1	The Acts of the Apostles Session 8 – Historical Basis of the Early Church
2	Greek Words of the Day έκκλησία - ekklesia εύχαριστήσας - eucharisteo κυριακόν - kuriakos δείπνον - deipnon διδαχή – didache κοινωνία - koinonia δικαιοσύνη - dikaiosune
3	έκκλησία έκκλησία - ekklesia (ek-klay-see'-ah); a compound of 1537 and derivative of 2564; a calling out, the Athenian Democracy: KJV-- assembly, church. 1537 ek (ek) or ex (ex); a primary preposition denoting origin (the point whence action or motion proceeds), from, out (of place, time, or cause; literal or figurative; direct or remote): KJV-- after, among, X are, at, betwixt (-yond), by (the means of), exceedingly, (+abundantly above), for (-th), from (among, forth, up), + grudgingly, + heartily, X heavenly, X hereby, + very highly, in, ...ly, (because, by reason) of, off (from), on, out among (from, of), over, since, X thenceforth, through, X unto, X vehemently, with (-out). Often used in composition, with the same general import; often of completion. 2564 kaleo (kal-eh'-o); akin to the base of 2753; to "call" (properly, aloud, but used in a variety of applications, dir. or otherwise): KJV-- bid, call (forth), (whose, whose sur-) name (was [called]). 2753 keleuo (kel-yoo'-o); from a primary kello (to urge on); "hail"; to incite by word, i.e. order: KJV-- bid, (at, give) command (-ment).
4	eucharisteo εύχαριστήσας 2168 eucharisteo (yoo-khar-is-teh'-o); from 2170; to be grateful, i.e. (actively) to express gratitude (towards); specially, to say grace at a meal: KJV-- (give) thank (-ful, -s). 2170 eucharistos (yoo-khar'-is-tos); from 2095 and a derivative of 5483; well favored, i.e. (by implication) grateful: KJV-- thankful. 2095 eu (yoo);neuter of a primary eus (good); (adverbially) well: KJV-- good, well (done). 5483 charizomai (khar-id'-zom-ahee); middle voice from 5485; to grant as a favor, i.e. gratuitously, in kindness, pardon or rescue: KJV-- deliver, (frankly) forgive, (freely) give, grant. 5485 charis (khar'-ece); from 5463; graciousness (as gratifying), of manner or act (abstract or concrete; literal, figurative or spiritual; especially the divine influence upon the heart, and its reflection in the life; including gratitude): KJV-- acceptable, benefit, favour, gift, grace (-ious), joy, liberality, pleasure, thank (-s, -worthy). 5463 chairo (khah'-ee-ro); a primary verb; to be "cheerful", i.e. calmly happy or well-off; impersonally, especially as salutation (on meeting or parting), be well: KJV-- farewell, be glad, God speed, greeting, hall, joy (-fully), rejoice.
5	kuriakos κυριακόν 2960 kuriakos (koo-ree-ak-os'); from 2962; belonging to the Lord (Jehovah or Jesus): KJV-- Lord's. 2962 kurios (koo'-ree-os); from kuros (supremacy); supreme in authority, i.e. (as noun) controller; by implication, Mr. (as a respectful title): KJV-- God, Lord, master, Sir.
6	deipnon δείπνον 1173 deipnon (dipe'-non); from the same as 1160; dinner, i.e. the chief meal (usually in the evening): KJV-- feast, supper. 1160 dapane (dap-an'-ay); from dapto (to devour); expense (as consuming): KJV-- cost.
7	didache διδαχή 1322 didache (did-akh-ay'); from 1321; instruction (the act or the matter): KJV-- doctrine, hath been taught. 1321 didasko (did-as'-ko); a prolonged (causative) form of a primary verb dao (to learn); to teach (in the same broad application): KJV-- teach.
8	koinonia κοινωνία 2842 koinonia (koy-nohn-ee'-ah); from 2844; partnership, i.e. (literally) participation, or (social) intercourse, or (pecuniary) benefaction: KJV-- (to) communicate (-ation), communion, (contri-) distribution, fellowship. 2844 koinonos (koy-no-nos'); from 2839; a sharer, i.e. associate: KJV-- companion, X fellowship, partaker, partner. 2839 koinos (koy-nos'); probably from 4862; common, i.e. (literally) shared by all or several, or (cer.) profane: KJV-- common, defiled, unclean, unholy. 4862 sun (soon); a primary preposition denoting union; with or together (but much closer than 3326 or 3844), i.e. by association, companionship, process, resemblance, possession, instrumentality, addition, etc.: KJV-- beside, with. In composition it has similar applications, including completeness.
9	dikaiosune δικαιοσύνη 1343 dikaiosune (dik-ah-yos-oo'-nay); from 1342; equity (of character or act); specially (Christian) justification: KJV-- righteousness. 1342 dikaios (dik'-ah-yos); from 1349; equitable (in character or act); by implication, innocent, holy (absolutely or relatively): KJV-- just, meet, right (-eous). 1349 dike (dee'-kay); probably from 1166; right (as self-evident), i.e. justice (the principle, a decision, or its execution): KJV-- judgment, punish, vengeance. 1166 deiknuo (dike-noo'-o); a prolonged form of an obsolete primary of the same meaning; to show (literally or figuratively): KJV-- shew.
10	What We Know “The Way” – teen hodos Jewish sect Christians Gentiles – not exactly split by issue, but a problem Continued in Mosaic covenant Gentiles instructed in Noahic covenant No meat sacrificed to idols – all meat except from Temple
11	What We Know Agape feast - Eucharist Passover meal - Seder Lamb – sacrificed at temple Bread Wine Gentiles and Jews in Diaspora could not eat meat – their Agape feast was Bread Wine
12	What We Know Destruction of Temple – 70 ce. No more Jewish sacrifice Current Jewish Seder does not include lamb All members of “The Way”/Christians agape feast became Bread Wine
13	What We Know Gentiles instructed to go to Synagogue for training “The Way” also met on “The Lord’s Day” for Agape feast Sabbath for training First day for Eucharist 70 ce. and 125 ce. “The Way” kicked out of synagogues – consolidated training on first day
14	What We Know Liturgical form of almost all Christian worship Invocation Confession Readings Sermon Prayers Eucharist
15	What We Know Liturgical form of almost all Christian worship – Temple liturgy Invocation – Ascending sacrifice (burnt) Confession – Guilt or sin sacrifice (priest/burnt) Readings Sermon – Grain sacrifice (priest) Prayers Eucharist – Thanksgiving sacrifice (all)
16	What We Know Liturgical form of Eucharist Accession – “Lift up your hearts” Preface – “It is right…” Consecration – “On the night…” Mystery – “Christ has died…” Lord’s prayer – “Our Father…” Breaking of bread Communion – “Take eat…” Benediction – “Go in peace…”
17	What We Know Liturgical form of Eucharist - sacrifice Accession – Approach tabernacle with sacrifice Preface – Priest pronounces acceptable Consecration – Press hands on head Mystery Lord’s prayer Breaking of bread – Sacrifice animal Communion – Sharing in thanksgiving sacrifice Benediction
18	Early Christian Literature Cannonical Extra-Biblical Inauthentic Gnostic Authentic Historical Not primary or secondary witness to the original events Second generation Third generation
19	Truth Scientific method Historical-Legal method Tests Bibliographical tests Internal tests External tests
20	Didache Bibliographical tests 50 to 120 ce. written After Matthew (Lord’s prayer from The Gospel) 4 Manuscripts of Didache – Cattalus, Pliny, Plato 4th c. Fragments of the Didache were found at Oxyrhyncus (P. Oxy 1782) 3/4th c. coptic translation (P. Lond. Or. 9271) 3/4th c. absorbed in toto by the Apostolic Constitutions
21	Didache Bibliographical tests Earliest 2nd to 3rd so 100 to 200 years Much better than any secular work in antiquity Referred to extensively in ancient Christian literature 2/3rd c. compilator of the Didascalia 3/4th c. the Liber Graduun 3/4th c. absorbed in toto by the Apostolic Constitutions
22	Didache Bibliographical tests Partially by various Egyptian and Ethiopian Church Orders, after which it ceased to circulate independently. Athanasius describes it as 'appointed by the Fathers to be read by those who newly join us, and who wish for instruction in the word of goodness' [Festal Letter 39:7]
23	Didache Internal test Witness – unknown Declaration – historical/doctrine Geographically placed Chronologically placed
24	Didache External test Very Jewish Very representative of “The Way” Good history
25	Didache Discovered in a monastery in Constantinople Published by P. Bryennios in 1883 The Didache or Teaching of the Twelve Apostles One of most disputed of early Christian texts Depicted between the original of the Apostolic Decree (c. 50 AD) Late archaising fiction of the early third century
26	Didache Bears no date itself Makes no reference to any datable external event Not a historical narrative Picture of the Church it presents Primitive
27	Didache Earliest stages of the Church's order and practice Largely agrees with the picture presented by the NT Posing questions for many traditional interpretations of this first period of the Church's life
28	Didache Fragments of Didache Oxyrhyncus (P. Oxy 1782) 4^th century translation Coptic translation (P. Lond. Or. 9271) 3/4^th
29	Didache Traces and high regard it enjoyed Widespread in the literature of the 2^nd and 3^rd centuries especially in Syria and Egypt Compilator of the Didascalia (c. 2/3rd) The Liber Graduun (C 3/4th) Absorbed in toto by the Apostolic Constitutions (C c. 3/4^th) and Partially by various Egyptian and Ethiopian Church Orders Ceased to circulate independently 3/4^th
30	Didache Athanasius describes it as 'appointed by the Fathers to be read by those who newly join us, and who wish for instruction in the word of goodness' [Festal Letter 39:7] Date for the Didache in its present form later than the 2^nd century is unlikely Date before end of the 1^st century probable.
31	Didache Draper states, "A new consensus is emerging for a date c. 100 AD." Stephen J. Patterson comments on the dating of the Didache (The Gospel of Thomas and Jesus, p. 173): "Of course today, when the similarities between the Didache and Barnabas, or the Shepherd of Hermas, are no longer taken as proof that the Didache is literarily dependent upon these documents, the trend is to date the Didache much earlier, at least by the end of the first century or the beginning of the second, and in the case of Jean-P. Audet, as early as 50-70 C.E."
32	Didache Udo Schnelle makes the following remark about the Didache (The History and Theology of the New Testament Writings, p. 355): "The Didache means by 'the gospel' (8.2; 11.3; 15.3, 4) the Gospel of Matthew; thus the Didache, which originated about 110 CE, documents the emerging authority of the one great Gospel."
33	Didache Stevan Davies comments on the Didache (Jesus the Healer, p. 175): "The Didache is a text that gives instruction on how a Christian community should treat itinerant Christian prophets. It was written sometime in the late first or early second century and gives good evidence for a structured church's shift in orientation away from spirit-possession. The Didache is written from the view point of a community leadership that distrusts, and yet respects, Christian prophets, one that wishes the prophets to leave town as quickly as possible, yet would have them welcomed in town when they arrive. The Pastoral and Petrine epistles stem from a slightly later time, when authority in the Christian movement was based on the prerogatives of office rather than on prophetic powers."
34	Didache Crossan observes the following on the text of the Didache (The Birth of Christianity, p. 364): The scribe who copied those seven texts signed the last leaf as "Lean, notary and sinner," and dated that completion to June 11, 1056. . . The Didache, then, was a small text, fifth among others mostly larger than itself, lost in a small library in the Fener section of Istanbul, halfway up the west side of the Golden Horn. Now known as Codex Hierosolymitanus 54, that volume was removed to the Patriarchate at Jerusalem in 1887, where it remains.
35	Didache Earlier Coptic and Ethiopic versions also exist for a few chapters of this text Especially important are two Greek fragments, Papyrus Oxyrhynchus 1782, dated to the "late fourth century" and published by Greenfell and Hunt in 1922 (12-15) Tiny scraps, about two inches by two inches apiece, contain verses 1:3c-4a and 2:7-3:2. Despite small differences, the wording on those scraps is very close to Byrrenios's text. Important confirmation for the basic accuracy of Codex Hierosolymitanus 54, given the gulf of centuries between it and the earlier fragments.
36	Didache Crossan writes concerning the Coptic manuscript: A Coptic papyrus containing Didache 10:3b-12:2a, dated to the end of the fourth or start of the fifth century, was bought in 1923 for what was then the British Museum and catalogued as British Library Oriental Manuscript 9271. F. Stanley Jones and Paul A. Mirecki offer a photographic reproduction along with an excellent transcription, translation, and commentary on this document. They conclude that "this sheet was originally cut from a roll of papyrus in order to serve as a double-leaf in a codex," but instead it was used "as a space for scribal exercises" (87). It was, in other words, a rather casual copying of that section of the Didache for purposes of writing practice. Stephen Patterson, on the contrary, considers it the end of an earlier edition of the Didache, which concluded precisely at 12:2 (1995:319-324).
37	Didache Jones and Mirecki argue against Patterson's view (The Didache in Context, pp. 82-83): The assumption that the scribe's copy of the Didache actually ended with Did 12.2a, though such cannot be absolutely dismissed, is thus an unnecessary and excessive extrapolation. The following two points speak against this assumption: 1) There are no decorations which mark the end of the text. 2) The proposed elimination of all of the material after Did 12.2a is a rather radical solution to the open question of the disposition of the Didache. It does not really remove many "difficulties" in the logical flow of the text, and it hardly leaves an adequate ending for the writing.
38	Didache Crossan adds the consideration that the reading of the Coptic text of 11:11 is likely to be secondary, while the Greek text is more difficult and earlier, and that this "would render doubtful Patterson's proposal that the Coptic fragment represented an earlier and shorter edition of the Didache" (op. cit., p. 380).
39	Didache Crossan comments on the provenance of the Didache: . . . the Didache may derive from a rural rather than an urban situation. It may stem from the consensus of rural households rather than the authority of urban patrons.
40	Didache Willy Rordorf and Andre Tullier, writing in a major French series, located the Didache in northern Palestine or western Syria, but not in the capital city of Antioch. They noted that the text is addressed to "rural communities of converted pagans" (98). It "reveals a Christianity established in rural communities who have broken with the radicalism of earlier converts" (100). It "speaks principally to rural milieus converted early on in Syria and Palestine and no doubt furnishing the first Christian communities outside of cities" (128).
41	Didache Kurt Niederwimmer, however, writing in a major German series, considered it still possible that "the Didache could derive from an urban milieu," but he agreed that it was not from the great metropolis of Antioch (80). It is not enough, in any case, simply to note the mention of "firstfruits" in Didache 13:3-7, since that could indicate urban-based landowners. My own preference for a rural over an urban setting comes not from those few verses but from the Didache's rhetorical serenity ungendered equality striking difference from many other early Christian texts
42	Didache Robert A. Kraft says about the provenance of the Didache (The Anchor Bible Dictionary, v. 2, p. 197): "That most commentators now seem to opt for Syria (Audet 1958; Hazelden Walker 1966; Rordorf and Tullier 1978) or Syro-Palestine (Niederwimmer 1977) as the place of origin is not in itself an indication that the supporting evidence is compelling; Egypt (Kraft 1965) and Asia Minor (Vokes 1970) also have their supporters."
43	Didache On source criticism of the Didache, Kraft observes (op. cit., p. 197): There seems to be a general consensus that the 'two ways' material in chaps. 1-6 has a prehistory that connects with Jewish ethical concerns (see Harnack 1896) which probably took shape in both Greek and Semitic formulations. This helps to explain the similarities and differences between the two ways in Didache, Barnabas, Doctrina, and elsewhere (e.g., Goodspeed 1945; Rordorf 1972). To this basic substratum, the Didache form of the two ways has attracted addititional sections in 1:3b-2:1 (gospel sayings and related admonitions; see especially Latyon 1968; Mees 1971) and 3:1-6 (the 'fences' tradition).
44	Didache Similarly, the apparent intrusion of such sections as 12:1-5 (compare 11:4-6) and 14:1-3 into the flow of the community instructions, and the evidences of developmental language even within the existing instructions (e.g., the concessions in 6:2 and 7:2-3, the change from itinerant to local ministry in 15:1-2) illustrate the evolving nature of this material even outside the two-ways section.
45	Didache John S. Kloppenborg Verbin comments on the Didache (Excavating Q, pp. 134-135): The Didache, an early second-century Christian composition, is also clearly composite, consisting of a "Two Ways" section (chaps. 1-6), a liturgical manual (7-10), instructions on the reception of traveling prophets (11-15), and a brief apocalypse (16). Marked divergences in style and content as well as the presence of doublets and obvious interpolations make plain the fact that the Didache was not cut from whole cloth.
46	Didache The dominant view today is that the document was composed on the basis of several independent, preredactional units which were assembled by either one or two redactors (Neiderwimmer 1989:64-70, ET 1998:42-52). Comparison of the "Two Ways" section with several other "Two Ways" documents suggests that Didache 1-6 is itself the result of multistage editing.
47	Didache The document began with rather haphazard organization (cf. Barnabas 18-20), but was reorganized in a source common to the Didache, the Doctrina apostolorum, and the Apostolic Church Order and supplemented by a sapiental meditation on minor and major transgressions (3.1-6) (Kloppenborg 1995c). In addition to this "Two Ways" section it is also possible to discern the presence of a mini-apocalypse related to someo f the materials that eventually found their way into Matthew 24-25 (Kloppenborg 1979).
48	Didache The most obvious insertion in the Didache is a catena of sayings of Jesus (1.3-6) which interrupts the continuity between 1.1-2 and 2.2. The same hand that added 1.3b-6 (and the transitional phrase in 2.1) appears also to be responsible for a transition in 6.2-3 and for the introduction to the apocalypse (16.1-2), which like 1.3b-2.1 Christianizes the earlier document by affixing sayings designed to evoke the sayings of Jesus.
49	Didache It seems clear, then, that the composition history of the Didache involves at least two originally independent documents (Did. 1.1-2; 2.2-6.1; and Did. 16.3-8) which were combined with other materials by an editor into a church manual, and "Christianized" by the interpolation of sayings of Jesus.
50	Didache A. D. Howell-Smith writes about the Didache (Jesus Not a Myth, p. 120): The simple Christology of Acts confronts us again in the so-called Teaching of the Apostles, a composite work, of which the first six chapters seem to be a Christian redaction of a Jewish document entitled The Two Ways, while the rest is the work of several Christian writers, the earliest belonging to the first century and the latest perhaps to the fourth.
51	Didache The Jesus mentioned in this book's account of the celebration of the Eucharist is just the "Servant" (PaiV) of God, who has made known the "holy vine" of God's "Servant" David; nothing is said of the bread and wine being the body and blood of Jesus. The formula of baptism in the name of the Trinity, which is given in Chap. VII, must come from a later hand, though possibly earlier than Justin Martyr, who is familiar with it.
52	Didache Burton Mack notes two interesting features of the text of the Didache. One concerns alms, and the other concerns the Eucharist. Of the first, Mack writes (Who Wrote the New Testament?, p. 240): There are several interesting features of this manual of instruction. One is an overriding concern with the practice of alms, gift giving, and the support of dependents, itinerant teachers, and others who may ask for a handout. Generosity was obviously thought to be a prime Christian virtue, but in practice one had to be careful, for others could easily take advantage of the Christian. This was especially the case with "false" prophets who showed up and wanted the congregation to feed them.
53	Didache (Cont.) The instruction was not to "receive" any prophet who asked for food or money while speaking "in a spirit" (Did. 11:12), and not to allow any "true" prophet (who did not do that) to stay longer than two or three days unless he was willing to settle down, learn a craft, and "work for his bread" (Did. 12:2-5). It is obvious that the Didache was written with resident congregations in mind and that their overseers and deacons had grown weary of the hype and hoopla characteristic of an earlier period of itinerant teachers and preachers. The pattern of congregational life over which they presided was sufficient. They had gotten together and agreed upon the practices, prayers, and rituals that defined the Christian way.
54	Didache The prayer of thanksgiving (eucharist) for the community meal in chapters 9 and 10 are also significant. That is because they do not contain any reference to the death of Jesus. Accustomed as we are to the memorial supper of the Christ cult and the stories of the last supper in the synoptic gospels, it has been very difficult to imagine early Christians taking meals together for any reason other than to celebrate the death of Jesus according to the Christ myth. But here in the Didache a very formalistic set of prayers is assigned to the cup and the breaking of bread without the slightest association with the death and resurrection of Jesus. The prayers of thanksgiving are for the food and drink God created for all people and the special, "spiritual" food and drink that Christians have because of Jesus.
55	Didache (Cont.) Drinking the cup symbolizes the knowledge these people have that they and Jesus are the "Holy Vine of David," which means that they "belong to Israel." Eating the bread symbolizes the knowledge these people have of the life and immortality they enjoy by belonging to the kingdom of God made known to them by Jesus, God's child. And it is serious business. No one is allowed to "eat or drink of your Eucharist except those who have been baptised in the Lord's name" (Did. 9:5). We thus have to imagine a highly self-conscious network of congregations that thought of themselves as Christians, had developed a full complement of rituals, had much in common with other Christian groups of centrist persuasions, but continued to cultivate their roots in a Jesus movement where enlightenment ethics made much more sense than the worship of Jesus as the crucified Christ and risen son of God.
56	Didache Mack states on the provenance of the Didache (op. cit., pp. 241-242): "It is not unthinkable that both the Didache and the Gospel of Matthew stem from the same or closely related communities, though at slightly different times in their histories. . . it would be easy to imagine a social location in some district of southern Syria or northern Palestine where a small group of congregations had formed."
57	Didache The Lord's Teaching Through the Twelve Apostles to the Nations. Chapter 1. The Two Ways and the First Commandment. There are two ways, one of life and one of death, but a great difference between the two ways. The way of life, then, is this: First, you shall love God who made you; second, love your neighbor as yourself, and do not do to another what you would not want done to you. And of these sayings the teaching is this: Bless those who curse you, and pray for your enemies, and fast for those who persecute you.
58	Didache (Cont.) For what reward is there for loving those who love you? Do not the Gentiles do the same? But love those who hate you, and you shall not have an enemy. Abstain from fleshly and worldly lusts. If someone strikes your right cheek, turn to him the other also, and you shall be perfect. If someone impresses you for one mile, go with him two. If someone takes your cloak, give him also your coat. If someone takes from you what is yours, ask it not back, for indeed you are not able.
59	Didache (Cont.) Give to every one who asks you, and ask it not back; for the Father wills that to all should be given of our own blessings (free gifts). Happy is he who gives according to the commandment, for he is guiltless. Woe to him who receives; for if one receives who has need, he is guiltless; but he who receives not having need shall pay the penalty, why he received and for what. And coming into confinement, he shall be examined concerning the things which he has done, and he shall not escape from there until he pays back the last penny. And also concerning this, it has been said, Let your alms sweat in your hands, until you know to whom you should give.
60	Didache Chapter 2. The Second Commandment: Grave Sin Forbidden. And the second commandment of the Teaching; You shall not commit murder, you shall not commit adultery, you shall not commit pederasty, you shall not commit fornication, you shall not steal, you shall not practice magic, you shall not practice witchcraft, you shall not murder a child by abortion nor kill that which is born. You shall not covet the things of your neighbor, you shall not swear, you shall not bear false witness, you shall not speak evil, you shall bear no grudge.
61	Didache (Cont.) You shall not be double-minded nor double-tongued, for to be double-tongued is a snare of death. Your speech shall not be false, nor empty, but fulfilled by deed. You shall not be covetous, nor rapacious, nor a hypocrite, nor evil disposed, nor haughty. You shall not take evil counsel against your neighbor. You shall not hate any man; but some you shall reprove, and concerning some you shall pray, and some you shall love more than your own life.
62	Didache Chapter 3. Other Sins Forbidden. My child, flee from every evil thing, and from every likeness of it. Be not prone to anger, for anger leads to murder. Be neither jealous, nor quarrelsome, nor of hot temper, for out of all these murders are engendered. My child, be not a lustful one. for lust leads to fornication. Be neither a filthy talker, nor of lofty eye, for out of all these adulteries are engendered.
63	Didache (Cont.) My child, be not an observer of omens, since it leads to idolatry. Be neither an enchanter, nor an astrologer, nor a purifier, nor be willing to took at these things, for out of all these idolatry is engendered. My child, be not a liar, since a lie leads to theft. Be neither money-loving, nor vainglorious, for out of all these thefts are engendered. My child, be not a murmurer, since it leads the way to blasphemy. Be neither self-willed nor evil-minded, for out of all these blasphemies are engendered.
64	Didache (Cont.) Rather, be meek, since the meek shall inherit the earth. Be long-suffering and pitiful and guileless and gentle and good and always trembling at the words which you have heard. You shall not exalt yourself, nor give over-confidence to your soul. Your soul shall not be joined with lofty ones, but with just and lowly ones shall it have its intercourse. Accept whatever happens to you as good, knowing that apart from God nothing comes to pass.
65	Didache Chapter 4. Various Precepts. My child, remember night and day him who speaks the word of God to you, and honor him as you do the Lord. For wherever the lordly rule is uttered, there is the Lord. And seek out day by day the faces of the saints, in order that you may rest upon their words. Do not long for division, but rather bring those who contend to peace. Judge righteously, and do not respect persons in reproving for transgressions. You shall not be undecided whether or not it shall be.
66	Didache (Cont.) Be not a stretcher forth of the hands to receive and a drawer of them back to give. If you have anything, through your hands you shall give ransom for your sins. Do not hesitate to give, nor complain when you give; for you shall know who is the good repayer of the hire. Do not turn away from him who is in want; rather, share all things with your brother, and do not say that they are your own. For if you are partakers in that which is immortal, how much more in things which are mortal?
67	Didache (Cont.) Do not remove your hand from your son or daughter; rather, teach them the fear of God from their youth. Do not enjoin anything in your bitterness upon your bondman or maidservant, who hope in the same God, lest ever they shall fear not God who is over both; for he comes not to call according to the outward appearance, but to them whom the Spirit has prepared. And you bondmen shall be subject to your masters as to a type of God, in modesty and fear. You shall hate all hypocrisy and everything which is not pleasing to the Lord.
68	Didache (Cont.) Do not in any way forsake the commandments of the Lord; but keep what you have received, neither adding thereto nor taking away therefrom. In the church you shall acknowledge your transgressions, and you shall not come near for your prayer with an evil conscience. This is the way of life.
69	Didache Chapter 5. The Way of Death. And the way of death is this: First of all it is evil and accursed: murders, adultery, lust, fornication, thefts, idolatries, magic arts, witchcrafts, rape, false witness, hypocrisy, double-heartedness, deceit, haughtiness, depravity, self-will, greediness, filthy talking, jealousy, over-confidence, loftiness, boastfulness; persecutors of the good, hating truth, loving a lie, not knowing a reward for righteousness, not cleaving to good nor to righteous judgment, watching not for that which is good, but for that which is evil;
70	Didache (Cont.) from whom meekness and endurance are far, loving vanities, pursuing revenge, not pitying a poor man, not laboring for the afflicted, not knowing Him Who made them, murderers of children, destroyers of the handiwork of God, turning away from him who is in want, afflicting him who is distressed, advocates of the rich, lawless judges of the poor, utter sinners. Be delivered, children, from all these.
71	Didache* Chapter 6. Against False Teachers, and Food Offered to Idols. See that no one causes you to err from this way of the Teaching, since apart from God it teaches you. For if you are able to bear the entire yoke of the Lord, you will be perfect; but if you are not able to do this, do what you are able. And concerning food, bear what you are able; but against that which is sacrificed to idols be exceedingly careful; for it is the service of dead gods.
72	Didache* Chapter 7. Concerning Baptism. And concerning baptism, baptize this way: Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, in living water. But if you have no living water, baptize into other water; and if you cannot do so in cold water, do so in warm. But if you have neither, pour out water three times upon the head into the name of Father and Son and Holy Spirit. But before the baptism let the baptizer fast, and the baptized, and whoever else can; but you shall order the baptized to fast one or two days before.
73	Didache* Chapter 8. Fasting and Prayer (the Lord's Prayer). But let not your fasts be with the hypocrites, for they fast on the second and fifth day of the week. Rather, fast on the fourth day and the Preparation (Friday). Do not pray like the hypocrites, but rather as the Lord commanded in His Gospel, like this:
74	Didache Our Father who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth, as it is in heaven. Give us today our daily (needful) bread, and forgive us our debt as we also forgive our debtors. And bring us not into temptation, but deliver us from the evil one (or, evil); for Thine is the power and the glory for ever.. Pray this three times each day.
75	Didache* Chapter 9. The Eucharist. Now concerning the Eucharist, give thanks this way. First, concerning the cup: This is called Agape Feast or specifically in Greek kurios deipnon (Lord’s Supper) or koinonia (Communion) or Eucharist (Thanksgiving) We thank thee, our Father, for the holy vine of David Thy servant, which You madest known to us through Jesus Thy Servant; to Thee be the glory for ever.. IAW Jewish tradition wine is first The form of the “blessing” is very Jewish Blessed are You, Lord, our God, king of the universe who creates the fruit of the vine.
76	Didache And concerning the broken bread: We thank Thee, our Father, for the life and knowledge which You madest known to us through Jesus Thy Servant; to Thee be the glory for ever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Thy Church be gathered together from the ends of the earth into Thy kingdom; for Thine is the glory and the power through Jesus Christ for ever.. Similarly, the blessing for the bread is second—typical of the Jewish Passover meal Blessed are you, Lord, our God, king of the universe who brings forth bread from the earth.
77	Didache The blessing is not that similar—it is not even similar to the Passover blessing Blessed are you, Lord, our God, king of the universe who has chosen us from among all people, and exalted us above every tongue and sanctified us with His commandments, and you gave us, Lord our God, with love this day of [Sabbath and this day of] remembrance, a day of [remembrance of] shofar blowing [with love] a holy convocation, a memorial of the exodus from Egypt. Indeed, You have chosen us and made us holy from all peoples and Your word is true and established for ever. Blessed are You, Lord, our God, King over all the world, Who sanctifies [the Sabbath] and Israel and the Day of Remembrance.
78	Didache But let no one eat or drink of your Eucharist, unless they have been baptized into the name of the Lord; for concerning this also the Lord has said, "Give not that which is holy to the dogs."
79	Didache* Chapter 10. Prayer after Communion. But after you are filled, give thanks this way: At an Agape feast, you are eating a meal similar to the Passover. 1 Cor 11:20-34 20 When you come together, it is not the Lord's Supper you eat, 21 for as you eat, each of you goes ahead without waiting for anybody else. One remains hungry, another gets drunk. 22 Don't you have homes to eat and drink in? Or do you despise the church of God and humiliate those who have nothing? What shall I say to you? Shall I praise you for this? Certainly not!
80	Didache 23 For I received from the Lord what I also passed on to you: The Lord Jesus, on the night he was betrayed, took bread, 24 and when he had given thanks, he broke it and said, "This is my body, which is for you; do this in remembrance of me." 25 In the same way, after supper he took the cup, saying, "This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me." 26 For whenever you eat this bread and drink this cup, you proclaim the Lord's death until he comes. 27 Therefore, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord. 28 A man ought to examine himself before he eats of the bread and drinks of the cup.
81	Didache 29 For anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himself. 30 That is why many among you are weak and sick, and a number of you have fallen asleep. 31 But if we judged ourselves, we would not come under judgment. 32 When we are judged by the Lord, we are being disciplined so that we will not be condemned with the world. 33 So then, my brothers, when you come together to eat, wait for each other. 34 If anyone is hungry, he should eat at home, so that when you meet together it may not result in judgment. And when I come I will give further directions.
82	Didache We thank Thee, holy Father, for Thy holy name which You didst cause to tabernacle in our hearts, and for the knowledge and faith and immortality, which You modest known to us through Jesus Thy Servant; to Thee be the glory for ever. Thou, Master almighty, didst create all things for Thy name's sake; You gavest food and drink to men for enjoyment, that they might give thanks to Thee; but to us You didst freely give spiritual food and drink and life eternal through Thy Servant.
83	Didache (Cont.) Before all things we thank Thee that You are mighty; to Thee be the glory for ever. Remember, Lord, Thy Church, to deliver it from all evil and to make it perfect in Thy love, and gather it from the four winds, sanctified for Thy kingdom which Thou have prepared for it; for Thine is the power and the glory for ever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maranatha. Amen. Similar to Jewish meals, the longest prayer is at the end.
84	Didache But permit the prophets to make Thanksgiving as much as they desire.
85	Didache Chapter 11. Concerning Teachers, Apostles, and Prophets. Whosoever, therefore, comes and teaches you all these things that have been said before, receive him. But if the teacher himself turns and teaches another doctrine to the destruction of this, hear him not. But if he teaches so as to increase righteousness and the knowledge of the Lord, receive him as the Lord. But concerning the apostles and prophets, act according to the decree of the Gospel. Let every apostle who comes to you be received as the Lord.
86	Didache (Cont.) But he shall not remain more than one day; or two days, if there's a need. But if he remains three days, he is a false prophet. And when the apostle goes away, let him take nothing but bread until he lodges. If he asks for money, he is a false prophet. And every prophet who speaks in the Spirit you shall neither try nor judge; for every sin shall be forgiven, but this sin shall not be forgiven. But not every one who speaks in the Spirit is a prophet; but only if he holds the ways of the Lord.
87	Didache (Cont.) Therefore from their ways shall the false prophet and the prophet be known. And every prophet who orders a meal in the Spirit does not eat it, unless he is indeed a false prophet. And every prophet who teaches the truth, but does not do what he teaches, is a false prophet. And every prophet, proved true, working unto the mystery of the Church in the world, yet not teaching others to do what he himself does, shall not be judged among you, for with God he has his judgment; for so did also the ancient prophets.
88	Didache (Cont.) But whoever says in the Spirit, Give me money, or something else, you shall not listen to him. But if he tells you to give for others' sake who are in need, let no one judge him.
89	Didache Chapter 12. Reception of Christians. But receive everyone who comes in the name of the Lord, and prove and know him afterward; for you shall have understanding right and left. If he who comes is a wayfarer, assist him as far as you are able; but he shall not remain with you more than two or three days, if need be. But if he wants to stay with you, and is an artisan, let him work and eat. But if he has no trade, according to your understanding, see to it that, as a Christian, he shall not live with you idle. But if he wills not to do, he is a Christ-monger. Watch that you keep away from such.
90	Didache Chapter 13. Support of Prophets. But every true prophet who wants to live among you is worthy of his support. So also a true teacher is himself worthy, as the workman, of his support. Every first-fruit, therefore, of the products of wine-press and threshing-floor, of oxen and of sheep, you shall take and give to the prophets, for they are your high priests. But if you have no prophet, give it to the poor. If you make a batch of dough, take the first-fruit and give according to the commandment.
91	Didache (Cont.) So also when you open a jar of wine or of oil, take the first-fruit and give it to the prophets; and of money (silver) and clothing and every possession, take the first-fruit, as it may seem good to you, and give according to the commandment.
92	Didache* Chapter 14. Christian Assembly on the Lord's Day. But every Lord's day gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. But let no one who is at odds with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned. For this is that which was spoken by the Lord: "In every place and time offer to me a pure sacrifice; for I am a great King, says the Lord, and my name is wonderful among the nations."
93	Didache Chapter 15. Bishops and Deacons; Christian Reproof. Appoint, therefore, for yourselves, bishops and deacons worthy of the Lord, men meek, and not lovers of money, and truthful and proved; for they also render to you the service of prophets and teachers. Therefore do not despise them, for they are your honored ones, together with the prophets and teachers. And reprove one another, not in anger, but in peace, as you have it in the Gospel. But to anyone that acts amiss against another, let no one speak, nor let him hear anything from you until he repents. But your prayers and alms and all your deeds so do, as you have it in the Gospel of our Lord.
94	Didache Chapter 16. Watchfulness; the Coming of the Lord. Watch for your life's sake. Let not your lamps be quenched, nor your loins unloosed; but be ready, for you know not the hour in which our Lord will come. But come together often, seeking the things which are befitting to your souls: for the whole time of your faith will not profit you, if you are not made perfect in the last time.
95	Didache (Cont.) For in the last days false prophets and corrupters shall be multiplied, and the sheep shall be turned into wolves, and love shall be turned into hate; for when lawlessness increases, they shall hate and persecute and betray one another, and then shall appear the world-deceiver as Son of God, and shall do signs and wonders, and the earth shall be delivered into his hands, and he shall do iniquitous things which have never yet come to pass since the beginning.
96	Didache (Cont.) Then shall the creation of men come into the fire of trial, and many shall be made to stumble and shall perish; but those who endure in their faith shall be saved from under the curse itself. And then shall appear the signs of the truth: first, the sign of an outspreading in heaven, then the sign of the sound of the trumpet. And third, the resurrection of the dead -- yet not of all, but as it is said: "The Lord shall come and all His saints with Him." Then shall the world see the Lord coming upon the clouds of heaven.
97	Didache Big point is the Didache is obviously a document that would be included in the NT cannon if the cannon were determined by theology or doctrine Didache was not included in any list of the cannon The documents of the cannon were specifically historical in nature and met the requirements of the Legal-Historical method of determining truth!
98	Summary Jewish Christians all continued in the Temple and Torah worship Gentiles were brought into the picture Required to adhere to the Noahic covenant Assumption of training in the synagogue Assumption of temple worship? What was the worship of the Gentile Christians? Purpose of NT is to present historical truths to us—what we do with them is the action of God’s Word (Christ) in our lives