahn, Funk, Langen, Farrar, Εἰ. L. Hicks, Potwin, Hitchcock and Brown 
 (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 much earlier at the 
 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 Hpistles, 
 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 Didache still iden- 
 tifies the Episcopate with the Presbyterate, and specifies no 
 heresy. 
 
 This would bring us 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 of more of them were still alive. James, Peter, 
 and Paul, it is true, had suffered martyrdom 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, while favoring the priority of the Did. over 
 Barnabas, maintains its posteriority to Hermas, 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 the supposed priority of Barnabas and 
 Hermas, puts the Didache down to between A.p. 120-160; 
 Harnack, for the same reason, to 120-165; Hilgenfeld and 
 -Bonet-Maury, 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 XXVIIL 
 Place of Composition. 
 
 THE majority of scholars assign the Didache to Alexandria 
 in Egypt,t ἃ minority to Palestine or Syria. ¢ 
 
 Some city of Asia Minor, ὃ or of Greece, || or even Rome, & 
 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 ο. 96, Hermas 97-100, Ignatius 110, Bar- 
 nabas 120-125. 
 
 + Bryennios, Zahn, Harnack, Bonet-Maury (p. 35), Farrar, Lightfoot (not 
 confidently), De Romestin, Hitchcock and Brown. 
 
 -{ Caspari, Langen, Krawutzcky, Spence, Bestmann. 
 
 § Hilgenfeld. 
 
 || Canon Wordsworth mentions Corinth, Athens, and Philippi; Hayman 
 (in the ““ Dublin Review ” for January, 1885), the region of Thessalonica. 
 
 “| Massebieau, p. 17. 
 
 ** Harnack and Bonet-Maury (p. 35) argue also ee the omission of the 
 
124 PLACE OF COMPOSITION. 
 
 But there is an insuperable objection to Egypt in the 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 im 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 Hpistles 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 approval of the community of 
 goods (comp. IV. 8 with Acts, iv. 82), which seems to have 
 been confined to that city. The church of Jerusalem was in- 
 deed dispersed to Pellain 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 hved 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 suffered 
 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 
 Didache. 
 
 But nearly as much may be said for Antioch, the Northern 
 
 βασιλεία in the doxology of the Lord’s Prayer, VIII. 1, and in the Sahidic 
 version of the Gospels; but Gregory of Nyssa omits it likewise. 
 
 *1X.4: ὥσπερ ἣν τοῦτοτὸ UAAGUA SIEGKOPTIGHEV OV ἐπάνω τῶν ὁ- 
 ρέων. The last three words are significantly omitted in a similar eucha- 
 ristic prayer ascribed to Athanasius and quoted in my notes ad Joc. 
 
 του δι 
 
AUTHORSHIP. 125 
 
 capital of Syria, the mother church of Gentile Christianity, 
 where the Christian name was first given to the disciples, 
 where Jews and Gentiles 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. 339). It is as far as a fair interpretation allows us to go. 
 Canon Churton, in the same paper, is certainly wrong when he stigmatizes 
 the Didache as ‘ distinctly anti-Pauline and heretical,”’ pervaded by a ‘‘Sad- 
 ducean tendency” (sic /), and ‘‘evading the doctrines of the cross,” like the 
 
126 AUTHORSHIP. 
 
 of Israel, but 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 Keclesiasticus and Tobit). He abstains from all polemics 
 against the Jewish religion, and thereby differs strongly from 
 the author of the Epistle of Barnabas. He enjoins the recital of 
 the Lord’s Prayer three times a day, in evident imitation of the 
 Jewish hours of prayer. He abhors the eating of meat offered to 
 the gods as a contamination with idolatry, and adheres to the 
 compromise measures of the Council of Jerusalem, over which 
 James presided. He even seems to recommend the bearing of 
 the whole yoke of the law as a way to perfection, but he is far 
 from requiring it or casting reflection upon the more liberal 
 Gentile Christians. The whole sum of religion consists for 
 him in perfect love to God and to our fellow-men as 
 commanded in the Gospel, or in what James calls “ the perfect 
 law of liberty” (i. 25). 
 
 It does not follow, however, that the Didache was written 
 exclusively for Jews; on the contrary, it is, according to the 
 title, intended for “the nations” in the same sense in which the 
 Gospel is to be preached to “all nations,” according to the 
 Lord’s command in Matthew (xxviii. 19). 
 
 Beyond this we cannot safely go. The real author will 
 probably remain unknown as much as the author of the 
 Epistle to the Hebrews, which is of the order of Melchisedek, 
 “without father, without mother, without genealogy, having 
 neither beginning of days nor end of.life.” 
 
 In conclusion, we mention two conjectures as to authorship, 
 which have been proposed by the most recent writers on the 
 
 false apostles and deceitful workers who transformed themselves into 
 Apostles of Christ. Such a book would have been denounced and abhorred 
 by Eusebius and Athanasius instead of being allowed to be used for 
 catechetical instruction, 
 
THE APOSTOLICAL CHURCH. ORDER. 127 
 
 Didache, and 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. Bestmannt 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 D/zdache 
 was issued asa 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 section's 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. 
 
 WirH the progress of ecclesiasticism, the change of customs, 
 the increase of legislation, and the power of the clergy, the 
 Didache underwent various modifications and adaptations, 
 and was ultimately superseded. 
 
 * Excursus ii., p 95 sqq.. 
 + In his Geschichte der christlichen Sitte, Theil ii., Noérdlingen, 1885, pp. 
 136-153. 
 
128 THE APOSTOLICAL CHURCH ORDER. 
 
 It was long felt that the Pseudo-Clementine Apostolical Con- 
 stitutions and Canons, of the fourth century, presuppcse 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 APposTOLICAL CHURCH ORDER,+ or 
 ECCLESIASTICAL CONSTITUTIONS AND CANONS OF THE APOS, 
 TLES, also quoted as HPITOME, or APOSTOLICAL CANONS, ¢ 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 Atthiopic and Arabic texts, but excited little atten- 
 tion.§ : : 
 
 Professor Bickell, of Marburg, an eminent historian of 
 church law, discovered a Greek MS. at Vienna and published 
 it with a German translation in 1843 under the title Ordinatio 
 ecclesiastica Apostolorum or Apostolische Kirchenordnung.|| He 
 
 * The argument which Lagarde drew from the quotation of Clement of 
 Alexandria in favor of an earlier origin, in the second century, is now worth- 
 less, as that quotation is made from the Didache. 
 
 + Apostolische Kirchenordnung. Under this title it is usually quoted by 
 German writers, as Bickell, Harnack, Krawutzcky, Holtzmann. 
 
 ¢ A title preferred for brevity’s sake by English and American writers. 
 
 § The Athiopic text was published by Hiob Ludolf at Frankfort in 1691, 
 with a Latin version, in his Commentary on Atthiopie History, p. 314 sqq., 
 The Arabic text was described by Assemani, and by Grabe in his Hssay 
 upon Two Arabic MSS., in the Bodleian Library, 1711. 
 
 | In the first volume of his Geschichte des Kirchenrechts, Giessen, 1843, 
 Part I. pp. 107-132. (‘The second part of the first vol. was published after 
 his death by Dr. Réstell at Frankfort, 1849.) The title of the document 
 in the Vienna MS. is Ai διαταγ αἱ ai διὰ Κλήμεντος παὶ xavoves éu- 
 uAno1acrinoi τῶν ἁγίων ἀποστόλων. But the name of Clement does 
 not appear in this document, and is probably an error of the copyist who 
 transferred it from the Apost. Constitutions, an abridgement of which is 
 found in the same codex. Johann Wilhelm Bickell, like his friend Vilmar, 
 was an evangelical Lutheran high-churchman. He says : (Preface, p. Vili.) ¢ 
 ‘“Obgleich dem Glauben der evangelischen Kirche in welcher ich geboren 
 bin aus voller Ueberzeugung zugethan, weiss ich mich doch von aller Par- 
 teilichkeit gegen die catholische Kirche frei. 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 Syriac MS. by the learned 
 Orientalist, Paul de Lagarde (1856),+ by Cardinal Pitra 
 
 verhassi als das Bestreben, die Geschichte nach einem im Voraus gebildeten 
 System eu construiren.” His son, Georg Bickell, is a convert to the Roman 
 Catholic church, and Professor in the University of Innsbruck. He finds 
 in the Didache the germs of purgatory and the sacrifice of the mass. See 
 Ch. XXXIII. on the Lit. 
 
 * Ibid., p. 65, note 18, and p. 96, note 14. This conjecture is worth quot- 
 ing as it has since been substantially verified, as well as the later conjecture 
 of Krawutzcky. ‘‘ Ob die Didachen der Apostel,”’ says Bickell, p. 96, *‘ deren 
 bereits Husebius gedenkt, mit unserer Schrift (Apost. Kirchenordnung) iden- 
 tisch sind, bleibt ebenso ungewiss als die Frage ob darunter die Apost. Const. in 
 threr urspriinglichen Gestalt, oder in einem Ausguge zu verstehen seien. Man 
 kinnte allenfulls fiir die erstere Ansicht geltend machen, dass der Ausdruck 
 Didache in unserer Kirchenordnung C. 5 vorkommet (vergl. auch Ap. Gesch. 
 ti. 42 und Barnab. c. 18) ; ferner dass in der Stelle des Eusebius unmittelbar 
 vor den Didachen der Apostel der Brief des Barnabas erwdhnt wird, der mit 
 
 ‘dem ersten Theil unserer Kirchenordnung grosse Aehnlicheit hat; dass der 
 
 Umfang welchen die Didache der Apostel nach Nicephorus haben soll (200 
 Stichen oder Zeilen), welcher zu den Apost. Const. gar nicht passt, mit der 
 Grosse unserer Kirchenordnung wohl tibercinstimmen diirfte; endlich dass 
 neben den Didachen in einem Oxforder griechischen Manuscript (8. oben S. 66 
 Not. 18) die Didaskalie des Clemens als hiervon verschieden erwahnt wird, 
 unter der Didaskalie des Clemens aber recht wohl die sechs ersten Biicher der 
 Apost. Const. verstanden seyn kénnen, welche auch in den morgenldandischen 
 Sammlungen neben unserer Kirchenordnung als die durch Clemens besorgte 
 Didaskalie der Apostel aufgenommen ist. Dieses alles sind indessen keine 
 sichere Argumente, da der Inhalt dieser Didache bei keinem der erwdhnten 
 Schriftsteller naéher angegeben ist. Gegen die Identitdt der erwahnten Di- 
 dache und unserer Kirchenordnung kann der Umstand angefiihrt werden, 
 dass gerade der wichtigste Theil der letzteren, abgesehen von der Hinleitung, 
 nicht in Didachen oder Lehren, sondern in eigentlichen Geboten or Verord- 
 nungen der Apostel besteht; so wie dass die Stelle aus den ‘doctrinis 
 apostolorum’ in der Schrift ‘de aleatoribus’ (s. oben S. 66 Not. 18) zwar 
 nicht in den Apost. Const., aber auch nicht in unserer Kirchenordnung 
 steht.” 
 
 + Relique juris ecclesiastici antiquissime Syriace. Lips. 1856. Reli- 
 ique juris ecclesiasticti Grece. Lips. 1856 (pp. 77-86). 
 
 9 
 
130 THE APOSTOLICAL CHURCH ORDER. 
 
 (1864),* by Hilgenfeld (1866 and 1884),¢ by Bryennios 
 (1883), ¢ and by Harnack (1884). ὃ 
 
 The same book was issued in the Memphitic dialect, with 
 an English translation by Henry Tattam (Archdeacon of Bed- 
 ford), in 1848, from a MS. procured in Egypt by the Duke of 
 Northumberland, which is beautifully written in Coptic and 
 Arabic, || and again in the Thebaic dialect of HKgypt by 
 Lagarde (1888). 4 
 
 In this interesting document portions of the first six chap- 
 ters of the Didache are literally put into the mouth of the 
 several Apostles who are introduced in a sort of dramatic dia- 
 logue as speakers after the fashion of the legend of the Apos- 
 tles’ Creed. John, with his charisma of theological insight, 
 
 * Juris ecclesiastict Grecorum historia et monumenta. Tom. i. Rome 
 1864 (pp. 75-86). Pitra used in addition to the Vienna MS. a Cod. Ottcbon- 
 iensis gr. in the Vatican Library, dating from the fourteenth century, 
 abridged and entitled ézzrou7) ὅρων τῶν ἁγίων ἀποστόλων “AS OAKS 
 παραδόδεως. It presents the same passages and omissions as the Syriac MS. 
 used by Lagarde. ‘‘ Epitome” is therefore an improper title for the whole. 
 
 + Novum Testamentum extra canonem receptum, ed. i., Fasc. iv., pp. 98- 
 106; ed. altera, aucta et emend. Lips. 1884, Fasc. iv., 111-121, under the 
 title Due Vie vel Judicium Petri. Hilgenfeld still defends the identity of 
 these documents, instead of identifying the Due Vie with the Didache. 
 
 t In his ed. of the Did. § S’ under the title Ezzroun. 
 
 § In his Die Lehre der zwolf Apostel, pp. 225-237. He had previously (in 
 the second ed. of Barnabas, 1878) directed attention to a new Greek MS. dis- 
 covered by O. von Gebhardt in the Synodical Library at Moscow, which con- 
 tains chs. iv.-xiv. H.de Romestin has reprinted Harnack’s text (pp. mate 
 We give it below with an English version as Doc. V. 
 
 | The Apostolical Constitutions, or Canons of the Apostles. in Coptic. 
 With an English Translation. London (printed for the Oriental Translation 
 Fund), 1848. 214 pages. The first book, pp. 1-80, corresponds to the Di- 
 dache. The dialect of the original is the Memphitie of Lower Egypt. But 
 it is itself a translation from the Sahidic or Thebaic version, which was made 
 directly from the Greek. Tattam had in his possession a defective Sahidic 
 MS. with which he compared the Memphitic. See below, Doc. VI. 
 
 | “gyptiaca. Gotting. 1883. The Thebaic MS. is from the year 1006, and 
 is in the British Museum (Orient. 1820). Lightfoot had directed attention to 
 it in his Appendix to 8. Clement of Rome, Lond. 1877, pp. 466-468. ‘It is,” 
 he says, ‘‘of large 4to or small folio size, written on parchment, and was re- 
 cently acquired from Sir C. A. Murray’s collection. It consists of two parts, 
 apparently in the same handwriting, but with separate paginations. At the 
 end is the date... the year 722 of Diocletian, or a.p. 1006.” 
 
THE APOSTOLICAL CHURCH ORDER. 131 
 
 takes the lead in moral precepts; Peter, with the charisma of 
 government, lays down the ecclesiastical laws. A curious 
 feature is that’ Martha and Mary are likewise introduced as 
 speakers, though only with a few enigmatic words, which seem 
 to refer to the exclusion of deaconesses from all part in the 
 distribution of the elements of the Lord’s Supper.* Peter and 
 Cephas are distinguished as two persons.t Bartholomew and 
 Nathanael are also distinguished; but only one James is men- 
 tioned; while Matthias, who was elected in the place of Judas, 
 is omitted, and Paul is ignored, although in the Apostolical 
 Constitutions he figures as one of the speakers. The in- 
 troductory salutation is taken from the Epistle of Barnabas, 
 cap. 1. 
 
 The last 17 canons (from 14-30) have nothing to do with 
 the Didache, and contain directions about the qualifications of 
 Bishops, Presbyters, Deacons, Readers, Widows and Deacon- 
 esses, and the duties of the laity, which evidently presuppose 
 a more developed stage of ecclesiastical organization than the 
 one of the Didache. There is also an approach to clerical celib- 
 acy. Peter (who was himself married) says of the» Bishop 
 (can. 16): “It is good if he be unmarried ; if not, he should be 
 the husband of one wife (comp. 1 Tim. 111. 2); a man of learn- 
 ing and capable of expounding the Scripture; if unlearned, he 
 should be meek and full of charity to all.” Peter concludes 
 the colloquy with the exhortation: “This, my brethren, we 
 request you, not as if we had authority to compel any one, but 
 because we have a charge from the Lord to keep the com- 
 mandments, nothing taking from, or adding to them, in the 
 name of our Lord, to whom be the glory forever. Amen.” 
 
 According to the careful investigation of Harnack, this 
 
 * Can. 26 in Harnack (p. 236), can. 30 and 31 in Bickell (p. 130). See 
 Bickell’s note. Harnack (p. 215, note) is disposed to derive this feature from 
 the apocryphal Gospel of the Egyptians, and refers to the Coptic book 
 ἐς Pistis Sophia,” where the Lord converses with Mary (namely, Mary Magda- 
 lene, who is identified with the sister of Martha). 
 
 + Clement of Alexandria (Euseb. i. 12) likewise distinguished Cephas 
 whom Paul censured at Antioch (Gal. ii. 11), from the Apostle Peter (to 
 save his character), but made him one of the seventy disciples. See Zahn, 
 Supplem. 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 Dédache, 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 sey- 
 eral decades before the Apostolical Constitutions.* 
 
 CHAPTER XXXII. 
 The Apostolical Constitutions. 
 
 A SECOND expansion of the Didache, far more important and 
 successful than the &cclesiastical Canons, is the seventh Book 
 of the Pseudo-Clementine Apostolical Constitutions and Canons, 
 from the beginning or middle of the fourth century. + 
 
 * TD. c., p. 218. He gives as an argument that the term ἐπαρχίαι in the 
 ecclesiastical sense is: not used before A.p. 300. Bickell assigns the Canons 
 to the beginning of the third century, Hilgenfeld and Lagarde, who identify 
 it with the Due Vie or Judicium Petri, to the end of the second (H. 
 wrongly to Asia Minor, an account of the prominence given to John), Béh- 
 mer to a still earlier date (160), but Pitra, Krawutzcky, and Bryennios to 
 the fourth century, Pitra as late as ὁ. 381. 
 
 } Ed. princeps in Greek by Francis Turrian, Venice, 1563, and of the Latin 
 interpretation by Bovius, Venice, 1563; then in Greek and Latin by Cotelier, 
 Patres Apost.; also in Mansi’s Concilia ; Harduin’s Conc.; Migne’s Patrol. 
 tom. i. 509 sqq. (a reprint of Cotelier, Gr. and Lat.) Best critical editions 
 of the Greek text only by Ueltzen ( Rostock, 1853), and Paul de Lagarde 
 ( Lipsie et Londoni, 1862). English translation by William Whiston (a 
 very able and learned, but eccentric divine and mathematician, professor at 
 Cambridge, expelled for Arianism, d. 1742), in ‘‘ Primitive Christianity re- 
 vived,” London, 1712, second vol. ( The Constitutions of the Apostles, by 
 Clement, Greek and English). In a third volume he tried to prove that these 
 Constitutions ‘are the most sacred of the canonical books of the New Test.” 
 His translation, as amended by James Donaldson, is published in Clark’s 
 “ς Ante-Nicene Library,” vol. xvii. (Edinb. 1870). The seventh Book from ch. 
 i.-xxxii., which runs parallel with the Did., has also been reprinted by 
 Bryennios in his Prolegomena ($ 5", Ged. AC'-v’, from Ueltzen’s text ), and by 
 Harnack (pp. 178-192, from Lagarde’s text, with comparative critical notes). 
 
THE APOSTOLICAL CONSTITUTIONS. 133 
 
 This work, consisting of eight books, is a complete manual 
 of catechetical instruction, public-worship, and church discip- 
 line for the use of the clergy. It is, as to its form, a literary 
 fiction, and professes to be a bequest of all the Apostles, handed 
 down through the Roman Bishop Clement, the pupil of Paul 
 and successor to Peter.* It begins with the words: ‘The 
 Apostles and Elders to all who among the nations have be- 
 lieved in the Lord Jesus Christ. Grace and peace from ΑἹ- 
 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 ;+ while in the other books they speak as a body. 
 Tt 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.t It abounds in repetitions and Scripture quotations 
 often arbitrarily selected. The tone is very pious and churchly. 
 The style is diffuse and contrasts unfavorably with the terse 
 sententiousness of the Didache. 
 
 The Constitutions consist of three parts, which are mechani- 
 cally thrown together by the compiler of the last part. 
 
 So also in Doc. VII. of this book. For the literature on the Apost. Const. 
 and Can. see Church History ii. 183 sqq. 
 
 * The first editors, Turrian and Bovius, had no doubt of its Apostolic origin, 
 and Whiston even believed that Christ himself had given these instructions 
 during the forty days between the resurrection and ascension. But Baronius 
 pronounced the Constitutions apocryphal, or at all events interpolated, and 
 Daillé (De Pseudepigraphis Apostolicis s Libris octo Constit. Ap. apoc- 
 ryph. libri iii. Harderv. 1653) proved the forgery, which, however, must 
 not be judged according to the modern standard of literary honesty. See 
 Bickell, i. 69 sq. 
 
 + 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 Alpheus, and Lebbzeus ( Thaddeus); Simon the Canaan and Matthias; 
 James the Brother of the Lord and Bishop of Jerusalem; and Paul, the 
 . teacher of the Gentiles, the chosen vessel. The order is the same as in Matt. 
 x. 2, except that Matthias is substituted for Judas Iscariot, and James the 
 Brother of the Lord, and Paul are added. 
 
 1 Von Drey and Krawutzcky call the first part of the seventh book a 
 Siltenspiegel. . 
 
σ΄ 
 
 134 THE APOSTOLICAL CONSTITUTIONS. 
 
 1. The first six books are often mentioned under the sep- 
 arate name of Didascalia or Catholte Didascalia.* They exist 
 separately in Syriac, Authiopic and Arabic MSS., and conclude 
 with a doxology and Amen. The first book contains a system 
 of morals for the laity ; the second the duties of the clergy, 
 Bishops, Priests and Deacons; the third treats of widows, of 
 Baptism and Ordination ; the fourth, of the care of orphans, of 
 charity to the poor, of the duties of parents and children, of 
 servants and masters; the fifth, of the imitation of Christ in 
 suffering, of Stephen the first martyr, of fasts and feasts and 
 the great passover week ; the sixth, of schisms and heresies, of 
 matrimony and celibacy, of the ritual laws and observances. 
 
 2. The seventh book, of which we shall speak presently, re- 
 peats the principles and maxims of Christian morality, treats 
 of ordinations, and gives long forms of prayer. 
 
 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 
 Rome, 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 Hast (for Peter and Rome 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.+ Archbishop Ussher suggested that 
 the two compilations are the product of the same author. Dr. 
 Harnack, the latest investigator of the intricate question, takes 
 the same view, and by a critical analysis and comparison comes 
 to the conclusion that Pseudo-Clement, alias Pseudo-Ignatius, 
 was a Husebian, a semi-Arian and rather worldly-minded, anti- - 
 
 86 1 1. oie 3|05:.Ὁ1.1.}18: 
 + Bickell gives a list of resemblances in his Geschichte des Kirchenrechts, 
 i. 58 sq. See also Zahn, Ignatius von Antiochien, p. 144 sqq. 
 
THE APOSTOLICAL CONSTITUTIONS. 185 
 
 ascetic Bishop of Syria, a friend of the Emperor Constantius, 
 between 340 and 360, that he enlarged and adapted the Didas- 
 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.t 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.t 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 Didache. This is confined to the first 82 
 chapters of the seventh book. Here the Jzdache is embodied 
 almost word for word, but with significant omissions, altera- 
 tions and additions, which betray a later age. The agreement, 
 as far as it goes, is a strong support for the purity of our text 
 of the Didache. 
 
 The moral part of the Didache (I.-VI.) is almost wholly 
 retained, but interwoven with Scripture passages and examples. 
 The right to baptize (Ch. VII.) is confined to the clergy, and 
 the act surrounded with additions of holy oil and perfume. 
 Long prayers and confessions are put into the mouth of the 
 catechumens, and a close line of distinction is drawn between 
 two parts of public worship, one for the catechumens, and one 
 
 *See his book on the Didache, pp. 246-258. 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 Appollinarianism. 
 
 + Biblioth. cod. 112, 113. 
 
 t See Bickell, 7. ¢.‘i., 71-86. 
 
136 THE APOSTOLICAL CONSTITUTIONS. 
 
 for the baptized. The eucharistic prayers of Chs. [X. 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 (Χ Ν.) as 
 a separate order, and Bishops are no more local officers, but 
 diocesans and successors of the Apostles. In the eschatalogi- 
 cal chapter (X VI.) a general resurrection is substituted for the 
 particular resurrection of the saints. The Bishops are desig- 
 nated “Chief Priests,” the Presbyters “ Priests” (cepeis), 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 Dzdache 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 
 rediscovered, 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 Dvzdache, a 
 Roman Catholic scholar, Dr. Krawutzcky, of Breslau, had 
 made an ingenious attempt to reconstruct, from the Seventh 
 Book of the Constitutions, the Apostolic Church Order, and 
 the Epistle of Barnabas, an older and simpler document which 
 is mentioned by Rufinus and Jerome under the title, “The 
 Two Ways,” or “The Judgment of Peter.” His restoration 
 turns out to agree essentially with the first or catechetical part 
 of the Didache, and does great credit to his critical sagacity.* 
 
 * « Ueber das altkirchliche Unterrichtsbuch ‘ Die zwei Wege oder die Ent- 
 scheidung des Petrus,’” in the Tiibingen ‘ Theolog. Quartalschrift ” (Rom. 
 Cath.) for 1882. Heft ITI. pp. 859-445. 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 ὁ of his name), and calls his 
 
 he 
 
 srr ag " 
 
THE APOSTOLICAL CONSTITUTIONS. 137 
 
 But since the discovery 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 churchmanship of Peter, 
 ‘and he assigns it, as we have already seen, to an Hbionitizing 
 source, c. A.D. 200.* He assumes that the author of the Drdache, 
 besides the Old Testament and the apocryphal Gospel accord- 
 ing to the Hebrews, made use of Barnabas, and especially of a 
 much better book on ‘‘ The Two Ways,” which was issued under 
 the high authority of Peter (hence also called ‘‘ The Judgment 
 of Peter”) and which was quoted as Scripture by Clement of 
 Alexandria, but is now lost. The Didache had also a polemi- 
 eal reference to the “Second Ordinances of the Apostles” con- 
 cerning the establishment of the eucharistic sacrifice. The 
 Latin fragment of the Doctrina Apostolorum is probably a dif- 
 ferent recension of the Didache, likewise based upon ‘“‘ The Two 
 Ways,” with the use of Barnabas. 
 
 But this is an airy hypothesis. Until that mysterious 
 “Judement of Peter” is found by some future Bryennios, it is 
 safe to believe that the “Teaching of the Twelve Apostles,” 
 now happily recovered from the dust of ages, is or includes 
 that very book on “The Two Ways” or “The Judgment of 
 Peter,” spoken of by Rufinus and Jerome; and that it is the 
 book which Clement of Alexandria quoted as Seripture, which 
 was placed among the New Testament Apocrypha by Eusebius, 
 which was used in orthodox churches as a manual of catecheti- 
 cal instruction at the time of Athanasius, and which was 
 enlarged, adapted and superseded by the Syrian compilation 
 of the Apostolical Constitutions, wherein it has been laid 
 imbedded until, in 1883, it was brought to light in its original 
 simplicity and integrity. 
 
 essay ‘‘a critical masterpiece such as there are but few in the history of lite- 
 rary criticism ” (p. 208). Brown (in the second ed. of H. and B.) gives the 
 restoration in English as ‘a brilliant example of legitimate and successful 
 higher criticism,” and indicates by distinct type the divergences from the, 
 actual Teaching, pp. lxix.-lxxiv. Neither Harnack nor Brown could antici- 
 pate the second paper of Krawutzcky. 
 
 *See his essay in the same Tiibingen Quarterly for 1884, No. IV. 547- 
 606, which we have noticed on p. 28 sq., and p. 86. 
 
188 LESSONS OF THE DIDACHE. 
 
 CHAPTER XXXII 
 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. Ὁ. 70 and 150. 
 
 The following is a summary of the lessons of the Didache as 
 regards the state of Christianity in that part of the East where 
 the author resided. 
 
 1. Catechetical instruction was required as a preparation 
 for church membership. 
 
 2. That instruction was chiefly moral and practical, and 
 based upon the Decalogue and the Sermon on the Mount. 
 No doubt, it included also the main facts in the life of Christ ; 
 for the document assumes throughout faith in Christ as our 
 Lord and Saviour, and repeatedly refers to his Gospel. 
 
 3. The moral code was of the highest order, far above that 
 of any other religion or school of philosophy. It was summed 
 up in the two royal commandments of supreme love to God 
 and love to our neighbor, as explained by the teaching and 
 example of Christ. It emphasized purity, gentleness, humility, 
 and charity. The superior morality of Christianity in theory 
 and practice carried in it the guarantee of its ultimate victory. 
 
 4, Baptism was the rite of initiation into church member- 
 ship, and was usually administered by trine immersion in a 
 river (in imitation of Christ’s Baptism in the Jordan), but 
 with a margin for freedom as to the quality of water and the 
 mode of its application; and threefold aspersion of the head 
 
LESSONS OF THE DIDACHE. 139 
 
 was allowed as legitimate Baptism in case of scarcity of 
 the element. Fasting before the act was required, but no 
 oil, salt, or exorcism, or any other material or ceremony is 
 - mentioned. 
 
 5. The Eucharist was celebrated every Lord’s Day in con- 
 nection with the Agape (as at Corinth in the time of Paul), 
 and consisted of a fraternal meal, thanksgivings and free 
 prayers for the temporal and spiritual mercies of God in 
 Christ. It was regarded as the Christian sacrifice of thanks- 
 giving to be offered everywhere and to the end of time, accord- 
 ing to the prophecy of Malachi. 
 
 6. There were no other sacraments but these two. At least 
 none is even hinted at. 
 
 7. The Lord’s Prayer with the doxology was rome three 
 times a day. This, together with the Eucharistic prayers, 
 constituted the primitive liturgy ; but freedom was given to 
 the Prophets to pray from the heart in public worship. 
 
 8. The first day of the week was celebrated as the Lord’s 
 Day (in commemoration of his resurrection), by public worship 
 and the Eucharist ; and Wednesday and Friday were observed 
 as days of fasting (in commemoration of the Passion). 
 
 9. The Church at large was extended and governed by 
 travelling Apostles (or Evangelists), who carried the Gospel to 
 unknown parts, and by Prophets either itinerant or stationary, 
 who instructed, comforted and revived the converts; while 
 the local congregations were governed by Bishops (or Presby- 
 ters) and Deacons, elected and supported by the Christian 
 people. 
 
 10. Most of the books of the New Testament, especially the 
 Gospel of Matthew,were more or less known, and their authority 
 recognized, but there was as yet no settled canon of the Script- 
 ures, and the quotations and reminiscences were more from 
 living teaching than from written books. 
 
 . 11. Outside of the Gospel tradition nothing of any impor- 
 tance was known concerning Christ and the Apostles. The 
 Didache mentions only one extra-canonical sentence, of un- 
 certain authorship (I. 6.), possibly a reported saying of our 
 Lord, but it adds nothing of.consequence to the twenty-three 
 
140 ᾿ς THE DIDACHE LITERATURE. 
 
 \ 
 
 sentences which tradition ascribes to Him.* As Bishop Light- 
 foot says, “ All the evangelical matter, so far as we can trace 
 it, is found within the four corners of our canonical Gospels.” 
 
 12. Christians are to live in prayerful expectation ofthe glori- 
 ous coming of Christ and to keep themselves always in readi- 
 ness for it. 
 
 These lessons are important, and yet very meagre when com- 
 pared with the overflowing fulness and unfathomable depth of 
 the real teaching of Christ through the Apostles in 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 decline. The intellectual inferiority of the Apos- 
 tolic Fathers, even Clement, Ignatius, and Polycarp, need not 
 surprise us. The Apostles’ spirit and temper are there, but 
 the Apostolic genius and inspiration are gone. The post- 
 Apostolic writings are only a faint echo of the Gospels and 
 Kpistles, 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 Didache 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. 
 
 CORP ACP Tipe poke De ΧΟ 711 
 The Didache Interature. 
 
 THE literature on the Didache, considering the short time 
 which has elapsed since its first publication in December, 1883, 
 
 * These have been collected by Fabricius, Grabe, Anger, Westcott, and in 
 my Church Hist. (revised ed.) vol. i. 162-167. The only one of real im- 
 portance and great beauty, is guaranteed as* authentic by the authority of 
 St. Paul, Acts xx. 35. 
 
THE DIDACHE LITERATURE. 141 
 
 or we may say (as far as actual knowledge in the West is con- 
 cerned) since February, 1884, is unusually large. Germany, 
 England, and America have run a race of honorable rivalry in 
 editions, translations, and comments, and given proof of the 
 solidarity of the republic of Christian letters from the distant 
 East to the limits of the West. The Didache has. travelled 
 in its mission on the wings of the printing-press from the 
 Jerusalem Monastery, “‘ézt τὸ τέρμα τῆς δύσεως," 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 Literature which 
 covers thirteen pages (65-77). The list I now offer is partly 
 ‘abridged, partly enlarged, and differently arranged. I have 
 omitted the articles in weekly newspapers, which are too nu- 
 merous to mention, and mostly short, ephemeral and inaccessible 
 (though some of them are of exceptional interest, as notably 
 those in the London “ Guardian” and the New York “ Inde- 
 pendent”); but I have added, on the other hand, a number of 
 important titles which have reached me only within the last 
 weeks, after the greater part of this monograph was in type. 
 The principal works have been referred to already in the pre- 
 ceding chapters, but it will be convenient for the reader to 
 have them all collected here with a summary of their contents. 
 The list does not pretend to be complete, but it is far more 
 complete than any yet published. 
 
 Ξ I.—EpitT1o PRINCEPS, CONSTANTINOPLE. 
 
 Bryennios, Purtotueos (Metropolitan of Nicomedia and D.D. from 
 Edinburgh University, 1884): ΖΔιδαχὴ | τῶν! δώδεκα Αποστό- 
 Aw | ἔπ τοῦ ἱεροδολυμιτικοῦ χειρογράφου | νῦν πρῶτον éExdid0- 
 μένῃ] μετὰ προλεγομένων καὶ δημειώδεων | . . . ὑπὸ! Φιλο- 
 ϑέου Βρυεννίου | μητροπολίτου Νικομηδείας. | ἐν Κωνόταντι- 
 ψοπόλει | 1888. (TEACHING OF THE TWELVE APOSTLES, from the Jerusalem 
 manuscript, now published for the first time, with Prolegomena and Notes, 
 together with a collation and unpublished part of the Synopsis of the 
 Old Testament by John Chrysostom, from the same, manuscript. By 
 PuHILOTHEOS BryeNNIOs, Metropolitan of Nicomedia. Constantinople, 
 
142 THE DIDACHE LITERATURE. 
 
 printed by 8S. I. Boutyra, 1883. The title page hasalso a motto from Clemens 
 Alex., Strom. 110. 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,” εἰ τῆς ἀληϑείας ἔχεται. 
 
 This is a careful transcript (with a few textual emendations) of the 
 Jerusalem MS., the only one known to exist, and never copied since. It is 
 therefore the parent of all other editions. There can be no doubt of its ac- 
 curacy. Br. is an expert in reading old Greek MSS., and thoroughly at 
 home in biblical and patristic literature. Seldom has an editio 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, Hermas, the Ecclesiastical Canons, and the Apostolical Constitu- 
 tions. He covers nearly the whole ground, answering many questions and 
 raising new ones. In a conversation with Prof. Edmund A. Grosvenor, of 
 Robert College, Constantinople, published in the New York ‘‘ Independent ” 
 for Oct. 16, 1884, Bryennios expressed his view on the value of the Teaching 
 to the effect that the first six chapters, 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 cen- 
 not know. He went on to say: ‘‘Christ did not formulate a system. He 
 gave only a faith ; and the Apostles did hardly more.” . . . ‘‘ Thereis 
 all the difference between the two parts, of inspiration on the one side, and 
 of human compilation and contrivance on the other.” 
 
 Comp. an article of BRYENNIOS, περὶ τῆς A1dayns τ. bw. αποότ. in 
 the “ExxAnoracriny ‘AAW S era, Constant. 1884, 10 (22) voen. p. 51°-57 5 a 
 brief letter in the ““ Andover Review ” for June, 1884, pp. 662-663 ; and his 
 autobiographical sketch at the close of this book. Also Prof. Epmunp A. 
 GROSVENOR: Aninterview with Bishop Bryennios, in the “ Andover Review” 
 for Noy. 1884, pp. 515-516, and his sketch of Br. in the ‘‘ Century Monthly 
 Magazine,” N. York, for May, 1885, pp. 167-171 ; Puitip Scuarr: Philotheos 
 Bryennios in ‘‘The Independent” for April 16, 1885, and in ‘‘ Harper’s 
 Weekly ” for April 25, 1885. 
 
 BAPHEIDES, PHILARETOS (successor of Bryennios as Professor in the 
 Patriarchal Seminary at Chalce): a review of the ed. of Bryennios in the 
 "Exudnoracrinn “AAnSera, Constant., Jan. 45, 1884. 
 
 He is inclined to date the Did. at about the year 100. This I learn from 
 the ‘‘ Theol. Literaturzeitung ” for Feb. 23, 1884 (No. IV. fol. 104). 
 
THE DIDACHE LITERATURE. 148 
 
 II.—GerRMAN ΕΡΙΤΙΟΝΒ, TRANSLATIONS, AND DISCUSSIONS. 
 
 Bestmann, Dr. H. J.: Geschichte der christlichen Sitte. Theil. 11. 
 Nordlingen, 1885, pp. 186-153. 
 
 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 TIrenicum in matters of, practical morality. (Geistreieh, but not 
 stichhaltig.)—In a notice of Harnack, in Luthardt’s ‘‘ Theol. Literaturblatt ” 
 for Jan. 8, 1885 (col. 53-55), Bestmann denies that the Ded. 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, Guore (Pr. and Prof, in the R. Cath. University of Innsbruck): 
 Die neuentdeckte ‘Lehre der Apostel” und die Liturgie. In the “ Zeitschrift 
 fiir Kathol. Theologie.” Innsbruck, 1884, Jahrgang VII. Heft IT. 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-Encyclopzdie der Christ]. Alterthiimer,” 
 ed. by F. X. Kraus, Freiburg i. B. 1885, p. 310 sqq., Bickell assigns the 
 Did. to the end of the first century. It is not yet touched by Pauline and 
 Johannean ideas (?), and is the source of Barnabas. The eucharistic prayers 
 agree closely with the eulogiz of the Jewish Paschal Ritual, and enable us 
 to reconstruct the liturgy as it stood between the founding of the Church and 
 the age of Justin Martyr. The thankgivings in Chs. IX. and X. give the old- 
 est forms of the ante-communion and post-communion prayers. 
 
 BIELENSTEIN, Pastor Dr. A.: Warum enthilt die 415ayn τῶν bw- 
 dexa ἀποστόλων nichts Lekrhaftes? Riga (Russia), 1885. Reprinted 
 from the ‘‘ Mittheilungen und Nachrichten fiir die Evang. Kirche in Russ- 
 land,” for Feb. and March, 1885. 8 pp. Reviewed by Dr. Th. Zahn in 
 Luthardt’s ‘‘ Theolog. Literaturblatt,” Leipzig, for April 3, 1885, col. 123 sq. 
 
 I know this brochure only from the brief notice of Zahn, who agrees with 
 its answer to the question why the Did. contains no doctrines. It is on ac- 
 count of its fragmentary character and immediate practical object in cate- 
 chetical instruction. The words ταῦτα πάντα προειπόντες 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 dzoray7 and 6vvray7), which was no doubt connected 
 with Baptism from the beginning. 
 
 Bonwetscu, G. N. (Prof. in Dorpat): Die Prophetie im apost. und nach 
 apost. Zeitalter, in Luthardt’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, Pau: Notice in ‘‘Sunem,” No. 25, 1884. 
 
 F'RIEDBERG, Dr. Emr (Prof. in Leipzig, author of Lehrbuch des katholischess 
 und evangelischen Kirchenrechts, secd. ed. Leipz. 1884): Die dlteste Ordnuny ; 
 der christlichen Kirche, in the ““ Zeitschrift fiir Kirchenrecht,” xix. 4 (1884), 
 pp. 408-425. (I could not procure this essay, which is probably important.) 
 
 Funk, Εἰ, X. (Dr. and R. Cath. Prof. of Ch. Hist. in Tiibingen): Die Doc- 
 trina Apostoloruwm. Inthe ‘‘ Theol. Quartalschrift,” Tiibingen, 1884, No. 
 III. pp. 381-402. 
 
 German translation and discussion. F. assigns the Did. to the first cent- 
 ury and before Barnabas, and regards it as the oldest post-Aposto!ic book. 
 He traces it to Egypt. In the same Quarterly for 1885, No. 1. 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 Hermas, 
 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 ‘‘ eine ganz auffall-nde Fliichtigkeit” (p. 167). He says nothing about 
 Krawutzcky’s second paper in the same Quarterly. See below. 
 
 Hsrnack, AbouF (Dr. and Prof. of Church History in Giessen): Die Lehre 
 der zwilf Apostel nebst Untersuchungen zur dltesten Geschichte der Kirchen- 
 verfassung 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 Gr. 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.p. 120 and 165; that the author 
 made use of Barnabas and Hermas; that one and the same writer interpolated 
 the Apostolical Constitutions and the Ignatian Epistles, so that Pseudo- 
 Clement and Pseudo-Ignatius are identical; and that this literary forger was 
 a Syrian bishop of the semi-Arian party during the reign of Constantius, 
 Comp. also ‘Theol. Literaturzeitung”’ ix. (1884) 2, 44; 3, 49-55; 14, 343- 
 344; and Harnack’s letter on the baptismal question in the New York ‘“ In- 
 dependent” for February 19, 1885, and printed in this book on p. 50. 
 
 HILGENFELD, ADOLF (Dr. and Prof. in Jena): Novum Test. extra canonem 
 receptum. Fasc. tv. ed. tv. aucta et emendata. Lips. (T. O. 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 Peterand Paul. the Apocalypse of Peter, the Didascalia 
 Apost., the Due Vie or Judicium Petri. Hi.cEnFretp wrote also a notice of 
 the Didache in his ‘‘ Zeitschrift fiir wissenschaftl. Theologie,” Leipzig, 1884, 
 pp. 866-371, a more elaborate one in the same periodical for 1885, Erstes Heft, 
 pp. 73-102. He regards the Did. asa link between the Ep. of Barnabas (6. xviii. 
 
THE DIDACHE LITERATURE. 145 
 
 -xx.) and the seventh book of the Apost. Const. (i.-xxi.), and assumes that it is 
 in its present shape a later adaptation of the original doctrine of the Due 
 Vie 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 the treatise (see his notice of Hilgenfeld in the ‘Theol. Lit. 
 Ztg.” for 1884, No. 14, col. 342). 
 
 Hourzmann, H. (Dr. and Prof. in Strassburg): Die Didache und ihre Ne- 
 benformen, in the “ Jahrbiicher fiir Protest. Theologie” (Leipzig) for 1885, 
 Heft I. pp. 154-167. 
 
 A critical discussion of the relation of the Didache to Barnabas, Hermas, 
 the Ecclesiastical Canons of the Ap., and the seventh Book of the Apost. 
 Constitutions. H. accepts Harnack’s view of the identity of Pseudo-Ignatius 
 and Pseudo-Clement, who was a semi-Arian clergyman and made use of the 
 Didache and the Ecclesiast. Canons, but he differs from him as regards the 
 relation of the Didache to the cognate documents. He regards the Didache 
 and Barnabas as two co-ordinate recensions of the allegory of the Two Ways 
 or the Judicium Petri, which is lost. He also briefly reviewed Harnack’s 
 book, very favorably, in the ‘‘ Deutsche Literaturzeitung,” Berlin, Oct. 4, 
 1884, p. 1452, but without adding anything new. 
 
 Krawut?zcky, ADAM (Dr. and Rom. Cath. Subregens in Breslau): Ueber die 
 sog. Zuwolfapostelichre, ihre hauptsdchlichsten Quellen und thre erste Auf- 
 nahme, in the ‘‘ Theol. Quartalschrift,” Tiibingen, 1884, No. IV., pp. 547-606. 
 
 Kr. derives the Didache from the Gospel of the Hebrews, from the Due 
 Vie or Judicium Petri (Rufinus, In Symb. Apost. c. xxxviii., and Jerome, De 
 viris tl. ec. i.), from the Ep. of Barnabas (chs. xviil.—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. Ina previous article in the same Quarterly (1882, No. IIL, 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 Diduche 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 Didiche. 
 
 LancGEN, JosepH (Dr. and Old Catholic Professor in Bonn): Das dilteste 
 christliche Kirchenbuch, in yon Sybel’s ““ Historische Zeitschrift,” Miinchen 
 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 inthe 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.p. 
 90, for the promotion of missions among the heathen. (I had reached 
 similar conclusions before I saw this short but judicious paper of Dr. 
 
 10 
 
146 THE DIDACHE LITERATURE. 
 
 Langen, who is well known by his History of the Roman Church, to Leo I., 
 1881, and from Leo I. to Nicolas I., 1885, 2 vols.; his History of the Zrin- 
 itarian Controversy, between the Greek and Latin churches, 1876, etc.) 
 
 Liestus, RicHaARD ADELBERT (Dr. and Prof. of Theol. in Jena): (1) A re- 
 view of Bryennios’ ed. in the ‘‘ Deutsche Literaturzeitung,” ed. by M. 
 Rédiger, Berlin. J ahrgang V. No. 40 (Oct. 4, 1884), p. 1449-51. 
 
 The Did. goes far 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 hitherto known. The eucharistic section is ‘‘ grossenthetis uralt,” but 
 the baptismal direction about pouring water instead of immersion excites 
 suspicion asa later interpolation. (No reason is given.) L. regrets that 
 Bryennios did not use Lagarde’s ed. of the Syriac διδασκαλία, which seems 
 to be the basis of the first six books of the Apost. Const. 
 
 (2) In his more recent notice of Harnack’s book, in Zarncke’s ‘‘ Liter. Cen- 
 tralblatt,” Jan. 24, 1885, No. V. (signed YW), Lipsius agrees with Harnack in 
 his view of the age between 140-165, but doubts the Egyptian origin, and 
 denies the use of the Gospel of John in the eucharistic prayers. The ‘‘ vine 
 of David ” (ix. 2), has nothing to do with John xv. 1, but is the Church con- 
 secrated by the blood of the Son of David (‘‘ die durch das Bundes-Blut des 
 Davidssohnes geweihte éxnAnoia”). He incidentally rejects Krawutzcky’s 
 recent hypothesis as quite unfortunate (‘‘ ganz ungliicklich”’). 
 
 (8) In a notice of Zahn’s Suppl. Clem. in the same paper, No. VIII. (Feb, 
 14, 1885, p. 233), Lipsius agrees with Zahn against Harnack, that the Did. is 
 independent of Barnabas, but supposes that both drew from an older source, 
 an unknown catechetical book on the Two Ways. He thinks that the Did. 
 will long occupy the attention of scholars. 
 
 Luruarpt, C. E. (Dr. and Prof. of Theol. in Leipzig): ‘ Zeitschrift fiir 
 kirchliche Wissenschaft und kirchliches Leben.” Leipzig, 1884. Heft IIL., 
 139-141. Reprint of the Greek text. 
 
 ΝΊΒΒΟΗΙ, J.: Review of Bryennios in ‘‘ Lit. Handweiser” (R. C.), Mainz, 
 1884 No. 18. ν 
 
 ῬΕΤΕΒΒῈΝ (Pastor in Rellingen): Die Lehre der zié’f Apostel.  Mit- 
 theilungen tuber den handschriftlichen Fund des Metropoliten Philotheos 
 Bryennios und Bemerkungen zu demselben. Flensburg, 1884, 15 pages. 
 
 Wunscus, Aue. (Lic. Dr.): Lehre der zwilf Apostel. Nach der Ausgabe 
 des Metropoliten Philotheos Bryennios. Mit Beifiigung des Urtextes, nebst 
 Einleitung und Noten ins Deutsche itbertragen. Leipzig (Otto Schulze), 
 1884, 34 pages. The second edition of the same year is slightly improved, 
 but not enlarged. 
 
 Zaun, THEOD. (Prof. of Theol. in Erlangen): Forschungen zur Geschichte 
 des N. T.-lichen Kanons und der altkirchl. Lit. Erlangen (Deichert), 1884, 
 Theil III. (Supplementum Clementinum), pp. 278-819. Comp. also his review 
 of Harnack’s work in Luthardt’s ‘‘ Theologisches Literaturblatt,” Nos. 26 
 and 28, Leipzig, June 27 and July 11, 1884. 
 
 Dr. Zahn, one of the best patristic scholars of the age, assigns to the Did. 
 its historic position in the post-Apostolic literature as originating in Egypt 
 between A.D. 80-130. In the review of Harnack (which is unjustly unfavor- 
 
THE DIDACHE LITERATURE. 147 
 
 able), he suggests several piausible emendations of the text and explains 
 difficult passages (as the wvdrypioy ποόμικόν, ch. xi.), in substantial agree- 
 ment with Bryennios against Harnack. 
 
 Z6cKLER, O. (Dr. and Prof. of Theol. in Greifswald): Die L. der 12 Ap. 
 In his ‘‘ Evang. Kirchenzeitung,” Greifswald, 1884, Nos. 18 and 33. 
 
 IIL.—EncuisH Epitions, TRANSLATIONS, AND DISCUSSIONS. 
 
 Avpis, W. E.: notice of several editions of the Dd. (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 acompendium of Apostolic teaching, a ‘‘ Summa ” 
 accepted by Christians in a.p. 140, but represents a state of things which had 
 died out in the greater part of the Church. It was probably written in Hgypt. 
 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 Romestiy, H., M.A. (Incumbent of Freeland, and Rural Dean): The 
 Teaching of the Twelve Apostles (416. τ. 605, Aw). The Greek Text with 
 Introduction, Translation, Notes, and Illustrative Passages. Parker & Co., 
 Oxford and London, 1884 (Oct.), 118 pages. 
 
 A very neat and handy little book for the use of students (in uniform style 
 with Heurtley’s De Fide et Symbolo, Waterland’s Athanasian Creed, The 
 Canons of the Church, St. Gregory’s Pastoral Rule, etc.). It contains, aftera 
 brief introduction, the illustrative passages from Scripture, Barnabas, Her- 
 mas, the Ecclesiastical Canons, and Apostolical Constitutions, the Didache, 
 in Greek and English with a few notes, and an index of the most noticeable 
 words and phrases which occur in the Did. The writer has mostly used 
 Bryennios and Harnack, but puts the book much earlier. ‘*It may well 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. Frepertc W. (Archdeacon of Westminster): 7616 Teaching 
 of the Apostles. 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 
 Didache, which he assigns to about a.p. 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. 
 
 “ΠῊ 9 Teaching” on the Canon, and shows that the author was, like James, 
 much influenced 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 Romans 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 if 
 he wrote either as a member of some smali 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 we 
 sometimes imagine, and we have abundant evidence that some of them only 
 won their way slowly into general recognition.” 
 
 Gorpon, ALEXANDER: Teaching of the Twelve Apostles, in the ‘*Modern 
 Review” for July, 1884, pp. 446-480, with a postscript in the Oct. No. pp. 
 563-769. 
 
 The 416. τ. ‘Avo6r. spoken of by Athanasius must have been a much 
 shorter treatise answering to the measurement of Nicephorus, but was 
 probably the basis of the Jerusalem MS. of Leo. The germ of the work is the 
 third pentecostal sermon of Peter, Acts, ii. 40-42: ‘Be ye saved from this 
 crooked |crookedness 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 Apostics,” ete. 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 words: “ΝΟΥ͂ 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 Hpit- 
 ome ; atthe close is amarked sign of late workmanship, ἐν éxxAnOtia 
 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 or ‘‘ the churchmanship section ” is likewise a compilation, but 
 older than the Apost. Const. with some traces of Western and probably of 
 Ebionitic origin. It will be seen from this 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., 
 
 OE Es 
 
 4 
 
THE DIDACHE LITERATURE. , 149 
 
 1885, pp. 91-106. He divides the Did., like Hilgenfeld (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. 
 
 H.,E. L. [Rev. Epwarp Lee Hicks, Rector of Tenny Compton, late 
 Fellow and Tutor of Corpus Christi College, Oxford]: Art. in the ““ Guard- 
 ian ” for June 25th, 1884. 
 
 An elaborate 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 Didache as the 
 earlier document. 
 
 Licurroot, J. B. (Bishop of Durham), a brief but suggestive notice in a 
 paper on Results 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. 286-232, 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.” 
 
 Piuwmer, Rey. Aurrep, D.D. (Master of University College, Durham), in 
 ““ΠῊ6 Churchman,” London, for July, 1884, pp. 274, 275. 
 
 A valuable note showing the connection of the Did. with the writings of 
 St. John, 
 
 Ropertson, Rey, A., in the ‘‘ Durham University Journal,” for February, 
 1884, gave the first notice of the Did, in England. 
 
 SPENCE, CANON (Vicar of 5. Pancras, London): The Teaching of the 
 Twelve Apostles; 4ιδαχηῃ τῶν δωδεκπα ᾽᾿Αἀποόδτόλων. A 
 translation with Notes and Excursus Illustrative of the ““ Teaching,” and 
 the Greek Text. London (James Nisbet & Co.), 1885, pp. 188. 
 
 Translation with notes first, the Greek text at theend. 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). 
 
 Taytor, Rev. C.: A lately discovered document, possibly of the first cent- 
 ury, entitled “The Teaching of the Twelve 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. [Epmunp VrenaBLes, Canon of Lincoln Cathedral]: The Teach- 
 ings of the Apostles, in ‘‘The British Quarterly Review” for April, 1885, 
 London (Hodder and Stoughton), pp. 383-370. 
 
 An elaborate review of Bryennios, Hilgenfeld, Harnack, Wiinsche, De 
 Romestin, Spence, and Lightfoot, concurring in Lightfoot’s conclusions as 
 to the value, character, time and place of composition. He regards (p. 
 869) the Did. as ‘‘ the most remarkable addition to our knowledge of the 
 sub-Apostolic age made since the publication of the editio princeps of St. 
 Clement in 1633, 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 tie 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 full bearing of the 
 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 
 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 Two Ways, 
 used in catechetical instruction, quoted from memory. (This reminds one 
 of Gieseler’s Traditions-Hypothese for the solution of the Synoptical Gospel 
 problem.) 
 
 ‘* WESTMINSTER REVIEW ” (ultra-liberal) for Jan,, 1885, pp. 206-209. 
 
 A brief notice of several books on the Did., which 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 Naz- 
 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). 
 
 Worpswortu, Joun (Prof. of Theol. at Oxford): Christian 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, er Philippi), 
 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 
 EK. L. H. (June 25th). See H. 
 
 — “ 
 
THE DIDACHE LITERATURE. 151 
 
 Brief notices by anonymous writers in “The Church Quarterly Review” 
 (London) for April, 1884, pp. 2138-217; in ‘‘ The Foreign Church Chroni- 
 cle and Review” (Rivingtons, London), for June 2, 1884, pp, 92-98 and 
 112-116 (translation and notice); by Boass in the ‘‘ The Academy,” April 19, 
 1884; Prof. Stokes in ‘‘ The Contemp. Rev.,” April, 1884; May, 1885; etc. 
 
 IV.—AMERICAN EDITIONS AND WORKS. 
 
 BryEnnios Manuscript, Three pages of the, reproduced by Photography 
 for the Johns Hopkins University, Baltimore. Publication Agency of the 
 Johns Hopkins University, April, 1885. 
 
 Only 125 copies were printed. Preface by President Ὁ). C. Gilman. three 
 pages of photographs procured by Rey. 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 Barnabas 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, Rey. Dr. E. R. (of Newark, N. J.): article in “ Journal of Chris- 
 tian Philosophy.” See ‘‘ Teaching,” etc. 
 
 FirzGERALD, J.: Teaching of the Twelve Apostles. New York (John Β. 
 Alden), 1884. 
 
 The Greek text and English translation, and an introductory note of two 
 pages, dated April 2, 1884. 
 
 GARDINER, Dr. FREpeRIC (Prof. in the Berkely Divinity School, Middle- 
 town,Ct.), and Mr. C.C. Camp: The recently discovered Apostolic Manuscript. 
 
 A translation, published first in the New York ‘‘ Churchman,” March 29, 
 1884, and separately as a pamphlet, New York (James Pott & Co), 1884 (26 
 small pages). 
 
 Hau, E. Epwin: 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. 
 
 Hatt, Isaac H., and Naprer, JoHn T.: Translation in ‘‘Sunday School 
 Times,” Philadelphia, 1884, April 5 and 12. ᾿ 
 
 The translation (as Dr. H. Clay Trumbull, ed. of the “5. 5. 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. 
 
 Hircucock, Roswett D., and Brown, Francis (Drs. and Professors in 
 Union Theol. Seminary, New York). 416. τ. 6@6.’Az. Teaching of the 
 Twelve Apostles. Recently discovered and published by Philotheos Bryennios, 
 Metropolitan of Nicomedia. Edited with a Translation, Introduction, and 
 
152 THE DIDACHE LITERATURE. 
 
 Notes. New York: Charles Scribner’s Sons, 1884. Pages vi. 37. A new 
 edition revised and greatly enlarged. N. Y. 1885. cxv. 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 months. It was, 
 however, prepared, as the writers say, ‘‘in great haste (March 17-25), 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. 31-64, 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. ; 
 
 Lincoty, Heman (Prof. in Newton Theolog. Institution, Mass.): a notice 
 
 -in the ‘‘ Bibliotheca Sacra” (now published at Oberlin, Ohio, formerly at 
 Andover) for July, 1884, pp. 590-594. 
 
 Lone Pror, J.C.: Sources of the Teaching, in the ‘‘ Baptist Quarterly,” 
 July—Sept., 1884. 
 
 Puts the Did. as iate as or later than the Apost. Const., ὦ, 6. in the fourth 
 century. Impossible. 
 
 Potwin, Lemuet 8. (Prof. in Adelbert College, Cleveland, Ohio): The 
 Vocabulary of the ““ Teaching of the Apostles.” In the ** Bibliotheca Sacra,” 
 for Oct., 1884, pp. 800-817. 
 
 P. gives an alphabetical list of the words of the Did. that are not found 
 in the N. T., with explanatory notes and references, 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. 
 
 Scuarr, Philip: The Oldest Church Manual, ete. New York, May, 1885. 
 See note at the end of this chapter. 
 
 STARBUCK, Rey. ©. C., and Smyru, Prof. Eepert C., D.D.. (Prof. of 
 Church History in Andover Theol. Seminary): Teaching cf the Twelve 
 Apostles. Translation and Synopsis of the Introduction of Bryennios. In 
 the ‘‘ Andover Review ” for April, 1884. ; 
 
 This article appeared almost simultaneously with the edition of Profs, Hitch- 
 cock and Brown, and likewise had a very large circulation. 
 
 Smytu, Eesert C.: Baptism in the “ Teaching” and in early Christian 
 Art. In the ‘“‘ Andover Review” for May, 1884, pp. 5383-547. 
 
 TEACHING OF THE TWELVE ApostLes. eat 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. Srannorr Orris ; Genuineness, Priority, 
 
 . 
 
THE DIDACHE LITERATURE. 153 
 
 Source and Value of the Teaching, by J. Renpet Harris; Phraseology by 
 Isaac H. Hatt; Comments by ELiszAn R. CRAVEN. 
 
 V.—FRENCH EDITIONS AND DISCUSSIONS. 
 
 Bonet-Mavry, Gaston (Prof. in the Faculté de Théologie Protestante in 
 Paris): La doctrine des douze apétres, Paris (Fischbacher, 88 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- 
 tanistic coloring. He sums up the result on page 36as follows: ‘‘ C'est ainsi 
 que nous nous représentons lcs destinées de ce petit livre qui, dés son appari- 
 tion, a été salué par les acclamations des exégétes et des historiens, comme un 
 témoin vénérable de V Eglise du second siécle.... Pour nous, @ accord avec 
 Mgr. Bryennios, et MM. Harnack et Hilgenfeld, nous conservons a la 
 Didaché une plaec Chonneur entre le pasteur @ Hermas et les Homélics Clém- 
 entines. Hlie nous offre, en son ensemble, un monument authentique de ce 
 christianism essenticllement moral, qui éclate dans des Ewangiles synoptiques 
 _ et sétait conscrvé au scin des juded —chrétiens d’ Egypte et de Palestine.” 
 
 Ducuesne, Abbé Lovts, 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 apdtres, Paris (Ernest Leroux), 1884, 36 pages [from 
 “‘Revue de |’Hist. des Religions,” Sept.—Oct., 1884]. Also: Communica- 
 tions sur la Didaché, in ‘‘ Témoignage ” of 7 février, 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’épitre de Barnabas qu’on situe en 
 général dla fin du premier siéele contient dans ses chapitres XVIL-XXI. 
 une description des deux voices, relativement courte, et qui coincide presque en- 
 tiérment avec des passages de notre premiere partie. On a contesté, il est vrai 
 Vauthenticité de ces derniers chapitres de Vépitre, mais les témoignages de 
 Clément d’ Alexandrie et d’Origéne sont suffisamment rassurants ἃ cet égard. 
 Ici, dans la description de la premiere voie Vordre que nous connaissons est 
 bouleversé. On dirait que les phrases se succédent au hasard. Ainsi les 
 passages relatifs a la deuxiéme table de la loi sont jetés loin les uns des autres 
 sans qwun puisse savoir pourquoi. Il est impossible @admettre que Vau- 
 teur de la Didaché, pour réaliser quelques parties de son plan si régulier, ait 
 glané oa et la dans ces chapitres de Barnabas quelques phrascs ou parties de 
 phrases si étrangement disposées. On comprend, au contraire, que Pauteur 
 de Vépitre de Barnabas désirant aprés tant dallégories donner quelques legons 
 de morale pratique, et passant ainsi comme il le dit dune autre sorte @ enseigne- 
 ment, pressé d ailleurs Wen finir, se soit servé de lambeaux Wun autre écrit 
 qui lui restaient dans la mémoire et les ait mélés ὦ sa prose comme ils lui ve- 
 naient ἃ Pesprit.” 
 
154 THE DIDACHE LITERATURE. 
 
 Maratea, S.: Les origines de Vépiscopat, in the ‘‘ Revue de théologie,” 
 Montauban, July—-Sept., 1884. 
 
 Ménieoz, E.: Several articles in the Lutheran journal, ‘* Le Témoignage,” 
 Paris, 1884, 23 février (une découverte importante) ; 1 mars (les origines de 
 Vépiscopat) ; 8 mars (les parasites dans Véglise primitive) ; 15 mars (le chemin 
 de la vie) ; 29 mars (les choses finales) ; 5 jouillet (agape) ; 1885, 3 janvier 
 (une nouvelle étude sur la Didaché) ; 28 mars (Le caractére de la Did.); 4 
 avril (La doctrine relig. de la Did.) ; 11 avril (La Did. et Vinterprétation du 
 NV. ΤῊ); 18 avril (La date de la Did.) ; 25 avril (Les indices de la haute 
 antiquité de la Did.). M. assigns the Did. 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 qu'on a pris pour un résumé de la religion chrétienne, n’est autre chose 
 qu une exhortation ἃ mener une vie digne du chrétien, adressée au prosélyte 
 au moment du baptéme.” Mars 28, 1885, p. 100. In this way Ménégoz ex- 
 plains the absence of dogmatic instruction. 
 
 Moura tt, E. De.: L’enseignement des douzes apotres, in ‘‘ Revue de théologie 
 et de philosophie” for May, 1884, pp. 278-291. 
 
 R&VILLE, JEAN: Une importante découverte, in ‘‘ La Rennaissance,” for 
 Febr. 29, 1884. 
 
 SABATIER, PauL (ancien éléve de la Faculté de théologic protestante de 
 Paris, pasteur ἃ Véglise Saint Nicolas ἃ Strasbourg, Alsace): La Didaché, 
 in the “ Eglise libre,” 1884, Nos. 11-18. The same: Ζιδαχὴ τῶν 1" ἀπεό- 
 τόλων. La Didaché ou Venseignement des douze apotres. Texte grec re- 
 trouvé par Mgr. Philotheos Bryernios, métropolitain de Nicomédie publié 
 pour la premiere fois en France avec un commentaire et des notes. Paris 
 (libr. Fischbacher), 1885. 165 pages. 
 
 Unfortunately I 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. Il. Eight historical and critical studies on the 
 Catecheticai section, on Baptism, on Fasting and Prayer, on the Eucharist, 
 on the Spiritual Gifts and ecclesiastical Offices, 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 whesitons pas ἃ fair remonter 
 la Did. au milieu du premier siécle, avant les grandes courses missionaires de 
 Paul.” The author is well acquainted with the literature on the subject, 
 but was misinformed that the Didaché was 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. gS) 
 
 ‘VI.—Epitions anp Discussions In DutcH, Norweciay, 
 DANISH, AND SWEDISH. 
 
 BERGGREN, J. E.: Om den nyligen dterfunna skriften, ‘‘ De tolf apost- 
 -larnes lira.” In “Teologisk Tidsskrift grundad af A. F. Beckman, etc. 
 Upsala, 1884, Tredje Haftet, pp. 200-206. 
 
 A Swedish translation of the Did. with a brief introduction. 
 
 Caspart, C, P. (Dr. and Prof. of Theology in Christiania) : Den aeldste 
 Kircheordning, in ‘‘ Luthersk Ugeskrift,” Lordag, June 14 and 21, 1884, 
 Nos. 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 Judeo-Christian (but not Ebionite) production 
 of Palestine, written before A.p, 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. 
 
 Hetvec, Fr.: Mra Airkens Oldtid. In ‘“ Dansk Kirketidende,” 1884, 
 Nos. 24 and 25. 
 
 Danish translation and Notes, H. dates the Did. from about time of 
 Justin Martyr. 
 
 Pauussen, A. 8.: Ht igenfundet Skrift fra Kirkens dildste Tider. In 
 ‘‘Theologisk Tidsskrift for den danske Folkekirke.” B, 1. H. 4 pp. 576- 
 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 century. 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 416. τ. ὃ. ἀπ. Ecodice Hierosolymitano, nune 
 Constantinopolitano, nupperrime primum cdita. In usum studicse juventu- 
 tis repetit. udg. Bat. (Εἰ. J. Brill), 1884, 16 pages. 
 
 Roxpam, Thomas: Den apostoliske Troesbekjen. In ‘‘ Theol. Tids. f. ἃ. 
 danske Folkekirke.” Kobenhayn. B. 11]. H. 1, pp. 127-180. 
 
 Varmine, C.: De tolv apostics lerdom. Et skrift fra det andet Kristelige 
 arhundrede, oversat. 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 Fac-similes 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 LITERATURE. 
 
 «‘When Dr. W. informed me of your desire to have a photograph of the 
 first and last pages of the 4z6a@y7, and consulted me as to the means of 
 accomplishing it, I was very doubtful of success. 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’clock on Thursday. I went accompanied only by one of 
 our Senior Class, a Greek. Wewere politely received, and, after some delay, 
 escorted to the Library. The representative of the Jerusalem Patriarch (the 
 Archimandrite Polycarp) 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 
 under it, and, with another piece of white paper, covered the preceding page, 
 and then said to me, ‘ Now it is ready for youto copy.’ I asked, ‘Why have 
 you chosen this page rather than some other?’ He 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 Teaching. I saw and 
 deciphered the last words, ἔρρωδϑε εἰς τέλος ἐν ὑπομονγὶ Ἰησοῦ Χρι- 
 ὅτου. I was ποῦ familiar with the Teaching. 1 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 Notes 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 acopy. 1 asked, ‘ What is this 
 below the subscription 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 outside 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. 
 
 “1 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 my work was finished; but overhearing a remark of one of the 
 
 - 
 
THE DIDACHE LITERATURE. 157 
 
 aged monks present, I had a benevolent impulse. I said to them, I have one 
 plate more with me which I would like to place at your 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 compliments, 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. After 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 ‘ Teaching.’ This startled me and set me to work 
 investigating the matter. 1 found upon examining the Greek edition of the 
 διδαχῇ 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 
 lines at the top, and that strictly speaking there was no part of the διδα χή 
 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 wouid 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 was a part of the ‘Teaching,’ that it was the 
 essential part, the proof of its genuineness, ete. 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 volume in 
 
158 THE DIDACHE LITERATURE. 
 
 which the 676ayy is found and a fair specimen of the chirography and style 
 of the whole work, called in Europe ‘ The Jerusalem Manuscript,’ but which 
 these monks now for the sake of justifying their position call the διδαχῇ, 
 although it contains 7 treatises and on 120 pages of vellum, of which the 
 ‘Teaching’ only fills four. : 
 
 “61 shall, after some time, try 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. 
 
 “Ῥ, 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, 7. 6., to the N. E.” 
 * # # 
 
 I afterwards (August, 1884) secured a photograph of the page which con- 
 tains the first four lines of the Didache. The same photographs were sub- 
 sequently (Jan. 31, 1885) obtained by Rev. Dr. Hale. See above, p. 151. 
 
THE DOCUMENTS. 
 
 1. Tae Dracut. Greek and English, with Comments. 
 II. A Latin FRAGMENT OF THE DipacHe. With a Critical Essay. 
 III. Tur EpistLeE oF BARNABAS. Greek and English. 
 IV. Tue SHEPHERD OF HeRMAsS. Greek and English. 
 V. THe AposToLicaAL CuurcH ORDER. Greek and English. 
 VI. Tue ApostToticAL CuuRcH ORDER from the Coptic. English Version. 
 VII. Tae Sevento Book or THE APOSTOLICAL CoNSTITUTIONS. Greek and 
 English. 
 A Letter and Communication from Metropolitan ΒΕΥΕΝΝΙΟΒ 
 
ae 
 
 J τον Kira 
 
 " i 
 Mra Pine nes 
 yp ea 
 ᾽ 
 : 
 ; 
 Swen 
 ᾿ 
 t 
 Ἵ 
 ᾿ 
 
TEACHING OF THE TWELVE APOSTLES. 161 
 
 DOCUMENT 1. 
 THE DIDACHE IN GREEK AND ENGLISH. 
 With Explanatory Notes. 
 
 THE Greek text is an exact reprint of the editio princeps 
 of Bryennios. The textual emendations and conjectures are 
 given in the notes. The Jerusalem MS. has no divisions into 
 chapters and verses. Bryennios has divided the book judiciously 
 ‘into sixteen chapters. The divisions into verses or lines 
 differ in various editions. Instead of adding to the confusion, 
 I have adopted the convenient versicular arrangement of 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 
 have since been quoted from book to book (often without the 
 least acknowledgment) were already pointed out by the 
 learned discoverer and first editor, who was thoroughly 
 equipped for his task. 
 
 The different writers are quoted with the following ab-— 
 breviations : 
 
 Br. = Bryennios. (Greek.) 
 Ha. = Harnack. (German.) 
 Hi. = Hilgenfeld. Do. 
 W. = Winsche. Do. 
 
 A= Zahn. Do. 
 
 τ ἧς ΞΞΞ Harrar. (English). 
 
 R. = De Romestin. Do. 
 
 Sp. = Spence. Do. 
 
 J. W. = John Wordsworth. Do. 
 
 Fi. = Fitzgerald. (American.) 
 G. = Gardiner. Do. 
 
 Η. & B. = Hitchcock ἃ Brown. Do. 
 
 H. & N. = Hall & Napier. Do. 
 
 11 
 
162 DOCUMENT L 
 
 ΟΣ ΞΞ Orns, 1: (American. ) 
 St. = Starbuck. Do. 
 
 B.-M. = Bonet-Maury. (French.) 
 Ma. = Massebieau. Do. 
 Sa. = Sabatier. Do. 
 
 Ca. = Caspari. (Norwegian.) 
 
 For the titles see Lit. in Ch. XX XIII 
 
 OT ACA: XT TEACHING 
 ΤΩΝ OF THE 
 
 POARKA  AMOZ TOA DON. TWELVE APOSTLES. 
 
 Aidayn Κυρίου διὰ τῶν The Teaching of the Lord 
 δώδεκα ἀποστόλων τοῖς ἔθϑ- by the Twelve Apostles to 
 VEOL. the Gentiles. 
 
 Κεφ. α΄. Cuap. I. 
 
 THE Two Ways. THE Way OF LIFE. 
 
 1. Ὁδοὶ δύο εἰσί, μία τῆς 1. Thereare two Ways, one — 
 
 ' ΝΌΤΕΒ TO CHAPTER I. 
 
 THe TiTLte.—The larger title is probably the original one, the shorter an 
 abridgment. Theclause to the Gentiles, indicates the Jewish Christian origin. 
 The writer means to give the teaching of the Lord himself in his Gospel, 
 at least in the first six chapters, which repeat substantially the Sermon 
 on the Mount. In subsequent quotations the title is still more abridged by 
 the omission of Twelve, for the sake of convenience, or in justice to Paul 
 (who, however, is not by that designation excluded from the Apostolate 
 any more than in Acts vi. 2; 1 Cor. xv.5; Rev. xxi. 14). The title is 
 derived from Acts ii. 42 (δόσαν δέ προσπαρτεροῦντες TH διδαχῇ τῶν 
 ἀποότόλων καὶ TH κοινωνίᾳ, TH κλάδει TOD ἄρτου καὶ ταῖς 
 προδευχαὶς), and Matt. xxviii. 19 (καϑητεύσατε πάντα τ ἀ' ἔ 8 ν ἡ). 
 The book is called by Athanasius (Zp. Fest. 89): διδαχὴ παλουμένῃ 
 τῶν ἀποδόλων (the so-called D. of the Apostles; implying that it 
 isnot strictly apostolical or canonical, but ecclesiastical only and apocryphal) ; 
 by Nicephorus (Stichometria): διδαχὴ τῶν ἀποστόλων : but by 
 Eusebius with a slight difference (H. £. iii. 25): τῶν ἀποστόλων ai 
 λεγόμεναι 616 ay at (the so-called Doctrines of the Ap.) and by Pseudo- 
 Cyprian (De Aleatoribus) : Doctrine Apostolorum. Rufinus mentions like- 
 wise a Doctrina Apostolorum among the ecclesiastical books, and one called 
 Due Vie 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. 18, 14; 
 
 FS ins 
 
TEACHING OF THE TWELVE APOSTLES. 163 
 
 Bons καὶ pia τοῦ ϑανάτου" of Life and one of Death ;* 
 διαφορὼ δὲ πολλὴ μεταξὺ τῶν but there is a great difference 
 δύο ὁδῶν, between the two Ways. 
 
 _ 2. Ἡ μὲν οὖν ὁδὸς τῆς δωῆς 23. Now the Way of Life is 
 ἔστιν αὕτη: πρῶτον, aya- this: First, Thou shalt love 
 πήσεις τὸν Θεὸν τὸν zomoav- 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- 
 nabe, ch. xvii: “There are two Ways of teaching and authority, the Way of 
 Light and the Way of Darkness ; but there is a great difference between the two 
 Ways.” Ch. xix.: ‘‘ Now the Way of Light is this... thow shalt love Him 
 who made thee . . . thou shalt love thy neighbor above thy soul.” Pastor 
 Herme, 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” 
 (δύο ὁδοὺς ἔδωπεν ὁ ϑεὸς τοῖς υἱοὶς ἀνθρώπων, δύο διαβούλια 
 καὶ δυο πράξεις, καὶ δύο τόπους καὶ δύο TéAH.. ὁδοὶ δύο, πα- 
 λοῦ καὶ καξοῦ). Apost. Church Order, cap iv.: ‘John said, ‘ “here are 
 two Ways, one of life and one of death,’” etc. Apost. Constitutions, vii. 
 1 (ed. Ueltzen, 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 
 adversary.” The 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 (ἡ τῶν ἀπολλυμένων ὁδὸς πλατεῖα xa? ὁμαλωταάτῃ.... ἡ 
 δὲ τῶν σωζομένων στενῆ μὲν καὶ τραχεῖα), With evident’ referee to 
 Matt. vii. 18, 14. Clement of Alexandria (Strom. v. 5) says: ‘‘ The Gos- 
 pel [Matt. vii. 18, 14] proposes two Ways, as do likewise the Apostles [prob- 
 ably the Didache], and all the Prophets (Jer. xxi. 8). They call the one 
 narrow and circumscribed (6revynrv καὶ τεϑλιμμένην), which is hemmed in 
 according to the commandments and prohibitions, and the opposite one, 
 which leads to destruction, broad and roomy (πλατεῖαν καὶ εὐρίχωρονὶ, 
 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 Did. So is also the omission of ‘‘from thy whole heart.” (Ap. 
 Ch. Ord.) 
 
 2. And ail things.] The negative form of the golden rule. So also in 
 
164 
 
 , ’ \ 
 τὰ σε δεύτερον, Tov πλη- 
 / / 
 Glov σου ὡς σεαυτον" παν- 
 A, O82 »\ ἐς \ , 
 ta δὲ οσα ἕαν ϑελησῃς μη yi- 
 Neue \ 
 νεσϑαί σοι, καὶ Gv ἀλλῷ μὴ 
 ποίει. 
 I? ~ i ς 
 8. Tovrwyv δὲ τῶν λογῶν 7 
 ΄ > “ 2 
 didayn ἔστιν αὐτὴ" Evio- 
 γεῖτε τοὺς παταρωμένους 
 ᾿ς ᾿ , ς 
 ὑμῖν nat πρόσεύχεσϑε ὑπὲρ 
 τῶν ἐχϑρῶν ὑμῶν, νηστεύετε 
 δὲ ὑπὲρ τῶν διωκόντων ὑμᾶς: 
 ποία yap χαρις, ἐὰν ἀγαπᾶτε 
 ᾽ 
 τοὺς ἀγαπῶντας ὑμᾶς; οὐχὶ 
 καὶ τὰ ἔϑνη τὸ αὐτὸ ποιοῦ - 
 σιν; ὑμεῖς δὲ ἀγαπᾶτε τους 
 a = ᾽ ἐν 
 μισοῦντας ὑμᾶς nal οὐχ ἕξετε 
 > , 
 ἔχϑρον. 
 
 ᾿ΦῬΟΟΌΜΕΝΤ TI. 
 
 ondly, thy neighbor as thy- 
 self ;* and all things whatso- 
 ever thou wouldst not have 
 done to thee, neither do thou 
 to another.” 
 
 3. Now the teaching of 
 these [two] words [cf the 
 Lord] is this : Bless those who 
 curse you, and pray for your 
 encmies,° and fast for those 
 who persecute you ; for what 
 thank is there if ye love those 
 who love you? Do not even 
 the Gentiles the same?* But 
 love ye those who hate you, 
 and ye shall not have an 
 enemy. 
 
 4. ἀπέχου τῶν σαρκιμῶν 4. Abstain from fleshly and 
 nat σωματικῶν ὃ ἐπιθυμιῶν. phodily [worldly]° lusts. If 
 
 *Matt. xxii. 37, 39. 
 “Comp. Matt. v. 48; Luke vi. 27, 28. 
 Saleen ah ial 
 
 »Comp. Matt. vii. 12 
 4Comp. Matt. v. 46; Luke vi. 32. 
 
 ; Luke vi. 31. 
 
 ἃ κοσμικῶν, Br. W. F. H. & B. Sp. Sa.; but ¢wyzarix@r is retained by 
 
 Hi. Ha. R. 
 
 Const. Ap. vii. 1; in Tobit iv. 15; in the Talmud (as coming from the 
 renowned Hillel : ‘‘ Do not to thy neighbor what is disagreeable to thee”) ; 
 in Buddhist and Chinese ethics, and among the Stoics (*‘ guod tibi fieri non 
 vis, alterit 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 unknown authorship from Origen, Hom. in Lev. x. : 
 “* Invenimus in quodam libello ab apostolis dictum: ‘ Beatus est qui etiam 
 jejunat pro eo ut alat pauperem.’” Epiphanius (Her. lxx. 11) quotes from 
 the Apost. Constitutions : ‘‘ When they (the Jews) feast, ye shall fast and 
 mourn for them.” 
 
 3. Ye shall not have an enemy.| Love conquers enmity and turns even foes 
 into friends. A beautiful sentiment. A similar idea in 1 Pet. iii. 18. Sp. 
 again conjectures here an oral tradition of Christ’s sayings. 
 
TEACHING OF THE TWELVE APOSTLES. 
 
 Eav τις σοι δῷ ῥαπισμα εἰς 
 τὴν δεξιὼν σιαγόνα, στρέψον 
 αὐτῷ καὶ τὴν ἄλλην, καὶ ἔσῃ 
 τέλειος" ἐὰν ,ἀγγαρεύσῃ σέ 
 τις μίλιον ἕν, ὕπαγε μετ᾽ αὐ- 
 τοῦ δύο: éav ἄρῃ τις τὸ ἐμά- 
 τιόν σου, δὸς αὐτῷ καὶ τὸν 
 χιτῶνα" ἐὰν “λάβῃ τις ἀπὸ 
 σοῦ τὸ σόν, μὴ ἀπαίτει: οὐδὲ 
 γὰρ δύνασαι. 
 
 Oe Παντὶ τῷ αἰτοῦντί σὲ δέ- 
 δου, καὶ μὴ ἀπαίτει" πᾶσι γὰρ 
 ϑέλει δίδοσθαι ὃ πατὴρ ἔπ 
 τῶν ἰδίων χαρισμάτων. Ma- 
 κπάριος ὁ διδους κατὰ THY ἐν- 
 
 ® Matt. v. 39; Luke vi. 29. 
 © Matt. v. 41. 
 *Luke v. 30; Comp. Matt. v. 42. 
 
 165 
 
 any one give thee a blow 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 
 
 >Comp. Matt. v. 48; xix. 21. 
 4Matt. v. 40; Luke vi. 29. 
 ‘Luke vi. 39. 
 
 4. δωματικῶν.} So the MS. Br.: 
 
 TO χειρόγραφον 
 ~ a] . ‘ , ~ ~ 
 μῶν, ὃ οὐδὲν διαφέρει τοῦ GAPHKLUDY. 
 
 ἔχει δωματηι- 
 He adopts κοσμιηῶν, 
 
 worldly, and quotes 1 Pet. ii. 11 (ἀπέχεσϑαι τῶν GapuNLtKHaY ἐπιϑυ- 
 
 μιῶν) ; Tit. ii. 12 (τὰς noduixas ἐπιϑυμίαΞς) 3 2 
 
 Clem. ad Cor. xvii. 
 
 . . ~ ~ > ~ ee 
 (απὸ τῶν ποόμι ὦν ἐπιϑυμιῶνγ; Const. Ap. Const. vii. 2. 
 
 réiezos.| _Comp. Ch. vi. 2; 
 to Matt. v. 48; xix. 21. 
 from ordinary virtue. 
 
 Xs KV ee: 
 The germ of the doctrine of perfection, as distinct 
 
 Probably with reference 
 
 ayy apevoo,| A word of Persian origin, which occurs Matt.v. 41; xxvii. 32; 
 
 Mark, xv. 21. 
 
 It is the technical term for pressing men and beasts into pub- 
 
 lic service for transmission of royal messages and for military purposes—a 
 
 matter very obnoxious to the Jews. 
 ἱμάτιον... 
 
 of Luke yi. 29: 
 
 The KE. V. translates it compel. 
 . χιτῶνα. The Did. follows here the more natural order 
 ‘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: 
 cloke also.” 
 οὐδὲ yap δύνασαι. 
 
 “ἜΤ any one.. 
 
 . take away thy coat, let him have thy 
 
 ‘¢Thou canst not even do so,” if thou wouldest, 
 
 because a Christian ought not to use force, or go to law before Gentile 
 
 courts. 1 Cor. -vi. 1. 
 
 Const. Ap. vii. 2. 
 
 As astatement of the mere fact that forcible resist- 
 ance to a stronger one is useless, it would be trivial. 
 essarily a different reading: καίπερ δυνάμεν os. 
 
 Ha. suggests unnec- 
 The clause is omitted in 
 
166 
 
 , ᾽ - / > 
 toAnv: aS@os yap eri’ 
 2 » / . 
 ovat τῷ λαμβανοντι" εἰ μὲν 
 γὰρ χρείαν ἔχων λαμβανειῖ 
 115, ἀϑῷῶος ἑσταῖι ὃ δὲ μὴ 
 , “ f , 
 χρείαν ἔχων δῶσει δίκην, 1va- 
 , ἧς bls A " / 3 
 τι ENaBe.. ἈΝ BIG LT eV 
 συνοχῇ δὲ γενόμενος ἐξετασ- 
 , τ’ 2) 
 ϑήσεται περὶ ὧν ἔπραξε, καὶ 
 end 2 ee 
 οὐκ EGEAEVGETAL EXETLEV μέχρις 
 
 DOCUMENT I. 
 
 is he that gives according to 
 the commandment, for he is 
 guiltless. Woe to him that 
 receives ; for if any one re- 
 ceives, having necd, he shall 
 be guiltless, but he that has 
 not necd shall give account, 
 why he received and for 
 what purpose, and coming 
 
 οὗ ἀποδῷ τὸν ἔσχατον πο- 
 / 
 OPavrtny. 
 
 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- 
 thing. 
 
 *Tya τὶ, Hi. Ha. 
 
 * Matt. v. 26. 
 
 5. Blessed is he, etc.] Comp. Acts xx. 35: ‘‘It is more blessed to give than 
 to receive.” Hermas (J/and. ii.): ‘‘ Give to all, for God wishes his gifts to 
 be shared by all” (πᾶσιν δίδου: πᾶσιν yap ὁ Seds δίδοόξαι Θέλει 
 ἐπ τῶν ἐδίων δωρημάτων). Quoted by Br,; see Funk’s Patr. Ap. i. 390, 
 
 According to the commandment.] of the Lord, Comp, Matt. v. 7, 42; 
 Rom. xii. 8. 
 
 ἐϑῷος], unpunished, innocent (from a priv. and Se, penalty); only 
 twice in theN.T. Matt. xxvii. 4 (αἶμα ἀϑᾧον, where, however, Westcott 
 and Hort read aia δίκαιον) and ver. 24, where Pilate says, “1 am 
 innocent of the blood of this righteous man.” Also in the Sept., Deut. 
 xxvii. 25; Jer. xxvi. 15; Hermas, Mand. i.: ὁ οὖν δίδους ἀϑῷος ἐστιν. 
 The Ap. Ch. O. omits it. 
 
 Woe to him that receives.| Alms without needing them. 2 Thess. iii. 
 10: ‘If any one will not work, neither let him eat.” Ap. Const, iv. 3: 
 «Woe to those who have, and who receive in hypocrisy, or are able to 
 support themselves, and wish to receive from others; for both of them shall 
 give account to the Lerd God in the day of judgment.” 
 
 Till he have paid the last farthing.| Farthing (xodpavrns=quadrans, 
 i. ὁ. 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 (φυλαπή) for distress, συνοχή, Which occurs Luke, 
 xxi, 25; 2 Cor. i. 1, and may here mean imprisonment. H. and Br.: “" under 
 confinement;” H. and N.: ‘Into straits (confinement) ;” Sp.: ‘‘in sore 
 straits.” 
 
TEACHING OF THE TWELVE AFOSTLES. 167 
 
 6. ‘AlAa@ καὶ περὶ τούτου δὲξ 6. But concerning this also 
 εἴρηται: ἱδρωτατωΐξ ἡ ἐλεη- it hath been said, ‘ Let thine 
 μοσύνη Gov εἰς TAS χεῖρας Gov, alms sweat (drop like sweat) 
 μέχρις 1 av γνῷς τίνι δῷ. into tuy hands till thou know 
 
 to whom thou shouldst give.” 
 
 Keg. fi. Cuap. II. 
 
 THE SECOND GREAT COMMANDMENT. 
 WARNING AGAINST Gross SINS. 
 
 1. Δευτέρα δὲ ἐντολῆ, tHs 1. And the second com- 
 O10 ayns: mandment of the Teaching 
 . is : 
 * 67, (truly), Br., &. + idp@oaro, Br, Ha. Η. & B. Sp.; ἐδρυδάτω, Hi. 
 t μέχρις, B., &e., or μέχρι, so long as, until. 
 
 6. idpwrarw.j An error of the scribe. Br. corrects ἐδρωσάτω (from 
 idpow, to sweat, to perspire). Hi. conjectures ἐδρυσάτω (from idpvea, to 
 setile, to fix), and explains (p. 104): ‘‘Collocet misericordia tua stipem in 
 manibus tuis.” Contrary to e7s. Zahn proposes μῆ δραχϑήτω, ‘nicht soll 
 (mit der Faust) gepackt (und festgehalten) werden dein Almosen in deinen 
 Hinden bis du weisst, wem du geben solist.” This would give the opposite 
 sense and encourage promiscuous almsgiving, but the emendation is forced 
 and inconsistent with εἰς. The verb i5pom is classical, and the noun idpws, 
 sweat, occurs Luke xxii. 44. Potwin suggests ἑερωτάτη, 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 (e/oyraz), from oral tradition, or an unknown apocryphal 
 book, or some living Prophet. <A similar sentence, however, occurs in Ec- 
 clesiasticus, xii. 1-6 (ἐὼν εὖ ποιῇς, γνῶϑι τίνι ποιεῖς, x. τ. Δ.). Assum- 
 ing the reading of the MS. as amended by Br., the sentence is a warning 
 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 of 
 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 1. 
 
 Pea Θὺ “φονεύσεις, οὐ μοιχεύ- 2. Thou shalt not Κ1]]." 
 σεις, οὐ παιδοφϑορήσεις, οὐ Thou shalt not commit adul- 
 TOPVEVOELS, ov Ἠπλέψεις, οὐ pa- tery ;” thou shalt not corrupt 
 VEVOELS, οὐ φαρμαπεύσεις boys; thou shalt not commit 
 ov φονεύσεις τέκνον ἐν pSo- fornication, Thou shalt not 
 
 “Wop oe, 118} ΒΕ aes Wee 
 
 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. οὐ παιδοφϑορήσεις.) παιδοφϑορέω, to seduce boys, to commit pede- 
 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. 18, and 
 by Paul, Rom. i. 27; 1 Cor. vi. 9; 1 Tim. i. 10 (‘‘ abusers of themselves with 
 men”). 
 
 ov πορνεύσεις.) 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 μαγεύσεις, x,t. Δ] The practice of magic and enchantments is con- 
 demned, Ex. xxii. 18 ; Lev. xix. 26; xx. 6; Deut. xviii. 11, 12; Gal. v. 20; 
 comp. Rey. ix. 21 ; xviii. 23; xxi. 8; xxii. 15. The verb μαγεύω is used 
 Acts vili.9; μαγεία or uayia, Acts viii. 11; wayos in the sense of sorcerer, 
 Acts xiii. 6,8. @apuanxeve is classical and used in the Sept. The N. T. 
 has the nouns φαρμακεία and mpapuanos. 
 
 Thou shalt not procure abortion, nor shalt thou kill the new-born child.} 
 Against the fearful crime of infanticide in all its forms Christianity raised 
 its indignant protest through Justin Martyr, Tertullian, Lactantius, and 
 syrodical legislation. A council of Ancyra, 314 (can. xxi.; see Fulton’s 
 Index Can. p. 209) imposes ten years’ penance upon women who “ commit 
 fornication and destroy that which they have conceived, 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, even 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 inefficient to eradicate this inhuman practice, till their gentle 
 influence was fortified by the terrors of capital punishment.” See my 
 Church Hist. ii. 860 ; iii. 114. For γεννηθέντα in the MS. Br. sub- 
 stitutes yevvySév (conceived, begotten, comp. Matt. i. 20). He quotes a 
 parallel passage from the apocryphal book of Wisdom xii. 5 ‘‘ the unmerci- 
 ful murderers of their children” (τέκνων φονέας αἀνελεήμον αΞ). PS ope 
 in the sense of abortion occurs in Barnabas, Clement of Alex., and Ap. Const. | 
 
TEACHING OF THE TWELVE APOSTLES. 169 
 
 pa, οὐδὲ γεννηθέντα azox- steal.* Thou shalt not use 
 
 reveis. Οὐκ éxiSvpnoes ta witchcraft; thou shalt not 
 
 τοῦ πλησίον. practice sorcery. ‘Thou shalt 
 not procure abortion, nor 
 shalt thou kill the new-born 
 child. Thou shalt not covet 
 thy neighbor’s goods.” 
 
 3. Οὐκ ἐπιορκήσεις, οὐ φευ- 3. Thou shalt not forswear 
 δομαρτυρήσεις, οὐ ᾿πκαπολογή- thyself.°. Thou shalt not 
 σεις, οὐ [LV NOMANN GELS. bear false witness? Thou 
 
 shalt not speak evil; thou 
 shalt not bear malice. 
 
 4. Οὐκ ἔσῃ διγνώμων οὐδὲ 4. Thou shalt not be 
 δίγλωσσος. παγὶς γὰρ Sa- double-minded nor double- 
 vatou ἡ διγλωσσία. tongued; for duplicity of 
 
 tongue is a snare of death. 
 
 5. Οὐκ ἔσται ὁ λόγος σοὺ 5, Thy speech shall not be 
 
 ΕΙΣ Sore; 15. BH eee 17. 
 “Matt. ve oo: Φ Ηπ τς 18. 
 
 Ἐγεννη δὲν; B. Hi. Ha. W. H. & B. Sp. 
 
 3. οὐ κακολογήσδεις, x.T.A.] Fa.: thou shalt not speak evil, nor cher- 
 ish a grudge. H.and B.: ‘‘Thou shalt not revile, thou shalt not be revengeful.” 
 nanorAoyéc occurs repeatedly in the Sept. and the N. T.; μνησιπακέῳ, to 
 remember past injuries, is classic and used in the Sept. for different He- 
 brew words (see Trommius), but not in the N. T. Br. and Sp. quote a parallel 
 from the Testaments of the Twelve Patriarchs (Zabulon, 8): ‘‘ My children, 
 be ye devoid of malice (a@uv76ixax01) and love one another, and do not each 
 of you be careful to mark your brother’s badness (xaxiav), for this breaks 
 up unity and scatters to the winds all idea of kinship, and harasses the soul, 
 for the malicious man (“v767xaxos) has no bowels of compassion.” Sp. 
 remarks : ‘‘ The special features which distinguished the sect of the Naza- 
 renes, gentleness, benevolence, kindness, characterize both these early Chris- 
 tian writings ” (the Did. and the Testaments of the 12 Patr.). 
 
 4, οὐ" ἕσῃ O1yv.] διγναίμων (δίψν μος) and δίγλωσσος (SiyAwrros) 
 are classic, the latter in the primary linguistic sense (bilingual ; hence 
 δίνλωσόος as a noun, an interpreter). The former is not biblical, but 
 δίγλωσσος in the moral sense (deceitful, speaking one thing and meaning 
 another) occurs in the Sept., Prov. xi. 13; Sirach v. 9, 14; xxvii. 18, and 
 δίλογ os (double-tongued) in 1 Tim. iii. 8. 
 
 61yA@ooia.| Not found in the dictionaries, classical or biblical, but 
 easily coined from the adjective. Barn. uses it ch. xix. 7. 
 
 5. μεμεστωμένος πραξει.}] Fa.: filled with fact. St.: filled with deed. 
 
170 DOCUMENT I. 
 
 φευδη, οὐ κενός, ἀλλὰ μεμεσ- 
 τωμέγνος πράδει. 
 6. Οὐκ ἔσῃ πλεονέκτης οὐδὲ 
 
 ὥρπαξ οὐδὲ ὑποπριτηὴ οὐδὲ 
 
 κα Οὐ 1) οὐδὲ ὑπερήφανος. 
 Οὐ λήψῃ βουλὴν πονηρὰν πα- 
 Ta τοῦ πλησίον σου. 
 
 ἢ. Οὐ μισήσεις πάντα ἄν- 
 ϑρῶπον, ἀλλὰ οὺς μὲν ἐλέγ- 
 Ges, περὶ δὲ ὧν προσευξῃ, 
 οὺς δὲ ἀγαπήσεις ὑπὲρ τὴν 
 φυχήν σου. 
 
 Κεφ. γ΄. 
 
 » ? 
 1. Τέμνον μου, φεῦγε amo 
 
 false, nor vain, but fulfilled 
 by deed. 
 
 6. Thou shalt not be coy- 
 etous, nor rapacious, nor a 
 hypocrite, nor malignant, 
 nor haughty. Thou shalt 
 not take evil counsel against 
 thy neighbor. 
 
 ἡ. Thou shalt ποῦ: 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). 
 
 Cuap. ITI. 
 
 WARNING AGAINST LIGHTER SINS. 
 
 1. My child, flee from every 
 
 « Lev. xix. 17. 
 
 R.: filled by deed. Ha.: 
 
 μεστὴ ἐλέους). 
 Jas. 1. 22 
 
 6. ἅρπαξ. R.: an extortioner. 
 called Avot ἅρπαγ εξ. 
 
 ὑπερήφαν ο5] Fa.: 
 
 erfiillt mit That. 
 μεμεστωμιέν or); Rom, xv. 14 (μεσϑοὶ AyaSw@ovrvns) ; 
 For the sentiment comp. Matt. xxiii. 3; 1 John, iii. 18; 
 
 In 1 Cor. v. 
 compares also Clemens Rom. 1 Cor. xxxy. 
 overweening. Sp.: proud. 
 
 Comp. Acts, ii. 18 (vAevuovs 
 Jas. 11]. 17 (Copia 
 
 In Matt. vii. 15 the false Prophets are 
 10, 11 wAeovéntrns—aprat. Br. 
 
 It occurs Luke i. 51; 
 
 Rom. 1. 80; 2 Tim. iii. 2; Jas. iv. 6; 1 Pet. v. 5; and the noun, ὑπερή- 
 
 gavia in Mark vii. 22. 
 
 ov λήψῃ, x. t.A.] The same warning in Barn. xix. 3. 
 
 ἡ. οὐ μισήσεις πάντα. A common Hebraism for οὐδείς. no one. An’ 
 indication of the Hebrew origin of the writer. 
 
 Barn. xix. 11 changed this 
 
 sentence into ες τέλος μισήσεις τὸν πονηρόν (Satan, the evil one, is 
 
 meant ; otherwise it would be unchristian). 
 
 Comp. Jude 22: ‘*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 have mercy with fear.” 
 
 ὑπὲρ THY ψυχήν δου]. 
 than thy own life. 
 
 H. and B., O. 
 
 Not: for thy soul’s good. Barn. xix. 5: ἀγαπήσεις 
 τὸν πλησίον Gov ὑπὲρ THY ψυχήν Gov. 
 
 : above thy life. H.andN.: more 
 
 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 Cuaprter III. 
 Ch. III. contains as it were a second Decalogue against more refined sins 
 
 ὦ 
 
TEACHING OF THE TWELVE APOSTLES. 
 
 παντὸς πονηροῦ καὶ απὸ παν- 
 τὸς ὁμοίου αὐτοῦ. 
 
 2. Μὴ γίνου opyiios:* ὅδη- 
 γεῖ γὰρ ἡ ὀργὴ πρὸς τὸν φό- 
 γον" μηδὲ δηλωτηὴς μηδὲ ἕρισ- 
 T1HOS μηδὲ ϑυμιπκός' ex yap 
 τούτων ἁπάντων φόνοι γεν-- 
 νῶνται. 
 
 171 
 
 evil, and from every thing 
 that is like unto it.* » 
 
 2. Be not prone to anger, 
 for anger leadeth to murder; 
 nor given to party spirit, nor 
 contentious, nor quick-tem- 
 pered (or, passionate); for 
 from all these things mur- 
 
 ders are generated. 
 3. My child, be not lust- 
 
 3. Τέκνον pov, μὴ γίνου 
 
 * ὀρχίλος, 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. 1.14, 15. 
 
 1. The affectionate address, ‘‘ my child,” occurs five times in this ch.. and 
 again once in ch. iv., and ‘‘ children” in ch, v. Used in the same spiritual 
 sense in the Brovarks t {1 8. 25 5 11. 1. δἰ). in Sirach (i. F'n. 15 £4 pay, 1. 
 23, etc.), and in the N. T. (Gal. iv. 19 ; 1 John, ii. 1, 12 ; ili. 7, etc.). See the 
 note of Br. 
 
 ἀπὸ παντὸς ὁμοίου αὐτοῦ. Br. and others naturally refer to 1 Thess. 
 v. 22, ἀπὸ παντὸς εἰδους πονηροῦ ἐἀπέχεσϑε, ‘abstain from every form 
 (or, appearance) of evil.” It is probably a reminiscence. 
 
 2. given to party spirit.| Fa.: a hot partisan. H. and Br., H. and N., St., 
 O.: jealous. Sp: a fanatic. ζηλωτής, zealous, in the good sense, 1 Cor. xiv. 
 12. ζηλωταὶ τοῦ νόμου, zealots in behalf of the Jewish law and institu- 
 tions, Acts, xxi. 20 ; xxii. 8 The party of the Zealots, called Z7A wrai, 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. Jud. 
 Spence thinks that the Did. warns against sympathizing with these brave 
 but mistaken patriots ; but this would put the composition before A.D. 70. 
 
 ἐρισττρός and Svu7xos are classical, but not biblical. 
 
 8. αἰόσχρολόγ ος. H. andB., and F.: foul-mouthed; Sp.: a coarse talker ; 
 Ο.: of foul speech ; G.: filthy speaker. Br. quotes Col. ili. 8 (azoxpodoyia, 
 shameful speaking), and Eph. v. 4 (αόχρότης, filthiness). The adjective 
 occurs neither in the N. T. nor in the Sept., but in ecclesiastical Greek. 
 
 ὑφψηλόφϑαλμος] literally lofty-eyed ; Fa.: a man of high looks ; G.: one 
 who casts lewd eyes ; F.: supercitious ; H. and N.: of lofty eye ; Ο.: 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. Theword is not hapaxlegomenon, as Ha. says, 
 but occurs once more in the Eccles Canons (9), where Simon says: 17 
 γίνου αἰόχρολόγος, μηδὲ ὑψηλόφϑαλμος. The Ap. Const. vii. 6 
 substitute for it ῥιφόφϑαλμος, casting the eyes about, casting lewd glances, 
 
172 DOCUMENT 1. 
 
 ἐπιϑυμητής: ὁδηγεῖ yap ἡ 
 ἐπιϑυμία πρὸς τὴν πορνείαν" 
 μηδὲ αἰσχρολόγος μηδὲ ὑψφη- 
 λόφϑθαλμος᾽ Ex γὰρ τούτων 
 ἀπαντῶν μοιχεῖαι γεννῶνται. 
 
 4. Τέκνον μου, μὴ γίνου 
 οἰωνοσπόπος" 
 εἰς τὴν εἰδωλολατρίαν"" μηδὲ 
 ἑἐπαοιδὸς των μαϑηματιπκὸς 
 μηδὲ περιμαϑ αίρων, μηδὲ Séhe 
 αὐτὰ βλέπειν. ἐγ yap τού- 
 τῶν ἁπαντῶν εἰδωλολατρία + 
 γεννᾶται. 
 
 5. Τέκνον μοῦ, 
 EVOTNS * 
 edopa εἰς τὴν κλοπήν" μηδὲ 
 
 μὴ γίνου 
 ἐπειδὴ ὁδηγεῖ τὸ 
 
 ἐπειδὴ ὁδηγεῖ 
 
 ful, for lust leadeth 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, 
 ner 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, 
 
 * εἰδωλολατρείαν, Br. Hi. W. Sp. 
 
 Τεξδωλολατρεία, B. 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 Twelve Patriarchs. 
 
 Potwin : ‘‘ Perhaps the exhortation has women chiefly in mind, and con- | 
 demns the opposite of modest, downcast looks.” 
 
 Sirach xxvi. 9 (12). 
 
 πορνεία γυναιπὸς ἐν μετεωριόμοῖς OPSAAu@v uai ἐν τοὺς βλεφά- 
 
 Pols αὐτῆς γνῳωσϑήσεται. 
 
 4. οἰωνοσπόπος.] = οἰωνιότής (from otevds, α large bird), an augur 
 
 who foretells from the flight and cries of birds (Vogelschauer). 
 an omen-watcher ; H. and N.: an observer of omens; Fa.: a 
 
 B., and Sp.: 
 
 H. and 
 
 eee St.: ὦ drawer of auguries ; O.: an augur. Classical, but not in 
 N.T. The verb appears in the Sept. Lev. xix. 26 (7 ofwvzeio Se), comp. 
 
 Deut. xviii. 10 (of@v7Z0mevos). 
 mon among Jews and Gentiles. 
 
 Sorcery and enchantments were very com- 
 
 μαϑηματικός. Used as adjective and noun, a mathematician, an astron- 
 
 omer ; in later writers of the second century, an astrologer. 
 See quotations in Liddell and Scott, from Sextus Em- 
 
 Latin mathematicus. 
 piricus, Juvenal, Tacitus. 
 
 So also the 
 
 περικαϑαίρων.] Used Deut. xviii. 10, embraces here all kinds of heathen 
 
 sacrifices and lustrations for averting disease. 
 See the note of Br. 
 
 add to this list other strange terms. 
 
 The Apost. Const. vii. 32, 
 
 5. μὴ γίνου wevorns, x. τ. A.] This is the passage quoted by Clement 
 
 of Alex. as ‘‘ Scripture.” 
 φιλάργ. x. τ. A.) Fa. and Sp. : 
 
 See ch. XXVI. p. 115. 
 a lover of money, nor vainglorious. 
 
 x 
 wee ". 
 
TEACHING OF THE TWELVE APOSTLES. 
 
 φιλάργυρος μηδὲ κενόδοδος᾽ 
 Ex yap τούτων ἁπαντῶν πλο- 
 παὶ γεννῶνται. 
 
 6. Téuvov μοῦ, μὴ γίνου 
 yoyyvaos: ἐπειδὴ ὁδηγεῖ εἰς 
 τὴν βλασφημίαν: μηδὲ av- 
 ϑάδης μηδὲ πονηρόφρων" En 
 yap τούτων ἁπαντῶν βλασ- 
 φημίαι γεννῶνται. 
 
 ᾿ / 
 
 %."ToSt δὲ mpaus, 
 πραεῖς κληρονομήσουσι 
 γῆν. 
 
 8. Γίνου μαπρόϑυμος παὶ 
 ἐλεήμων καὶ ἄκπαπος καὶ ἡσύ- 
 χιος καὶ ἀγαϑὸς καὶ τρέμων 
 τοὺς λόγους διὰ παντός, OVS 
 ἤπουσας. 
 
 9. Ovy ὑψώσεις σεαυτὸν 
 οὐδὲ δώσεις τῇ ψυχῇ σου ϑρά- 
 gos. Ov πολληϑήσεται ἡ ψυ- 
 χή σου μετὰ ὑψηλῶν, ἀλλὰ 
 μετὰ δικαίων παὶ ταπεινῶν 
 ἀναστραφήσῃ. 
 
 \ 
 τὴν 
 
 10. Τὰ συμβαίνοντα σοι 
 ἃ Matt. v. 5. 
 
 a0) ¢ 
 €7EL ΟΖ 
 
 >’Comp. Isa. Ixvi. 2, 5. 
 
 173 
 
 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), ΠΟΙ evil- 
 minded, for from all these 
 things are generated blasphe- 
 mies. 
 
 7%. But be thou meek, for 
 the meek shall inherit the 
 earth.” 
 
 8. Be thou long-suffering, 
 and merciful, and harmless, 
 and quiet, and good, and 
 trembling continually at the 
 word swhich thou 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 
 
 “Comp. Rom. xii. 16. 
 
 ~ 
 
 6. yoyyv6os.] Post-classical, but in Apost. Const. vii. 7. Br. quotes 
 Jude ver. 16, ‘‘ these are murmurers” (γ ογγυσταῦ ; Phil. ii. 14, ‘do all 
 things without murmurings” (χωρὶς yoyyvouar),. 
 
 αὐϑάδης.] Occurs in Titus i. 7; and 2 Pet ii. 10: τολμηταί, αὐϑάδειξ, 
 δόξας οὐ τρέμουσιν, βλασφημοῦντες. 
 
 7. πραῦς, x. τ. A.] Almost literally from Matt. v. 5. Br. quotes also 
 Col. iii. 12 (ἐνδυσασϑ ε---πραότητα) ; Eph. iv. 32 ; 1 Thess. v. 14, 15 ; Her- 
 mas, Mand. v. 
 
 8. τρέμων. Isa. lxvi. 2 (Sept.), τρέμοντα τοὺς λόγους μου. 
 
 - 9. Spacos] presumption, overboldness. Classical and in the Sept. The 
 N. T. has Sa@poos, courage, once, in Acts xxviii. 15. Aristotle (Vicomach. 
 Ethies, Bk. iii. ch. 7) distinguishes between the coward (δειλός), the rash 
 man (Spaovs), and the brave man (a v6peros) ; 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. τὰ Guufair., x. τ. A.J] Comp. Heb. xii. 
 
 7-11. Sirach ii. 4: ‘*‘ What- 
 
174 DOCUMENT 1. 
 
 > 9 \ 
 ἐνεργήματα ὡς ayaa mpoo- 
 δέξῃ, "εἰδὼς ὅτε ἄτερ Θεοῦ 
 ουδὲν γίνεται. 
 
 Κεφ. δ΄. 
 
 1. Τέκνον μου, τοῦ λαλοῦν- 
 TOs σοι τὸν λόγον τοῦ Θεοῦ 
 7 \ ¢ 
 μνηθήσῃ νυκτὸς nai ἡμέρας, 
 ΄ ? τ πο 
 τιμήσεις δὲ αὐτὸν ὡς Κυριον" 
 
 wd \ ς / ~ 
 oSev yap ἢ κυριοτης λαλεῖται, 
 εγμεῖ Κυριὸς ἔστιν. 
 
 2. Ἐπδητήσεις δὲ παϑ᾽ ἡμέ- 
 
 thee thou shalt accept as good, 
 knowing that nothing hap- 
 pens without God. 
 
 CuHap. IV. 
 SunpDRY WARNINGS AND EXHORTATIONS. 
 
 1. My child, thou shalt re- 
 member night and day him 
 that speaks to thee the word 
 of God,* and thou shalt honor 
 him as the Lord, for where 
 the Lordship is spoken of, 
 there is the Lord. 
 
 ; 2. And thou shalt seek out 
 
 lod 
 
 *Comp. Heb. xiii. 7. 
 
 ” 
 
 ever is brought upon thee take cheerfully.” Clement of Alex. describes the 
 Christian Gnostic (philosopher) as a man ‘‘ who takes everything for good, 
 Poe it may seem evil, and who is not disturbed by anything gan hap- 
 pens’ ᾿ (Strom. vil. 12, 13). Quoted by Br. 
 
 ἄτερ] without, aaa Jrom. A poetic word used by Homer and Pindar 
 (ἄτερ Ζηνός, without Zeus, i. e., without his will) ; also occurring twice in 
 the N. T. (Luke xxii. 6, 35), and in 2 Macc. xii. 15. 
 
 Notes ΤῸ CHapter IV. 
 
 This chapter enjoins duties on Christians as members of the Church. 
 
 1. Thou shalt 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 officers, Apostles, Prophets, Teachers, Bishops and Deacons 
 (comp. XI. 2, 4; XV. 2). 
 
 Honor him as the Lord.| Comp. XI. 2; Matt. x. 40-42; Gal. iv. 14: “Ye 
 received me as an angel of God, even as Christ Jesus.” 
 
 xuptotys] variously rendered, Lordship (R., St., Ha.: Herrschaft); the 
 glory of the Lord (G., Sp., W.); that which pertaineth to the Lord (H. and 
 B.); lordly rule (H. and N.); sovereignty of the Lord (O.). 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 (ἡ περὶ Seov διδασπαλία), 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 Did. 
 
 2. Thou shalt 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 their words.}| H. and B.: refreshed by. So also Ha.: dass du 
 
 — 
 
TEACHING OF THE TWELVE APOSTLES. 
 
 ραν τὰ πρόσωπα τῶν ἁγίων, 
 ἵνα ἐπαναπαῆς" τοῖς λόγοις 
 αὐτῶν. 
 
 8. Οὐ ποϑήσειςἐ σχίσμα, 
 εἰρηνεύσεις δὲ μαχομένους" 
 μπρινεῖς δικατωςξ, οὐ λήψῃ προ- 
 σῶπον ἐλέγξαι ἐπὶ παραπτώ- 
 μασιν. 
 
 175 
 
 day by day the faces of the 
 saints, that thou mayest rest 
 lupon their words. 
 
 3. Thou shalt not desire 
 (make) division, but shalt 
 make peace between those 
 at strife. Thou shalt judge 
 justly ; thou shalt not re- 
 
 spect a person (or, show par- 
 tiality) in rebuking for trans- 
 gressions. 
 
 4, Thou shalt not be double- 
 minded (doubtful in thy mind) 
 whether it shall be or not.* 
 
 4, Ov SupVvYNGES, πότερον 
 
 » us ELA 
 EOTAL ἡ OV. 
 
 “Comp. Sir. i. 28; Jamesi. 8; iv. 8. 
 * éxavanavy, Br. Sp. Sa.; ἐπαναπαῇς, Ha. Hi. 
 ἐποιηόεις, Ha. Hi. The reading of the Jerus. MS. is retained by W. R. 
 Sp. Sa. 
 
 durch ihre Gesprdche (Ὁ) erquickt werdest. Br. reads ἐπαναπαιῃ, Hi. and 
 Ha. éxavazays, to conform to the corresponding passage in Ap. Const. 
 vii. 9. ἐναπαύω, to give rest, to refresh, occurs 12 times in the N. T.; 
 ἐπανπαύομαιτ, to rest wpon, only twice, Luke x. 6; Rom. ii. 17. 
 
 8. οὐ roSnGe1s Gyt6ua.| So the MS. Hi., Ha., and Z. adopt ποιήδειξ, 
 which is easier and sustained by the parallel passages in Barnabas (xix.) 
 and Ap. Const. vii. 10. ποϑέω is classical and Hellenistic, but does not 
 occur in the N. T., which has ézzzoSéw 9 times, and ἐπιπόύϑησις twice, 
 ἐπιπόϑητος once, and éxiz0S/a once. GyiGua is used here in the same 
 sense as 1 Cor. i. 10 and xi. 18, of parties or factions within the church, 
 
 etpnvevo.| Here transitive, to make peace, as also in Clemens Rom., and 
 in 1 Mace. vi. 60. In the N. T. it is intransitive, to have peace, or to be at 
 peace (in 4 places). 
 
 4. διψυχησεις]) be of two minds (F., Fa., R.); waver in soul (St.); hesitate 
 (H. and B., Sp.); be undecided (H. and N.); doubt in thy heart (G.). The 
 verb occurs in Clement of Rome; Barnabas, Hermas, and Cyril of Alex.; 
 the adj. δέψυχος in Philo and James. The warning refers not to the 
 Divine judgment (Ha.: Zweifle nicht, ob Gottes Gericht kommen wird 
 oder nicht), but to doubtfulness in prayer. Br. compares Sirach 1, 28: μι) 
 TPOGEASHS, αὐτῷ (τῷ Sew) ἐν καρδίᾳ 61667, and Jamesi. 8: ave 
 δίψυχος ἀπατάστατος ἐν παόσαις ταῖς ὁδοῖς αὐτοῦ. Comp. also Jas. 
 iv. 8; Matt. xxi. 22; 1 John v. 14,15. Ap. Const. vii. 11 correctly under- 
 stand it: οὐ διψυχήσεις ἐν προσευχῇ Gov. Br. quotes also Hermas, who 
 says (Mand. ix. on Prayer): ‘‘ Remove doubt from thyself, and doubt not to 
 ask anything from God. Neither say within thyself, How can I ask and re- 
 
176 DOCUMENT 1. 
 
 5. Μὴ γίνου πρὸς μὲν τὸ ὄ. Benotone that stretches 
 λαβεῖν ἐκπτείνων τὰς χεῖρας, out his hands for receiving, 
 πρὸς δὲ τὸ δοῦναι συσπῶν. but draws them in for giv- 
 
 ing.* 
 
 6. Ἐὰν ἔγης, διὰ τῶν χει- 6. If thouhast [anything], 
 ρῶν σου δώσεις λύτρωσιν thou shalt give with thy 
 
 ἁμαρτιῶν σου. hands a ransom for thy sins.” 
 ἡ. Ov διστάσεις δοῦναι ov- τ. Thou shalt not hesitate 
 *Keclus. iv. 31. "Comp. Dan. iv. 27; Tobit iv. 10, 11, 
 
 ceive from the Lord, seeing that I have committed so many sins against 
 Him? Reason not thus with thyself, but turn unto the Lord with thy whole 
 heart and ask from Him, nothing doubting, and thou shalt know his great 
 compassion, that He will not abandon thee, but will fulfil the request of thy 
 soul. For He is not as men who bear malice, but He himself is without 
 malice, and has compassion on his work.” 
 
 5. A graphic description of generous liberality, a quotation from Sirach iv. 
 31: μὴ ἔστω ἡ χείρ Gov ἐκτεταμένη εἰς TO λαβεὶν καὶ ἐν τῷ ἀποδι- 
 δόναι συνεσταλμένη. For συσπῶν (δυόσπάω, to draw together, to con- 
 tract, in Plato, Aristotle, Lucian, ete., but not in Sept. nor in N. T.) the 
 Ap. Const. vii. 11 substitute συστέλλων, in partial conformity to Sirach. 
 Active charity and self-denying generosity is made a very prominent virtue 
 in the Did., as it was among the primitive Christians notwithstanding their 
 general poverty. Different renderings: Fa. and Sp.: one who stretches out 
 his hands to receive and clenches them tight for giving. H. and N.: ὦ 
 stretcher forth . . . to receive, and a drawer back to give. R.: one that 
 stretcheth out, but shutteth them close. F.: one who holds open the hands to 
 receive but clinched toward giving. St.: extending . . . contracting. 
 G.: stretch out, draw back. 
 
 6. If thou hast, etc.| May be understood of the meritoriousness and aton- 
 ing efficacy of almsgiving as an equivalent (λύτρον, ransom). This error 
 crept very early into the church, but has, like most errors, an element of 
 truth which gives it power and tenacity. Br. quotes several parallel pas- 
 sages. Comp. Prov. xvi. 6: ‘‘ By mercy and truth iniquity is purged;” Dan. 
 iv. 27 (in Sept. iv. 24) where Daniel counsels King Nebuchadnezzar: ‘‘ Break 
 off thy sins by righteousness and thine iniquities by showing mercy to the 
 poor.” Tobit iv. 10: ἐλεημοσύνη éx Savarov ῥύεται καὶ οὐ ἐᾷ εἰσελ- 
 Serv εἰς τὸ κότος. 11: δῶρον γὰρ ayaSor ἐστιν ἐλεημοσύνῃ πᾶδι 
 τοῖς ποιοῦσιν αὐτὴν ἐνώπιον τοῦ ὑψίστου. Testaments of the Twelve 
 Patriarchs (Zabulon, 8): ‘‘In proportion as a man is pitiful towards his 
 neighbor will the Lord be pitiful towards him” (ὅδον yap ἂν ἄνϑρωπος 
 Onlayyviterar εἰς τὸν πλησίον, τοσοῦτον Κύριος εἰς αὐτόν). 
 
 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. TCs 
 
 δὲ διδοὺς yoyyvoes* yvaon to give, nor in giving shalt 
 yap τίς ἐστιν ἡ * τοῦ μισϑοῦ thou murmur, for thou shalt 
 
 καλὸς ἀνταποδότης. know who is the good recom- 
 penser of the reward. 
 8. Ovx ἀποστραφήσῃ͵ τὸν 8. Thou shalt not turn 
 
 EVOEOMEVOV, δυγποινωνήσξεις away him that needeth, but 
 δὲ πάντα τῷ ἀδελφῷ σου καὶ shalt share all things with thy 
 oun ἐρεῖς δια etvar εἰ yap ἐν brother, and shalt not say 
 τῷ ἀθανάτῳ ποινωνοί ἔστε, that they are thine own;* 
 ποσῷ μᾶλλον ἐν τοῖς Svyrois; for if you are fellow-sharers 
 in that which is imperisha- 
 ble (immortal), how much 
 more in perishable (mortal) 
 
 things ?” 
 9. Οὐπ ἀρεῖς τὴν χεῖρα 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, ete.| 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 (iv. 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 (/6z0v εἶν ατ), but they had all things 
 common,” 
 
 Lf you are fellow-sharers| Or, partakers, partners, joint participants. In 
 Rom. xv. 27 the Gentiles are represented as debtors to the Jews for the 
 spiritual gifts received from them, The idea is the same, but πνευματικαί 
 and Gapxixad are used for ἀϑάνατον and Svyra. For ἀϑάνατος, which 
 is classical and Hellenistic, the N. T. uses ἄφϑαρτος (in 7 places, 6. g., 
 1 Pet. iii. 4; 1 Tim. i. 17). It has also the substantives apSapoia 
 (8 times), and & Savacia (3 times). 
 
 9. From their youth up, οὔο.1 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 (ἀπὸ βρέφους, from a babe) 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.” Hermas 
 (Vis. I. 8): ‘Fail not to rebuke thy children, for 1 know that if they shall 
 repent with all their heart, they shall be written in the book of life, together 
 
178 
 
 3 \ ~ ~ ? ~ 
 
 ano τοῦ υἱοῦ σου ἢ ἀπὸ τῆς 
 ΄ ? \ ? \ 
 
 Svyatpos gov, alia ano ve- 
 
 ὁτητοξ διδαξεις τὸν φόβον 
 τοῦ Θεοῦ. 
 9 > , , 
 10. Oun émitaé&e1s δουλῷ 
 
 σου ἢ παιδίσπῃ, τοῖς ἐπὶ τὸν 
 
 ? ‘ \ ᾽ , . 
 avtov Θεον ἑλπίξουσιν, EV 
 πιπρίᾳ σου, μήποτε οὐ μὴ φο- 
 
 βηϑήσονται τὸν én’ ἀμφο- 
 τέροις Θεόν" οὐ γὰρ ἔρχεται 
 ματὰ πρόσωπον καλέσαι, 
 
 ἀλλ᾽ ἐφ᾽ οὺὃς τὸ πνεῦμα ἡτοί- 
 μασεν. 
 
 DOCUMENT I. 
 
 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- 
 woman), who hope in the 
 same God, lest they should 
 not fear Him whois 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- 
 
 11. Ὑμεῖς δὲ Sovdor* ὑπο- 
 ταγήσεσϑε τοῖς κυρίοις ἡμῶν 
 
 *Comp. Eph. vi. 9 (Col. iv. 1). 
 
 * οἱ δοῦλοι, Br. Ha. Hi. Sa. + duo, Br. &e. 
 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. Π, 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 Ad 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. See Church History, 1. 444 
 sqq.; Il. 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 ἡμῶν of the MS. to ὑμῶν, which is accepted by most 
 editors. 
 
TEACHING OF THE TWELVE APOSTLES. 
 
 τα kL , 
 ὡς τύπῳ Θεοῦ Ev αἰσχύνῃ nat 
 , 
 φοβῷ. 
 
 12. Μισήσεις πᾶσαν ὑπό- 
 κρισιν καὶ πᾶν ὃ μὴ ἀρεστὸν 
 τῷ Κυρίῳ. 
 
 18: Ov μὴ ἐγπαταλίπῃς EV- 
 todas Κυρίου, φυλαξεις δὲ a 
 παρέλαβες, μήτε προστιϑ εὶς 
 μήτε ἀφαιρῶν. 
 
 14. IDE Enndlnoig ἐξομολο- 
 γήσῃ τὰ παραπτώματά σου, 
 καὶ οὐ προσελεύσῃ ἐπὶ προ- 
 σευχήν GOV EV συνειδήσει πο- 
 
 νηρᾷ. 
 Αὕτη ἐστὶν ἡ ὁδὸς τῆς Bans. 
 Keg. &. 
 
 c J , ΕΝ 
 1. Ἡ δὲ τοῦ ϑανατοι; ὁδος 
 
 ? ν re ΄ 
 
 ἐστιν αὕτη: πρῶτον πάντων 
 
 179 
 
 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 Way OF DEATH. 
 1. But the way of death is 
 this. 
 
 *Comp. Eph. vi. 5 (Col. iii. 22). 
 
 Ὁ Deut. xii. 382. 
 
 ¢Comp. James v. 16. 
 
 13. Neither adding nor taking away. | 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 confess.| The earliest mention of public 
 
 confession of sins, after that in Jas. v. 16: 
 
 another.” 
 Eucharist. 
 
 “Confess your sins one to 
 
 In ch. XIV. 1, confession is required before partaking of the 
 
 ἐπὶ mpocbevynv.| May be prayer, or the house of prayer (Acts xvi. 18). 
 συνείδησις Tovype 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 confirmed 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 Hermas, 
 Mand. viii. Eight words in it are not found in the N. T. 
 
 1. ἀλαζονεία or ἀλαζονία occurs in Jas. iv. 16, vauntings (R. V.), and 
 
180 
 
 πονηρά ἐστι καὶ κατάρας μεσ- 
 τή" φόνοι, μοιχεῖαι, ἐπιϑυ- 
 pial, πορνεῖαι, Ἠλοπαΐί, εἰδω- 
 / k ~ 5 
 λολατρίαι » μαγεῖαι, φαρμα- 
 κίαι αρπαγαΐ, φευδομαρτυ- 
 ρίαι, ὑποπρίσεις, διπλοπαρ- 
 , 4 ς , 
 δία, δολος, ὑπερηφανία, 
 ds , 
 nania, αὐϑαδεια, πλεονεξία, 
 αἰσχρολογία, δηλοτυπία, Spa- 
 Guts, ὕψος, adagoveta. 
 
 2. ΖΔΖιώπται ἀγαϑῶν, 
 GOUVTES a Sear, ἀγαπῶντες 
 φεῦδος, οὐ γινώσκοντες μισ- 
 Sov δικαιοσύνης, οὐ πολλώ- 
 payor ἀγαθῷ οὐδὲ κρίσει δι- 
 HAI, ἀγρυπνοῦντες oun εἰς 
 τὸ ἀγαϑόν, ἀλλ᾽ εἰς τὸ πονή.- 
 pov’ ὧν μαρκῶν πραῦτης καὶ 
 ὑπομονή, μάταια ἀγαπῶντες, 
 διώποντες ἀνταπόδομα, oun 
 ἐλεοῦντες πτωχόν, οὐ πονοῦν- 
 τες ἐπὶ παταπονουμένῳ, οὐ 
 γινώσποντες τὸν ποιήσαντα 
 φϑο-- 
 ἀπο- 
 
 μι- 
 
 ? ~ 
 αὐτούς, φονεῖς τέκνων, 
 ρεῖς πλάσματος Θεοῦ, 
 
 DOCUMENT I. 
 
 First of all it is evil and 
 full of curse ; murders, adul- 
 teries, lusts, fornications, 
 thefts, idolatries, witcherafts, 
 sorceries, robberies, false-wit- 
 nessings, hypocrisies, double- 
 heartedness, 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 
 which 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, ldving vanity, seeking 
 after reward, not pitying the 
 poor, not toiling with him 
 who is vexed with toil, not 
 knowing Him that made 
 them, murderers of children, 
 
 * εὐδωλολατρεῖαι, Br. Hi. W. H. ἃ B. 
 ἐφαρμαπεῖαι, Br. Hi. W. H. ἃ B. 
 
 ἃ Comp. Rev. xxii. 15 
 
 ἀλαζονία τοῦ βίου, vainglory of life (R. V.), in1 John ii. 16; ἀλαζών, 
 
 boastful, in Rom. i. 80 ; 2 Tim. iii. 2. 
 
 2. ἀγαπῶντες ψεῦδος.) Perhaps from Rey. xxii. 15: φιλῶν καὶ ποτῶν 
 
 ψεῦδος, loving and making a lie. 
 
 κολλώμενοι AYAS@]) Probably from Rom. xii. 9: 
 
 ayase, cleaving to that which is good. 
 πανϑαμάρτητοι] Fa.: 
 
 Sp.: sinners in everything; H. and B.: 
 
 HOAAWMEVOL τῶ 
 
 sinners in all respects; H. and N.: utter sinners ; 
 
 universal sinners. The word is 
 
 found only in Barnabas (xx.), and in Ap. Const. vii. 18; and wav Sauap- 
 τῶλος 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 8. Clement of Rome, pp. 887 and 889). 
 
TEACHING OF THE TWELVE APOSTLES. 
 
 στρεφόμενοι TOV EVOEOMEVOY, 
 κπαταπονοῦντες τὸν ϑλιβόμε- 
 νον, πλουσίων παράπλητοι, 
 ᾿ MEV IT COV ἄνομοι πριταί, παν- 
 ϑαμάρτητοι' ῥυσϑείητε, τέἕγε- 
 να, ἀπὸ τούτων ἁπάντων. 
 
 Keg. οἷς 
 
 1: Ὅρα μή τις σὲ πλανήσῃ 
 ἀπὸ ταύτης τῆς ὁδοῦ τῆς δι- 
 δαχῆς, ἐπεὶ" παρεκτὸς Θεοῦ 
 σε διδάσπει. 
 
 2. Εἰ μὲν γὰρ δύνασαι βασ- 
 
 181 
 
 destroyers of the handiwork 
 of God, turning away from 
 the needy, vexing the af- 
 flicted, advocates of the rich, 
 lawless judges of the poor, 
 wholly sinful. 
 
 May ye, children, be deliv- 
 ered from all these. 
 
 CHAP. VI. 
 
 WARNING AGAINST FALSE TEACHERS 
 AND THE WonrsuHiP OF IDOLS. 
 
 1. Take heed that no one 
 lead thee astray from this way 
 of teaching, since he teacheth 
 thee apart from God.. 
 
 2. For if indeed thou art 
 
 * ἐπειδὴ, Hi. 
 
 Notes ΤῸ CHaprer VI. 
 
 1. From this way of teaching.| Barnabas xviii. 1; ὁδοὶ δύο «62 
 διδαχῆκ. 
 
 παρερτὸς Seov] R.: not according to God. 
 but occurs three times in the N. T. 
 
 2. The whole yoke of the Lord.| Matt. xi. 29: ‘‘Take my yoke (τὸν 
 Evy or μοῦ) upon you. .. my yoke is easy and my burden is light.” In the 
 Council of Jerusalem, A.D. 50, Peter said, Acts xv. 10, 11, in opposition to 
 the strict Jewish party : ‘‘ WHy tempt ye God, that ye should put a yoke 
 (€vyov) upon the neck of the disciples, which neither our fathers nor we 
 were able to bear (βαστάσαι) But we believe that we shall be saved 
 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 
 
 mapextos is not classical, 
 
182 DOCUMENT I. 
 
 τάσαι ὅλον tov @vyov τοῦ able to bear the whole yoke 
 
 Κυρίου, τέλειος ἔσῃ: εἰ δ᾽ ov of the Lord thou shalt be 
 
 δύνασαι, ὃ δύνῃ τοῦτο ποίει. perfect; but if thou art not 
 able, do what thou canst. 
 
 of the conflict between Catholicism and Protestantism. The writer 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 patri- 
 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 dualistic theory held by all the Gnostic sects. Paul 
 denounces it as a doctrine of demons, 1 Tim. iy. 1, 2. 
 
 Thou shalt be perfect.| Matt. xix. 21 (εἰ ϑέλεις τέλειος εἷναι). This 
 passage was very early made the basis of the doctrine of perfection and of a 
 distinction between a lower morality for the masses and a higher morality 
 for the elect few who renounce property and marriage for the sake of Christ, 
 and thus literally follow him. This higher morality acquired a correspond- 
 ingly higher merit. It is the foundation of the practice of the orthodox 
 Ascetics who abstained from flesh, wine, and marriage for their own good 
 without denouncing them, and of the heretical Enkratites ("Ey xparezs, 
 *Eyuparirat) who based their abstinence on the essential impurity of the 
 things renounced. In the Nicene age the ascetic tendency assumed an 
 organized form in the system of monasticism, which swept with irresistible 
 moral force over the whole Catholic church, East and West, and found 
 enthusiastic advocates among the greatest of the fathers; as Athanasius and 
 Chrysostom, Jerome and Augustin. How far the 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.; 11. 742 sqq. 
 
 Tf thou art not able, ete.] Comp. Matt. xix. 11: ‘* All men cannot receive 
 
TEACHING OF THE TWELVE APOSTLES. 183 
 
 3. Περὶ δὲ τῆς βρώσεως, o 3. And as regards food, 
 , (2 ᾽ 
 δύνασαι βαστασον: ἀπὸ δὲ bear what thou canst, but 
 τοῦ εἰδωλοθύτου λίαν apoo- 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 (ἀ πέχεσϑαι εἰδωλοϑύτων) and 
 was contaminated with idolatry (Acts xv. 20, 29). The synodical letter was 
 written by James and begins with χαίρειν (ver. 28), like his Epistle (1. 1). 
 To this decree the Did. refers and puts upon it a strict construction, like 
 John, Apoe. ii. 14, 20 (where the eating of idol offerings is associated with 
 fornication); while Paul takes a more liberal view and puts the abstinence 
 from such meat on the law of expediency and regard for the conscience of 
 weaker brethren, 1 Cor. viii. 4-13; x. 18, 19, 28, 29; comp. Rom. xiv. 20 sq. 
 The same prohibition was, however, repeated by writers of the second 
 century, 6. g. Justin Martyr (Dial. ὁ. Tryph. Jud. c. xxxiv. and xxxv.), and 
 by the Council of Gangra (in the second canon), and in the sixty-third of the 
 Apost. Canons (see Fulton’s Jndex 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, ¢, ili,: ἡμεῖς οἱ ζῶντες τοῖς VExpPoOTS ϑεοῖς 
 ov ϑύομεν nat οὐ προσκυνοῦμεν αὐτοῖς, and from the Ep. to Diognetus, 
 6. ii., where the idol gods are called xwmpa', rupld, ἄψυχα, ἀναίόσϑητα, 
 auivyta (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 implies such additional teaching by its frequent references to 
 the Gospel and the commandments of the Lord from which nothing should 
 be taken away (IV. 13), and by its allusion to the preparatory work of the 
 Holy Spirit in the heart (IV. 10. Much was added by the regular teachers 
 who preached to the catechumens ‘‘the word of God” and the “ Lordship” 
 of Christ (IV. 1), and by the saints whose faces they should seek day by day 
 (IV. 2). But the moral instruction in the fundamental duties of the Chris- 
 tian was of immediate and primary importance. Very often the preparation 
 for Baptism was even much shorter than here, as in the case of the pente- 
 costal converts (Acts ii.), of the Eunuch (ch. viii.), of Cornelius (ch. x.), and 
 of the jailer at Philippi (xvi. 31). Instruction is supposed to continue 
 after Baptism in the bosom of the Church, which is a training-school for 
 heaven. 
 
184 DOCUMENT I. 
 
 ἔχε: λατρεία yap ἔστι ϑεῶν ceedingly on thy guard, for 
 
 VEN PAV. it is a service of dead gods. 
 Keg. 2. Cuap. VII. 
 Baptism. 
 1. Hepi δὲς rot Bantiopa- 1. Now concerning bap- 
 
 τος, οὕτω fantioate ταῦτα tism, baptize thus: Having 
 mavtTa mpoemovres, βαπτί- first taught all these things, 
 Gate εἰς TO ὄνομα τοῦ Πατρὸς baptize 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 (βαπτίσατε VII. 1; comp. ὑμῶν, VIII 1; προδεύ- 
 χεόϑε, VIII. 3; evyapiornre, IX.1; X.13; ὑμᾶς, ΧΙ. 1, 4; xAdeare, 
 XIV.1; χειροτονήδατε, XV. 1, γρηγορεῖτε, XVI. 1, ete.). 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. 
 
 περὶ δέ δέ and ταῦτα πάντα προειπόντες 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. 
 
 ταῦτα πάντα προειπόντες) Fa.: having taught all that goes before. 
 St. and R.: having said (taught) beforehand all these things. H. and N.: 
 having first said all these things. Sp.: having first rehearsed all these things. 
 H. and B.: having first uttered. A free rendering would be: after the pre- 
 ceding instruction in all these things. It is referred to the first six chapters, 
 except by Bielenstein, who understands by it a baptismal address. Ξ 
 
 βαπτίδατε] No special officer is mentioned ; any Christian, it seems, 
 could baptize at that time. Jesus himself never baptized (John 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 Agape; but 
 whatsoever he shall approve of, that is also pleasing to God, so that every- 
 thing that is done may be secure and valid.” 
 
 εἰς TO ὄνομα, u. T.A.] into (not in, as in the A. V.) the name, i. 6. 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. The 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 
 
 καὶ τοῦ Υἱοῦ καὶ τοῦ ayiov the Father, and of the Son, 
 Πνεύματος ἐν ὕδατι Govt. and of the Holy Ghost, in 
 living water. 
 
 2. Ἐὰν δὲ μὴ ἔχῃς ὕδωρ 2 And if thou hast not 
 δῶν, εἰς ἄλλο ὕδωρ βαπτισον" living water, baptize into 
 εἰ δ᾽ οὐ δύνασαι ἐν ψυχρῷ, other water; and if thou 
 ἐν ϑερμῷ. canst not in cold, then in 
 
 : warm (water). 
 3. Ἐὰν δὲ ἀμφότερα μὴ 8. Butif thou hastneither, 
 
 the threefold repetition, but this must be inferred from τρίς in ver. 3. Ter- 
 tullian, Adv. Prax. xxvi.: ‘‘Nee semel, sed ter, ad singula nomina in perso- 
 nas singulas tinguimur.” 
 
 ἐν ὕδατι ζῶντι] Comp. John iy. 10, 11; vii. 38. Living water is fresh, 
 clean water in motion, ὁ. 6., river-water or spring-water, as distinct from 
 stagnant water. Br.: ὕδωρ ζῶν λέγει τὸ ἄρτι ἀπὸ τοῦ φρέατος Hv- 
 τλημένον, τὸ ὑπόγυιτον, τὸ πρόόφατον καὶ veapoyv. Ha. would con- 
 fine living water to river-water, and translates fliessendes 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 cr 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 typical 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. εἰς ἄλλο ὕδωρ] Br.: uy πρόόσφατον μὲν καὶ νεαρόν, ψυχρὸν δέ. 
 Cold water in pools, reservoirs, cisterns, baths. In Galilee the lake was 
 most convenient. In and around Jerusalem the Kidron is dry during the 
 summer, but there are large pools (Bethesda, Hezekiah, the upper and lower 
 Gihon) ; and almost every house has a cistern filled with rain-water. The 
 same choice is given by Tertullian, De Bapt. iv.: ‘‘ Nulla distinctio est, 
 mart quis an stagno, flumine an fonte, lacu an alveo diluatur.” 
 
 ἐν ϑερμῷ)] 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.: εἴτε δι᾽ 
 aOSEvELaAY “XL ἀρρωστίαν TOD σώματος, εἶτε καὶ διὰ THY ὥραν TOU 
 ἔτους, βάπτισον ἐν ϑερμῷ ἤτοι χλιαρῷ. Then he quotes from Gregory 
 of Nyssa, who says that all kinds οἵ 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. ὁ. neither living water nor other water (cold 
 
186 DOCUMENT I. 
 
 ἔχῃς, ἔεχεον εἰς τὴν πεφαλὴν pour [water] thrice upon 
 τρὶς ὕδωρ εἰς ὄνομα Πατρὸς the head in the name of the 
 nat Tio’ nat ayiov Πνεύμα- Father, and of the Son, and 
 TOS. of the Holy Ghost. 
 
 or warm) in sufficient quantity for immersion. So J. W., Fa., R., Ma. (en 
 quantité suffisante), and others. Immersion must be meant in all previous 
 modes, else there would be no difference between them and the last. So 
 also Br.: ἐὰν μήτε ψυχρὸν unre ϑερμὸν ὕδωρ ἔχῃς inavov εἰς τὸ βώπ- 
 τιόμα, but he adds as an additional condition the necessity of Baptism (ai 
 avayun ἐπιστῇ τοῦ BantiGuaros), and confines the permission of pour- 
 ing to cases of severe sickness (in periculo mortis), 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 (25v) had to refute existing doubts on the validity of clini- 
 cal Baptism. The doubts, however, were not based so much on the defective 
 mode, but on the suspicion of the sincerity of motive. 
 
 éuyeov, x.t.A.] 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): 
 “Voild le plus ancien caample du baptéme par aspersion, sans que le moindre 
 doute soit élévé sur sa validité.” NHarn.: ‘* Wir haben hicr das dlteste Zeug- 
 niss fiir die Zulassung der Aspersionstaufe ; besonders wichtig ist, dass der 
 Verf. auch nicht das geringste Schwanken iiber ihre Giltigkeit verrdth. Die 
 Zeugnisse fiir ein frithes Vorkommen der Aspersion waren bislang entweder, 
 was thre Zeit (so die bildlichen Darstellungen der Aspersion ; s. Kraus, Roma 
 Sotter. 2. Aufl. 5. 311 f.), oder was ihre Beweiskraft(Tert. de pwnit. 6 ; de 
 bapt. 12) betrifft, nicht geniigend sichere ; jetzt ist ein Zweifel nicht mehr 
 moglich. Aber die Bedenken tiber ihre volle Giltigkeit mégen in manchen 
 Landeskirchen uralt gewesen sein ; doch kann man sich auf Euseb. H. E. vi. 
 43, 14, 15, fiir dieselben nur mit Zuriickhaltung berufen ; dagegen auf Cypr. 
 ep. 69, 12-14, und auf die Praxis des Orients. Unserem Verf. ist die Aus- 
 sprechung der drei heiligen Namen die Hauptsache und desshalb auch die drei- 
 malige Aspersion.” Farrar: ‘‘In this permission of (trine) affusion our 
 [Church of England] rubric is anticipated by eighteen centuries. The alln- 
 sion, however, seems to be to private baptisms in periculo mortis. Infant- 
 Baptism is not here contemplated.” 
 
 εἰς τὴν uepadnyv] 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. 
 
 τρίς] Trine immersion in the name of the 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. Πρὸ δὲ τοῦ βαπτίσματος 4. But before Baptism let 
 προνηστευσάτω ὁ fantigwv the baptizer and the bap- 
 καὶ ὁ PantiGomevos* καὶ et tized fast, and any others 
 _ tives ἄλλοι δύνανται: πελεύ- who can; but thou shali 
 eis δὲ νηστεῦσαι τὸν βαπτι- command the baptized to fast 
 BOMEVOV πρὸ μιᾶς ἢ δύο. for one or two days before. 
 
 Κεφ. η. Cuap. VIII. 
 
 PRAYER AND FASTING. 
 1. At δὲ νηστεῖαι ὑμῶν μὴ 1. Let not your fasts be 
 ἐστωσαν μετὰ τῶν VzOKpI- with the hypocrites,* for they 
 τῶν; νηστεύουσι yap Sevté fast on the second and fifth 
 
 * Comp. Matt. vi. 16. 
 * οἱ Bantilomeror, Hi. + xeAevoers, Br. Hi. Sa. &e. 
 
 4. Fasting before Baptism was the general practice in the ante-Nicene 
 age, as we learn from Justin M. and Tertullian. In the Ap. Const. vii. 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. 
 
 κελεύεις) Br. reads xelevoers. Ha. retains the reading of the MS. in the 
 text, but translates gebiete. 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 stiil 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. μετὰ τῶν ὑποκριτῶν] in common, or together with those of the hypo- 
 crites, 7. 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: “1 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 I. 
 
 pa σαββάτων παὶ πέμπτῃ: day of the week; but ye 
 
 ὑμεῖς δὲ νηστεύσατε τετράδα shall fast on the fourth day, 
 
 καὶ παρασπευήν. and the preparation day 
 (Friday). 
 
 2. Μηδὲ προσεύχεσϑε ὡς ot 2. Neither pray ye as the 
 vaonpitat, ἀλλ᾽ ὡς ἐκέλευσεν hypocrites, * but as the Lord 
 ὁ Κύριος ἐν τῷ εὐαγγελίῳ commanded in His Gospel, so 
 αὐτοῦ οὕτως προσεύχεσϑε' pray ye: “Our Father, who 
 
 * Comp. Matt. vi. 5. 
 
 Did. Stated fasting soon became a general custom of the Catholic church, 
 See the passages of Barnabas, of Hermas, Tertullian, Clement of Alex., 
 Origen, Epiphanius, quoted by Br. and Ha. Origen says (Homil. x. in 
 Levit.) : ‘‘ Habemus quartam et sextam septimance dies, quibus solemniter 
 jejunamus.” 
 
 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 (rerpas, feria quarta) and Friday (παρασκευή, 
 parasceve, 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 στάσει, 
 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. 
 
 rapaouevy] the Jewish designation of Friday, on which preparations were 
 made for the proper observance of the Sabbath. Matt. xxvii. 62; Mark xv. 
 42; Luke xxiii. 54; John xix. 14, 31, 42. It was also called προσάββατον 
 (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 seata in Parasceve. 
 
 2. As the Lord commanded in His Gospel.] 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. 5-18 (not from the shorter form of Luke), with three unimpor- 
 tant differences unsupported by MS. authority, viz.: 1) ἐν τῷ οὐραν ὦ for 
 the favorite plural of Matthew ; 2) the omission of the article before γῆς, 
 and 8) τὴν ὀφειλήν for the plural ra ὀφεϊλήματα. The other differ- 
 ences are textual. The Did. sustains the textus receptus : 1) in éASérq@ for 
 ἐλϑάτω, 2) in ἐφέεμεν (we forgive) instead of ἀφήκαμεν (we have for- 
 given, which is supported by x, *, B, Z, Origen, and preferred by Tischend., 
 
TEACHING OF THE TWELVE APOSTLES. 
 
 Πάτερ ἡμῶν ὁ ἐν τῷ οὐρανῷ, 
 ἁγιασϑήτω τὸ ὄνομα σου, ἐλ- 
 ϑέτω ἡ βασιλεία σου, γεννη- 
 ϑήτω τὸ ϑέλημα σου ὡς ἐν 
 οὐρανῷ καὶ ἐπὶ γῆς. τὸν ap- 
 τον ἡμῶν τὸν ἐπιούσιον δὸς 
 ἡμῖν σήμερον, Hal ἄφες ἡμῖν 
 τὴν ὀφειλὴν ἡμῶν ὡς παὶ ἧ- 
 μεῖς ἀφίεμεν τοῖς ὀφειλέταις 
 ἡμῶν, καὶ μὴ εἰσενέγηῃς ἡμᾶς 
 εἰς πειρασμόν, ἀλλὰ ῥῦσαι 
 ἡμᾶς ἀπὸ τοῦ πονηροῦ: ὅτι 
 Gov ἔστιν ἡ δύναμις καὶ ἡ 
 
 189 
 
 art in heaven, hallowed be 
 Thy Name. Thy Kingdom 
 come. ‘Thy will be done, as 
 in heaven, so onearth. 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 isthe 
 power and the glory for 
 ever.” * 
 
 δόξα εἰς τοὺς αἰῶνας." 
 3. Tpis τῆς ἡμέρας 
 προσεύχεσϑε. 
 
 οὕτω 8. Pray thus thrice ἃ day. 
 
 * Matt. vi. 9-13. * yevnSnro, Br. Hi. W. &e. 
 
 Westc. and Hort, and the ἘΠ. R.) ; and 8) in the insertion of the doxology, 
 though only in part, the βασιλεία and the dunyv being omitted. Gregory 
 of Nyssa (as quoted by Tischend. and Hort) has the same form, ὅτε αὐτῷ 7) 
 δυναμις καὶ ἡ δοξα. 
 
 The doxology is absent from the oldest MS. and other authorities, and 
 came 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, 1t 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 Readings, 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. lv. 17); Acts ii. 1, 15; iii. 1; x.9. Tertullian (De Orat. 
 
 .xxv. and De Jejun. x.) derives from these passages the duty to pray at the 
 third, sixth and ninth hour (ἰ. 6. morning, noon, and afternoon or evening), 
 in addition to the ordinary prayers at sunrise and bed-time which need no 
 admonition. He supposes (De Orat. x.) that these devotions include the 
 Lord’s Prayer (premissa legitima et ordinaria oratione quasi fundamento). 
 See the note of Ha., p. 27, and the ample quotations of Br. p. 31-33. 
 
190 DOCUMENT L 
 
 Keg. &. Cuap. IX, 
 ‘ THE AGAPE AND THE EUCHARIST. 
 1. epi δὲ τῆς εὐχαριστίας, 1. Now as regards the Eu- 
 οὕτω" εὐχαριστήσατε. charist (the Thank-offering), 
 
 * ovrws, B. &e. 
 
 Notes To CHAPTER IX. 
 
 Chs. IX. and X. contain three eucharistic 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 
 ‘tthe 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 with the Lord’s Prayer, the elements of a primitive liturgy, 
 and deserve the careful attention of liturgical scholars. They correspond to 
 the Jewish Passover eulogiw. 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 vine 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 extemporaneous effusions of the Prophets which were 
 to follow and to suppleme 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 expressions as ‘‘ spiritual food and drink”’ (X. 3), ‘‘ eternal 
 life” (IX. 8; X. 3,, ‘‘ perfect her in Thy love” (X. δ), 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 be no 
 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.: ‘‘ Ces pri- 
 éres respire un vif sentiment de gratitude pour Dieu et de solidarité avec tous 
 les membres de U Eglise, dispersés aux quatre vents du ciel.” 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. εὐχαριστία] In the N. T.: thankfulness, or thanksgiving, especially 
 also before a meal. The verbs εὐχαριότέω and evAoyéo 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 Hucharist 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. Πρῶτον περὶ τοῦ ποτη- 2. First for the cup: 
 piov. Evyapiotrobpév σοι, “We give thanxs to Thee, 
 
 Πάτερ ἡμῶν, ὑπὲρ τῆς ἁγίας our Father, for tle holy vine 
 ἀμπέλου Δαβὶδ τοῦ παιδὸς of David Thy servant, which 
 Gov, ἧς ἐγνώρισας ἡμῖν διὰ thou hast made knovin to us 
 
 Ignatius, Justin M., Ireneeus, and others. Here it includes the Agape. See 
 the notes of Br., and Suicer, Thesaur. sub εὐλογία. B. Maury (p. 31): 
 ςς Peucharistie est pour notre auteur, ἃ la fois un repas fraternel (car elle est 
 jointe ἃ Vagape), une action de graces pour le bienfait de la revelation de 
 Jesus pour les fruits de la terre et une oblation des ewurs purifié et réconciliés, 
 comme étant le sacrifice le plus agréable d 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. 
 
 ὑπὲρ τῆς ἁγίας ἀμπέλου Aad] 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 
 566. ; Jer. ii. 21: xii. 10. But itis probably a mystic name of Christ, sug- 
 gested by the parable of the Vine, John xv. 1: ‘‘ I am the true vine,” comp. 
 Ps, Ixxx. 8: “Thou hast brought a vine out of Egypt ;” and Matt. xxvi. 29: 
 ἐς this fruit of the vine.” This interpretation would imply a reference to the 
 atoning blood. Clement of Alexandria (Quis dives salvus, 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” (οὗτος ὁ τὸν 
 οἶνον, τὸ αἷμα τῆς ἀμπέλου τῆς Aa Pid, ἐκχέας ἡμῖν). Br. quotes 
 also another passage from the same author (Pedagogue 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 
 οἶνον ἡ ἄμπελος ὡς αἷμα ὁ λόγος, ἄμφω SavSpwrcis ποτὸν eis 
 σωτηρίαν, ὁ μὲν οἶνος τῷ σώματι, τὸ δὲ αἷμα τῷ πνεύματι). The 
 vine was a favorite symbol of Christ with the early Christians and is often v 
 found in the pictures of the Catacombs. \ 
 
 Thy servant] παῖς means both son and servant, and is used of Christ by 
 St. Peter four times in Acts iii. 13, 26; iv. 27, 80 ; with reference to the 
 servant of Jehovah (nin) J2y) 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, ch. lix. (recovered by Br. in 1875), Christ is three 
 times called παῖς and zais ἡγαπημένος. Polycarp used it twice in his 
 last prayer, according to the Martyr. Polyc. c. xiv. (Funk, P. Aps. i. 298), 
 namely, 6 rod ἀγαπητοῦ ual εὐλογητοῦ ard 0s Gov ᾿Ιησοῦ Χρισ’ 
 
192 DOCUMENT 1. 
 
 ᾿Ιησοῦ τοῦ παιδός σου: σοὶ ἡ through Jesus, Thy servant: 
 
 δόξα εἰς τοὺς αἰῶνας. to Thee be the glory for 
 N ever.” 
 3. Περὴ δὲ τοῦ πλάσματος": 3. And for the broken 
 
 f bread : 
 
 Εὐχαριότοῦμέν σοι, Πάτερ “ἐγ give thanks to Thee, — 
 ἡμῶν! ὑπὲρ τῆς Cons nat γνῶ- our Father, for the life and 
 σεῶς, ἧς ἐγνώρισας ἡμῖν διὰ knowledge which Thou hast 
 Inoobd τοῦ παιδὸς σου" σοὶ ἡ made known to us through 
 
 δόξα εἰς TOUS αἰῶνας. Jesus, Thy servant: to Thee 
 be the glory for ever. 
 4. Ὥσπερ nv τοῦτο" niao- 4, ‘As this broken bread 
 
 μα διεσπορπισμέ γον ἔπανῷ wasscattered upon the moun- 
 
 τῶν ὀρέων καὶ συναχϑὲν tains and gathered together 
 
 ἐγένετο ἕν, οὕτω συναχϑήτω became one, so let Thy 
 ᾽ 2 ~ 
 
 σου ἡ ἐκπλησία ἀπὸ τῶν πε- church be gathered together 
 
 *ro inserted after rovro by v. Gebh. Ha. Ζ. 
 
 τοῦ, and διὰ ἀγαπητοῦ Gov παιδὸς. It is retained several times in the 
 prayers of the Apost. Const. viii. 5, 14, 39, 40, 41. 
 
 3. uAacua] A fragment (from «Ado, 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 ; Mark vi. 48; vili. 19, 20; John © 
 
 12, 13), and the verb xAa@6az τὸν ἄρτον, of the Agape and the Lord’s 
 Supper (Matt. xxvi. 26; Mark xiv. 22; Luke xxii. 19; Acis ii. 46; xx. 7, 
 11; 1 Cor. x. 16). Metaphorically, it designates the body of Christ, as 
 broken really on the cross and typically in the Eucharist, 1 Cor. xi. 24: τὸ 
 σῶμα τὸ ὑπὲρ ὑμῶν κμλίύμενον (tex. rec. and in margin of R, V.). 
 “The breaking of bread” (ἡ κλάσις τοῦ ἄρτου) was an apostolic term for 
 the Agape and the Lord’s Supper combined, Acts ii. 42. 
 
 4, Scattered (in gr ains) upon the mountains, or, hills.| 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, became one.| The idea was probably suggested by 1 
 Cor. x. 17, where Paul, with reference to the communion, says: ‘‘ We, who 
 are many, are one bread, one body: for we all partake of the one bread.” 
 Ireneus (Adv. Her. iv. 18, 5) speaks of ‘‘the bread which is produced from 
 the earth (ἀπὸ τῆς γῆς ἄρτος), when it receives the invocation of God, is 
 no lenger common bread, but the Eucharist, consisting of two real 
 earthly and heavenly.” 
 
 Let Thy church be gathered together into Thy kingdom.| An important 
 distinction between the éxAyo/a and the βασιλεία, which occurs again in 
 the third prayer, X. 5. The Church is a training-school for the kingdom 
 
ss 
 
 TEACHING OF THE TWELVE APOSTLES. 193 
 
 ράτων τῆς γῆς eis τὴν σὴν βα- from the ends of the earth 
 
 σιλείαν: ὅτι σοῦ ἐστιν ἡ δοξα into Thy kingdom, for Thine 
 
 καὶ ἡ δύναμις διὰ Ἰησοῦ Χρισ- is the glory and the power 
 
 τοῦ εἰς τοὺς αἰῶνας. through Jesus Christ for 
 ever.” 
 
 5. Μηδεὶς δὲ φαγέτω μηδὲ ὅ. But let no one eat or 
 πιέτω amo τῆς εὐχαριστίας drink of your Eucharist, ex- 
 ὑμῶν, ἀλλ᾽ οἱ βαπτισθέντες cept those baptized into the 
 eis ὄνομα Κυρίου: καὶ yap name of the Lord; for as re- 
 περὶ τούτου éipnuev ὁ Ku- 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 
 church 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. 3, 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 €%2A 67a only twice (in Matthew and nowhere else), but GaczAeia (with 
 τῶν οὐρανῶν or τοῦ Seov) twenty-three times in Matthew alone. The 
 eschatological aim of this prayer is remarkable and was suggested by Matt. 
 xxvi, 29, and 1 Cor. xi. 26 (‘‘till He come”). ‘‘ Hs ist,” says Ha., ‘‘ der hich- 
 sten Beachtung werth, dass der Verfasser im Abendmahl eine eschatologische 
 Allegorie gefunden hat, die [wns] sonst nirgends begegnet.” 
 
 From the ends of the earth.| Comp. X.5, ‘‘ from the four winds.” Matt. 
 xxiv. 31: ‘‘they [the angels] shall gather together His elect from 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 Lord’s Supper is the sacrament of sanctification and growth 
 in spiritual life. Justin Martyr (Apol. I. ὁ. lxvi.) says: ‘‘This food is 
 called among us the Eucharist (εὐχαριστία), 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 reniission of sins 
 and unto regeneration, and who is so living as Christ has delivered. For 
 not as common bread and common drink (ὡς κοινὸν ἄρτον οὐδὲ ποιγὸν 
 
 πόμα) 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 (missa fidelium). 
 Hence the Ap. Const., vii. 25, lay great stress on the exclusion of unbe- 
 lievers from the Eucharist. 
 
 ς 
 
 Ne 
 
ι 
 \ 
 
 194 DOCUMENT 1. 
 
 ριος Μὴ δῶτε τὸ ἅγιον τοῖς said: “ Give not that which 
 πυσί. is holy to the dogs.” * 
 Keg. v. Cuap. X. 
 
 Post-COMMUNION PRAYER. 
 1. Mera δὲ τὸ ἐμπλησθῆναι 1. Now after being filled, 
 οὕτως EVYAPLOTNGATE give thanks after this manner: 
 
 * Matt. vii. 6. 
 
 Give not, ete.| A justifiable application of the warning of Christ, Matt. 
 vii. 6. Ha. aptly quotes Tertullian, De Preser., xli., who says of the services 
 of the heretics that they throw ‘‘ sanctum canibus et porcis margaritas.” 
 
 A remarkable parallel prayer to the thanksgiving for the bread, to which 
 Dr. Swainson first called attention, anc 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. 266, in Tom. xxviii. of his ‘‘ Patrol. Gr.”), 
 Here the virgin is directed “‘ drav naredS7s ἐπὶ τῆς τραπέζης καὶ ἐρχῇ 
 HAROAL TOV ἄρτον... εὐχαριστοῦσα λέγε, εὐχαριστοῦμέν Go1, Πά-" 
 TEP ἡμῶν, ὑπὲρ τῆς ἁγίας ἀναστάσεως Gov, διὰ γὰρ Ἰησοῦ 
 τοῦ παιδός Gov ἐγνώριόσας ἡμῖν αὐτήν, καὶ HAS@S ὃ 
 ἄρτος οὗτος διεόδκορπιόμένος ὑπῆρχεν ὁ ἐπάνω ταύτης 
 τῆς τραπέζης καὶ δυναχϑεὶς ἐγένετο EY, οὕτως ἐπισυναχ- 
 ϑήτω 6ov ἡ ἐκκλησία ἀπὸ τῶν περάτων τῆς YAS ELS 
 τὴν βασιλείαν Gov, ὅτι Gov στὴν ἡ δυνατὸ DH 
 δόξα εἰς τοὺς αἰῶνας. ἀμήν." The words ἐπάνω τῶν ὀρέων, 
 **upon the hills,” so inapplicable to Egypt, are omitted after διεόκορπιόμέ- 
 vos. 
 
 Notes TO CHAPTER X. 
 
 Ch. X. contains the post-communion 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, O Lord our God, King 
 of the world, for the vine 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, O Lord our God, upon us and upon 
 Israel, Thy people, and upon Jerusalem, 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, O 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, O Lord, for the land and its fruits, 
 for ever, 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, Messe und Pascha, Mainz, 1872, and the Innsbruck 
 “ Zeitschrift fiir kath. Theol.” 1880, 90-112. 
 
 1. μετὰ δὲ τὸ ἐμπλησϑῆναι)] Changed by the Ap. Const. into wera 
 
TEACHING OF THE TWELVE APOSTLES. 
 
 ᾿ς 3. Ευχαριστοῦμεν σοι, Πά.- 
 
 τερ ἄγιε, ὑπὲρ τοῦ ἁγίου Ovo- 
 ματός σου, οὗ πατεσπήνωσας 
 ἐν ταῖς καρδίαις ὑμῶν Ἐ καὶ 
 ὑπὲρ τῆς γνώσεως nal πίστε- 
 ὡς καὶ ἀϑανασίας, ἧς ἐγτ'ώρι- 
 σας ἡμῖν διὰ Ἰησοῦ τοῦ παι- 
 δός σου: σοὶ ἡ δοξα εἰς TOUS 
 αἰῶνας. 
 
 8. Σύ, δέσποτα παντοπρά- 
 TOP, ἔκτισας τὰ πάντα ἕνεκεν 
 τοῦ ὀνόματός σου, τροφήν TE 
 καὶ ποτὸν ἐδωπκας τοῖς ἀνθρώ- 
 ποίς εἰς ἀπόλαυσιν iva σοι 
 εὐχαριστήσωσιν, ἡμῖν δὲ ἔχα- 
 Y ρίσω πνευματικὴν τροφὴν καὶ 
 
 195 
 
 2. “ We thank Thee, Holy 
 Father, for Thy holy Name, 
 which Thou hast caused to 
 dwell (tabernacle) in our 
 hearts, and for the knowledge 
 and faith and immortality 
 which Thouhast made known 
 to us through Jesus Thy 
 Servant, to Thee be the glory 
 for ever. 
 
 3. “Thou, O, Almighty 
 Sovereign, didst make all 
 things for Thy Name’s sake; | 
 Thou gayest food and drink \, 
 to men for enjoyment that 
 they might give thanks to 
 Thee ; but to.us Thou didst 
 
 * ἡμῶν, Br. &e. 
 
 μετάληψιν, 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. xi. 
 in the time of the younger Pliny and Justin Martyr. 
 
 20-22) ; it was separated 
 John (vi. 12) uses the 
 
 phrase ὡς δὲ ἐνεπλήσϑησαν, ‘‘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 church of 
 God. A similar division in Justin M. Apol.. i. LXV. 
 
 Caused to dwell] xatacunvow, 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 ἐσκήνωσεν ἐν ἡμῖν); Apoc. xxi. 8 (ὅσπκην σαι μετ᾽ αὐτῶν). 
 
 . 8. Almighty Sovereign] or Ruler. παντομρατωρ, in the Sept., often in 
 
 the Apoc., and in 2 Cor. vi. 18 (in a quotation from the Sept. ). Introduced 
 into the Apostles’ Creed: πιστεύω εἰς Sedv παντομράτορα, Credo in 
 Deum Patrem omnipotentem. On δεόπότης see the note of Hitchcock, p. 
 51. 
 
196 
 
 \ ἢ \ Soe \ 
 
 MOTOV nal Goanv αἰώνιον δια 
 
 ~ / 
 τοῦ παιδος σου. 
 
 4 
 
 4, Πρὸ πάντων evyapic- 
 
 ~ wd 
 TODMEV GOL OTL 
 
 / ς / " \ ,~ 
 συ} ἡ δοξα εἶς τους αἰῶνας. 
 
 5. Μνήσϑητι, Κύριε, τῆς éx- 
 κλησίας σου τοῦ ῥύσασθαι 
 αὐτὴν ἀπὸ παντὸς πονηρου 
 καὶ τελειῶσαι αὐτὴν ἐν τῇ 
 ἀγάπῃ σου, καὶ σύναξον αὐ- 
 τὴν ἀπὸ τῶν τεσσάρων ἀνέ- 
 μων τὴν ἁγιασϑεῖσαν εἰς τὴν 
 σὴν βασιλείαν, ἣν ἡτοίμασας 
 
 δυνατος εἴ 
 
 DOCUMENT I. 
 
 freely give spiritual food ᾿ 
 and drink and eternal life 
 through Thy servant. 
 
 4, ‘Before all things we 
 give thanks to Thee that 
 Thou art mighty; to Thee 
 be the glory for ever. 
 
 5. ‘‘Remember, Ὁ Lord, 
 Thy Church to deliver her 
 from all evil and to perfect 
 her in Thy love ; and gather 
 her together from the four 
 winds, * sanctified for Thy 
 kingdom which Thou didst 
 prepare for her; for Thine 
 
 a Matt. xxiv. 31. 
 
 * 601, substituted for ov by Br. Hi. Z. 6oz inserted after ou by Ha. 
 
 Spiritual food and drink, etc.| A spiritual conception of the Eucharist 
 
 based on the Lord’s discourse on the bread of life, John vi. 35 566. 
 
 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 (papuwanor a Sav acias) 
 
 and an antidote against death. 
 of the elements. 
 
 Justin M. speaks of a change (μετα βολή) 
 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), 
 
 Deliver her from every evil] Comp. John xvii. 15, and Matt. vi. 18 (ὁὕσαι 
 
 ἡμᾶς ἀπὸ τοῦ πονηροῦ). 
 
 5. τελειῶσαι ἀυτὴν ἐν τῇ ἀγάπῃ δου. 
 
 A peculiarly Johannean 
 
 expression. Comp. John xvii. 23 (να wow τετελειωμένοι εἰς Ev); 1 
 
 se κι » Ὁ ~ ΄ 
 John ii. ὅ; ἡ ἀγαπῃ τοῦ ϑεοῦ τετελείωταλδ[); 
 
 iv. 12-18 (ἡ τελεία Ayan). 
 
 τὴν ἁγτασϑ εἰδαν] sanctified by the sacrifice of Christ ; comp. John xvii. 
 EA ε 1 ΕῚ - J \ - ΄ > ΄ r 5, Η ' , 
 19: ὑπὲρ αὐτῶν EVA Ayal ἐμαυτόν, ἵνα GOL καὶ ἀυτοὶ ἡγιασμένοι 
 
 ἐν ἀληϑείᾳ, and Heb. x. 10: 
 
 ἡχιασμένοι ἐόμὲν δια τῆς προσφορᾶς τοῦ 
 
 δώματος Ἰησοῦ Χρίστοῦ ἐφάμαξ. Ha. inserts a comma after γιασϑ εἴ- 
 
 6av,and connects 7s τὴν δὴν fac. with the verb δύναξον. 
 
 the comma and explains : 
 also B. M.: 
 pare.” Sa. : 
 
 Br. omits 
 
 “¢sanctified in order to inherit the kingdom.” So 
 “elle qui a été sanctifiée en vue de ton royaume que tu lui a pré- 
 ‘apres Vavoir sanctifice, pour ton royaume,” 
 
 ete. 
 
 Which Thou didst prepare for her.| This includes the doctrine of fore- 
 
 ordination. 
 
 Comp. Matt. xxv. 34, κληρονομήσατε τὴν 1TOIMAGLEVHY 
 
TEACHING OF THE TWELVE APOSTLES. 197 
 
 αὐτῇ: ὅτι σοῦ ἐστιν ἡ δύνα- is the power and the giory 
 pus καὶ ἡ δοξα εἰς τοὺς αἰῶ- for ever. 
 vas. 
 
 6. Ἐλϑέτω χάρις nat παρελ- 6. “Τοῦ grace come, and 
 ϑέτω ὁ κόσμος οὗτος. ‘Os let this world pass away. " 
 avvat τῷ ϑεῷ * Δαβίδ. Ez Hosanna to the God (Son) of 
 τις ἅγιός ἔστιν, ἐρχέσθω: εἶ David. If any one is holy 
 τις οὐκ ἔστι, μετανοείτω' μα- let him come, if any one is 
 pavaSa. ‘Auny. “not holy let him repent. Ma- 
 
 ranatha.” Amen.” 
 
 * Comp. 1 Cor. vii. 31. 51 Cor xvi. 22. 
 
 *‘Ocoavva, Br. Hi. Ha. W. 
 t+ vio, Br. Hi. W. H. ἃ B. Sp., but Ha. R. retain Seo. 
 
 ὑμῖν βασιλείαν ἀπὸ καταβολῆς πόδσμου. On the distinction between 
 the church and the kingdom see note on IX. 4. 
 
 6. Let grace come, ete.| 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.” éASérw χα 725 must be explained in the eschata- 
 logical sense of the grace of the second coming ; comp. 1 Pet. i. 18 (τὴν 
 χάριν Ev ἀποκαλύψει Ἰησοῦ Xp.); and Apoc. xxii. 17,20. Hence the 
 conjecture of Potwin, Xpzdros for yuprs, 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 Apol, c. xxxix.: ‘‘ oramus 
 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 σῷ viw, for τῷ Sew, 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 Se@ into vid than vice versa. ὦ 
 
 Let him repent.| ere, according to liturgical usage, would be the place " 
 for the communion ; but as this was indicated at the close of the preceding 
 prayers (LX. 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 catechumenorum and the 
 missa fidelium, as in the third century. In some American churches it is 
 customary to exhort the non-communiecants 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. Ἐς 
 
 ἢ. Τοῖς δὲ προφήταις ἔπι- ?. But permit the Prophets 
 τρέπετε ευχαριστεῖν ὅσα Yé- to give thanks as much as [in 
 
 λουσιν. what words] they wish. 
 Κεφ. 1a. CuHap. XI. 
 APOSTLES AND PROPHETS. 
 1.°Os ἂν οὖν ἐλϑὼν διδάξῃ 1. Whosoever then comes 
 
 grace, or who have fallen away, let them repent. May the Lord come and 
 hiskingdom.” Ha.: ‘‘ Das épxéo3 bezicht sich auf den Zutritt eu der ver- 
 sammelten, auf ihren Herrn wartenden Gemeinde ; an die spitere, ahnlich 
 lautende Formel in Bezug auf den Zutritt zum Genuss der heil. Speise, ist 
 nicht zudenken.” — : 
 
 Maran-atha]| Aramxan (ANN 12), te, the Lord cometh (κύριος ἔρχε- 
 rat); comp. 1 Cor. xvi. 22, where the same word occurs, and Apoc. xxii. 20: 
 ἐς Amen: come, Lord Jesus” (ἔρχου, κύριε Ἰησοῦ). The word was a re- 
 minder of the second coming, perhaps ‘‘ a mysterious pass-word of the early 
 Christians ” (Bisping). Harnack: ‘‘ Man beachte, wie dieses uralte, dra- 
 matisch aufgebaute Stossgebet (vota suspirantia, sagt Tertullian) die Gemeinde 
 schliesslich in den Moment der Wiederkunft Christi versetzt ; so lebendig war 
 die Hoffnung auf die Néhe derselben.” Sabatier: ‘‘ Le cri de Maranatha 
 annonce la venue du Seigneur, non dans les espéces consacrées, mais son retour 
 gloricux sur les nuées du ciel.” Field (in his Otium Norvicense, Pars tertia, 
 a criticism of the Revised N. T., 1881. p. 110), renders the Syriac Moran 
 etho: “Our Lord came,” or rather ‘Our Lord is come” (not ““ cometh”), sinee 
 the Syriac verb represents either 71.S¢ (Jude, ver. 14), or ἥγεει (Luke xv. 27; 
 1 John v. 20). ‘‘ Accordingly Theodoret and Schol. Cod. 7, explain the 
 word to mean ὁ κύριος ἤλϑεν; Schol, Cod. 19, ὁ κύριος παραγέγονεν; 
 and Schol. Cod. 46, ὁ κύριος ἡμῶν ἥκει.» 
 
 ἡ, Permit the Prophets.| The whole congregation is addressed 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 iast 
 _| 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 2poe67@s) in like manner offers prayers and thanksgivings 
 according to his ability (667 δύναμις αὐτῶ). The people were to respond, 
 «‘Amen.” Clement of Rome, like Paul, warns the Corinthians against dis- 
 order and confusion, Ad. Cor. cap. xli. : ‘‘ Let each of you, brethren, in his 
 own order give thanks unto God (ἐν τῷ 25i@ τάγματι εὐχαριότείτω TO 
 Se), maintaining a good conscience and not transgressing the appointed rule 
 of his service (τὸν ὡριόμένον τῆς λειτουργίας αὐτοῦ uavova), but 
 acting with all seemliness.” Ha.: ‘* In der Did. gelten die Propheten als die 
 
 Virtuosen des Gebets.” 
 Notes to CHaprer XI. 
 
 Here begins the directory of discipline and the officers of the Church, 
 Chs. XI.-XIII., and Ch. XV. See the general discussion, pp. 62 sqq. 
 
TEACHING OF THE TWELVE APOSTLES. 
 
 ὑμᾶς ταῦτα πάντα TA προει- 
 ρημένα, δέξασϑε αὐτόν" 
 
 2. Ἐὰν δὲ αὐτὸς ὁ διδασ- 
 κῶν στραφεὶς διδάσπῃ ἄλλην 
 διδαχὴν εἰς τὸ καταλῦσαι, μὴ 
 αὐτοῦ ἀκούσητε. εἰς δὲ τὸ 
 προσϑεῖναι δικαιοσύνην nat 
 γνῶσιν Κυρίου, δέξασϑε av- 
 τὸν ὡς Κύριον. 
 
 3. Ilepi δὲ τῶν ἀποστόλων 
 καὶ προφητῶν κατὰ τὸ δόγμα. 
 τοῦ εὐαγγελίου οὕτως ποι- 
 ἤσατε. 
 
 4. Πᾶς δὲ ἀπόστολος ἐρχό- 
 μένος πρὸς ὑμᾶς δεχϑήτω WS 
 Κύριος. 
 
 199 
 
 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 righteovsness 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 ἢ 
 cometh to you be received as || 
 the Lord.* . 
 
 ἃ Matt. x. 
 
 40. 
 
 2. Hear him not.| 2John10: 
 
 “ΤῈ any one cometh unto you, and bringeth 
 
 not this teaching, receive him not into your house.” 
 
 Receive him as the Lord.| Matt. x. 40: 
 me, and he that receiveth me receiveth Him that sent me.” 
 
 Br. quotes also Ignatius, Ad. Eph. vi. 
 
 “Ἢ that receiveth you receiveth 
 John xiii. 20. 
 
 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. Apostie.| In a wider and secondary sense ; as in Acts xiv. 4, 14: 
 
 πον νι 7s 1° Gor, xv. ὅς; 7.1 Thess 1: 8. 
 
 A wandering evangelist or 
 
 itinerant preacher who carries the Gospel to the unconverted, and is there- 
 
 fore not allowed to remain in one place. 
 
 ministers in Euseb. H. Εἰ. iii. 37, quoted on p. 68. 
 
 See the description of this class of 
 
 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 isa second and weaker generation. An indication 
 that the book was written after a.p. 70. According to Mommsen, in Corpus 
 Inseript. Lat., Tom. ix. num. 648 (Berol. 1888), the Jews used the term 
 ** Apostle” till the sixth century for a special class of officials. This is con- 
 
200 
 
 5. Ov* μενεῖ δὲ ἡμέραν μί- 
 αν, ἐὰν δὲ ῃ χρεία, καὶ τὴν 
 ἄλλην, τρεῖς δὲ ἐὰν μείνῃ, 
 ψευδοπροφήτης ἐστίν. 
 
 6. Ἐξερχόμενος δὲ ὁ ἀπόσ- 
 τολος μηδὲν λαμβανέτω. él μὴ 
 ἄρτον ἕως οὐ αὐλισϑῆῇ: ἐὰν δὲ 
 ἀργύριον αἰτῇ, ψευδοπροφή.- 
 της ἔστί. 
 
 ἡ Καὶ πάντα προφήτην λα- 
 λοῦντα ἐν πνεύματι οὐ πειρά- 
 
 DOCUMENT I. 
 
 5. But he shall not remain 
 [longer than] one day ; and, 
 if need be, another [day] 
 also; but if he remain three 
 [days] he is a false prophet. 
 
 6. And when the Apostle 
 departeth, let him take noth- 
 ing except bread [enough] 
 till he reach his lodging 
 (night-quarters). But if he 
 ask for money, he is a false 
 prophet. 
 
 7. And every prophet who 
 speaks in the spirit ye shall 
 
 * ov, om. Hi.; 
 
 ~ x > ‘ T 5 , 
 οὐ μενεὶ δὲ εἰ μὴ, Ha.; ov, with μενέτω: 
 
 ‘when. he 
 
 makes a stay, /et him do it for one day (only),” Zahn. 
 
 firmed by the Theodosian Code (Lib. xviv Tit. viii. 
 
 of Jewish Presbyters and those 
 
 , Lex 14), which speaks 
 
 **quos tpst Apostolos vocant.” 
 
 5. Not longer than one day.] The Jerus. MS. is here evidently defective. 
 Hi. omits οὐ, Ha. inserts e2 μη} (comp. XII. 2), Z. changes ov into οὗ and 
 supplies μὲν ἔτ ὦ (where he makes a stay, let him stay only for a day). 
 
 Three days.| Two or three days 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. 18; Rev. ii. 2, 20; false Prophets, Matt. vii. 15; xxiv. 
 11; Mark xiii. 22; Luke vi. 26; 2 Pet. ii. 1; 1 Johniv.1. Ha. quotes Ter- 
 tullian De Preser. iv.: “Qui pseudo-prophete sunt, nisi falsi predica- 
 tores? Qui pseudo-apostoli nisi adulteri evangelisatores?” 
 
 Hermas, in the Hleventh 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 frcem 
 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 Prophetie im apost. und nach apost. Zeitalter, quoted p. 148. 
 
 6. Comp. Matt. x. 9,10; Mark vi. 8; Luke ix. 3. 
 
 7. Speaks in (the) spirit.| ἐν πνεύματι, without the article, in distinction 
 from ἐν voz, 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 
 
 σετὲ ουδέ διαπρινεῖτε' πᾶσα 
 γὰρ ἁμαρτία ἀφεθήσεται, av- 
 τη δὲ ἡ ἁμαρτία ovn ἀφεϑή- 
 σεται. 
 
 8. Ov was δὲ ὁ λαλῶν ἐν 
 πνεύματι, προφήτηϑ ἐστίν, 
 ἀλλ ἐὰν ἔχῃ τοὺς τρόπους rae 
 ptov. Azo οὖν τῶν τρόπων 
 γνωσϑήσεται ὁ ψευδοπροφή- 
 της καὶ ὁ προφήτης. 
 
 9. Καὶ mas προφήτης ὁ ρί- 
 Gav * τραάπεδαν E 4 πνεύματι 
 οὐ φάγεται ἐπ’ αὐτῆς, εἰδὲ 
 pnye εὐδοπροφήτης ἐστί. 
 
 10. Πᾶς δὲ προφήτης διδαάσ- 
 nav τὴν ἀλήϑειαν, εἰ ἃ δι- 
 δάσπει οὐ ποιεῖ, φψευδοπροφή- 
 της ἔστί. 
 
 11. Πᾶς δὲ προφήτης δεδο- 
 κιμασμένος ἀληϑινὸς ποιῶν + 
 εἰς μυστήριον κοσμικὸν ἔ ἐπ- 
 
 * ὁρίζων, Br. et al. 
 
 not try nor prove ; 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 prophet. 
 
 11. And every approved, 
 genuine Prophet, who makes 
 assemblies for a worldly mys- 
 
 tuv@r, Hi. 
 
 t xo6piumyv, Hi., xoGurov, Petersen ; ποιῶν μυόστ. xoGm. εἰς Exxd., Z. 
 
 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 atable.| A love-feast ordered in ecstasy. A strange fact not men- 
 
 tioned elsewhere. 
 
 to personal uses by making a meal of the Eucharist. 
 different reading, ὁ ῥέζων, ‘who is offering.” 
 
 The true Prophet will not profane a sacred ordinance 
 
 Gordon proposes a 
 ῥέζω iS arare poetic word 
 
 occurring in Homer and Hesiod, in the sense to perform a sacrifice. 
 
 11. κοσμικὸν. Belonging to this world (in a local, not in a moral sense), 
 mundane, worldly or earthly, as opposed to éxovpavior, heavenly; comp. 
 Heb. ix. 1; where the tabernacle is called τὸ Wyzov ποσμιμόν, the sanctu- 
 
 ary of this world, as distinct from the sanctuary in heaven. 
 
 Hebrew it was used as a substantive. 
 
 In Rabbinical 
 
 ποιῶν εἰς μυστήριον κοσμικὸν éExuAnoias.| The most difficult passage 
 
 in the Did. and not yet satisfactorily explained. 
 
 Br. admits that it is 
 
202 DOCUMENT I. 
 
 κλησίας, μὴ διδάσκων δὲ moi- tery [2], but does not teach 
 εἶν ὅσα αὐτὸς ποιεῖ, οὐ upi- [others] to do what he him- 
 ϑήσεται ἐφ᾽ ὑμῶν: μετὰ Θεοῦ self does, shall not be judged 
 
 obscure and indistinct (6xoretv ov καὶ A6a@és), and proposes his explanation 
 with diffidence (p. 44). ποιῶν seems to require an object; éxx\noias may 
 be the plural aecusative depending on ποιῶν, or the singular genitive 
 depending on μυστήριον. 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, comp. Heb. ii. 12 (ἐν μέσῳ 
 éxxA.) and 3 John 6.—Different renderings: Fa.: who makes assemblies 
 for a mystery of this world. H. and B.: acting with a view to the mystery 
 of the church on earth. St.: dealing with reference to the mystery of the 
 church here below. H. and N.: working into the mystery of the church in’ 
 the world. O.: with a view to the world-mystery of the church. Sp.: who 
 summons assemblies for the purpose of showing an earthly mystery. W.: der 
 Tersammlungen zu einem Geheimniss vor der Welt macht. Ha.: der im 
 Hinblick auf das irdische Geheimniss der Kirche handelt. Z,: wenn er eine 
 symbolische Handlung welticher Art vollzieht. Kr.: wenn er in Bezug auf 
 die Khe die etwas Weltliches und doch in der Kirche (nach Eph. V. 32) etwas 
 Geheimnissvolles ist, fiir seine Person starke Dinge leistet (durch Verheira- 
 thung und Wiederverheirathung). B.-M,: exergant son corps (2) en vue du 
 mystere terrestre de Véglise (sans imposer aux autres ses pratiques ascétiques). 
 Sa.: travaillant au mystére terrestre de Véglise. Hi. changes the reading 
 ποιῶν into wu@y,and ποσμικόν into ποσμιμκῶν, ‘initians in mysterium 
 secularium ecclesias’’ (with reference to the Gnostic and Montanistic distine- 
 tion between psychical-or secular, and pneumatic or spiritual churches, but 
 has found no response. Petersen (p. 8) proposes %oGuzov, 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.: ἐγωιλησιάζων ror’ 
 λαὸν εἰς τὸ ἐπιδεῖξαι αὐτῷ ἔργον δυμβολικόν ὁ αὐτὸς épyalerat 
 ἐπὶ παρακλήσει καὶ νουϑεδσίᾳ τῶν πιότῶν. 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 
 Tertullian, De Monog., xi., which recommend celibacy as being more consist- 
 ent with a perfect Christian than marriage. But this is far-fetched, and by 
 the great mystery Paul does not maan 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. (8) Krawutzcky (in his second 
 article, 7. 6., p. 581, note) takes the very opposite view, that the Did. allows 
 
TEACHING OF THE TWELVE APOSTLES. 203 
 
 yap ἔχει τὴν πρίσιν" ὡσαύ- by you; for he has his judg- 
 Tos yap Exoinoav καὶ οἵ ap- ment with God (or, his judg- 
 
 χαῖοι προφῆται. ment is in the hands of God); 
 for so did also the ancient 
 
 Prophets. 
 12. Ὃς δ᾽ ἂν εἴπῃ ἐν πνεύ- 12. But whosoever says in 
 
 pare 4os μοι ἀργύρια 7) ὅτε: the spirit: Give me money 
 pa τινα, οὐκ ἀκούσεσϑε av- or any other thing, ye shall 
 τοῦ: ἐὰν δὲ περὶ ἄλλων ὑσ- 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 fora 
 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. Venables in ‘‘The British Quart. Rev.” for May, 1885 (p. 353): calling 
 assemblies of the church for the purpose 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,” ὁ.6., 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. 11. 7.“ Annoneer ? Hoan gile, c est 
 hater la venue des temps, c’est atder le mystére terrestre de ? Eglise” (comp. 
 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 μυστήριον (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 them, 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 ἀρχαῖοι 
 even then without distinguishing them from the stillolder Hebrew Prophets. 
 
204 
 
 τερούντων εἴπῃ δοῦναι, μη- 
 δεὶς αὐτὸν κρινέτω. 
 
 Κεφ. ιβ΄. 
 
 1. Πᾶς δὲ ὁ ἐρχόμενος ἐν 
 ὀνόματι Κυρίου δεχϑήτω, 
 ἔπειτα δὲ δοκιμάσαντες av- 
 τὸν γνώσεσθε, σύνεσιν yap 
 ἔδεται ἢ, δεξιὰν nat apiote- 
 
 pay, 
 > , ’ 
 
 2. Ei μὲν παρόδιός ἐστιν ὁ 
 
 ἐρχόμενος, βοηϑεῖτε αὐτῷ 
 
 ὅσον δύνασϑε' οὐ μενεῖ δὲ 
 πρὸς ὑμᾶς él yay δὺο 7) τρεῖς 
 ἡμέρας, EAV Hy avay nn. 
 
 8. Ei δὲ ϑέλξει πρὸς ὑμᾶς κα- 
 
 Snoait, τεχνίτης ὦν, épya- 
 GEOI@ nal φαγέτω. 
 
 * ξξετε, Br. &. 
 
 DOCUMENT I. 
 
 bid you to give for others that 
 lack, let no one judge him. 
 
 πα. XII. 
 ReEcEIViINnG 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). 
 
 + xaSicoaz, Ha. Hi. Z. 
 
 Notes To CHaprTrer XII. 
 
 1. Every one] who professes Christ. 
 
 Hospitality is to be exercised to all 
 without distinction, but not to the extent of encouraging idleness. 
 
 Every 
 
 one who can must work. Comp. 2 Thess iii. 10-12. 
 Ye shall know, ete.| Ye shall know the difference between right and wrong, 
 
 between true and false Christianity. The Ap. Const. vii. 28 paraphrase 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’’); 2 Tim. ii. 7 (‘the 
 Lord shall give thee understanding in all things”). Ha. takes σύνεσιν ἕξετε 
 as a parenthesis. 
 
 2. παρόδιος.] Post-classical for wapodirns, traveller. The Sept. has 
 mapodos, 2 Kings xii. 4 (which in classical Greek means entrance, side- 
 entrance). Paul uses ἐν παρόδῳ, by the way, 1 Cor. xvi. 7. The Jews, hay- 
 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 Ephesus, Acts xvi. 3-5; xviii. 2). This 
 habit tended to strengthen the ties of brotherhood and to promote catholicity. 
 
 3. Let him work, eic.| 2 Thess. iii. 10. ‘‘If any will not work, neither 
 
TEACHING OF THE TWELVE APOSTLES. 
 
 4. Ei δὲ οὐκ ἔγχει τέχνην, 
 κατὰ τὴν σύνεσιν ὑμῶν προ- 
 νοήσατε, πῶς μὴ ἀργὸς μὲ 
 ὑμῶν δήσεται χριστιανός. 
 
 ὅ. Εἰ δ᾽ οὐ ϑέλει οὕτω ποι- 
 εῖν, χριστέμπορός ἐστιν" 7 0- 
 σέχετε ἀπὸ τῶν τοιούτων. 
 
 Κεφ. ty’. 
 
 1. Πᾶς δὲ προφήτης ἀληϑι- 
 vos, ϑέλων uaShoar* πρὸς 
 ὑμᾶς, ἀξιός ἐστι τῆς τροφῆς 
 
 205 
 
 4, But if he has not handi- 
 craft (trade), provide accord- 
 ing to your understanding 
 that no Christian shall live 
 idle among you. 
 
 5. And if he will not act 
 thus he is a Christ-trafficker. 
 Beware of such. 
 
 Cuap. XIII. 
 TREATMENT OF PROPHETS. 
 1. But every true Prophet 
 who wishes to settle among 
 you is worthy of his food (or, 
 
 αυτοῦ. 
 
 support). 
 Ἐπ σα, 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 nachdriicklich wird die Pflicht der 
 Arbeit eingescharft, und zugleich die Solidaritdt aller Gemeindeglieder |” 
 
 A Christian.| 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 
 general sense in Did, IV. 2. 
 
 χριστέμπορος.] A Christ-trafficker, Christ-monger, t. 6., 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 (ch. 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 wicked guile,” whom we must shun ‘‘ as wild 
 beasts.” Polycarp(Ad Phil. vi.) warns the Philippians against those ‘‘ who 
 bear the name of the Lord in hypocrisy.” Hermas (Mand. Xi.) 
 describes anitinerant charlatan who demands the first place in the assembly, 
 lives in great luxury, and refuses to prophesy except for payment in advance. 
 Lucian’s Peregrinus Proteus is such an impostor who deceived the simple- 
 hearted Christians. That race will never die out in this world. 
 
 Notes To Cuarter XIII. 
 1. Every Prophet who wishes to settle among you.| There were two classes 
 of Prophets, itinerant and stationary or local; while the Apostles were only 
 itinerants (XI. 5). 
 
 Worthy of his food] or support, maintenance, no more and no less. The 
 
206 DOCUMENT I. 
 
 2. ‘Aoavras διδάσπαλος ἀ- 2. Likewise a true Teacher 
 AnSiv0s ἐστιν ἄξιος καὶ av- igs himself worthy, like the 
 TOS ὥσπερ ὁ ἐργάτης τῆς τρο- Workman, of his food. 
 pis αὐτοῦ: 
 
 3. Πᾶσαν οὖν. ἀπαρχὴν 8. Therefore thou shalt 
 γεννημάτων ληνοῦ nat ἅλω- take and give all the first- 
 νος βοῶν te nat προβάτων fruit of the produce of the 
 “λαβὼν δώσεις τὴν [ἀπαρχὴν]" wine-press and threshing- 
 τοῖς προφήταις" αὐτοὶ yap floor, of oxen and sheep, to 
 εἰσιν OL ἀρχιερεῖς ὑμῶν. the Prophets; for they are 
 
 your chief-priests. 
 
 * Omit τ, ἄπαρχ. Br. et al. * Matt. x. 10. 
 
 principle and duty of ministerial support are laid down by Christ, Matt. x. 
 10 ; Luke x. 7, and by Paul 1 Cor. ix. 7, 9, 18, 14; 1 Tim. v. 18. 
 
 2. Likewise a true Teacher.| Prophets and Teachers are associated in 
 Acts xiii. 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 (7yvoujcevoz) 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. 35-877. 
 See Smith’s or Schaff’s Bible Dict. sub. First-fruits. The law prescribed also 
 tithes, 7. 6. 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. vii. 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 the N. T. ἀρχιερεύς is used (1) of 
 the Jewish high-priest (oman W131, § ἑερεὺς ὁ μέγας), Matt. xxvi. 3, 
 62, 63, 65, ete.; (2) of Christ, the true and eternal high-priest, in the 
 Ep. to the Hebrews (ii. 17; iii. 1, ete.) ; (3) in the plural, of the members of 
 the Sanhedrin, and of the heads of the twenty-four classes of priests (Matt. ἢ. 
 4, etc.). The N. T. teaches the universal priesthood of all believers (2 Pet. 
 ii. 9; Rev. i. 6), but nota special priesthood of ministers in distinction from 
 the laity. This passage gives the first intimation of the sacerdotal view 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.p. 90 and 100) Bishop 
 Clement of Rome (Ad Oor. ch. xl.) significantly. compared the Christian 
 ministry to the Aaronic priesthood and made a distinction between the 
 
 x 
 
TEACHING OF THE TWELVE APOSTLES. 
 
 4. Ἐὰν δὲ μὴ ἔγητε προφή- 
 την, δότε τοῖς πτωχοῖς" 
 
 ὅ. Ἐὰν σιτίαν ποιῇς, τὴν 
 ἀπαρχὴν λαβὼν δὸς κατὰ τὴν 
 ἐντολήν" 
 
 6. Ὡσαύτως περάμιον  ot- 
 vov ἢ ἐλαίου ἀνοίξας, τὴν 
 ἀπαρχὴν λαβὼν δὸς τοῖς προ- 
 φήταις. 
 
 ἡ. ‘Apyuptov δὲ καὶ ἱματισ- 
 μοῦ καὶ παντὸς κτήματος λα- 
 βὼν τὴν ἀπαρχὴν ὡς ἄν σοι 
 δόξῃ, δὸς κατὰ τὴν ἐντολήν. 
 
 207 
 
 4; But if ye have no Pro- 
 phet, give to the poor. 
 
 5. If thou preparest bread, 
 take the first fruit and give 
 according to the command- 
 ment. 
 
 6. Likewise when thou 
 openest a jar of wine or of 
 oil, take the first-fruit and 
 give to the Prophets. 
 
 ἡ. And of silver, and rai- 
 ment, and every possession, 
 take the first-fruit, as may 
 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. Thenext distinct trace of this idea we find in a letter 
 of Polycrates, Bishop of Ephesus, about A.p. 190, to Victor, Bishop of Rome, 
 as preserved by Eusebius (v. 24). Polycrates calls St. John ‘a priest who 
 wore the sacerdotal plate” (fepeus τὸ πέταλον wep@popixos). Comp. Church 
 Hist. ii, 216 ; and i. 431. After the close of the second century all the 
 ‘Bishops and Presbyters were called priests (ἱερεῖς, sacerdotes), and the 
 Bishop sometimes high-priest (a py1pevs, summus sacerdos, pontifer maxi- 
 mus). Tertullian uses the terms (De Bapt. vii.; De Pud. i.; De Exhort. 
 Oast.), 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 primitive 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 Philippians, p. 258 sqq. 
 
 If ye have 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. 
 
 oiriayv.| σιτία means in Byzantine Greek batch or baking of bread. (See 
 
208 DOCUMENT I. 
 
 Keg. ιδ΄. Cuap. XIV. 
 Tue Lorp’s DAY AND THE SACRIFICE, 
 1. Κατὰ κυριακὴν δὲ Kupi- 1. And on the Lord’s Day 
 ov συναχϑέντες κπλάσατε ap- of the Lord* come together, 
 Tov καὶ εὐχαριστήσατε mpo- and break bread, and give 
 ceSopolkoynoapevor* τὰ ma- thanks, haying before con- 
 
 ͵ 
 
 * Rev. i. 10. 
 *apoezou. vy. Gebhardt, Hi. Ha. [in the notes but not in the text] Z. 
 
 Sophocles, Gr. Lex., p. 990.) In classical Greek 6zrza@ is the plural of 
 σιτίον, and means grain or food. 
 
 Notes 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, whether 
 they be used in the realistic or in the figurative sense, 
 
 1. On the Lord’s Day of the Lord.| The first use of xvpzax7 as a noun, 
 but with the pleonastic addition τοὺ κυρίου. St. John (Rey. i. 10) uses it 
 first as an adjective, xvpraxn ἡμέρα, Dominica dies. The resurrection of 
 Christ, his appearance to the disciples, and the pentecostal outpouring of 
 the Holy Spirit, all of which took place on the first day of the week, are ἡ 
 the basis of the Christian Sunday. Its observance in the Apostolie age 
 may be inferred from Acts xx. 7; 1 Cor. xvi..2; Rev. 1. 10. The Did. 
 gives us the first post-Apostolic testimony for Sunday as a day of public 
 worship. Pliny (Letter to Trajan, x. 97) calls 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 Magnes. ix.) calls it ~vpraxn, likewise in opposition to 
 the Jewish observance (μηρέτε σα ββατίζοντες, ἀλλὰ unaTa πυρταπηὴν 
 ζῶντες). Justin Martyr: ““{Π6 day called Sunday” (ἡ τοῦ ᾿Ηλίου Aeyo- 
 μένη ἡμέρα, 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.: ‘‘ Hs ist von héchster 
 Bedeutung fiir die Geschichte des Cultus, dass der Verfasser der Did. fiir 
 den Sonntagsgottesdienst lediglich die Feier des Abendmahls nach vorher- 
 gegangener Exhomologese vorschreibt.” 
 
 προδεξομολογησα μεν οἱ] having confessed in addition to, or in connec- 
 
TEACHING OF THE TWELVE APOSTLES. 209 
 
 , 7 ς ~ ov . 
 ραπτῶματα υμῶν, οπῶς πα- fessed your transgressions,* 
 
 Sapa ἡ ϑυσία ἡμῶν ἢ. that your sacrifice may be 
 ase" pure: 
 2. Πᾶς δὲ ἔχων τὴν Ἐ augi- 2. Let no one who has a 
 
 βολίαν peta τοῦ ἑταίρου av- dispute with his fellow come 
 τοῦ μὴ συνελθέτω ὑμῖν ἕως together with you until they 
 
 *Comp. James ¥. 16. 
 
 * rzva, von Gebhardt, Ha. Z. 
 
 tion with, thanksgiving; but this verb occurs nowhere else and is probably a 
 writing error for πρόξξομ, 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. 14 (ἐν 
 énudnoia ἐξομολοχγησῃ τὰ παραπτώματα Gov). Comp. Jas. v. 16. In 
 the Ap. Const. vil. 30 the confession of sin in connection with the Eucharist 
 is omitted. 
 
 ‘That your sacrifice may be pure.| ϑυσία (from ϑύω, to kill and offer as 
 sxerifice) is often used tropically of spiritual sacrifices of praise and self-con- 
 secration, Rom, xii. 1 (Svdiav ζῶσαν): 1 Pet. ii 5 (avevsarinas Svuodias); 
 Phil. ii. 17 (ϑυσία “ai λειτουργία τῆς πίστεως); Heb. xiii. 15 (ἐν αφέ- 
 ρῶμεν ϑυσίαν αἰνέσεως διαπαντὸς τῷ Sew.) The Eucharist, as the 
 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, Dial. 6. Tryph. Jud. ο. 
 exvii.: ‘‘ Accordingly God, anticipating all the sacrifices which we offer 
 through this name, and which Jesus the Christ enjcined us to offer, 7. 6.. 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, Apol. 1. lxv., Jus- 
 tin M. says: ‘“‘ When the President (the Bishop) has given thanks, and ail the 
 people have expressed their assent [by saying Amen], 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 
 these 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 I. 
 
 ov διαλλαγῶσιν, ἵνα μὴ xo are reconciled, that your sac- 
 νωϑῇ ἡ Svoia ἡμῶν *. rifice may not be defiled.* 
 
 3. Αὕτη γάρ ἐστιν ἡ ῥηϑεῖς- 3. For this is that which. 
 σα ὑπὸ K υρίου" Ἔν παντὶ wasspokenby the Lord : “Τὰ 
 τόπῳ παὶ χρόνῳ προσφέρειν every place and time offer me 
 
 * ὑμῶν, Br. &e. Comp. Matt. v. 28, 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 Ireneus, Adv. Her. iv. 18, 1. 
 
 May not be defiled.| Br. quotes Matt. xv. 11-20 ; Mark vii. 15-23; Acts 
 x. 15, 21,28; Heb. ix. 13. Justin M. says (Apol. i.lxvi.): . . . ‘*Sowe, 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 (Mal. i. 10-12.) Now God 
 receives sacrifices from no one, except through his priests.” 
 
 3. Spoken by the Lord.| vpzios 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 xvpzos without the article of God, and ὁ xvpzos of Christ 
 is untenable ; see the title διδαχῇ πυρίου. 
 
 In every place.| A free quotation of Mal. i. 11, 14 (Sept.). The only 
 quotation from the canonical books of the O. 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. lxvi.; Dial. c. Tryph. Jud. c. xxviii.; xli.; cxvi.; exvii.; so also 
 Ireneus Adv. Her. iv. 17, 5,6; 18, 1,4; Clement of Alex. Strom. v. 14, 
 136; Tertullian, Adv. Jud. v.; Adv. Marc. iil. 22. The “ Second Ordinances 
 of the Apostles” (δεύτεραι τῶν ᾿Αποότ. διαταείξει:) spoken of in the sec-- 
 ond Ireneus Fragment (ed. Stieren i. 854, and ed. Harvey ii. 509), probably 
 refer to the Eucharistic sacrifice as the new sacrifice of the New Covenant 
 (νέα προσφορὰ ἐν τῇ παινῇ δια ϑη»"}), in the place of the old sacrifices 
 which ceased with the destruction of the Temple. Br. thinks it not unlikely 
 (undev aniSavorv)that 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. Bickell, 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. 2.1} 
 
 δ . 
 μοι ϑυσίαν uaSapav: ὅτι a pure sacrifice, for I am a 
 βασιλεὺς μέγας εἰμί, "λέγει great King, saith the Lord, 
 Kupios, κμαὶ τὸ ονομὰ pov and my name is wonderful 
 
 Savpactrov ἐν τοῖς ἔϑνεσι. among the Gentiles.” * 
 Κεφ. τε΄. CHap. XV. 
 BisHops AND DEACONS. 
 1. Χειροτονήσατε οὖν ἕαυ- 1. Elect therefore for your- 
 
 ~ > / , 5 
 τοῖς Ex1g nO TOUS καί Stanovovs selves Bishops and Deacons 
 
 “Malian ΤΣ 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 
 on the cross in the Lord’s Supper. On the gradual development of the 
 idea of the Eucharistic sacrifice see Church History, vol. ii. 245 sq. and iii. 
 
 503 566. 
 Notes To CHApTrer 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 
 (XI.-XIIT.), 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. XIL., p. 73 sqq. 
 
 1. χειροτονησατε.] The Greek verb means in classical writers to stretch 
 out the hand (χείρ), or to vote for by show of hands ; then to elect, to appoint. 
 So in Acts xiv. 23; 2 Cor. viii. 19; and here. Ignatius uses it in the same 
 sense, 6. g., Ad Philad. x. 1 (ed. Zahn, p. 80: πρέπον ἐστὶν ὑμῖν, Ss éx- 
 πλησίᾳ Seov, χειροτονῆσαι διάπονον εἰς TO πρεσβεῦσαι ἐκεῖ Seov 
 πρεσβείαν) ; comp. Ad Smyrn. xi. 2; Ad Polye. vii. 2. The congrega- 
 tional officers, and even the Bishops and Popes were elected and supported 
 by the people during the first centuries ; but afterwards 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, γετροτον ἕω 
 means to ordain, Ap. Const. viii. 4,5, and Ap. Can. i.: ‘Let a Bishop be 
 ordained (yetpaoxtoveioS) 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 
 προχειρίρασϑε for χειροτονήσατε. 
 
 ἐπισκόπους. Used in the same sense as πρεόβύτεροι, who for this rea- 
 son are omitted, as in the Pastoral Epistles (1 Tim. iii. 8-13, and Phil. i. 1). 
 
212 
 
 ἀξίους τοῦ Κυρίου, ἄνδρας 
 πραεῖς καὶ ἀφιλαργύρους καὶ 
 αληϑεῖς καὶ δεδοπιμασμένους' 
 ὑμῖν γὰρ λειτουργοῦσι καὶ 
 αὐτοὶ τὴν λειτουργίαν τῶν 
 προφητῶν παὶ διδασκάλων. 
 
 2. Μὴ οὖν ὑπερίδητε αὐ- 
 τούς: αὐτοὶ yep εἶσιν OL TE- 
 τιμημένοι ὑμῶν μετὰ TOV 
 προφητῶν καὶ διδασπαλων. 
 
 ὃ. ͵Ἐλέγχετε δὲ ἀλλήλους μὴ 
 EV ὀργῇ αλλ’ ἐν εἰρήνῃ, os 
 ἔχετε εν τῷ εὐαγγελίῳ: καὶ 
 παντὶ ἀστοχοῦντι κατὰ τοῦ 
 ἑτέρου μηδεὶς λαλείτω μηδὲ 
 παρ᾽ ὑμῶν ἀπουέτω," ἕως οὗ 
 μετανοήσῃ. 
 
 DOCUMENT I. 
 
 worthy of the Lord, men 
 meek, and not lovers of 
 money, and truthful, and ap- 
 proved; for they too minister 
 to you the ministry of the 
 Prophets and Teachers. 
 
 2. ‘Therefore despise them 
 not, for they are those that 
 are the honored [men] among 
 you with the Prophets and 
 Teachers. 
 
 3. And reprove one another 
 not in wrath, but in peace, 
 as ye have [it] in the gos- 
 pel; and with every one that 
 transgresses against another 
 let no one speak, nor let him 
 hear [a word] from you un- 
 
 til he repents. 
 
 * @uovéoS@, Hi. Ζ. 
 
 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 Irenzus, Ter- 
 tullian, and Cyprian), but simply the head of the college of Presbyters and 
 Deacons of one congregation. 
 
 agilapyvpovs | 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. 
 
 τὴν λειτουργίαν τῶν προφητῶν καὶ 616a6uadwrv.| 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” (διδαρτικός), 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. 
 
 οἱ τετιμημέν OL] used as a noun, those held in honor, 
 
 ” 
 
TEACHING OF THE TWELVE APOSTLES. 
 
 \ 9 ~ 
 4. Tas δὲ evyas ὑμῶν nat 
 . lA 
 
 tas ἐλεημοσύνας nat macas 
 TAS πραξεις οὕτως ποιήσατε 
 
 Cee oF > cal ? , ~ 
 “τῷ evay yéAi@ τοῦ 
 Κυρίου ἡμῶν. 
 
 Keg. 1s. 
 
 1. Τρηγορεῖτε ὑπὲρ τῆς δω- 
 AS ὑμῶν: οἱλύχνοι ὑμῶν μὴ 
 σβεσϑήτωσαν, καὶ at ὀσφύες 
 c ~ Lure) , ᾽ \ 
 υμῶν μὴ éeuAveoS@oayv, alla 
 
 6 2 3, 
 γίνεσϑε ἕτοιμοι" οὐ yap οἴἶδα- 
 τε τὴν ὥραν ἔν ἣ ὁ Κύριος 
 ἡμῶν ἔρχεται. 
 
 ἃ Luke xii. 35. 
 
 218 
 
 4. But so do your prayers 
 and alms and all your actions 
 as ye have [10] in the gospel 
 of our Lord. 
 
 Cuap. XVI. 
 
 WATCHFULNESS AND THE COMING OF 
 CHRIST. 
 
 1. Watch over your life ; let 
 not your lamps be quenched 
 and let not your loins be un- 
 loosed,* but be ye ready; for 
 ye know not the hour in 
 which our Lord comes.” 
 
 b Matt. xxv. 18. 
 
 Notes to CHapter 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 simmary of the eschatological discourses of our Lord in the 
 Synoptical Gospels, especially Matt. xxiv. It might have 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. 42-44 ; 
 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. 
 
 Watch.| ypnyopéw is often used in the N. T. with reference to the sec- 
 ond coming, Matt. xxiv. 42, 43; xxv. 13, ete. ὑπὲρ τῆς ζωῆς, comp. Heb. 
 xiii. 17: ‘‘ They watch in behalf of your souls as they that shall give ac. 
 count ” ; 
 
 Let not your lamps be quenched, ete.| A reminiscence from Luke xii. 35: 
 EOTWOAV ὑμῶν αἱ OOMVES περιεζωσμέναι, καὶ οἱ λύχνοι (the 
 plural occurs only in Luke, Matthew has λαμπάδες, xxv. 1, 3, 4, 7, 8) 
 natouevot Comp. also Eph. vi. 14: ‘‘having girded your loins with 
 truth.” 
 mee Oe ye know not the hour. ] From Matt. xxiv. 42, y ρηγορεῖτε οὖν, 
 
 OTLOVH οἴδατε ποίᾳ ἡμέρᾳ ὁ κύριος ὑμῶν ἔρχεται. Comp. 
 Matt. xxv. 18: od x οἴδατε τὴν ἡμέραν οὐδὲ THY ὥραν. Ha. notes 
 asimilar mixture of texts of Luke and Matthew in Tatian’s Diatessaron. 
 See Zahn’s Forschungen zur Gesch. des neutestam. Kanons, i. (1881) p. 200. 
 
214 
 
 2. Πυπνῶς δὲ συναχϑήσεσ- 
 Se δητοῦντες τὰ ἀνήκοντα 
 ταῖς ψυχαῖς ὑμῶν. ου γὰρ 
 ὠφελήσει ὑμᾶς ὃ πᾶς χρόνος 
 τῆς πίστεως ὑμῶν EAV μὴ EV 
 τῷ ἐσχατῷ παιρῷ τελειωϑῆτε. 
 
 8. Ἐν yap ταῖς ἐσχάταις 
 ἡμέραις πληθυνθήσονται οἵ 
 φευδοπροφήται καὶ OL φϑο- 
 ρεῖς καὶ στραφήσονται τὰ 
 πρόβατα εἰς λύκους καὶ ἡ 
 ayann στραφήσεται εἰς μῖσος. 
 
 4, Αὐξανούσης γὰρ THS 
 ἀνομίας μισήσουσιν ἀλλήλους 
 καὶ διώξουσι ual παραδώ- 
 σουσι, καὶ τότε φανήσεται ὁ 
 ποτ  λ νὸς ὡς υἱὸς Θεοῦ καὶ 
 
 DOCUMENT I. 
 
 2. But be ye frequently 
 gathered together, seeking 
 the things that are profitable 
 for your souls ; for the whole 
 time of your faith shall not 
 profit you except in the last 
 season ye be found perfect. 
 
 3. For in the last days the 
 false prophets and destroyers 
 shall be multiplied, and the 
 sheep shall be turned into 
 wolves, and love shall be 
 turned into hate. 
 
 4. For when lawlessness 
 increases, they shall hate and 
 persecute, and deliver up one 
 another; and then shall ap- 
 pear the world-deceiver as 
 
 2. Be ye frequently gathered together.| Barnabas ch. iv. 9: “ Let us take 
 
 heed (προσέχωμεν, as Ha. and Hi, read with the Lat. version) in the last 
 days, for the whole (past) time of our faith will profit us nothing (οὐδὲν 
 ὠφελήσει ὁ πᾶς χρόνος τῆς πίστεως Hye@v) unless now in this wicked 
 time (ἐν τῷ ἀνόμῳ παιρῶν) 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 Lord, be- 
 tween the a?wv οὗτος and the αἐῶὼν μέλλων. Among the Jews it meant 
 the last days of the αὐωγ οὗτος, before the coming of the Messiah. The 
 phrase is often used in the N. T., and is connected with the expectation of 
 the speedy end of the world, ἐν é6yaravs ἡμέραις. Acts ii. 17. 2 Tim. 
 1.1; Jas. v. 3; also ἐπ’ ἐσχάτων (ἐόχάτου) τῶν ἡμερῶν, Heb. i. 1; 2 
 Pet. iii. 8; ἐν καιρῷ ἐόχαάτῳ 1 Pet. i. 5; ἐν é6yatw χρόνῳ, Jude 18; 
 ἐπ᾽ ἐόχάτων τῶν χρόνων, 1 Pet. i. 20; ἐόχάτη ἡμέρα, 1 John ii. 6, and 
 τὰ τέλῃ τῶν αἰώνων, 1 Cor. x. 11. Barnabas iv. 9 uses ἐγ ταῖς ἐσχάταις 
 ἡμέραις. 
 
 3. The false prophets.| Matt. xxiv. 11: 
 aud shall lead many astray.” @Sopevs, destroyers, corrupters, used in v. 2; 
 comp. 2 Pet. ii. 12: ‘they shall in their destroying (ἐν τῇ pSopa αὐτῶν) 
 surely be destroyed (pSapndorvrat).” 
 
 The sheep shall be turned into wolves, etc.| Even some of the believers will 
 fall away under the terrible temptations and trials of the last days. 
 
 4. When lawlessness increases.| Matt. xxiv. 12: ‘because lawlessness 
 shall be multiplied (διὰ τὸ πληϑυν ϑῆναι τὴν ἀνομίαν the love of many 
 shall wax cold.” 
 
 ὁ κοόμοπλάν ος] the world-deceiver, ὦ. e. the antichrist, ‘‘the man of 
 
 ‘*many false Prophets shall rise 
 
TEACHING OF THE TWELVE 
 
 ποιήσει σημεῖα καὶ τέρατα, 
 καὶ ἡ γῆ παραδοθήσεται εἰς 
 χεῖρας αὐτοῦ, καὶ ποιήσει 
 ἀϑέμιτα ἃ οὐδέποτε γέγονεν 
 “εξ αἰῶνος. 
 
 5. Tore ἥξει ἡ κτίσις" τῶν 
 ἀνθρώπων εἰς τὴν πύρωσιν 
 τῆς δοκιμασίας nat σπανδα- 
 λισϑήσονται πολλοὶ καὶ ἀπο- 
 λοῦνται, οἱ δὲ ὑπομείναντες 
 ἐν τῇ πίστει αὐτῶν σωθήσον- 
 ται ὑπ᾿ + αἰτοῦ τοῦ παταϑέ- 
 ματος. 
 
 APOSTLES. 215 
 
 Son of God, and shall do 
 signs and wonders,” and the 
 earth shall be delivered into 
 his hands, and he shall com- 
 mit iniquities which have 
 never yet come to pass from 
 the beginning of the world. 
 
 5. And then shall the race 
 of men come into the fire of 
 trial, and many shall be 
 offended and shall perish ; 
 but they who endure in their 
 faith shall be saved under the 
 curse itself [3]. 
 
 *Comp. Matt. xxiv. 24. 
 
 * 391615, Hi 
 
 tar’ Hi. Ζ. 
 
 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 Thess. ii. 3, 4; ‘*the lawless one,” 
 ver. 8. The word is new, but. coined from Rev. xii. 9: ὁ πλανῶν τὴν 
 οἰκουμένην, ‘the deceiver of the whole world” (said of Satan), and 
 2 John ver. 7: ὁ πλάνος nai ἀντίχριστος, ‘the deceiver and the anti- 
 ehrist.” It occurs again in Ap. Const. vii. 32: καὶ τότε φανηόσεται ὁ ποό- 
 μοπλάγνος. 
 
 ὡς υἱὸς Seov.] Ha.: als wire er Gottes Sohn. Comp. 2 Thess. ii. 4: ‘‘he 
 sitteth in the temple of God, setting himself forth as God” (672 ἔστιν Se- 
 ὅς). 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 fire of trial] not purgatory in the future world, but a probatory fire 
 of trial or testing in this world; for the writer 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” (τῇ ἐν ὑμὴν πυρώ- 
 ὅει πρὸς πειρασμὸν ὑμὴν γινομένη). 
 
 They who have endured in their faith shall be δαυοα.1 Matt. x. 22: ‘he 
 that endureth to the end the same shall be saved.” Also Matt. xxiv. 13. 
 
 ὑπ᾽ αὐτοῦ Tov xataSéuatos.| The most difficult passage next to ‘‘ the 
 cosmic mystery” in XI. 11. κατάϑεμα = κατανάϑεμα, curse. It is 
 adopted by Tischendorf, W. and H., and the Revisers in Rev. xxii. 3 (with 
 x° A,B, P); comp. Zech. xiv. 18, Sept., odx ἔσται ἀνάϑεμα ἔτι. Vari- 
 . ous interpretations and renderings : 
 
 (1) Under (or, from under) the curse itself, namely the accursed world-de- 
 
216 DOCUMENT I. 
 
 6. Kat τότε φανήσεται ta 6. And then shall appear 
 σημεῖα τὴς AAnSéeias* πρῶτον the signs of the truth: first 
 
 ceiver ; comp. Matt. xiii. 14, ‘‘ the abomination of desolation” (τὸ θδέλυγ- 
 μα τῆς ἐρημησεως). 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 ὑπὸ is under, from 
 under, especially after the verbs épvedSaz, ἁρπάζειν, ῥυεόϑαι, rescuing 
 from under another’s power, or out of danger. See Liddell and Scott, sub 
 ὑπὸ, No. 1. Fa.: under the very curse. H. and N.: from under the curse 
 itself. 
 
 (2) By the curse himself, i. e., by Christ who is called a curse, or who is 
 cursed by his enemies. So Br. (τὸν Χριότὸν i6ws λέγει, ὃν κατανα- 
 ϑεματίδουσιν of GuavdadtoSyoouevor ἐν αὐτῷ), and Ha. (von dem 
 Verfluchten sel'st), with reference to 1 Cor. xii. 8: ‘‘no man speaking in 
 the Spirit of God saith, ‘ Jesus is anathema’ (ἀνά Seua Ἰησοῦς), and to the 
 maledicere Christo, which Jews and heathen tried to extort from the Chris- 
 tians (Pliny’s Ep. ad Traj., and Martyr. Polyc. ix. 3: λοιδόρηδσον τὸν 
 Χριότον. So also St.: “by him the curse,” and Spence: They will be 
 saved ‘‘through 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 : ‘‘ wnder the very curse.” 
 
 (8) ἐπ’ αὐτοῦ τοῦ κάτω ϑέματος (ἤγουν Eni τῆς yHS), 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 
 (ιατάϑεμα λέγει... ἢ τὸν KOGpoTAdvoY, ἢ τὴν Seiav παϑόλου, 
 ἀραΐν). 
 
 (4) ἀπ᾽ instead of ὑπ᾽, from the curse itself. A conjecture of Hi. and Ζ. 
 
 (5) From this curse. This would require rovrov instead of αὐτοῦ. So 
 H. and B. in the first ed., but in the second ed.: from under even this curse, 
 which H. explains : ‘‘from under the curse just described, the riot of in- 
 iquity.” B. M. and Sa. de cette malédiction. 
 
 (6) ‘They who 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 σωθήσονται 
 must have the same meaning as in the parallel passages Matt. x..22 and 
 xxiv. 13. 
 
 (7) Krawutzcky (in his second essay, /. 6. p. 582): ‘‘ under the Temple 
 Mount doomed to destruction. The Ebionites still turned in prayer towards — 
 the Temple.” Very far-fetched. 
 
 (6) And then shall appear the signs of the truth.| Matt. xxiv. 3: ‘what 
 shall be the sign of thy presence (τὸ σημεῖον τῆς δῆς MapovGias) and of 
 the end of the world ?” Ver. 30: ‘‘ 7’hen shall appear the sign of the Son 
 of man in heaven.” The ‘truth ” is here either Christ himself (comp. John 
 xiv. 6 (Ey εἶμι ἡ αὐλή ϑειαὺ, 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 
 
 σημεῖον ἐκππετάσεως * ἐν ov- thesign of opening in heaven; 
 ρανῷ, εἶτα σημεῖον φωνῆς then the sign of the voice of 
 σαλπιγγος, καὶ τὸ τρίτον the trumpet; and the third, 
 AVAGTAGIS νεκρῶν" the resurrection of the dead. 
 
 * éxi@aoews, Potivin. 
 
 First the sign of an opening in heaven] éuméracis, does not oecur in the 
 N. T. nor in the Sept., but in Plutarch in the sense of a spreading out, an 
 expansion (from éuxeravvvyt, to spread out, 6. g., a sail). So here. It 
 means an wnrolling 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, 
 nvew@ySnoarv) ; Rev, xix. 11 (‘I saw the heaven opened, ἡνεωχμέν or). 
 H. and B.: an opening in heaven. Sa.: les cieux s’ouvriront. Other inter- 
 pretations : 
 
 (1) The expansion of the sign of the eross, 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 éxzéraois from ἐκπέτομαι or ἐξιπέ- 
 rauat, to fly out, or, away (in Aristotle and Euripides). Br. and Fa. refer 
 it to the apzay7 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” [7]. But in this case it would be better to 
 understand here the angels who are sent out to gather the elect from one end 
 of heaven to the other, Matt. xxiv. 31; comp. Rev. xiv. 6: “1 saw another 
 angel flying in mid heaven (πετόμενον iv μεσουρανήματη).. 
 
 (3) Useless textual emendations by Potwin: ἐπιφάσεως (ἐπίφαστς-:- 
 ἐπιφάνεια, a becoming visible, a display); and by Hayman: ἐκπτώσεως 
 (ἔκπτωσις, a falling out, breaking forth), with reference to the falling of 
 the stars from heaven, Mark xiii. 25; Matt. xxiv. 29 (οἱ ἀστέρες πεσοῦν- 
 ται ano TOU οὐραν οὔ). 
 
 7. The sign of the voice of the trumpet.| Matt. xxiv. 851: ‘“‘He shall send 
 forth his angels wera σάλπιγγος φωνῆς meyadns, with a great sound of a 
 trumpet,” or, ‘‘a trumpet of great sound” (W. and Hort put φωνῆς on the 
 margin); 1 Cor. xv. 52: ‘‘in the twinkling of an eye, at the last trump (ἐν 
 τῇ ἐσχάτῃ CdAn1yyt); for the trumpet shall sound (σαλπίσει yap), and 
 the dead shall be raised incorruptible ;” 1 Thess. iv. 16: ‘‘ The Lord himself 
 shall descend from heaven, with a shout (ἐν xeAevouarz), with the voice 
 of the archangel, and with the trump of God (ἐν 6aAmiyy1 Seov).” 
 
 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. 
 
 ἡ. Ov πάντων δέ, ἀλλ᾽ ὡς ἡ. Not, however, of all, 
 ἐρρέϑη. Ἥξει ὁ Κύριος καὶ but as was said, “The Lord 
 πάντες OL ἅγιοι μετ᾽ αὐτοῦ. shall come, and all the saints 
 
 with him.” * 
 8. Tore ὄψεται ὁ nogpostov 8. Then shall the world 
 Κύριον ἐρχόμενον ἐπάνω τῶν see the Lord coming upon 
 νεφελῶν τοῦ οὐρανοῦ. the clouds of heaven.” 
 
 2Zech. xiv. 5. υ 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. Rey. xx. 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 the clouds, to meet the Lord in the air;” 1 Cor. xv. 28: ‘* Hach 
 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. 15. So does Christ himself, John v. 29 
 (comp. Dan. xii. 2; Matt. xxv. 32, 53, 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 have 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, 
 Ireneus and Tertullian were pronounced Chiliasts. See Church History, ii, 
 615 sqq. and Neander, i. 650-654 (Boston ed.). 
 
 The Lord will come and all the saints with him.] Literal Scripture quota- 
 tion (ὡς ἐρρέϑη) from Zach. xiv. 5. 
 
 Then shall the world see the Lord.| Matt. xxiv.30: ὄψονται τὸν υἱὸν 
 τοῦ ἀνθρώπου ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ. Comp. Xvi. 
 Q7; xxvi. 64 (ἐρχόμενον ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ). 
 Justin M., Dial. c. Tryph. exx. uses ἐπάνω, like the Did.: προδσδοκᾶται 
 πάλιν παρέδϑαι ἐπάνω τῶν νεφελῶν Ἰησοῦς. 
 
 Here the curtain falls, the world ends, eternity begins. 
 
DOCUMENT IL. 
 
 A Latin Fragment of the Doctrina Apostolorum. 
 
 Tuts fragment, mentioned in Ch. XXIX., was discovered 
 by Dr. Oscar von Gebhardt, 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 duce sunt in seculo, vite 
 et mortes, lucis et tenebrarum. 
 
 In his constituti sunt Angeli 
 duo, unus sequitatis, alter in- 
 iquitatis. 
 
 Distantia autem magna est 
 duarum viarum. 
 
 Via ergo vite hec est: Primo 
 diliges Deum eeternum, qui te 
 fecit. Secundd proximum tuum, 
 ut te ipsum. Omne autem, 
 quod tibt non vis fiert, alii ne 
 Jeceris. 
 
 Interpretatio autem horum 
 verborum heec est: non meecha- 
 beris, non honucidium facies, 
 non falsum testimoniwm dices, 
 non puerum violaveris, non for- 
 nicaveris . . . non medicamenta 
 mala facies: non occides filium 
 in abortum, nec natum succides. 
 Non concupisces quidquam de re 
 proximi tut. Non perjurabis. 
 
 DOCTRINE OF THE APOSTLES. 
 
 There are two ways in the 
 world, (one) of le and (one) 
 of death, (one) of light and 
 (one) of darkness. 
 
 In them two angels are 
 stationed, the one of equity, 
 the cther of iniquity. 
 
 But there is a great. difference 
 between 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 be done to thee, do 
 not thou to another. 
 
 Now the interpretation of these 
 words is this: thou shalt not com- 
 mit adultery, thou shalt not com- 
 mit homicide, thow shalt not bear 
 false witness, thou shalt not 
 corrupt boys, thou shalt not com- 
 mit fornication... thou shalt 
 not mix poisons: thou shalt not 
 kill children by abortion, nor 
 those just born. Thou shalt not 
 
 [Did. I. 1.] 
 [Ep. Bar. 
 Xvili.] 
 
 {[Hermas, 
 
 Mand. V1.) ΄ 
 
 (Did. I. 1.) 
 
 [I. 3.] 
 (II. 2.] 
 
 II. 3.] 
 
ΠΙ. 4.] 
 
 [II. 5.] 
 
 ΠῚ. 6.] 
 
 220 
 
 Non male loqueris. Non eris 
 memor maloruin factorum. Non 
 eris duplex in consilium dan- 
 dum, neque bilinguis ; tendicu- 
 lum enim mortis estlingua. Non 
 erit verbum tuum vacuum nec 
 mendax. Non eris cupidus nec 
 avarus, nec rapax, nec adulator, 
 EG eas 
 
 DOCUMENT 11. 
 
 covet anything of thy neighbour's 
 goods. Thou shalt not forswear 
 thyself. Thou shalt not revile. 
 Thou shalt not cherish the mem- 
 ory of evil deeds. Thou shalt 
 not be false in giving counsel, 
 nor double-tonqued ; for such a 
 tongue isa snare of death. Thou 
 shalt not be vain nor false in 
 
 thy speech. Thou shalt not be 
 covetous, nor extortionate, nor 
 rapacious, nor servile, nor... . 
 
 Ceetera 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 at my disposal the following critical discussion of this Latin 
 Didache 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. 5.1 
 
 Tue 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 4:6ay7, 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 tobe used only with great cireumspection.” * 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, antiquity 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 LATIN FRAGMENT OF THE DIDACHE 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 Didache 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 this state of the controversy the Latin frag- 
 ment comes in and lays before us a recension of the Didache 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 representative of that form of the Didache from which 
 econ quotations are taken. 
 
 The first of these theories appears to me exceedingly unlikely. All the pao 
 (which seems not only adequate, but irresistible) that Barnabas is not here 
 its own original is against it. There is no appearance 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 suffice for an 
 illustration here: The Latin fragment reads near the beginning: ‘In his 
 constituti sunt Angeli duo, unus equitatis, alter iniquitatis.” Barnabas, 
 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. ὃ. (εὐλογ εἴτ ε) 
 through II. 1—is common not only to it and Barnabas, but also to the 
 Apostolical Canons, and, indeed, in part, to allthe documents representing the 
 Didache, except 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 7Q4EKA with Eusebius, Athanasius, Anastasius, 
 Nicephorus, and all known witnesses. 
 
 Latin omits the second title. 
 
992, DOCUMENT II. 
 
 I. 1. Latin inserts in seculo against all known authorities. Cf., however, 
 Lactantius, Hpist. div. instit. c. lix. ‘Duas esse humane vite vias ;” also 
 Divin. Instit. vi. 8.“ Due sunt vie ... . per quas humanam vitam 
 progredi necesse est.” 
 
 Latin apparently omits μία before τῆς and before τοῦ. If so, itis against 
 all witnesses. 
 
 Latin inserts “‘Jucis et tenebrarum” with Barnabas, cf. Lactantius (Har- 
 nack, p. 286); against Constitutions and Canons. 
 
 Latin inserts a long sentence beginning, ‘‘ In his—’ with Barnabas and 
 Hermas, ef. Lactantius (do. p. 285); against Constitutions and Canons. 
 
 Latin apparently omits μεταξύ with Barnabas ; against Canons. 
 
 1. 2. Latin inserts wternum after ‘Deum ;” against all known witnesses. 
 
 I. 3 sq. Latin omits from evdoyeire to II. 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 I. 5. 
 
 II. 2. Latin transposes οὐ φονεύσεις and ov μοιχεύσεις ΠΕ all wit- 
 nesses, 
 
 Latin misplaces οὐ φευδομαρτυρήδσεις of 11. 8, against all. 
 
 II. 5. Latin reverses order of wevdys and xevds with all witnesses extant 
 (Constitutions, Canons). 
 
 Latin omits ἀλλὰ μεμεότωμέν os πραζει with all (Constitutions, Canons). 
 
 Il. 6. Latin inserts cupidus (cf. 111. 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 the 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 Didache 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 originai form of that work. 
 
 We proceed but a single step when we affirm, next, that the recension repre- 
 sented by the Latin translation is probably the older form of the Didache 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.p. 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 (a.D. 106), while the 
 other recension is first met with in Hermas, which after Dr. Hort’s dis- 
 
A LATIN FRAGMENT OF THE DIDACHE. 223 
 
 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 Hermas apparently quotes 
 not from a text wholly like that of the Bryennios MS., but from one interme- 
 diate between the two recensions. At Mandate 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 1. 5 (which is 
 peculiar to the Bryennios recension) is quoted. We apparently see here the 
 Bryennios recension in the act of formation. Thereis 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 Alexandvia (Prag. ex Nicete. Catena in Mat. v. 42. 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 preserved. 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 Latin, 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 codrdinated 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 II. 
 
 ᾿ 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. vy. 
 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 allonone 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., 11. 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 εὐλογεῖτε, 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 occupied ? 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 I. 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 
 καὶ δοξάδεις τὸν λυτρωδάμενον GE ἐξ Savarov ἴῃ 1. 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 appears half-formed in Hermas, in Clem- 
 ent of Alexandria, in the Apostolical Constitutions, and is preserved ἴῃς 
 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 Didache, 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. Iam anxious, however, that what I have just said shall 
 not be misunderstood: the differences between the two recensions are wholly 
 tertual,—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 
 
 4 
 
A LATIN FRAGMENT OF THE DIDACHE. 225 
 
 Codex B. The scope of the original is preserved intact through the whole 
 transmission ; as is shown by the two facts, (1) that Barnabas (iv. 9) already 
 knows the end as well as the beginning, and (2) the disposition of the matter 
 is artistic and neat. But though the Didache is never so altered as to cease 
 to be substantially the Didache, it appears in two well-marked textual forms. 
 - Some support may be gained for this from the fact that the Church writers 
 who mention the Didache sometimes mention it in the plural, This is true 
 of Eusebius, Anastasius of Sinai, and Nicephorus Callistus. The signifi- 
 cance of this is increased by the coupling by Anastasius of Περίοδοι and 
 Ζιδαχαὶ τῶν ἀποστόλων. We all know what the plural περίοδ οἱ im- 
 ports. It is barely possible that the Syriac ‘‘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.9., 
 omit in seculo in 1. 1 and eternum in I. 2, correct the order of prohibi- 
 tions in II. 2 sq., insert the appropriate words omitted in its /aewna, and 
 omit cupidus at the end. When it fails us, we are in more difficulty. 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 Krawutacky’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 affiliations of the Latin fragment teach us this. When it fails, there is 
 nothing for us but to provisionally accept the other Recension as a corrupt 
 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 
 was 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, 1854. 
 
DOCUMENT IIL 
 BARNABAS. 
 
 Tue Greek text of the Epistle of Barnabas has an appendix 
 of four chapters not found in the old Latin version, and re- 
 garded by some as spurious. Three of these chapters (X VIL— 
 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, 
 at the end of the first or early in the second century. See 
 Church History, ii. 671 sqq., and the books there quoted. 
 
 In the Greek text I have compared Hilgenfeld (Barnabe 
 Epistula integrum Greece iterum edidit, ed. altera emendata, Lips. 
 1877), Funk (Opera Patr. Ap., Tubing. vol. 1. 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. 420 προσέχωμεν ἐν Ch. iv.— Wherefore let us ee 
 
 ταῖς ἐσχάταις ἡμέραις. give heed in the last days: 
 
 ο ὑδὲν γὰρ ω pe λήσει for the whole time of our life (xy1.2. 
 
 ἡμᾶς ὁ TAS xp ὄνος ὍΣ and faith will profit us noth- 
 6691S ἡμῶν nal τῆς πίσ- ing if now in the lawless 
 TE@S, EaV μὴ νῦν ἐν τῷ time, and impending offences 
 5) , Ἢ \ ἐς ᾿ 
 ἀνόμῳ παιρῷ xnat τοῖς wedo not resist as befitteth 
 μέλλουσι σκανδάλοις, ὡς πρέ- sons of God. 
 πει υἱοῖς ϑεοῦ, ἀντιστῶμεν: 
 
 XVIII. Μεταβῶμεν δὲ καὶ Ch. xviii.—But let us pass 
 
228 
 
 ἐπὶ ἑτέραν γνῶσιν καὶ 61- 
 π.1 δαχήν: Ὁδοὶ δύο εἰσὶ Or 
 δαχῆς καὶ ἐξουσίας: 7 τε τοῦ 
 φωτὸς ἡἣ τοῦ σποτους. 
 πι] διαφορὰ δὲ πολλὴ τῶν 
 δύο ὁδῶν: ἐφ᾽ ἧς μὲν yap 
 εἶσι τεταγμένοι φωταγῶωγ οἱ 
 ἄγγελοι τοῦ ϑεοῦ, ἐφ᾽ ἧς δὲ 
 ἄγγελοι τοῦ σαταν ἄ" (2) καὶ ὁ 
 μέν ἔστι κύριος ἀπ᾿ αἰώνων 
 nah εἰς τους αἰῶνας, ὁ δὲ ἄρ- 
 χῶν καιροῦ τοῦ νῦν τῆς avo- 
 
 καὶ 
 
 μίας. 
 re} XIX. Ἢ otv o6d05 τοῦ 
 φῶτος ἐστιν αὕτη; ἕαν 
 
 τις ϑέλων ὁδὸν ὁδεύειν ἐπὶ τὸν 
 ὡρισμένον τόπον σπεύσῃ τοῖς 
 ἔργοις αὐτοῦ. ἔστιν οὖν ἡ 
 δοθεῖσα ἡμῖν VV COTS τοῦ σε- 
 ριπατεῖν EV αὐτῇ τοιαύτη.(3) 
 Αγαπήσεις TOV δὲ πο ι- 
 σαντα, φοβηϑήσῃ τὸν σὲ 
 πλάσαντα, δοξάσεις τὸν σε 
 λυτρωσάμενον ἐκ ϑανάτου. 
 
 ἔσῃ ἁπλοῦς τῇ καρδίᾳ καὶ 
 
 πλούσιος τῷ πνεύματι; ου 
 κολληθήσῃ μετὰ τῶν πορευο- 
 
 Π.11 μένων εν ὁδῷ Savartov. 
 3 ᾿ » 
 
 ΠΥ. 13] MONO ELS TO Οὐ 
 ἔστιν ἀρεστὸν T ᾧ 9 εῷ, 
 
 μισήσεις πᾶσαν ὑπο- 
 
 IV. 191 Ρ Ὁ ΤῊΝ οὐ μὴ ἐγηα- 
 tTadinns ἔντολαὰς xv- 
 
 ππ.9ςο] βίου. (9) οὐχ ὑψώσεις 
 σεαυτὸ v; ἔσῃ δὲ ταπεινό- 
 
 φρῶν HATA πάντα, οὐ» ἀρεῖς 
 
 [π.61 ἐπὶ σεαυτὸν δόξαν. οὐ λή- 
 φῃ βουλὴν πονηρὰν 
 
 DOCUMENT 1Π. 
 
 over to another knowledge 
 and teaching. There are two 
 ways of teaching and of au- 
 thority, one of light and one 
 of darkness. And there is a 
 great difference between the 
 two ways. 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.— The way of light, 
 then, is this: if any one de- 
 sires to go to the appointed 
 place, let him be zealous in 
 his works. The knowledge 
 then which is given to us in 
 walking in this (way) is such 
 as this: Thou shalt love him 
 who 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, 
 thow shalt hate every hypoc- 
 risy ; thou shalt by no means 
 forsake the Lord’s command- 
 ments. 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, 
 
 HaTA τοῦ πλησίον Gov. 
 ov Owmeers TH ψυχῆ 
 σου ϑρασος. 
 
 ᾿((οὸὐ πορνεύσεις, ov 
 μοιχεύσεις, ov Ὁ προ 
 δοφθορήσεις. οὐ μή σου 
 0 Aoyos τοῦ ϑεοῦ ἐξέλθῃ ἐν 
 anaSapoia τινῶν. 
 
 οὐ Andy πρόσωπον 
 ἐλέγξαι τινὰ ἐπὶ πα- 
 ραπτώματι. ἔσῃ πραῦύς, 
 eon  ἡσυχῖοῦσ, ἔσῃ THE- 
 μῶν τοὺς λόγους. οῦς 
 πουσας. Ομ ἢ ΟΞ 
 
 κή σ 8 us τῷ ἀδελφῷ σου. 
 (5) οὐ μη διψυχήσεις, 
 πότερον ἔσται ἢ οὔ. οὐ 
 
 μὴ λάβῃς ἐπὶ ματαίῳ τὸ ὄνο- 
 μα πυρίου. ἀγαπήσεις TOV 
 πλησίον σου ὑπὲρ τὴν 
 φυχήν σου. 
 
 οὐφονεύσεις τέκνον 
 Gov &évy φῳϑοῤᾷ,, οὐδὲ 
 πάλιν γεννηθὲν ΠΕ ΕΣ 
 λεῖς. οὐ μὴ ἄρῃς τὴν 
 yeipa σου ἀπὸ τοῦ 
 υἱοῦ σου ἢ ἀπὸ τῆς Sv- 
 yatpos σου, ἀλλὰ ἀπὸ 
 τῆς νεότητος διδαξεις 
 φόβον πυρίου. 
 
 (0) οὐ μὴ γένῃ ἐπιϑυ- 
 μῶν τὰ τοῦ πλησίον 
 a2), ov μὴ yéivn πλε 
 ονέκτηξ, οὐδὲ κολληϑή- 
 On ἔπ ψυχῆς σου μετὰ 
 ὑψηλῶν, ἀλλὰ μετὰ 
 ταπεινῶν καὶ δικαίων 
 
 229 
 
 against thy neighbor ; thou 
 shalt not permit overboldness 
 to thy soul. 
 
 Thou shalt not commit for- U1. 2.) 
 nication ; thou shalt not com- 
 mit adultery ; thou shalt not 
 corrupt boys. Not from thee 
 shall the word of God go 
 forth with the impurity of 
 some. 
 
 Thou shalt not respect per- ΠΥ͂. 8.1 
 sons in convicting any one 
 for a transgression. Thou tM. Ὁ, 8.1 
 shalt be meek, thou shalt be 
 gentle, thou shalt tremble at 
 the words which thou hast 
 heard. Thou shalt not be re- Πι. 3.] 
 vengeful against thy broth- 
 er. Thou shalt not hesitate (rv. 44 
 whether it shall be or not. 
 Thou shalt not take in vain 
 the name of the Lord. Thow (1. 7.] 
 
 ' shalt love thy neighbor above 
 
 thy life (or, soul.) 
 
 Thou shalt not slay-a child (u. 2.) 
 by abortion, nor again shalé 
 thou destroy the new-born 
 child. Thou shalt by no (yv.9J 
 means take off thy hand from 
 thy son, or from thy daugh- 
 ter, but from youth thou 
 shalt teach (them) the fear of 
 the Lord. 
 
 Thou shalt by no means be [Ὶ. 38 
 lusting after the things of ~ 
 thy neighbor, thou shalt by i. 6. 
 no means be rapacious, nor [Π|. 9.] 
 shalt thou from thy soul 
 cleave ta (the) high, but with 
 the lowly and righteous shalt 
 
πν.π]δεγλωσσία. 
 
 [IV. 10.] fo: 
 
 ΠΥ 5] G0v ἀγνεύσεις. 
 
 230 
 
 UI. 0] ἀναστραφήσῃ. τὰ συ μ- 
 
 βαίνοντά σου évepy i - 
 ματα ὡς ἀγαϑὰ προσ- 
 διό ξ ν᾿ εἰδὼ τ OTL aveEv 
 σεοῦ οὐδὲν γίνεται. (7) 
 
 1. 4]0v0% ἔσῃ διγνώμων ov- 
 
 δὲ δίγλωσσος 
 
 παγὶς 
 γὰρ ϑανατου 
 
 ἐστὶν ἡ 
 ὑποταγή- 
 on κυρίοις ὡς τύπῳ 9 ε- 
 ov ἐν αἰσχύνῃ Hat ΤΩΣ Ξ 
 οὐ μὴν. ἐπετα ἕ ἧς 
 δούλῳ σου ἢ πον ώσϑοῦ 
 HOY EV “πικρίᾳ τοῖς ἐπὶ 
 TOV αὐτὸν ϑεὸν ἐλπί- 
 δουσι, μήποτε οὐ φο- 
 βηϑώῶσι τὸν ἐπ’ ἀμφο- 
 τέροις Seov: ὅτι ἦλδεν 
 οὐ KATA πρόσωπον κα- 
 λέσαι, ἀλλ᾽ ἐφ’ οὺἣς τὸ 
 iar ah oes ἡτοίμασε. 
 
 (8) κοινωνήσεις ἐν 
 πᾶσι τῷ πλησίον cov καὶ 
 Ov x ἐρεῖς “ὁ τὰ eivatr: 
 εἰ yap ἐν τῷ ἀφθάρτῳ 
 ποινωνοί ἐστε, πόσῳ 
 μᾶλλον ἐν neue φϑαρ- 
 τοῖς. οὐπ ἔσῃ πρόγλωσσος: 
 παγὶς yap στόμα Savatov. 
 ὅσον δύνασαι ὑπὲρ τῆς ψυχῆς 
 (9) un γέ- 
 vou mpos pév TO ha- 
 βεῖν ἐμτείνων tas χεῖ- 
 ρας, πρὸς δὲτὸ δοῦναι 
 συσπῶν. 
 ὡς 
 
 ἀγαπήσεις κόρην τοῦ 
 
 {IV. 4.] ὀφθαλμοῦ Gov πᾶντα TOV 
 
 λαλοῦντα σοι τὸν Ao- 
 γον tov xvupiovn. (10) 
 
 DOCUMENT III. 
 
 thou consort. The events that 
 befall thee shalt thou accept 
 as good, knowing that nothing 
 occurs without the will of 
 God. 
 
 Thou shalt not be double- 
 minded nor double-tongued, 
 Jor a snare of death is the 
 double tongue. Thou shalt 
 obey rulers as an image of 
 God in modesty and fear. 
 Thou shalt by no means lay 
 thy hand in bitterness upon 
 thy bondman or bondmaid, 
 who hope in the same God, 
 lest they perchance shall not 
 fear the God who is over 
 (you) both ; because he came 
 not to call men according to 
 appearance, but those whom 
 the Spirit made ready. 
 
 Thou shalt share in all 
 things with thy neighbor, and 
 shalt not say they are thine 
 own ; for if ye are partners 
 in that which is incorrupti- 
 ble, how much more in the 
 corruptible (things)? Thou 
 shalt not be hasty of tongue, 
 for (the) mouth is a snare of 
 death. _ As much as thou 
 canst thou shalt make purifi- 
 cation for thy soul. Le not 
 one who stretches out his 
 hands for receiving, but draws 
 them in for giving. 
 
 Thou shalt love as the apple 
 of thine eye every one that 
 speaketh to thee the word of 
 the Lord. Thou shalt re- 
 
BARNABAS. 
 
 μνησϑήσῃ ἡμέραν n pi- 
 σεῶς ἡμέρας nal νυπ- 
 TOS καὶ ἐπδητή σεις; 
 καϑ᾽ ἑκάστην ΣΤΡ μὰν; 
 Ta πρόσωπα τῶν ἁγίων. 
 ἢ διὰ λόγου κοπιῶν παὶ πορ- 
 ευόμενος εἰς τὸ παραπαλέσαι 
 καὶ μελετῶν εἰς τὸ σῶσαι ψυ- 
 χὴν τῷ λόγῳ, 7 01a ἢ ΕΣ 
 χειρῶν σου ἐργάσῃ εἰς 
 λύτρον ἁμαρτιῶν Gov. 
 
 (11) οὐ διστάσεις ὃδοῦ- 
 γαι, οὐδὲ διδοὺς γογ- 
 γύσεις" γνώσῃ δέ, τίς ὁ 
 τοῦ μισϑοῦ καλὸς avta- 
 ποδότη. φυλάξεις ἃ 
 παρέλαβες, μήτε προσ- 
 Rag 8} 5 μήτε ἀφαιρῶν. 
 εἰς τέλος μισήσεις τὸν πονή- 
 
 ρόν. upivets δικαέ- 
 @s. {18}... δώ ποιήσεις 
 Ὀδησ pa: sei pHnvevoets 
 
 δὲ μαχομένους συναγα- 
 γῶν. 
 
 ,ἐδομολογήσῃ, ἐπὶ ὦ- 
 μαρτίέᾳ σου. οὐ προσ- 
 
 ἡδεῖς ἐπὶ προσευχὴν 
 ἐν συνειδήσει πονη- 
 pa. 
 
 αὕτη ἐστίν ἡ ὁδὸς τοῦ 
 φωτός. 
 
 XX. Ἡ δὲ τοῦ μέλανος 
 ὁδὸς GxKOoALa ἐστι nat 
 κατάρας pecrn. οδος 
 
 γάρ ἐστι ϑανάτου αἴω- 
 viov μετὰ τιμωρίας, ἐν ἡ ἐστὶ 
 Ta ἀπολλύντα τὴν ψυχὴν av- 
 τῶν" εἰδωλολατρεία, 
 ϑρασύτης, ὕψος δυνά- 
 
 281 
 
 member the day of judgment 
 night and day, and thow shalt (tv. 2. 
 seek out every day the faces of 
 
 the saints, either by word 
 laboring, and going for the 
 purpose exhorting, and medi- 
 tating how to save (thy) soul 
 
 by the word, or by thy hands ΠΥ. 6.] 
 thou shalt work for a ransom 
 for thy sins. Thou shalt not 
 hesitate to give, nor when giv- 
 ing shalt thou murmur ; but 
 thou shalt know who is the 
 good dispenser of the recom- 
 pense. Thou shalt keep what tv. 13.) 
 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 di- trv. 3. 
 vision, but shalt make peace, 
 bringing together those who 
 are at strife. 
 
 Thou shalt make confession try. 14, 
 of thy sins. Thou shalt not 
 approach to prayer with an 
 evil conscience. 
 
 This is the way of light. 
 
 Ch. xx.—But the way of τγ.1.] 
 darkness is crooked and full 
 of curse, For it is a way of 
 eternal death, with punish- 
 ment, in which the things 
 which destroy their (men’s) 
 soul; idolatry, overboldness, 
 haughtiness of power, hy- 
 
 IV.%] 
 
[v. 2.1 (2) eet aha aebces 
 
 232. 
 
 pews, Umouptats, δ: 
 πλοκαρδία, μοιχεία, 
 φόνος; ἁρπαγή, ὑπερη- 
 pavia, παράβασις, 50 - 
 Nos, xaxia, αὐϑάδεια, 
 φαρμακεία, μαγεία, 
 πλεονεξία, ἀφοβία ϑεοῦ: 
 τῶν ay a- 
 S@v, μισοῦντες αλή- 
 ϑεῖαν, ἀγαπῶντες ap € U- 
 OOS 5) OU) VitVGGHOU TES 
 μισθὸν δικαιοσύνης; 
 οὐ πολλώμενοι ay ad ᾧ, 
 Ov κρίσει δικαιῴ, χήρᾳ 
 καὶ ὀρφανῷ ου προσέχοντες, 
 ἀγρυπνοῦντες οὐκ εἰς 
 φόβον ϑεοῦ, ἀλλ᾽ ἐπὶ τὸ 
 πονηρόν, GV μαπρὰν 
 καὶ πόρρω πραῦτης 
 ὑπομονή; ἀγαπῶντες 
 μάταια, διώποντες 
 ἀνταπόδομα, oun éle- 
 OUVTES πτωχόν, οὐ 
 πονοῦντες ἐπὶ EES AES 
 πονουμένῳ, ευχερεῖς ἐπὶ 
 πκαταλαλιᾷ, οὐ γινώσπκον- 
 τὲς τὸν ποιήσαντα α ὑ- 
 τοῦς, Moves 
 φϑορεῖς 
 
 καὶ 
 
 τέμνων, 
 πλάσματος 
 Fe OU, Am OTT PEP OME - 
 νοι τὸν év deo mevor, 
 MATAMTOVOUVTES TOY 
 ϑλιβόμενον, πλουσίων 
 παραπκλητοι, πενητῶν 
 QVOMOL πριτ τ πο 
 ϑαμαάρτητοι. 
 
 DOCUMENT III. 
 
 pocrisy, duplicity, adultery, 
 murder; robbery, arrogance, 
 transgression, craft, vice, 
 self-will, sorcery, magic, 
 greed, no fear of God ; per- 
 secutors of (the) good, hating 
 truth, loving falsehoods, not 
 knowing the reward of right- 
 eousness, not cleaving to (that 
 which is) good (and) not to 
 righteous judgment, not giv- 
 ing heed to widow and or- 
 phan, on the watch not for 
 fear of God, but 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 knowing 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, wholly 
 sinful. 
 
DOCUMENT IV. 
 HERMAS. 
 
 “Tin Shepherd of Hermas” (6 Ποιμήν, Hermee Pastor) is a 
 guide of Christian morality in the shape of an allegory or 
 romance, and was once exceedingly popular in the Church, but 
 is to most 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 
 chapters 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, 11. 
 678-692. The statements on 688 concerning the date need 
 supplementing.) 
 
 The Greek text is taken from von Gebhardt and Harnack’s 
 Patr. Ap. iii. 72 sq. and 98; compared with Funk (Patr. Ap. 
 1. 890 and 412), and Hilgenfeld (Pastor Herme, ed. 11. 1881). 
 
 * Prof. J. Rendel Harris, of Johns Hopkins University, Baltimore, in a 
 note *‘On the angelology of Hermas” 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. 
 41a τοῦτο ὁ κύριος 
 ἀπέστειλεν τὸν ἀγ- 
 
 τῆι τὰ a 
 γελον αὐτοῦ τὸν ἐπὶ 
 
 ~ ΄ » τ 
 τῶν Synpiwv ovra, ov 
 x, Lt) ΄ 
 τὸονομα ἐστιν Θεγρί,, 
 [emend. Harris Sey pz] 
 UAL ἐνέφραξεν TO 
 ὅτόμα αὐτοῦ, ἵνα μή 
 
 ὅε λυμάνῃ. 
 
 Theodotion, Dan. vi. 22. 
 ὁ ϑεός μου ἀπέόστει- 
 λὲν τὸν ἄγγελον 
 avrov καὶ ἐνέφραξεν 
 
 'ταὰ ὅτοματα τῶν λε- 
 
 ΄ ᾿ 3 > 
 OVT@V παὶ οὐκ ἐλυ- 
 
 ᾿μήναντό με. 
 
 LXX. Dan. vi. 22. 
 δέδσδωμπέν me ὁ ϑεὸς 
 ἀπὸ τῶν λεόντων. 
 
 See Harnack’s notice in the ‘‘ Theolog. Literaturzeitung,” 1885, No. VI., 
 
 col, 146. 
 
[Didache 
 1 Sf 
 
 [1.2 Ξᾳ..} 
 [V.1.] 
 
 a” 
 Anové, 
 
 234 
 
 ῬΕντολὴ β΄. ᾿Ἐργαάξου τὸ 
 ἀγαϑὸν καὶ ἐμ τῶν πόπων 
 σου ὧν ὁ ϑεὸς δίδωσίν σοι, 
 πᾶσιν ὑστερουμένοις δίδου 
 ἁπλῶς, μὴ δισταάξων, τίνι 
 δῷς ἢ τίνι μὴ δῷς. Πᾶσιν δί- 
 δου: πᾶσιν yap o Seos 
 δίδοσϑαι ϑέλει Ex τῶν 
 ἰδίων δωρημάτων. 
 5. O14) omy λαμβάνον- 
 τες ἀποδώσουσιν 
 Aoyov t@ δε, διατί 
 ἘΣ ΟΥ bear 825° ΤΊ" 
 Ot psy . yap Aa pp a - 
 VOVTES ϑλιβόμενοι οὐ 
 δικασθϑησονται, ot δὲ 
 ἐν ὑποπρίσει λαμβα- 
 VOVTES TiGOVGtV. Oi- 
 ANY. 6. Ὁ οὖν διδοὺς 
 aS@os ἐστιν ws yap 
 ἔλαβεν παρὰ τοῦ πυρίου τὴν 
 διακονίαν τελέσαι, ἁπλῶς 
 αὐτὴν ἐτέλεσεν, μηδὲν δια- 
 κρίνων, τένι δῷ ἢ μὴ δῷ. 
 
 ᾿Εντολὴ ή. Ποταπαΐ, φημί, 
 κύριε, εἰσὶν αἱ πονηρίαι ag’ 
 ὧν δεῖ μὲ ἐγπκρατεύεσϑαι; 
 φησίν, ἀπὸ μοιχείας 
 nal πορνείας, ἀπὸ μεϑύσμα- 
 τος ἀνομίας [Lat.: ἃ potu ini- 
 quo], ἀπὸ τρυφῆς πονηρᾶς, 
 ἀπὸ ἐδεσμάτων πολλῶν καὶ 
 πολυτελείας πλούτου καὶ καυ- 
 χήσεως καὶ ὑψηλοφροσύνης 
 καὶ ὑπερηφανίας, nat ἀπὸ 
 pevouatos καὶ παταλαλίας 
 HAL ὑποκρίσεως, μνησικαπίας 
 nat πάσης βλασφημίας. 
 
 DOCUMENT IV. 
 
 CoMMANDMENT II. 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 be given 
 to all from 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 
 be condemned ; but those who 
 receivein hypocrisy shall pay 
 a penalty. 
 
 6. 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, Ὁ Master,” 
 I said, “are the sins from 
 which we should abstain?” 
 “‘Tisten,” he said; **irom 
 adultery and fornication, 
 from lawlessness of drunken- 
 ness, from evil luxuriousness, 
 from many meats, from ex- 
 travagance of wealth, and 
 boasting, and haughtiness, 
 and arrogance, and falsehood, 
 and evil-speaking, and hypoc- 
 risy, from revengefulness and 
 every blasphemy, 
 
HERMAS. 
 
 4, Ταῦτα ta ἔργα πάντων 
 πονηρότατά εἰσιν ἐν τῇ δωῇ 
 τῶν ἀνθρώπων. "Ano τού- 
 τῶν οὖν τῶν ἔργων δεῖ ἐγ- 
 ᾿πρατεύεσϑαι τὸν δοῦλον τοῦ 
 ϑεοῦ: ὁ γὰρ μὴ EY MPATEV— 
 ὄμενος ἀπὸ τούτων οὐ δύνα- 
 ται οῆσατ τῷ Seq. “Anove 
 οὖν καὶ τὰ ἀκόλουθα τούτων. 
 5. "Ett yap, ὁ φημί; nupie, 
 πονηρὰ ἔργα éott; Kai ye 
 πολλά, φησίν, ἔστιν, ἀφ᾽ ὧν 
 δεῖ τὸν δοῦλον τοῦ ϑεοῦ ἐγ- 
 πρατεύεσϑαι: xudéupa, ψεῦ- 
 δος, ἀποστέρησις, ψευδομαρ- 
 τυρία, πλεονεξία, ἐπι- 
 ϑυμία πονηρώ, ἀπάτη, 
 πεγοδοδιία; ἀλαδονεέίέα 
 καὶ ὅσα τούτοις ὅμοιά εἶσιν. 
 
 230 
 
 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 abstaineth not 
 from these things, cannot live 
 unto God. Hear now, also, 
 the things that attend these.” 
 5. ** Are there then, Master,” 
 said I, “‘ other evil deeds?” 
 ΟΠ ΤΠ 5 said» hie; 
 *‘many there are from which 
 the servant of God must re- 
 frain: theft, lying, fraud, 
 false-witness, covetousness, 
 evil desires, deceit, vain- 
 glory, pretence, and what- 
 ever things are like these.” 
 
 [Did. V.1.] 
 
ty 
 Ae 
 
 a 7 Ns A 
 
 ἵ τγ de 
 
 Sey at ΩΝ 
 *AVE a if 
 
 τ 
 ὟΣ ἢ ORE, F ea ‘io be 
 [ἢ δ ς 7 ¥ 
 Ὶ Ἄς ee 
 Σ ; BO nen ee Ga ἐνῇ 
 \ iy hl ut ae 
 H * Wate ot I ra ἐς πλιὰ 
 1c, SPP Ry ea en td ΐ Prt Ee eee) 
 ‘ i (ai ᾿ ; mh mil iy ; 
 ΑΝ ab ἣν ᾿ rad 
 end ut ᾿ > at 
 ͵ i i J ἱ 1 
 es ee 5 1a pH ~ aE Wyle 
 τ / ᾿ mt ; ἵ ᾿ 
 
DOCUMENT V. 
 
 THE APOSTOLICAL CHURCH ORDER, 
 OR 
 
 THE ECCLESIASTICAL CANONS OF THE HOLY APOSTLES. 
 Comp. Ch. XXX. 
 
 Tus document must not be confounded with the Apostolical 
 Constitutions (see Doc. VII.), nor with 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 Greek text is taken from the latest edition by Harnack 
 (pp. 225-237), who adopts Lagarde’s division into 80 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 (Novwm 
 Testamentum extra canonem receptum, ed. altera et emendata, Lip- 
 sie, 1884, Fasc. iv. 111-120, under the title αἱ διαταγαὶ ai 
 διὰ Κλήμεντος nal κανόνες enutnoractinol τῶν ἁγίων 
 ἀποστόλων, The Ordinances through Clement and the Ecclesias- 
 tical Canons of the Holy Apostles, which he identifies with the 
 Due Vie vel Judicium Petri). «1 have given the principal 
 variations in foot-notes, and added a number of explanatory 
 remarks. The editions of Lagarde (Reliquice juris ecclesiastict 
 antiquissime, 1856), and of Cardinal Pitra (Juris ecclesiastici 
 hist. monumenta, Tom. i. Rome, 1864) have been used by 
 Harnack and Hilgenfeld. 
 
 The title in the Latin translation of the Aithiopie text by 
 Ludolf (Comm. in Hist. Aeth. p. 814, as quoted by Bickell and 
 Hilgenfeld) reads: “ Jsti (sunt) canones patrum apostolorum quos 
 constituerunt ad ordinandam ecclesiam christianam.” In the Cod. 
 Ottobon. sec. xiv. first compared by Pitra, the document is 
 
238 DOCUMENT V. 
 
 abridged and called ἐπιτομὴ ὅρων τῶν ἁγίων ἀποστόλων 
 κπαϑολικῆς παραδόσεως, Hpitome of the Definitions of the 
 Holy Apostles. In the defective Moscow MS. discovered by O. 
 von Gebhardt and published in the second edition of his and 
 Harnack’s Ep. of Barnabas (1878, p. xxix. sq.) the title reads: 
 διατάξεις τῶν ἁγίων ἀποστόλων, 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 “ digyptiaca,” Gottinge, 1883. The Atthiopic 
 version, edited in Authiopic 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. 
 
 KANONES ἘΚΚΛΗΣΙΑ͂Σ ΤΙΚΟΙ THE ECCLESIASTICAL CANONS 
 
 ΤΩΝ OF THE 
 ATION AIOZTOAON. HOLY APOSTLES. 
 Χαίρετε, viol καὶ Svyaté- Greeting, sons and daugh- 
 
 pes, ἐν ὀνόματι κυρίου Ἰησοῦ ters, in the name of the Lord 
 Χριστοῦ, Ἰωάννης καὶ Mat- Jesus Christ. John and 
 Saios καὶ Πέτρος uat’Avdpéas Matthew and Peter and An- 
 nat Φίλιππος καὶ Ξίμων nat drew and Philip, and Simon 
 Ἰάκωβος nat Ναϑαναὴλ καὶ and James and Nathanael 
 Θωμᾶς καὶ Knpas καὶ BapSo- and Thomas and Cephas'* and 
 λομαῖος καὶ Ἰούδας Taxc- Bartholomew? and Judas of - 
 βου. James. * 
 
 1 Falsely distinguished from Peter, who is mentioned as the third Apostle. 
 Clement of Alex. (in Eusebius, H. Hecl. i. 12) distinguishes the Cephas of 
 Gal. ii. 11 from Peter, but counts him among the Seventy Disciples. 
 
 3 Falsely distinguished from Nathanael (John, i. 46 ; xxi. 2), mentioned 
 before. 
 
 3 Judas the brother of James, see Luke, vi. 16; Acts,i. 18. Only one James 
 is mentioned, and no distinction is made between the brother of John and 
 the sonof Alpheus. Matthias, who was elected in the place of the Traitor, is 
 omitted. Paulis 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. 
 
 1. Κατὰ κέλευσιν τοῦ κυρί- 
 ov ἡμῶν ᾿Ιησοῦ Χριστοῦ τοῦ 
 σωτῆρος συναϑροισϑέντων 
 ἡμῶν, naScs διέταξεν---προὸ * 
 τοῦ: Μέλλετε πληροῦσϑαι 
 τὰς ἐπαρχίας πκαταλογίσα- 
 σϑαι τόπον ἀριϑμούς, ἐπι- 
 σπκόπων ἀξίας, πρεσβυτέρων 
 ἕδρας, διαπονῶν παρεδρείας, 
 ἀναγνωστῶν PE EU. x1 
 pov aveyrnotas nal ὅσα 
 δέοι πρὸς ϑεμελίωσιν éxndn- 
 σίας, iva τύπον τῶν ἐπουρα- 
 γίων εἰδότες φυλάσσωνται 
 ἀπὸ παντὸς ἀστοχήματος, εἰ- 
 δότες ὅτι λόγον ὑφέξουσιν ἐν 
 τῇ μεγάλῃ ἡμέρᾳ τῇς κρίσεως 
 περὶ ὧν ἀκούσαντες οὐκ ἐφύ- 
 λαξαν---καὶ ἐκέλευσεν ἡμᾶς 
 ἐκππέμψασϑθαι τοὺς λόγους εἰς 
 ὅλην τὴν οἰκουμένην" 
 
 1 xAnpow, to appoint to an office by lot, to allot, assign. 
 ἐπαρχία, the government of an ἐπαρχος 
 
 tical usage also to ordain. 
 
 (prefectus) or the district governed by him, the Roman provincia. 
 
 239 
 
 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. 
 
 In ecclesias- 
 
 The proy- 
 
 inces were subdivided chiefly for fiscal, commercial and judicial purposes 
 into smaller districts, called conventus, jurisdictiones. 
 
 3 Bickell reads avexxAnozas, and translates: 
 
 “die Entfernung der Witt- 
 
 wen von kirchlichen Verrichtungen.” dvexxAnoia is not mentioned in the 
 dictionaries, but the adjective is ἐν εγοιλησίαστος, excluded from the church. 
 Suicer, Thes. i. 832, explainsit @AAorp10s τῆς éxxAnoias, alienus ab ecclesia. 
 I followed the reading of Lag. Ha. Hg. aveyuAnoia, blamelessness. Pitra 
 suggests TaPAKANGCETS. 
 
 * 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 medieval schoolmen. See Church History, vol. iv. 597 
 
 sqq. 
 
 * Hilgenfeld puts πρὸ ** * ἐφύλαξαν in parentheses. 
 
{Didache 
 1 
 
 ¢ 
 lye 
 
 [5] τολὴ πρώτη. 
 
 240 
 
 2. ἐδοῖεν οὖν ἡμῖν πρὸς 
 ὑπόμνησιν THS ἀδελφότητος 
 καὶ νουϑεσίαν ἑπαστῷ GOS ὁ 
 κύριος ἀπεκάλυψε πατὰ τὸ 
 ϑέλημα τοῦ ϑεοῦ διὰ VED [let 
 TOS ἁγίου μνησϑεῖσε λόγου 
 ἐντείλασϑαι ὑμῖν. 
 
 8. Ιωάννης εἶπεν - ἄνδρες 
 adeh pot, εἰδότες ὅτι λόγον 
 ὑφέδομεν περὶ τῶτ' διατεταγ- 
 μένων ἡμῖν εἷς EVOS πρόσωπον 
 μὴ λαμβάνωμεν, ἀλλ᾽ ἐάν τις 
 δοκῇ 715 ἀσύμφερον λέγειν, 
 ἀντιλεγέσθω αὐτῷ. 
 
 ἐδοῖε δὲ πᾶσι πρῶτον Ἰω- 
 avvnyv εἰπεῖν. 
 
 4. Ἰωάννης εἶπεν: ὁδοὶ 
 6vV0.6101, hia THS 6 @- 
 Hs, nat pla τοῦ Yava- 
 του, διαφορὰ δὲ πολλὴ 
 μεταξὺ τῶν δύο ὁὸῶν᾽ 
 7 μὲν οὐν οδὸςτῆς 6 @- 
 HS \€orry αὔτη᾽ πρ @- 
 τὸν. ἀγαπήσεις rov Se 
 OV τὸν ποιησαντα δὲ 
 ἐξ ὅλης τῆς παρδιας Gov nat 
 δοξάσεις τὸν λυτρωσάμενόν 
 σὲ ἐκ ϑανάτου, ἥτις ἐστὶν ἐν- 
 δεύυτερον"8 
 ἀγαπήσεις τὸν πλησίον 
 σου ὡς ἑαυτόν, ἥτις ἐστὶν 
 
 ἐντολὴ δευτέρα, ἕν οἷς ὅλος ὁ 
 
 DOCUMENT Υ. 
 
 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 us 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.* 
 
 Now it seemed good to all 
 that John should speak first. 
 
 4, John said: There are 
 two ways, one of life and one 
 of death, but there is a great 
 difference between the two 
 ways ; for the way of life is 
 this: First, thou shalt love 
 the God who made thee, with 
 all thy heart, and shalt glori- 
 fy him that ransomed thee 
 from death, which is (the) 
 first commandment. Second- 
 ly, thou shalt love thy neigh- 
 bor as thyself, which is (the) 
 second commandment: upon 
 which hang all the law, and 
 the prophets. 
 
 1Tudolf: Ht si quis dixerit quod non decet (dicere), objurget cum eo quod 
 
 dixit id quod bonum non est. 
 
 * Hlg. omits zz. 
 +B. Hg. yap. 
 
 + Bickell (B.), Hg. συμφέρον ἀντιλέγ εἰν. 
 8 8. δεύτερα. 
 
THE APOSTOLICAL CHURCH ORDER. 
 
 νόμος πρέμαται καὶ OL προ- 
 φῆται. 
 
 ὅ. Ματϑαῖος εἶπεν: πάντα 
 ὅσα ἀἂνῈ μὴ SéAnSt σοι 
 
 γίνεσθαι, μηδὲ συ 
 alia wxoinoys.|l τοῦ - 
 
 τῶν δὲ τῶν λόγων τὴν 
 
 διδαχὴν εἰπέ, αδελφὲ 
 Πέτρε, 
 
 6. Πέτρος εἶπεν" οὐ φο- 
 vevoets, οὐ μοιχεῦ"- 
 
 Gets, ov πορνεύσεις, 
 οὐ παιδοφϑορήσεις, 
 ου κλέφεις, οὐ μαγεύ- 
 ees οὐφαρμαπεύσειρ, 
 οὐ φονεύσεις τέκνον EV 
 φϑορᾷ οὐδὲ ** ἀρ HN 
 Sivtt awourereis, ovxtt 
 ἐπιϑυμήσεις τοῦ 
 πλησίον" ουπ ἐπιορπή- 
 δεῖς, οὐ IOS χα 
 ῥήσεις, οὐ nanohoyn- 
 GELS, οὐδὲ μνησικα κή- 
 σεις, οὐκ ἔσῃ δίγνωμος 
 οὐδὲ δίγλωσσος παγὶς 
 γὰρ ϑανάτου ἐστὶν ἡ 
 διγλωσσία. οὐκ ἔσται 
 ὁλόγος σου κενός, οὐδὲ 
 pevdns: οὐκ ἔσῃ πλεο- 
 véntTns οὐδὲ ἅρπαξ 
 οὐδὲ ὑποκριτὴς οὐδὲ 
 καποήϑης οὐδὲ ὑπερή- 
 Pavos, οὐ δ λήφῃ ου- 
 λὴν πονηρὰν κατὰ τοῦ 
 mAinotiov σοῦ" οὐ μισή- 
 
 Ta 
 
 241 
 
 5. Matthew said: , Adj [2] 
 things whatsoever thou wilt 
 not have befall thee, thou to 
 another shalt not do. Now 
 of these words tell the teach- 
 ing, brother Peter. 
 
 6. Peter said: T’how shalt U1. 2.1 
 not kill ; thou shalt not com- 
 mit adultery ; thou shalt not 
 commit fornication ; thou 
 shalt not pollute a youth; thou 
 shalt not steal ; thou shalt not 
 be a sorcerer ; thow shalt not 
 use enchantments; thou shalt 
 not slay a child by abortion, 
 nor kill what is born; thou 
 shalt not covet any thing that 
 is thy neighbor's ; thou shalt 
 not bear false witness ; thou [3.1 
 shalt not speak evil; thou 
 shalt not bear malice; thou [43 
 shalt not be double-minded , 
 nor double-tongued, for a 
 snare of death is duplicity of 
 tongue. Thy speech shall not [5:1 
 be empty, nor false; thou shalt 16. 
 not be covetous. nor rapacious, 
 nor ahypocrite,nor malicious, 
 
 or haughty, nor take evil 
 counsel against thy neighbor; 
 thou shalt not hate any man, 
 but some thou shalt reprove, 
 
 * B. Hg. omit. 
 $B. Hlg. γενεσϑαι. 
 | B. Hg. ποιήδεις. 
 
 ** Bl οὐ. 
 
 + Hig. θέλεις. 
 8. B. 60 μηδὲ. 
 { B. Hig. omit clauses οὐ * ** μαγ εὐδεις. 
 H+ B. γεννηθὲν *** ἀπολίτεν εἴς. 
 
 tt B. Hlg. omit clauses ovx * ** ἐπιορπήσειξ. 
 
 88 B. Hg. οὐδὲ. 
 
ΠΠ. 1.] 
 
 242 
 
 σεῖς πάντα ἀνϑρῶπον, 
 
 ἀλλ᾽ obs μὲν ἐλέγξεις, 
 οὺς δὲ ἐλεήσεις, wept cov δὲ 
 προσεύξῃ, οὺὃς δὲ ἀγα- 
 πήσεις ὑπὲρ τὴν ψυχήν 
 σου. 
 
 ἡ. Avdpéas εἶπεν: τέκνον 
 μου, φεῦγε ἀπὸ παν- 
 τὸς πονηροῦ καὶ απὸ 
 παντὸς ὁμοίου αὐτοῦ. 
 
 βιμὴ γίνου ὀργίλος" ὁ δη- 
 γεῖ γὰρ ἡ ὀργὴ πρὸς 
 το povov: é&ort yap 
 
 δαιμόνιον appevinov ὁ ϑυμός. 
 β: μὴ γίνου δηλωτὴς μηδὲ 
 ἐριστιπὸς μηδὲ ϑυμώ- 
 Onst: €* yap τοῦτ 
 φόνος γεννᾶται. 
 [31 8, Φίλιππος εἶπεν: τέκνον 
 μου,] μὴ γίνου ἐπιϑυ- 
 μητής' ὁδηγεῖ γὰρ ἡ 
 ἐπιϑυμία πρὸς τὴν πορ- 
 νείαν Hal ἕλπει τοὺς ἀνϑιρώ- 
 πους πρὸς ἑαυτήν. ἔστι γὰρ 
 ϑηλυκὸν δαιμόνιον ἡ ἐπιϑυ- 
 μία, 8 καὶ ὁ μὲν μετ᾽ ὀργῆς, ὃ 
 δὲ mel’ ἡδονῆς ἀπόλλυσι rors 
 εἰσερχομένους || eis] adrny.** 
 ὁδὸς δὲ πονηροῦ πνεύματος 
 ἁμαρτία φυχῆς, 
 βραχείαν εἴσδυσιν σχῇ ἐν 
 αὐτῷ, πλατύνει αὐτὴν καὶ 
 ἄγει ἐπὶ πάντα τὰ KAKA τὴν 
 
 \ 7 
 HAL OTAV 
 
 DOCUMENT Y. 
 
 and some thou shalt pity; and 
 for some thou shalt pray, and 
 some thou shalt love more than 
 thine own soul. 
 
 ἡ. Andrew said: My child, 
 flee from all evil, and from 
 everything likeit. Be not in- 
 clined to anger, for anger 
 leads to murder ; for wrath 
 is a male demon.’ Become 
 not a zealot, nor contentious, 
 nor passionate; for from 
 these things murder is engen- 
 dered. 
 
 8. Philip said: My child, 
 be not lustful; for lust leadeth 
 to fornication, and draweth 
 men to herself. For lust isa 
 female demon, 
 ruins with anger, the 
 other with lust, those that 
 receive them.” Now (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 
 
 1 Lud. : 
 2 Lud. 
 
 instar cacadcemonis. 
 : Cacodemon seductor est. 
 
 Bickell : 
 
 ein mannlicher Damon. 
 
 Nam cum diabolus tram cum libidine 
 
 conjungit, interitus eternus sequitur ewm qui illud admittit. 
 
 *B. Hlg. omit. 
 
 1 B. Hg. omit. 
 
 | B. Hig. εἰδδεχομένους. 
 ἘΞ B, Ale. αὐτὰ. 
 
 +B. Hg. Supavrixos. 
 ἃ B. Hlg. r7s ἐπιϑυμίας. 
 4] B. Hg. omit. 
 
 and the one 
 
THE APOSTOLICAL CHURCH ORDER. 
 
 " 3 ᾽-» 
 φυγὴν ἐκείνην καὶ ovu ἐᾷ δια- 
 βλέψαι τὸν ἄνθρωπον καὶ 
 . 3 \ ? , ς \ 
 ἰδεῖν τὴν αληϑειαν. ὁ ϑυμος 
 ¢ ~ > 
 ὑμῶν μέτρον ἐχέτω Hal ἕν 
 
 τε 9h ΤῸΝ 
 
 βραχεῖ διαστήματι αὐτὸν ἡνι- 
 οχεῖτε καὶ «αναπκρούετε, ἵνα μὴ 
 ἐμβάλλῃ ὑμᾶς εἰς ἔργον σονη- 
 ρον. ϑυμὸς γὰρ καὶ ἡδονὴ 
 πονηρὰ ἐπὶ πολὺ παραμέ- 
 γοντα κατὰ ἕπίτασιν δαιμό- 
 via γίνεται, καὶ ὅταν ἐπτι- 
 τρέφῃ αὑτοῖς ὁ ἄνθρωπος, οἱ- 
 ins / 3 ~ ~ ? ~ 
 OALVOUOLV EV τῇ ψυχῇ αὐτοῦ 
 nat γίνονται μείδονες nal 
 7 ? 3 
 
 ἀπάγουσιν αὐτὸν εἰς ἔργα 
 ἄδικα καὶ ἐπιγελῶσιν αὐτῷ 
 καὶ} ἥδονται ἐπὶ τῇ ἀπωλείᾳ 
 τοῦ ἀνθρώπου. Ἶ 
 
 9. Σέμων εἶπεν" 
 μὴ γίνου αἰσχρολόγος 
 μηδὲ ὑφηλόφϑαλμος. 
 ap. τούτων μοι" 
 χείαβδ γεννᾶται.) 
 
 10. Tancfos εἶπεν. ΤῈ ΤΣ 
 γον μου, GF μὴ γίνου 
 οἰωνοσπκόπος, émerd 1 ** 
 ὁδηγεῖ εἰς} τὴν εἰδω- 
 
 , A ? 
 
 Aohkatpsiav, μηδὲ ἔπα- 
 
 Ν \ 
 οιδος μηδὲ μαϑημα- 
 
 Ν A / 
 TIHOS μηδὲ WEPtKaSat- 
 
 ? \ 
 
 pov μηδὲ ϑέλε avratt 
 43 »-» A ? , 3 
 ἰδεῖν μηδὲ ἀπουειν.ὃδ ἐπ 
 
 TENVOY, 
 
 248 
 
 to look clearly and see the 
 truth." Let your wrath be 
 restrained, and after a sbort 
 interval, bridle and check it, 
 that it may not hurl you into 
 evil deeds. For wrath and 
 evil desire, if they be suffered 
 long to remain, become de- 
 mons by reinforcement. And 
 whenever man yields himself 
 to them, they swell up in his 
 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 3; 
 
 not foul-mouthed, nor lofty- 
 eyed ; for of these things come 
 adulteries. 
 
 10. James said: Child, be [4.1 
 . not an omen-watcher, since tt 
 
 leadeth to idolatry, nor a 
 charmer, nor an astrologer, 
 nor a purifier, nor be willing 
 to look upon nor hear these 
 things; for from all these 
 idolatries are begotten. 
 
 * 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 ali, lest he should see the truth.” 
 
 * B. Hlg. ἐπιπολύ. 
 
 1 Β. Hlg. τῶν ἀνθρώπων. 
 | B. Hg. γένονται. 
 
 ** B. éei On. 
 
 tt B. συ τοῖς. 
 
 t Hg. omits. 
 
 § B. Hg. μοιχεῖαι. 
 4“ 8. Hg. omit. 
 
 t+ B. Hg. zpos. 
 
 $§ B. Hg. εἐδέναι. 
 
944 DOCUMENT Y. 
 
 γὰρ τούτων ἁπάντων 
 eidwmAoAatpéeiat γὲεν- 
 V@VTAL. 
 
 (eal faded NaSavanh εἴπεν' τ ἕ- 
 VOV's μὴ γίνου ψεύστης, 
 τὸ πο. ὁδηγεῖ TO pev- 
 Gua πῶ tHv ndonnr, 
 μηδὲ φιλάργυρος μηδὲ 
 KevOOOGOS. EX yap 
 τούτων ἁπάντων κλο- 
 mal yEevv@vrai.*® 
 
 [61]. τέκνον, μὴ γίνου yoy- 
 γυσος, ἐπειδὴ ἄγει πρὸς 
 τὴν βλασφημίαν, μηδὲ 
 αὐθάδης Μη. wovn- 
 ρόφρων. én yap TOV- 
 TOV ATAVTDV βλασφη- 
 
 π]μίαι γεννῶνται. 1 GS 
 δὲ πραῦς, ἐπεὶ! πραεῖς 
 nAnpovomnoovort τὴν 
 
 [81 βασιλείαν τῶν οὐρανῶν. y t- 
 γου μαπρόϑυμος, ἐλε- 
 ἡἥμων, εἰρηνοποιόξς, παϑα- 
 pos τῇ παρδίᾳ ἀπὸ παντὸς 
 μαποῦ, ἄκπαπος καὶ NOV- 
 χιος, ἀγαϑὸς καὶ φυ- 
 λάσσων καὶ τρέμων τοὺς 
 λόγους ovs ἠπουσὰ τε" 
 
 ϑηήούχ ὑψώσεις σεαυτὸν 
 οὐδὲ δώσεις THY φυ- 
 χήν gov μετὰ ὑφη- 
 λῶν, ἀλλὰ μετὰ δικαΐί- 
 ov καὶ ταπεινῶν ava- 
 στραφηση- Ta διὲ GU- 
 
 11, Nathaniel said: Child, 
 be not a liar, since lying leads 
 to theft, nor avaricious, nor 
 vainglorious; for of all these 
 things thefts are begotten. 
 
 [Judas said] : Child, be not 
 amurmurer, since it leadeth 
 to blasphemy, nor self-willed, 
 nor evil-minded ; for of all 
 these things blasphemies are 
 begotten. But be meek, since 
 the meek shall inherit the 
 kingdom of heayen. Be long- 
 suffering, merciful, peace- 
 making, pure in heart from 
 every evil, guileless and 
 gentle, good, and keeping and 
 trembling at the words which 
 thou hast heard ; thou shalt 
 not exalt thyself, nor permit 
 over-boldness to thy soul, nor 
 cleave with thy soul to (the) 
 high, but with (the) righteous 
 and lowly thou shalt consort. 
 
 * Hg. inserts Ἰούδας εἶπε. B. observes that these words were unques- 
 tionably omitted in the original Greek MS, merely by accident, and so he 
 inserts ‘‘Judas sprach” in his translation. 
 
 + Hg. ἐπειδή. 
 t B. Hlg. κληρονομοῦσι. 
 § Hig. τῇ ψυχῇ. 
 
 || Hlg. inserts 6.605 οὐδὲ κολληϑησῃ τῇ ψυγῇ Gov. 
 
THE APOSTOLICAL CHURCH ORDER. 
 
 βαίνοντα σοι évepyn- 
 ματα ὡς ἀγαϑὰ προσ- 
 6éGn, εἰς τι aTEP 
 Seov οὐδὲν γίνεται. 
 12. Θωμᾶς εἶπεν: τέκνον, 
 τον λαλοῦντα σοι τὸν 
 λόγον τοῦ ϑεοῦ παὶπαρ- 
 αἰτιὸν σοι γινόμενον τῆς 
 δωῆς nal δόντα σοι τὴν EV 
 κυρίῳ σφραγῖδα ἀγαπήσεις 
 ὡς πόρην ὀφϑαλμοῦ σου, 
 μνησθήσῃ δὲ αὐτοῦ 
 γύπκπτα καὶ ἡμέραν, Tue 
 MO ELS αὐτὸν ὡς TOY 
 nuUptov. o8ev yap 7 
 xUPLOTHS λαλεῖται, ἐξ 
 HET πυριος ἔστιν. én - 
 BERTH GEDS δὲ τὸ mpo- 
 σῶπον αὐτοῦ παϑ᾽ ἡμέραν 
 mat TOUS λοιποὺς AaYLOVS, 
 iva émavanavon τοῖς 
 λόγοις αὐτῶν: noddcpevos* 
 yap ἁγίοις ἀἁγιασϑήσῃ. τι- 
 μήσεις δὲ αὐτόν, καϑ’ ὃ δυ- 
  ψατὸς εἶ, ἐκ τοῦ ἱδρῶτος σου 
 καὶ ἐμ τοῦ πόνου τῶν χειρῶν 
 Gov. εἰ yap ὁ κύριος δι᾽ av- 
 τοῦ ἠξίωσέν σοι δοθῆναι 
 πνευματικὴν τροφὴν 
 nat ποτὸν καὶ δωὴν 
 αἰώνιον, σὺ ὀφείλεις 
 πολὺ μᾶλλον τὴν 
 φϑαρτὴνπαὶ πρόσπαι- 
 ρον προσφέρειν Epo 
 gpnv: a&i0s yar ἐρ- 
 yatns τοῦ μισϑοῦ av- 
 
 On 
 
 1 Ludolf: 
 verkiindigt wird. 
 
 * B, inserts ὡς ἅχτοξ. 
 
 ubi memorant diviatem. Bickell : 
 
 245 
 
 The events that befall thee (10.1 
 thou shalt accept as good, 
 knowing that without God 
 nothing occurs. 
 
 12. Thomas said: Child, πν. 1. 
 
 him 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, thou shalt love as 
 the apple of thine eye, and 
 thoushalt remember him night 
 and day, thou shalt honor 
 him as the Lord ; for where 
 that which pertaineth to the 
 Lord is spoken,’ there is the 
 Lord. And thou shalt seek [51 
 out his face daily and the rest 
 of the saints, that thou may- 
 est be refreshed by their 
 words: for by cleaving to 
 saints thou shalt be sanctified. 
 Thou shall honor him, as far 
 as thou art able,—from thy 
 sweat and from the labor of 
 thy hands. For if the Lord 
 through him saw fit that 
 spiritual food and drink and 
 eternal life be given thee, 
 thou oughtest much 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. 
 
 woher die Sache des Herrn 
 
 + B. omits dé. 
 
246 
 
 τοῦ, nal βοῦν ἀλοῶντα οὐ 
 φιμώσεις, καὶ οὐδεὶς φυτεύει 
 ἀμπελῶνα καὶ ἑμ τοῦ καρποῦ 
 αὐτοῦ οὐκ ἐσϑίέει. 
 
 [81 13. Κηφᾶς sixev’* ov ποι- 
 
 NOELS σχίσ Mata, εἰ- 
 ρηνεύσεις δὲ payo- 
 mMéevOUS. unpiveis 61- 
 
 κμαίως. ov λήψῃ πρό- 
 σωπονὶ ἐλέγξαι τι- 
 va§ ἐπὶ παραπτώματι. 
 οὐ γὰρ ἰσχύει πλοῦτος παρὰ 
 κυρίφ᾽ οὐ yap ἀξία! προ- 
 κρίνει οὐδὲ κάλλος ples 
 ἀλλ᾽ ἰσότης ἐστὶ πάντων παρ᾽ 
 “1 αὐτῷ. ἐν προσευχῇ σου μ ἢ 
 διφυχήσῃς πο ee é σ- 
 
 blrat 7 ov. pwn yivov 
 προσ μὲν, τοῦ Aa pete 
 ? , \ rm 
 EHTELVBVY TAS YEIPAS, 
 
 πρὸς δὲ τὸ δοῦναι GVo- 
 Ὡπῶν. ἐὰν ἔχῃς διὰ 
 τῶν χειρῶν σου δὼ 
 σεις λύτρωσιν T @V 
 πα μαρτιῶν σου. οὐ δισ- 
 
 racers δοῦναι! οὐδὲ 
 διδοὺς yoyyugers: 
 γνώσῃ yap tis ἔστην 
 6 TOD pro Sob xnados 
 BlavranxodoTys. Ov x 
 ἀποστραφήσῃ ἐνδεό- 
 
 μενον, συγπκοινωνή- 
 σεις] δὲ πάντα] τῷ 
 ἀδελφῷ σου καὶ οὐπ 
 ἐρεῖς ἴδια εἶναι: εἰ 
 
 DOCUMENT YV. 
 
 13. Cephas said: Thou 
 shalt not make divisions, but 
 shalt make peace between those 
 who contend; thou shalt judge — 
 justly ; thou shalt not respect 
 persons in reproving for a 
 transgression. For wealth 
 does not avail with the Lord; 
 for dignity does not predis- 
 pose, nor beauty aid, but there 
 is equality of all with him. 
 In thy prayer thow shalt not 
 hesitate, whether it shall be or 
 not ; be not (one who) for ve- 
 ceiving stretches out the 
 hands, but for giving draws 
 them in. If thou hast (any- 
 thing) by thy hands thou 
 shalt give ransom for thy 
 sins; thou shalt not hesitate 
 to give, nor when giving 
 shalt thou murmur ; for 
 thou shalt know, who is the 
 good dispenser of the recom- 
 pense. Thou shalt not turn 
 away from a needy one, but 
 thow shalt share in all things 
 with thy brother, and shalt 
 not say they are thine own ; 
 for if ye are partners in that 
 which is imperishable, how 
 
 * Ha. ezvezy(a typogr. error). 
 ΕΒ. ἐλέγξας. 
 
 |B. ἀξίας. 
 
 ** B. Hlg. διδόναι. 
 
 tt B. Hlg. ἁπαντων. 
 
 + B. Hg. insert zzva. 
 § B. Hg. omit. 
 
 ἡ Β. ἔχεις. 
 
 ++ B. H1g. omit ovy. 
 
THE APOSTOLICAL CHURCH ORTER. 247 
 
 ? ~ 2 , . . 
 γὰρ ἐν τῷ aSavat@ much more in the corruptible 
 2 ,ὔ 
 
 HOLV@VOL EGTE, ποσῳ things.? 
 ~ 2 ~ 
 
 μαλλοῖ év trois Svy- 
 
 τοῖς. 
 
 1 This last clause ‘for if,” etc., is not found either in the Apostolical Con-, 
 stitutions, or in Barnabas. Here the parallel ceases between the Did. and 
 the Apostolical Church Order. The remaining 17 sections of the Doe. are 
 therefore omitted. But as a curiosity the strange scene described in chaps. 
 XxXiX.-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. Mary said: I did not laugh. For he said to us formerly as he was 
 teaching, that the weak should be strengthened through the strong. 
 
 The meaning of the speech of the women 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. moGov + B. Hig pSaprois. 
 
ay 
 
 ᾿ δ 7 
 Ὑ peta Ψ 
 
 Ἢ 
 
DOCUMENT VL 
 
 THE COPTIC CHURCH ORDER. 
 
 From The Apostolical Constitutions, or Canons of the Apostles in 
 Coptic. With an English translation by Henry Tattam, LL.D., 
 D.D., FRS., 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 
 our 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. [Ὁ is said to 
 be the only copy known in Egypt. 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 Heypt, and 
 collated it with the Memphitic, “‘ with which it perfectly agrees.” 
 (Preface, p. xiv.) He lent it to Lagarde, who gaye a full ac- 
 count of it in his Reliquice juris eccles, ant., Ὁ. 1x. sq. This Sa- 
 hidic MS. is now in the British Museum, where its class mark 
 is Orient. 440. Another Sahidic MS., written a.p. 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. 278 (note), and 466 sqq. See 
 also his remarks on the dialects of Egypt in Scrivener’s Jniro- 
 duction to the Criticism of the N. T:, p. 865 sqq. (3d ed.). 
 
 The Coptic Constitutions contain the Pseudo-Clementine 
 Ordinances concerning the ordination of Bishops, Presbyters, 
 Deacons, the appointment of Readers, Subdeacons, Widows, 
 Virgins, the administration of the Sacraments, the First-fruits 
 and Tithes, ete. I give here only the first Book, which cor- 
 responds to the Greek “ Apostolic Church Order.” 
 
250 DOCUMENT YI. 
 
 THE APOSTOLICAL CONSTITUTIONS. 
 
 These are the Canons of our Fathers the Holy Apostles of our 
 Lord Jesus Christ, which they appointed in the Churches. 
 
 Rejoice, O 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. 
 
 Appoint the orders for Bishops, stations for Presbyters, and 
 continual service for Deacons: prudent persons for readers, and 
 blameless for widows ;+ 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 ef judgment for all the things which they have heard and 
 have ποὺ 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 Memphitie. 
 
 + “ Let not a widow be taken 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 afflicted, if she have diligently followed every good work.”—1 Tim. 
 v. 9; 10, 
 
THE COPTIC CHURCH ORDER. 251 
 
 his friend speak of those things which are not profitable, let 
 him restrain him, saying, ‘‘what thou sayest is not good.” It 
 therefore pleased 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 love * 
 the Lord thy God with all thy heart, who created thee, and thou ° 
 shalt glorify him who redeemed thee from death ; for this is the 
 first commandment. 
 
 ‘*Butthe second is this, Thou shalt love 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, O 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 hath brought forth a child 
 shalt thou killit. 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 toa le. ‘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 isa demon. + For if the evil spirit of anger is united with 
 
 * The Sahidic is correct, thou shalt love. + Arabic, Satan. 
 
252 DOCUMENT VI. 
 
 that of sensuality, they destroy those who shall receive them. 
 And the way of the 601] 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 oyer a man they change him in 
 soul, that he may be prepared fora 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 blasphemy. 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 601], 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 eyil. 
 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 that 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. Reprove 
 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 nott 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 { thou 
 shalt give for the 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, “1 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 sweat. 
 + Literally, be not of a double heart. 
 } Literally, of thy hands, or from the labours of thy hands. 
 
254 DOCUMENT VI. 
 
 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 place 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 covetous,* not a contemner, not par- 
 tial,+ and the like of these things. 
 
 “ΤῈ he have not a wife it is a good thing; but if he have 
 married 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 affair, and he should be at all culpable.” 
 
 1%. 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 him ordain two Presbylers 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. t 
 
 * Literally, not a lover of the larger portion. 
 
 + Literally, not an accepter of persons. 
 
 t Rev. iv. 4.—Kar κυπλόϑεν τοῦ Spovov Spovor éixoG61 καὶ TECCA- 
 pes nai ἐπὶ τοὺς Spovovs εἶδον TOUS eiK06L καὶ TEDCAPAS πρεόδβυ- 
 TENOVS HASHUEV OVS, περιβεβλημένους ἐν ἱματίοις λευκοῖς " καὶ ξόχον 
 ἐπὶ τὰς κεφαλὰς αὐτῶν στεφανγους χρυσοῦς. 
 
THE COPTIC CHURCH ORDER. 255 
 
 John said, ‘‘ You have rightly recalled these things to remem- 
 brance, O my brethren ; for when those on the 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.+ 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, being 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, 1 
 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.—Kai οἱ eiuo61ré66epes πρεσβύτεροι ἔπεσον ἐνώπιον TOD 
 ἀρνίου, ἔχοντες EXAGTOS... . φιάλας YOVGRS, γεμούδας ϑυμιαμάτων, 
 αἵ εἰσιν αἱ προδευχαὶ τῶν ἁγίων. 
 
 + This passage is obscure. 
 
 ¢ The Coptic words are rendered in Arabic by, with modesty, respect. 
 
 § Or, and one of them should become a hypocrite like one wasting away 
 with a gangrene. 
 
 || Or, after he has been proved by a great trial. 
 
256 DOCUMENT VI. 
 
 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 open 
 their hand to give. And they also being givers, the goods being 
 in common, that the people 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 the 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. Fay. 
 
 who serve at the altar. Let every one please 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 appoint 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, O 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, “1 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 down 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. 
 
 “ΕἼ 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 his friend, his neighbour, 
 according to the Sahidic. 
 
rae 
 Ἢ nae 
 ey 
 
 δ ae 
 a eG 
 
SEVENTH BOOK OF THE APOSTOLICAL 
 CONSTITUTIONS. 
 
 THE 
 
 The Seventh Book of the Apostolical Constitutions of Pseudo- 
 Clement of Rome, Chs. L—XXXIL, is an enlargement of the 
 Didache, adapted to the state of the Hastern Church in the 
 first half of the fourth century. The Greek text is from the 
 edition of Guin. UELTZEN (Constitutiones Apostolice, Suerini et 
 Rostochii, 1853, p. 160-173), which is also reprinted by Bry- 
 ennios (in his Proleg. Ὁ. Aé'-v’). I compared with it the edi- 
 tion of P. A. pz 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 Jame» 
 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. 1.— Tod νομοθέτου Mo- 
 ΄ , , ~ 2 
 σέως εἰρηκοτος τοῖς ἸΙσραηλέί- 
 ? \ ΄ \ 
 ταις Idov, δέδωπα προ προ- 
 ,ὔ - N ~ 
 σώπου ὑμῶν τὴν ὁδὸν τῆς 
 ~ \ \ OR ἐπ , 
 6@NS nat τὴν οδον τοῦ Sava- 
 δ .3 / “ 
 TOV, καὶ ἐπιφέροντος Πηλεξαι 
 \ , A 7 
 τὴν Conv, ἵνα δησῃς (Deut. 
 xxx. 19)" καὶ τοῦ προφήτου 
 Ἡλία λέγοντος τῷ λαῷ Ἕως 
 ποτὲ χωλανεῖτε ἐπ᾽’ ἀμφοτέ- 
 pais ταῖς ἰγνυαις ὑμῶν; εἰ 
 ᾿ > , 
 Θεὸς ἐστι Κύριος, πορεύεσϑε 
 τ ΞΔ ? Ξ Were 
 ὀπίσω avtov (1 Reg. xviii. 21) " 
 εἰν τυ "» ( © See ? 
 einoTa@s ἔλεγε καὶ ὁ Kupios In- 
 ~ ? , 
 σοῦς Ουδεὶς δυναται δυσὶ nv- 
 ρίοις δουλεύειν" ἢ yap τὸν 
 ΄ , ΄ 
 ἕνα μισήσει καὶ τὸν ἕτερον 
 ? ΄ μ᾿ Cara 2 , 
 ἀγαπήσει, ἢ Evos ἀνϑέξεται 
 
 Cu. I.—The lawgiver Μο- 
 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: 
 “ον long will you 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.” * We also, following 
 
 SDeut. xxx, 15:07 Deut, xxx, 19) 
 
 51 Kings xviii. 21. 
 
 * Matt. vi. 24. 
 
[Did. I. 1.] 
 
 [I. 2.] 
 
 Π. 2.] 
 
 115 
 
 \ 
 
 960 SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 
 
 καὶ τοῦ ἑτέρου παταφρονήσει 
 (Matt. Vi. 24) ἀναγκαίως “at 
 ἡμεῖς, ἑπόμενοι τῷ διδασκάλῳ 
 Χριστῷ, ὅς ἐστι σωτὴρ πᾶν- 
 τῶν, ἀνθρώπων, μάλιστα πι- 
 στῶν, φαμὲν ὡς δύο ὁδοὶ 
 eigi, μία τῆς Οωῆπ, nat 
 μία τοῦ ϑανάτου. Ου- 
 δεμίαν δὲ σύγηρισιν ἔχουσι 
 πρὸς ἑαυτάς (πολὺ yap το 
 διάφορονῚὴ, μᾶλλον δὲ πάν- 
 τη κεχωρισμέναι τυγχάνουστ' 
 nal φυσικὴ μέν ἐστιν ἡ τῆς 
 δωῆς ὁδός, ἐπείσατιτος δὲ ἡ 
 τοῦ ϑανάτου, οὐ τοῦ κατὰ 
 γνώμην Θεοῦ ὑπαρξαντος, 
 ἀλλὰ τοῦ ἐξ ἐπιβουλῆς τοῦ 
 
 ἀλλοτρίου. 
 
 Gap. IL Ἐὐϊρ τὴ ovv 
 TUyYavet 4 OOO0S THS 
 Cuns: nat ἔστιν, αὐτή; 
 
 ray ἢ ς , , 
 nv καὶ ὁ νομος Cray opevet 
 (Deut. vi.), Ed ee Kvept- 
 ov tov Θεὸν εξ ὅλης τῆς 
 διανοίας Ὁ καὶ ἐξ ὅλης τῆς 
 ~ / 
 ψυχῆς τὸν ἕνα καὶ μόνον, 
 “ 2 3, 
 παρ᾽ ὃν ἄλλος οὐκ ἔστιν, 
 \ \ , 
 HAD) FOV, πλη ELOY, 
 6 , \ τ τι \ 
 δα ΣΟ KAUR AY, τοὶ hn 
 Séders γενέσθαι σοι, 
 nat σὺ τοῦτο ἄλλῳ ου 
 ποιήσεις (cf. Lue. vi. 31): + 
 ? ~ 
 ευλογεῖτε τοὺς naTA- 
 
 ς 
 @s 
 
 our teacher Christ, ‘‘ who is 
 the Saviour of all men, espe- 
 cially of those that believe,” * 
 are obliged to say that there 
 are two ways—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 way 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.” 
 
 Cu. IIl.—Now the first way 
 is that of life; and is this, 
 which the law also does ap- 
 point: ‘Zo 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 neighbour as thy- 
 self.” * «And whatsoever 
 thou wouldest not should be 
 done to thee, that do not thou 
 to another.” ° ‘* Bless them 
 that curse you; pray for 
 them that despitefully use 
 
 *1 Tim. iv. 10. 
 * The Greek words properly mean: 
 
 «ὁ 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. 
 
 * Lagarde omits r75 d1wvotas. 
 
 4 Tievs sax: 18} 
 
 5 Tob. iv. 16. 
 
 + Lagarde adds: τοῦτ᾽ ἔστιν Ὁ Ov μισεῖς, ἄλλῳ οὐ ποιήδειξ. 
 
SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 
 
 ρωμένους ὑμᾶς, προσ- 
 evuyeaSe ὑπὲρ. τῶν 
 ἐπηρεαδόντων ὑμᾶς, 
 ἀγαπᾶτε TOUS EXSpous ὑμῶν. 
 Ποία yap Dmiv yapts, 
 ἐὰν Prhapre. Tous φι- 
 λοῦντας ὑμᾶς; καὶ γὰρ 
 [wai] of ἐϑινακοὶ τοῦτο 
 HOLOUGLIV: VMETS δὲ Mi- 
 
 Aeire τοὺς MLGOOUvVTaAS 
 ὑμᾶς nat ἐχϑρὸν οὐχ 
 éSere: Ov “μισήσεις γὰρ, 
 
 φησί, πάντα ἄνθρωπον, οὐκ 
 Αἰγύπτιον, οὐκ Ἰδουμαῖον 
 (cf.Deut. xxiii.7), ἅπαντες yap 
 εἶσι τοῦ Θεοῦ ἔργα. Φεύ- 
 γετὲ δὲ OU τὰς φύσεις, 
 ahha τὰς γνώμας τῶν πο- 
 νηρῶν.ἱ Axéyov τῶν 
 σαρκπικμῶν καὶ κοσμι- 
 nov ἐπιδϑυμιῶν. Eav 
 , Ε ~ Cee: , 
 τις σοι δῷ ῥαπισμαϊεὶ ς 
 τὴν δεξιαν es Ae val, 
 στρέψ ov αὐτῷ καὶ τὴν 
 ἄλλην" οὐ φαύλης οὔσης 
 τῆς ἀμύνης, ἀλλὰ τιμιωτέρας 
 τῆς ἀνεξικακίας" λέγει γὰρ ὁ 
 Aapis Εἰ ἀνταπέδωκα τοῖς 
 ἀνταποδιδοῦσί μοι καπά (Bs. 
 vii. 5). Ear ἀγγαρεύσῃ 
 σέτιϑ μίλιον [350] ὕπα- 
 γε μετ᾽ αὐτοῦ δύο, xal 
 τῷ Sélovti σοι κριθῆναι nat 
 τὸν χιτῶνα σου λα - 
 
 261 
 
 you.” *  ‘*Love your en- 
 emies ; for what thanks is τέ 
 uf 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 shalt 
 not hate any man; no, not 
 an Egyptian, nor an Edom- 
 ite;” ° for they are all the 
 workmanship of God. Avoid 
 not the persons, but the sen- 
 timents, of the wicked. 
 “Abstain from fleshly and 
 worldly 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, “11 I have 
 made returns to them that 
 repaid me evil.” ° “If any 
 one impress thee to go one 
 mile, go with him twain.” ἢ 
 And, ‘‘ He that will sue thee 
 at the law, and take away 
 thy coat, let him have thy 
 cloak also.’* ‘‘And from 
 him that taketh thy goods, 
 require them not again.” * 
 “Give to him that asketh 
 thee, and from him that 
 
 βεῖν, apes αὐτῷ xat would borrow of thee do not 
 1 Matt. v. 44. ? Luke vi. 32; Matt. v. 47. 5 Deut. xxiii. 7. 
 ΒΕ Το 1: 1]. 11: ° Matt ν. 89. © Ps. Ὑ1Π1: ὃ. 
 7 Matt. v. 41. 5 Matt. v. 40. * Luke vi. 30. 
 
 * Lagarde: φιλῆτε. 
 
 + Lagarde: τῶν κακῶν. 
 
 [I. 4.] 
 
 [I. 4.] 
 
 co 
 
 1. δὴ 
 
[1 5.] 
 
 [I. 5.] 
 
 [IL. 2.] 
 
 ΠῚ. 2.] 
 
 IL. 2.] 
 
 962 SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 
 
 τὸ ἱμάτιον, nat ἀπὸ 
 τοῦ αἴροντος τὰ σὰ μὴ 
 anaiter. T@ aitrovrri 
 σε δίδου, nat ἀπὸ τοῦ Sé- 
 λοντοὶδανείσασϑαι Tapa σοῦ 
 μὴ [αποστραφεὶς] ἀποπκλείσῃς 
 τὴν τ δέπαιος yap ἀνὴρ 
 oinreiper καὶ MIX PG πᾶ σι 
 yap SérAe1 δυο 5 Δ o 
 πατὴρ ὁ τὸν ἥλιον αὐτοῦ 
 ἀνατέλλων ἐπὶ πονηροὺς καὶ 
 ayaSovs, nat τὸν ὑετὸν av- 
 τοῦ βρέχων ἐπὶ δικαίους καὶ 
 ἀδίκους. Πᾶσιν οὖν δί- 
 κμαιον διδόναι ἐξ oinel- 
 ὧν πόνων : “Τίμα γάρ, φησί, 
 τον Κυριον ἀπὸ δῶν δικαίων 
 πόνων (Prov. Lik, Ὁ" προτιμη- 
 τέον δὲ τοὺς ἁγίους. —O v 
 φονεύσεις, τοῦτ᾽ ἔστιν οὐ 
 φϑερεῖς τὸν ὅμοιον σοι ἄν- 
 ϑρῶπον, διαλύεις yap τὰ πα- 
 λῶς γινόμενα" οὐχ ὡς παντὸς 
 φόνου φαύλου τυγχάνοντος, 
 ἀλλὰ μόνου τοῦ ἀϑώου, τοῦ δ᾽ 
 ἐνδίκου ἄρχουσι μόνοις ἀφω- 
 ρισμένου.--Οὐ μοιχεύσεις, 
 διαιρεῖςγαρτὴν μίαν CaPKA εἰς 
 
 , ” \ , is 
 dvo* Εσονται yap, φησίν, οἵ 
 
 δύο εἷς σάρπα μίαν (Gen. τοῖς 24)" 
 
 ὃν γάρ εἶσιν ἀνὴρ nat γυνὴ τῇ 
 φύσει, τῇ συμπνοίᾳ, τῇ ἕνω- 
 Gel, τῇ διαθέσει, τῷ βίῳ, τῷ 
 τρόπῳ, κεχωρισμένοι δέ εἰσι 
 τῷ σχήματι καὶ τῷ ἄριϑ μῷ. - 
 Ov rarsopSopnoers: 
 
 παρὰ φύσιν γὰρ τὸ KAKOV Ex 
 
 1 Matt. v. 42. 
 5 Gal. vi. 10. 
 
 oer ΟΣ ΤΙ (ay 
 δ Gen. li. 24. 
 
 ferred.° 
 
 5 Matt, v. 45. 
 7 Lev. xviii. 20. 
 
 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 601] 
 and on the good, and send- 
 eth His rain on the just and 
 on the unjust.” * J¢ 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,” ὁ 
 but so that the saints be pre- 
 “Thou shalt not 
 kill ;” 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 magistrates 
 alone. ‘* Thou shalt not 
 commit adultery :” 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. ‘* Thou 
 shalt not corrupt boys:”* 
 for this wickedness is con- 
 trary to nature, and arose 
 
 4 Prov. iil. 9; Ex: xx., ete. 
 
SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 
 
 Sodouwv ver, ἥτις πυρὸς 
 ϑεηλάτου παρανάλωμα yéyo- 
 γεν: ἐπιπατάρατος δὲ ὁ τοι- 
 οὗτος καὶ ἐρεῖ πᾶς ὁ λαός 
 Γένοιτο.-Οὐ πορνεύσεις" 
 Οὐκ ἔσται yap, φησί, πορνεύ- 
 ὧν ἕν υἱοῖς Ἰσραὴλ (Deut. xxiii. 
 17): Ov κλέψεις 7Ayap 
 yap πλέψας ἐν τῷ Ἰσραὴλ ἐν 
 Ἱεριχὼ λίϑοις βληϑεὶς τοῦ φῆν 
 ὑπεξῆλϑε, καὶ Γιεδεῖ urépas 
 καὶ ψευσάμενος ἐκληρονόμησε 
 τοῦ Νεεμὰν τὴν λέπραν, καὶ 
 Ἰούδας UAENT COV τὰ τῶν πενή- 
 τῶν τὸν Κύριον τῆς δόξης πα- 
 ρέδωπεν Ἰουδαίοις, καὶ μεταμε- 
 ληϑεὶς ἀπήγξατο nai ἐλάπησε 
 μέσος καὶ ἐξεχύϑη πάντα τὰ 
 σπλάγχνα αὐτοῦ, καὶ Ava- 
 vias nal Ξαπφῳφείρα ἢ τούτου 
 γυνὴ, κπλέψαντες τὰ ἴδια καὶ 
 πειράσαντὲες τὸ πνεῦμα Κυ- 
 ρίου, παραχρῆμα ἀποφάσει 
 Πέτρου τοῦ συναποστόλου 
 ἡμῶν ἐθανατωϑησαν.--- 
 
 Cap. ΠῚ — Ov May év- 
 σεις, οὐ PHP MAKEVTELS: 
 Φαρμακοὺς yap, φησίν, οὐ 
 περιβιώσετε (Exod. xxii. 18). 
 —Ov povevGaets TEXVOYV 
 
 208 
 
 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 
 shalt not commit fornica- 
 tion: ” for says He, ““ There 
 shall not be ἃ fornicator 
 among the children of Is- 
 rael.”* ‘Thou shalt not 
 steal:” for Achan, when he 
 had stolen in Israel at Jeri- 
 cho, was stoned to death ; * 
 and Gehazi, who stole, and 
 told a lie, inherited the lep- 
 rosy of Naaman ;° and Ju- 
 das, who stole the poor’s 
 money, betrayed the Lord of 
 glory to the Jews, * and re- 
 pented, and hanged himself, 
 and burst asunder in the 
 midst, and all his bowels 
 gushed out ;’ and Ananias, 
 and Sapolies his wife, who 
 stole their own goods, and 
 ‘tempted the Spirit of the 
 Lord,” were immediately, at 
 the sentence of Peter our 
 fellow-apostie,” struck dead.° 
 
 Cu. IIl.—Thow shalt not 
 use magic. Thou shalt not 
 use witchcraft ; for He says, 
 *¢ Ye shall not suffer a witch 
 to live.” Thou shalt not 
 
 σου ἐν pSopa, οὐδὲ τὸ slay thy child by causing 
 1 Gen. xix. 2 Deut. xxvii. 3 Deut. xxiii. 17. 4 Josh. vii. 
 ° 2 Kings v. 8 John xii. 6 ; Matt. xxvii 5. 7 Acts i. 18. 
 
 * The Apostles are assumed to be speaking in the Apostolical Constitutions. 
 
 ® Acts v. 5, 10, WD, soca, isk 
 
 {II. 2.] 
 
 (I. 2.] 
 
 [II. 2.] 
 
 (II. 2.] 
 
(Il. 2.] 
 
 [Π. 3.] 
 
 (II. 3.] 
 
 [II. 8.] 
 
 ΠῚ. 3.] 
 
 ΠΙ. 4.] 
 
 [II. 5.] 
 
 964 SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 
 
 γεννηθὲν ἀποκτενεῖς. 
 πᾶν yap τὸ ἐξειπονισμένον, 
 φυχὴν λαβὸν παρὰ Θεοῦ, φο- 
 νευϑὲν ἐκδικηθήσεται, ἀδίκως 
 ἀναιρεϑέν (cf. Exod, xxi, 23 
 graece). — O vm ἐπιϑυμή- 
 
 σεις τὰ τοῦ πλησίον 
 σου, οἷον τὴν γυναῖκα 7) TOV 
 παῖδα ἢ τὸν βοῦν ἢ τὸν ἀγρόν. 
 
 --οὐκ ENLOPUNG ELS: ἐρ- 
 ρήϑη yap μὴ ὁμόσαι ὁλως- εἰ 
 δὲ μηγε, κῶν εὐορπήσῃς, ὅτι 
 
 ἐπαινεθήσεται πᾶς ὁ ὀμνύων 
 
 ἐν. αὐτῷ (Ps. lxiii. 11). --- Ov 
 ψευδομαρτυρήσεις, ὅτι 
 
 ὁ συποφαντῶν πένητα παρο- 
 
 / ? ΄ 
 ξύνει τὸν ποιήσαντα αὐτὸν 
 (Proy. xiv. 31). 
 
 Car, IV.—OW xanoho- 
 ynoers: My ἀγάπα γὰρ, 
 φησί, καπολογεῖν, ἵνα μὴ 
 ἐξαρϑῇς (Prov. xx. 18). δυδὲ 
 μνησι παπήσει τ᾽ see yap 
 μνησιμάπῶν εἰς ϑάνατον 
 (Prov. xii. 28 graece).— O v 1 
 ἔσῃ δίγνωμος, οὐδὲ 
 δίγλωσσος: mayis yap 
 ἰσχυρὰ ἀνδρὶ τὰ ἴδια χείλη, 
 nal ἀνὴρ γλωσσώδης οὐ πκα- 
 τευϑυνϑήσεται ἐπὶ τῆς γῆς 
 (Prov. vi. 2; Ps. exl. 11)" ov x 
 ἔσται ὁ λόγος Gov xéE- 
 
 ΠΣ. χα 09; DD. OL 
 ΡΟΝ, παν 9. 
 TAP Sex ΤΠ 
 
 2 Matt. v. 34. 
 > Prov. xii. 28. 
 
 abortion, nor kill that which 
 is begotten ; for *‘ everything 
 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.” ‘‘ Thow shalt not 
 forswear thyself ;” for it is 
 said, ** Thou shalt not swear 
 at 811. 5. But if that can- 
 not be avoided, thou shalt 
 swear truly ; for ‘‘ every 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.” * 
 
 Cu. IV.—Thou shalt not 
 speak evil; for says He,. 
 ““TLove not to speak evil, 
 lest thou beest taken away.” 
 Nor shalt thou be mindful of 
 injuries ; for ‘‘the ways of 
 those that remember injuries 
 are unto ‘death.”*  Thow 
 shalt not be double-minded 
 nor aouble-tongued ; for “a 
 man’s own lips are a strong 
 snare to him,”° and “a 
 talkative person shall not be 
 prospered upon earth.”’ 
 
 * Ps, lxiii. 12. 
 ® Prov. Wi 2. 
 
SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 
 
 γόος, περὶ παντὸς yap λό- 
 you ἀργοῦ δώσετε λόγον 
 (Matt. xii. 80): οὐ pevon: 
 *Anolhets yap, φησί, πάντας 
 τοὺς λαλοῦντας τὸ φεῦδος (Ps. 
 y. 7). Oux €oyn πλεῖν ἐ- 
 ? . ὦ ’ 
 HE |S OD'O Ev. pr οὐδ -Ov- 
 αἱ yap, φησίν, ὁ πλεονεκτῶν 
 τὸν πλησίον πλεονεξίαν πα- 
 mY (cf. Hab. ii. 9). —Ovx 
 ἔσῇ υὐσεόψε PDE Sy iva μὴ 
 TO μέρος σου μετ᾽ αὐτῶν Sys 
 (cf. Matt. xxiv. 51). — 
 
 - b] 
 Our NV. (ἡ νυ 86 9.0 w= 
 , ? \ ς , 
 MMOTI ANS OVO  UmEPH= 
 Pavos: ὑπερηφάνοις yap 
 
 ? ΄ 
 ὁ Θεὸς ἀντιτάσσεται (Prov. 
 ili. 34 gracce). - τῶν Amp ῃ πρό- 
 σῶπον * ἐν κρίσει, ὁτι τοῦ Κυ- 
 
 ρίου ἡ πρίσις (Deut. 1. 17)..— 
 Ov μισήσεις πάντα 
 ἄνθρωπον. Ἐλεγμῷ 
 
 ἐλέγδεις. τὸν ἀδελφέν 
 σου nat οὐ λήψῃ, OV ἀυτὸν 
 ἁμαρτίαν (Ley. xix. 17), καὶ 
 ἔλεγχε σοφὸν καὶ ἀγαπήσει σε 
 Proy. ix. 8).-- Φεῦγε ἀπὸ 
 παντὸς κακοῦ καὶ ἀπὸ 
 παντὸς ὁμοίου αὐτῷ ¢ 
 "Ameyxe yap, φησίν, ἀπὸ ἀδί- 
 κου, καὶ τρόμος οὐκ ἐγγιεῖ σοι 
 (Is. liv. 14).— My yivov 
 ὅ 5 WP AT, 
 
 οργίλος, μηδὲ Bacnavos, 
 μηδὲ δηλωτὴς, μηδὲ μα- 
 
 1 Matt. xii. 36 ; Lev. xix. 11. 
 4 Matt. xxiv. 51. SIMI BLN ἐν, τῷ. 
 ZORTOV. 1X. 0. 5 Isa. liv. 14. 
 
 * Lagarde adds δυγαστου. 
 
 aSPs) ψ' 6s 
 
 265 
 
 Thy speech shall not be vain: 
 for “ye shall give an account 
 of every idle word.”’ Thou 
 shalt not tell lies ; for says 
 He, ‘*Thou shalt destroy all 
 those that speak lies.”? 
 Thou shalt not be covetous 
 nor rapacious : for says He, 
 “*Woe to him that is covet- 
 ous towards his neighbour 
 with an evil covetousness.” * 
 Thou shalt not be a hypocrite, 
 lest thy ‘‘ portion be with 
 them.” * 
 
 Cu. V.— Thou shalt not 
 be ill-natured nor proud: 
 for ‘‘God_ resisteth the 
 proud.” °® <‘*Thou shalt not 
 accept 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.”’ Hschew 
 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 an- 
 gry, nor spiteful, nor pas- 
 sionate, nor furious, nor dar- 
 ing, lest thou undergo the 
 
 SHabaileo: 
 S Dew ἵν tir Ποὺ ΧΙΣ 1. 
 
 ΠῚ. 5.J 
 
 ΠῚ. 6.] 
 
 ΠΙ. 6.] 
 
 ΠῚ. 7.1 
 
 (IIL. 1.] 
 
 [ΠΙ. 2.] 
 
[III. 4] 
 
 ΠΠ. 4.1 
 
 ΠΙΙ. 8.1 
 
 966 SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS, 
 
 VLKOS, μηδὲ ϑρασύς, [ἵνα] μὴ 
 πάϑῃς τὰ τοῦ Kaiv καὶ τὰ τοῦ 
 Σαοὺλ καὶ τὰ τοῦ Ἰωάβ᾽ ὁτι 
 ὃς μὲν ἀπέκτεινε τὸν ἀδελφὸν 
 αὐτοῦ tov 4βελ διὰ τὸ πρό- 
 MPLTOV αὐτὸν εὑρεθῆναι παρὰ 
 Θεῷ καὶ διὰ τὸ προπριϑῆναι 3 
 τὴν ϑυσίαν αὐτοῦ ὃς δὲ τὸν 
 ὅσιονΖαβὶδ ἐδίωπε νικήσαντα 
 [τὸν] Γολιὰδ τὸν Φιλιστιαῖον, 
 δηλώσας ἐπὶ τῇ τῶν χορευ- 
 τριῶν εὐφημίᾳ - ὃς δὲ τοὺς 
 δύο στρατάρχας} ἀνεῖλε, τὸν 
 ᾿Αβεννὴρ τὸν τοῦ Te ρον καὶ 
 *Auecoa τὸν τοῦ ᾿Ιοῦδα — 
 Cap. VI. ἢ γενοῦ oi- 
 ωὠνοσπκόπος, ὅτι OON- 
 γεῖ πρὸς εἰδωλολα- 
 tpeiav: Οἰώνισμα δὲ, φη- 
 σὶν ὁ Ξαμουήλ, ἁμαρτία, EOTL 
 (1 Sam. xv. 23), καὶ Ovn ἔσται 
 οἰωνισμὸς ἐν Ἰακώβ, οὐδὲ 
 μαντεία ἐν Ἰσραὴλ (Num. xxiii, 
 23): oux ἔδῃ Em ged wv ἢ 
 περι Hal ai po ν τὸν υἱὸν 
 σου, οὐ κπληδονιεῖς, οὐδὲ οἱἰω- 
 γισϑήσῃ, οὐδὲ ὀρνεοσποπή- 
 σεις, οὐδὲ μαϑήσῃ μαθήματα 
 πομηρώ: “ah ταῦτα yap ἅπαντα 
 nal ὁ νόμος ἀπεῖπε (Lev. XiX.; 
 Deut. xviii.) .— Μὴ γίνου ἔπι- 
 ϑυμητὴς παπῶν, ὁδηγηθϑήσῃ 
 yap εἰς ἀμετρίαν ἁμαρτημά- 
 τῶν. ---Οὐπκ ἔσῃ αἰσχρο- 
 λόγος, οὐδὲ prpopsan- 
 μος, οὐδὲ μέϑυσος: ἐκ yap 
 
 1 Gen. iv. 24 Sam. xvii. xviii. 
 
 ° Num. xxiii. 23. 
 * Lagarde: προσδεχϑῆν αι. 
 t Lagarde: waSnua πονηρόν. 
 
 392 Sam. iii., 
 ® Deut. xviii. 10, 11. 
 
 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 because Abel’s sac- 
 rifice was preferred;* 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 
 —Abner of Israel, and 
 Amasa of Judah. * 
 
 Cu. VI.—- 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 δὴ 
 Israel.” ° Thou shalt not 
 use enchantments or purga- 
 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. ἦ 
 Thou shalt not speak obscene- 
 ly, nor cast wanton glances, 
 nor bea drunkard ; for from 
 such causes arise whoredoms 
 
 XX, 41 Sam. xv. 38. 
 7 Lev. xix. 26, 31. 
 
 + Lagarde: στρατηλάτας. 
 
SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 
 
 TOUT@Y ποργεῖαι. καὶ 
 μοιχεῖαι γίνονται. -- 
 Μὴ γίνου φιλάργυρος, 
 iva μὴ ἀντὶ Θεοῦ δουλεύσῃς 
 τῷ μαμονᾷ. My yey ow 
 κενόδοξος, μηδὲ μετέωρος, 
 
 μηδὲ vibnrio φρῶν, ἐγ γ ap 
 τούτων ἁπάντων aha 
 Goviat yivov ται" τὰ μνή- 
 σϑητι τοῦ εἰπόντος Κύριε, 
 
 οὐχ vipasn ἡἣ παρδία pou, 
 οὐδὲ ἐμετεωρίσθησαν of og- 
 Sadpot pov, οὐδὲ ἐπορεύϑην 
 ἐν μεγάλοις οὐδὲ ἐν ϑαυμασί- 
 ous ὑπὲρ ἐμέ, εἰ μὴ ἐταπεινο- 
 φρόνουν (Ps. exxxi. 1, 3). 
 
 Cap. VIl.—My γίνου 
 yo y yuoos, μνησϑεὶς τῆς τι- 
 μορέας ἧς ὑπέστησαν οἱ κατα- 
 γογγύσαντες κατὰ Μωσέως. 
 - Μὴ ἔσο αὐϑάδης, μηδὲ 
 πονηρόφρων, μηδὲ σπλη- 
 ponapdios, μηδὲ ϑυμώδης, 
 μηδὲ μιπρόφυχος, πάντα 
 γαρνταῦτα ὁδηγεῖ προς 
 Bracpnpiav: δι δὲ 
 πρᾶος. ὡς Μωυσῆς καὶ Aa- 
 Bid, éwet of mpaeis nAn- 
 ρονομήσουσι γῆν (Matt. 
 Vv. ὃ).-- 
 
 Cap. VIIl.—Tivov pa- 
 μρόϑυμος:" ὁ γὰρ τοιοῦτος 
 πολὺς ἕν φπονήσει, ἐπείπερ 
 ὁλιγόψυχος ἰσχυρῶς ἄφρων 
 (Prov. xiv. 29 graece). — Γίνου 
 ἐλεήμων * μαπάριοι 
 ἐλεήμονες, ὅτι αὐτοὶ ἐλεηϑή- 
 
 yap οἵ 
 
 267 
 
 and adulteries. Be not a (U5. 
 lover of money, lest thou 
 ‘“serve mammon instead of 
 God.” * Be not vainglorious, 
 nor haughty, nor high-mind- 
 ed. For from all these things, 
 arrogance [Did. thefts] does 
 spring. Remember him 
 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 humble.” ? 
 
 Cu. VII.—Be not a mur- 
 murer, vemembering 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-spir- 
 ited ; for all these things lead 
 to blasphemy. But be meek, 
 as were Moses and David, * 
 since the meek shall inherit 
 the earth.” * 
 
 (III. 6.] 
 
 (Ii. 7.] 
 
 Cu. VIII.—Be slow to 
 wrath ; 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 
 
 (III. 8.] 
 
 ΒΘ. ΟΣ ΣΙΝ. 
 5 Prov. xiv. 29. 
 
 1 Matt. vi; 24. 
 svat: vi. 0: 
 
 * Lagarde: γεννῶνται. 
 fo} 
 
 ΞΝΝΉΙΗΣ sath Bye Jey Cereal, al, 
 
 + Lagarde: ἐόχυρος. 
 
[II. 9.] 
 
 (II. 9.] 
 
 [ΠῚ]. 10.] 
 
 ΠΥ. 1.] 
 
 268 SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS, 
 
 σονται (Matt. Weep: --Ἔσο 
 ἄπαπος, ἥσυχος, ἀγα- 
 Sos, τρέμων 'τοὺς λο- 
 yous τοῦ Θεοῦ.-- Ovy 
 
 ὑψώσεις σεαυτὸν ὡς ὁ φαρι- 
 Gaios* ὅτι πᾶς ὁ ὑψῶν ἕαυ- 
 τὸν ταπεινωθήσεται, καὶ τὸ 
 ὑψηλὸν ἐν ἀνθρώποις βδέλυ- 
 γμα wre τῷ Θεῷ (Luc. xviil. 
 14; xvi. 15). —Ov δώσεις 
 oe ame gov Spacos, 
 ὅτι ϑρασὺς ἀνὴρ ἐμπεσεῖται 
 εἰς nana (cf. Pr ov. xiii. 17 graece). 
 = Ou συμπορεύσῃ μετὰ ἀφρό- 
 νῶν, ἀλλὰ μετὰ σοφῶν nat 
 Siuclaare [ὁ συμπορευόμενος 
 yap σοφοῖς σοφὸς ἔσται, ὁ δὲ 
 συμπορευόμενος ἄφροσι γνῶ- 
 σϑήσεται (Prov. xiii.20).J—T ἃ 
 συμβαίνοντα σοι παϑὴ 
 εὐμενῶς δέχου παὶ τὰς περι- 
 στάσεις ἀλύπως, εἰδὼς ὅτι μι- 
 σϑὸς παρὰ Θεοῦ σοι δοϑθήσε- 
 ται ὡς τῷ Ἰὼβ καὶ τῷ Aa- 
 φαρῷ. 
 
 Cap. IX.— Tov Aadodr- 
 
 “Ta GOL τὸν λόγον τοῦ 
 
 Θεοῦ δοδάσεις, μνη- 
 σθήσῃ δὲ αὐτοῦ ἡμέρας 
 καὶ νυκτός, τιμήσεις 
 δὲ αὐτὸν ἡ ἢ GOS γενέσε- 
 ὡς αἴτιον, ἀλλ᾽ ὡς τοῦ EU εἴ- 
 vat σοι Opes γινόμενον" 
 
 1 Matt. v.7. 
 4 Luke xvi. 15. 
 
 one Ms., and by Lagarde. 
 
 2 Isa. Ixvi. 2. 
 
 eivong, ΠῚ res IDO’, 
 5° The words from ‘‘ for he that walketh” to ‘*‘ be known ” 
 7 Prov. xii. 20. 
 
 mercy.” ὁ Be sincere, quiet, 
 
 good, ‘‘trembling αὐ the 
 word 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.”* Zhou 
 shalt not entertain confidence 
 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.” ” 
 Receive 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. ἣ 
 
 Cu. [X.—Thou shalt hon- 
 or him that speaks to thee the 
 word of God, and be 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 
 
 3. Luke xviii. 14. 
 
 are omitted in 
 
 ® Job xlii.; Luke xvi. 
 
SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 
 
 ὅπου yap ἡ περὶ Θεοῦ 
 διδασῆηαλία, ἐκεῖ ὁ 
 Θεὸς παρεστιν.--Ἐ κδη- 
 τήσεις κπαϑ'᾽ ἡμέραν τὸ 
 πρόσωπον τῶν ἁγίων, 
 iv ἐπαναπαύῃ τοῖς λο- 
 yous αἰ ὉΥ ὧν. --- 
 
 Cap. X.—Ov ποιήἥσεις 
 σχίσματα πρὸς τοὺς ayt- 
 ους, μνησϑεὶς τῶν Κορειτῶν. 
 —Eipnre VOGELS payo- 
 μένους ὡς Μωσῆς, συναλ- 
 λασσῶὼν sis φιλίαν. --- Κρι- 
 νεῖς δικαίως: τοῦ yap 
 Κυρίου ἡ κρίσις (Deut. i. 17). 
 —Ov λήψῃ πρόσωπον 
 ἐλέγξαι ἐπὶ παραπτώ- 
 ματι, ὡς Ἠλίας καὶ Miyai- 
 as τὸν ᾿χααβ, καὶ ᾿4βδεμέ- 
 hey ὁ AiStop τὸν Σεδεπίαν, 
 nat Ναϑαν τὸν 4αβιὲδ, 
 ᾿Ιωάννης τὸν Ἡρώδην. --- 
 
 A 
 HAL 
 
 Cap. XI. —My yivouv 
 diy υχος ev προσευχῇ σου, 
 εἰ ἔσται ἢ οὐ" λέγει γαρο Κυ- 
 ριος ἐμοὶ Πέτρῳ ἐπὶ τῆς Sa- 
 λάσσης Ὀλιγόπιστε, εἰς τί ἐδί- 
 στασας (Matt. xiv. 31); —M 7 
 yivov πρὸς μὲν TO λα- 
 βεῖν ἐπτείνων τὴν χεῖ- 
 pa, πρὸς δὲ τὸ δοῦναι 
 συστέλλων" 
 xi sav 
 
 Μ 
 Cap. ἔχεις, 
 
 1 ΝΏΠη. xvi. Bp. tit 118% 
 
 give. 
 
 269 
 
 well-being. For where the 
 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 words. 
 
 Cu. X.—Thou shalt not 
 make schisms among the 
 saints, but be mindful of 
 the followers of Corah.’ 
 Thou shalt make peace be- 
 tween those that are at vari- 
 ance, a8 Moses did when 
 he persuaded them to be 
 friends.” Thou shalt judge 
 righteously 3 for “‘the judg- 
 ment is the Lord’s.”* Thou 
 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.* 
 
 Cu. XI.—Be not of a 
 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 
 out thy hand to receive, and 
 to shut it when thou shouldst 
 
 39 6 
 
 Cu. XII.—Jf thou hast by 
 
 85. 7). 1 dine 
 
 44 Kings xviii. xxi. xxii ; 2 Sam. xii.; Matt. xiv. 
 
 5 Matt. xiv. 31. 
 
 ὁ Heelus, iv. 31. 
 
 ΠΝ. 1, 2.] 
 
 (IV. 3.] 
 
 (IV. 3.] 
 
 [IV. 3.] 
 
 ΠΥ. 3.] 
 
 ΠΥ. 41 
 
 ΠΥ. 5.] 
 
 [IV. 6.] 
 
ΠΥ. 7.] 
 
 ΠΥ. 8.] 
 
 ΠΥ͂. 8.] 
 
 ΠΥ. 9.] 
 
 270 SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 
 
 \ ~ ~ , 
 28 τῶν χειρῶν σου δος, 
 ἵνα épyaon εἶς λυτρῷῶσιν 
 
 ἁμαρτιῶν σου: ἐλεημο- 
 σύναις yap xual πίστεσιν 
 ὠἀποπκαϑαίρονται ἁμαρτίαι 
 (Prov. xvi. 6). Οὐ διστά- 
 
 σεις δοῦναι πτωχῷ, οὐδὲ 
 διδοὺς γογγύσεις, 
 γνώσῃ γὰρ Tis ἐστὶν O 
 τοῦ μισϑοῦ ἀνταποδό- 
 tns: Ὁ ἐλεῶν yap, φησί, 
 πτωχὸν Κυρίῳ δανείξει, κατὰ 
 δὲ τὸ δόμα αὐτοῦ, οὕτως ἀν- 
 ταποδοϑήσεται αὐτῷ (Prov. 
 XIX. 17). ΒΟ ἀποστρα- 
 φήσῃ ἐνδεόμενον" Ὁ Ὃς 
 PPX TEL yap, φησί, Ta ὦτα 
 αὐτοῦ μὴ εἰσακοῦσαι τοῦ δεο- 
 μένου, καὶ αὐτὸς ἐπικαλέσε- 
 ται καὶ οὐ ἔσται ὁ εἰσαπούων 
 αὐτοῦ (Prov. xxi. 13). Kot- 
 νωνήσεις εἰς πάντα τ ᾧ 
 ἀδελφῷ Gov nat oun 
 ἐρεῖς ἴδια etvat, “ποινῇ 
 γὰρ ἡ μετάληψις παρὰ Θεοῦ 
 πᾶσιν ἀνθρώποις παρεσπευ- 
 
 ἀσϑη.---Οὐκ ἀρεῖς τὴν 
 yeipa σὸν ἀπο rod 
 υἱοῦ σου ἢ ἀπὸ τῆς 
 ϑυγατρὸς σου, ἀλλὰ 
 
 ἀπὸ νεότητος δ δὴ κεἰς 
 αὐτοὺς τὸν φόβον τοῦ 
 Θεοῦ. Παίδευε yap, φησί, 
 τὸν υἱὸν σου, οὕτω yap ἔσται 
 σοι εὔελπις (Prov. xix. 18).— 
 
 the work of thy hands, give, 
 that thou mayest labor 
 for the redemption of thy 
 sins ; for ‘* by alms and acts 
 of faith sins are purged 
 away.”’ Thou shalt not 
 grudge to give to the poor, 
 nor when thou hast given 
 shalt thou murmur; for thou 
 shalt know who will 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.”? Thou shalt 
 not turn away 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 
 shalt communicate in all 
 things to thy brother, and 
 shalt not say [thy goods| are 
 thine own ; for the common 
 participation of the neces- 
 saries of life is appointed to 
 all men by God. Thow shalt 
 not take off thine hand from 
 thy son or from thy daugh- 
 ter, but shalt teach them the 
 fear of God from their 
 youth ; for says he: ““ Cor- 
 
 1 Prov. xv. 27 ; xvi. 6. 
 
 * Lagarde: ἐνδεουμενον. 
 
 2 Prove REX 1: 
 
 3 Prove ἘΣ 19. 
 
 + Lagarde: ἀκοῦσαι ἐνδεουμένου for eiGanovéar Tov δεομένου. 
 
SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 
 
 Cap ΧΠῚ.- -δὐη ἐπιτα.- 
 ξεις δούλῳ σου ἢπαι- 
 δίσπῃ τοῖς ἐπὶ τὸν αὖ- 
 τὸν Θεὸν πεποιθόσιν 
 Ev winpian Pvxs, μή 
 ποτε στεναξωσιν ἐπὶ σοὶ καὶ 
 ἔσται σοι ὀργὴ παρὰ Θεοῦ: 
 
 Hot μετ, ot ὁ οὖν 
 ὑποτάγητε τοῖς πυρί - 
 01S ὑμῶν ws τυποῖο 
 
 Θεοῦ ἐν προσοχὴ! καὶ 
 φόβῳ, ὡς τῷ! Κυρίῳ καὶ 
 οὐκ ἀνϑρώποιξ. — 
 
 σὰν», XIV = Μεσήσ εις 
 πᾶσαν ὑπόπρισιν, καὶ 
 πᾶν, ὃ ἐὰν ἡ ἀρεστὸν 
 Kupig, ποιήσειν ov 
 μὴ ἐγκαταλίπῃς évto- 
 has Κυρέου, φυλάξεις 
 δὲ ἃ παρέλαβες παρ᾽ av- 
 
 τοῦ, μήτε προστιϑεὶς 
 ἐπ’ αὐτοῖς μήτε ἀφαιρῶ γ 
 ἀπ’ αὐτῶν οὐ προσϑήσεις 
 
 ' γὰρ τοῖς λόγοις αὐτοῦ, ἵνα 
 μὴ ἐλέγξῃ σὲ nat φευδηὴς γένῃ 
 (Prov. xxx. 6). — E&0poho- 
 γή on Κυρίῳ τῷ Θεῷ σουτ a 
 ἁμαρτηματά Gov nat 
 οὐ» ἔτι προσθήσεις en” αὐτοῖς, 
 ἵνα εὖ σοι γένηται παρὼ Κυ- 
 ρίῳ τῷ Θεῷ σου, ὃς οὐ βούλε- 
 ται τὸν θάνατον τοῦ ἁμαρτω- 
 λοῦ, ἀλλὰ τὴν μετανοιαν. 
 
 271 
 
 rect thy son, so shall he af- 
 ford thee good hope.” * 
 
 Cu. XIII.— Thou shalt not 
 command thy man-servant, 
 or thy maid-servant, who 
 trust in the same God, with 
 bitterness of soul, lest they 
 
 groan against thee, and 
 wrath be upon thee from 
 God. And, ye servants, 
 
 ‘“be subject to your mas- 
 ters,” * as to the representa- 
 tives of God, with attention 
 and fear, ‘‘as to the Lord, 
 and not to men.” ° 
 
 Cu. XIV.— Thou shalt hate 
 all hypocrisy ; and whatso- 
 ever is pleasing to the Lord, 
 that shalt thou do. by no 
 means forsake the commands 
 of the Lord. But thow shalt 
 observe what things thou 
 hast received from Him, 
 neither adding to them nor 
 taking away from them. 
 ‘Kor thou shalt not add 
 unto His words, lest He con- 
 vict thee, and thou becomest 
 a liar.”* Thou shalt con- 
 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. 
 
 * Lagarde: τύπῳ. Soin Did. 
 ¢ Lagarde omits τῶ. 
 
 5 Eph. vi. 7. 
 
 2 Prove ΧΕ ΣΧ 6: 
 
 + Lagarde: azoyvvy. So in Did. 
 
 [IV. 10.] 
 
 LIV. 111 
 
 [IV. 12, 13.] 
 
 (IV. 14] 
 
ΠΥ. 14.] 
 
 [V-1.] 
 
 fV. 1.] 
 
 272 SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 
 
 Cap. XV.— Tov πατέρα σου 
 nat τὴν μητέρα ϑεραπεύσεις 
 ὡς αἰτίους σοι γενέσεως, iva 
 γένῃ μαπροχρόνιος ἐπὶ τῆς 
 γῆς ἧς Κύριος ὁ Θεὸς σου δί- 
 δωσί σοι (Exod. xx. 12) τοὺς 
 ἀδελφούς σου καὶ τοὺς συγγέ- 
 γεῖς σου μὴ ὑπερίδῃς: τοὺς 
 yap oinetovs τοῦ σπέρματός 
 σου οὐχ ὑπεροψεῖ (Is. 1ν111. 7).— 
 
 Cap. XVI. ἘΞ ΤοΣ βασιλέα 
 φοβηϑήσῃ, εἰδὼς ὅτι τοῦ Κυ- 
 ρίου ἐστὶν ἡ χειροτονία" τοὺς 
 ἄρχοντας αὐτοῦ τιμήσεις ὡς 
 λειτουργοὺς Θεοῦ, EnOLMOL 
 yap εἰσι πάσης ἀδικίας " οἷς 
 ἀποτίσατε τέλος, φόρον καὶ 
 πᾶσαν εἰσφορᾶαν εὐγνῶμο- 
 V@S.— 
 
 Cap. XVII.— Ov προσε- 
 λεύσῃ ἐπὶ προσευχήν 
 σου ἐν ἡμέρᾳ πονηρίας 
 Gov, πρὶν ἂν λύσῃς THY πι- 
 upiav σου. --- Αὕτη ἐστὶν ἡ 
 ὁδὸς τῆς Gams, ἧς γένοιτο ἐν- 
 τὸς ὑμᾶς εὑρεϑῆναι διὰ Ιησοῦ 
 Χριστοῦ τοῦ Κυρίου ἡμῶν. 
 
 Cav. XVIII.—‘H διὰ odo05 
 τοῦ Savatrov ἐστὶν ἐν 
 πραξεσι πονηραῖς ϑεωρουμέ- 
 vn* ἐν αὐτῇ yap ἄγνοια * 
 Θεοῦ, καὶ πολλῶν πακῶν 
 nat ϑολῶν nat ταραχῶν ἐπει- 
 σαγωγή, OV ὧν φόνοι, μοι- 
 Yétart, mwopvetar, Ὁ ἘΠῚΞ 
 ορπκίαι, ἐπιϑυμέαι mapa- 
 
 11sa. lviii. 7. 
 
 * Lagarde inserts τοῦ. 
 
 + Lagarde reads merely πολλῶν ϑεῶν, and omits κακῶν.. 
 
 Cu. 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.” ’ 
 
 Cu, X VI.—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 ἃ willing 
 mind. 
 Cu. XVIL—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. 
 
 Cu. XVIII.—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- 
 
 ταραχῶν. 
 
SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 273 
 
 vouolr, xAowat, id WAO- 
 λατρεῖαι, μαγέαι, 25 
 fanéeian, ἁρπαγαὶ, 
 φευδομαρτυρίαι, ὑπο- 
 
 uapiageéeis, SiwmAonxap- 
 / ¢ 
 
 BAe OO A10'Ss υπερη- 
 
 pavia, καπτα, avda- 
 
 Oé1a, πλεονεξία; aia- 
 Xpohoyia, φηλοτυπία, 
 ϑρασύτης, ὑψηλοφοοσύνη, 
 dlhagoveia, ἀφοβία, δι- 
 @y "os Ede ain- 
 Seias ex pa, pevdous 
 ayann, ἄγνοια δικαι- 
 οσύνης. Οἱ yap τούτων 
 moutat οὐ πολλῶνται 
 ἀγαθῷ, οὐδὲ κρίσει 
 δικαίῳ" Ἐάἀγρυπνοῦσιν 
 
 Οὐ) ε. £15 * 10 ἀγαθόν, 
 ἀλλ᾽ εἰς τὸ πονηρόν: 
 € ΄, 
 
 ὧν μαμρὰν πραοτῆηξ 
 
 nat ὑπομονή: 
 ἀγαπῶντες, διώπκον- 
 τες ἀνταπόδομα, OVH 
 ἐλεοῦντες πτωχόν, οὐ 
 HOVOUVTES EN? γέ τ ἃ - 
 πονουμένῳ, οὐ γινώ- 
 GUHOVTES TOV TOLNGAYV- 
 τα AUTOVS, φονεῖς TéEx- 
 νῶν, φϑορεῖς πλασμα- 
 40s O£00, axootpeqo- 
 μενοι EVOEOMEVOY,+ κα- 
 ταπονοῦντες ϑλεβόμε- 
 vov, πλουσίων παρά- 
 Bee na 7 τὴ ἠὐτώνν ὑπερ- 
 ὅὄπται, tavSapaptn- 
 Pte ob, LUGS LNT Gl Te = 
 
 MaTata 
 
 * Lagarde: dzxata. 
 + Lagarde omits next two words. 
 
 lawful lusts, thefts, idola- 
 tries, magic arts, witchcrafts, 
 rapines, false-witnesses, hy- 
 pocrisies, double-heartedness, 
 deceit, pride, malice, inso- 
 lence, _covetousness, obscene 
 talk, jealousy, confidence, 
 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- 
 ness, or to righteous judg- 
 ment: they watch not for 
 good, but for evil; from 
 whom meekness and patience 
 are far off, who love vain 
 things, pursuing after re- 
 ward, 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 away 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. 
 
 [V.2.] 
 
[VI. 1] 
 
 [VI. 3.] 
 
 974 SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 
 
 va, απὸ τούτων παν - 
 τες 
 
 Cap, XIX. — Ὅρα μή τίς 
 σ thavno ῃ ἀπὸ τῆς éU- 
 σεβείας- Οὐη ἐκκλινεῖς yap, 
 φησίν, ἀπ’ αὐτῆς δεξιὰ ἢ εὐώ- 
 γυμαΐ (Deut. ν. 32), ἵνα συνῇς 
 EV πᾶσιν οἷς ἐῶν πρασσῃς" οὐ 
 yap, éav μὴ ἐκτραπῇς ἔξω 
 τῆς εὐθείας ὁδοῦ, δυσσεβή- 
 Οσξειϑ. 
 
 Car. XX.— ΠΕΣ δὲ βρῶ 
 μάτων λέγει Gor 6 Κύριος 
 Τὰ ἀγαϑὰ τῆς γῆς φάγεσθε 
 καὶ πᾶν πρέας ἐδεσϑε ὡς λα- 
 χανα χλόης (Is. i. 19; Gen. ix. 3), 
 TO δὲ αἷμα enyects (Deut. XV. 
 23) ° οὐ γὰρ τὰ εἰσερχόμενα 
 1S TO στόμα κοινοῖ τὸν ἄν- 
 ϑρῶπον, ἀλλὰ τὰ ἐκππορευό- 
 μενα, λέγω δὴ βλασφημίαι, 
 καταλαλιαὶ nai εἴ τι τοιοῦ- 
 τον. Σὺ δὲ φάγῃ τὸν μυελὸν 
 Gib γῆς μετὰ δικαιοσύνης" ὅτι 
 δὴ, τὰ καλὸν, αὐτοῦ, Hal εἴ τι 
 ἀγαϑόν, αὐτοῦ" σῖτος νεανί- 
 σποις Hal οἶνος εὐωδιάδων 
 παρϑένοις (Zach. rb. eur Wadia 4 £5 
 yap φάγεται 7) τίς πίεται πα- 
 ρὲξ αὐτοῦ 1 (Eccl. ii. 25 graece) ; 
 Παραινεῖ δέ σοι nat ὁ σοφὸς 
 Ἔσδρας λέγων Πορεύεσϑε παὶ 
 φάγετε λιπάσματα καὶ πίετε 
 
 1 Deut. v. 32. 
 > Matt: xv. 11. 
 
 aN Sani 19) 
 6 Mark vii. 22. 
 
 * Lagarde: πάντων. 
 
 Cu. 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. 
 
 Cu. XX.— Now 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 
 ereen herb ;”* but, “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; 1 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.” 7 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 
 
 HGR tb. 9. 
 ™ Zech. ix. 17. 
 
 ‘ Deut. xv. 28. 
 
 + Lagarde: ἀριότερά. 
 
 1 Lagarde omits from here to end of chapter. 
 
SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 
 
 γλυκάσματα nat μὴ λυπεῖσϑε 
 (Neh. viii. 10). 
 
 Cap. XXI.—‘Azo 6é τῶν 
 ei0@LOSUT@Y φεύγετε, 
 ἕπὶ τιμῇ yap δαιμόνων ϑύου- 
 σι ταῦτα," ἐφ᾽ ὕβρει δηλαδὴ 
 τοῦ μόνου Θεοῦ * ὅπως μὴ γἕ- 
 VNOSE κοινωνοὶ δαιμόνων. 
 
 ΧΙ ΠΕΣ δὲ 
 βαπτίσματος, ὦ ἐπίσπο- 
 πὲ 7) πρεσβύτερε, ἤδη μὲν καὶ 
 πρότερον διεταδάμεϑθα, καὶ 
 γὺν δὲ φᾶμὲεν OTL OTE 
 βαπτίσει S$, ws o Kupios 
 διετάξατο ἡμῖν λέγων Πορευ- 
 Sévres μαϑητεύσατε παντα τὰ 
 é9vn, βαπτίδοντες av- 
 TOUS εἰς τὸ OvOpma TOD 
 Warpos “wai τοὺ “τοὺ 
 nat tov ayiov ITvev- 
 ματος, διδασποντες AUTOS 
 τηρεῖν πάντα ὅσα ἐνετειλάμην 
 ὑμῖν (Matt. xxviii. 19) ° τοῦ 
 ἀποστείλαντος Πατρός, τοῦ 
 ἐλθόντος Χριστοῦ, τοῦ 
 μαρτυρήσαντος Παραπλήτου. 
 Χρίσεις δὲ πρῶτον ἐλαίῳ 
 ayi@, ἔπειτα βαπτίσεις 
 ὕδατι nat [τὸ] τελευταῖον 
 σφραγίσεις μύρῳ" ἵνα τὸ μὲν 
 
 275 
 
 maids.” For ‘‘who shal! 
 eat cr 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 sorrowful.” ἢ 
 
 Cu. XXI.—But do ye ab- 
 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. 
 
 Ou. XXII —Now concern- 
 ing Baptism, O Bishop,. or 
 Presbyter, we have already 
 given direction, and we now 
 say, that ¢hou 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 person with holy 
 oil, and afterward baptize 
 him with water, and in the 
 conclusion shalt seal him 
 with the ointment ; that the 
 
 1 Hecles. ii. 25, LXX. 
 
 2 The words from ‘“‘ Wise Ezra” to ‘‘ sorrowful ” are omitted by Lagarde, 
 
 3 Neh. viii. 10. ον συ 20) 
 
 * Lagarde: αὐτά. 
 
 5. Matt. xxviii. 19. 
 
 [ὙΠ] 
 
 (VIL. 1.1 
 
[VII. 4.1 
 
 276 SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 
 
 χρῖσμα μετοχὴ ἦ τοῦ ἁγίου 
 
 πνεύματος, τὸ δὲ ὕδωρ 
 συμβολον τοῦ ϑανάτου 
 τὸ δὲ μύρον σφραγὶς τῶν 
 συνθηκῶν. Li δὲ μήτε ἔλαι- 
 ov ἦ μήτε μῦρον, ἀρ- 
 κεῖ ὕδωρ παὶ πρὸς χρῖσιν 
 nat πρὸς σφραγῖδα καὶ 
 
 πρὸς ὁμολογίαν τοῦ ἀποϑα- 
 VOVTOS ἤτοι συναποϑνήσπον- 
 tos. po διε rod faz- 
 TiG [MATOS νηστευσάτωῳω 
 ὁ βαπτιδόμενος, καὶ 
 yap ὁ Κύριος πρῶτον pots 
 τισϑ εὶς ὑπὸ Ἰωάννου παὶ εἰς 
 τὴν ἔρημον αὐλισϑ εὶς, μετέ- 
 META ἐνήστευσε τεσσαράπον- 
 τα ἡμέρας καὶ τεσσαράκοντα 
 νύκτας. ᾿Εβαπτίσϑη δὲ καὶ 
 ἐνήστευσεν οὐκ αὐτὸς ἀπορυ- 
 πωσεῶς 7) νηστείας χρείαν 
 ἔχων ἢ καϑρσεως ὁ τῇ φύ- 
 σει καϑρὸς καὶ ἅγιος, ἀλλ᾽ ἵνα 
 ual Ἰωάννῃ ἀλήθειαν προσ- 
 μαρτυρήσῃ καὶ ἡμῖν ὑπογραμ- 
 μὸν παράσχηται. Οὐκοῦν ὁ 
 μὲν Κύριος οὐκ εἰς ἑαυτοῦ πά- 
 Sos ἐβαπτίσατο 7) ϑάνατον ἢ 
 ἀπάστασιν (οὐδέπω yap οὐ- 
 δὲν τούτων ἐγεγόνει), ἀλλ’ 
 εἰς διαταξιν ἑτέραν, διὸ καὶ 
 an ἐξουσίας μετὰ τὸ βαπτι- 
 σμα νηστεύει ὡς Κύριος Ἰωάν- 
 νου" 6 δὲ εἰς τὸν αὐτοῦ Sa- 
 VATOV μυούμενος πρότερον 
 ὀφείλει νηστεῦσαι παὶ τότε 
 βαπτίσασϑα:} (οὐ γὰρ δίκαιον 
 τὸν συνταφέντα καὶ συνανα- 
 
 1 Matt. iii. iv. * Lagarde: ro. 
 
 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 suffi- 
 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 
 before Baptism, let him that 
 is baptized 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 
 
 + Lagarde: βαπτισθῆναι. 
 
SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 277 
 
 στάντα παρ᾽ αὐτὴν τὴν ava- 
 Gey HATH PEI) , οὐ yap κυ- 
 ριος ὁ ἄνθρωπος τῆς διατά- 
 ξεως τῆς τοῦ σωτῆρος" ἐπεί- 
 πὲρ ὁ μὲν δεσπότης, ὁ δὲ ὑπή- 
 1005S. 
 
 Cap. XXIII.— Az 
 OTEIal 
 Gav μετὰ 
 APLTG@v, 
 yap δευτέρᾳ 
 τῶν καὶ ΠΤ ἢ 
 Ὑμεῖς δὲ ἢ Tas πέντε 
 γηστεύσατε ἡμέρας, ἢ Te- 
 τράδᾳ nat παρασκευήν" 
 OTL τῇ μὲν τετράδι ἡ πρίσις 
 ἐξῆλθεν ἡ κατὰ τοῦ Κυρίου, 
 Ἰούδα χρήμασιν éemay yéila- 
 μένου τὴν προδοσίαν - τὴν δὲ 
 παρασηίευην, ὅτι ἔπαϑεν ὁ Κύ- 
 ριος ἕν αὐτῇ πάϑος τὸ διὰ 
 σταυροῦ ὑπὸ Ποντίου Πιλα- 
 του. Τὸ σάββατον μέντοι nat 
 τὴν ποριαγοὴν ἑορτώδετε, ὅτι 
 τὸ μὲν δημιουργίας ἐστὶν ὑπο- 
 μνημα, ἡ δὲ ἀναστάσεως. “Ev 
 δὲ μόνον σάββατον ὑμῖν pu- 
 λακτέον ἐν ὅλῳ τῷ ἐνιαυτῷ, 
 τὸ τῆς τοῦ Κυρίου ταφῆς, ὅπερ 
 νηστεύειν προσῆπεν, ἀλλ᾽ οὐχ 
 ἑορτάδειν " ἐν ὅσῳ γὰρ ὁ δη- 
 μιουργὸς ὑπο γῆν τυγχάνει, 
 ἰσχυρότερον τὸ περὶ αὐτοῦ 
 πένϑος τῆς κατὰ τὴν δημιουρ- 
 γίαν χαρᾶς, ὅτι ὁ δημιουργὸς 
 
 δὲ νη- 
 ic ~ \ A 
 υμῶν μὴ ἔστω- 
 τῶν ὕὉπο- 
 vA 
 VNOTEVOUVGL 
 
 σαββα- 
 
 death ought first to fast, and 
 then to be baptized. Fer 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. 
 
 Cu. XXIII.—Buit let not (VII 1] 
 
 your fasts be with 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 promising 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 
 
[VIIL. 2.] 
 
 978 SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 
 
 τῶν ἑαυτοῦ δημιουργημάτων 
 φύσει TE καὶ ἀξίᾳ τιμιώτερος. 
 
 Cap Χ ΧΙΝ, τῶν δὲ 
 προσευχησϑὲ, μὴ γίνε- 
 σε Or Uronpitt ai, 
 ann? ὡς ὁ Κύριος ἡμῖν 
 Ev T@ evayyéAig d1é- 
 TAG ATO, οὕτω προσεύ- 
 
 χεσϑὲε “πάτερ ἡμῶν ὁ 
 
 ΓΥ̓͂ΠΙ. 8.1 
 
 Ev Ὁ 115 οὐρανοῖς, ἈΝ ΠΣ ὦ Ξ 
 ασϑδθητωτοὸὀγομά gov: 
 ἘΠῚ © Tao AG βασιλεία 
 Οὐ ἴον γενηθήτω τὸ Sé- 
 An wor σου ὡς ἐν οὐρανῷ 
 
 nar πὶ τῆς yHs: TOY 
 αὐτὸν. ἡμῶν TOV Ent- 
 ovo1tov δὸς ἥμῖν on- 
 μὲρον'" καὶ ἄφες ἡμῖν 
 
 τὰ ὀφειλήματα ἡμῶν, Gs 
 καὶ ἡ μεῖς ἀφίεμεν τοῖς 
 ὀφειλέταις ἡμῶν" καὶ 
 μὴ eigevéy uns ἡ μᾶς eis 
 πειρασμον, ahia ῥῦ- 
 Gat ἡμᾶς ἀπὸ τοῦ πο- 
 ynpov* ὁτι σοῦ ἔστιν 
 ἡ βασιλεία" εἰς τοὺς αἰῶ- 
 vas: ἀμήν" (Matt. vi. 9 sqq.). 
 Tpis tTHS nmépas ον Τα 
 προσεύχεσϑε, προπαρα- 
 σπευάδοντες ἑαυτοὺς ἀξίους 
 τῆς υἱοϑεσίας τοῦ maTPOS, iva 
 μὴ, ἀναξίως ὑμῶν αὐτὸν πα- 
 τέρα παλούντων, ὀνειδισϑῆτε 
 
 1 Matt. vi. 5. 
 * Lagarde: “ai ἡ 
 
 2 Matt. vi. 9, etc. 
 δυναμις καὶ ἡ δόξα. 
 
 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 and dignity 
 than His own creatures. 
 
 Cu. XXIV.—WNow, “‘ when 
 ye pray, be not yeas the hypo- 
 crites ;”" but as the Lord 
 has appointed us in the Gos- 
 pel, so pray ye: “TO 
 Father who 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 bread ; and forgive us 
 our debts | Did. debt], as we 
 forgive our debtors; and 
 lead us not into temptation, 
 but deliver us from evil [or 
 the evil One, 7.e., the Devil]; 
 for Thine is the kingdom for 
 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 
 
 5. Mal. i. 6. 
 
SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 
 
 ὑπ’ αὐτοῦ, ὡς nat ὁ Ισραὴλ 6 
 ποτεπρωτοτοπος υἱὸς ἤκουσεν 
 ὅτι Εἰπατήρ εἰμι ἐγώ, ποῦ ἔσ- 
 
 τιν ἡ δόξα μου; καὶ εἶ Κύ- 
 ριὸς εἶμι, ποῦ ἔστιν O φόβος 
 μου (Mal. i. 6); δόξα yap πα- 
 τέρῶν ὁσιότης παίδων καὶ 
 τιμὴ δεσποτῶν οἰκετῶν φόο- 
 
 βος, ὥσπερ οὖν τὸ ἐναντίον 
 ἀδοξία καὶ ἀναρχία " Av 
 
 ὑμᾶς yap, φησί," TO ὄνομά 
 μου βλασφημεῖται ἐν τοῖς 
 ἔϑινψεσι (Is. 111. 5). 
 
 Cap. XXV.—TiveoSe δὲ 
 πάντοτε EVYAPLGTOL, ὡς πιστοὶ 
 καὶ εὐγνώμονες δοῦλοι: περὶ 
 μὲ γι τ ἢ 5 εὐχαριστία ς 
 οὕτω λέγοντες CEvya- 
 plroroupmév σοι, TATEP 
 ἡμῶν, vrip Cans ns 
 ἐγνώρισας ἡμῖν δεὰ 
 Ἰησοῦ τοῦ παιδό S$ σοῦ» 
 OV οὗ καὶ τὰ πάντα ἐποίησας 
 τῶν ὁλῶν προνοεῖς, ὃν 
 nal ἀπέστειλας ἐπὶ σωτηρίᾳ 
 τῇ ἡμετέρᾳ γενέσθαι ἄνϑρω- 
 πον, ὃν καὶ συνεχωρησας πα- 
 Seiv καὶ ἀποθανεῖν, ὃν nad 
 ἀναστήσας εὐδόπησας δοῖξά- 
 σαι καὶ Ena Sioas En δεξιῶν 
 σου, ov οὗ nat ἐπηγγείλω 
 ἡμῖν τὴν ἀνάστασιν τῶν νε- 
 ρῶν. Συ δέσποτα παντο- 
 upatop Θεὲ αἰώνιε, ὥσπερ 
 ἣν τοῦτο διεσπκπορπι- 
 σμένον καὶ συναχϑὲν 
 ἐγένετο εἷς ἄρτος, οὕτω 
 Guvayayé σου Τὴν Ex- 
 
 καὶ 
 
 Sait. Ὁ. 
 * Lagarde omits. 
 
 279 
 
 their children, 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 
 blasphemed among the Gen- 
 tiles.” * 
 
 Cu. XXV.—Be ye always 
 
 thankful, as faithful and 
 honest servants ; 
 cerning the eucharistic 
 
 thanksgiving say thus: We 
 thank Thee, our Father, for 
 that life which Thou hast 
 made known to us by Jesus 
 Thy Son, by whom Thou 
 madest all things, and takest 
 care of the whole world; 
 whom 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, O 
 Lord Almighty, everlasting 
 
 God, so gather together Thy (rx. 41 
 
 church from the ends of the 
 earth into Thy kingdom, as 
 
 and con-{X.1,3.J 
 
280 SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 
 
 uhynoiay ἀπὸ τῶν πε- 
 ράτων τῆς γῆ 5 él εἰ σὴν 
 βασιλείαν. Ἔτι εὐχαρι- 
 στοῦμεν, πάτερ ἡμῶν, ὑπὲρ 
 τοῦ τιμίου αἵματος Ἰησοῦ 
 Χριστοῦ τοῦ ἐἑμχυϑέντος 
 ὑπὲρ ἡμῶν παὶ τοῦ τιμίου 
 σώματος, οὗ καὶ ἀντίτυπα 
 ταῦτα ἐπιτελοῦμεν, αὐτοῦ δια- 
 ταδαμένου ἡμῖν καταγγέλλειν 
 TOV αὐτοῦ ϑάνατον" 6? av- 
 TOU yap σοι nai ἡ δόξα ες 
 τοὺς αἰῶνας" ἀμήν." 
 
 ΠΧ] Μηδεὶς δὲ ἐσθιέτω ἐξ 
 
 Rani 
 
 2 » ~ 9 / ? 
 αὐτῶν τῶν ἀαμυήτων, ah- 
 Aa povo1 ot PefPantt- 
 σμένοι εἰς τὸν τοῦ Kupiovt 
 
 , Ω / ? / 
 Savaror. Ei δὲ τις AMUINT OS 
 xpurpas ἑαυτὸν μεταλάβῃ, Ip Ἐρι- 
 μα αἰώνιον φάγεται, ὅτι μὴ 
 ὧν τῆς εἰς Χριστὸν πίστεως 
 
 τ ? > 
 
 μετέλαβεν ὧν ov ϑέμις, εἰς τι- 
 
 ΄ ~ 5 \ 
 μορίαν ἑαυτοῦ" εἰ δέ τις κατα 
 ἄγνοιαν μεταλάβοι, τοῦτον 
 τάχιον στοιχειώσαντες μυή- 
 
 \ 
 
 CATE, ὅπως μὴ KATAPPOVHTNS 
 > / 
 ἐξέλϑοι. 
 
 Cap. XXVI.—Mera δὲ 
 τὴν μετάληψιν οὕτως εὐ- 
 χαριστήσατε “Εὐχα- 
 ριστοῦμέν σοι, ὁ Θεὸς καὶ 
 πατὴρ Ἰησοῦ τοῦ σωτῆρος 
 
 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 sho 
 forth His death.”’ | For 
 through Him glory is to be 
 given to Thee for ever. 
 Amen. 
 
 Let no one eat of these 
 things that is not initiated ; 
 but those only who have been 
 baptized 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. 
 
 Co. XXVI.—After the 
 participation, give thanks in 
 this manner: We thank thee, 
 O God, and Father of Jesus 
 
 Saviour, for Thy holy 
 
 4d Cor: ἐπὶ; 90: 
 
 * Lagarde inserts tv. 
 
 21 Cor. xi. 29. 
 
 + Lagarde inserts χριότοῦ.. 
 
SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 
 
 ἡμῶν, ὑπὲρ TOD ἁγίου 
 [ὀνόματος σοῦ, om. by 
 Ueltzen, but in nearly all other 
 eds.*] οὗ κατεσκήνωσα ς 
 Ev ἡμῖν, ὑπὲρ τῇς 
 γνώσεως καὶ πίστεως 
 καὶ ἀγάπης καὶ aSava- 
 σίας ἧς ἐδωπας ἡμῖν διὰ 
 Ἰησοῦ τοῦ παιδός σου. 
 BU. δέσποτα πᾶντο. 
 μράτορ, ὁ Θεὸς τῶν ὅλων, 
 ὁ κτέσας τὸν κόσμον 
 παὶ τὰ ἕν αὐτῷ δυ av- 
 τοῦ, καὶ νόμον κατεφύτευσας 
 év + ταῖς φυχαῖς ἡμῶν καὶ τὰ 
 πρὸς μετάληψιν προ- 
 ευτρέπι Gas avs pa- 
 ποις: ὁ Θεὸς τῶν ἁγίων nat 
 . ἀμέμπτων πατέρων ἡμῶν, 
 ᾿βραὰμ nat Ἰσαὰπ καὶ Ἶα- 
 μκῶβ, τῶν πιστῶν δούλων 
 σου: 0 δυνατος Θεὸς, ὁ πι- 
 στὸς καὶ ἀληϑινὸς καὶ ἀψευ- 
 Ons ἐν ταῖς ἐπαγγελίαις " ὁ 
 ἀποστείλας ἐπὶ γῆς Ἰησοῦν τὸν 
 Χριστὸν σου ἀνθρώποις συ- 
 γαναστραφῆναι ὡς ἀνϑρω- 
 πον, Θεὸν ὄντα λόγον xat 
 ἄνθρωπον, καὶ τὴν πλάνην 
 πρόῤῥιδον ἀνελεῖν " αὐτὸς καὶ 
 νῦν δ αὐτοῦ μνήσϑητι 
 THS ayias Gov &xHAN- 
 Gias ταύτης, ἣν περιεποιήσω 
 τῷ τιμίῳ αἵματι τοῦ. Χριστοῦ 
 σου, καὶ ῥῦσαι αὐτὴν 
 ἀπὸ παντὸς πονηροῦ 
 καὶ τελείωσον αὐτὴν 
 év Ti ἀγάπῃ σου nat τῇ 
 ἀληϑείᾳ σου,καὶ συνάγαγε 
 
 καὶ 
 
 * Lagarde omits Gov. 
 
 281 
 
 name, which Thou hast made 
 to inhabit among us; and 
 that knowledge, faith, love, 
 and immortality which Thou 
 hast given us through Thy 
 Son Jesus. Thou, O Al- 
 mighty Lord, the God of the 
 universe, hast created the 
 World, and the things that 
 are therein, by Him; 
 hast planted a law in our 
 souls, and beforehand didst 
 prepare things for the con- 
 venience of men. O God of 
 our holy and blameless fa- 
 thers, Abraham, and Isaac, 
 and Jacob, Thy faithful ser- 
 vants ; Thou, Ὁ God, who art 
 powerful, 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- 
 ful of this Thy holy church, 
 which Thou hast purchased 
 with the precious blood of 
 Thy Christ, and deliver τέ 
 from all evil, and perfect tt 
 in Thy love and Thy truth, 
 and gather us all together 
 into Thy kingdom which 
 Thou hast prepared. Mar- 
 anatha. ‘‘ Hosanna to the 
 Son of David. Blessed be 
 He that cometh in the name 
 
 - + Lagarde omits. 
 
 and — 
 
 [X. 5.1 
 
X61 Mapavas a: 
 
 X71 Ed ris ay10s, 
 
 Px 
 
 (XII. 1.] 
 
 282 
 
 πάντας ἡμᾶς εἰς THY 
 σὴν βασιλείαν, ἣν ἡτοί- 
 μασας αὐτήν [αὐτῇ]. 
 ὥσανν ἃ 
 τῷ υἱῷ [Did. Seq], Aapio, 
 εὐλογημένος ὁ ἐρχόμενος EV 
 ὁνόματι Κυρίου, Θεὸς Κύριος 
 ὃ ἐπιφανεὶς ἡμῖν ἐν σαρπί.) 
 προσερχέ- 
 ofa" Εἰ 0b 115 00% €6= 
 Tl, γινέσθω δῖα pETA- 
 votas. Ἐπιτρέπετε δὲ 
 nat τοῖς πρεσβυτέροις [Did. 
 προφήταις] ὑμῶν evxYapt- 
 GUE: 
 
 Cap. XXVII. — Περὶ δὲ τοῦ 
 μύρου ovr @s 
 << Ηὐχαριστοῦμέν σοι, Θεὲ δη- 
 μιουργὲ τῶν ὅλων, καὶ ὑπὲρ 
 τῆς εὐωδίας τοῦ μύρου, nai 
 ὑπὲρ τοῦ ἀϑανάτου αἰῶνος οὗ 
 ἐγνώρισας ἡμῖν δεὰ Ἰησοῦ τοῦ 
 παιδὸς σου" ὅτι σοῦ ἐστιν ἡ 
 δόξα καὶ ἡ δύναμις εἰς τοὺς 
 αἰῶνας" ἀμήν." 
 
 Ὃς ἐὰν ἐλθὼν 
 εὐχαριστῇ, 
 Ὁ ΞΡ αἱ ἢ ; 
 στοῦ 
 
 οὕτως 
 προσδέξα- 
 ΤΟ ΠΣ Χρι- 
 μαϑητήν " ἐὰν δὲ ἀλ- 
 λην διδαχὴν πηρύσσῃ 
 παρ᾽ ἣν ὑμῖν παρέδωπεν ὃ 
 Χριστὸς δὺ ἡμῶν, τῷ τοιούτῳ 
 μὴ συγχωρεῖτε εὐχαριστεῖν " 
 ὑβρίξει yap ὃ τοιοῦτος TOV 
 Θεὸν, ἤπερ δοξάδει. 
 
 Cap. XXVITI.— ας 68 ὁ 
 
 ? / 
 EVYAPLOTHOATE 
 
 SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS, 
 
 of the Lord”’—God_ the 
 Lord, who was manifested to 
 us in the flesh. Jf any one 
 be holy, let him draw near ; 
 but if any one be not such, 
 let him become such by re- 
 pentance. Permit. also to 
 your presbyters | Did. to your 
 prophets], to give thanks. 
 
 Cu. XX VII.—Concerning 
 the ointment give thanks in 
 this manner: We give Thee 
 thanks, O God, the Creator 
 of the whole world, both for 
 the fragrancy of the oint- 
 ment, and for the immortal- 
 ity which thou hast made 
 known to us by Thy Son 
 Jesus. For Thine is the 
 glory and the power for 
 ever. Amen. Whosoever 
 comes to you, and gives 
 thanks in this manner, re- 
 ceive him as a disciple of 
 Christ. But if he preach 
 another doctrine, different 
 from that which Christ by 
 us has delivered to you, such 
 an one you must not permit 
 to give thanks; for such an 
 one rather affronts Goa than 
 glorifies Him. 
 
 Cu. XXVIII.—But who- 
 
 11 Cor. xvi. 22 ; Matt. xxi. 9; Mark xi. 10. 
 
SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 
 
 ἐρχόμενος πρὸς ὑμᾶς, 
 δοπιμασϑείς, οὕτω δε- 
 χέσϑω - σύνεσιν yap 
 ἔχετε, καὶ δύνασθε 
 γνῶναι δεξιὰν ἢ ἀρι- 
 OTEPAYV Kal διακρῖναι ψευ- 
 δοδιδασπάλους διδασπαάλων. 
 Ἐλϑόντι μέν Tor τῷ διδασηπά- 
 Ago. ἐκ φυχῆς ἐπιχορηγήσατε 
 τὰ δέοντα: τῷ δὲ φευδοδιδα- 
 σπαάλῳ δώσετε μὲν tat πρὸς 
 χρείαν, οὐ παραδέδεσϑε δὲ 
 αὐτοῦ τὴν πλανην, οὔτε μὴν 
 συμπροσεύδησθε αὐτῷ, ἵνα 
 μὴ συμμιανϑῆτε αὐτῷ. Ia ς 
 προφήτης ἀληϑινὸς ἢ 
 διδασπαλος ἐρχόμενος 
 πρὸς ὑμᾶς ἀξιός ἐστι 
 87:5 τροφῆ 5 Gd S epyartys 
 λόγου S1MALOGUVNS. 
 
 Oar. ΧΧΙΧ.-- πᾶσαν ἀπ- 
 αρχὴν γεννηματῶν λη- 
 νοῦ, ἅλωνος βοῶν τε 
 καὶ προβατῶν δώσεις 
 τοῖς ἱερεῦσιν, ἵνα εὐλογηϑῶ- 
 σιν αἱ ἀποϑῆπαι τῶν ταμείων 
 σου nal τὰ ἐκφόρια τῆς γῆς 
 σου, HAL στηριχϑῆς σίτῳ καὶ 
 οἴνῳ nat ἐλαίῳ, καὶ αὐξηϑῇ 
 τὰ ᾿βουπόλια τῶν βοῶν σου 
 καὶ τὰ ποίμνια τῶν προβατῶν 
 σου: πᾶσαν δεκάτην δώσεις 
 τῷ “ὀρφανῷ καὶ τῇ χήρᾳ, τῷ 
 πτῶχ ᾧ καὶ τῷ προσηλύτῳ. 
 Πᾶσαν ἀπαρχὴν ἄρτων 
 
 288 
 
 soever comes to you, let him be 
 first examined, and then re- 
 ceived ; for ye have under- 
 standing, and are able 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. 
 Prophet or Teacher that 
 comes to youts worthy of his 
 maintenance, as being a la- 
 bourer in the word of right- 
 eousness. ἢ 
 Cu. XXIX. 
 fruits of the winepress, the 
 threshing-floor, the oxen, and 
 the sheep, shalt thou give to 
 the priests,” 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 sheep may be increased. 
 Thou shalt give the tenth of 
 thy increase to the orphan, 
 and to the widow, and to the 
 
 1 Matt. x. 41. 
 
 * Lagarde: δεαγν ὥναι. 
 
 2 Num. xviii, 
 + Lagarde inserts δέοντα. 
 
 Every true (xu. 1,2 
 
 —All the first- (xu. 3.1 
 
284 SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS, 
 
 [XIII 5, σι ερ yan, κεραμίου οἴνου 
 
 ἢ ἐλαίου ἢ μέλιτος ἢ ἀπρο- 
 δρύων, σταφυλῆς ἢ τῶν ἂλ- 
 λων τὴν ἀπαρχὴν δ 6 - 
 
 [SUL7] @ εις τοῖς τερεῦσιν " ἀργυ- 
 
 ΠΟ ΡΟ ΠΣ ΟΣ 
 ~ ‘ / 
 μοῦ καὶ παντος KTH pa- 
 
 » ? ~ ἢ » , 
 τος τῷ ορφανῷ nat τῇ χήρᾳ. 
 
 Cap. ΧΧΧ.--Τ ἣν ἀναστά- 
 σαμὸν τοῦ Κυρίου npé- 
 ραν, τὴν κυριαπήν φα- 
 μὲν, συνέρχεσϑε ἀδιαλεί- 
 πτως, εὐχαριστοῦντες 
 τ ᾧ Θεῷ nat ἐδομολο- 
 
 yo v μενοι ἐφ) οἷς εὐηργέ- 
 
 τησὲν ἡμᾶς of Θεὸς διὰ Χρι- 
 
 στοῦ ῥυσάμενος ἀγνοίας, 
 πλάνης, δεσμῶν" ὅπ GS 
 ἄμεμπτος Wi, AyD ΝΑ 
 
 ὑμῶν καὶ εὐανάφορος Θεῷ, 
 τῷ εἰπόντι περὶ τῆς οἰπου- 
 μεντπῆς αὐτοῦ EnnANO tars ὅτι 
 Evo mavrtt tTor@ pot 
 προσενεχϑήσεται Sv- 
 Lag caval Svuoia HaS apa: 
 1 βασιλεὺς μέγας ἐγώ 
 ἘΠῚ λέγει Κύριος 
 παντοκράτωρ, κμαὶ τὸ ὄνο- 
 μά μου ϑαυμαστὸν ἐν 
 trois &Sveou (Mal. i. 11, 14.) 
 Cap. XXXI. — προχειρίσα- 
 σϑὲ δὲ ἐπισκόπους ἀξ έ- 
 οὺς τοῦ προ, ΚΣ 
 πρεσβυτέρους καὶ διαπό- 
 
 poor, and to the stranger. 
 All the first-fruits of thy hot 
 bread, of thy barrels of wine, 
 or owl, or honey, or nuts, ΟΥ̓ 
 grapes, or the first-fruits of 
 other things, shalt thou give 
 to the priests; but those of 
 silver and of garments, and 
 of all sort of possessions, to 
 the orphan and to the 
 widow. 
 
 Cu. XXX.—On the day of 
 the resurrection of the Lord, 
 that is. the Lord’s day, as- 
 semble yourselves together, 
 without fail, giving thanks 
 to God, and praising Him 
 for those mercies God has 
 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, who has 
 said concerning His univer- 
 sal church : ‘‘ Jn every place 
 shall incense and a pure sac- 
 
 _rifice be offered unto me ; for 
 
 I am ἃ great King, saith 
 the Lord Almighty, and my 
 name is wonderful among 
 the Gentiles.” * 
 
 Cu. XXXI.—Do you first 
 ordain Bishops worthy of ihe 
 Lord, and Presbyters and 
 Deacons, pious men, right- 
 
 1 Mal. i. 11, 14. 
 * Lagarde: ἢ 
 
 + Lagarde omits. 
 
SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 
 
 νους, ἄνδρας εὐλαβεῖς, 
 δικαίους, «πριαξῖς, τα ᾧ τ- 
 λαργύρους, φιλαλήϑεις, 
 OESOKLHAGMEVOVUS, OGi- 
 6US, ἀπροσωπολήπτους, δυνα- 
 μένους διδάσπειν τὸν λόγον 
 τῆς εὐσεβείας, ὀρϑοτομοῦντας 
 εν τοῖς τοῦ Κυρίου δόγμασιν. 
 Ὑμεῖς δὲ τιμᾶτε του- 
 TOU 3 ὡς πατέρας, ὡς κυρίους, 
 GE εὐεργέτας, ὡς τοῦ EV εἴναι 
 αἰτίους. 
 
 Bdréyyere τδὲ ἐλλή- 
 hous, μὴ ὃν ὀργῇ; ἀλλ᾽ 
 EV μαμροϑυμίᾳ, μετὰ χρηστό- 
 τῆτος nal εἰρήνης. Παν- 
 τα τὰ προστεταγμένα ὑμῖν 
 ὑπὸ τοῦ Κυρίου φυλαξατε. 
 Tpnyopeire ὑπὲρ τῆϑ 
 Cansupmav. “Eatrwaoav 
 ALOGPUVES ὑμῶν TEPt- 
 ΕΟ ον nator Av- 
 Lv or HALO MEV OL, καὶ 
 ὑμεῖς ὁμοιοῖ ἀνϑρώποις σροσ- 
 δεχομένοις TOV κύριον ἑαυτῶν 
 πότε HSE, ἑσπέρας ἢ πρωὶ ἢ 
 ἀλεκτοροφωνίας ἢ μεσονυ- 
 γμτίου * ἢ, γὰρ ὥρᾳ οὐ προσδο- 
 πῶσιν, ἐλεύσεται ὁ Κύριος, 
 καὶ oe αὐτῷ ἀνοίξωσι, μα- 
 κάριοι οἱ δοῦλοι ἐκεῖνοι, ὅτι 
 εὐρέϑησαν γρηγοροῦντες" ὅτι 
 περιδώσεται αναπλινεῖ 
 αὐτοὺς καὶ παρελϑῶν διαπο- 
 νήσει αὑτοῖς. Νήφετε οὖν 
 καὶ προσεύχεσϑε μὴ ὑπνῶ- 
 σαι εἰς ϑάνατον -οῦ γ ap 
 ὀνήσει ὑμᾶς Ta πρότερα 
 κατορθώματα [Did. 6 πᾶς χρό- 
 
 καὶ 
 
 285 
 
 ous, meek, free from the love 
 of money, lovers of truth, ap- 
 proved, holy, not acceptors 
 of persons, who are able to 
 teach the word of piety, and 
 rightly dividing the doc- 
 trines of the Lord.’ 
 do ye honor such as your fa- 
 thers, as your lords, as your 
 benefactors, as the causes of 
 your well-being. 
 ye one another, not in anger, 
 but in mildness, with kind- 
 ness and peace. Observe all 
 things that are commanded 
 you by the Lord. Se watch- 
 ful for, your life. “* Let 
 your loins be 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 servants, 
 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 
 
 39 2 
 
 And (xv. 31 
 
 Reprove (xv. 3. 
 
 [XVI. 1.] 
 
 sleep unto death. For your [XVI. 2] 
 
 former good deeds [ Did. the 
 whole time of your faith], 
 will not profit you, if at the 
 
 1 Tim, ii. 15, 
 
 2 Luke xii. 85; Mark xiii. 35, 
 
[XVI. 8.1 
 
 (XVI. 4.] 
 
 [XVI. 5.] 
 
 [XVI. 6.] 
 
 [XVI. 7, 8.1] 
 
 286 SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 
 
 νος τῆς πίστεως ὑμῶν], ἐὰν 
 Ls τα εχ τ a ὑμῶν 
 ἀποπλανηϑῆτε τῆς πί- 
 στεως τῆς ἀληϑοῦς. 
 
 Oar. XXXII.— Ἐν yap 
 ταῖς ἐσχάταις ἡμέραις 
 πληθυνθήσονται 
 
 φευδοπροφῆται Hat ot 
 
 φϑορεῖς τοῦ λόγου, καὶ 
 στραφήσονταιτ ἃ προ- 
 βατα εἰς λύπους καὶ ἡ 
 αγαπη εἰς μῖσος" πλη- 
 Ur Ξε σ᾽ γὰρ τῆς 
 a νομίας, φυγήσεται ἡ 
 ἀγάπη τῶν πολλῶν, μισή- 
 σουσι γὰρ ἀλλήλους 
 ἄνθρωποι καὶ διώξουσι 
 παὶ προδωσουσει, Καὶ 
 TOTE φανήσεται ὁ κο- 
 σμοπλάνος, ὁ τῆς ἀλη- 
 Seias eX S pos, ὁ τοῦ φεύδους 
 προστάτηξ, ὃν ὁ Κύριος Τη- 
 σοῦς < ἀνελεῖ τῷ πνεύματι τοῦ 
 στόματος αὐτοῦ ὁ διὰ χειλέων 
 ἀναιρῶν ἀσεβῆ: καὶ πολ- 
 λοὶ σκανδαλισϑήσον- 
 ται ἐπὶ αὐτῷ, oft δὲ ὑπο- 
 μείναντες εἰς τέλος, οὗτοι 
 σωθήσονται. Kai ΤΌΣ 
 TE φανήσεται το ση- 
 Beto TOU υἱοῦ τοῦ ἀνϑρώ- 
 που €V τῷ οὐρανῷ, εἶτα 
 φῶν ἢ σάλπιγγος ἔσται 
 δι ἀρχαγγέλου καὶ μεταξὺ 
 ἀναβίωσις τῶν κεκοι- 
 μημένων" καὶ τοτὲ ἥξει 
 
 ‘ ΄ e 
 o Κυριος καὶ wavres ot 
 
 12 Thess. ii. 
 
 * Lagarde omits. 
 ¢ Lagarde : οὗτος. 
 
 - 
 οι 
 
 e 
 OL 
 
 7 Isa. xi, 4; Matt. xxiv. 
 
 last part of your life you go 
 astray from the true faith 
 [ Did. except ye be perfect]. 
 
 Cu. XXXII.—For in the 
 last days false  proph- 
 ets shall be multiplied, and 
 such as corrupt the word ; 
 and the sheep shall be 
 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- 
 pear the deceiver of the world, 
 the enemy of the truth, the 
 prince of les,’ whom the 
 Lord Jesus ‘shall destroy 
 with the spirit of His mouth, 
 who takes away the wicked 
 with his lps; and many 
 shall be offended at Him. 
 Lut they that endure to the 
 end, the same shall be saved. 
 And then shall appear the 
 sign of the Son of man in 
 heaven;”* and afterwards 
 shall be 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 
 with Him, with a great con- 
 cussion above the clouds, 
 *1 Thess. iv. 16. 
 
 + Lagarde: ὁ δὲ ὑπομείνας. 
 § Lagarde reads ὁ υἷος. 
 
SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 
 
 ἅγιοι μετ᾽ αὐτοῦ ἐν συσ- 
 σεισμῷ ἐπάνω τῶν VE- 
 ᾿φὲελωῶ G μετ᾽ ἀγγέλων δυνα- 
 pews αὐτοῦ ἐπὶ Spovov βασι- 
 λείας, κατακρῖναι τὸν ποσμο- 
 πλάνον διάβολον καὶ ἀποδοῦ- 
 val ἑκαστῷ HATA τὴν πρᾶξιν 
 αὐτοῦ. Τότε ἀπελεύσονται 
 οὗ μὲν πονηροὶ εἰς αἰώνιον κό- 
 λασιν, οἱ δὲ δίκαιοι πορεύσον- 
 ται εἰς δωὴν αἰώνιον, κληρο- 
 γομοῦντες ἐκεῖνα, ἃ ὀφθαλμὸς 
 οὐκ εἶδε καὶ οὖς οὐκ ROUGE 
 καὶ ἐπὶ καρδίαν ἀνθρώπου 
 οὐ» ἀνέβη, ἃ ἡτοίμασεν ὁ Θεὸς 
 τοῖς ἀγαπῶσιν αὐτόν (1, Cor. 
 
 De Ὁ» χαρήσονται ἐν τῇ 
 βασιλείᾳ τοῦ Θεοῦ τῇ ἐν Χρι- 
 στῷ Ἰησοῖ. 
 
 The remainder of the Seventh 
 Book from ch. 33-49 has no bear- 
 ing on the Didache and contains 
 mostly prayers. 
 
 Matt. xvi. 27 
 1 Cor. ii. 9. 
 
 287 
 
 with the angels of His pow- 
 ΘΙ, In the:..throne οὐ 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 
 J esas. 
 
 Matt. xxv. 46. 
 
i ah Ἐ ἢ ae 
 
 y 
 
 Ζ δι ΑΝ re 
 
 +e Ἷ μονα 
 * 
 
A LETTER AND COMMUNICATION FROM METROPOLITAN BRY- 
 ENNIOS. 
 
 [ArreR the sketch of the discoverer of the Didache was 
 printed (Ch. IIL, pp. 8 and 9), 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 
 modern as well as ancient Greek. | 
 
 PHILOTHEOS BRYENNIOS, Metropolitan of Nicomedia, born 
 in 1833 at Constantinople of very poor parents, was educated 
 in his primary learning in the schools of Tataiila. Tataila 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 provided 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 islahd 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 IL, 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 cecumenical throne of 
 Constantinople,” he succeeded, in the mastership and direction 
 of the said school, his own teacher, Constantine Typaldus, who 
 resigned the mastership on account of old age. But not long 
 afterward, when Joachim IL. 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 
 Kast. Over this school Bryennios presided’ seven full years, 
 having under him about six hundred youths, who by him and 
 twelve other professors were taught sacred learning, Greek lit- 
 erature, rhetoric, the elements of philosophy, experimental — 
 physies, 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 
 Ceesarea 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- 
 lies, and Anglo-Catholies, was held at Bonn, August 10-16, 1875, under the 
 presiding genius and learning of the aged Dr. Déllinger 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 Schaff, Creeds of Christendom, vol. 1i., 552-554. | 
 
᾿ς 
 
 COMMUNICATION FROM METROPOLITAN BRYENNIOS. 291 
 
 he had been chosen Metropolitan of Serrae in Macedonia, and 
 ordered him 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 year 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 Hpistles 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 Nicomedia. 
 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, which also he did by 
 writing a series of articles in the theological periodical “ Kccle- 
 siastical Truth,” published in Constantinople. These articles 
 were afterwards published with the approbation and at the: 
 
292 COMMUNICATION FROM METROPOLITAN BRYENNIOS. 
 
 expense of the Holy Synod, and in a separate pamphlet bearing 
 the title, ‘ A Refutation of the Encyclical Letter of Pope Leo 
 XIII, 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 octavo, 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 SE 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. 
 
 Nicomepia Feby. $3, 1885. 
 
 Rey. Dr. Partie ScHarr, New York. 
 
 Φιλόϑεος Βρυέννιοϑ, μητροπολίτης Νικομηδείας, yevvn- 
 Seis τὸ 1833 ἐν Κωνσταντινουπόλει Ex γονέων πτωχοτά- 
 τῶν, ἐξεπαιδεύϑη τὴν πρώτην ἐγκύκλιον, παίδευσιν EV 
 τοῖς διδασπαλείοις Ταταούλων- ἔστι δὲ τὰ Τατάουλα 7 
 Ταταῦλα προάστειον τῆς Κωνσταντινουπόλεως ὑπὸ 10—12 
 
 ’ὔ ? / δ. , - , Ὗ n 
 ee ops 0d0& wy ἑλληνῶν CUO UjEvON. IIrayxos ὧν 
 καὶ τῶν πρὸς εηπαίδευσιν ἀναγπαίων ὑστερούμενος͵ ἔπο- 
 ρίξετο ταῦτα κανοναρχῶν καὶ ψάλλων ἕν τῷ αὐτόϑι 
 ἱερῷ ναῷ τοῦ ἁγίου Anuntpiov, ἕως οὗ τυχὼν τῆς προ- 
 στασίας καὶ BonSeias τοῦ τότε μητροπολίτου Kvéinov, 
 
COMMUNICATION FROM METROPOLITAN BRYENNIOS. 293 
 
 - A ΄ , ? δ 
 ὕστερον δὲ πατριαρχου Κωνσταντινουπολεῶς, Iwmanxéip, 
 εἰσήχϑη εἰς τὸ οὐ panpav τοῦ Βυδαντίου ἐπὶ τῆς μιπρὲς 
 γήσου Xaduns κείμενον καὶ νῦν ἔτι ἀμμάξον πατριαρχι- 
 nov Σεμινάριον- -“Ἡ ἐν Xadun ϑεολογική Σ χολή τῆς τοῦ 
 Χριστοῦ ὙΠ: ἑἐκπλησίας". Ἐνταῦϑα διάπονος μετὰ 
 TO πέρας τῶν μαϑημάτων ἐχειροτονήθη; καὶ ““διδασπαλος 
 τῆς ὀρϑοδέξου τ ὑπὸ TIS εἰρημένης DyoAns 
 ἀναγορευϑ είς, τῇ προστασίᾳ HAL ᾿αὖϑις τοῦ μητροπολίτου 
 Κυδίκου, ἀναλώμασι δὲ τοῦ ἕν Κωνσταντινουπολειῖ ἕλλη- 
 VOS τραπεδίτου Γεωργίου Ζαρίβη εἶς Τερμανίαν ἀπεστά- 
 An τελευτῶντος τοῦ 1856 πρὸς τελειοτέραν ἕν τοῖς μαϑή- 
 μασι πκαταρτισιν. Διήκουσε δὲ ϑεολογικῶν μάλιστα καὶ 
 φιλοσοφιγῶν μαϑημώτων ἕν τοῖς πανεπιστημίοις “ειρίας, 
 Βερολίνου xat Movayov (Miinchen). Apxopévov δὲ τοῦ 
 1861 προσεκλήθη εἰς Κωνσταντινούπολιν ὑπο τοῦ προ- 
 στάτου αὐτοῦ Ἰωαπεὶμ τοῦ B , ἀρτίως τότε ἀπὸ τῆς μητρο- 
 πόλεως Κυδίπκου εἰς τὸν πατριαρχικὸν Spovov Κωνσταν- 
 τινουπόλεως μετατεϑέντος, καὶ εἰς τὴν ἐν Χαλπκῃ ϑεολο- 
 γιγὴν Σχολὴν εἰσάγεται ὡς καθηγητὴς τῆς ἐκπλησιατικῆς 
 ἱστορίας. τῆς EENYNTINIS καὶ ἄλλων μαϑημάτων. To 1863 
 χειροτονη) εὶς πρεσβύτερος καὶ τῷ τιμητιπῳῦ τίτλῳ τοῦ 
 ἀρχιμανδρὶτου τοῦ οἰκου μενιποῦ ϑρόνου Κωνσταντινοῦυ- 
 πόλεως τιμηϑείς, διαδέχεται ἐν τῇ σχολαρχίᾳ καὶ διευϑυν- 
 Ger τῆς ῥηθείσης Σχολῆς τὸν ἑαυτοῦ διδασπαλον Κων- 
 σταντῖνον τὸν Τυπαάλδον παραιτησάμενον τὴν σχολαρχίαν 
 γήρως ἕνεκεν. ‘A\Na μετ᾽ οὐ πολὺ ἑἐκβληϑέντος τοῦ πα- 
 τριαρχιμοῦ Spcvov Ἰωαπείμ τοῦ B, παρητήσατο nat 
 αὐτὸς τὴν σχολαρχίαν, οὐ μὴν δὲ καὶ τὴν ἕδραν τῶν εἰρη- 
 μένων ϑεολογικῶν μαϑημάτων. Ἐπὶ πατριάρχου Γρη- 
 γορίου τοῦ στ΄ προσπληϑεὶς εἰς Κωνσταντινούπολιν κατεσ- 
 τάϑη κατὰ τὸν ΖΔεπέμβριον τοῦ 1807 σχολαρχης nat καϑη- 
 γητὴς τῆς αὐτόϑι ἐν Φαναρίῳ εὑρισπομένης ἑτέρας μεγάλης 
 πατριαρχικῆς Σχολῆς-- Μεγ ἀλη τοῦ Γένους Σ᾽ χολὴ᾽-- 
 
 ἤτις ἐστὶ τὸ τελειότερον ὃν Κωνσταντινουπόλει Ἑλληνικὸν 
 γυμνάσιον, ἀναπαινισϑεῖσα μικρὸν μετὰ τὴν ἅλωσιν ἐπὶ 
 πατριάρχου Γενναδίου τοῦ Lyodapiov ἐν ἔτει 145%, καὶ 
 Eu τοτὲ ἐπὶ τὸ τελειότερον ἕκάστοτε συγπροτουμένη καὶ 
 πολλὰ τῷ ταλαιπώρῳ τῶν ἑἕλλήνων ἔϑνει κατὰ τὴν ‘Ava- 
 τολὴν κπαρποφοροῦσα nat παραμυδουμένη. Τῆς Σχολῆς 
 ταύτης προέστη ὁ Βρυέννιος ἑπτὰ ὅλα ἔτη, ἔχων ὑπ’ αὐτῷ 
 
294 COMMUNICATION FROM METROPOLITAN BRYENNIOS. 
 
 περὶ τοὺς 600 νέους διδασπομένους ὑπ’ αὐτοῦ TE καὶ éré- 
 . POY 12 καθηγητῶν τὰ ἱερὰ μαϑήματα, τὰ EAAnVvina, τὴν 
 ῥητορινήν, στοιχεῖα φιλοσοφίας, πειραματικῆς φυσιπῆς, 
 χημείας QL φυσιπῆς ἱστορίας, γεν την ἱστορίαν, μαϑηματι- 
 καὶ -παὶ TAS γλώσσας Narivinny, γαλλιπήν καὶ τουρπιπκήν. 
 
 Κατὰ τὸν Avyovorov TOU 1875 ἀνέβη τὸ δεύτερον εἰς 
 Τερμανίαν ἀποσταλεὶς ὑπὸ τῆς ἐν Kwvotavtivovmonet περὶ 
 τὸν πατριάρχην ἱερᾶς Συνόδου τῶν μητροπολιτῶν, nat 
 παρέστη τῇ τηνικαῦτα ἕν Βόνῃ γενομένῃ Conference τῶν 
 Παλαιοπαϑολιπῶν, ἔχων pes?’ ἑαυτοῦ τὸν ἀρχιμανδρίτην 
 Ιώαννὴν, uaSnyntynv τοτὲ τῆς ϑεολογικῆς Σχολῆς τῆς 
 Xahuns, νῦν δὲ μητροπολίτην Καισαρείας Καππαδοπίας. 
 Ev Βόνῃ, évSa γνώριμος ἐγένετο πολλοῖς τῶν λογίων 
 ἄγγλων nat τοῖς ἡγουμένοις τῶν Παλαιοπαϑολιρῶν, 
 γράμματα πατριαρχιπὰ τὴν ἀγγελίαν ἐκόμισαν αὐτῷ ὅτι 
 μητροπολίτης ἐξελέγη Ξερρῶν (ἐν Manedovia) nai παρε- 
 κελεύοντο ἀνυπερθέτως ἄψασϑαι τῆς εἰς Κωνσταντινού- 
 πολιν ἀγούσης: ὁϑεν καὶ διὰ Παρισίων nat Βιέννης eis τὰ 
 ἴδια éxavanajupas nat ἐπίσκοπος μητροπολίτης Σερρῶν 
 χειροτονηϑεὶξς, εἰς Ξέρρας ἀπῇρεν τὸν Aeneufp, τοῦ 187. 
 
 To 1877 μετετέθη εἰς τὴν μητρόπολιν Νικομηδείας παὶ 
 διετέλεσεν ἀπὸ τοῦ Ὀκτωβρίου τοῦ 181}---τοῦ Ὀκτωβρίου 
 τοῦ 1884 μέλος τακτικὸν τῆς ἐν Κωνσταντιψουπόλει πα- 
 τριαρχιπῆς Ξυνόδου, μετασχὼν τῶν σπουδαιοτέρων Entn- 
 μάτων καὶ ὑποθέσεων αὐτῆς. Τὸ 1880 ἦλϑεν εἰς Βουπο- 
 ρέστιον ὡς ἐπίτροπος τῶν ἐν ᾿ἀνατολῇ ὀρθοδόξων πατρι- 
 αρχικπῶν παὶ λοιπῶν αὐτοπεφάλων ἐμλησιῶν πρὸς διευ- 
 ϑέτησιν τοῦ μεταξὺ τῆς ῥουμουνικῆς Κυβερνήσεως καὶ τῶν 
 εἰρημένων Exnhnoidv πρὸ πολλοῦ ἀναφυέντος δητήματος 
 περὶ τῶν ἐπὶ ἡγεμόνος Kovéa nata τὴν Moddafiav καὶ 
 Βλαχίαν διαρπαγέντων ἑλληνικῶν μοναστηρίων. Κατὰ 
 τὸ αὐτὸ δὲ ἔτος ἀνηγορεύθη ὑπὸ τοῦ ἐν ᾿Αϑήναις ἐθνικοῦ 
 τῆς Ἑλλάδος πανεπιστημίου διδάκτωρ τῆς Seohoyias, TO δὲ 
 1884 ἀπένειμεν αὐτῷ τιμητικῶς τὸν τίτλον τοῦτον καὶ τὸ 
 ἕν Ἐδιμβούργῳ πανεπιστήμιον. 
 
 Ὁ Βρυέννιος ἐγένετο γνωστὸς τῇ δύσει διὰ τῆς ἐκδόσεως 
 δύο ἀξιολογωτάτων μνημείων τῆς χριστιανιπῆς ἄρχαι- 
 OTNTOS, ἅπερ εἰσὶ 1) ““ Τοῦ ἐν ἁγίοις πατρὸς ἡμῶν Κλήμεν- 
 τος ἐπισκμόπου Ῥώμης αἱ δύο πρὸς KopivSiovs ἐπιστολαὶ, 
 Ex χειρογράφου τῆς ἐν Φαναρίῳ Κωγνσταντινουποόλεως 
 
COMMUNICATION FROM METROPOLITAN BRYENNIOS. 295 
 
 βιβλιοϑήπης τοῦ mavayiov Τάφου, viv πρῶτον ἐκδιδόμε- 
 VAL πλήρεις μετὰ προλεγομένων Hat σημειώσεων ὑπὸ Φιλο- 
 Séov Βρυεννίου πο Oe Σερρῶν. Ἐν Κωνσταντι- 
 νουπόλει 1875. 2) “3 Ζιδαχὴ τῶν δώδεκα ἀποστόλων ἔπ 
 τοῦ ἱεροσολυμιτιποῦ χειρογράφου νῦν πρῶτον ἑκδιδομένη 
 μετὰ προλεγομένων καὶ σημειώσεων, ἐν οἷς καὶ τῆς Συν- 
 ὀψεως Tae {ΠῚ 51} » TIS ὑπὸ Ἰωάννου τοῦ Χρυσοστόμου, συγ- 
 πρίσις καὶ μέρος ἀνέκδοτον ἀπὸ τοῦ αὐτοῦ χειρογράφου, 
 
 ὑπὸ Φιλοθέου Βρυεννίου μητροπολίτου Νιπομηδείας. Ἐν 
 Κωνσταντινουπόλει 1883.°—To 1882 ἀνετέϑη αὐτῷ ὑπὸ 
 τῆς ἐν Κωνσταντινουπόλει ἱερᾶς Συνόδου τῶν μητροπολτι- 
 τῶν καὶ τοῦ τότε πατριάρχου Ιωαπείμ τοῦ Γ΄ ἀπαντῆσαι 
 πρὸς τὴν ἐγκύκλιον τοῦ πάπα Λέοντος τοῦ II” περὶ MeSo- 
 δίου καὶ Κυρίλλου τῶν ἀποστόλων τῶν Slavev, ὃ nat 
 ἐποίησε γράψας σειρὼν ἄρθρων ἐν τῷ ἐν Κωνσταντίνου. 
 πόλει ἐκδιδομένῳ ϑεολογιπκῷ περιοδιπῷ συγγράμματι 
 Me Exndyorac tix) ANY Seta. ” Ta apSpa ταῦτα ἐξεδόθη: 
 σαν ὕστερον ey upioet καὶ δαπάνῃ τῇ ἱερεῖς Συνόδου παὶ 
 ἐν ἰδίῳ φυλλαδίῳ φέροντι ἐπιγραφήν Πάπα Aéovtos IT" ' 
 ἐγκυπλίου ἐπιστολῆς ἔλεγχος ὑπὸ Φιλοθέου Βρυεννίου 
 μητροπολίτου Νικομηδείας, δημοσιευϑ ELS τὸ πρῶτον ἐν τῇ 
 Rn. 'AlnSeia,” γῦν δὲ ἀναϑεωρηϑεὶς καὶ ἐν μέρει 
 διασπευασϑεὶς ὑπ᾽ αὐτοῦ éudidorar αὖϑις ἐγπρίσει καὶ 
 δαπάνῃ τῆς ἱερᾶς Ξυνόδου τῆς τοῦ Χριστοῦ Μεγ ἄλης 
 ἐκπλησίας. Ἐν Κωνσταντινουπόλει 1882.” εἰς μέγ. ὄγ- 
 ᾿ὅοον σελ. 1-174. 
 
 Ὁ αυτὸς ἔγραψεν ἐν διαφόροις ΠΕΡ ΟΕ. καὶ ἐν ἐφη- 
 μερίσι τῆς Κωνσταντινουπολεῶξς καὶ πολλᾶς ἄλλας βρα- 
 χυτέρας διατριβὰς, ἐπιστολὰς nat λόγους ἐκῳωνηϑέντας 
 ὑπ᾽ QUTOU HATA διαφόρους καιρούς. Ἰδίᾳ ἐξδεδόθϑησαν αἱ 
 τούτου ““ ἐκϑέσεις περὶ τῆς καταστάσεως τῆς Μεγάλης τοῦ 
 ᾿ς 7ένους Σχολῆς 1867-1875, ὑπὸ Φιλοθέου Βρυεννίου ἄρχι- 
 
 | μανδρίτου καὶ σχολάρχου. Ἐν Κωνσταντινουπολει." 
 ‘Av éxd or ov μένει εἰσέτι τὸ χειρόγραφον 717s ἑκιλησιαστι- 
 κῆς αὐτοῦ ἱστορίας, φερόμενον καὶ γῦν ἔτι ἐν χερσὶ τῶν 
 πολυαρίϑμων αὐτοῦ μαϑητῶν ἐν πολλοῖς ἀντιγράφοις.--- 
 
296 COMMUNICATION FROM METROPOLITAN BRYENNIOS, 
 
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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. 
 
 Affusion, Baptism by, 33, 41 sqq.; 
 gradual substitute for immersion, 
 51. 
 
 Agape, 57 sqq. 
 
 Alexandria, as place of composition 
 of Did, 128. 
 
 Almsgiving, 68 sq. 
 
 Anabaptists, 53. 
 
 Anthropology of the Did., 25. 
 
 Antichrist, 75 sqq. 
 
 Antioch, as place of Did.’s composi- 
 tion, 1924. ‘ 
 
 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. 866 above. 
 
 Apostolical Constitutions, 21, and 
 
 joes V IT. 
 
 Aquinas, Thomas, on Baptism, 44. 
 
 Arrangement of matter, 16. 
 
 Aspersion, Baptism by, 33, 41 sqq. 
 
 Athanasius, 116. 
 
 Augsburg Confession, on Baptism, 
 53, note. ἢ 
 
 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, 80; Infant, 31; not a 
 clerical function, 385 ; in the Cata- 
 combs, 386 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 Beech of, 54sqq.; how 
 the controversy may be settled, 57. 
 See Immersion and Affusion. 
 
 Baptist view, arguments for, 56. 
 
 Barnabas, Hpistle of, 3, 12; date of, 
 121 sq. 
 
 Barnabas and Didache compared, 19, 
 20, 21; on the canon, 78. See Doc. 
 ILI. 
 
 Berggren, J. E., on Did., 154. 
 
 Bestmann, H. J., on Did., 123, 127, 
 148. 
 
 Bibliography, 140 sqq. 
 
 Bickell, Georg, on Did., 129, 143. 
 
 Bickell, J. W., 11; on Apostolical 
 Church Order, 128 sq. 
 
 Bielenstein, A., on Did., 148. 
 
 Bingham, Joseph, on mode of bap- 
 tism, 46. 
 
 Bishops, 64 sqq., 73 sqq.; word ex- 
 plained, 74. 
 
 Boase, notice of Did., 151. 
 
 Bonaventura, on Baptism, 44. 
 
 Bonet-Maury, G., 63, 120, 123, 153. 
 
 Bonwetsch, 11, 142. 
 
 Brown, Francis, 12; on the quota- 
 tions, 88,91; ed of Did. with Dr. 
 Hitchcock, 114, 121, 123, 151. 
 
 Bryennios, Philotheos, dedication to, 
 IIl.; 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, 116, 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., 148. 
 
 Catacombs, Pictures of Baptism, il- 
 lustrating the Didache, 36 sqq. 
 
298 ALPHABETICAL INDEX. 
 
 Chiliasm of the Did., 77. 
 
 Christ, baptism of, 36, 37, 38. 
 
 Christians, solidarity and hospitality 
 of primitive, 63, 64. 
 
 Christology, of the Didache, 25. 
 
 Chrysostom, 3. 
 
 Church, prayers for, meaning of, 25. 
 
 Church government in Did.. 62 sqq. 
 
 Churton, 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. 
 Manuscript. 
 
 Commandments and the Diéd., the 
 Ten, 81. 
 
 Constantine the Great, 32. 
 Constitutions, Apostolic, 12, 132 
 sqq.; seventh book of, Doe. VII. 
 
 Cote, 36, 38, 40. 
 
 Coxe, H. O., 8. 
 
 Craven, E. R., 151, comments on 
 Did., 153. 
 
 Credner, 118. 
 
 Cup, at Eucharist, 57. 
 
 Cyprian, on clinical baptism, 33 sq. ; 
 on church orders, 66. 
 
 Cyprian, Pseudo-, 117. 
 
 See Jerusalem 
 
 David, holy vine of, 115 (see Com. on 
 
 aXe: Ne 
 
 Deaconesses, 73. 
 
 Deacons, 64 sqq, 73 sqq. 
 
 De Aleatoribus of Pseudo-Cyprian, 
 117. ; 
 
 De Romestin, H., 11, 17, 121, 128, 
 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, 28; its doctrinal omissions 
 
 doctrinal points, 24 ; liturgical — 
 
 part, 26; the Christian week, 27 
 sq.; prescribes the Lord’s Prayer, 
 and fasts, 29; baptismal teaching, 
 29 sqq., 120; Eucharistic teachings, 
 57 sqq , 121; noseparation between 
 Agape and Eucharist, 60; on form 
 of government and gospel minis- 
 ters, 65 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. 
 Due Viz, 18 sqq. 
 Duchesne, L., notice of Did., 153. 
 
 Ebionitic origin of Did., discussed, 
 28, 26, 120. 
 
 Edward VI. immersed, 51. 
 
 Elders, 64 sqq. 
 
 Elizabeth, Queen, immersed, 51. 
 
 Erasmus, quoted, 51. 
 
 Eschatology, 75 sqq. 121. 
 
 Eucharist, 25, 57 sqq.; prayers in 
 Did., 57, 58; embraced pr:mitively 
 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. 
 
 Parrany EL W. 11 ΠΡ] eae 
 
 Wednesdays and Fridays, 25, 29. 
 Fitzgerald, J., trans. of Did., 151. 
 Friday, fasting enjoined on, 25, 28. 
 Friedberg, E., art. on Did., 144. 
 Funk, F. X., 3,4, 5, 11, 121, 128, 
 
 143 sq. 
 
 Gardiner, F. trans. of Did., 151. 
 
 | Garrucci, on Catacomb pictures, 36, 
 37, 39, 40; on immersion, 44. 
 
 | Gebhardt, O. von, 4, 11; designation 
 
 of MS. 3 ; discovers Latin fragment 
 
 of Did. 119. See Doe. I. 
 Glossolalia not in Did., 61, 120. 
 Gnosticism not alluded to in Did., 
 
 120. 
 
 God, 24; his providence, 25. 
 Gordon, Alexander, art. on Did., 148. 
 Gospel ace. to the Egyptians, 99 ; 86. 
 Gospel ace. to the Hebrews, 86. 
 
 mean little, 23; its teachings or-| Gospels in Did., 81 sqq. 
 thodox, 28; not Ebionitic, 23; chief | Government, ecclesiastical, in Did ,62. 
 
 Fasting, before Baptism, 34, 35, ; on ᾿ 
 
 oo 
 
ALPHABETICAL INDEX. 
 
 Grabe, 117. 
 Gregory I. on immersion, 44. 
 Gregory, Caspar René, 10. 
 
 Hale, C. R.. photographs of Did., 151. 
 Hail, E. Edwin, art. on Did., 151. 
 
 ' Hall, I. H., phraseology of Did., 95 ; 
 trans. of Did., 151 ; phraseology of, 
 153. 
 
 Harnack, A.; 10, 16, 17; 117, 119, 
 128 ; date of Did., 123; 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. 
 
 Hermas, Shepherd of, 12, Doc. IV.; 
 parallels with Dzid., 21; relation 
 to Did., 122 ; and the Canon, 79. 
 
 Hicks, Εἰ. L., arts. on Did., 121, 149. 
 
 Halsenkeldtea ssa Ul a2 18. ΠΤ: 
 date of Did., 120, 123 ; designation 
 of MS., 8 ; Montanism in Did., 72, 
 120; Did. after Barnabas, 121; Kd. 
 of Did., 144. 
 
 Hitchcock, R. D., 12, 121, 128, 151. 
 
 Holtzmann, 11, 16, 17, 128 ; on Did., 
 121, 145. 
 
 Holy Spirit, 25. . 
 
 Hort, on Hermas, 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. 
 
 Ireneus, 66, 115, 116, 121. 
 
 James alluded to, 98. 
 
 Jerome, 87, 117. 
 
 Jerusalem as place of Did.’s composi- 
 tion, 124, 
 
 Jerusalem Monastery, 1, library of, 
 
 Jerusalem MS., appearance and con- 
 ᾿ς tents, 2 sqq.; number, 3. 
 
 299 
 
 John, Gospel of, and Did., 91 sq. 
 
 Joseph and Mary, genealogy of, in 
 
 _ Jerusalem MS., 6, 7. 
 
 Judgment, day of, 25. 
 
 Judicium secundum Petrum (or Pe- 
 tri), 12, 18, 117%. See also Due Vie. 
 
 Justin Martyr, 121; description of 
 Baptism, 30; on fasting, 35; on 
 the right to baptize, 35; and the 
 Canon, 79. 
 
 Krawutzcky, 11, 99 sq.,86, 89, 115, 
 116, 117, 121, 123, 128, 145. 
 Kraus, on the Catacombs, 36. 
 
 Lagarde, 115, 129. 
 
 Langen on Did. 121, 128, 145. 
 
 Language of Did., 95 sqq. 
 
 Lay-Baptism, 35 note 1. 
 
 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. 
 
 Lucian, 64, 69, 71. 
 
 Luke, Gospel of, quoted, 88. 
 
 Luthardt, prints Greek text of Did., 
 146. 
 
 Malachi 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, Gospel of, quoted, 82. 
 Melk, library of, 119. 
 
 Ménégoz, 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 
 
 Old Testament in Did., 78 sqq. 
 Origen, 116. 
 Orris, 8. 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, 92 sq. 
 
 Pauissen, A. S., trans. of Did., 155. 
 
 Peter Lombard on Baptism, 44. 
 
 Peter, St., alluded to, 93, 95. 
 
 Petersen, trans. of Did., 146. 
 
 Pez, Bernhard, 119. 
 
 Pfaff, fragm. fromIreneus, 117. 
 
 Phanar, 1. 
 
 Phraseology of Did., by I. H. Hall, 
 153. 
 
 Pitra, J. B., 129. 
 
 Place of composition of Did., 123. 
 
 Plummer, A., 11, 89, 149. 
 
 Polycarp, 72, 79. 
 
 Potwin, L. S., vocabulary of Did., 95; 
 on age, 121, 1238, 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 Did., 155. 
 
 Procter quoted, 52. 
 
 Prophets, 64, 69 ; theancient, 70 sq. ; 
 false, 69. 
 
 Pseudo-Cyprian, 117. 
 
 Pseudo-Ignatian Hpistles, 5. 
 
 Quotations, Scripture, and allusions 
 in the Did., 94 sq. 
 
 Ravenna, Council of, on mode of Bap- 
 tism, 45. 
 
 Réville, Jean, art. on Did., 154. 
 
 Robertson, A., 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 Did., 155. 
 
 Rufinus mentions Due Vite, 18, 
 117 
 
 Sabatier, Paul, ed. of Did., 154. 
 
 Sabbath, 27. 
 
 Sacrifice, the Christian See Euchar- 
 ist. 
 
 ALPHABETICAL INDEX. 
 
 Sadler, 128, 125. 
 
 Salmon, 122. 
 
 Schaff, P., ed. of Did,, 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 Did. 
 and, 105 sqq. 
 
 Shepherd of Hermas, 21. 
 
 Sirach quoted, 94. 
 
 Smyth, Egbert C., 12, 152; on the 
 Didache and Baptismal pictures, 
 36. 
 
 Spence, Canon, 11, 121, 128, 127, 
 149 
 
 Spirit, Holy, 25. 
 eee Dean, on mode of Baptism, 
 7 sq. 
 Sirbnele οὐ 127162. 
 Sunday, 27. 
 Symeon of Jerusalem, conjectured as 
 author of Did., 127. 
 
 Taylor, C., lectures on Did., 149. 
 
 Teachers, 64 sqq., 72 sq. 
 
 Teaching of the Twelve Apostles. 
 See Didache. 
 
 Tertullian, on Infant Baptism, on 
 mode of Baptism, 82, 33; on fast- 
 ing, 85; on the right to baptize, 
 35; on church order, 66. 
 
 Thanksgiving, 56 sqq. See Eucharist. 
 
 Theology of Did., 22 sqq. 
 
 Title of Did , 15. 
 
 Tobit quoted, 94. 
 
 Trinity, 25. 
 
 Two Ways, 18; figure used in Tal- 
 mud, 21, and in Xenophon, 21, 
 22; Rufinus on, 18. 
 
 V. [enables], E[dmund , 125, 150. 
 Varming, C., trans. of Did., 155. 
 Vocabulary of Did., 59 sqq. 
 
 Waldenses and the Did., 119. 
 Wall, William, on mode of baptism, 
 
 45. 51. 
 
 Warfield. B. B., 121. See essay on 
 Doe. II. 
 
 Watchfulness, 75. 
 
 Way of darkness, 19. 
 
 Way of death, 26. 
 
 Way of life, 26. 
 
 Way of light, 19. 
 
 Week, days of, 127. 
 
ALPHABETICAL INDEX. 801 
 
 Wednesday, fasting on, 25, 28. | Zahn, Th., 11, 16; Barnabas, integ- 
 Westminster Assembly, on Baptism, | rity of, later than Did., 121; Her- 
 52. mas, date of, 122; date of, 123; ed. 
 
 Words not in New Testament, 99 sqq.| οἵ Did., 114, 117, 146. 
 Wordsworth, J., 11, 89, 128, 150. Zechariah quoted, 81. 
 
 _ World-deceiver, 76, Zoéckler, O., arts. on Did., 147. 
 Worship, freedom of, in Did. 61. Zwingli on infant and _ heathen 
 Wiinsche, A., text and trans., 11, 146. adult salvation, 58. 
 
ERRATA. 
 
 The reader is requested to correct the following errors. A number of 
 accents and breathings in Greek words were broken off in handling the 
 plates, but can easily be supplied. 
 
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