THE TEACHING OF THE TWELVE APOSTLES part 6

THE TEACHING   OF  THE   TWELVE  APOSTLES ' S

example, was baptized by Ananias, who does not appear to have been more than an ordinary disciple.

q. Fasting. With the directions for fasting as a preparation to be observed both by baptizer and baptized, we may compare the words of Justin Martyr (Apol. i. 6 I. See Appendix II.).

It will be noticed  that there is r;i li sftegeneration,

or indeed of any doctrinal significance in the D idache. This may be taken as another mark of its early date.

5. The oinission of all ceremonial detail. The sign- ing of the cross on the foreliead, the anointing with oil, the white robe, exorcism, the “ Apage Satana,” though introduced car1} into the ritual are not mentioned. It does not necessarily follow that none of them was used ; we shall notice in discussing the Eucharist that there is no reference to points of ritual which must have been in use from its institution. Doubtless, however, the tendency in both sacraments was to elaboration of detail as time went on.

Chap. viii. I.—We read that the Jews fasted on Mondays and Thursdays, as beinç the days on which Moses ascended and descended from Mount Sinai. Christians are directed to fast on We4nesdays and * Fridays, the days of our Lord’s betrayal and cruci- fixion. As Taylor points out, the distinction of days would be a conspicuous anrl eflicient mark of separation between the Jews and Christian communities. I £nd no explanation of the expression “ hypocrites ” here as applied to the Jews. Hypocrisy was of course especially a Jewish sin.

 The use of the term is obviously borrowed from Matt. vi. 2, $, i 6 ; we may also compare Matt.

XXi-V 5 › and Luke xii. 46.

Ver. 2. 9“he Lord’s Prayer. It is worth while to compare the version in the Didache with those in St. Matthew and St. Luke. The variations are noted by different type.

i6 THE TEACHING  OF THE  TWELVE  APOSTLES

Matt. vi.

Tlai‹p py‹Iir 6 Mr anti or'parotr, ytae8jzu› z6 droyd ‹roii, 'Eh0érui    g   }9aeihcta     ‹You. crp8dri*i z6 8fi9;zd aor, ‹iir

Didach( viii. Luke xi.

It will be seen at once that the differences between St. Matthew arid the Didache are very slight. Other readings in St. Matthew are •L0ér ui for rl8izo and

‹i   xeJ‹r for ⢫y‹r.   I have not printed the doxolog)•, as it is now fully agreed that it formed no part of S t. Matthew’s original text. A noticeable omission, how- ever, in the Didache is that of QoeiZc‹a. This ex- pression is omitted in all the doxologics wh rem occur in the treatise (ix. 2, 3, 4 ; x. 2, 4, ).   T hcy were evi-

dently used :is • l•ropriate conclusions to many prayers.  “ Th rice a day ” is in accorilance wit)s Jewish practice. Cf. Psa. lv, 18 , Danish vi. i o , Acts iii. I , x. Q.

This custom prevailed to later times ; it is referred to and defended by 9“crtullian (de   Ovat. and de   fejun. i o) and Clement of Alexandra pstrantata vii, 2), who adds “ the Gnostic, however, prays throughout his whole life, endeavouring by prayer to have communion with God.”

Chap. ix. i.—The Eucharist, i,e. the Service of Thanksgiving, forms the subject of chapters ix., x. and

xiv.   This technical use of the abstract word c x•r• •‹• is not found in the New Testament ; but it was un- doubtedly adopted at an early period. In the Didaclie the sacrament is regarded almost wholly from its Eucha- ristic or Thanksgiving side :—the pra) ers presci’ibed for use invariably opening with the words, “ We than k Thee our Father ” (or Holy Father), and one concluding,

THE TEACHING   OF   THE   TWELVE   APOS3”LES

“ Before all things we thank Thee that Thou art mighty ; Thine is the glory for ever ” (x. 4). lii chapter xiv. we find the direction to " break bread and give thanks ” on the Lord’s day. This aspect of the sacrament is cer-

f tainly a continuation of the chief characteristic of the Passover which contained in its ritual a series of thanks- giving prayers or blessings, called Eulogiae , and it is worthy of notice that the expressions in Matt. xxvi. z6, z y, and Mark xiv, z z, z3, describing our Lord’s actions at the institution of the supper contain the words

‹?1oy›}‹res — “ liavi'•s blessed,” and •*\op«rz›J s — " having given thanks,” St. Luke xxii. I y, I Q, and St.

Paul, i Cor. xi. 24, use • x•r•••4 s only. O ur Lord’s prayers naturally included both a blessing and a thanksgiving ; we in our commemoration invoke the Divine blessing, and offer thanks to God for the spiritual gifts which the ordinance symbolizes. 

The words of Justin Martyr’s Apology have often been quoted (Apol.

i. 66), and will be found given in full in Appendix D. " This food (the sacramental bread and wine) is called among us «!zapi«rrla (Thanksgiving or Eucharist), of wli icli no one is allowed to partake but the man who believes that the things which we teach are true.”

Ver. z. “ The Holy Vine of David thy servant ” [or son]. Taylor says, " 9“he phrase is not found in any earlier writing.” It is evidently a combination of the figure used by Christ of Himself as the True Vine (John xv. i), and the expression " Root and oflspring of David,” used in Rev. xxii, 1. 6. In the latter there is a reference to Isa. xi. i o, the “ Root of Jesse.” It is noted that Clement of Alexandria uses the phrase " rhe blood of the vine of David,” evidently quoting from the Didache.

Ver. 4. The bread which is broken is regnrded as an " acted parable ” of the u t of the Church, tire scattered members of which, dispersed throughout the world, are to be gathered into one kingdom, as the corn scattered abroad upon the hills is gathered into one bread. See also chap. x. $.

i8 THE TEACHING   OF   THE   TWELVE   APOSTLES

Chap. x. i.—“ After  being  filled.” The expression shows that   the  Eucharist  was  celebrated  together  with the  Agapé or “ Love  feast.”   The   practice of combining the two ceremonies is another instance of Jewish ritual influencing the Christian Sacrament. The Passover was preceded by the Ch• 6' yah, with the intention, as Taylor points out in his quotation from the “ Talmud,” that the Passover might be eaten “ after being filled.” The

abuses  of  this  practice  which  we  read  of  in  I  Cor. x. and xi. rendered its abolition necessary. Justin Martyr’s description of the celebration of the Eucharist in his time shows that it took place  at the  conclusion  of  Divine service on  “ the  day  which  is called  Sunday.”   “ When our prayer is concIi:ded, bread is brought and  wine and water . . . and there is a distribution to each of the congregation and a sharing of the Eucharistic elements.”

Ver. 3. This prayer of thanksgiving, and in fact all the prayers prescribed in the Didac he for use in the Euc har1st, are evidently framed after the model of the Eulogiae of the Passover referred to in the previous note. In the E ulogiac thanks are offered for the fruits of the earth, and for the “ good land given as an inheritance to our fathers.” So in the Eucharistic prayers thanks are given for food and wine and for all the blessings of Creation , the sacramental elements being regarded not only as “ outward and visible signs ” of spiritual grace, but also as symbolizinqg the goodness of the Creator in giving to man the “ kindly fruits of the earth.”

Ver. 6. “ Let grace come, and let this world pass away ; ” a paraphrase of the clause of the Lord’s prayer, " Thy kingdom come.” Hosanna (is drm) Maranatha or Maran Atha.

The cry Hosanna (" save now,” or “ save we pray ”)

!was used in connection with the Feast of Tabernacles. It  occurs  in  Ps. cxviii. 2$, “ Help  me  now  O  Lord.”

' Taylor points out that this  verse  is followed  immediately by the words “ Blessed  be  He  that cometh  in the  Name

THE    TEACHING   OF   THE   T\VELVE   APOSTLES ' 9

of  the  I>ord,”  an d   that   this  is  the  connecting   lime  with the Syriac Maran at ma, of vvli ich the mean ing seems to be, “ The Lortl   is at   hand,” or’ “ T)ic Lord   cometh ” : an expression of frequent occurrence in the epistles

and evidently referred to in Rev. xxii. i a, no.

Chap. xi. Q.—" A table, ” }›robably referring to the Agapé or  Love-feast.    The   prophet might  be  suspected of apJioiiitiiig such a " table ” or “ feast ” for his own indulgence, under the colour of a  feast  of  charity to the

Ver.    I i .     ‹‹s    ¿ivwz /J  IOP    xOT/  tfdr    C«81iym«i c.       “  No prophet approved and true, doing anything for an ear tlily, cosmic or worldly sign [or mystery) of the C liurc h,' but not teach irig others to do as lie doeth, shall be judged by

) on, for his judgment   is with God ; for in such manner also Jid the Prophets of old time.”

Th is passage is the greatest difficulty in the D idac lie. Many explanations have been suggested : the most satis- factory  is  perhaps  Dr.  Taylor’s.    He  illustrates the  use of «'OJti*or " world ly ” or “ earth ly ” from Hebrews

o zc ‹i7'or KooP•uvv.  “ Now cvcn the lii st coven.int had ordinances of divine service, and its sanctuary a sanctuary of this world ” [R.V.]. “ As the cosmic sanctuary made with hands was a  pattern of  thc heavenly, so a cosmic mystery is an idea depicted in the world  of sense by emblematic actions or material objects.”

The referciice is to tlic mctliod oftcn used by the pro}›liets of teaching by   sy mbolic   actions   or objects. [Cf.   i   Kings xxii.   i i ;   Jer.   i.    i 3 ;   Ezek. xxiv.   3 ; Hos. iii. i ;   Zech. xi.   i o, i 4 ;   Acts xxi, i i .]     But the D idaclie enters on the borderland of casuistry by laying Jown that it may be lawful   to transgi ess tlic General law if the Purpose be holy. “ The priests in the temple

profane the sabbath and are blameless ” (Matt. xii. 3).

Dr. Taylor further illustrates the point by q uotiii¿ Bai‘nabas ('t histle chap. xii.) and Justin Mai tyr (I) ia1. c

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