The Didache
INTRODUCTION
The Didache, or The Teaching of the Twelve Apostles, has been hailed as the most important patristic find in the latter half of the nineteenth century. The manuscript, dated
1056, was discovered, together with other valuable early writings, by the Orthodox Metropolitan Bryennios at Constantinople in 1873 and published by him ten years later.*
The Didache purports to be an instruction based on sayings of the Lord and given by the Twelve Apostles to pagans who wished to become Christians. Part I (1-6) is an epitome of Christian morality, suited to pagan candidates for baptism.
This catechetical section inculcates, under the form of The Way of Life and The Way of Death, the practice of Christian virtue and enumerates the vices to be shunned. Its starting point is the double commandment of the love of God and of neighbor, and the Golden Rule in its negative wording. Part
II (7-10) is a ritual or liturgical summary.
It explains the rite of baptism (7) both by immersion and by aspersion Cinfusion); the Christian practice of fasting and prayer (8); the prayers to be used at the private or domestic celebration of the Eucharist (9 and 10). Part III (11-15), the canonical section, broadly outlines Church organization and Church life. It distinguishes three classes of Church officials (11):
"apostles" or itinerant missionaries; "prophets" or men speaking in ecstasy; "teachers" or catechists.
It lays down principles (12) for according or refusing hospitality to travelling brethren, and urges the support of prophets (13). It
ts Tue DiwacHEe makes reference to the regular Sunday observance (14), and gives rules for proper behavior toward bishops and deacons (15). Presbyters are not explicitly mentioned." The treatise closes with an exhortation (16) to take life seriously in view of the impending Judgment and the end of the world. Christian dogma is not imparted as such, but is, of course, implied in several precepts.
| Where was the Didache composed? Some of its statements (13) seem to suppose a small town or rural community; but we are still left to conjecture whether a Syrian (or Palestinian) or Egyptian provenance is the more likely. The former is suggested by the hint of a possible lack of running water needed for baptism (7.2); by the warning against " the hypocrites" (the Jews, no doubt) in 8.1 and 2; by the mention of the grain scattered on the hills (10.4). Other considerations favor Egypt as the place of composition: the testimony of Clement of Alexandria (Strom, 1. 20. 100. 4), the popularity of the Didache in Egypt, the finds of GrecoCoptic papyri, etc.
The date of composition is a warmly debated problem.
While some scholars are ready to fix it somewhere in the first century, there are others that move it down into the third. The Didache as we know it, that is, consisting of sixteen chapters, need not be the work of any one man and the result of one well-considered plan, but is perhaps a fusion of two (or even three) little tracts, each of which serves a definite purpose and may have its own date of composition. At all events, the injunctions given in Ch. 7 regarding the proper way of baptizing seems to be addressed to pagans that have just been baptized, since they are told how to instruct and baptize others. On the other hand, the section on the Eucharistic prayers takes the presence of un-
INTRODUCTION
baptized persons at the Eucharistic meal for granted. Other problems arise from the possibility of literary dependence.
There are obvious points of contact with other early documents, notably the Epistle of Barnabas (Did. 1-6: Barn.
18-20), and the Latin Doctrina duodecim apostolorum. But there can be no doubt that certain writings that have to do with Church liturgy and Church law (Didascalia, Apostolic
Church Order, Book 7 of the Apostolic Constitutions) are indebted to the Didache.* There are, however, certain facts that invite pondering.
Antioch, that important Syrian centre of paganism, was evangelized in 42 or 43. St. Paul conducted his first missionary tour between 45 and 48. That, then, was the time when the problem of catechizing pagans came to the fore and pressed for a solution. In 49 or 50, the Apostolic Council looked into the matter and laid down its well-known decrees
(Acts 15. 28 ff.). We are sure, therefore, that about this time some more or less uniform method of catechizing pagans was worked out. Now, it is noteworthy that the very title of the Didache connects at least the first tract in one way or another with "the Twelve Apostles," and it is not rash to conclude that it was their method of catechizing that found its way into the Didache. When this happened we do not know; but since the Didache offers a somewhat modified form of the Apostolic decree (see 6. 2 and 3), some time must have elapsed between the year 50 and the date of composition.
If we allow the space of a whole decade to have intervened between the two events, we reach the year 60, and it is impossible to disprove the statement of some scholars that the Didache was written, if not in whole, at least in part, between 60 and 70. Others prefer the period between 70 and 80, while still others cling to the following decade, 80-90. It
Tue DmacHEe should, therefore, be admitted that we have a thoroughly conservative, and altogether reliable, estimate in the statement of many leading scholars that the Didache was written
" before the end of the first century."
This reasoning is strengthened by a consideration of the contents of the Didache. Judged by the internal evidence of language and subject matter, it is undoubtedly of great antiquity.* Every detail points in this direction. For instance, the organization of the Church is still primitive and reminiscent of Eph. 4. 11 and 1 Cor. 12. 28; charismatic leaders of the Church are still prominent (11. 3 ff. and especially
13.3); the presbyterate is not yet mentioned as an office distinct from that of bishops and deacons, although St. Clement's letter to the Corinthians, penned about 96, makes mention of "bishops, presbyters, and deacons"; finally, baptism is still conferred in streams.
On the other hand, these indications of primitiveness are offset by others that seem to exclude the Apostolic Age as the time of composition.* The validity of baptism by infusion or aspersion is already recognized (7.3); there is a touch of anti-Semitic bias apparent in the condemnation of certain
Jewish practices (8. 1, 2); the authority of the " prophets" needs to be supported, which shows that an abuse of the charismatic gifts had already set in C10. 7; 11.7, 11; 13.1} finally, "church orders" (a sort of reflective stocktaking of ecclesiatical usage), of which the Didache is an example, as a tule require a certain length of time for their development.
However, one further significant indication of early composition remains.
The chief interest—and great puzzle—of the Didache is in its Eucharistic Chapters 9 and 10. The author does not describe the celebration of the Eucharist which he has in
INTRODUCTION
mind (cf. Rom. 16. 5); but in furnishing prayers to be used at such a celebration, he gives several indications which allow us to see how he wanted the prayers to be fitted in. It should now be observed that not a few scholars postulate a number of transpositions in the text as necessary for making it intelligible.* But transpositions are a violent tampering with the text as handed down, and an effort to let it tell its own story should be welcomed.
" Regarding the Eucharist." This is the first intimation of the theme of Chapters 9 and 10. We are surprised to find the cup mentioned before the bread. We remember, however, that a cup is also mentioned before the bread in Luke 22. 17-19. The prayers which follow make no reference to the Body and Blood of Jesus Christ, unless, perhaps, the expressions "the Vine of David" (9.2) and "the broken bread" (9.3) were designedly chosen as convenient substitutes.
We are now at the end of § 4, and rightly suppose that, since the grace-before-meals is finished, the company present is understood to begin the meal. This the Didachist does not state in so many words, but in 10.1 we find that all the participants have had their fill of food. It is certain, then, that a meal was taken at the end of § 4. In §5, during or at the end of the meal, the unbaptized are warned not to partake "of your Eucharist," that is, not of this Christian
"offering of thanks." It is certain, therefore, that the repast, for which 9. 2-4 prescribes the grace to be said, was an ordinary community meal. Whether it is called agape or by any other name has no bearing on the problem before us.
When this meal is over, at the end of 9.5, the uninitiated either leave the room (or, perhaps, the Christians retire to an "upper room": cf. Mark 14. 15) or, at least, step aside
Tue DmacHE while Mass is said in their presence, and do not receive Holy Communion. In the light of the Church's later practice the former supposition is the more probable, since catechumens were allowed to attend the Mass of the Catechumens (consisting of prayers, songs, readings, and sermons), but were barred from the Mass of the Faithful.
At the beginning of Ch. 10 we are told that all the members of the group have had their fill of food. This means that the prayers in 9.2-4 were for all a preparation for the common meal, and for the Christians a preparation also for Holy
Communion.
It is now clear why those prayers make no indubitable reference to the Body and Blood of Christ. The reason for this silence, or, better, for the veiled language of the prayers, is given by the Didachist himself: "Do not give to dogs what is sacred" (9.5). In their original context
(Matt. 7.6) these words of Our Lord are a general injunction not to divulge (much less, to give) to infidels what is sacred to Christians.
Are they not the forerunner of the later disciplina arcani? Pliny's report to the emperor Trajan confirms our impression." Spies had been sent out to investigate the strange behavior of the Christians at their services; but all they were able to ascertain was that they ate cibum promiscuum et innoxium, " just ordinary and harmless food."
They saw that bread and wine were given to the communicants, but were unable to learn that they were the Body and Blood of Christ.
In 10. 2-5 the grace-after-meals is of a very solemn character. Again, there is no explicit reference to the mysterium fidei. The reason for this is again the presence of unbaptized, who have either not left the room, although they abstained from Holy Communion, or else have returned to join the group in their thanksgiving. For them, then, these prayers
INTRODUCTION
are a thanksgiving for their common meal, while for the Christians they are a way of thanking God both for the ordinary food and for the Eucharist. To the latter the sacramental nature of the second meal was evident from the outset and was, moreover, intimated by such expressions as " spiritual food and drink" and " eternal life" as well as by "the Holy Vine of David" in 9.2.
The text in 10.6 comes at first as a real surprise to the modern reader. But if we bear in mind that the early Christians were actually yearning for " the end of the world" and the zapovoia or coming of the glorified Christ, we have no trouble in explaining "Grace" as but another name of Christ. That the celebration of the Eucharist was deemed a suitable moment for that yearning is at once clear if we know that through Holy Communion the glorified Christ is actually " coming " into the hearts of the faithful. This explains the rapturous joy with which the Christians hailed His final coming by two well-known eschatological texts, " Hosanna to the God of David" and " Marana tha." It follows immediately that the intervening sentence, " If anyone is holy, etc.," shares the eschatological character of the context.
When the glorious Christ returns to take His elect home with Him to the Father (John 14.3), then "whoever is holy," that is, "a Christian," may confidently come forward to meet Him; but if anyone is not a Christian, "let him be converted" and become a Christian.* Thus the muchdiscussed imperative épxéow is an encouragement to the Christians in the group to persevere in the faith, and to the unbaptized an exhortation to submit to baptism.
A word should here be said about a possible alternative to the interpretation just given. It might be said that Mass was not said and Holy Communion not given at the end of
Io Tue Dmacue 9.5, but that as soon as the unbaptized have withdrawn, a new set of prayers is provided in 10.2-5 by way of preparation for Holy Communion, which is given to the faithful in 10.6,
But there arise several awkwardnesses if this view is the correct one.
It is awkward that again no mention is made of the Body and Blood of Christ although the participants are
Christians. One might, of coure, say that this tract of the Didache, like all the rest, was intended for circulation among the pagans, and so the disciplina arcani forbade any specific reference to the mysterium. Another inconvenience would be the presence of unbaptized persons, implied in the exhortation to "conversion."
One might say that the word "holy" is here taken in the narrower sense of " being in the state of grace" and the verb which regularly means "to be converted " is taken to mean " to be sorry for one's sins and thereby recover the state of grace." Even so it seems awkward to explain the words " Let Grace come and the world pass away" as an invitation to come forward and receive
Holy Communion.
These and other possibilities must be given due weight; but, at all events, it should be perfectly clear that either the explanation preferred above or its alternative has an advantage over any interpretation that is based on a disruption of the text. It is the historian's duty to interpret a given text as it stands, without first remodelling it to suit preconceived notions. The necessity of rearranging the Eucharistic prayers has not been proved and should, therefore, be flatly denied.
But, it will be asked, is not all the available literary evidence against this interpretation? ° Yes and no. If we admit an early date of composition, all the evidence is in favor of it; if we insist on a late date,° we have to face a mass of conjectures and hypotheses. Supposing, then, with many schol-
INTRODUCTION
pe Il ars, that the Didache came into existence " before the end of the first century," we need do no more than bring its statements into harmony with the New Testament.
From the longer text in Luke 22. 17-19 and from 1 Cor. 11.17 ff. it appears that the Last Supper was patterned on a Jewish feast in which a cup opened the meal." This tallies with the Didache account, which puts the cup before the bread. In the Synoptics and St. Paul, of course, the bread-and-wine order is brought out distinctly after the mention of the cup; but this need not upset us, for there the meal described is strictly Eucharistic, while that of the Didache in 9 is common. Three passages in the Acts (2. 42; 2. 46-47; 20. 7-12) which speak of " the breaking of the bread," throw no light on our problem. As to 1 Cor., it is "clear beyond doubt that we are here in the presence of a common meal united to the Eucharist. And it is clear that the Eucharist does not precede the meal." ** So far, then, as the New Testament is concerned, " we are in a position to conclude definitely both
_ the existence of an ordinary community meal in the primitive Church and its union with the Eucharist." * This is all the evidence with which we have to reckon to understand the Eucharistic practice of the primitive pre-Pauline Church at Jerusalem; and this evidence is for, and not against, the explanation given above. To admit its value, all we need is to bring ourselves to rest satisfied with an early date of composition for the Didache, or at least for the central section dealing with the Eucharist.
It is true that the practice of one common thanksgiving for an ordinary meal and the Eucharist is not attested; but an argumentum ex silentio is not necessarily decisive, least of all in the field of early Christian literature, where the sources flow scantily enough. In point of fact, however, both Matt.
Tue DmacHe 26. 20 and Mark 14. 26 do testify that, before Jesus and the Apostles left the upper room, "they chanted a hymn of thanks." This was, no doubt, the Hallel, intended to render thanks to God for the paschal non-sacramental supper and all the blessings which it signified; but, at least in the mind of Christ, was it not also a thanksgiving for the Eucharist which concluded the paschal meal? The Apostles at the time may not have been aware of this combination; but later, when the leaders of the young Church were assembled at Jerusalem for several years after the Ascension, and considered ways and means of carrying out the Lord's behest, "Do this in commemoration of me," would they not spontaneously think of the paschal supper as the most suitable, if not the only, pattern to be followed?
If so, they arranged for a joyous meal (by whatever name they called it) and joined to it the celebration of the Eucharist as a fitting climax. This is what the Lord Himself had done.** This, too, is the situation which the Didachist had in mind when he penned the prayers to be said at this private or domestic form of holding the Eucharist.
Being, then, in all probability the oldest extant non-canonical literature, the Didache brings us to the point where the New Testament ends, if we except the writings of St. John.
In it, as in the New Testament, the odor of the' Old is still strongly perceptible.
Its chapters on Church organization are still reminiscent of the primitive conditions met with in St. Paul. All through it we seem to hear the " Apostles " speak to us, as the title indicates. A point of special interest to the modern reader is the fact that the opening chapters are "the earliest form of catechetical instruction in the Church outside the New Testament, which may well have furnished " the general matter of catechesis" for St. Augus-
INTRODUCTION
tine's First Catechetical Instruction2® In making converts from paganism, the early Church followed two methods, both of which are illustrated in the Apostolic Fathers. The Epistle to Diognetus shows how she approached the educated pagans, the pagan intelligentsia. , In speaking to the ordinary run of men, she states authoritatively what is to be done, what to be
Ricienckk That here the main stress falls on outward actions is natural.
But outward performance is not the whole of Christianity. The love of God and the neighbor is enforced at the outset, is, in fact, made the starting point for all that follows; perfection is represented as the goal of Christian life; almsgiving and works of charity are encouraged; not only certain outward actions, but such inward springs of action as anger, lust, presumption, are forbidden; faith in God is implied in the rite of baptism; fear of God and hope in God are necessary states of mind in a Christian; the Eucharistic prayers, though expressed in veiled language, are highly spiritual; the ordinary happenings of life are ennobled by faith in God's Providence. The early catechist was, therefore, not content with mere cataloguing of vices and virtues, but aimed from the start at fostering in the new converts a spirituality unknown to them before. That this was but a first step to a deeper initiation in the mysteries of Christianity is clear from the Ignatian letters and from the Epistle to Diognetus.
The Codex Hierosolymitanus, discovered by Bryennios, contains the only known manuscript of the Didache in its present form. However, to a very considerable extent textual control is possible because of the presence of a varied auxiliary tradition. Thus, a large part of the Didache was incorporated into patristic writings and early Church manuals, notably the Epistle of Barnabas. The Oxyrhynchus Papyri
Tue DmacHE have yielded two valuable fragments C1. 3-4 and 2. 7-3. 2).
The six first chapters have survived in a Latin translation (?) of the third century; and a number of passages have been preserved in Coptic, Arabic, Ethiopic, and Georgian documents. tf cA
The text used for this translation is that of Theodor Klauser, Doctrina duodecim apostolorum. Barnabae epistula
(Flor. Patr. 1, Bonn 1940).
Among the numerous translations into modern languages the following call for special mention:
Bigg, C., The Doctrine of the Twelve Apostles (with new intro. and rev. notes by A. J. Maclean, Society for Promoting Christian Knowledge, London 1922).
Bosio, G., I Padri apostolici 1 (Corona Patrum Salesiana, ser. graeca 7, Turin 1940) 1-59.
Hemmer, H.—Oger, G.—Laurent, A., Les Péres apostoliques 1 CTextes et documents 5, 2nd ed., Paris 1926) 1-29.
Hennecke, E., Neutestamentliche Apokryphen (and ed., Tiibingen 1924) 555-65.
Lake, K., The Apostolic Fathers 1 (Loeb Classical Library, London 1912.) 305-33.
Lightfoot, J. B., The Apostolic Fathers Ced. by J. R. Harmer.
London 1898) 213-42.
Zeller, F., Die apostolischen Viéiter (Bibliothek der Kirchenvater 35, Munich 1918) 1-16.
TEACHING OB THE TWELVE APOSTLES ?
An INstrRuUCTION OF THE Lorp GIVEN TO THE
HEATHEN BY THE TWELvE APOSTLES
1. 'Two Ways there are," one of Life and one of Death, and there is a great difference between the 'Iwo Ways.
2 Now, the Way of Life is this: first, love the God who made you; secondly, your neighbor as yourself: * do not do to another what you do not wish to be done to yourself.'
3 The lesson of these words is as follows: bless those that curse you, and pray for your enemies; besides, fast for those that persecute you. For what thanks do you deserve when you love those that love you? Do not the heathen do as much? For your part, love those that hate you; ° in fact, have no enemy.'
4 Abstain from gratifying the carnal [and bodily] * impulses.* When anyone gives you a blow on the right cheek, turn to him the other as well, and be perfect;' when anyone forces you to go one mile with him, go two with him; when anyone takes your cloak away, give him your coat also;*® when anyone robs you of your property, demand no return." You really cannot do it." 5 Give to anyone that asks you, and demand no return;** the Father wants His own bounties to be shared with all. Happy the giver who complies with the commandment, for he goes unpunished. 'Trouble is in store for the receiver: if someone who is in need receives, he will go unpunished; but he who is not in need will have to stand trial as to why and for what
Tue DipacHE purpose he received; and, if he is thrown into prison, he will be questioned about his conduct, and will not be released from that place until he has paid the last penny.* 6 However, in this regard, there is also a word of Scripture: Let your alms sweat in your hands until you find out to whom to give."
2. A further commandment of the Teaching: * 2 Do not murder; do not commit adultery; do not practice pederasty; do not fornicate; do not steal; do not deal in magic; do not practice sorcery; do not kill a fetus by abortion, or commit infanticide. Do not covet your neighbor's goods. 3 Do not perjure yourself; do not bear false witness; ** do not calumniate; do not bear malice. 4 Do not be double-minded or double-tongued, for a double tongue is a deadly snare.* 5
Your speech must not be false or meaningless, but made good by action. 6 Do not be covetous, or rapacious, or hypocritical,"® or malicious, or arrogant. Do not have designs upon your neighbor. 7 Hate no man; but correct some, pray for others, for still others sacrifice your life as a proof of your love."
3. My child,* shun evil of any kind and everything resembling it. 2 Do not be prone to anger, for anger leads to murder. Do not be fanatical,"* not quarrelsome, not hottempered; for all these things beget murder.
3 My child, do not be lustful, for lust leads to fornication. Do not be foul-mouthed or give free rein to your eyes; for all these things beget adultery. 4 My child, do not be an augur," because it leads to idolatry. Do not be an enchanter, not an astrologer, not an expiator, and do not wish to see <and hear> these things; for they all beget idolatry. 5 My child, do not be a liar, for lying leads to theft. Do not be a lover of money, or a vain pretender.** All these things beget
Tue TEACHING OF THE TWELVE APOSTLES
thievery. 6 My child, do not be a grumbler,"* because it leads to blasphemy; or self-willed, or evil-minded. All these things beget blasphemy.
7 On the contrary, be gentle, for the gentle will inherit the land. 8 Be long-suffering, and merciful, and guileless, and quiet,' and good, and with trembling treasure forever the instructions you have received. 9 Do not carry your head high, or open your heart to presumption. Do not be on intimate terms with the mighty," but associate with holy and lowly folk.
10 Accept as blessings the casualties that befall you, assured that nothing happens without God.
4, My child, day and night remember him who preaches God's word to you," and honor him as the Lord, for where
His lordship is spoken of, there is the Lord.
2 Seek daily contact with the saints to be refreshed by their discourses.
3 Do not start a schism, but pacify contending parties. Be just in your judgment: *° make no distinction between man and man when correcting transgressions. 4 Do not waver in your decision."
5 Do not be one that opens his hands to receive, but shuts them when it comes to giving. 6 If you have means at your disposal, pay a ransom for your sins." 7 Do not hesitate to give, and do not give in a grumbling mood. You will find out who is the good Rewarder. 8 Do not turn away from the needy; rather, share everything with your brother, and do not say:
"It is private property." ** If you are sharers in what is imperishable, how much more so in the things that perish!
9 Do not withdraw your hand from your son or your daughter, but from their youth teach them the fear of God."
10 Do not, when embittered, give orders to your slave, male
Tue DmacHe or female, for they hope in the same God; otherwise, they might lose the fear of God, who is the Master of both of you.
He surely is not coming to call ** with an eye to rank and station in life; no, He comes to those whom the Spirit has prepared.
11 But you, slaves, be submissive to your masters as to God's image ** in reverence and fear.
12 Abhor all sham ** and whatever is not pleasing to the Lord. 13 Do not by any means neglect the commandments of the Lord, but hold fast to the traditions, neither adding nor subtracting anything.** 14 In church confess your sins,*® and do not come to your prayer with a guilty conscience.
Such is the Way of Life.
5. The Way of Death is this. First of all, it is wicked and altogether accursed: murders, adulteries, lustful desires, fornications, thefts, idolatries, magical arts, sorceries, robberies, false testimonies, hypocrisy, duplicity, fraud, pride, malice, surliness, covetousness, foul talk, jealousy, rashness, haughtiness, false pretensions, <the lack of the fear of God>.*° 2 It is the way of persecutors of the good, haters of the truth, lovers of falsehood; of men ignorant of the reward for right living, not devoted to what is good* or to just judgment, intent upon not what is good but what is evil; of strangers to gentleness and patient endurance; of men who love vanities, and fee hunters; ** of men that have no heart for the poor, are not concerned about the oppressed, do not know their
Maker; of murderers of children,** destroyers of God's image; of men that turn away from the needy, oppress the afflicted, act as counsels for the rich, are unjust judges of the poor— in a word, of men steeped in sin. Children, may you be preserved from all this!
6. See that no man leads you astray ** from this Way of
Tue TEACHING oF THE TweLve AposTLEs
the Teaching, since any other teaching takes you away from God. 2 Surely, if you are able to bear the Lord's yoke in its entirety,*" you will be perfect; if you are not able, then do what you can. 3 And in the matter of food, do what you can stand; but be scrupulously on your guard against meat offered to idols; for that is a worship of dead gods.**
7. Regarding baptism. Baptize as follows: *' after first explaining all these points, baptize in the name of the Father and of the Son and of the Holy Spirit, in running water."
2 But if you have no running water, baptize in other water; and if you cannot in cold, then in warm. 3 But if you have neither," pour water on the head three times in the name of the Father and of the Son and of the Holy Spirit. 4 Before the baptism, let the baptizer and the candidate for baptism fast, as well as any others that are able. Require the candidate to fast one or two days previously."
8. Your fasts should not coincide with those of the hypocrites.** They fast on Mondays and Tuesdays; you should fast on Wednesdays and Fridays. 2 And do not pray as the hypocrites do.** but pray as the Lord has commanded in the Gospel:
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 this day our daily bread, and forgive us our debts as we also forgive our debtors; and lead us not into temptation, but deliver us from evil; for Thine is the power and the glory for evermore.
3 Say this prayer three times a day."
Tue DmacHe 9. Regarding the Eucharist.* Give thanks as follows: 2
First, concerning the cup:
"We give Thee thanks, Our Father, for the Holy Vine of David * Thy servant, which Thou hast made known to us through Jesus, Thy Servant." *° "To Thee be the glory for evermore."
3 Next, concerning the broken bread: "
"We give Thee thanks, Our Father, for the life and knowledge * which Thou hast made known to us through Jesus, Thy Servant."
"To Thee be the glory for evermore."
4 "As this broken bread was scattered over the hills and then, when gathered, became one mass," so may Thy Church be gathered from the ends of the earth into Thy Kingdom." ®
"For Thine is the glory and the power through Jesus Christ for evermore."
5 Let no one eat and drink of your Eucharist but those baptized in the name of the Lord; to this, too, the saying of the Lord is applicable: Do not give to dogs what is sacred."
10. After you have taken your fill of food, give thanks as follows:
2 " We give Thee thanks, O Holy Father, for Thy holy name which Thou hast enshrined ® in our hearts, and for the knowledge and faith and immortality
Tue TEACHING OF THE TweLve APOSTLES
which Thou hast made known to us through Jesus, Thy Servant."
"To Thee be the glory for evermore."
3 " Thou, Lord Almighty, hast created all things ** for the sake of Thy name and hast given food and drink for men to enjoy, that they may give thanks to Thee; but to us Thou hast vouchsafed spiritual food and drink and eternal life through <Jesus>, Thy Servant."
4 " Above all, we give Thee thanks because Thou art mighty."
"To Thee be the glory for evermore."
5 '' Remember," O Lord, Thy Church: deliver her from all evil, perfect her in Thy love, and from the four winds assemble her," the sanctified, in Thy kingdom which Thou hast prepared for her."
"For Thine is the power and the glory for evermore."
6 "May Grace come, and this world pass away!" °° " Hosanna to the God of David!" *"
"Tf anyone is holy, let him advance; if anyone is not, let him be converted. Marana tha!"
" A en."
7 But permit the prophets to give thanks as much as they desire."
Tue Dmacue 11. Accordingly, when an itinerant teaches you all that has just been said, welcome him. 2 But should the teacher himself be a turncoat and teach a different doctrine so as to undermine (this teaching), do not listen to him. But if he promotes holiness and knowledge of the Lord, welcome him as the Lord.
3 Now, as regards the apostles and prophets," act strictly according to the precept of the Gospel." 4 Upon his arrival every apostle must be welcomed as the Lord; 5 but he must not stay except one day." In case of necessity, however, he may stay the next day also; but if he stays three days, he is a false prophet. 6 At his departure the apostle must receive nothing except food to last till the next night's lodging; but if he asks for money, he is a false prophet."
7 Moreover, if any prophet speaks in ecstasy,"* do not test him or entertain any doubts; for any sin may be forgiven, but this sin cannot be forgiven. 8 However, not everyone speaking in ecstasy is a prophet, except he has the ways of the Lord about him. So by their ways must the true and the false prophet be distinguished. 9 No prophet who in an ecstasy orders the table spread,"* must partake of it; otherwise, he is a false prophet. 10 Any prophet that teaches the truth, yet does not live up to his teaching," is a false prophet.
When a prophet, once approved as genuine, does something by way of symbolizing the Church in an earthly manner," yet does not instruct others to do all that he himself is doing, he is not liable to your judgment, for his judgment rests with God. After all, the Prophets of old acted in the same manner.
12 But if anyone says in ecstasy, " Give me money, or something else, you must not listen to him." However, should
Tue TEACHING OF THE TWELVE APOSTLES
he tell you to give something for others who are in need, let no one condemn him.
12. Anyone coming in the name of the Lord ® must be welcomed; but, after that, test him and find out—you will of course use your discretion either for or against him."
2 If the arrival is a transient visitor, assist him as much as you can, but he may not stay with you more than two days, or, if necessary, three. 3 But if he intends to settle among you, then, in case he is a craftsman, let him work for his living; *
4 if he has no trade or craft, use your judgment in providing for him, so that a follower of Christ will not live idle in your midst. 5 But if he is not satisfied with this arrangement, he is a Christmonger.** Be on your guard against such people.
13.
Every genuine prophet who is willing to settle among you is entitled to his support.
2 Likewise, every genuine teacher is, like a laborer, entitled to his support.** 3 Therefore, take all first fruits of vintage and harvest, of cattle and sheep, and give these first fruits to the prophets; ** for they are your high priests. 4 But if you have no prophet, give them to the poor. 5 When you bake bread, take the first loaf and give it according to the commandment.
6 Likewise, when you open a fresh jar of wine or oil, take the first draught and give it to the prophets. 7 Of money and cloth and any other possession, first set aside a portion according to your discretion and give it according to the commandment.
14. On the Lord's own day," assemble in common to break bread and offer thanks; *' but first confess your sins, so that your sacrifice may be pure.
2 However, no one quarreling with his brother may join your meeting until they are reconciled; ** your sacrifice must not be defiled. 3 For
Tue DipacHE here we have the saying of the Lord: * In every place and time offer me a pure sacrifice; for 1 am a mighty King, says the Lord; and my name spreads terror among the nations.
15. Accordingly," elect for yourselves bishops and deacons,** men who are an honor to the Lord, of gentle disposition, not attached to money, honest and well-tried; ** for they, too, render you the sacred service of the prophets and teachers. 2 Do not, then, despise them; after all, they are your dignitaries together with the prophets and teachers."
3 Furthermore, correct one another, not in anger, but in composure, as you have it in the Gospel; *° and when anyone offends his neighbor, let no one speak with him—in fact, he should not even be talked about by you **—until he has made amends. 4 As regards your prayers and alms and your whole conduct, do exactly as you have it in the Gospel of Our
Ford:"* 16. Watch over your life; your lamps must not go out, nor your loins be ungirded; on the contrary, be ready. You do not know the hour in which Our Lord is coming. 2
Assemble in great numbers," intent upon what concerns your souls. Surely, of no use will your lifelong faith be to you if you are not perfected at the end of time.' 3 For in the last days *** the false prophets and corrupters will come in swarms; the sheep will turn into wolves, and love will turn into hate.
4 When lawlessness is on the increase, men will hate and persecute and betray one another; * and then the Deceiver of this world will appear, claiming to be the Son of God, and give striking exhibitions of power; ** the earth will be given over into his hands, and he will perpetrate outrages such as have never taken place since the world began.
5 Then
Tue TEACHING OF THE TWELVE APOSTLES
humankind will undergo the fiery test,' and many will lose their faith and perish; but those who stand firm in their faith will be saved by none other than the Accursed. 6 And then the proofs of the truth will appear;** the first proof, an opening in the heavens; ** the next proof, the sounding of the trumpet; and the third, the resurrection of the dead—7 not of all indeed, but in accordance with the saying: The Lord will come and all the saints with Him. 8 Finally, the world will behold the Lord riding the clouds in the sky."
is iy iy Joey '
' " oT pin Bets a ctv t