# Didache (Hoole translation)/Introduction

Introduction
An addition was unexpectedly made to the scanty remains of the Apostolic period when, about the year 1873, Bryennius, now Bishop of Nicomedia, discovered in the library of the Holy Sepulchre at Constantinople a manuscript of the eleventh century, containing, besides other works, a complete text of the First and Second Epistles of St. Clement to the Corinthians, which had only existed previously in a mutilated state in the Codex Alexandrinus, and a lost work called "The Didache, or Teaching of the Apostles," which, though mentioned in Athanasius and Eusebius among the Apocryphal books of the New Testament, had not, since the time of Nicephorus in the ninth century, been known or quoted. The publication of the text by Bryennius soon led to the discovery that, although new as a work with the title of "The Didache, or Teaching of the Apostles," it was already substantially known, nearly the whole of it being contained in three works that had already been published—"The Epistle of Barnabas," "The Apostolical Constitutions," and a recently discovered treatise called "The Epitome of the Holy Apostles." This, though it does not affect the genuineness of the discovery, affects a good deal the importance that was supposed to attach to the publica​tion of a new theological treatise of the Apostolic period. An examination of the text as published by Bryennius, printed at the end of the introduction, with the passages not previously known marked with brackets, will show that practically the whole of the treatise, with the exception of a few of the directions given for the reception of apostles and prophets, was already known, and had been in the hands of scholars for some time; so that the chief importance of the discovery would seem to be its enabling us to identify the passages in the "Epistle of Barnabas" and the "Apostolic Constitutions," and to refer to their proper period and source what had hitherto been doubtful.
What, then, was the source from which the various writers, whose work we find in the "Epistle of Barnabas," "The Shepherd of Hermas," "The Apostolic Constitutions," and "The Epitome of the Holy Apostles," drew the doctrines and regulations which we find for the first time collected in the "Didache" of Bryennius? And the answer would seem to be this: There existed at a very remote period, most likely before the end of the first century, a work handed down by oral tradition which was supposed to embody the verbal teaching of the first Apostles. The expression itself, διδαχὴ τῶν ἀποστόλων, "teaching of the Apostles," occurs in Acts xi. 42, and the use of the word διδαχὴ for teaching or doctrine is common in the New Testament, so that it would be the natural title for a collection of sayings or precepts ​which had been handed down by tradition as representing the verbal teaching of the Apostles. We may suppose that this work, after existing for a time in a traditional form, was embodied in writing, and used to form part of the earliest Christian books, and consequently portions of it appeared in "The Shepherd of Hermas" and the Epistle attributed to Barnabas.
At a period a little later, the compiler of the "Apostolic Constitutions" included this traditional work, which had already partly appeared in writing, in his collection of precepts supposed to have been given by the Apostles themselves, so that in the seventh book of the "Apostolic Constitutions" we find the doctrine of the Duæ Viæ worked out at length, with precepts for the administration of the Sacraments and the appointment of Christian ministers. At a still later period the editor of the "Epitome of the Holy Apostles" endeavoured to complete the notion of a Didache of the Apostles by giving the names of the Apostles themselves, and referring each precept to its author. These four forms of the Apostolic teaching, or, at any rate, the first three of them, were in the hands of the anonymous writer of the treatise known as "The Didache of the Apostles," who compiled and abridged from them the work that we now possess as the Didache, giving in a condensed form what had previously existed in a number of other works, with a view to supplying a manual of conduct, based on the actual teaching of the Apostles themselves, and adding some formulæ, possibly belonging to an earlier period than his own, for the administration of the Sacraments and the appointment and maintenance of ministers and church officers.
But what, it may be asked, was the nature of this teaching, supposed to have been handed down by tradition as having been delivered by the first Apostles? The idea was that of the Duæ Viæ or two ways, a series of ethical precepts as to what was to be avoided, and what was to be followed in conduct, to which were added a few directions as to the administration of the Sacraments, and the appointment of church officers.
The notion of the two ways or modes of conduct laid before men is one of great antiquity, occurring in Scripture as early as the Book of Deuteronomy, xxvii. 4, where the Israelites are commanded, after they had entered Palestine, to select the two mountains of Ebal and Gerizim—Gerizim representing the path of obedience and Ebal that of transgression, blessings being pronounced from the one and curses from the other; and the command, we are told, was actually carried out by Joshua after the Israelites had occupied Palestine. The same notion occurs in the prophecies of Jeremiah xxi. 8: "Thus saith the Lord, Behold I set before you the way of life and the way of death." It is also found in the classical writers as early as Hesiod, and it appears in the fable called "The Choice of Hercules," attributed to Prodicus the sophist. The notion is that of two paths placed before a person at the commencement of his career, the one narrow and difficult but right, the other easy and pleasant but wrong. In this shape it is found in the Canonical Gospels, cf. Matt. vii. 13, where the εὐρύχωρος ὁδὸς and the τεθλιμμένη ὁδὸς are mentioned and ​contrasted. "Wide is the gate and broad is the way that leadeth to destruction, and many there be which go in thereat; because strait is the gate and narrow is the way that leadeth unto life, and few there be that find it;" and this passage is most likely the real source of the doctrine of the two ways found in the "Epistle of Barnabas," where we read, "There are two ways of teaching and authority, one of light and the other of darkness, and the difference is great between the two ways." This idea of the two ways is expanded and worked out at some length, first in the "Epistle of Barnabas," and afterwards in the "Apostolic Constitutions " and the "Epitome of the Holy Apostles," and for some reason the name of St. Peter came to be connected with it. Thus it is stated by Athanasius in his remarks on the Canon—"There are also other books, not canonical, but called by the fathers ecclesiastical, such as the book called 'The Shepherd of Hermas' and that which is called 'The Two Ways, or the Judgment of Peter;'" and the same work seems to be mentioned by Eusebius with the title of "The Teachings of the Apostles," διδαχὰι τῶν ἀποστόλων. Thus a new manual of ethics was formed for the use of the Christian Church, based partly on the actual teaching of Christ as found in the Gospels, partly on the application of the ideas contained in it, which are arranged and enlarged so as to form a complete manual of duty. To this was added, apparently on the same authority, the oral tradition of the Apostolic teaching, directions for the administration of the Sacraments and the appointment and maintenance of ministers of religion. The work thus edited would supply a code of Christian duty and discipline, based upon what was supposed to have ​been said by the Apostles themselves, and supported by passages from the Canonical Gospels, and as such would be what Athanasius calls it, not canonical; or to be considered a book of the New Testament, but useful to persons who had recently joined the Christian Church, and wished to be instructed in the duties of a pious life. These books were, he says, "The Wisdom of Solomon," "The Wisdom of Sirach," the Books of Esther, Judith, and Tobit, the work called "The Teaching of the Apostles " and the "Shepherd." We thus arrive at the complete nature of the work called "The Didache, or Teaching of the Apostles," and find it to be in reality a combination of two systems of teaching, perhaps of two treatises, the Duæ Viæ or Judicium Petri, and the διδαχαὶ τῶν ἀποστόλων or the doctrines of the Apostles. From the first comes the doctrine of the two paths; from the second, the directions for the administration of the Sacraments and the appointment and maintenance of ministers of religion.
​It remains to trace chronologically the various sources from which the Didache seems to have been compiled. The doctrine of the Two Ways is first found in Christian literature at the conclusion of the Epistle of Barnabas, which may date perhaps as early as 79 a.d., though the majority of critics place it about the beginning of the second century. "Let us pass on," he says, "to another method of knowledge and teaching. There are two paths ​of teaching and authority, that of light and that of darkness." The passage which follows should be compared with the Didache of Bryennios, i.–v.; the use of the word διδαχὴ, ἐπὶ ἑτέραν γνῶσιν καὶ διδαχήν, in the introductory sentence should be noticed, as it apparently contains the germ of the notion, afterwards expanded in the second century, of a διδαχὴ or system of teaching inculcated by the early teachers of Christianity.
The passages that follow are from c. xviii. to xx. of the Epistle of Barnabas; they should be carefully compared with the Didache discovered by Bryennios, as they contain the earliest statement of the doctrine of the two ways, and represent, more closely perhaps than the later work, the traditional teaching of the Apostles.
XVIII. Μεταβῶμεν δὲ καὶ ἐπὶ ἑτέραν γνῶσιν καὶ διδαχήν. Ὁδοὶ δύο εἰσὶν διδαχῆς καὶ ἐξουσίας, ἥ τε τοῦ φωτὸς καὶ ἡ τοῦ σκότους. διαφορὰ δὲ πολλὴ τῶν δύο ὁδῶν. ἐφ’ ἧς μὲν γάρ εἰσιν τεταγμένοι φωταγωγοὶ ἄγγελοι τοῦ Θεοῦ, ἐφ’ ἧς δὲ ἄγγελοι τοῦ Σατανᾶ. 2. καὶ ὁ μέν ἐστιν Κύριος ἀπὸ αἰώνων καὶ εἰς τοὺς αἰῶνας, ὁ δὲ ἄρχων καιροῦ τοῦ νῦν τῆς ἀνομίας.
XIX. Ἡ οὗν ὁδός τοῦ φωτός ἐστιν αὕτη· ἐάν τις θελων ὁδὸν ὁδεύειν ἐπὶ τὸν ὡρισμένον τόπον σπεύσῃ τοῖς ἔργοις αὐτοῦ. ἔστιν οὖν ἡ δοθεῖσα ἡμῖν γνῶσις τοῦ περιπατεῖν ἐν αὐτῇ τοιαὑτη· 2. Ἀγαπήσεις τὸν ποιήσαντά σε, φοβηθήσῃ τόν σε πλάσαντα, δοξάσεις τόν σε λυτρωσάμενον ἐκ θανάτου· ἔσῃ ἁπλοῦς τῇ καρδίᾳ καὶ πλούσιος τῷ πνεύματι· οὐ κολληθήσῃ μετὰ πορευομένων ἐν ὁδῷ θανάτου, ​μισήσεις πᾶν ὃ οὐκ ἔστιν ἀρεστὸν τῷ Θεῷ, μισήσεις πᾶσαν ὑπόκρισιν· οὐ μὴ ἐγκαταλιπῃς ἐντολὰς Κυρίου. 3. οὐχ ὑψώσεις σεαυτόν, ἔσῃ δὲ ταπεινόφρων κατὰ πάντα. οὐκ ἀρεῖς ἐπὶ σεαυτὸν δόξαν. οὐ λήμψῃ βουλὴν πονηρὰν κατὰ τοῦ πλησίον σου· οὐ δώσεις τῇ ψυχῇ σου θράσος. 4. οὐ πορνεύσεις, οὐ μοιχεύσεις, οὐ παιδοφθορήσεις. οὐ μή σου ὁ λόγος τοῦ Θεοῦ ἐξέθῃ ἐν ἀκαθαρσίᾳ τινῶν. οὐ λήμωψῃ πρόσωπον ἐλέγξαι τινὰ ἐπὶ παραπτώματι. ἔσῃ πραΰς, ἔσῃ ἡσύχιος, ἔσῃ τρέμων τοὺς λόγους οὓς ἤκουσας. οὐ μνησικακήσεις τῷ ἀδελφῷ σου. 5. οὐ μὴ διψυχήσῃς, πότερον ἔσται ἢ οὔ. οὐ μὴ λάβῃς ἐπὶ ματαίῳ τὸ ὄνομα Κυρίου. ἀγαπήσεις τὸν πλησίον σου ὑπὲρ τὴν ψυχήν σου. οὐ φονεύσεις τέκνον ἐν φθορᾷ, οὐδὲ πάλιν γεννηθὲν ἀποκτενεῖς. οὐ μὴ ἄρῃς τὴν χεῖρά σου ἀπὸ τοῦ υἱοῦ σου ἢ ἀπὸ τῆς θυγατρός σου, ἀλλὰ ἀπὸ νεότητος διδάξεις φόβον Θεοῦ. 6. οὐ μὴ γένῃ ἐπιθυμῶν τὰ τοῦ πλησίον σου, οὐ μὴ γένῃ πλεονέκτης. οὐδὲ κολληθήσῃ ἐκ ψυχῆς σου μετὰ ὑψηλῶν, ἀλλὰ μετὰ ταπεινῶν καὶ δικαίων ἀναστραφήσῃ. τὰ συμβαίνοντά σοι ἐνεργήματα ὡς ἀγαθὰ προσδέξῃ, εἰδώς ὅτι ἄνευ Θεοῦ οὐδὲν γίνεται. 7. οὐκ ἔσῃ διγνώμων οὐδὲ δίγλωσσος. ὑποταγήσῃ κυρίοις ὡς τύπῳ Θεοῦ ἐν αἰσχύνῃ καὶ φόβῳ. οὐ μὴ ἐπιτάξῃς δούλῳ σου ἢ παιδίσκῃ ἐν πικρίᾳ, τοῖς ἐπὶ τὸν αὐτὸν Θεὸν ἐλπίζουσιν, μήποτε οὐ μὴ φοβηθήσονται τὸν ἐπ’ ἀμφοτέροις Θεόν· ὅτι οὐκ ἦλθεν κατὰ πρόσωπον καλέσαι, ἀλλ’ ἐφ’ οὓς τὸ πνεῦμα ἡτοίμασεν. 8. κοινωνήσεις ἐν πᾶσιν τῷ πλησίον σου, καὶ οὐκ ἐρεῖς ἴδια ​εἶναι· εἰ γὰρ ἐν τῷ ἀφθάρτῳ κοινωνοί ἐστε, πόσῳ μᾶλλον ἐν τοῖς φθαρτοῖς. οὐκ ἔσῃ πρόγλωσσος· παγὶς γὰρ τὸ στόμα θανάτου. ὅσον δύνασαι ὑπὲρ τῆς ψυχῆς σου ἁγνεύσεὶς. 9. μὴ γίνου πρός μέν τὸ λαβεῖν ἐκτείνων τάς χεῖρας, πρὸς δὲ τὸ δοῦναι συσπῶν. ἀγαπὴσεις ὡς κόρην τοῦ ὀφθαλμοῦ σου πάντα τὸν λαλοῦντά σοι τόν λόγον Κυρίου. 10. μνησθήσῃ ἡμέραν κρίσεως νυκτὸς καὶ ἡμέρας, καὶ ἐκζητήσεις καθ’ ἑκάστην ἡμέραν τὰ πρόσωπα τῶν ἁγίων, ἢ διὰ λόγου κοπιῶν καὶ πορευόμενος εἰς τὸ παρακαλέσαι καὶ μελετῶν εἰς τὸ σῶσαι ψυχὴν τῷ λόγῳ, ἢ διά τῶν χειρῶν σου ἐργάσῃ εἰς λύτρον ἁμαρτιῶν σου. 11. οὐ διστάσεις δοῦναι οὐδὲ διδους γογγύσεις, γνώσῃ δέ τίς ὁ τοῦ μισθοῦ καλὸς ἀνταποδότης. φυλάξεις ἃ παρέλαβες, μήτε προστιθεὶς μήτε ἀφαιρῶν. εἰς τέλος μισήσεις τὸ πονηρόν. κρινεῖς δικαίως. 12. οὐ ποιήσεις σχίσμα, εἰρηνεύσεις δὲ μαχομένους συναγαγών. ἐξομολογήσῃ ἐπὶ ἁμαρτίαις σου. οὐ προσήξεις ἐπὶ προσευχὴν ἐν συνειδήσει πονηρᾷ. αὔτη ἐστὶν ὁδὸς τοῦ φωτός.
XX. Ἡ δὲ τοῦ μέλανος ὁδός ἐστιν σκολιὰ καὶ κατάρας μεστή. ὁδὸς γάρ ἐστιν θανάτου αἰωνίου μετὰ τιμωρίας, ἐν ᾗ ἐστὶν τὰ ἀπολλύντα τὴν ψυχὴν αὐτῶν· εἰδωλολατρεία, θρασύτης, ὕψος δυνάμεως, ὑπόκρισις, διπλοκαρδία, μοιχεία, φόνος, ἁρπαγή, ὑπερηφανία, παράβασις, δόλος, κακία, αὐθάδεια, φαρμακεία, μαγεία, πλεονεξία, ἀφοβία Θεοῦ. 2. διῶκται τῶν ἀγαθῶν, μισοῦντες ἀλήθειαν, ἀγαπῶντες ψεύδη, οὐ γινώσκοντες μισθὸν δικαιοσύνης, οὐ ​καλλώμενοι ἀγαθῷ, οὐ κρίσει δικαίᾳ, χήρᾳ καὶ ὀρφανῷ οὐ προσέχοντες, ἀγρυπνοῦντες οὐκ εἰς φόβον Θεοῦ ἀλλὰ ἐπὶ τὸ πονηρόν, ὧν μακρὰν καὶ πόρρω πραΰτης καὶ ὑπομονή, ἀγαπῶντες μάταια, διώκοντες ἀνταπόδομα, οὐκ ἐλεῶντες πτωχόν, οὐ πονοῦντες ἐπὶ καταπονουμένῳ, εὐχερεῖς ἐν καταλαλιᾷ, οὐ γινώσκοντες τὸν ποιήσαντα αὐτούς, φονεῖς τέκνων, φθορεῖς πλάσματος Θεοῦ, ἀποστρεφόμενοι τὸν ἐνδεόμενον, καταπονοῦντες τὸν θλιβόμενον, πλουσίων παράκλητοι, πενήτων ἄνομοι κριταί, πανθαμάρτητοι.
XXI. Καλὸν οὖν ἐστίν μαθόντα τὰ δικαιώματα τοῦ Κυρίου, ὅσα γέγραπται, ἐν τούτοις περιπατεῖν. ὁ γὰρ ταῦτα ποιῶν ἐν τῇ βασιλείᾳ τοῦ Θεοῦ δοξασθήσεται· ὁ ἐκεῖνα ἐκλεγόμενος μετὰ τῶν ἔργων αὐτοῦ συναπολεῖται.
Next in order follows the Shepherd of Hermas, with a date not much later than the Epistle of Barnabas, and certainly one of the oldest Christian works outside the canon of the New Testament. Here we have again the doctrine of the two ways, called here the ὀρθὴ and στρεβλὴ ὁδὸς, the straight and the crooked path, and two angels are fancifully represented as presiding over them. "Walk thou," says the author of the Shepherd, "in the straight path, and avoid the crooked." The notion of duality in conduct, of two lines of life laid before every one, one to be avoided, and the other to be followed, is insisted upon in Hermas chiefly on ethical grounds, and with little reference to Scripture, but more to the δίκαιον and ἄδικον of the philosophic schools, and even an ​allusion to the system of the Peripatetics might be traced in the use of the terms δύναμις and ἐνέργεια.
I. Ἐνετειλάμην σοι, φησίν, ἐν τῇ πρώτῃ ἐντολῇ, ἵνα φυλάξῃς τὴν πίστιν καὶ τὸν φόβον καὶ τὴν ἐγκράτειαν. Ναί, φημί, κύριε. Ἀλλὰ νῦν θέλω σοι, φησίν, δηλῶσαι καὶ τὰς δυνάμεις αὐτῶν, ἵνα νοήσῃς τίς αὐτῶν τίνα δύναμιν ἔχει καὶ ἐνέργειαν. διπλαῖ γάρ εἰσιν αἱ ἐνέργειαι αὐτῶν· κεῖνται οὖν ἐπὶ δικαίῳ καὶ ἀδίκῳ· 2. σὺ οὖν πίστευε τῷ δικαίῳ, τῷ δὲ ἀδίκῳ μὴ πιστεύσῃς· τὸ γὰρ δίκαιον ὀρθὴν ὁδὸν ἔχει, τὸ δὲ ἄδικον στρεβλὴν· ἀλλὰ σὺ τῇ ὀρθῇ ὁδῷ πορεύου [καὶ ὁμαλῇ], τὴν δὲ στρεβλὴν ἔασον. 3. ἡ γὰρ στρεβλὴ ὁδὸς τρίβους οὐκ ἔχει, ἀλλ’ ἀνοδίας καὶ προσκόμματα πολλά, καὶ τραχεῖά ἐστι καὶ ἀκανθώδης. βλαβερὰ οὖν ἐστὶ τοῖς ἐν αὐτῇ πορευομένοις, 4. οἱ δὲ τῇ ὀρθῇ ὁδῷ πορευόμενοι ὁμαλῶς περιπατοῦσι καὶ ἀπροσκόπτως· οὔτε γὰρ τραχεῖά ἐστιν οὔτε ἀκανθώδης. βλέπεις οὖν ὅτι συμφορώτερόν ἐστι ταύτῃ τῇ ὁδῷ πορεύεσθαι. 5. Ἀρέσκει μοι, φημί, κύριε, ταύτῃ τῇ ὁδῷ πορεύεσθαι. Πορεύσῃ, φησί, καὶ ὃς ἂν ἐξ ὅλης καρδίας ἐπιστρέψῃ πρὸς Κύριον πορεύσεται ἐν αὐτῇ.
II. Ἄκουε νῦν, φησί, περὶ τῆς πίστεως. δύο εἰσὶν ἄγγελοι μετὰ τοῦ ἀνθρώπου, εἷς τῆς δικαιοσύνης καὶ εἷς τῆς πονηρίας. 2. Πῶς οὖν, φημί, κύριε, γνώσομαι τὰς αὐτῶν ἐνεργείας, ὅτι ἀμφότεροι ἄγγελοι μετ’ ἐμοῦ κατοικοῦσιν; 3. Ἄκουε, φησί, καὶ σύνιε αὐτάς. ​ὁ μὲν τῆς δικαιοσύνης ἄγγελος τρυφερός ἐστι καὶ αἰσχυντηρὸς καὶ πραῢς καὶ ἡσύχιος. ὅταν οὖν οὗτος ἐπὶ τὴν καρδίαν σου ἀναβῇ, εὐθέως λαλεῖ μετὰ σοῦ περὶ δικαιοσύνης, περὶ ἁγνείας, περὶ σεμνότητος, περὶ αὐταρκείας, περὶ παντός ἔργου δικαίου καὶ περὶ πάσης ἀρετῆς ἐνδόξου. ταῦτα πάντα ὅταν εἰς τὴν καρδίαν σου ἀναβῇ, γίνωσκε ὅτι ὁ ἄγγελος τῆς δικαιοσύνης μετὰ σοῦ ἐστί. [ταῦτα οὖν ἐστι τὰ ἔργα τοῦ ἀγγέλου τῆς δικαιοσύνης.] τούτῳ οὖν πίστευε καὶ τοῖς ἔργοις αὐτοῦ. 4. ὅρα οὖν καὶ τοῦ ἀγγέλου τῆς πονηρίας τὰ ἔργα. πρῶτον πάντων ὀξύχολός ἐστι καὶ πικρὸς καὶ ἄφρων, καὶ τὰ ἔργα αὐτοῦ πονηρά, καταστρεφοντα τοὺς δούλους τοῦ Θεοῦ· ὅταν οὖν οὗτος ἐπὶ τὴν καρδίαν σου ἀναβῇ, γνῶθι αὐτὸν ἀπὸ τῶν ἔργων αὐτοῦ.
Next follows the recently discovered work, which is best described as the Duæ Viæ or Judicium Petri. It does not seem to be quite complete, as though two ways are mentioned in c. 1, only the ὁδὸς ζωῆς is given in detail, the ὁδὸς θανάτου being omitted; it concludes with directions for the appointment of church officers. It is impossible to avoid noticing the similarity between the style of the Epitome or Duæ Viæ and a well-known ​fragment of Papias, so that it might almost be conjectured that a portion of the Λογῶν Κυριακῶν Ἐξήγησις of Papias was contained in the Judicium Petri, which would thus carry the source of the Teaching of the Apostles almost to the Apostolic period. The text of Hilgenfeld has been given, who cites three manuscripts of the work: Vindobonensis, Mosquensis, Ottobonianus. There is also a Syriac version.
​Page:Didache Hoole.djvu/19 ​Page:Didache Hoole.djvu/20 ​Page:Didache Hoole.djvu/21 ​Page:Didache Hoole.djvu/22 ​Page:Didache Hoole.djvu/23 ​Page:Didache Hoole.djvu/24 ​Page:Didache Hoole.djvu/25 ​Page:Didache Hoole.djvu/26 ​προφορᾶς τοῦ σώματος καὶ τοῦ αἵματος ἀκριβῶς μηνύσωομεν.
Ἰωάννης εἶπεν Ἐπελάθεσθε, ἀδελφοί. ὅτε ᾔτησεν ὁ διδάσκαλος τὸν ἄρτον καὶ τὸ ποτήριον καὶ ηὐλόγησεν αὐτὰ λέγων Τοῦτό ἐστι τὸ σῶμά μου καὶ τὸ αἷμα, ὅπ οὀκ ἐπέτρεψε ταύταις συστὴναι ἡμῖν. Μάρθα εἶπε Διὰ Μαριάμ ὅτι εἶδεν αὐτην μειδιῶσαν. Μαρία εἶπεν Οὐκέτι ἐγέλασα· προέλεγε γὰρ ἡμῖν, ὅτε ἐδίδασκεν, ὅτι τὸ ἀσθενές διὰ τοῦ ἰσχυροῦ σωθήσεται.
Κεηφᾶς εἶπεν Ἐνίων μέμνησθε λεγόντων ὅτι ταῖς γυναιξὶ μὴ ὀρθαῖς πρέπει προσεύχεσθαι, ἀλλὰ ἐπὶ τῆς γῆς καθεζομέναις.
Ἰάκωβος εἶπε Πῶς οὖν δυνάμεθα περὶ γυναικῶν διακονίαν ὁρίσαι, εἰ μή τι διακονίας ἵνα ἐπισχήσωσι ταῖς ἐνδεομέναις;
Φιλιππος εἶμε Τοῦτο, ἀδελφοί, περὶ τῆς μεταδόσεως. ὁ ποιῶν ἔργον ἑαυτῷ θησαυρὸν καλὸν περιποιεῖται· ὁ γὰρ θησαυρίζων ἐν τῇ βασιλείᾳ ἔγγραφος ἐργάτης λογισθήσεται παρὰ τῷ θεῷ.
Πέτρος εἶπε· Ταῦτα, ἀδελφοί, οὐχ ὡς ἐξουσίαν τινὸς ἔχοντες πρὸς ἀνάγκην, ἀλλ’ ἐπιταγὴν ἔχοντες παρὰ κυρίου ἐρωτῶμεν ὑμᾶς φυλάξαι τὰς ἐντολάς, μηδὲν ἀφαιροῦντας ἢ προστιθέντας, τῷ ὀνόματι κυρίου ἡμῶν, ῷ ἡ δόξα εἰς τοὺς αἰῶνας. ἀμήν.
Next follows the seventh book of the "Apostolic Constitutions," composed most likely about 250 a.d. In chapters i.–xxxii, is contained nearly the whole of the Didache of Bryennius, only more complete in form, ​and with the precepts worked out at length. There is no reference to any previous treatise, but the doctrine of the Two Ways is given as one of the Apostolic Doctrines; and is supplemented by directions for the administration of the Sacraments and the appointment of church officers, and a prediction of the end of the world follows.
This completes the series of works parallel with the Didache, and by comparing them with the Constantinople manuscript it will be seen that nearly every sentence in the Didache of Bryennius occurs in one or other of the four works cited. So that the question arises whether the Didache was the source from which the other writers drew their sentiments, or whether it was not an epitome or collection made by an anonymous writer, who selected what he considered to be the primitive doctrines of the Apostles, omitting what he considered to be of later date or less importance, and forming out of their teaching a short manual of duty. The shortness of the treatise published by Bryennius seems to suggest the latter view, which will make the work somewhat resemble the Syriac version of Ignatius, which is now acknowledged to be an abridgment of the Greek.
Κεφ. 1. Τοῦ νομοθέτου Μωσέως εἰρηκότος τοῖς Ἰσραηλίταις· Ἰδοὺ δέδωκα πρὸ προσώπου ὑμῶν τὴν ὁδὸν τῆς ζωῆς καὶ τὴν ὁδὸν τοῦ θανάτου, καὶ ἐπιφέροντος Ἔκλεξει τὴν ζωὴν ἵνα ζὴσῃς· καὶ τοῦ προφήτου Ἠλία λέγοντος τῷ λαῷ Ἕως πότε χωλανεῖτε ἐπ’ ἀμφοτέραις ταῖς ἰγνύαις ὑμῶν; εἰ Θεός ἐστι Κύριος, πορεύεσθε ὀπίσω αὐτοῦ· εἰκότως ἔλεγε καὶ ὁ κύριος Ἰησοῦς Οὐδεὶς δύναται δυσὶ κυρίοις δουλεύειν· εἰ γὰρ τὸν ἔνα μισήσει καὶ τὸν ἕτερεον ἀγαπήσει, ἢ ἑνὸς ἀνθέξεται καὶ τοῦ ἑτέρου καταφρονήσει· ἀναγκαίως καὶ ἡμεῖς ἑπόμενοι τῷ διδασκάλῳ Χριστῷ, ὅς ἐστι σωτὴρ πάντων ἀνθρώπων μάλιστα πιστῶν, φαμὲν ὡς δύο ὁδοί εἰσι, μία τῆς ζωῆς καὶ μία τοῦ θανάτου. Οὐδεμίαν δὲ σύγκρισιν ἔχουσι πρὸς ἑαυτὰς (πολὺ γὰρ τὸ διάφορον), μᾶλλον δὲ πάντῃ κεχωρισμέναι τυγχάνουσι· καὶ φυσικὴ μέν ἐστιν ἡ τῆς ζωῆς ὁδός, ἐπείσακτος δὲ ἡ τοῦ θανάτου, οὐ τοῦ κατὰ γνώμην Θεοῦ ὑπάρξαντος, ἀλλὰ τοῦ ἐξ ἐπιβουλῆς τοῦ ἀλλοτρίου.
Κεφ. 2. Πρώτη οὖν τυγχάνει ἡ ὁδὸς τῆς ζωῆς καὶ ἔστιν αὕτη, ἥν καὶ ὁ νόμος διαγορεύει, ἀγαπᾶν κύριον τὸν Θεὸν ἐξ ὅλης τῆς ψυχῆς, τὸν ἕνα καὶ μόνον, παρ’ ὃν ἄλλος οὐκ ἔστι, καὶ τὸν πλησίον ὡς ἑαυτόν. Καὶ πᾶν ὃ μὴ θὲλεις γενέσθαι σοι, καὶ σὺ τοῦτο ἄλλῳ οὐ ποιήσεις. Εὐλογεῖτε τοὺς καταρωμένους ὑμᾶς, προσεύχεσθε ὑπὲρ τῶν ἐπηρεαζόντων ὑμᾶς, ἀγαπᾶτε τοὺς ἑχθροὺς ὑμῶν. Ποία γὰρ ὑμῖν χάρις, ἐὰν φιλῆτε τοὺς φιλοῦντας ὑμᾶς; καὶ γὰρ οἱ ἐθνικοὶ ​Page:Didache Hoole.djvu/30 ​Page:Didache Hoole.djvu/31 ​Page:Didache Hoole.djvu/32 ​Page:Didache Hoole.djvu/33 ​Page:Didache Hoole.djvu/34 ​Page:Didache Hoole.djvu/35 ​Page:Didache Hoole.djvu/36 ​Page:Didache Hoole.djvu/37 ​Page:Didache Hoole.djvu/38 ​Page:Didache Hoole.djvu/39 ​Page:Didache Hoole.djvu/40 ​Page:Didache Hoole.djvu/41 ​Page:Didache Hoole.djvu/42 ​Page:Didache Hoole.djvu/43 ​Page:Didache Hoole.djvu/44
* ↑ Athanasius, Epist. Fest. 39.
* ↑ Euseb., H, E. iii. 25, 4, 5.
* ↑ Matt. vii. 28, xvi. 12; Mark i. 27, iv. 2; John vii. 16, xviii. 11; Acts xiii. 12, xvii. 19; Rom. vi. 17; 1 Cor. xiv. 16, 26; 2 Tim. iv. 2; Titus i. 9; Heb. vi. 2, xiii. 9; 2 John 9, 10. The word is always translated "doctrine" in the Authorised Version.
* ↑ Joshua viii. 32.
* ↑ Hesiod, Op. et Dies, 285; Prodicus apud Xenophont. Mem. ii. 1, 21.
* ↑ The latter work seems to have been known under various titles, such as the Duæ Viæ; the Judicium Petri, αἱ διαταγαὶ αἱ διὰ Κλήμεντος, and ἐπιτομὴ ὅρων τῶν ἁγὶων ἀποστόλων. The Epitome or Judicium Petri was missing until 1842, when it was published at Giessen by Bichell, and afterwards by Hilgenfeld at Leipsic in 1866: it is referred to by Rufinus Aquitanus in the following passage, 345-450 A.D.:—"Sciendum tamen est, quod et alii libri sunt, qui non canonici, sed ecclesiastici a maioribus appellati sunt: ut est Sapientia Salomonis et ilia, Sapientia quæ dicitur filii Syrach, qui liber apud Latinos hoc ipso generali vocabulo Ecclesiasticus appellatur, quo vocabulo non auctor libelli, sed scripturæ qualitas cognominata est eiusdem ordinis est libellus Tobiæ et Judith et Maccabæorum libri. in Novo vero Testamento libellus, qui dicitur Pastoris sive Hermatis, [et] qui appellatur Duæ viæ vel Judicium Petri."—Exposition of the Apostles’ Creed, c. 38.Hieronymus de Vir. Illustr. c. I (Opp. ii. 827): "Libri autem i.e. Petri), e quibus unus Actorum eius inscribitur, alius Evangelii, tertius Prædicationis, quartus Apocalypseos, quintus Iudicii, inter apocryphas scripturas repudiantur." The former, the Teaching or Teachings of the Apostles, is mentioned in the following passages in Eusebius and Athanasius:— Euseb., HE. iii. 25, 4, 5. ἐν τοῖς νόθοις κατατετάχθω καὶ τὡν Παύλου πράξεων ἡ γραφή, ὅ τε λεγόμενος Ποιμὴν καὶ ἡ ἀποκάλυψις Πέτρου καὶ πρὸς τούτοις ἡ φερομένη Βαρνάβα ἐπιστολὴ καὶ τῶν ἀποστόλων αἱ λεγόμεναι Διδαχὰι· ἔτι τε, ὡς ἔφην, ἡ Ἰωάννου ἀποκάλυψις, εἰ φανείη, ἥν τινες, ὡς ἔφην, ἀθετοῦσιν, ἕτεροι δὲ ἐγκρίνουσι τοῖς ὁμολογουμένοις. ἤδη δ’ ἐν τούτοις τινὲς καὶ τὸ καθ’ Ἑβραίους εὐαγγέλιον κατέλεξαν, ᾧ μάλιστα Ἑβραίων οἱ τὸν Χριστον παραδεξάμενοι χαίρουσι. ταῦτα μὲν πάντα τῶν ἀντιλεγομένων ἂν εἴη. Athanasius, Opp. i. 2, 963. ἕνεκά γε πλείονος ἀκριβείας προστίθημι καὶ τοῦτο γράφων ἀναγκαίως, ὡς ὅτι ἔστι καὶ ἕτερα βιβλία τούτων ἕξωθεν, οὐ κανονιζόμενα μέν, τετυπωμένα δὲ παρὰ τῶν πατέρων αναγινώσκεσθαι τοῖς ἄρτι προσερχομέντος καὶ βουλομένους κατηχεῖσθαι τὸν τῆς εὐσεβείας λόγον· Σοφία Σολομῶντος καὶ Σοφία Σιράχ καὶ Εσθὴρ καὶ Ιουδὶθ καὶ Τοβίας καὶ Διδαχὴ καλουμένη τῶν ἀποστόλων καὶ Ποιμήν. Anastasius Sinaiticus, Quæst. et Respon. Περίοδοι καὶ διδαχὰι τῶν ἀποστόλων. Nicephori Stichometria. Διδαχὴ ἀποστόλων στίχοι ςʹ. Zonaras (Sæc. xii.). τὴν διδαχὴν δὲ τῶν ἀποστολων τινὲς λέγουσιν εἶναι τὰς διὰ το͂υ Κλήμεντος γραφείσας διατάξεις. Matthæus Blastares. ἔξωθεν δὲ τῶν κανονιζομένων εἶναί φησιν (Ἀθανάσιος) τὴν Σοφίαν Σολομῶντος—καὶ τὴν διδαχὴν τῶν ἁγίων ἀποστολων.—Coteler, i. 193. Cyprian de Aleatoribus, c. Et in Doctrinis Apostolorum, Si quis frater delinquit in Ecclesia, &c.
* ↑ Ex. xx, 14.
* ↑ Is. lxvi. 2.
* ↑ Ex. xx. 7.
* ↑ Acts iv. 32.
* ↑ Ecclus. iv. 31.
* ↑ Heb. xiii. 7.
* ↑ Rom. xii. 9.
* ↑ Hermas Pastor. Mand. i. 1.
* ↑ Parallelisms occur also in Hermas, Mand. ii. and Mand. xi., vide Doctrina Apost. c. i. s. xi.–xiii.
* ↑ This title is not found in the manuscripts where the work is called Αἱ διαταγαὶ αἱ διὰ Κλήμεντος, and Ἐπιτομὴ ὅρων τῶν ἁγίων ἀποστόλων. Hilgenfeld has conjectured, with some plausibility, that it is in reality a portion of the missing Judicium Petri. If, however, the title of Epitome is preferred, it would be a collection of precepts on the subject of the Two Paths, with St. Peter as the chief speaker. The commencement should be compared with that of the Epistle of Barnabas.
* ↑ 3. Οὐκ ὀκνήσω δέ σοι καὶ ὅσα ποτὲ παρὰ τῶν πρεσβυτέρων καλῶς ἔμαθον καὶ καλῶς ἐμνημόνευσα, συγκατατάξαι ταῖς ἑρμηείαις, διαβεβαιούμενος, ὑπὲρ αὐτῶν ἀλήθειαν. οὐ γὰρ τοῖς τὰ πλλὰ λέγουσιν ἔχαιρον ὥσπερ οἱ πολλοί, ἀλλὰ τοῖς τἀληθῆ διδάσκουσιν, οὐδὲ τοῖς τὰς ἀλλοτρίας ἐντολὰς μνημονεύουσιν, ἀλλὰ τοῖς τὰς παρὰ τοῦ Κυρίου τῇ πίστει δεδομένας καὶ ἀπ’ αὐτῆς παραγινομένοις τῆς ἀληθείας. 4. Εἰ δέ που καὶ παρηκολουθηκώς τις τοῖς πρεσβυτέροις ἔλθοι, τοὺς τῶν πρεσβυτέρων ἀνέκρινον λόγους· τί Ἀνδρέας ἢ τί Πέτρος εἶπεν ἢ τί Φίλιππος ἢ τί Θωμᾶς ἢ Ἰάκωβος ἢ τί Ἰωάννης ἢ Ματθαῖος ἤ τις ἕτερος τῶν τοῦ Κυρίου μαθητῶν, ἅ τε Ἀριστίων καὶ ὁ πρεσβύτερος Ἰωάννης, οἱ τοῦ Κυρίου μαθηταί, λέγουσιν. οὐ γὰρ τὰ ἐκ τῶν βιβλίων τοσοῦτόν με ὠφελεῖν ὑπελάμβανον, ὅσον τὰ παρὰ ζώσης φωνῆς καὶ μενούσης.—Papias, Frag. 1; Euseb. H.E. iii. 39. 7. Καὶ ὁ νῦν δὲ ἡμῖν δηλούμενος Παπίας τοὺς μὲν τῶν ἀποστόλων λὸγους παρὰ τῶν αὐτοῖς παρηκολουθηκότων ὁμολογεῖ παρειληφέναι, Ἀριστίωνος δὲ καὶ τοῦ πρεσβυτέρου Ἰωάννου αὐτήκοον ἑαυτόν φησι γενέσθαι. Ὀνομαστὶ γοῦν πολλάκις αὐτῶν μνημονέσας, ἐν τοῖς αὐτοῦ συγγράμμασι τίθησιν αὐτῶν καὶ παραδόσεις. Καὶ ταῦτα δ’ ἡμῖν οὐκ εἰς τὸ ἄχρηστον εἰρήσθω.—Euseb. H. E. iii. 39. Papias, Iohannis auditor, Hierapolitanus in Asia episcopus, quinque tantum scripsit volumina, quæ prænotavit Explanatio Sermonum Domini. In quibus quum se in præfatione asserat non varias opiniones sequi, sed apostolos habere auctores, ait: Considerabam, quid Andreas, quid Petrus dixissent, quid Philippus, quid Thomas, quid Iacobus, quid Iohannes, quid Matthæus, vel alius quilibet discipulorum Domini.—Cf. Jerome de Vir. Ill. c. xviii. p. 82.
* ↑ Matt. xxvi. 26 sq.
* ↑ Whiston seems to have supposed that he had discovered the missing Διδαχὴ τῶν ἀποστόλων in some Arabic fragments of the Apostolical Constitutions found by him in the Bodleian Library at Oxford; but though he was right in his conjecture that the two works coincided in part, none of his fragments are found in the genuine Didache, being all taken from the first to the fourth book of the Apostolical Constitutions, while the Didache is only found in the seventh, book (Whiston, "Primitive Christianity Revived," p. 81); and Grabe himself was mistaken (cf. Grabe, "An Essay upon two Arabic Manuscripts ") in supposing that it was contained in the eighth book; the fact that it was really contained in the seventh book not having been known until the discovery of the manuscript at Constantinople, all the previous conjectures as to the nature and contents of the lost work having been entirely incorrect.