The Epistle to Diognetus

The Epistle to Diognetus

INTRODUCTION

The Epistle to Diognetus is an apology for Christianity, presented by an unknown writer to a pagan of high social or political rank.

It purports to be a response to a real or assumed request for information concerning the Christian religion. It may have been designed to gratify the wishes of the high addressee exclusively, or to serve as an open letter to an imaginary inquirer. That it was destined for a wider circle may perhaps be inferred from the apparent freedom with which the writer uses the plural as well as the singular number of the second personal pronoun. There were three puzzles in the mind of Diognetus: what sort of cult is Christianity to enable its adherents to spurn both the pagan gods and the superstition of the Jews? What is the secret of their affectionate love for one another?* Why did the new religion come into existence at so late a date in the history of the world (1)?

The writer proceeds to answer the first question by unrestrainedly ridiculing the current idol-worship: the pagan gods, he says in substance, are no better than the pots and pans in daily use (2). He next castigates the fussiness of the Jews in the matter of foods, their superstition regarding the.

Sabbath, their boasting about their circumcision, and their assumed air of importance in observing fast days and new moons. The Jews, it is true, worship the one true God; but in their manner of worshiping Him they resemble the pagans

Tue EpistteE to DiocNETus (3 and 4). Chapters 5 and 6 draw an extraordinarily attractive picture of the daily life of the Christians, the secret source of which is the divine origin of the Christian religion

(78.6). The writer then answers the question why this " new blood and spirit " has made its appearance in the world only recently (8. 7-9). The ultimate solution of the riddle of Christianity is to be found in God's unfathomable love for mankind. A thorough knowledge of God the Father will put the inquirer in possession of the happiness which every

Christian enjoys in being an imitator of God (10). Chapters 11 and 12 unfold, warmly and somewhat extensively, " the mysteries of the Father."

Not all the chapters are of equal merit or of equal interest to the modern reader. The crudities of idolatry and their somewhat blunt refutation do not attract us. We are more interested in the way the writer takes Judaism to task, partly because its claims were a burning question even in New

Testament times, and especially because it is here that this Epistle invites comparison with that of Barnabas.

'The Jewish religion was a real danger to the nascent Church till deep into the second century. 'The Jews, the writer says, are tight in upholding monotheism, but utterly mistaken in their belief that God "needs" sacrifices; their ritual is arbitrary and derogatory to God. It is noteworthy that he describes the Jewish cult in the present tense. Long after the destruction of Jerusalem in the year 70, the orthodox Jew regarded the whole system as still obligatory.

The writer's portrayal of Christian life in Chapters 5 and 6 is of great beauty. Christians are citizens and aliens at the same time. Unostentatious in their civic relations, they yet draw upon themselves the admiration of the whole world.

"In the world, yet not of the world " is their motto. They are

INTRODUCTION

. the soul of the world. The author is not fond of quoting the Scriptures, for, after all, what does " the Scripture " mean to a pagan? Nonetheless, his picture of Christian life reads like a commentary on certain portions of the Gospels and the Epistles of St. Paul. Christian otherworldliness has its root in the divine origin of Christianity. This is, of course, a telling blow at paganism and its man-begotten deities.

" It was really the Lord of all, the Creator of all, the invisible God Himself " that has enshrined in the hearts of men " the truth and the holy and incomprehensible Word." Here the writer launches into a warm eulogy of Christ, the Only-begotten

Son of God. The Savior of mankind was sent " as God," and "as Man to men."

His mission "was an act of gracious clemency, as when a king sends his son who is himself a king." And as He loved men, so men love Him. Diognetus himself is witness to the fact that they gladly lay down their lives for Him. They are " imitators of God." He was sent now, and not before, because the human race needed time to realize its sinfulness and utter helplessness. 'To possess oneself of the blessings of Christianity one must have knowledge and love of God.

Here Chapter 10 ends, and the manuscript shows a gap.

Naturally, then, the question arises whether Chapters 11 and 12 belong to the original Epistle. "The evidence," we are assured, "has satisfied almost all scholars that the last two chapters are no part of the letter, but a fragment of a later work." * This all but unanimous verdict is not wholly convincing, or, at best, states only a half-truth.

Differences in style * are not necessarily decisive in a question of genuineness. We may perhaps be helped in forming our judgment by a reference to Aristotle, who held that a perfect composition requires "a beginning, a middle, and an end." ®

Tue EpistteE to DiocNEetrus Now, if this Epistle ends at 10, it does have a beginning and a middle, but it has no "end." It is a tree without a crown.

If we follow the writer's endeavor to furnish a complete answer to the inquirer and make Christianity wholly acceptable to him, we must admit that his letter demanded some such epilogue as Chapters 11 and 12 provide. After depicting the truly wonderful life of the Christians in the midst of pagan surroundings, he would have failed in his exposition had he not gone on to inform the inquirer that of this very life the Church is the natural home. As a Christian, he knew that Christ had organized His disciples into an ékxAnoia, that is, a definite body of men brought together for the purpose of legislating for it and managing its affairs, as any éxkdynoia would do in any Greek city. He also knew that St.

Paul had defined the Church as the Body of Christ,* though, in speaking to a pagan, he could hardly use this terminology without puzzling him. To the early Christians the Church was a very concrete reality, whose function was to produce that life in her members which proved so striking an object lesson to the pagans. Furthermore, since the earlier chapters extol the objective revelation of God in Christ, was it not natural to reveal also its subjective, its mystical, side? 'The letter fairly revels in showing that a Christian's knowledge and love of God tend to make of him a " paradise of delight."

The term pvoripror is one of the key notes of this Epistle.

Mysticism has always flourished in the Church, and of her ample mystical literature this letter is the first extra-canonical attempt to show its necessity. The Church can no more dispense with mysticism than a tree can with foliage.

It is, of course, legitimate to wonder how the gap came into the manuscript at the end of Chapter 10." But one can offer no more than conjectures. It may be that the original docu-

INTRODUCTION

ment ended here, and that the author, after tealizing his mistake, added the closing chapters, or, again, if the epilogue was part of the Epistle, it was lost and later, when discovered, put in its present place. It is also possible that another writer noticed the incompleteness of the plea made by the author and added what he thought was needed to round out the subject. At any rate, the authorship of Chapters 11 and 12 is uncertain. From the nature of the case, however, it should be clear that the body of the Epistle, stripped of the two

Chapters, is a torso. In Ch. 11, by the way, we are told that the writer was a disciple of Apostles. 'The doxology at the end of 12 is another indication that the real "end" of the letter is there, and not at the close of ro.

Another knotty problem is the authorship of the rest of the Epistle (1-10). There is no clue to be obtained from external attestation, for nowhere in all Christian literature is any reference made to it, distinguished as it is by great beauty of style ° and admired for its testimony to the true religion. Naturally, a mass of conjectures has been advanced to supply the lack of external evidence. As possible authors of the Epistle have been suggested:

Clement of Rome, Apollos, Quadratus, Justin Martyr, Marcion, Apelles the Marcionite, Aristides the apologist. Each candidate for the honor has had his advocate; and there is no agreement.' A few years ago it was shown that there is much to be said in favor of attributing the epistle to Theophilus, bishop of Antioch, the author of three books Ad Autolycum. But by far the most careful analysis of the internal evidence ever undertaken to unravel the puzzle, is that made by P. Andriessen in favor of his thesis that the Epistle to Diognetus is the supposedly lost

Apology of Quadratus.* By means of circumstantial evidence the writer is at pains to show that Quadratus, presumably a

T32 Tue Epistte to DioGNETus missionary bishop who had come to Athens, presented this document to the emperor Hadrian, who visited the city in 125 and was initiated in the Eleusinian mystery cults."

" Diognetus," then, is but one of the many names by which Hadrian was known to his contemporaries, by which, too, it seems, Marcus Aurelius refers to him when naming the persons to whom he was indebted for his education."

It is, of course, too early to pronounce on the merits of this enticing theory; but as one follows its author through the mass of details, one can hardly resist the feeling that his conclusions may well be the true solution of this intricate roblem.

The doctrinal content of the Epistle is not very ample. In addressing a pagan, the author was wise in restricting himself to certain broad features of Christianity and avoiding topics of a more recondite nature.** The Holy Spirit is not mentioned, unless the expression "the grace of the Church" is a veiled reference to Him. There is no attack made on current heresies.

If " Diognetus" was none other than the emperor Hadrian, he must of course be told that Christians abhor the gross idolatry of paganism; he must also realize that Christians cannot be identified with the much-hated

Jews, who gave him so much concern at the Eastern frontier; he must be reminded that his Christian subjects are, by the testimony of the pagans themselves, quiet and law-abiding citizens, that they are no "atheists" ** and therefore no danger to the State; he must know that the Christian religion is of divine origin, that God the Father, in His own good time, took pity on the human race and, from sheer love of men, sent His own Son to relieve them of the burden of sin.

Above all, since Hadrian was a votary of the Greek mystery cults and craved mystical experience, he must know that

INTRODUCTION

the greatest pvorjpiov, vouchsafed by God to man, is Christianity."* We do not know what effect this Epistle had on " Diognetus." *" For ourselves its lessons are obvious. The warmth of tone in discoursing on certain fundamental truths of our religion is truly astonishing. How much the author has to say in this short letter about the love of God for man, the Logos, the Incarnation, the atonement, the sinfulness of the pre-Christian world, which yet elicited, not God's anger, but His goodness, kindness, graciousness! And with what detail he tries to impress the pagan with Christ's ékxdyota, a term chosen because of its appeal to an emperor or the head of a state! As we weigh the expression " the grace of the Church," we are almost reminded of Heb. 4. 16, where St. Paul speaks of " the throne of grace": for as God's throne was a throne of grace because Christ, the " auctor salutis" (Heb. 2. 10), is seated at the right hand of God, so "the Church is entiched and grace is multiplied by Him," because to her guardianship He has entrusted the means of salvation. Furthermore, the Savior came late, but come He did, and now invites all men (including " Diognetus," 12.7) to become "a garden of delight" and taste to the full its blessings. No child's play is a truly Christian life with its ever-present prospect of punishment and even death; yet how much there is in this "paradise" to compensate a Christian for the sacrifice of worldly comforts and advantages!

The survival of the Epistle to Diognetus in one solitary manuscript of the thirteenth or fourteenth century has been termed " one of the most romantic episodes in the history of literature." ** In the sixteenth century we find it in possession of the celebrated humanist Reuchlin. Late in the eighteenth century is was placed in the municipal library of Strassburg,

Tue Episrte to DiocNeTus only to be destroyed by fire in 1870 during the shelling of that city. Fortunately, centuries before this accident occurred, transcripts had been made by competent scholars, one in 1580 by the humanist M. B. Haus for Martin Crusius in Tiibingen, another in 1586 by H. Estienne (Stephanus), the famous scholar-editor, which he first published in 1592. In the manuscript it appeared side by side with certain works ascribed to Justin Martyr, and the first editor published it as a writing by Justin. This ascription persisted till late in the nineteenth century. In almost startling contrast to the great interest and study devoted to the Epistle by scholars since the time of Estienne stands the fact that it is never quoted or even mentioned by any writer of antiquity.

The text used for this translation is that of F. X. Funk, revised by K. Bihlmeyer, Die apostolischen Vater, 1 Teil

CTubingen 1924) 141-49.

Other modern translations of worth are contained in the following works:

Bosio, G., I Padri apostolici 2 (Corona Patrum Salesiana, ser. eraeca 14, Turin 1942) 287-333.

Geftcken, J., in E. Hennecke's Neutestamentliche Apokryphen (and ed., Tiibingen 192.4) 619-23; omits Chapters iieand 12.

Lake, K., The Apostolic Fathers 2 (Loeb Classical Library, London 1913) 348-79.

Lightfoot, J. B., The Apostolic Fathers (ed. by J. R. Harmer, London 1898) so1-11.

Radford, L. B., The Epistle to Diognetus (Society for Promoting Christian Knowledge, London 1908).

Rauschen, G., in Friihchristliche Apologeten 1 (Bibliothek der Kirchenvater 12, Munich 1913) 157-73.

THE EPISTLE TO DIOGNETUS

Your Excellency:

I see, Diognetus,* that you are very much in earnest about investigating the religion of the Christians and make very exact and careful inquiries concerning them. Who is the God in whom they trust—you wonder—and what kind of cult is theirs, because one and all, they disdain the world and despise death? They neither recognize the gods believed in by the Greeks nor practice the superstition of the Jews! * And what is the secret of the strong affection they have for one another? And why, you wonder, has this new blood and spirit * come into the world we live in now, and not before?

I certainly welcome this eagerness of yours and beg two gifts of God, who bestows upon us speech as well as hearing: may I so speak that you will derive the greatest possible benefit from hearing, and may you so hear that the speaker will have no regrets!

2. Well, then, purge yourself of all the prejudices clinging to you ' and put away your old, habitual fallacies. Make as it were a fresh start and become a new man," since you may yet become a hearer also of what by your own admission is a new message. Use not only your eyes, but also your judgment, to see of what stuff and nature those beings are whom you call and consider to be gods. 2 This is stone, like the pavement under the feet; that one, metal, no better than the utensils forged for our use; this one, wood, and perhaps rotten

Tue Epistte To DiocNETus wood by now; that one, silver, which needs a watchman to keep it from being stolen; ° another, iron, subject to corrosion by rust; still another, earthenware, no better to look at than anything fashioned for the most ignoble service. Is it not so?

3 Are they not all of perishable material? Have they not been forged by iron and fire? On this one, a stonecutter has plied his craft, on that, a coppersmith, on a third, a silversmith, and on a fourth, a potter. Is it not so? And before they were shaped by the skill of these men to represent those several objects, did not every craftsman see in every one of them— and, in fact, does see in them even now—an object of different shape? And might not utensils of the same material be made to resemble objects like these, if they happened to be handled by the same craftsmen? 4 And conversely, might not these objects, now worshipped by you, be made by human hands into utensils resembling other utensils? Are they not all deaf and blind and lifeless and senseless and motionless?

Are they not all rotting away, not all doomed to perish? 5 These things you call gods; these you serve; these you worship; and in the end you become like them!' 6 And here is the reason why you hate the Christians—they do not believe these objects to be gods. 7 You, of course, are firmly convinced you are glorifying them; yet do you not show all the more contempt for them? Do you not much rather make perfect laughingstocks of them if you leave unguarded the gods you worship, when they are made of stone or clay, while you lock up for the night those made of silver or gold, and post guards beside them in the day, to prevent their being stolen? 8 And as for the honors you imagine you pay them—well, if they are aware of them, you are actually punishing them; and if they lack sensation, you are showing them up by worshipping them with blood and victims' fat! 9 Just let one of you

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submit to such treatment; let one of you permit such things to happen to him! No, there is no human being that would voluntarily submit to such a punishment; for a human being feels and reasons. A stone, of course, submits; for it has no feeling. Therefore, you really disprove its sensibility, do you not? ® ro And so I might go on and on showing that Christians are not enslaved to gods like these. But if anyone should think even the little I have said to be inadequate, I consider it superfluous to say more.

3. Next I suppose you most desire to hear about the difference between their worship and that of the Jews. 2

Well, the Jews hold aloof from the worship just described, and in so far they are right in claiming to honor one God and Lord of the universe; but in so far as they offer Him this worship in a manner resembling the one just explained, they are altogether mistaken.

3 The Greeks, it is plain, make offerings to things insensible and deaf, and, by doing so, give proof of want of intelligence; the Jews, if they but realized ° that they are making offerings to God exactly as if He needed them, might rightly consider this an act of folly rather than religion. 4 Surely, He who made heaven and earth and all that is in them™ and supplies us with all we need, cannot

Himself need any of the things He Himself provides to those who fancy they are giving them. 5 At any rate, people who believe they are performing sacrifices to Him by means of blood and victims' fat and whole burnt offerings, and honoring Him by such tokens of respect, do not seem to me to differ in the least ** from people who display the same reverence toward insensible objects. Both fancy they are making real offerings, the latter to objects unable to appreciate the honor, the former to Him who stands in need of nothing! "

Tue Epistte To DiocNETus 4. Furthermore, there is that fussiness of theirs in the matter of foods, their superstition ** about the Sabbath, their bragging about their circumcision, and the show they make of the fast days and new moons.* These things are ridiculous and undeserving of consideration, and I do not suppose you wish me to instruct you about them.

2 In fact, is it not obviously wrong to accept some of the things created by God for the use of men as created for a useful purpose, and reject others as useless and superfluous? 3 And is it not impious to misrepresent God as forbidding an act of kindness on the Sabbath? *° 4 And is it not ridiculous to vaunt the mutilation of the flesh as a mark of election,** as though men were in a singular manner beloved by God on its account?

5 Again, they closely watch the stars and the moon to regulate the scrupulous observance of months and days,** and by a distinction between the seasons which is due to God's arrangement, set aside some for festivals, others for times of sorrow— merely to suit their own inclinations! Who can consider this a proof of religion, and not, rather, of lack of understanding?

6 Now, then, I think you have learned enough to realize that the Christians are right in holding aloof from the thoughtless aberrations common to both groups, and, in particular, from the boastful officiousness of the Jews. But as regards the mystery of their own religion,** do not expect to be able to learn it from human lips."

5. Christians are not distinguished from the rest of mankind by either country, speech, or customs; 2 the fact is, they nowhere settle in cities of their own; they use no peculiar language; they cultivate no eccentric mode of life. 3 Certainly, this creed of theirs is no discovery due to some fancy or speculation of inquisitive men; *° nor do they, as some do,

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~ champion a doctrine of human origin. 4 Yet while they dwell in both Greek and non-Greek cities, as each one's lot was cast, and conform to the customs of the country in dress, food, and mode of life in general, the whole tenor of their way of living stamps it as worthy of admiration * and admittedly extraordinary.

5 They reside in their respective countries, but only as aliens." They take part in everything as citizens and put up with everything as foreigners. Every foreign land is their home, and every home a foreign land.

6 They marry like all others and beget children; but they do not expose their offspring." 7 Their board they spread for all, but not their bed. 8 They find themselves in the flesh, but do not live according to the flesh.** 9 They spend their days on earth, but hold citizenship in heaven.

10 They obey the established laws, but in their private lives they rise above the laws.

11 They love all men, but are persecuted by all.

12 They are unknown," yet are condemned; they are put to death, but it is life that they receive.

13 They are poor, and enrich many; *° destitute of everything, they abound in everything. 14 They are dishonored, and in their dishonor find their glory. They are calumniated, and are vindicated.

They are reviled, and they bless; *" they are insulted and render honor. 16 Doing good, they are penalized as evildoers; when penalized, they rejoice because they are quickened into life. 17 The Jews make war on them as foreigners; ** the Greeks persecute them; and those who hate them are at a loss to explain their hatred.

6. In a word: what the soul is in the body, that the Christians are in the world." 2 The soul is spread through all the members of the body, and the Christians throughout the cities of the world. 3 The soul dwells in the body, but 10°

Tue Epistte to DiocNerus is not part and parcel of the body; so Christians dwell in the world, but are not part and parcel of the world." 4 Itself invisible, the soul is kept shut up in the visible body; so Christians are known as such in the world, but their religion remains invisible.** 5 The flesh, though suffering no wrong from the soul, yet hates and makes war on it," because it is hindered from indulging its passions; so, too, the world, though suffering no wrong from Christians, hates them because they oppose its pleasures. 6 The soul loves the flesh * that hates it, and its members; so, too, Christians love those that hate them. 7 The soul is locked up in the body, yet is the very thing that holds the body together; so, too, Christians are shut up in the world as in a prison, yet it is precisely they that hold the world together.** 8 Immortal, the soul is lodged in a mortal tenement; so, too, Christians, though residing as strangers among corruptible things, look forward to the incorruptibility that awaits them in heaven.** 9 The soul, when stinting itself in food and drink, fares the better for it; so, too, Christians, when penalized, show a daily increase in numbers on that account.*® 10 Such is the important post to which God has assigned them, and they are not at liberty to desert it.

7. And no wonder." It was not an earthly invention, as I have said, that was committed to their keeping; it was not a product of a mortal brain that they consider worth safeguarding so anxiously; nor have they been entrusted with the dispensing of merely human mysteries. 2 Quite the contrary!

It was really the Lord of all, the Creator of all, the invisible God Himself, who, of His own free will, from heaven, lodged among men the truth and the holy incomprehensible Word," and firmly established it in their hearts. Nor did He do this,

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as one might conjecture, by sending to men some subordinate," whether angel, or principality, or one of those in charge of earthly things, or one entrusted with the administration of heavenly things. No, He sent the Designer and Architect of the universe in person *—Him by whom He created the heavens, by whom * He enclosed the sea within its proper bounds, whose inscrutable counsels * all the elements of nature faithfully carry out, from whom <the sun> has received the schedule of the daily courses it is to keep, whom the moon obeys as He bids her give light at night, whom the stars obey in following the course of the moon, from whom all things have received their order, their bounds, and their due place in the universe—the heavens and the things in the heavens, the earth and the things in the earth, the sea and the things in the sea, the fire, the air, the underworld, the things in the heights above, the things in the deep below, the things in the intermediate space.** Such was He whom He sent to them! 3 And did He do so, as a human brain might conceive, to tyrannize, to frighten, and to terrorize? 4 Certainly not! ** On the contrary, His mission was an act of gracious clemency, as when a king sends his son who is himself a king! He sent Him as God. He sent

Him <as Man> to men. The wish to save, to persuade, and not to coerce, inspired His mission. Coercion is incompatible with God. 5 His mission was an invitation, not a vindictive measure; an act of love, not an act of justice. 6 Some day, of course, He will send Him as a Judge and—who will then endure His coming! *® .

. 7 <Do you not see> how they are thrown before the wild beasts to make them disown the Lord, and they refuse to be overcome? 8 Do you not see that the more of them are penalized, the more their numbers grow?

Tue EpistLe To D1ocGNETus 9 Such things do not point to a human agency. Here is the power of God, here the proofs of His abiding presence!

8. In fact, before He ** came, what man at all understood what God is? 2 Or do you accept the nonsense trumped up by those pretentious philosophers, some of whom maintained that God was fire ""—the very thing for which they are headed they call God!—while others said He was water, still others some other of the elements created by God? 3 And yet, if any one of these doctrines is acceptable, then every one of the rest of the creatures might just as well be proved to be God! 4 No, this is nothing but jugglery and imposture dished up by quacks. 5 No man has either seen or made known God; *® but He has revealed Himself.

6 And He did reveal Himself by faith, through which alone it has been vouchsafed us to see God. 7 For God, the Lord and Creator of the universe, who made all things and assigned to each its proper place, not only proved Himself man's friend, but long-suffering as well. 8 But He always was and is and will be such—kind and good and unimpassioned and true; in fact,

He alone is good.*® 9 And after conceiving a great and unutterable purpose, He communicated it to His Son alone.

10 Now, as long as He kept His own wise counsel to Himself and guarded it as a secret, He was seemingly wholly unconcerned about us; °° 11 but once He revealed it through His beloved Son and made known what had been prepared from the beginning, He granted us all things at once. He made us partake of His benefits, and see and comprehend things which none of us could ever have expected,

| 9. After, then, He had already planned everything in His own counsels in union with the Son, He yet permitted us, all through the intervening time," to be carried away,

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~ just as we chose, by unruly passions—victims of unbridled desires! Not that He took at all delight in our transgressions; no, He merely exercised patience. Nor did He approve of that former era of wickedness, but, on the contrary, was all the time shaping the present era of holiness.

It was His intention that we, after our own conduct in the past had proved us unworthy of life, should now be rendered worthy by the goodness of God, and that, after we had demonstrated our inability, as far as in us lay, to enter the kingdom of God," should be enabled to do so by the power of God. 2

And when the cup of our iniquities was filled, and it had become perfectly clear that their wages—the punishment of death—had to be expected, then the season arrived during which * God had determined to reveal henceforth His goodness and power. O the surpassing kindness and love of God for man! ** No, He did not hate us, or discard us, or remember our wrongs; He exercised forbearance and long-suffering!

In mercy, of His own accord, He lifted the burden of our sins! °° Of His own accord He gave up His own Son" as a ransom for us—the Saint for sinners, the Guiltless for the guilty, the Innocent for the wicked," the Incorruptible for the corruptible, the Immortal for the mortal! 3 Indeed, what else could have covered our sins but His holiness? °° 4 In whom could we, the lawless and impious, be sanctified but in the Son of God alone?

5 O sweetest exchange! O unfathomable accomplishment!

O unexpected blessings—the sinfulness of many is buried in One who is holy, the holiness of One sanctifies the many who are sinners! 6 In the previous time He had demonstrated our nature's inability to win life, and now He revealed the Savior who is powerful to save even what is powerless; and on both grounds He wished us to have faith in His loving-kindness, to consider Him Nurse,

Tue Episrte to DiocNetrus Father, Teacher, Counsellor, Physician, Mind, Light, Honor,

Glory, Strength, Life, and—not to be solicitous about clothing and food! *° ; 10. If this is the faith which you, too, desire, then you should, first of all, acquire a thorough knowledge of the Father. 2 The fact is, God loved men, and it was for their sake that He made the world; at their service He placed everything on earth; to them He gave reason and intelligence; them alone He endowed with the ability to look up to Him; them He formed after His own image; to them He sent His

Only-begotten Son; °° to them He promised the kingdom in heaven, and this He will give to those that love Him. 3 And when you have acquired this knowledge, with what joy do you think you will be filled! Or how intensely will you love

Him who first loved you so! 4 And once you love Him, you will be an imitator of His kindness.** And you must not be surprised that man can become an imitator of God.

He can, since He so wills. 5 Certainly, to be happy does not mean to tyrannize over one's neighbors, or to wish to have an advantage over the weaker ones, or to be rich and therefore able to use force against one's inferiors. It is not in such matters that one can imitate God; no, such matters are foreign to His majesty. 6 On the other hand, he who takes his neighbor's burden upon himself," who is willing to benefit his inferior in a matter in which he is his superior, who provides the needy with what he himself has received from God and thus becomes the god of the recipients—he, I say, is an imitator of God! 7 Then" you will realize, while your lot is on earth, that God lives in heaven; then you will in good earnest discourse on the mysteries of God; then you will love and admire those who submit to punishment for their

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refusal to deny God; then you will condemn the deceitfulness of the world and its error once you understand the real life in heaven, once you despise the apparent death here below, once you fear the real death reserved for those who are condemned to the eternal fire, which will forever ** torment those delivered up to4t/8 Then you will admire and pronounce happy those who, for conscience' sake, endure the fire that lasts but for a while—once you grasp the nature of that other fire.

* * * * *¥ 11. There is nothing strange in my discourse, nor is my argument contrary to reason."" No, after becoming a disciple of Apostles, I am now becoming a teacher of the Gentiles.

What has been handed down I deliver exactly to such as become disciples of the Truth. 2 Really, can anyone that has been correctly taught and has fallen in love with the Logos, fail to strive to learn exactly what has been plainly shown by the Logos to disciples to whom the Logos appeared in person and made revelations in plain language? He was not understood by unbelievers, but gave a detailed explanation to disciples, and these, reckoned by Him as trustworthy, came to know the mysteries of the Father. 3 For this reason He sent the Logos to appear in the world, who, discredited by His people, was preached by Apostles, and believed by Gentile nations.

4 He was in the beginning, appeared new and was found to be old, and is ever born anew in the hearts of the saints. 5 He is the Eternal One, <who> today is accounted a Son; by Him the Church is enriched, and grace," ever unfolding in the saints, is multiplied—the grace which grants understanding," reveals mysteries, announces seasons, glories in believers, gives freely to seekers—such as do not break their

Tue Epristte To DiocNetus plighted troth®® or transgress the bounds fixed by the fathers." 6 And then fear of the Lord becomes a theme of song," prophetic inspiration is recognized, the trustworthiness of the Gospels is firmly established, Apostolic tradition is observed, and the grace of the Church is exultant. 7 And if you do not grieve this grace," you will appreciate what the Logos communicates through whomsoever He chooses and whenever He pleases. 8 After all, urged by love for the revelations made to us, we but share with you whatever, in obedience to the command of the Logos, we felt prompted to speak out with difficulty.

12. If you™ read this and listen attentively, you will find out what blessings God bestows on those who love Him as they should. Since they become a paradise of delight," they rear in themselves a fruitful tree in fullest bloom, and are adorned with a variety of fruit; 2 for in this garden a tree of knowledge and a tree of life have been planted. But mark, it is not the tree of knowledge that is fatal; no, it is disobedience that is fatal. 3 In fact, there is deep significance in the Scripture text which states that in the beginning God planted <a tree of knowledge and) a tree of life in the midst of paradise, indicating that knowledge is the avenue to life.

Because the first men did not make use of it with singleness of heart, they found themselves stripped by the deceit of the serpent. 4 Neither is there life without knowledge, nor is knowledge safe without true life. For this reason we find the two trees planted close to each other. 5 The Apostle saw the significance of this, and so he blames knowledge when applied to life without regard to the real force of the commandment, and says: Knowledge makes conceited; it is love that builds wp. 6 Certain it is that he who thinks he knows

Tue Epistte to Diocnetus

_ anything without a knowledge that is true and attested by life as genuine, has not yet learnt to know. He is deceived by the serpent, simply because he does not love life. But he who, guided by fear, has attained to full knowledge and goes in quest of life, can plant in hope and look for a harvest."

7 As for you," let knowledge be your heart, and your life the full realization of the true word. 8 When this is the tree you cultivate, and this the fruit you pluck, you will always harvest the blessings desirable in the sight of God—blessings which no serpent can touch, no deceit defile by its contact.

Then Eve is not seduced; on the contrary, a virgin can be trusted. 9 Then, too, salvation is pointed out," apostles are instructed, the Lord's Passover comes along, wax tapers are assembled and arranged in order, and the Logos delights to teach the saints—He who glorifies the Father. 'To Him be the glory for evermore. Amen.

an manesays tered § ao } y '

'hes

fia + La 3

nine

THE DIDACHE

INTRODUCTION

* The publication of the Didache precipitated a sensation among scholars such as has seldom been paralleled. In 1886 M. B. Riddle wrote in the Introductory Note of his translation (cf. ANF 7. 372 f.):

"At the close of 1883 he (Bryennios) published in Constantinople the text of the Teaching, with prolegomena and notes. A copy of the volume was received in Germany in January, 1884; was translated into German, and published Feb. 3, 1884; translated from German into English, and published in America, Feb. 28, 1884; Archdeacon

Farrar published (Contemporary Review) a version from the Greek in May, 1884. Before the close of the year the literature on the subject, exclusive of newspaper articles, covered fifty titles

. in Western Europe and America.'

Since then there has been a vast output of text editions, translations, monographs, and smaller studies of the Didache. Bibliographies may be found in the standard histories of early Christian literature

(Bardenhewer, Altaner-Ferrua, etc.); cf. also H. Leclercq, ' Didaché,'

Dict. d'archéol. chrét. et de lit. 4.1 (1920) 794-98. In an incisive study, 'Die Lehre der zwélf Apostel, eine Schrift des ersten Jahrhunderts' (Zeitschr. f. kath. Theol. 10 [1886] 629-76), K. Miinchen shows convincingly that 'there is nothing in the contents of the Didache to compel us to date it beyond the year 100, or even the year 70.' The intricacies of the problem which must be met by those who date it in the second and third centuries, can best be seen by a study of a series of articles that appeared in the Journal of Theological

Studies from vol. 13 (1912) on for many years, and in the Downside Review 55 (1937).

2'The fact that the Didache does not yet know the presbyterate as a third office, intermediary between the episcopate and the diaconate, is an infallible proof of its great antiquity' CA. Ehrhard,

Urkirche und Friihkatholizismus [Bonn 1935] 93). ' We believe...

'that it (the Didache) certainly belongs to the last decades of the first

NoreEs century.

It testifies to thoughts and institutions that are unquestionably primitive' CP. Batiffol, Primitive Catholicism [trans. by H. L. Brianceau from the 5th ed. of L'Eglise naissante, New

York 1911] 105).

See Miinchen's essay referred to in n. 1. E. J. Goodspeed, 'The Didache, Barnabas, and the Doctrina,' Anglic. Theol. Rev. 27 (1945)

228-47, comes to the conclusion, based on a study of the parallel portions in Doctrina, Didache, and Barnabas, that 'the Greek document of which Doctrina is a translation is the basic "Two Ways" underlying all six—Didache, Barnabas, Church Ordinances, Summary of Doctrine, Fides Nicaena, and Life of Schnudi; and, through the Didache, influencing also the Didascalia and the Apostolic Constitutions.'

Goodspeed's article was written in criticism of F. E.

Vokes's The Riddle of the Didache. See n. to.

*J. B. Lightfoot, The Apostolic Fathers (ed. by J. R. Harmer, London 1898) 215 f., may be quoted as representing the opinion prevailing among scholars for decades:

'The work is obviously of very early date.

. Indications point to the first or the beginning of the second century as the date of the work in its present form.'

The primitive character of the Didachist's vocabulary is pointed out by K. Miinchen, op. cit. 648. 'T. Klauser, op. cit. 2, terms the document pervetusta. I am greatly indebted to Klauser (ibid.) and to O.

Bardenhewer, Geschichte der altkirchlichen Literatur 1 (2nd ed., Freiburg i. Br. 1913) 93 f., for the summaries that follow.

5 Cf. Klauser, ibid.

° Following the example of H. Lietzmann, Messe und Herrenmahl (Arbeiten z. Kirchengesch. 8, Bonn 1926) 231 ff., Klauser proposes the following rearrangement of Chapters 9 and ro as necessary for their understanding: 9. 1-9. 4; 10. 6; 10. I-10. 5; 10.7; 9. 5; and this in spite of the fact that the Didachist shows a good sense of order everywhere else in the treatise!

7 Ep. ad Traian. 96. 7.

* Note that the Greek word for 'confession of sins' in Mark 1. 5 is e€opodroyeicba, while the same writer uses peravociy (1.15) to express ' conversion,' not 'confession.' We have the same terminology in the Didache.

*" He who has trained his eye by a study of the later liturgies,' says H. Lietzmann, op. cit. 236, ' will not for a moment doubt where these sentences (10. 6) belong: after the blessing of the elements and before Holy Communion; therefore before the prayer in Io. 1-5,

Tue Dmacue oe) _ and before the direction given in 9. 5.' Naturally, since 'confession '

(see n. 8 on peravociv!) precedes Holy Communion, it follows that 10. 6 belongs before tro. 1!

*° H. Connolly's main argument for relegating the Didache to the third century is that 'it would have satisfied any Montanist as authority for the distinct teachings and practices of his sect.' Accordingly, he says, a Montanist 6f the third century 'intended,' by writing the Didache, 'to provide that authority' ('The Didache and Montanism,' Downside Rev. 55 [1937] 339). But is it at all likely that a Montanist of the third century, merely 'to provide authority ' for two teachings dear to Montanists (fasting, and providing prophets with money), would go to the trouble of composing an entire treatise on early Church life? This does not, of course, preclude the possibility of the Didache as we know it being a Montanist 'edition' of the original. Cf. also B. T. D. Smith's review (Jour. of Theol. Stud.

40 [1939] 287 f.) of the ardent espousal of Connolly's theory by F. E.

Vokes, The Riddle of the Didache, Fact or Fiction, Heresy or Catholicism?

(London, 1938).

See the reference to Goodspeed's article above, in n. 3.

Cf. F. X. Funk, Patres apostolict 1 CTiibingen 1901) 20f.; H. L. Strack—P. Billerbeck, Kommentar zum Neuen Testament aus

Talmud und Midrasch 4.1 (Munich 1928) 236.

12 See F. L. Cirlot, The Early Eucharist (London 1939) 30.

18 Thid.; italics are Cirlot's.

44 For the Jewish heritage in the Christian liturgy, see C. W.

Dugmore, The Influence of the Synagogue upon the Divine Office (Oxford 1944). E. Peterson thinks that the prayers in Chapters 9 and 10 are parts of a Christological hymn used by Christians of Jewish extraction in Palestine, which was later incorporated into the Eucharistic liturgy. See his article, 'Didache cap. 9 e 10, Ephem. liturg. 58 (1944) 3-13.

18 Cf. J. P. Christopher, St. Augustine: The First Catechetical Instruction, (ACW2 (1946) 3 and 7. For the Church's method of catechizing educated persons, see the Ep. to Diognetus.

Text 1 This shorter title was no doubt the label attached to the outside of the scroll; the fuller follows in the next sentence. 'Of the Lord': based on words of the Lord and on 'the Lord's ways' (11.8). The

Notes instruction is represented as being vouched for, and passed on, ' by the Twelve Apostles'; but the use of the Greek preposition rendered

'by' does not specify in what sense the Apostles are considerd responsible for the contents. J. A. Robinson, 'The Didache,' Jour. of Theol. Stud. 35 (1934) 224, offers the attractive suggestion that, in composing this 'remarkable title, the author was thinking of the last words in St. Matthew's Gospel (28. 18-20).

2The metaphor of 'Two Ways' for two modes of living was familiar to Greeks (Hercules!) and Jews (Matt. 7.13 f.). Cf. A.

Harnack, Die Apostellehre und die jiidischen beiden Wege (Leipzig 1886). References to Greek literature are given by R. Knopf, Die

Lehre der zwélf Apostel. Die zwei Klemensbriefe (Handb. z. Neuen Test., Erganzungsb: Die apostolischen Vater 1, Tiibingen 1920) 4.

Cf. also Sr. M. J. Suelzer's observations in ACW 4 (1947) 191 n. 68.

8 Matt. 22. 37, 39; Deut. 6. 5; Lev. 19. 18.

*For the Golden Rule (here in negative form), see Matt. 7. 12.

Cf. L. J. Philippidis, Die "Goldene Regel," religionsgeschichtlich untersucht (Leipzig 1929).

5 Matt. 5. 44, 46 £.; Luke 6. 27 f., 32 f. ' Fast for your persecutors ': prayer is made more effective by fasting. Knopf compares Hermas,

Sim. 5.3.7:

'Fast, and reckon the price of the foods which you would have eaten, and give it to a widow or an orphan or to someone in need.' See Robinson, art. cit. 231; R. H. Connolly, 'Canon Streeter on the Didache,' Jour. of Theol. Stud. 38 (1937) 270 f.

* Bither: ' you will have no enemy'

(your conduct will win them over; 1 Peter 2.15), or, better, be perfect (see 1.4) and 'have no enemy ', treat no one as an enemy.

** And bodily' is used in the codex found by Bryennios; but an older witness, the first of two papyrus fragments dating from the fourth century, does not have the expression. en Peter 2. ttt ® Matt. 5. 39, 48.

10 Ibid. 40.

1 Luke 6. 30.

**You cannot do it': either, 'you are powerless anyway,' since a poor Christian was not likely to obtain redress from a wealthy pagan

(Funk); or: since you are striving for perfection, "you cannot bring yourself to insist on redress.'

** Luke 6. 30; Matt. 5.42. In the following the sense of iStwv is not clear; either, as in the text, 'His own,' or, the Father wants His

Tue Dipacne

_ gifts, 'though possessed by individuals,' to be shared. Cf. Robinson, art. Cit. 232-36.

"* Here are echoes of Matt. 5.25 f.; see also Matt. 18.34. This section likewise shows a marked affinity with Hermas, Mand. 2. 4-6; hence the perennial chronological question: who is dependent on whom? Cf. Klauser, op. cit. 11.

© This saying is not found in the Bible; but see Eccli. 12. 1. The precept in Luke 6. 30 is here not annulled, but modified. Cf. Augus_ tine, Enarr. in Ps. 102. 12:

' Desudet eleemosyna in manu tua, donec invenias iustum, cui eam tradas.' See also Barnabas 1. 4.

16° A further, not 'a Cor, the) second commandment.'

For the following, cf. Matt. 19. 18; Exod. 20. 13-15, 17; Barnabas 19. 4. The practice of magic was widespread in antiquity.

Cf. Acts 8.9 ff; 13. 6-8.

17 Matt. 5. 33; 15. 19; 19. 18.

18 Cf. Prov. 21.6. For sins of the tongue, see James 3. 5 ff.

©" Covetous, or hypocritical': greed and hypocrisy are often _ branded in the early Christian writers. See Barnabas n. 187. Cf. A.

Vogtle, Die Tugendund Lasterkataloge im Neuen Testament CNeutest. Abh. 16, Miinster i. W. 1936).

20 The Didache seems to distinguish three groups: one should be corrected, another needs our prayer, a third should be loved even with the sacrifice of one's own life. Still, if 'no man' is to be hated, then all men are to be loved, though this love will manifest itself in different ways according to circumstances: 'love one group by correcting its faults, another by praying for it, still another by sacrificing your life for it. If this is the Didachist's meaning, the phrase 'as a proof of your love' belongs in sense to all three groups.

*1'The proper address for one reborn by baptism. Note the impressive and affectionate use of the singular number.

22 The word fyAwrijs is sometimes used in a good sense (1 Cor. 14.

12; Gal. 1. 14; Titus 2. 14); another possible meaning is 'jealous.'

There were, however, 'fanatics' among the Jews that were ready to resort to violence in their opposition to the Romans.

See the commentaries on Luke 6. 15, where Simon is called ' the Zealot.' On the presence of Ch. 3 in the Didache, see R. H. Connolly, ' The Didache in Relation to the Epistle of Barnabas,' Jour. of Theol. Stud. 33

C1932) 241 f.

28 One who divined future events by observing the flight of birds.

'Enchanter': charmer.

'Expiator': a professional diviner and an ii

NorEs expert on purificatory ceremonies. For particulars, see W. L. Knox, Tepixabatpww (Didache III, 4), Jour. of Theol. Stud. 40 (1939)

146-9; F. Cumont, Les religions orientales (4th ed., Paris 1929) 151-79.

; .

24One given to groundless self-conceit and empty pride, vices that tempt one to make a show in the world and, as a means to it, to commit theft, fraud, robbery, embezzlement, etc.

25 The grumbling here condemned is querulous discontent with divine Providence. An adddys is self-willed, headstrong, arrogant, making light of authority, 'not afraid to bring in new and_blasphemous ways of thought ' (2 Peter 2. 10 [Knox]).

26 Ps..36. 117) Matt: 5.4.

21 A description of a 'quiet' man (one quietly attending to his own affairs) is given in 1 Thess. 4.11. The quotation that follows is from Isa. 66. 2.

8 Giving up former associations with 'the mighty' and keeping company with 'the holy and lowly' is often a severe trial to converts.

Cf. Rom. 12. 16; James 2. 2, 3. An évépynua C casualty ') is an action or effect brought about by some external force or agency, esp. demons, in the sense in which we speak of 'blows of adversity,' 'strokes of fortune,' the ' knocks' of life.

9 Heb. 13. 7. ' His lordship': God's greatness and majesty. 'There is the Lord': cf. Matt. 18.20. 'The saints': as the Israelites were

'the holy ones' because God had selected them from the other nations and set them apart to serve Him (cf. Ps. 51. 11), so a Christian is 'holy' or 'a saint' for the same reason (cf. 1 Peter 2.9). The word has, of course, also a more restricted sense.

In 10.6, the context requires the wider sense (without excluding the narrower).

See Intro. 10.

° Deutix, 16119Provaoieo:

*t An obscure saying, which also occurs in Barnabas 19. 5. Coming after the expression, 'be just in your judgment,' the sense may be: and once you have reached a decision, 'do not doubt' whether the rebuke should be administered or not. See Barnabas n. 179.

*? The interpretation depends on whether the comma is after cov or before 8a; hence 1) if you have means 'at your disposal' or ' by the labor of your hands'; 2) pay a ransom "by (the right use of) your hands' (that is, by almsgiving). Cf. Tob. 4.11; 12.9; Luke

II. 41.

** Cf. Acts 2. 44; 4. 32; Rom. 15. 27.

Tue Dipacue PS **For these and similar special injunctions to members of the household, see T. Klauser's note on this passage; also E. G. Selwyn, The First Epistle of St. Peter (London 1947), who discusses

(471-80) the Jewish and Gentile use of ethical codes and the primitive Christian code or codes in the N. T. For the New Testament, compare Eph. 5. 22-6. 9; Col. 3. 18-4. 1; 1 Peter 2. 18-3. 7. See also K. Weidinger, Die Haustafeln. Ein Stiick urchristlicher Pariinese

(Unters. z. Neuen Test. 14, Leipzig 1928) 56-58.

*° Come' and 'call' are eschatological terms. They are also key words in the treatises on salvific grace.

** Even the life of a slave is ennobled by the habit of seeing God in his masters. See Eph. 6. 5; also Rom. 13. 1 ff.

5t See Barnabas n. 184.

= Ct. Deut. 4. 2; 13.1 (12.32).

*°"In church': when the congregation meets.

See 14.1. The author means public confession, whether individual or general, with or without sacramental absolution. See K. Priimm, Christentum als

Neuheitserlebnis (Freiburg i. Br. 1939) 399; B. Poschmann, Paenitentia secunda (Epiphaneia 1, Bonn 1940) 88-92.

40 Cf. Matt. 15. 19; Mark 7.21 f.; Rom. 1.29 f.; Gal. 5.20. For a study of such lists of virtues and vices, see A. Vogtle, op. cit.

"1 Cf. Rom. 12. 9. et,.Fs., 4.3; Isa. 1.23.

#8 Cf. Wisd. 5.12.

'Destroyers of God's image': procurers of abortion (the old Latin translation has abortuantes). For the passage, cf. F. J. Délger, 'Das Lebensrecht des ungeborenen Kindes und die

Fruchtabtreibung in der Bewertung der heidnischen und christlichen Antike, Antike u. Christentum 4 (1934) 23 f. See Barnabas n. 190.

#4 Cf. Matt. 24. 4.

+5' The Lord's yoke': this is not a reference to Matt. 11.29 f. 'In its entirety': including commandments and counsels; others understand the words of those practices ' quae ascetae subire consueverunt, praecipue de abstinentia carnali' (Klauser, following Harnack). Cf.

Matt. 19. 21.

46 Many converts from Judaism were slow to realize that the new religion had abrogated the law concerning 'common and unclean food' (Mark 7.19; Acts 10.15). To them the proclamation of perfect freedom (1 Cor. 10.23) was a sermo durus.

Even the Apostles assembled in council CA. D. 49 or 50) demanded of pagan converts abstention from sacrificial meat, from blood, and from what

NoreEs is strangled (Acts 15.29). When the Apocalypse was written, these regulations were found to be unpractical and went out of force

(Apoc. 2.14, 20); but both the Apocalypse and the Didache insist on avoidance of sacrificial meat (no doubt, for the reason given in 1 Cor. 10. 20), and the latter still counsels abstaining from the two other kinds of food, for those 'who can stand it.' If we knew for certain when this passage was penned (see Intro. 4 ff.), we might know whether Montanist asceticism could, or could not, be held responsible for the counsel here given. 'Dead gods': cf. Ps. 113

B. 4; Isa. 40. 18 ff.; 1 Cor. 8. 4 and to. 20.

47 Apparently the author now addresses the pagans who have just been baptized. But this is not certain, since the tract beginning with Ch. 7 may be a later addition to the introductory tract addressed to catechumens. Note the use of the plural number in ' Baptize.' Were all Christians permitted to take upon themselves the work of ' explaining' all the points mentioned earlier, or was it reserved to certain officials in the Church? Ignatius of Antioch CSmyrn. 8.2) says: 'It is not permitted without authorization from the bishop either to baptize or to hold an agape.' But the plural use of ' you' here should not be overstressed.

'After first explaining': the Didachist does not consider infant baptism. For the baptismal formula, see Matt. 28.19; Justin, Apol.

1.61. A shorter formula (Acts 8. 16) is indicated in 9. 5.

*8 Lit., 'in living water'; therefore, not in pools or cisterns, but in fountains, streams, and the like. Tertullian (De bapt. 4) states that this requirement was not essential. On this passage, cf. T. Klauser,

"Taufet in lebendigem Wasser!'

Pisciculi, Stud. F. J. Délger CMiinster i. W. 1939) 157-64.

*° The author envisages the possibility of lack of water sufficient for immersion; in such a case baptism was to be conferred by infusion.

°° See also Justin, Apol. 1. 61. 2; Tertullian, De bapt. 20. 1.

®t "The hypocrites': the Pharisees or, perhaps, the Jews in general.

See Barnabas n. 187. The converts here addressed evidently lived in Jewish surroundings.

For the Jewish practice of fasting, see H.

Strack—P. Billerbeck, op. cit. 2 (1924) 241-44; 4.1 (1928) 77-114.

'Wednesdays and Fridays': the very days preferred in our modern practice. 'he same days are mentioned as fast days by Tertullian

(De ieiun. 2) and Clement of Alexandria (Strom. 7. 12..75.2). Cf.

J. Schiimmer, Die altchristliche Fastenpraxis CLiturgiegesch. Quellen u. Forsch. 27, Miinster i. W. 1933) 95-99.

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* Matt. 6.5; 6.9-13. 'The Gospel': either that of St. Matthew or all four Gospels taken as a unit. Some writers wonder why the Didachist finds it necessary to quote the Lord's Prayer in full. But where or when were pagans to learn this prayer if not in their first instruction? The beautiful doxology at the end is not found in all manuscripts of the Gospels. Note also the omission of the words ' the kingdom.' See F. H. Chase, The Lord's Prayer in the Early Church

(Texts and Stud. 1. 3, Cambridge 1891).

°s 'The Jews were accustomed to recite certain prayers twice a day, morning and evening, corresponding to our Lauds and Vespers.

_ Regarding the Christian practice of prayer at the third, sixth, and ninth hours, cf. Tertullian, De or. 25; De ieiun.

10; Clement of Alexandria, Strom. 7.7. 40.3.

See A. Baumstark, Vom geschichtlichen Werden der Liturgie (Freiburg i. Br. 1923) 13 ff.

4 Chapters 9 and ro are a unit; see Intro. 7 ff. Some think that they describe the agape, the ancient Christian love feast (see Ignatius,

Smyrn. 8.2: ACW 1 [1946] 93 and 142 n. 30); cf., e.g. R. H.

Connolly, 'Agape and Eucharist in the Didache,' Downside Rev. 55

(1937) 477-89. Others hold that there can be question of the celebration of the Eucharist only; cf., e.g., H. Lietzmann, op. cit. A summary of the views of scholars on this much-disputed section is given by A. Arnold, Der Ursprung des christlichen Abendmahls im

Lichte der neuesten liturgiegeschichtlichen Forschung (Freiburg i.

Br. 1937) 23-29.

Cf. also M. Dibelius, 'Die Mahlgebete der Didache,' Zeitschr. f. d. neutest. Wissenschaft 37 (1938) 32-41; R. D.

Middleton, ' The Eucharistic Prayers of the Didache,' Jour. of Theol.

Stud. 36 (1935) 259-67; F. L. Cirlot, op. cit. 30 ff.

The word e'xapioria by itself is ambiguous. In the New Testament it means 1) thankfulness; 2) a giving of thanks, esp. for God's blessings. In the present passage note the article: ' the peculiar (wellknown, customary) thanksgiving '; and since the context shows that the writer thinks of the Christian Eucharist, the rendering ' regarding the Eucharist' is justified. Furthermore, the Eucharist is called 6vota in 14. 1-3; see also Ignatius, Ephes. 13.1; Philad. 4.1; Smyrn. 7. 1; oT.

The Eucharistic prayers are here set off as dialogue. Note the recurrence of the doxology, 'To Thee be the glory for evermore '; also the animated versicles and responses in 10. 6. There is no indication of the clerical rank of the Ae:rovpyds or minister who leads the congregation in this exchange of prayer. Most noteworthy is the use

Nores of the plural in 'We give Thee thanks,' which survives in the Ordinary of the Mass today, and generally in the Liturgy, and exemplifies St. Peter's characterization of the entire Church as 'a holy priesthood ' (1 Peter 2. 5). Cf. K. Primm, op. Cit. 325.

°5 The expression may have been modelled on "The Root oF David.' There is, perhaps, an allusion to Ps. 79.15. The 'Vine has been interpreted as a symbol of Christ (see John 15.1), or of Israel (the Church), or of the Blood of Christ in the Eucharist, or of life. For patristic parallels, cf. J. Quasten, Monumenta eucharistica et liturgica vetustissima (Flor. Patr. 7, Bonn. 1935) 10 n. 6.

66 Cf. Acts 3. 13 and 26; Clement of Rome 59. 2. In Matt. 12. 18 the rendering 'Servant' (not 'Son ') seems imperative.

5t' The breaking of the bread': this expression came in course of time to designate the celebration of Mass and Holy Communion; but caution is needed in interpreting certain texts in the New Testament; as Luke 24. 35; Acts 2. 42, 46; 20. 7, 11; 27. 35; 1 Cor. ro. 16.

58 There are numerous references in the New Testament to 'life and knowledge' as Christ's unique gift to mankind; e. g., Luke 1. 77;

2 Cor. 4. 6; John 3. 15; 5. 26; 6. 68 f. The life-giving principle of the Church is the Eucharist.

°° "One mass':

St. Cyprian beautifully develops this idea to illustrate the unity of Christ and the Church; cf. Ep. 63. 13; 69. 5. Since the Didachist speaks of the bread as having been first scattered over the hills Cor mountains), many scholars infer that these Eucharistic prayers originated in Palestine. See Intro. 4.

°° The idea of Israel being 'scattered' and then 'gathered' was familiar to the Jews: Deut. 28.25; Jer. 34.17; Judith 5.23; Ps. 146.

2. Cf. Ps. 105.47: 'Congrega nos de nationibus.' 'Thy kingdom': the Greek admits of two interpretations; 1) may Thy Church be gathered 'into Thy kingdom,' and 2) may Thy Church 'become

Thy kingdom' (Matt. 24.31). See also n. 52. 'From the ends of the earth': the Apostolic Fathers frequently refer to the universality of Christ's kingdom or the Church; cf. Clement of Rome 42; 60. 4;

Didache 10.5; Ignatius, Smyrn. 1. 2; 8. 2; Ephes. 3. 2; Barnabas 5. 7; 7.5 (the new people'); Mart. Pol. inscr.; 5. 1; Ep. ad Diogn. 6. 2.

®t Matt. 7.6. In liturgical language +3 &ywov came to mean Holy Communion; in the Old Testament it was used for sacrificial meat:

Ley. 22.14.

* "Enshrined ' (cf. John 1. 14): this may mean 1) that God dwells

Tue Dimacue

~ in.us, which is literally true in Holy Communion; or 2) that through Holy Communion God is glorified in us (John 13. 31). 'The name of God': God's nature, power, and majesty; a common Biblical use.

°° Cf. Wisd. 1.14; Eccli. 18.1; Apoc. 4.11. 'Because Thou art mighty ': cf. ' propter magnam gloriam tuam' in the Gloria. In the following, observe the use of two different verbs (' given' and "vouchsafed ' or ' graciously given") to designate the order of nature

Cordinary food) and the order of grace (the Eucharist).

6" Remember': cf. 'Memento, Domine, famulorum tuorum,' occurring in the Roman Missal. 'Thy Church' recalls 'my Church' in Matt. 16.18. 'Deliver': cf. 'Libera nos, Domine, ab omnibus mais.'

65 Cf. Matt. 24. 31.

°° 'Grace': For Xdpis as a name for Christ, cf. F. J. Délger, Sol Salutis. Gebet und Gesang im christlichen Altertum (Liturgiegesch.

Forsch. 4-5, 2nd ed., Miinster i. W. 1925) 206-9.

Owing to Christ's warning (Matt. 24.42) and to a misunderstanding of St. Paul's teaching (1 Thess. 4.15), there was a widespread impression among the early Christians that the end of the world and the glorious coming of Christ were near at hand. The end of the world was prayed for CApoc. 22. 17, 20).

67 Matt. 21.9 and 15; also 22. 42-45.

Cor. 16.22. The Aramaic maran atha =' the Lord has come'; if written marana tha, the meaning is 'Lord, come.' The latter form seems preferable here, since this wish for the Lord's parousia—His coming—is also expressed at the close of the Apocalypse (22. 20).

Cf. J. Sickenberger, Die Briefe des heiligen Paulus an die Korinther und Romer (Die hl. Schrift des Neuen Test. 6, 4th ed., Bonn

1932) 88.

89 Because of their charismatic endowments prophets were not bound by either the tenor or the length of the foregoing thanksgiving.

7 The Didache knows three classes of men engaged in teaching Christian doctrine:

1 doctors—men distinguished for their gift of imparting doctrine; 2) apostles—itinerant preachers of the Gospel; we should say ' missionaries'; 3) prophets—resident or itinerant Christians, who are endowed with charisms and instruct, comfort, encourage, rebuke, stimulate, their hearers.

Cf. 1 Cor. 14.1 ff.; Eph.

3.5. Cf. Klauser's note, and his reference to A. v. Harnack, Mission und Ausbreitung des Christentums 1 (4th ed., Leipzig 1924) 332-77.

71 Cf. Matt. 7. 15 f£.; 10. 5 ff; Luke 9. 1-6; ro. 4 ff.

Nores 72' One day': an apostle must keep going from place to place; the work begun by him could be carried on by another. Eusebius, Hist. eccl. 3.37, speaks of the fruitful activity of these wandering evangelists. St. Francis Xavier was an ' apostle ' of the kind here described.

Hospitality, a necessary and highly valued virtue in antiquity, was often abused. Cf. D. W. Riddle, ' Early Christian Hospitality,' Jour. of Bibl. Lit. 57 (1938) 141-54. 'A false prophet': one who utters falsehood under the plea of divine inspiration, or, as here, one who abuses the privileges accorded a true prophet.

78 Compare the instructions which Christ gave to His disciples for their first missionary tour:

Matt. 10.9 ff.; Mark 6.8 ff.; Luke 9. 3.

7*°Tn ecstasy': lit., 'in the Spirit,' under the special influence of the Holy Spirit.' Cf. 1 Cor. 12. 3; 14.2; Apoc. 1. 10; etc. "Do not test him': that is, by watching his behavior. This sort of testing, when needed, was prescribed by Our Lord: Matt. 7. 20. 'Entertain no doubts': the prophet is supposed to have already been tested; to doubt in such a case would be a sin against the Holy Spirit. Cf.

Matt. 12. 31; also Mark 3. 28 f.

78 "The Lord's way': poverty, humility, self-sacrifice in the service of others. See Phil. 2.21: "Quae sua sunt quaerunt, non quae sunt

Iesu Christi.'

"6 Possibly for the holding of an agape. Cf. K. Volker, Mysterium und Agape.

Die gemeinsamen Mahlzeiten in der alten Kirche (Gotha 1927).

™* Compare Matt. 23. 3; Ignatius, Ephes. 15. 1, 2.

"8 Many commentators (cf. Klauser, note) think that the reference is to some unusual or reprehensible marriage relationship lived in by the prophet, who thus symbolized 'in an earthly manner' the Church, that is, her spiritual nuptials with Christ; in 'the Prophets of old' there may be an allusion to the Prophet Osee (1. 2 ff.) and his ' wife of fornications.' 'There is a passage in Irenaeus that shows affinity with the present text: Adv. haer. 4. 24. 12.

© Cf. Matt. 10.8: 'Gratis accepistis, gratis date.'

®° Ps, 117.26; Matt. 21.9.

'Coming, as a travelling preacher would, 'in the name of the Lord,' that is, to teach Christian doctrine, or, simply, on the ground that he is 'a Christian' (Matt. ro. 40 ff.).

*'The Greek expression seems to be modelled on Jonas 4. 11, _where mention is made of men that do not know the difference between right and wrong ('that do not have right and left understanding ').

THe Dmacne

* Cf. 2 Thess. 3. 10; Acts 18. 3.

8°" A Christmonger' (so Bigg), 'a trader in Christ': religion is not to be turned into a source of lucre; 1 Tim. 6. 5; but note Knox's rendering:

' Religion, they think, will provide them with a living.'

Compare St. Paul's self-defense in 1 Cor. 9. 3 ff.

8 Matt. 10. 10; 1 Tim. 5. 18; cf. also 1 Cor. 9. 13.

*° 'The Jews had been cémmanded to do the same for their priests: cf. Exod. 22. 29 f.; Num. 15. 19 ff.; Deut. 18. 3 f.; 2 Esdr. 10. 37. So, too, the ancient Romans offered to their gods and priests their primitiae—the first grain, the first beans, the first grapes, etc.; cf. G.

Wissowa, Religion und Kultus der Romer (2nd ed., Munich 1912) 409 f. The Didache is silent about tithes, unless the remark in 13.7 be so interpreted.

It is important to note that the "prophets ' are likened to the Jewish high priests; they were, therefore, officials of one kind or another. Were they also ' priests' in the Christian sense?

See below, 15. 1, and n. 93.

8° Lit., "On the Lord's day of the Lord': a somewhat pleonastic expression, to present the idea that the Sunday is very specially set aside to honor the Lord. The term 'the Lord's Day' for 'Sunday' is also found in the Apocalypse (1.10). Ignatius, Magn. 9. 1, states that Christians 'no longer observe the Sabbath, but regulate their calendar by the Lord's Day.' In the second century Melito of Sardes

(Eusebius, Hist. eccl. 4.26) wrote a treatise on The Lord's Day.

For the history of the Sunday observance from its New Testament beginnings, see H. Dumaine, " Dimanche," Dict. d'archéol. chrét. et de lit., 4. 1 (1920) 858 ff.

Since the Didache is not a manual for the use of bishops and deacons, but addressed to the ' people,' it follows that the two imperatives 'break' and ' offer' express the subordinate thought of the sentence, while the leading thought is contained in the participle,

'assemble to break break.' This use of the participle is not unusual in Greek.

87'To break bread and offer thanks': a reference to Chapters 9 and 10; hence, 'to celebrate the Eucharist.'

'First confess your sins': this reminds us of the Confiteor at the foot of the altar before Mass begins. Note here, as in 4. 14, the technical term for ' confession,' not to be confused with the exhortation 'to be converted' in 10.6. See Intro. n. 8.

88 CE, Matt. 5. 23 f.

89 Since in the Didache Kvpios uniformly means Christ CInscr.;

NoTEs 6.2; 8.2; 9.5; 10.5; 12.1), we have here an Old Testament prophecy (Mal. 1. 11, 14) ascribed to Our Lord.

*0 Accordingly': a significant odv. The preceding chapter mentioned Mass, Holy Communion, and confession as part of the regular Sunday service, and therefore it was necessary for each community to have its bishops and deacons.

The contemporary Clement of Rome (44. 4) says that it was the duty of ' presbyters ' to ' offer the gifts of the people.' Each community had to have men in its midst qualified to exercise such functions.

91' Elect': it was the privilege of 'the people' to elect candidates for these offices. The custom of electing ecclesiastical superiors was continued till deep into the Middle Ages. That these men also needed ordination by the proper authorities (cf. 1 Tim. 4. 14; 5. 225

2 Tim. 1.6) the Didachist does not say; nor does he explain the manner of offering the Eucharist (9. 5), or the manner of conducting the Sunday services (14.1). His purpose is not to instruct bishops, but pagan converts. See A. Ehrhard, Urkirche und Friihkatholizismus

(Bonn 1935) 91 fi.

'Bishops and deacons': this terse expression raises many vexing problems. Compare its use in Phil. 1. 1 and see Polycarp n. 46. Note the plural number in 'bishops.' If the writer meant bishops in the later technical sense, he probably had in mind several occasions or several communities (Funk). But since the terminology of Church officials was still in a flux at that early date, the plural 'bishops' was perhaps meant to mean 'a bishop and his presbyters.' Also the term 'deacon' is far from clear-cut, since in the New Testament

(Rom, 15.8; Mark 9. 35; etc.) even Christ, the High Priest, is called dudxovos; again, Apostles and other eminent men are grouped together as Sdxovor in 1 Cor. 3.5; Col. 1.7; 4.7; 1 Thess. 3.2; 1 Tim. 4. 6; etc. The fact that the Didache makes no mention of ' presbyters,' although Clement of Rome speaks of them frequently, must have some bearing on its date of composition. See Intro. n. 2.

2 See St. Paul's list of qualities demanded of bishops:

1 Tim.

Seon itus 27 i, °° The Didache distinguishes two classes of Church officials: 1) bishops and deacons; 2) prophets and teachers. The first group owed its power or jurisdiction as leaders of the Church Creripnuévor) to their appointment by the Apostles or their successors (see 1 Tim.

4. 14; 5. 22; and the letters of Ignatius); the second, to their charisms (75 Iveta). Both groups served the spiritual needs of the people

Tue Dmacue

Gipiv). The verb Acrovpyéw and its derivatives occur fifteen times in the New Testament; in six passages they denote a ' priestly' function

(Luke 1.23; Rom. 15. 16; Heb. 8. 2; 8.6; 9. 21; 10.11). Since all these men were active in ' building up the Body of Christ' (Eph.

4.11, 12; Acts 13.2; 1 Cor. 12.28), it has been argued that the persons called ' prophets and teachers' had priestly power, that is, were in reality 'presbyters.'

Note, moreover, that in 13.3 the "prophets ' are compared to the Jewish high priests. Finally, in 10. 7

& » the 'prophets' are mentioned as enjoying certain privileges in the celebration of the Eucharist. Here, as elsewhere, the Didache leaves much unsaid.

** The fact that the prophets and teachers were, apparently, more highly honored than the bishops and deacons is generally adduced as one of the reasons for ascribing to the Didache a very early date of composition. Bishops and deacons, the Didachist says, must not be slighted: they do the same work as prophets and teachers.

*°On the duty of administering and accepting correction, see Clement of Rome 56.

°° This section continues the exhortations of Ch. 14. The Greek here may mean, 'nor should he hear from you,' and is generally so rendered.

But after telling the converts that, when anyone offends his neighbor, 'no one should speak with him,' it is a very jejune advice to add that the offender ' should not hear from you.' We gain a better meaning if we take the Greek verb in the passive sense, ' to be spoken of.' The translation in the text agrees with the admonition of Ignatius, Smyrn. 7.2:

' Avoid associating with such people and do not even speak about them.' Cf. Ps. 15.4: 'Nec pronuntiabo nomina eorum labiis meis.'

°7 See n. 52. The expression 'as you have it in the Gospel' seems to indicate the existence of a written Gospel.

°8The Lord comes soon and suddenly.

See Matt. 24. 42, 44; 25. 13; Luke 12. 35; Eph. 6. 14; 1 Peter 1. 13.

°° 'Tn great numbers' (Funk), or 'often' (Knopf).

Compare Ignatius, Ephes. 20. 2; 13. 1; Pol. 4. 2.

100 Cf, Barnabas 4. 9.

101 The severest trials are to come just before the end of the world:

Matt. 10. 22; 24. 5 ff.; Mark 13. 13; Clement 35. 4.

102 Cf, Matt. 24. 10 ff.; 7. 15; 2 Peter 3. 3.

108 The author speaks of the Antichrist ('claiming to be the Son of God'); cf. Apoc. 12.9; 2 John 7; Matt. 24.24; 2 Thess. 2. 4, 9;

Apoc. 13.2, 13, 14; 19.20. See Barnabas 4. 3.

Nores 104' The fiery test':

1 Peter 4.12. The quotation following is from Matt. 24. 10, 13. 'The Accursed': probably a designation of Christ, who will then be cursed by the reprobates. Others interpret the word of Antichrist, referring to Apoc. 22. 3. See Barnabas n. 87.

105 Matt. 24.30.

It will then be shown or 'proved' that Christ had preached the truth, and that in announcing the end of the world

He had spoken the truth; these 'signs' will establish the fact that Christ is 'the Truth' (John 14.6).

106 Others explain the expression as 'a sign spread out in heaven,' that is, Christ appearing on the Cross with outstretched arms, the joy of the redeemed, the terror of the damned.

Still others derive the word from zéropa: 'a being caught up, a flying up, to heaven.' Cf.

1 Thess. 4.17. For 'the sounding of the trumpet,' see Matt. 24. 31.

107 Cf, Zach. 14. 5; 1 Thess. 3. 13; Matt. 24. 30; 26. 64.

THE EPISTLE OF BARNABAS

INTRODUCTION

* Compare the summaries given by F. X. Funk, Patres apostolici 1 (and ed., 'Tiibingen 1901) xx-xxxii; K. Bihlmeyer, Die apostolischen

Vater, 1. Teil CTiibingen 1924) xx-xxiv; T. Klauser, Doctrina duodecim apostolorum. Barnabae epistula (Flor. Patr. 1, Bonn 1940)

5-13. The date of composition is ably discussed by M. d'Herbigny, "La date de l'épitre de Barnabé,' Rech. de science rel. 1 (1910)

417-43, 540-66. This writer bases his conclusions mainly on Daniel's apocalyptic statement quoted in Barnabas 4. 5, instead of the mention of the stumbling block in 4.3 and the reference to a restoration of the 'Temple in 16.4.

The most recent attempt at solving the Barnabas-puzzle is found in K. Thieme's able study, Kirche und

Synagoge COlten 1944). See also H. Veil, 'Barnabasbrief,' in E.

Hennecke's Neutestamentliche Apokryphen (and ed., Tubingen 1924) 503; J. Muilenberg, The Literary Relations of the Epistle of Barnabas and the Teaching of the Twelve Apostles (Marburg 1929).

° E. J. Goodspeed discusses the problem of literary dependence in his article, 'The Didache, Barnabas, and the Doctrina,' Anglic.

Theol. Rev. 27 (1945) 228-47. Cf. Didache, Intro. n. 3.

® See Didache n. 46.

*See H. J. Schoeps, Die Tempelzerstérung des Jahres 70 in der jiidischen Religionsgeschichte (Coniect. Neotest. 6, Uppsala 1942)

I-45.

Tue Epistte or BarNnasas

° Thus Thieme, op. cit. 29 f.; 225. J. Lebreton, Histoire du dogme de la Trinité 2 (Paris 1928) 332, considers the epistle 'almost heretical.'

° This milder interpretation of Barnabas's view of the Old Testament institutions is in accord with the Epistle to the Hebrews

(7.18), where the writer characterizes the Aaronitic priesthood, though instituted by God/ as ' useless,' merely because, compared with the priesthood of Christ, it lacked 'completeness,' ' finality,' absoluteness (reAciwors ).

*See M. Meinertz, Einleitung in das Neue Testament (4th ed., Paderborn 1939) 159.

*See T. Klauser, op. cit. 7-12; K. Bihlmeyer, op. cit. xxiii. See the introduction to the Didache, 13.

Text * The salutation is unique in ancient Christian epistolography. Cf. a9. 7; 15, 4; 21.9.

* For the difficult word 8:xatwya Ccf. also 2.1; 4. 11; 10.2; 10. 11; 16.9; 21.1; 21.5), see G. Schrenk, Theol. Worterb. z. N. T. 2

(1935) 223-27.

* Predicated of man, zveipa is that part which gives life (Luke 8.55); or the rational part which-thinks, wills, feels (Matt. 5. 3); or the spirit of man under the influence of the Holy Spirit (Rom.

8.16). Significant uses of the term in this epistle are in 1. 5; 7. 3; Sam ID. 2; 21,0.

4Cf. Titus 3. 5-7.

'The Lord's fountainhead': or, 'from the Fountainhead, the Lord.' Compare ris xapdias in 6. 15; 16. 7.

5' Since': either 'from the time when' or " seeing that,' 'inasmuch as' I spoke to you.

' Holiness': the Greek word means fundamentally 'what is right' in one sense or another, or 'the doing of what is right' (cf. Matt. 3. 15). Compare the same word used in 1. 6; 3. 4;

Saat X32. 7:

14.7; 20. 2.

: fll pai. . eee of Jesus; John 3.16; 10.11.

'More than myself': cf. also 4. 6; 19. 5; Did. 2.7. See below, n. 180.

SL iiS) 1.2; 3. 7.

8 The writer's aim is to help his readers to a genuine knowledge, an enlightened understanding, of the economy of salvation in general, and of the Old Testament in particular. His ultimate purpose is to fortify them against the great temptation (4.3) now threatening them. See n. 13.

Nores ® Titus 1.2; 3.7. Early Christianity was properly aware of the value of the three theological virtues: faith, hope, and love. 'The first' Clit., 'the beginning'): through hope of life men are attracted to the faith (cf. Polycarp 1.3 and 3.3 with nn. 12 and 30). ple last' (lit. 'the end'): animated by this hope, they persevere in the faith.

10' Holiness': right living, the keeping of the commandments, justification; see n. 5. Love 'radiates Cor, results in) genuine happiness': cf. Acts 2.28 and 46; 1 Peter 1.8. The text here is uncertain. See Polycarp 3. 1 and n. 25.

11'The Master': a term used particularly often by Clement of Rome; cf. ACW 1 (1946) 106 n. 35. For the Biblical usage, see H.

Rengstorf, Theol. Wérterb. z. N. T. 2 (1935) 43-48. "The past': especially the precepts given to the Jews; 'the future': a reference to the final stumbling block (4. 3).

12' Not as a teacher': so again in 4.6, 9. Why this disclaimer of authority? See the Intro. 29, 34. Is Barnabas perhaps thinking of Matt. 23. 8 ff., where the Apostles are admonished not to call themselves Rabbis or teachers? Or was he conscious that he did not qualify as a 'prophet' or a 'teacher,' but merely as an 'apostle' (Did. 11. 3 and 13.2 with nn. 70 and 93), who, after visiting the Church here addressed wished to keep in communication with it by means of this letter?

18 Eph. 5.16. 'The Agent': that is, of evil; 'the evil power-atwork'; cf, Eph. 2.2; 6.12; 2 Thess. 2.9, 11. Further references to the Devil are found below: 2. 10; 4. 10; 9. 4; 12.9; 18.1; 20.1. In Apoc. 12.9 no fewer than five titles for the Devil are piled up in one sentence. See nn. 36 and 187. The readers possess faith already; if they listen to Barnabas, they will also acquire 'wisdom, understanding, insight, and knowledge'

(see 21. 5). The use of synonyms for the sake of fullness is a known rhetorical device. This is the first hint in Christian literature of St. Anselm's maxim:

'Credo ut intellegam' (St. Augustine: 'Crede ut intellegas').

14 Barnabas uses the term both in the strict and in the wider sense C'inspired writer or spokesman').

*® Isa. 1. 11-13. 'My court': the courts of the tabernacle and of the temple. "New moon': the Jewish festival held at the time of the new moon. See Ad Diogn. 4.1 and n. 14.

+6 Tt was generally held that, in Barnabas's opinion, the ceremonial Law was, from the start, not meant to be taken literally, but to

Tue Episrte oF BARNABAS

convey an exclusively spiritual lesson.

Some scholars, however, dissent. See n. 121 and Intro. 33. The expression 'He has superseded Cinvalidated)' seems to imply that it had been valid for some time. See K. Thieme, Kirche und Synagoge (Olten 1944) 30,

225. Barnabas's main contention, that the relation between the Old Testament and the New is that of 'promise' and 'fulfillment' or of 'type' and 'reality,' is' of course correct.

See Jer. 31.

31 ff, Matt. 5. 17.

***The New Law': a law of love; John 13.34; 1 John 2.7. In the writer's opinion, the ceremonial law was a yoke forced upon the Jews by a bad angel. See n. 121. According to Origen, Comm. in Ex. hom. 4.6, the Mosaic Law was intended as a disciplinary measure, a means of punishment and correction. The Law of Christ is a law of freedom (James 1.25). The Christian ' oblation' is not a 'man-made one,' because both the Offerer and the Gift offered are divine. Cf. 1 Cor. 5. 7; Heb. 9. 11 ff.

' ae Tes. 7. 22 £.

2ach. 8. 17; 7.10.

20 * As they did': the Jews. 'Going astray': in Barnabas's time the Jews, and perhaps some Judaizing Christians, hoped that the rebuilding of the temple would lead to a revival of the Jewish religion.

Cf. Acts 15.5; Gal. 2. 12. See n. 29.

21 Cf. Ps. 50.19. The latter part of the quotation is not found in the Bible; but cf. Irenaeus, Adv. haer. 4. 29. 3.

22 Cf. Isa. 58. 4 f.

*8 Ibid. 6-10.

' Your light': the night of calamity will be followed by a dawn of prosperity; ' your healing' (the reading iépara seems preferable to indra): the Jewish commonwealth, now ravaged by social and other evils, will be speedily restored to health. E. J. Kissane

(The Book of Isaiah 2 [Dublin 1941] 233) remarks that the Hebrew word rendered 'healing' literally means 'the new flesh' which 'sprouts' and gradually covers the old wound.

'Holiness': the nation will, on its pilgrimage through life, like the Jews wandering through the desert, enjoy God's special protection. Cf. Exod. 13. 21;

14.19. The word here rendered ' violence' may mean no more than 'pointing the finger of scorn '; for this contemptuous gesture, cf.

Prov. 6. 13.

24'In (or, through) His Beloved': an affectionate reference to Our Lord. Cf. Eph. 1.6; see also my remarks on Ignatius, Magn. inscr.: ACW 1. 125 n. 1; ibid. 58. ' Unadulterated ': a faith based on the genuine sense, not merely on the letter, of the Law.

NoTEs 25' The present situation': the present age, the trend of the times, the Zeitgeist, with special reference to the great temptation (4. ey; hence almost 'the present crisis.' Somewhere in the early years of Hadrian's reign, the Jewish hopes for the restoration of the temple had, it seems, owing to the emperor's conciliatory policy, reached a climax. See K. Thieme, op. cit. 13 f., 221 f.

2° The rebuilding of the temple was a stumbling block, a severe temptation, to many Jewish-Christians; it was 'final' because the Antichrist (cf. Did. 16. 4 £.) was predicted to precede the end of the world.

Another rendering of the Greek noun would be 'the Archseducer.' The quotation is not found in the apocryphal Book of Henoch as it has come down to us, but the author may have had in mind certain sections of this work, 89. 61-64 and go. 17.

Cha Danv7e24.

*8 Ibid. 7.7. Daniel's apocalyptic statement has been the subject of much debate. It is doubtful whether any certain information regarding the date of this epistle can be drawn from the quotation.

For the most recent discussion of a possible allusion to the reign of certain Roman emperors, see K. Thieme, op. cit. 226-28. See above, nat °°" Now': at this juncture; in the present crisis. See nn. 25 and 26. 'Certain people': evidently, Christians of Jewish descent who were wavering in their adherence to Christianity. 'Ours also': it is ours in the sense in which a type is merged in the reality (the Synagogue being a type of the Church); not in the sense that a type is still valid after the reality has appeared. Cf. Heb. 10. 1 and Matt.

S17 086 Ny TRI.

°° The expression eis réAos is puzzling. Some render ' completely,'

'forever,' 'once for all'; but the Jews did not forfeit the covenant forever CRom. 11.25; Matt. 23. 39; Luke 13.35; Apoc. 7. 1-8). If Barnabas is here thinking of the final conversion of the Jews, the phrase may be rendered 'in the end,' 'finally,' or, better, 'till the end,' ' up to the end.' See nn. 146 and 150. However, the somewhat drastic rendering 'forever' or 'once for all' would be in keeping zien the writer's generally sweeping assertions in speaking of the ews.

*t A conflation of Exod. 31. 18 and 34. 28.

82 Cf. ibid. 32.7; Deut. 9. 12.

*6 "Sealed in our heart': see F. J. Délger, Sphragis (Stud. z. Gesch. u. Kult. d. Altert., Paderborn 1911) 108.

Tue Epistte oF BarNnaBAs EFI ** For this expression, see Ignatius, Ephes. 8.1, and my remarks

AGW 1.122 n. 25. This sentence, like some others in this letter, is a grammatical puzzle. See n. 162.

* » *° For this and the following, see Did. 16. 1-3.

** A designation for the Devil, which explains itself when we note that his helpers—' the angels of Satan '—rule the Way of Darkness

(18. 1); for the passage and"similar instances in the ancient Christian documents, cf. F. J. Délger, Die Sonne der Gerechtigkeit und der

Schwarze (Liturgiegesch. Quellen und Forsch. 14, Miinster i. W.

1916) 49 ff. See nn. 13 and 187.

*7Jt is 'idle,' futile, worthless, 'nonsense,' to look forward to a testoration of the Jewish religion. For the Greek word rendered

'idle' in the Apostolic Fathers (27 instances), see below, Polycarp 2.1; 7.2, with n. 15. 'The Wicked Way': see Ch. 20.

*8 Js Barnabas perhaps warning his readers against the hermit life then beginning in Egypt? (Thieme, op. cit. 229). The Fathers frequently recommend regular attendance at Church meetings as an effective means of stifling heretical or schismatical tendencies.

See Clement of Rome 34. 7; Ignatius, Ephes. 5. 3; Magn. 7; Pol. 6. 1.

9 Isa. 5.21. Instead of hoping for the building of the temple of stone, let the readers try to be 'a finished (spiritual) temple.' See

16. 1 ff. For the idea, see Ignatius, Ephes. 9. 1 £. The next quotation is from Isa. 33. 18.

40 Cf. 1 Peter 1. 17; Rom. 2. 11; Gal. 2. 6.

#1 'Called': the members of the Church; Rom. 1. 6f.

42 Matt. 20. 16; 22. 14.

4*Cf. Heb. 12. 24; 1 Peter 1.2. See n. 97.

44 Isa. 53. 5, 7; Clement of Rome 16. 7.

4°' The past': here probably the expiatory death of Christ.' The future': the Judgment to come.

46 Proy. 1.17.

'The Way of Darkness': here, especially, the Jewish ceremonial Law regarded as binding for all time.

47Gen. 1.26.

Barnabas offers three considerations to show the need or appropriateness (convenientia) of the Incarnation; 1) 5. 5-7: by His own death and His resurrection Jesus destroyed the power of death; 2) 5. 8-10: men confidently approach Him whose unveiled sight would be unbearable to them; 3) 5. 12-6. 7: Jesus fulfilled what the Prophets had foretold about His sufferings. In Gen. 1. 26 the plural 'we' is a reference to the Blessed Trinity; see M. A. van den

Oudenrijn, "Genesis I 26 und Grundsiatzliches zur trinitarischen Auslegung," Divus Thomas 15 (1937) 145-56.

123°

op) Nores 48' The gift': that is, of prophesying. In the New Testament the word generally rendered 'grace' sometimes means an 'office' or 'ability ' bestowed on a person by the grace of God for the salvation of others (cf. Eph. 4.7; 1 Peter 4.10). See also G. P. Wetter,

Charis (Leipzig 1913) 94.

4° Cf. 1 Tim. 3. 16. 'It was ordained': the verb Sei often indicates 'necessity ' arising from a decree or ordinance of God.

50 Cf. 2 Tim. 1.10. 'Establish the truth of the resurrection': the Jews either denied the possibility of a resurrection Cas did the Sadducees), or else had no certainty of it (1 Cor. 15. 20 ff.).

61 An exaggeration, of course; but see Matt. 9. 10-13 (the last verse is here quoted); Origen, C. Cels. 1.62; also Jerome, Adv. Pel. 3.2, who quotes the present passage, but ascribes it to Ignatius. Barnabas is thinking of Matthew, the tax collector, Peter (Luke 5.8), PaulSaul (1 Cor. 15.9; 1 Tim. 1.15), Judas, etc. 'Revealed Himself as the Son of God': by the miracles which accompanied the calling of the Apostles (Luke 5.8; John 1.46; 2.11; compare also 2 Peter

1. 16-18); but note that the particle tore need not cover the same moment as dre, and may mean 'later.'

Besides, the power to make 'saints' out of 'sinners' is by itself a sufficient proof of Christ's divinity.

2 A commonplace with the Fathers; e.g. Theophilus, Ad Autol.

1.5; Minucius Felix, Oct. 32.5 £.; Cyril of Jerusalem, Cat. 10. 7; Phe Rates Pe CY LUkest tna pith 8 GF. Zach.13: 7; Matt. 26, 33. cUCr Ps) aisaas t1Braone ner, Boh Isa ukos 6k.

*7 "The command': that is, to die for our sins. See Luke 24. 26.

°§ Isa. 50. 8 f. 'The Servant': Christ. Cf. Matt. 12. 18; Acts 3. 13; Did. 9.2, 3; Clement of Rome 59.2, 3, 4 ('Son' or 'Servant');

Mart. Pol. 14. 1; 20. 2; Ad Diogn. 8.9, 11.

°° 'The meaning of the Greek word is not quite clear. The allusion may be to Matt. 21. 44 Comitted in some MSS); but the formation of the word (rpiBw) seems to indicate that Barnabas thought of Christ as "a strong stone' specially fit to be ' polished ' for ornamental purposes. This agrees well with what follows.

€0 Cf. Isa. 28. 16.

61 Cf. ibid. ott .olsay\ 50.7.

Tue Epistte or Barnasas

CE. Ps. 117. 22; Matt. 21. 42.

* Cf. Ps. 117. 23 £.; 1 Peter 2. 6.

65 See above, n. 34. aoe 22. 89; YT7. 12> 23: 19.

Us, x Tim. 3. 16.

** Isa. 3.9f.; Wisd. 2. 12.

6° Cf. Exod. 33. 1, 3; Lev. 20. 24.

*°*Passible': that is, receptive of, or suffering, a change; here, "capable of being moulded into a human being.' There is a double allusion to Christ: His 'suffering' to be made out of earth into the Second Adam, and His ' suffering ' physical pain and death to redeem

- the first Adam.

™ Cf. Eph. 4.22-24.

See Ignatius, Magn. 5.2: 'The believers, animated by love, bear the stamp of God the Father through Jesus

Christ.' Cf. J. F. Délger, Sphragis, 113. f.

72 Gen. 1.26, 28. 'Our fair creation': Adam and Eve—a really fine appreciation of God's handiwork in the human compound (cf.

Gen. 1. 10, 12; etc.). See n. 195.

"8 'This verse is not found in Scripture, but may be a reminiscence of Matt. 19. 30 (20. 16) and, perhaps, even of Eph. 1. 10: 'omnia instaurare in Christo.'

™ Cf, Gal. 6. 15.

7 Cf. Ezech. 11. 19; 36.26. 'Dwell in us': cf. Eph. 3. 17.

76 See n. 39. The genitive xapSias is epexegetic.

CE. Ps. 41. 3; 78 Cf. ibid. 21.23; 107.4. 'We, then': that is, the Church.

79 "Milk and honey': 'faith' and the Word, that is, the written word of the Gospels and the teaching of them Cxnpvyya) by the Church.

80 Tn the final rebirth (Matt. 19. 28; Luke 22. 30), when the elect are 'perfect heirs of the covenant ' (see 6. 19), they will have power

Cdpxew) and authority (éfovoia) over all inanimate creation, which Adam possessed in the state of original justice (Gen. 1. 28; 2 Peter

3.13). Compare the description of the 'Messianic peace' in Isa.

11.6 ff.; Rom. 8. 19 ff.; Papias, Fr. 1.

413 Tim. 4.1.

82 Cf. Matt. 27. 34, 48.

8° Lev, 23.29. 'The vessel of His spirit': His body. The fast prescribed to the Jews was a type of the sufferings of Christ.

8 This quotation is not found in the Bible; it was probably known

Notes to the writer from Jewish rituals. Cf. F. X. Funk, Patres apostolici 1 (and ed., Titbingen 1901) 58f. get 8° 'To me': Christ is speaking. 'The new people': the Christians.

GE Litkert.17.

86 Cf, Ps. 68. 22; Matt. 27. 34, 48.

87 Cf, Lev. 16.7 ff. 'Accursed": Lev. 16.8, 10.

Compare the strange expression xatdeua in the Didache, 16. 5 and n. 104.

88 Source unknown. Cf. Justin, Dial. 40.3; Tertullian, C. Marc.

: i 'Wreathed ': prefiguring the crown of thorns. 'That Day': the parousia; 1 Cor. 3. 13; 1 Thess. 5. 4. "The scarlet robe': Apoc. 1. 13; also Matt. 27.28 and Wisd. 5. 3, 5.

*0 * They shall be struck (or, terrified) ': that is, when to their own horror the infidel Jews then 'see' with their own eyes that the glorified Christ is the very one whom they had pierced (John 19. 37;

Apo. 1.7). The actual piercing was done by the Romans, but it was done as part of the crucifixion, for which the Jews were responsible.

#1 Cf, Matt. 11. 12 and Luke 16. 16.

®2 What follows is an amplification of Num. 19. In characterizing the old men in this uncomplimentary way, Barnabas is probably thinking of the 'sinners' whom they typified: Matt. 26. 45. ' Sanctified': St. Paul mentions the ceremony of sprinkling with hyssop and the ashes of a heifer to show the effects of Christ's sacrifice: Heb.

Kee wats °8" He speaks': that is, the Lord. 'Gone are the men': this is probably the meaning of the Greek, a sort of pious ejaculation after the mention of these cruel men. See n. 92. Their 'glory' consisted in offering a heifer as a type of Christ. Barnabas seems to say: Let us forget about these pitiful figures and their pitiful sacrifice, and turn to the Apostles (Funk). The supposition of a corrupt text

(Lightfoot, Lake) or of a marginal gloss (Bosio) does not seem necessary.

** See Matt. 19. 28. 'To represent': a papripiov in the wider sense is a thing or person that puts one in mind of another thing or person, as when one represents another. While Jesus was alive, the Apostles were to limit their activity to 'the lost sheep of the house of Israel' (Matt. 10. 5 f.; Acts 26. 7).

°° "Great in the sight of God': Barnabas was not anti-Semitic in the modern sense. His abhorrence of the Jews was not racial. The Synagogue was to him a divinely established type of Christianity;

Tue Epistte or Barnasas

but, of course, he abhorred a return to it after it had been invalidated by Christ. Cf. Thieme, op. cit. 231.

%° The Cross, and a reminiscence of 'the life-giving tree' CApoc.

2.7; Gal. 3.13; cf. also Ps. 95.10). See Justin, Dial. 73. 4; also recall the lines by Venantius Fortunatus in Vewilla regis prodeunt:

Regnavit a ligno Deus; gr te and the lines in the same author's Pange lingua gloriosi:

Crux fidelis, inter omnes arbor una nobilis.

* Cf. Heb. 9. 19; John 19. 29. The sprinkling of the people ' with water and scarlet wool and hyssop' was a type of the cleansing of the soul from sin through the Passion and death of Christ. 'In His kingdom': in His Church here on earth. 'Foul and evil times': times defiled by sins committed after baptism. The Christian who sins 'is to be saved' and cleansed from sin 'by the foulness of the hyssop': by the Passion of Christ, which is the antitype of the hyssop dipped in lustral water that had been made foul or muddy by the ashes of a heifer (Funk). Perhaps, too, hyssop was pulverized and mixed with the water. The Christian who relapses into sin after baptism is said to be 'ailing in regard to the flesh,' that is, 'ailing through the frailty of the flesh or human nature.' The word rendered

'flesh' is often used in the New Testament for ' frail human nature'

Ccf. Gal. 5.19). In framing this sentence Barnabas may have remembered 1 Peter 3.21, where all three important words (' save,'

'body' or 'flesh,' and 'foulness') occur; but there St. Peter says that Christian baptism is not a cleansing of bodily or outward defilement, while Barnabas indicates that the Passion of Christ does cleanse anyone ailing through the frailty of human nature.

His statement is, therefore, a reference to confession after baptism.

98' Obscure to them': to the Jews, blinded by their misinterpretation of the purpose of the ceremonial Law. 'They did not understand': that is, so listen as to understand. Cf. Mark 4. 12.

°° Ps, 17.45. The New Latin Psalter reads: 'ad primum auditum obedivit mihi.'

Re? Cf. Isa. 33. 13. pitt. fer. 4.4. mn Cr. tbid. 7. 2.

108 Cf, Ps, 33. 13, and Exod. 15. 26.

104 Cf Isa. 1.2. 'To serve as evidence': not found in the original.

NoreEs This 'evidence' is for or against one, according as one does, or does not, listen to the voice of the Lord. The following quotations are also from Isaias: 1. 10 and 4o. 3.

108 This view is peculiar to the writer. His tendency is to overallegorize. However, his saying, " He did not speak,' may be only a drastic way of saying, 'He did not speak exclusively.' See Intro. 33.

'A bad angel': see Hermas, Mand. 6.2.1 CéyyeAou tis tovnpias); Lactantius Inst. 2. 15.8 (depravati angeli). This statement, if taken literally, could not have been made by any of the Apostles. Possibly,

'a bad angel' may mean no more than 'an evil suggestion,' as we speak of 'a good angel' when we mean 'a good suggestion,' See ee 106 Cf, Jer. 4.3 f. and Deut. 10.16.

It will not do to sow 'good seed' (Matt. 13.24)—the seed of Christian doctrine—in ground overrun with thorns (cf. Mark 4.19). The idea of spiritual circumcision was not unknown to the Old Testament; cf. Jer. 4. 4; Deut.

10. 16; Lev. 26. 41. See Acts 7. 51; Rom. 2. 25 ff. ola wed (oupens Mies 108'

As a seal': that is, a seal of the covenant with God. Rom.

4.11, On circumcision as a seal, cf. F. J. Délger's study on baptism as a seal, Sphragis 51-54.

109 Cf, Délger, op. cit. 52 £.

109" Children of love': the phrase is Hebraic in character; cf. similar expressions in Luke 16. 8; John 12. 36; 1 Thess. 5. 5; 2 Thess.

2.3; etc. The idiom means that one who is a 'child' of a person or thing is considered of like nature with, and deriving his chracter from, that person or thing. Cf. 'children of joy' in 7. 1; 'children of love and peace' in 21.9.

110°Tn three letters': Barnabas, as Klauser remarks, forgets that the Lord did not speak to Abraham in Greek. In Greek; which uses letters to designate numbers, IH stands for 18. The same letters, transcribed (= IE), are also the initial letters of IESOUS (TH30Y3).

We have here the earliest literary attestation of this abbreviation for the names of Jesus; see J. Finegan, Light from the Ancient Past

(Princeton 1946) 320.

114 Cf. Gen. 14. 14 and 17. 23-27.

1? The Greek letter T symbolized the number 300. Other writers allegorized the number 318 in the same manner: cf., e. g., Clement of Alexandria, Strom. 6. 11.84; Ps.-Cyprian, De Pasch. comp. Io.

48 Cf, James 1.21.

Barnabas here ascribes his own gnosis to divine inspiration.

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4 Cf. Lev. 11 and Deut. 14. ek Dest. 4; ¥5 5:

**° Regarding this passage and the ancient view that fish belong to the lowest class of living beings, cf. F. J. Délger, IX@YS 2 (2nd ed.

Minster i. W. 1928) 26 and 43-49. mrCr. Lev. 11. 5.

, ™8 Cf, Aelianus, De anim. 1.25; Clement of Alexandria, Paed.

2. 10. 83. 4; etc.

9'The source of the quotation is unknown. 'Seducer': Klauser (50), referring to 20. 2, translates ' procurer of abortion.' Barnabas's assertion concerning the physical changes in the hyena reflects a view commonly held by the ancients: cf. Pliny, Hist. nat. 8.30;

Tertullian, De pall. 3; etc.

*29 Cf. Lev. 11.29. For the following, cf. Aelianus, op. cit. 2. 55.

*1 Tt is difficult to understand how a Christian can deny, as Barnabas does, that the Law given to the Jews had any force at all, and was solely intended to convey to them a spiritual lesson.

As O. Bardenhewer, Geschichte der altkirchlichen Literatur 2 (and ed., Freiburg i. Br. 1913) 104, states, it would appear that the author's singular point of view was never again set forth by any theologian in the Church.

Ps. 1.

PCr. Lev. 11.3.

124 Barnabas seems to mean the manifold ablutions customary among the Jews. See Mark 7. 3 ff.

126 Jer. 2.12 f., freely quoted. Barnabas never hesitates to reword the Septuagint when it suits his purpose. mOCt. Isa. 16. £.

121 Cf, ibid. 45.2. 'Invisible treasures': prefiguring the graces connected with baptism.

128 Cf, ibid. 33. 16-18.

Ps. 1. 3-6.

180 Ezech. 20. 6? Soph. 3.19? 'The land of Jacob': the body of Christ. 'The vessel of His spirit': see 7. 3.

181 Cf, Ezech. 47. 1-12.

' Will live forever': perhaps an echo of John 6. 51.

182 Cf, Acts 8. 38; Hermas, Sim. 9. 16. 6 f.

188 Cf, 4 Esd. (apocryphal) 4. 33; 5.5.

184 Cf, Exod. 17.8 ff. The incident related in the following is often referred to by the early Fathers as signifying the Cross and

NoTEs the Divine Victim upon it: cf. Justin, Dial. 90. 4; 111. 1; Tertullian, Adv. Iud. 10; Cyprian, De exhort. mart. 8; etc.

Bik.

135 Isa, 65, 2. 'I extended my arms': a prophecy of the Crucifixion.

136 Cf, Num. 21. 6f.; John 3. 14 f. ee Cr, Deutea7. 35.

138 Cf, Num. 21.7 f. In the original, God is speaking, not Moses.

189 Jesus = Josue, the son of Nun (= Nave); cf. Num. 13. 17.

ROCL aE xOG eis 143 141 Ps, ro9. 1 (Mark 12. 36).

142, Cf, Isa. 45.1, which reads 'to Cyrus' (Kvpw) for "to (my) Lord' Cxvpiw). To the Jews, Christ the Messias was the son of David, but David himself calls Him ' Lord,' that is, 'God.'

148 Cf, Mark 12. 37; Matt. 22. 45.

144 'For us or for them': in reality, for both: for them, originally; for us, after their rejection. The quotation which follows is from Gen. 25. 21 f. (cf. Rom. g. 10-12).

145 Cf. Gen. 48. 11, 9.

146 Cf. Gen. 48. 13-19. Barnabas changes the words, but gives the sense, of the original. According to him, Manasses, the older son, who represents the Chosen People, 'also shall be blessed, that is, shall not lose the covenenant 'forever' or 'once for all' (see 4. 7); a remnant of the race shall be saved at the end of time (Rom. lie25 th. )e GCE . 30. av Cr. Gen. rads Rom. write GalegnGats a48 Cf uke: 1 v2 £:

#9 Cf. Exod. 24.18 and 31.18. The words 'in the Spirit' are added by the writer. Perhaps he meant to indicate that, since the tablets were inscribed 'in' Cor 'by ') the Spirit, the commandments must be interpreted 'in a spiritual sense.'

150 Cf. Exod. 32. 7-19; Deut. 9. 12-17. The tables ' were shattered,' but the covenant was renewed: Exod. 34.1; Deut. 9.17. The 'loss' of the covenant was not absolute; see n. 146.

1*1 Cf. Heb. 3.5; Clement of Rome 4. 12; 43.1; 51.3, 5} 53-5:

+82 By appearing in the flesh, Christ gave the Jews of His time an occasion to 'fill up the measure of their sins' by putting Him to death (cf. Matt. 23. 32). Since then 'the children of promise' are counted as the true descendants of Abraham. a8 Cf. Luke 1.17, 68, 79. pea Isamaa. Of:

4185 [hid. 49. 6, 7.

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18° Ibid. 61.1 £.; cf. Luke 4.18. Here the Son is speaking. 'A year of grace': an allusion to the Jewish jubilee year CLev. 25. 8-10), a type of the whole period of the Christian dispensation, in which a Pes men are freed from the slavery of sin and the Devil, and grace and heaven are restored.

181 Cf. Exod. 20. 8; Deut. 5.12. 'Clean of hand': added by the writer from Ps. 23.4. The Sabbath was to be 'sanctified' by abstention from servile work.

158 Cf. Jer. 17. 24 f.; Exod. 31. 13-17.

= (sen. 2. 2 f.

100' The Lord will make an end of all things': the expression is _ puzzling; for, even according to Barnabas, the real ' end of the world' will take place at the end of the seventh millennium, just before "another world' begins.

The quotation following is from Ps. 89. 4; 2 Peter 3.8 (though neither passage can be claimed in support of chiliasm). Papias (see

Fr. 1) and Barnabas are the first Christian writers to advocate chiliastic ideas. They were followed by Justin, Irenaeus, Lactantius, and, at first, by St. Augustine. This opinion, fairly widespread in the first three centuries, held that before the general judgment and before the general resurrection Christ would come in visible glory to reign with the just on earth for a thousand years (a millennium). The Jews indulged similar ideas in interpreting certain Messianic texts

Cas Joel 3.17f.; Isaias 11. 6 ff.; 66. 18 ff.). Christian writers were also influenced by Apoc. 20.

4 ff. Barnabas's contribution to the development of chiliasm consists in dividing the history of the world into six Cor seven) millennia and seeing these typified in the six days of the Creation, followed by the seventh day when God

'rested.' Barnabas wisely refrains from picturing the Millennium in exaggerated colors (see 15.5). For further details, see J. Daniélou,

'La typologie millénariste de la semaine dans le christianisme primitif, Vig. christ. 2 (1948) 1-16; H. Leclercq,

' Millénarisme,'

Dict. d'archéol. et de Lit. 11. 1 (1933) 1181-95.

161 sa, 1.13. Barnabas identifies ' your Sabbaths' with the Sabbaths of the present era.

His seventh era begins when the world ends, and will end with the dawn of 'another world,'—not another millennium, but the day of eternity, ' the eighth day.' The following diagram will illustrate Barnabas' theory of days or periods:

Days: 1|2|3|4|5| 6 the present | 7 Millennium | 8 eternity aR the past

Norers 162 For the observance of the Sunday, see Didache 14.1 and n. 86.

The current rendering, 'on which Jesus rose from the dead and went up to heaven,' may well be the correct one.

It is generally held that Barnabas believed the Ascension to have taken place on the day of the Resurrection. This is by no means an isolated ancient view; cf.

Funk, op. cit. 85 £. See also F. J. Dilger, Sol Salutis 212 £. Some writers also regard the Ascension as having occurred on the Fiftieth

Day, the Pentecost.

Cf. O. Casel, " Art und Sinn der 4ltesten christlichen Osterfeier,' Jahrb. f. Liturgiewiss.

14 (1938) 59 f.

(where further literature is indicated).

Barnabas uses the expression 'the eighth day' in two entirely different senses: 1) 'the eighth day' from the Creation, which is identical with the day of the other world, the day of eternity; and 2) 'the eighth day' which was the first day after the lapse of the preceding week (Matt. 28.1), and therefore coincides with our

Sunday. Since Jesus rose on 'the eighth day' in the second sense, we commemorate on it, by anticipation, 'the eighth day' in the first sense. There is nothing in the Greek to compel us to understand

Barnabas to say that the Resurrection and the Ascension occurred on one and the same day.

163 Cf. Jer. 7.4 ff. 'Consecrating Him by the temple': that is, doing the opposite of what they should have done, namely, deriving the sacredness of the temple from Him. There is here an echo of Matt. 23. 16-22.

URC Sa. WOT

2 OGsK, a68 CE? ibid.A0. 17, 16° This statement has given rise to many conjectures (see Klauser

62 £.); but 'this' temple which is being built up 'again' can be none other than the temple of Jerusalem. The Romans destroyed it in the year 70, and now (probably between 117 and 132) the Romans

(that is, Hadrian) and their 'subjects' (that is, the Jews) are rebuilding it. For Hadrian's conciliatory policy toward the Jews, see

Thieme, op. cit. 22-25.

161 Cf. Henoch 809. 56, 66 f.

+68 Lit., "has taken place.' How does this agree with the statement that the temple is now in course of reconstruction? The use of a past tense Chere éyévero) for the future, when a future event is vividly represented as having actually occurred, or when assurance is expressed that it will certainly be done, was familiar to the Greeks and to the Hebrew Prophets. It certainly fits in well with Barnabas's temperament in dealing with events of Jewish history.

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~ *6° Source unknown. Cf. Henoch 91. 13. Christ died 'when the week was coming to an end'; His death abolished the Old Law, and _ a new temple (the Messianic kingdom—the Church) was beginning

_to be built 'in splendor'

(cf. Acts 2). It was built 'in the name of the Lord' (a reference to Christian baptism; see Acts 2.38). It is likely, however, that 'the week' is a condensed expression for _Daniel's ' seventy weeks of years' (Dan. 9. 2, 24-27). See Jer. 25. 12 and 29. Io.

170' Before we believe': we, the author and his readers, whether they had been pagans or Jews before baptism. 'A nest of idolatry': one of Barnabas's strong expressions; but in the New Testament the _ word 'idolatry' is sometimes used in a wider sense (see, e. g. Col.

3. 5; Eph. 5.5; also Polycarp 11.2 and n. 81).

71 "In the Name': see Ignatius, Ephes. 2.1 and n. 10 in my version: ACW 1.120; also compare Acts 2.38. 'We were made new': a terse description of the grace of baptism (Gal. 6. 15; see

John 3. 3).

172 " His—His—He': a magnificent summation of the blessings of Christianity; cf. Clement of Rome 36 and n. 106: ACW 1.111.

"The promised blessing': eternal salvation; 'the mouth': so that we are able to preach Christian doctrine (Eph. 6.19); 'a renewal of spirit': a complete change of heart and mind (as in Matt. 3.2, perayociv); 'the imperishable kingdom': the kingdom of God; the Church; heaven.

178 'To confirm what he has just said, Barnabas appeals to his and his readers' experience in entering the Church.

'The man': the human teacher, who instructs the convert; 'it is a surprise to him': after tasting the happiness of being a Christian, the convert 'is surprised' to find that he had never before realized that such blessings could be in store for him.

114 The writer reminds us of his main purpose, to impart a deeper knowledge (gnosis) of the Jewish ceremonial Law ('the past'); occasionally, however, he also touched upon 'things present or yet to come.' See 4.1, 9. The 'future' is as yet wrapt in parables, types, allegories, which permit of no precise interpretation.

17° The author now draws heavily on the Didache's teaching of the Two Ways, 1. 1-6. 3. 'Two powers': the Greek word is often applied to angels or demons; cf. Eph. 6.12;

1 Peter 3.22; etc.

'Angels of Satan': 2 Cor. 11.14; 12.7. 'Era': the Greek word so rendered generaly means a limited portion of time—term, age, period, epoch.

Notes 176' Exuberant of (rich in) spirit': for the word mvedpa, see N. 3.

Cf. Rom. 12. 11, 'aglow with the Spirit'; Acts 18. 25, 'with a spirit — full of zeal.' 'Every form of hypocrisy': see n. 187.

111 This looks like an application of the principle laid down in ~ Matt. 7.6: Nolite dare sanctum canibus, etc. Cf. M. J. Lagrange,

Evangile selon saint Matthieu (Paris 1927) 146 f. Sensual indulgence indisposes the mind for the Gospel truths; recall how Felix dismissed St. Paul when the latter spoke of 'justice and chastity':

Acts 24.25. Barnabas may be referring to the Nicolaites (cf. Apoe.

FO ah 5s a Cl absa .0Gu2..

} 179 Cf, Didache 4.4 and n. 31. The Greek is ambiguous; either 'do not waver in your decision' or 'do not doubt that the Lord's promises will be fulfilled.'

180 Exod. 20.7. 'Than yourself': perhaps, with a reminiscence of John 15.13, 'more than your own life.' See n. 6 and Didache n. ~

20. 'More than yourself': this seems to go beyond the Gospel re- — quirement (Matt. 19. 19); but the word generally rendered "soul" or 'life' is apt to stress the lower side of human nature. Barnabas probably means to say: 'Do not let personal and selfish interests

(your own dear self) prevent you from loving your neighbor as — yourself.' In other words, 'do not be selfish.' 'This agrees well with what follows, where every vice named is a violation of this principle.

The word wx is sometimes quite broadly used as almost = person Cero RActs22..10):

181 See Didache n. 28. aoe (Ee Pray. ako.

+88 See Didache 4.10 and n. 35. 'Private property': Acts 4. 32.

'Pure': the Greek word often connotes sexual purity. If this is here — intended, the expression 'as far as you can' may be an exhortation

— to voluntary continence, as recommended in Matt. 19. 12.

184 Deut. 32. 10; Ps. 16.8. The 'saints': the Christians; cf. Acts 9.13; Rom. 12.13; etc.

Barnabas finds two advantages in visiting — one's fellow Christians; if one has the gift of instructing others, one may comfort the 'afflicted'; if one is a laborer, one may help the needy by almsgiving. The Didache (4.2) mentions another ad-— vantage: one may be refreshed by the discourses of the saints. y Ch Deut..409;.130Rer eae — 8° Cf. Deut. 1.16, 17; Prov. 31.9. 'Confess your sins': cf. B.

Poschmann, Paenitentia secunda CTheophaneia 1, Bonn 1940) 85-97.

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~Poschmann shows (87) that it is beyond the author's purpose to go into any detail regarding penance, and that he merely mentions a few means of obtaining remission of sin Chere, confession; in 19. 10, almsgiving ).

187" The Black One': see 4.10 and n. 36. 'Hypocrisy': a wide term which includes many varieties (sham, pretense, make-believe, cant, simulation, affectation, formalism, insincerity, etc.). It is probable that the word here simply stands for ' Judaism' and ' Judaizing tendencies.' See Didache 8.1 and n. 51. This latter acceptation is in keeping with the general subject of this epistle.

188 Cf. Rom. 12. 9. me oe. Fs. 4 3; -Isa,. 1. 23.

190 Cf. Wisd. 12. 5. "Destroyers of God's image': by abortion. See Didache 5. 2 and n. 43.

191 Cf, John 12. 8; Gal. 6.9 f.; 2 Thess. 3. 13.

182 Cf. Isa. 40. 10; Apoc. 1. 3; 22. Io.

198 "Your own advisers': do not take advice from the Jews (the 'hypocrites'), Hold fast to your Christian faith.

194 Cf. Isa. 54. 13; John 6. 45; 1 Thess. 4.9; 1 John 2. 27.

195 "The fair vessel': the expression recalls 'our fair creation' in 6.12. St. Paul uses the word 'vessel' of the human body (2 Cor.

4.7); of men (Rom. 9. 22; cf. Acts 9. 15); of a wife (1 Thess. 4. 4; cf. 1 Peter 3.7). Cf. above, 7.3 and 11.9. The adjective xadds meant, in classical times, 'fair, beautiful'; later it could mean ' good of its kind, excellent,' as 'the Good Shepherd' (John 10. 14), 'the good (kind, gracious, noble) Rewarder' (above, 19. 11), and even

"good, dear," as an epithet of admiration and affection.

See E. R.

Smothers, 'KaAds in Acclamation,' Traditio 5 (1947) 40 ff.

196 A Jast reminder of the writer's purpose announced in 1.8. As the letter began, so it ends—on a note of 'peace.' This is typical

Pauline style (Rom. 1.17 and 16. 12; 2 Cor. 1.2 and 13. 11; etc.).

Pauline, too, is the closing expression 'with your spirit.' Cf. Gal.

6. 18.

Norers

ST. POLYCARP

THE EPISTLES TO THE PHILIPPIANS

INTRODUCTION

1See The Epistles of St. Clement of Rome and St. Ignatius of Antioch: ACW 1 (1946) 96-99 and 90-95.

2 See P. N. Harrison, Polycarp's Two Epistles to the Philippians (Cambridge 1936) Ch. 14: ' Echoes from the Ignatian Epistles.'

8 Harrison, op. cit. 122, says: 'The brief sentences before us (that is, 13.2 of the covering note) may securely be regarded as contemporary and decisive "external" testimony to the genuineness of our Ignatian Epistles collectively.

In attesting this collection they attest a fact of first-rate importance in the literary history of that period.'

*See Harrison, op. cit., the long Ch. 5 (27-72):

'History of Criticism.'

® See Harrison's important work noted above. For the 'fusion' of early documents, see the same writer's remarks, ibid. 20-24.

® While the reviewers of Harrison's book generally found his theory of two letters acceptable, some objected that too long a span of years had been placed between the two letters.

Thus, C. J.

Cadoux (Jour. of Theol. Stud. 38 [1937] 270) thinks that the second letter should be dated 'not earlier than the spring following the first letter, but also not later than a couple of years after Ignatius's death.'

See also A. Puech, Rev. de l'hist. des rel. 119 (1939) 96-102; H. D.

Simonin, Rev. des sciences phil. et théol. 27 (1938) 258-60; also E. J. Goodspeed, A History of Early Christian Literature (Chicago

1942) 25.

"See, for example, the opening sentences in the Ignatian letters, and, above all, the elaborate captatio benevolentiae in Clement of Rome, ACW 1. 9-11.

® See Harrison, op. cit., Ch. 16 (172-206): 'The False Teachers at Philippi.'

* See 12. 1 and n. 89. He humbly confesses that he is not so well versed in the Scriptures (the Old Testament, probably) as the Philippians. a» See'g. f-and n. 65, 11 This touching letter to an apostate has been preserved by Eusebius, Hist. eccl. 5. 20.

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_ _ *See Harrison, op. cit. 3. See The Martyrdom, Intro. n. 12. Cf.

Jerome, De vir. ill. 17.

*8 See Martyrium Polycarpi 9. 3.

*4 See ibid., Intro. 87.

*® See Harrison, op. cit. 28 ff., and A. Lelong, Les Péres Apostoliques 3 (and ed., Paris 1927) Li.

TEXT Tue First Epistrie 'Both you and Ignatius write': this may mean:

'You write, as also Ignatius has written,' that is, to the Philadelphians (10. 1), the Symrnaeans (11.2), and to me (Pol. 7.2). A strong esprit de corps bound the Asian Churches into one large community of fellow feeling and of solidarity of interests. Cf. 1 Peter 5. 9.

2 See Intro. n. 3.

* For this rendering, see n. 88 to the second letter. 'Those who are with him': note the use of the present tense.

Ignatius, at the time of writing, is supposed to be still living. See Intro. 71.

* "Reliable information ': the news of Ignatius's martyrdom would naturally first come to Philippi, and from there be conveyed to Smyrna. This natural desire to learn how the great 'athletes of Christ' (see Clement of Rome 5.1 and Ignatius, Pol. 1.3 and 3. 1) had attained their immortal crown led to the writing of the Acta

Martyrum, which are an important part of early Christian literature.

They are the forerunners of our modern journals dealing with the foreign mission fields.

Tue Seconp EpIsrLe 1 The same expression occurs in Ignatius, Philad. inscr. Polycarp speaks here as a bishop (cf. Ignatius, Magn. 15; Smyrn. 12.2; Pol. inscr.) surrounded by his presbyters (so again in 11.3; 13.2; 14).

In the early Church, bishops, presbyters, and deacons ordinarily acted as a collective body. See Ignatius, Trall. 3.1 and n. 14: ACW 1

(1946) 132. Elsewhere in this letter the use of 'I' is adhered to:

3.1; 9.1; 11. 1-3; 11. 412.1; 13.1; 14.1.

It was natural that in course of time the personal responsibility of the head of the Church should come to assert itself (quite in accordance with St. Paul's action, e. g., in 1 Cor. 5. 35).

2'The Church of God': St. Paul and the Apostolic Fathers only

NoreEs occasionally speak of 'the Church of Christ.'

Cf. the inscr. to Ignatius, Philad. and Smyrn.

' As a stranger ': Christians are exiles in this world. See Clement of Rome, inscr. and n. 2: ACW tr. 103 f.

*Cf. 1 Peter 1.2; Jude 2.

4 The early Christians had a very lively and practical conception of the doctrine of the Mystical Body. See Clement of Rome, n. 113:

ACW 1.111 f.; Ignatius, Magn. n. 1: ibid. 125 £. A Christian as such cannot act, even in 'worldly' matters, except 'as a member of Cunited with) Jesus Christ.' Cf. Ignatius, Ephes. 8.2, and John

1525:

5 An echo of Phil. 2. 17; 4. Io.

°'The images': Ignatius and his fellow prisoners. Of the latter we know nothing but their names (9.1). A martyr is an 'image,' copy, imitator, follower, of Christ.

See below, n. 64, and Ignatius, Trall. n. 7: ACW 1.131. 'The True Love': cf. 1 John 4. 16; also

Ignatius, Rom. 7.2.

Perhaps, however, Polycarp is thinking of Christ's true love for us (see John 15.12), or of our genuine love for God, Christ, and the neighbor (see below, 3. 3).

7*Diadems': cf. Ignatius, Ephes. 11.2. 'The elect': of God (cf.

Matt. 24. 31); of Christ Ccf. John 15. 16).

® See Clement of Rome 1.2: ACW 1 (1946) 9. For another sense of zits, see below, 4. 3.

® Lit. 'from primitive times' (Lightfoot); the days of its first planting.

See Phil. 1.5; 4.15, and compare Acts 15.7; 21. 16.

'Celebrated': see Rom. 1. 8.

1°'This is probably the sense of «is here. But in the Koine é& and cis interchange somewhat freely; hence, possibly, 'brings forth fruit in Jesus Christ' Cin the well-known Pauline and Ignatian sense: see Ignatius, Magn. n. 1: ACW 1.125 f.); see n. 4 above; besides, if cis can be pressed, Polycarp may mean that your faith ' brings forth fruit into Jesus Christ,' with an echo of Eph. 4.13:

Christian life aims at ' building up the body of Christ' until we 'attain to (eis) the full measure of the perfection of Christ.' To grow in virtue is 'to grow into Christ.' See n. 28.

"The Greek is graphic: 'who endured to go as far as death and meet with it face to face.' 'The throes' or birth-pangs 'of death': see the commentaries on Acts 2.24; Pss. 17.5 and 114.3.

Cf.

Ignatius, Rom. 6.1. The quotation following is from 1 Peter 1. 8.

Christ 'died for our sins': an important point in Polycarp's soteriology; see n. 91.

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%* The rendering 'many desire to experience' takes for granted that many pagans and Jews actually desired to become Christians; of this, however, we have no knowledge. To remove this inconvenience, we might read a conditional sense into the participle <i8éres and, by consequence, into the indicative érvpotow, making zoAdoi the subject: "a joy which many would like to experience if they were

> assured, etc.' The modal force of the indicative is occasionally met with in ancient and Koine Greek. Lelong (op. cit. 111) and others join <iSdres to miorevere, as in the text above.

** Eph. 2.5, 8, 9. 'You have been saved': virtually, that is, by your call to Christianity and by baptism. This call was independent of ' works' or 'actions.' See the following note.

Cf. 1 Peter 1.13; Eph. 6.14; Ps. 2.11.

'Therefore': because you have received the grace of baptism, therefore live as befits you

CEph. 4.1 ff.) and ' ratify God's calling and choice of you' (2 Peter 1.10).

'In truth': either subjectively, 'with sincerity, or, better, objectively, 'as the Truth, Christ, demands.'

See 3.2 and n. 27.

Note the context.

18 As St. Paul had warned the Philippians against Judaizing influences (Phil. 3. 1-4), so Polycarp warns them against 'that (Judaistic) dabbling in fantastic lore,' 'that idle curiosity about trifles,'

'that worthless speculation' about genealogical registers, which belonged either to 'Israelitish families, or Rabbinical fables and fabrications' or to the aeons of the Gnostics, or, finally, to the heathen mythologies (cf. R. F. Weymouth, The New Testament in Modern Speech [5th ed., Boston 1943] 499). The next sentence makes it clear that the purity of the faith of the Philippians was endangered. An idea of this paravodoyia Cor paraidrys in 7.2) may be formed from some of the Apocrypha. Cf. Matt. 24. 12; 2 Cor.

2.17. Note that the expression 'leave untouched' ('have nothing to do with'; 'leave on one side') has been chosen in preference to 'abandon' because it is not certain that the Philippians had actually succumbed to the temptation.

Peter 1.21; cf. Eph. 1.20 and Heb. 8.1. See Clement of Rome 59. 2.

CK. Phil. 2. 10; 3.2%; 1 Cor. 15. 28.

18 Cf, Ps. 150.6(5). The New Latin Psalter has 'omne, quod spirat.' See also Isa. 57. 16.

19 Cf, Acts 10. 42 (2 Tim. 4.1; 1 Peter 4.5).

20 Cf. 2 Cor. 4. 14; 1 Cor. 6.14; Rom. 8.11. For points of Polycarp's eschatology, see 2. 1 £.; 5.2; 7. 1; 9.2; II. 2. js

Nores 21 See Clement of Rome 33.1 and n. 95: ACW 1. 110; Ignatius, Ephes. 14 and n. 34: ibid. 123.

' Avarice, love of money ': we are being prepared by the writer for what he has to say about Valens and his wife in 11.1.

Cf. 4.1; 4.3; 6.1; 11.1; 11.2.

Some of Polycarp's expressions point evidently to special circumstances, dangers, or vices, existing at Philippi, but unknown to us.

The expression 'blow with blow' has been taken to indicate 'a state of discord within, and scandal about, the Church at Philippi...

It has even come to blows.' See Harrison, op. cit. 168.

22 1 Peter 3.9.

23 Matt. 7.1 £.; cf. Luke 6. 36-38; Clement of Rome 13. 2.

24 Matt. 5.3, 10; Luke 6.20. 'The humble souls': the kind of men whom St. Paul describes in 1 Cor. 1. 26-28. In the Psalms the words pauper, egenus, miser, oppressus, and humilis, are constantly used to denote the pious, law-abiding, God-fearing Jew. In our current renderings of the adjective rrwxés the idea of * poverty' has been over-stressed: 'Ce ne sont pas ceux qui n'ont pas d'argent, mais les personnes pieuses qui se sentent désenchantées et opprimées dans le monde' (CM. J. Lagrange, Evangile selon saint Matthieu

[Paris 1929] 82).

2° Compare Ignatius, Ephes. 3.1. The word 8:xaoovvm Chere rendered 'the practice of holy living'), which abounds in shades of meaning varying with the context, has unfortunately, through centuries of repetition, been forced into the strait jackets of 'justice' and 'righteousness.' A glance at Knox's translation of its 95 occurrences in the New Testament shows what a wealth of connotations is hidden in it. See nn. 31, 40, and 65, and Barnabas n. 5.

26 See 2 Peter 3. 15:

27 See Acts 16.12. The word BéBaios means: firm, fast, stable, constant, valid, inviolable; hence here 'authoritative.' See Ignatius,

Smyrn. 8.1: ACW 1.93.

8 Lit., 'to be built up Cedified) toward the faith.'

Since the purpose of the Church is to 'build up the body of Christ' (Eph.

4. 12), a Christian's growth in virtue may be described as 'a building up' Caedificare: see below, 11. 4 and 12. 2). Cf. Ignatius's elaboration of this metaphor in Ephes. 9. 1. See above, n. to.

*° Cf. Gal. 4.26, where this is said of the 'heavenly Jerusalem,'

Regarding the early Christian personification of faith as a mother, see the study by J. C. Plumpe, Mater Ecclesia. An Inquiry into the Concept of the Church as Mother in Early Christianity (Stud. in Christ. Ant. 5, Washington 1943) Ch. 2.

Tue Episries oF St. Potycarp

%° Since faith, being 'the mother of us all,' takes first place, love cannot precede it; hence zpoayovons and éraxoAovbovens are best taken as distinctions of rank, in agreement with 1 Cor. 13. 13 (cf. also Ignatius, Ephes. 14.1). The sequence in 1 Thess. 1.3 is different. In Col. 1.4 f., hope is conceived either as a step toward, s the wellspring of, love (though certainly not as the motive of love), or else as prompting St"

Paul to feel thankful for the graces mentioned.

*1" Engrossed in these': lit, when a man 'is within the limits of . faith, hope, and love'; when he comes under their influence and is actuated by them. 'The commandment': see Matt. 19. 17; 22. 38;

John 15.10; Gal. 5.14; 1 John 2.5.

'Justification': compare the use of this word in 2. 3; 3. 1; 4. 1; 5. 2; 8. 1; 9. 1, 2. See n. 25.

82 Cf. 1 Tim. 6. 10. An even more forceful lesson is read into this text if the word rendered 'beginning' is taken to mean 'gist' or 'sum.' Thus in Mark 1.1 the rendering 'summary' is more appropriate than 'beginning.' The Greeks used this word also to denote

'the primal substance' out of which the world is made.

In Ps.

110. 10 (' The fear of the Lord is the beginning of wisdom') the Hebrew rendered dpy7 in the Septuagint may mean 'sum'

CCE. J.

A. Van Steenkiste, Liber Psalmorum [3d ed., Bruges 1886] 976).

Those 'who minister in the temple' or 'serve the altar' (1 Cor.

9. 13) are peculiarly exposed to temptations to greed and love of money. See below, 11.1, 2. Here, however, the admonition is not exclusively aimed at church officials.

Tim. 6.7; Job. 1. 21.

84Cf. Rom. 13.12; Eph. 6.11, 13. 'The armor of a holy life Gnnocence, right-doing)': cf. Rom. 6.13; 2 Cor. 6.7. See above,

2. 25.

Lit, 'to walk in the way, etc.': a metaphor familiar to Greeks and Semites alike; see Didache 1. 1.

86 The subsequent injunctions suited to certain states of life are modelled on smilar exhortations in St. Paul CEph. 5.21; Col. 3. 18 ff.). Cf. Clement of Rome (1. 3 and esp. 21. 6-8), For the Gentile,

Jewish, and early Christian ethical codes, see E. G. Selwyn, The First Epistle of St. Peter (London 1947) 101-109; 421-39; 471-88.

87In the primitive Church, widows were given special care and accorded special honors. For references to 'widows' in Clement of Rome and Ignatius, see ACW 1, Index s. v. After undergoing certain tests, they could be enrolled as deaconnesses,

See K. Priimm,

Notes Christentum als Neuheitserlebnis (Freiburg i. Br. 1939) 366 f., and T. Schermann, Die allgemeine Kirchenordnung des zweiten Jahrhunderts (Paderborn 1914) 1.202 ff.

Since these women were bound by a special pledge or promise, the word zioris seems here used in a technical sense: let widows be discreet, not 'in the faith of the Lord, but, rather, 'in matters concerning their fidelity to the Lord.' Their riots was their 'plighted

— troth.' But the usual sense of 'faith' need not be wholly excluded.

In the history of early Montanism, if at no other period, women were known to be particularly liable to exaggeration or even fanaticism in religious matters.

'Discreet': the Greek word means ' sober, of sound mind, reasonable, moderate, temperate, not given to fanaticism.'

The context seems even to imply self-control in sexual matters; hence ' chaste.'

Polycarp here coins a happy phrase that has been much admired: widows are 'God's altar,' because 'elles devaient prier sans cesse' and 'elles vivaient des offrandes des fidéles' (Lelong, op. cit. 115).

For later references, also as applied to virginity, see Lightfoot, op. cit.

329 f. God 'inspects everything for blemishes': see Clement of Rome 41. 2.

—ae e ee Sri Core tae, #8 Gal: Go:

*0 Following the precedent of St. Paul (1 Tim. 3. 8-10, 12, 13), the Apostolic Fathers were greatly interested in the proper conduct of deacons.

See Ignatius, Magn. 6.1; Trall. 2.3; etc. (mentioned 39 times in all). They must be blameless 'in the sight of (confronted with) His just demands'; for Snacoodvn, see n. 25. 'God's servants': see Ignatius, Smyrn. 10.1. Note the weakened and wider sense of dudxovos, applied to Christ a little farther on.

" Lit., "walking Cliving) conformably to the real state of things so far as Christ is concerned.' What Christ (the Sidcovos of all men:

Rom. 15.8; Matt. 20.28; Mark 9.35) did is the only true, correct, and therefore ideal, standard by which deacons must judge their conduct and obligations. In the New Testament and later the word dA70ea has often this objective sense (like its opposites mendacium and vanitas in Ps. 4. 3 and elsewhere).

"Cf. Rom. 8.17; 2 Tim. 2.12. For rodirevecOa, see Phil.

1. 27; apie of Rome 21.1. Note the proviso: as in Luke 18. 8; Didache 16N2:

* For special injunctions to young men, see 1 Peter 5. 5; Titus 2. 6.

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m Cf. Gal. 5. 17;-1 Peter 2. 11.

*° 1 Cor. 6.9 f.

*6 " And obey': young men must obey presbyters and deacons, who had, of course, inculcated sexual purity. The term éricxozos, ' bishop,'

_ does not occur in the body of this epistle; but we know from other early Christian literature that ' presbyter' and 'bishop' were at times used indiscriminately; see my n. 125 to Clement of Rome: ACW 1.

112; also Ignatius, Magn. 9. On the other hand, St. Paul, writing to the same community (1.1), speaks of 'bishops and deacons,' and omits any mention of 'presbyters.'

It is a reasonable conjecture, therefore, that in the present epistle the term ' presbyter ' may include

'bishop'

Ccf. Lelong, op. cit. 117) and that the term 'deacon' may include ' presbyter.' That the term 'deacon' was capable of a wider sense is clear from its application to Christ, the High Priest (see 5. 2 and n. 41). For the fluidity of the terms 'bishop' and 'presbyter' in St. Paul, see the note by M. Meinertz, on Phil. 1.1, in Die

Gefangenschaftsbriefe des heiligen Paulus (4th ed., Bonn 1931) 129.

It would not be absurd to conjecture that Valens was the bishop of Philippi. See n. 78. fae. Acts 23. 1; 1 Tim. 3.9; 2. Tim. 1. 3.

48" What has gone astray': some, referring to Ezech. 34. 4, supply the noun 'sheep.' But the Greek neuter may denote persons, as in John 6. 37 (cf. also Matt. 1.20 and Luke 1.35; 19. 10). Here the reference is no doubt to Valens, his wife, and their partisans. 'The sick': cf. Matt. 25.26, 43; 'the widows': cf. James 1.27 and above, n. 37; Ignatius, Smyrn. 6.2; Pol. 4.1. We have here a chapter from pastoral theology, a reflection of the pastoral duties stressed in Ignatius's letter to Polycarp.

49 Cf. 2 Cor. 8.21; Rom. 12. 17.

50 Cf, Rom. 14. 10, 12.

51 Cf. 2. 1; Ps. 2. 11; Heb. 12. 28.

82°To us': that is, the Smyrnaeans (Polycarp was a disciple of the Apostles:

Irenaeus, Adv. haer. 3.3.4) and the Philippians:

Acts 16.12. Polycarp recognizes the principle of tradition in the preaching of Christian doctrine; note that he puts the Apostles on the same level with Christ. The chain of transmission is unbroken:

God the Father—Christ—the Apostles (and before them the Prophets).

Among the Apostles St. Paul is mentioned by name in 3.2 and 11.2. According to the Didache the right to teach is vested not only in the visiting 'prophets' and 'apostles,' but also in the resident

Nores officials called 'bishops' and deacons' (see Ch. 11: 'who render you the sacred service of teachers and prophets ', see Didache n. 94).

The most clear-cut statement of this principle is found in Clement of Rome 42. For Ignatius of Antioch, cf., e. g., Ephes. 11.2. The same doctrine is implied in Papias's inquiries made of the ' presbyters': see Papias, Fr. 2. 3; and in Barnabas's statement about the Apostles in 8.3 of his Epistle.

'The Prophets': for the high esteem in which they were held by the Fathers, see ACW 1, Index s. v.

'Seducers': the noun oxdv8adov e is sometimes predicated of persons; cf. Matt. 13. 41; 16.2331 Com

1.23.

Polycarp, no doubt, means the Docetists and their leader Marcion.

' For a mask': see Ignatius, Ephes. 7.1. This statement is explained in the next paragraph.

58 Cf. 1 John 4. 2-4.

64 Cf. 1 John 2. 18, 22; 2 John 7; 2 Thess. 2. 5. ' The testimony of the Cross': John 19. 34 f.; 1 John 5. 6-8. To Polycarp the Cross is a witness against the Docetists. See Ignatius, Ephes. 9. 1; 18. 1; Trall.

11. 2; Philad. 8.2; Smyrn. 1. 1., 2.

55 Cf. John 8. 44; 1 John 3. 8.

56 For 7a Aoya, here rendered 'the Gospel,' see Clement of Rome 62. 3 and n. 179: ACW 1. 116.

'7 Evidently the heresy referred to is Docetism, dating from the time of the Apostles, and held in one form or another by most of the numerous Gnostic sects.

It denied Christ's human nature and therefore attacked the Incarnation as well as the Redemption by His

Passion and death on the Cross. That it proved a dangerous enemy of the primitive Church is constantly stated or implied in the Ignatian Epistles (see ACW 1, Index s. v.). The designations ' Antichrist' and 'first-born of Satan' indicate Polycarp's abhorrence of the archenemy and his grave concern in the purity of the Philippians' faith. That his outburst is directed against Marcion seems wellestablished; see, above all, Harrison, op. cit. 172-206, "The False

Teachers at Philippi." At the time of writing, the errors of Marcion had not yet reached their final formulation. See also Papias, Fr. 13.

°8" The senseless speculation ': see above, 2. 1 and n. 15.

8° Cf. 1 Peter 4.7.

°° Cf. Matt. 6.13, a second reference to the Lord's Prayer; the preceding petition, 'Forgive us our debts as we also forgive our debtors,' is alluded to in 6. 2.

$1 [bid. 26. 41; Mark 14. 38.

Tue Episttes or Sr. Potycarr

1 Tim. 1.1. 'The Pledge': this term is generally applied to the Holy Spirit; see 2 Cor. 1.22; 5.5; Eph. 1.14.

It is sometimes rendered 'guarantee,' sometimes 'foretaste.' 'Our Hope, etc.': note again an important point of doctrine, and cf. nn. 11 and 91.

°° 1 Peter 2.24, 22. See Ignatius, Smyrn. 2.

** Cf. 1 Peter 2.21. After exhorting the readers to the practice of Christian virtue in general,/Pelycarp now takes a higher flight and makes a final appeal to their loyalty to Christ 'who endured everything' (a hint at His death for us). He carried His patient endurance 'to the limit' (see 9. 1) to set us an example of what we should be ready to do for Him. For the idea of being one's ' imitator' and its application to Christian conduct, see Ignatius, Trall. 1.2 with n. 7: ACW 1. 131; also above, n. 6. Both our 'imitation' of Christ and our ' patient endurance' in imitation of Him reach their climax in martyrdom. See n. 65. The writer's insistence on ' patient endurance, copied from the New Testament (32 instances; the corresponding verb tropévew occurs

17 times), runs through the Apostolic Fathers (19 and 30 instances, respectively). The idea of martyrdom as the crown of a Christian life is expressed as early in the New

Testament as Matt. ro. 22.

°° Polycarp now shows that the great and paramount lesson in holiness which a Christian has received is to hold himself in readiness for martyrdom. 'The lesson in holiness': the same somewhat vague expression occurs in Heb. 5. 13, where the writer takes the readers to task for 'having become like children who need milk, instead of solid food'; those that still need milk 'do not understand the lesson of holiness.' This lesson is appropriately called Adyos, since it is ' the word ' of God laid down in Holy Writ. See n. 27. Both this passage from Hebrews and the context in Polycarp's epistle favor the interpretation of Sixavoovvy just given. For the range of its connotations, see above, n. 31 and Barnabas n. 5. The Greek verb here rendered

"carry out' seems to mean "to obey one in authority'; hence almost 'to be loyal to one and show this loyalty by obedience,' as a soldier who obeys his commander. The applicability to a martyr is obvious.

66 See n, 6. These men were not members of the Philippian community. 'Your own community': cf. Phil. 1.7, 28-30. 'The other

Apostles': such other missionaries as were known to the Philippians, whether they were apostles in the narrower or the wider sense. See

Didache n. 70.

67 Cf, Phil. 2.16; Gal. 2.2.

The aorist ¢8papov indicates that Polycarp, when writing this letter, knew of Ignatius's martyrdom.

NoreEs 68 See Clement of Rome 5. 4, 7.

62 Clog. Lima.

70 Cf, 2 Cor. 5. 15; 1 Thess. 4. 14; Ignatius, Rom. 6. 1.

71 A conflation of various passages: 1 Cor. 15. 58; Col. 1.23; Rom.

12. 10; 13. 8; 1 Peter 2. 17; John 13. 34; 15. 12, 17.

Polycarp's views of a virtuous life may be gathered from 3. 3; 5. 25

10.1

(faith); 10.1; 10.2 (charity); 10.2 (good example); 6.2

(forgiveness); 8. 2; 9. 1 (patient endurance); 12. 1 Gmeekness); 11. 1, 2, 3, 4 (forbearance and moderation); 4.1; 6.1; 11.1, 2 Cavarice

); 12. 3 (prayer). ee eee 72 Cf, 2 Cor. 10.1. 'Give precedence': Rom. 12. Io.

Bete Proves: 26:

™ Cf. Tob. 4. 10 £3 12.9. 'Submit': Eph. 5. 21; 1, Peter Sas.

75 Cf, 1 Peter 2. 12; Matt. 5. 16.

76 Apparently quoted from Ignatius, Trall. 8.2, who had quoted it freely from Isa. 52.2 (see the instructive note by J. B. Lightfoot, op. cit. 2.172). The Latin vae, like the Greek ovat, is an interjection of grief or of denunciation; as 1 Cor. 9. 16 (It would go hard with me' [Knox]; 'poena mihi imminet' [Zorell]). It does not seem to express downright malediction, except perhaps in Apoc. 9. 12; 11. 14.

77 "You are practicing ': or, if the verb is in the imperative, ' which you yourselves must practice.'

"8 Nothing further is known about this man. Valens and his wife may have been guilty of 'some sordid and dishonest money transaction, as in the case of Ananias and Sapphira.' Cf. Lightfoot, op. cit.

3. 341. "His office': locum = rémov; cf. ACW 1. 113, 134, 144.

'Be pure': the Latin version reads casti, which is assumed (by Zahn, Lightfoot, Funk, etc.) to stand for dyvot, 'chaste,' in the original, Although some of the older interpreters (e. g., Jacobson) saw here an indication that Valens had involved himself in some unchaste affair, modern critics agree that the entire context shows that the presbyter's scandalous behavior had something to do with avarice; and avarice was, in effect, a sort of religious impurity (see n. 81). Harrison, op. cit. 167, understands the words 'be pure and true' to be a warning, addressed to all, 'to refrain from avarice and keep true chastity. It would seem that either Valens, or someone who shares with him the responsibility for the present trouble, has been thinking to hide, or make up for, his love of money by a great show of what he calls chastity.' eT et hess: 5, 22.

Tue Episttes oF Sr. Porycarp

2st Fim: 5-5. x ®t Cf. Eph. 5.5 (also Col. 3. 5), where avarice is termed idolorum servitus. Idolatry in turn had been condemned in the Old Testament

(cf. Ezech. 16. 20 ff.) as 'fornication.' Hence a theologian such as _ St. Augustine could seriously consider both idolatry and avarice as _ causes for separation in marriage, the Lord having excepted fornication when He inculcated thé indissolubility of the marriage tie. Cf.

Matt. 5.32.

See Augustine, De Serm. Dom. in Monte 1. 12. 36; 16. 46, and the observations in ACW 5 (1948) nn. 90 and 124. For 'idolatry,' see Barnabas n. 170.

82 Cf. Jer. 5. 4 and 1 Cor. 6. 2.

** An obscure passage. The words may mean: 'who in the early _ days Cof Gospel preaching) were his letters of recommendation '

(cf. 2 Cor. 3.2). See Lightfoot, op. cit. 3.342. The Philippians were praised in St. Paul's letter to them (Phil. 1. 3-9).

84 Cf. 2 Thess. 1. 4. The Smyrnaeans came into the Church after the conversion of the Philippians. eC. 2 Tim. 2. 25.

86 Cf. 2 Thess. 3. 15. 'Be considerate': in view of the wide-spread controversy which later disturbed the Church regarding the treatment

_ of the so-called lapsi (persons who had fallen away from the faith or otherwise given great scandal), it is interesting to see that Polycarp stood for leniency. Compare Clement of Rome 56.1 and 57. 1; also

Ignatius, Ephes. 10. 1, 2.

87 ' Diseased ': a medical term; or, ' subject to suffering'; ' frail.' Cf.

Acts 26. 23; Ignatius, Ephes. 7. 2; Pol. 3.2. For the expression 'the whole of your community,' see 1 Cor 12. 26f.; Clement of Rome

38. 1 and n. 113, 59.2 and n. 165: ACW 1. 111 and 116.

88 The Church, as 'the Body of Christ' (Eph. 1. 23), is a living organism. Her purpose is to 'build up' Caedificare) this mystical union with Christ, by teaching the members (1 Cor. 14.4), by forming in them Christ's image (Gal. 4.19). There must be no ' diseased ' members in this body, and none must be suffered to wither and be thrown away (John 15.2, 6). Besides being in a healthy condition, the Church must preserve her numerical integrity: none must be lost and others, as yet outside her fold, must be incorporated

(see below, 12.2). These are commonplaces among the Fathers.

Polycarp goes one step farther. He says: by doing this, that is, by reclaiming any stray members (and incorporating fresh members:

12.2), 'you promote your personal spiritual growth.'

Here is an

Nores intimation which eventually brought into being the active and the contemplative orders of the Church. 'The former are busy with the outer world, but thereby foster their own inner growth; the latter are busy with forming the inner man, but thereby influence the outer world for good. See I. Herwegen, Sinn und Geist der Benediktinerregel (Einsiedeln 1944) 12. As he says: 'The inner and the outer world must co-operate in producing the perfect man.'

Compare Luke ro. 42.

89 Cf. Clement of Rome 53. 1; Ignatius, Ephes. 14. 1.

°° Cf. Ps. 4. 5 and Eph. 4.26. The first part is generally rendered:

'be angry, and sin not.' The New Latin Psalter renders:

' Contremiscite, et nolite peccare.' Polycarp, of course, quotes the Septuagint.

1 Cf. Heb. 6. 20; 7.3. 'Further your growth': see nn. 28 and 88.

Here we have Polycarp's Christology in a nutshell; cf. his prayer in Martyrdom 14.

2 Cf. Acts 8. 21; 26. 18; Col. 1.12. 'Are yet to believe': 1 Tim:

1.16. Inward growth must keep pace with outward expansion. See n. 88.

98 Cf. Gal. 1.1; Col. 2. 12; 1 Peter 1. 21.

* Eph. 6.18; 1 Tim 2.1. 'The saints': the faithful. See n. 15a to Ignatius, Magn. 4: ACW 1, 127.

°° Cf. 1 Tim. 2. 2 and the celebrated passage in Clement of Rome 61; also n. 175: ACW 1. 116f.

6 Cf. Matt. 5. 44; Luke 6.27. Cf. Didache 1. 3.

By CheR i eass18.

°° Cf. John 15. 16; 1 Tim. 4. 15; Matt. 5<26.

°° Cf. Col. 1. 28; 2. 10; James 1. 4; Matt. 5. 48.

*°° Crescens, the bearer of this letter, was perhaps also Polycarp's amanuensis (see Ignatius, Rom. n. 28: ACW 1.136). The whole tone of this postscript seems to indicate that it belongs at the end of this second letter, and not at the end of the covering note.

For, otherwise, what is the meaning of in praesenti (for the Greek dpru:

"recently, lately, once before') if it does not imply that Crescens had on an earlier occasion brought the covering note to Philippi and during his stay there edified the whole community?

*°. Compare the similar greetings in Ignatius, Pol. 8. 3; Trall. 13. 2; Smyrn. 13. 2 (' Farewell in the grace of God').

Tue Marryrpom oF Sr. Porycarp

THE MARTYRDOM OF ST. POLYCARP

INTRODUCTION

* Still one of the best accounts of the problems posed by these acta and of the literature published is that by O. Bardenhewer,

_ Geschichte der altkirchlichen Literatur 2 (and ed., Freiburg i. Br.

1914) 669-71; cf. also 1. 161-63.

* Or Marcianus. The manuscripts show both forms of the name: see 20.1 and J. B. Lightfoot, The Apostolic Fathers.

Part 2:

Ignatius, S. Polycarp (and ed., London 1889) 3. 398 f.

*See A. Lelong, Les Péres apostoliques 3 (and ed., Paris 1927) lx. See n. 15 on the text.

* The so-called Acta Martyrum are not, however, usually presented in epistolary form, as the present account is. On the subject, cf. H.

_ Leclercq, 'Actes des martyrs,' Dict. d'archéol. chrét. et de lit. 1.1

- (1924) 373-446.

See n. 46 on the text.

° See below, nn. 5, 24, 56, 58 on the text.

"Irenaeus states CEp. ad Flor. == Eusebius, Hist. eccl. 5.20) that as a youth he had often seen Polycarp and heard him tell of his intimate acquaintance with the Apostle John (cf. the note following).

The same witness reports (Adv. haer. 3. 3. 4) that on a visit to Rome _ the aged bishop of Smyrna converted many heretics; also that on one occasion he encountered the archheretic Marcion (cf. below, the account in the Moscow manuscript). See also n. to.

8 Irenaeus (Adv. haer. 3. 3. 4.) writes simply that the appointment was made 'by Apostles,' while Tertullian (De praescr. haer. 32.2) states that according to the records of the see of Smyrna the honor was conferred by the Apostle St. John.

®See Polycarp, Phil. Intro. n. 3.

10 Cf, Irenaeus, Ep. ad Vict.

= Eusebius, Hist. eccl. 5.24. 16; Eusebius, ibid. 4. 14.

11P, N. Harrison, Polycarp's Two Epistles to the Philippians (Cambridge 1936) 5, sums up Polycarp's important place in the Asian Churches as follows: "He was the neighbor and colleague of successive bishops of Ephesus, the friend and perhaps the host of Ignatius, the companion of Papias, the first and most uncompromising opponent of Marcion (outside Marcion's home-Church and country), the revered teacher of Irenaeus's boyhood."

I 98 Nores 12 Cf, Clement of Rome 64: ACW (1946) 49. This appendix is perhaps a postscript added by the author of the Martyrdom.

18 Cf, Bardenhewer, op. cit. 2. 671.

Text 1The best commentary on this expression, so unusual to us, is found in Chs. 5 and 6 of the Ep. to Diognetus. See also Clement of Rome, inscr. and n. 2: ACW 1. 103 f. Lit.,

'a Church that is in a state of pilgrimage' Cin the sense explained in Heb. 13. 14); hence, as it were, 'God's pilgrim Church at Smyrna.' The noun zaporxia

('settling in a strange place' or 'in a foreign country') came to be a common term for a Christian community in any place. From it our word 'parish' is derived. See E. G. Selwyn, The First Epistle of St. Peter (London 1947) 118.

FTea | * The early Christian communities took a lively interest in each other's affairs; their catholicity of outlook and the consequent brisk inter-diocesan exchange of news are abundantly illustrated by the Ignatian letters.

See e.g., Ignatius, Philad.

10.

'The Catholic Church': see below, n. 46.

8 Cf. Jude 2; see also 1 Peter 1.2; 2 Peter 1.2.

* "Sealed the persecution ': compare the same Greek word in Matt.

27.66; Apoc. 20. 3. Here 'to seal' means 'to close, as it were, by a seal.'

After Polycarp's martyrdom the Smyrnaeans seem to have enjoyed a respite from persecution.

* The writer is particularly interested in Polycarp because of the resemblance between his martyrdom and the Passion of Christ, which is 'the martyrdom narrated in the Gospel.'

Christ, too, was a 'martyr' (a 'witness' to the truth); see John 18. 37; Apoc. 1.5}

3.14. H. Delehaye, Les passions des martyrs et les genres littéraires (Brussels 1921) 27 ff., shows that the idea of resemblance between Christ's Passion and the sufferings of the martyrs was familiar to the early Christians. There is a special point in noting that Christ and Polycarp ' waited to be betrayed '; Quintus's self-intrusion (see Ch. 4) was disastrous.

Some of the points of resemblance noted in the narrative are somewhat remarkable, though not strange enough to pronounce them legendary.

SOs Phila, 4) " This idea is taken up in many later acta martyrum: cf. Eusebius's account of the martyrs of Lyons and Vienne, Hist. eccl. 5. 1. 51, 56;

Passio SS. Perpetuae et Felicitatis 4; Acta Pauli et Theclae 24; etc.

Tue Marryrpom or Sr. Potycarp

* Compare 11.2 below. 'The unquenchable fire': cf. Matt. 3. 12; _ etc.; also Ignatius, Ephes. 16.2.

' Eternal life': Matt. 25. 46.

®1 Cor. 2.9; Isa. 64.4; 65.16.

'Already angels': that is, no longer subject to the infirmities of the flesh, but already disembodied. Cf. Hermas, Vis. 2.2.7 and Sim. 9.25.2; Tertullian, De

Tes. carn. 26; 62.

2%, +0 'This subject is not actually expressed in the Greek. Some editors (Zahn, Funk, etc.) inserted 'the tyrant'; but this is supported only by the authority of a scribe and, moreover, is anachronistic, since such appellatives for proconsuls and other presiding officials were not used in the acta until a later date.

Lightfoot, The Apostolic Fathers.

Part 2:

S. Ignatius, S. Polycarp (London 1889) 3. 368, suggests that 'the Devil,' mentioned in the sentence immediately following, is the subject to be supplied.

11" Over any of them': that is, of the group of twelve mentioned in 19. 1; or, ' over all of them,' if we include the unfortunate Quintus mentioned in Ch. 4. For the view that the sufferings of the martyrs were the work of the Devil, see Ignatius, Rom. n. 18: ACW 1. 136.

See below, 17. 1.

127 ucius Statius Quadratus, who was also a rhetorician.

See below, 21.

18 Cf. Ignatius, Rom. 5. 2.

14 The charge of atheism was commonly leveled against Christians: cf. Justin, Apol. 1.6, 13; Athenagoras, Leg. 3 ff. To be an atheist, not to believe in the pagan gods, was a crime against the Roman state religion. See n. 27 below.

15 Quintus's self-intrusion was not 'according to the will of God'

(see above, 2.1); Polycarp's conduct was in harmony with the Gospel teaching: Matt. ro. 23; John 7. 1; 8.59; 10. 39; Acts 13. 51;

17.14. It may well be that the reference to Quintus's nationality is not without some significance. Zahn (Ignatii et Polycarpi epistulae, martyria, fragmenta [Leipzig 1876] 138 f.) pointed out that his impulsiveness and ardor are native qualities identical with the religious fanaticism and exaggerated asceticism that marked Phrygian Montanism a decade or two later. Again, as Lightfoot Cop. cit., 369) remarks, the present incident illustrates the proverbial cowardice of the Phrygians; cf. Tertullian, De an. 20: 'comici Phrygas timidos illudunt.' But Phrygians could also die heroically for their faith; thus the physician Alexander among the martyrs of Lyons: Eusebius,

Hist. eccl. 5. 1. 49-51. 'To offer incense': see n. 25.

Notes 18 Compare Cyprian's flight from Carthage during the persecution of Decius in 250. The same martyr was also said to have had a vision foretelling him his impending execution; cf. Pontius, Vita Caecil,

Cypriani 12.

17 And this is what he himself had urged: Phil, 12.3. It is note worthy that this account frequently touches upon the subject of prayer and contains several prayers and doxologies.

18 That is, at the farm he had just left.

'Of his own household': cf. Matt. 10. 36. The Jews, too, were eager to do away with Christ:

Matt. 26. 5. See above, n. 5. ' Herod': another point of resemblance between Christ's Passion and Polycarp's martyrdom.

19 See n. 5 and compare Matt. 27. 62; Mark 15. 42; John 19. 31.

20 Cf. Matt. 26. 55. s 11 Cf. Matt. 6. 10; Acts 21. 14. i, #2 Ancient Christianity prayed standing and facing the East. Cf

Matt. 6.5. See the remarks by J. C. Plumpe, ACW 5 (1948) 198 n. 29.

8 See n. 46.

*4 Note again the parallel to an incident in Christ's Passion. "A great Sabbath': see below, n. 56.

25 The expression 'Lord Caesar' was offensive to Christians be cause it seemed to imply that Christ was not 'Lord' (see Phil.

2.11; also 1 Cor. 12.3). Cf. Tertullian, Apol. 34: 'I am of course willing to call the emperor " Lord" in the common acceptation of the term and only when I am under no constraint to call him "Lord" in place of God.'

' Offering incense': this is Lightfoot's attractive suggestion (see op. cit. 3. 376 f.) in place of ' offering sacrifice.' Besides the excellent references he gives (Porphyry, De abst. 2.58; Josephus, Bell. Ind.

7: 3. 3; etc.), cf. 3 Kings 12. 33. For the general custom of offering incense to emperors, cf. Tertullian, Apol. 30; Amobius, Adv. nat.

7-36; Pliny, Ep. 10.97; etc. 'And what goes with it': that is, such other tokens of worship as accompanied the offering of incense; or, saying such other things as they were accustomed to say, as in 9. 2.

*8" A voice was heard from heaven': that is, from God; or, less probably, 'a voice rang out in the sky.' See John 12.28. For the text, see Jos. 1.6, 7, 9; Deut. 31. 6, 7, 23; Ps. 26. 143 30. 25.

*t "The Fortune of Caesar': the Roman goddess Fortuna was the special protectress of the emperors.

See W. F. Otto, in PaulyWissowa's Real-Encyclopaedie 17 C1912) 36 ff; for her identification

Tue Marryrpom or Sr. Porycarp

with the genius of the emperors, see ibid. 1164 ff. 'The atheists': note the use of this term in two different senses here and later in g.2. See above, n. 14.

28 See Polycarp, Phil. Intro. 73.

*'The usual formula of Christians confessing adherence to their faith. See, e.g., the replies' given by the martyrs of Lyons and Vienne, in Eusebius, Hist. eccl. 5. 1. 19, 20; Passio SS. Perpetuae et

Felicitatis 6. 4. For the first appearance of the word ' Christian,' see ACW 1. 127 n. 15a.

*° Being rather well-disposed toward the venerable Polycarp, the proconsul wants him, by a set appeal, to incline the crowd in his favor, so that he could release him. This recalls Pilate's ineffectual efforts to release Jesus (John 19. 12); see above, n. 5.

%1"To render honor to magistrates': cf. Rom. 13.1, 7; 1 Peter 2.13.

See also the noble prayer for state officials set down by Clement of Rome 61, and my remarks: ACW 1. 116f. 'In so far as it does not harm us': that is, not conflict with our conscience.

82 Here Polycarp evidently extends a gentle invitation to the proconsul ' to change to what is good,' to become a Christian.

88 " The Jews living at Smyrna': see Apoc. 2.9. Polycarp, it seems, was 'the angel of Smyrna' mentioned in the verse preceding. See

37. a Here called Asiarch. This Roman official was the head or president of the Commune Asiae, a confederation of the principal cities of the Roman province of Asia. His authority in matters of religion is indicated below (21), where he is called the high priest; he also presided at games.

Cf. the long excursus by Lightfoot, op. cit.

3404-15.

8° This type of sport (venationes), normally held in the amphitheatre, involved any kind of exhibition or contest in which wild beasts took part. Usually beasts were pitted in battle against one another or against professional beast fighters, the bestiarii. During the persecutions, their place was taken by Christians, who, because addicted to a forbidden religion, were treated like criminals.

Since the program of such 'hunting' was filled for that day, the Asiarch said he was not empowered to introduce an additional number.

86 See above, 5.2; also John 18. 32.

87 See above, 12.2, and below, 17.2 and 18.1. The part often taken by Jews in fomenting persecution of Christians, is succinctly stated by Tertullian, Scorp. 10, speaking of Jewish Synagogues as 'fountainheads of persecutions' (fontes persecutionum).

Nores 88 For this solemn formula, see Apoc. 4.8; 11.17; 15.33 16. 7; 21.22.

29See Ps. 58.6; Judith 9.12, 14. 'The saints who live under your eyes': the Christians. Cf. Luke 1.75.

E 40 Cf. John 12, 27:

41 Cf, Matt. 20. 22, 23; 26. 39; Mark ro. 38, 39.

' Your Anointed': cf. Luke. 2. 26; 9..20; 23. 39.

42 Cf, 5.29. 'In soul and body, in virtue of, etc.': a terse expression of the Christian belief in the resurrection and of its cause.

42 CE. PS.019 4.

44 See J. A. Kleist, " An Early Christian Prayer," Orate Fratres 22 (1948) 201-6.

45 The words 'a dove and' seem to be a later addition.

In the early Church the dove was a symbol of the soul of a saint just leaving the body.

46 The earliest occurrence of the expression 'the Catholic Church' is in Ignatius, Smyrn. 8.2, written some forty years before The Martyrdom of Polycarp: "Where the bishop appears, there let the people be, just as where Jesus Christ is, there is the Catholic

Church." See ACW 1.93; and my remarks, ibid. 141 f. The writer of The Martyrdom uses the term in the same sense as Ignatius. It occurs in inscr.; 8.1; 16.2; 19.2.

'The text in 16.2 is not quite certain.

Most of the Greek manuscripts and Eusebius (Hist. eccl.

4.15) speak of 'the Catholic Church at Smyrna'; but the old Latin translation and the Moscow Greek manuscript use the word 'holy' in place of 'Catholic.'

If the expression 'the Catholic Church at Smyrna' is genuine, it means that group of Smyrnaean Christians whose belief was the same as that of the universal Church and, therefore, orthodox, in opposition to the doctrines of local heretical or schismatic innovators. It follows that the writer of The Martyrdom used the same language that a modern Catholic writer uses when, for example, he speaks of 'the Catholic Church at St. Louis." To him the expression means that group of Christians, living at St. Louis, whose faith is the same as that of the universal Church and, therefore, orthodox. For a thorough discussion of the references to 'the Catholic Church ' in Ignatius and in the Martyrium Polycarpi, see G.

Bardy, La théologie de I'Eglise de saint Clément de Rome a saint Irénée (Unam sanctam 13, Paris 1945) 64-67.

"It appears that here we have an indication—the first testimony of this kind in early Christian literature—that the remains or ' relics'

Tue Martyrpom or Sr. Potycarp

~ of martyrs were venerated. The devout Smyrnaeans 'took up the bones' of Polycarp and interred them in a decent place (18. 2 f.), where the Christians assembled each year on the anniversary of his death to praise God for the saint's heroic defense of the faith. See

P. Séjourné, " Reliques," Dict. de théol. cath. 13.2 (1939) 2318 ff.

_ Note in the following the, precision with which the writer distinguishes between the worship of God and the veneration of relics:

"Him we worship—as being the Son of God; the martyrs we love— as being imitators of the Lord.' That a memorial Mass was celebrated at Smyrna on the anniversary, is conjectured by F. J. Délger in a _ reference to the passage below (18. 3): IX@Y3 2 (and ed., Miinster i. W. 1928) 567 f.

48 Alce must have been a Christian at Smyrna, probably the same person to whom Ignatius sent greetings: Smyrn. 13. 2; Pol. 8. 3.

49 Cf. 1 Peter 3. 18.

5° Lit., "he placed it in the middle': made is accessible to all, or, _ in the context, withdrew it from private ownership; he confiscated

_ the body in the name of the State.

51 This is the oldest record of the ancient Christian concept which regarded death (and especially a martvr's death) as a birth, and the day and anniversary of death Cespecially of a martyr) as a birthday; but the underlying sentiment, that death is in reality a passage to life, is already indicated in Ignatius of Antioch, Rom. 6.1 ('The birth pangs are upon me'), 2.2 ('May I rise in His presence'), and 7.2 ('There is in me a Living Water'). In the Roman Martyrology the word natalis (dies) denotes the day of a martyr's death.

See the verv interesting discussion of this subiect bv A. C. Rush, Death and Burial in Christian Antiquity (Stud. in Christ. Ant. 1,

Washington 1941) Ch. 4: "Death as a Birth. The Day of Death as Dies Natalis." 'The heroes': see Clement of Rome, n. 25: ACW

R105.

52 One of these was Germanicus, mentioned in 3. 1.

88 Christ is called ' the Shepherd of our souls' in 1 Peter 2. 25.

84 Marcion composed the account; Evarestus, mentioned later, committed it to paper. 'To the brethren farther on': see n. 2.

88 'The seventh day before the kalends of March': the 22nd Cor, in a leap year, the 23rd) of February. See the discussion of the problem in Harrison, op. cit. 269-83.

86' A great Sabbath': an obscure expression; according to Lightfoot Cop. cit. 1.711), the writer seems to mean 'any sabbath which 14°

NoreEs coincided with a festival or other marked day in the Jewish calendar.'

'7 A striking addition, perhaps used to avoid mentioning the reigning emperor. Compare Luke 3. 1.

°8 In 1.1, the writer had spoken of Polycarp's martyrdom as being 'of the type narrated in the Gospel.' He—or, more probably, a second writer—now exhorts the readers to make Christ's teaching, expressed in the Gospel, their rule of life; and ends by saying that it was

'thus,' that is, in accord with the Gospel, that Polycarp suffered martyrdom.

5° Perhaps the same man that is mentioned by Eusebius, Hist. eccl, 2.25.6. Nothing is known of Socrates or Isocrates.

60 A writer of the second half of the fourth century. See above, Intro. 89.

° The idea of being 'gathered' into the kingdom of Christ is familiar from the Old and the New Testament; see Didache n. 60.

6? Cf. Irenaeus, Ep. ad Flor. = Eusebius, Hist. eccl. 5. 20. 6.

68 Cf, Irenaeus, Adv. haer. 3.3.4. 'The first-born of Satan': see Polycarp 7.1 and n. 57.

PAPIAS

INTRODUCTION

1 All things considered, the opinion of J. Donovan, " Earliest Witness of the First Two Gospels," Ir. Eccl. Rec. 25 (1925) 237, seems well-founded:

Papias 'was probably born as early as A.D. 61, hardly later than A.D. 71.' See also J. V. Bartlett, 'Papias's " Exposition ": its Date and Contents,' in H. G. Wood, Amicitiae Corolla.

A Volume of Essays Presented to J. R. Harris (London 1933) 17:

'Papias was probably at least forty years old by the end of the first century.'

* See Irenaeus, Adv. haer. 5.33. 4 = Fr. 1. 4.

5'See Fr. 13.2, * See Fr. 2. 1; for the title, see below, n. 6 on the text.

5 See Fr. 1. eSee: Pr, 2. 13) "The Greeks regarded with suspicion the written word as contrasted with the spoken or living word. See Plato, Phaedr. 275 D ff.

The written word 'has no power of adaptation; it speaks in one voice

Tue Fracments or Papias

to all; it cannot answer questions, meet objections, correct misunderstandings, or supplement its own omissions' (S. H. Butcher, Some

Aspects of the Greek Genius [3d ed., London 1904] 188).

§ Cf. Frs. 2.9 and 11.2. See n. 15 on the text.

® The preposition rapd does not require this interpretation.

*° Note the particles xaé (after tov) and re (after &): ' both—and, in particular.' fF +1 J. Donovan, art. cit. 240, suggests 'the Presbyter' or 'the grand old man.' See 2 John 1 and 3 John r.

% The addition of roi Kupiov pabyrai shows the writer's joy in being able to add to his list of distinguished informants two men who were actually disciples of the Lord--surely a privilege for any

Christian in the year 100 or thereabouts.

* Some scholars (Swete, Colson, etc.) had already expressed the feeling (mainly from the use of éa) that something like ' completeness' must be included in the word rdée. A most welcome confirmation of the sense here attributed to it came from H. J. Cladder,

'Cerinth und unsere Evangelien,' Bibl. Zeitschr. 14 (1917) 317 ff., who, by a study of the teachings of Cerinthus, provided the historical setting for this fragment.

14 See J. A. Kleist, 'Rereading the Papias Fragment on St. Mark,'

St. Louis Univ. Stud., Ser. A: Humanities 1 (1945) 1-17. There pertinent modern literature on the fragment is indicated.

TEXT 1Trenaeus states that certain promises made by Christ (Matt.

26. 29; Luke 14. 14) and the blessings invoked upon Jacob by Isaac (Gen. 27. 28) will be realized at the end of the world, when Christ returns to reign on earth for a thousand years, " when, too, creation, etc." Similar dreams were entertained by Talmudic writers in their comments on Isa. 65.17; Jer. 31.8; Ezech. 17. 23; Osee 14.8. See

F, X. Funk, Patres apostolici I (Tiitbingen 1901) 346-49; T. Zahn, Forschungen zur Geschichte des neutestamentlichen Kanons und der altkirchlichen Literatur 6 (Leipzig 1900) 152 ff. 'Liberated': from the curse pronounced on the earth by God in Paradise (Gen.

3. 17) and from ' the tyranny of corruption' (Rom. 8. 21).

2' Presbyters ': men of the primitive age; not men so termed in Fr.

2.3. 'When the Lord taught': we marvel how such fantastic notions could be attributed to Our Lord, or how ' Apostolic interpretations '

(see below, Fr. 2. 12) could be so grossly ' twisted.'

Nores 8'Spring up': grow spontaneously, without aid or cooperation from man. On chiliasm, see Frs. 9 and 10; Barnabas 15. 5; G. Bardy,

"Millénarisme,' Dict. de théol. cath. 6.2 (1929) 1760-63; J. P.

Kirsch, 'Millennium and Millenarianism,' Cath. Encycl. 10 C1911) 307-10. Cf. Barnabas n. 160.

4' Measures': a measure (metretes) was about 10. 5 gallons. One grape, therefore, yields 262.5 gallons—'un linguaggio fantastico '

(Bosio, op. cit. 255).

'Irenaeus did not copy the account given above in 2 and 3 directly from Papias's work, but merely repeats what some * presbyters' had heard from John; yet he goes on to say: 'And then he

(Papias) adds'!

See Funk's Cop. cit., 348 f.) adjustment of the passage. He thinks verse 5 should follow directly verse 3.

®* The Lord's Gospel': this sense of Adya has been definitely established by J. Donovan, The Logia in Ancient and Recent

Literature (Cambridge 1924). See id., ' Earliest Witness of the First Two Gospels,' Irish Eccl. Rec. 25 (1925) 237-44; also ACW

(1946) 117 n. 179; J. P. Christopher, ACW 2 (1946) 104 f. n. 64.

7" The presbyters ': see n. 2 and the Introduction 107. The particle cat before dca merely reinforces the preposition ovv in ovyxatardgéat.

§"The longest accounts': perhaps a reference to heretical teachers, such as the Gnostics (Funk 351).

°"'The Truth': see John 14. 6; 18. 37; 1 John 3. 19.

10'The Apostles are here called 'the Lord's disciples,' as so often in the Gospels. See Intro, n. 12.

For another interpretation, see Funk, op. cit. 352.

"T ascertained': to be supplied from the preceding sentence.

Note re:

'In particular, I ascertained.'

Little is known about this Aristion.

He may have been one of the 'seventy-two disciples'

(Luke 10.1). He was the teacher of Papias (see Fr. 2.7 and 14).

It has been surmised that he was the author of the closing verses of the second Gospel (16.9-20).

See Zahn, op. cit. 6.217 ff. O.

Bardenhewer, Geschichte der altkirchlichen Literatur 1 (2nd ed., Freiburg i. Br. 1913) 448 f.

'What they had to say': that is, at the time when I asked them; or, ' have to say,' that is, even now at the time of recording the interview. Papias's direct question was: ' what do you have to say?'

** Papias does not mean to disparage the Gospels. See Intro. n. 7.

Whether he means any other writings besides the New Testament we have no means of knowing,

Tue FraGMENTs oF Papias

+8*The man whose statements Papias had heard partly from his own lips and partly through the medium of other disciples of his, and then recorded in several parts of his work, is a Jewish Christian by the name of John, who had removed from Palestine to Asia

Minor. This man was, according to the unanimous tradition of the second century, the Apostle John ' (T. Zahn, Einleitung in das Neue

Testament [3rd ed., Leipzig 1907] 211.

It was only about 260 that Dionysius of Alexandria ventured to guess Coia:) that there must have been two Johns in Ephesus at the same time, both known as ' presbyters,' ' since it is said (paciv) that there were two tombs at Ephesus, and that each of the two is said (Aéyeoar.) to be John's' (Eusebius, Hist. eccl. 7.25. 16).

Eusebius died about 340. See J. Donovan, 'The Elder John and other Johns,' Irish Eccl. Rec. 31 (1928) 337-50; 'The Papias Presbyteri Puzzle,' ibid., 37 (1931) 124-37; 'The Papias Tradition and the Ephesian Legend,' ibid. 38 (1931) 482-500.

18 Not the Apostle Philip, but 'the Evangelist,' one of the seven deacons in the Church of Jerusalem (Acts 6.5), who preached the Gospel in Palestine (Acts 8. 5-40) and later in Caesarea (Acts 21. 8).

According to one report (Eusebius, Hist. eccl. 3.31.3), he finally settled, with his daughters, in Hierapolis. For the term dzdorodos

Comitted by the Syriac translator! ), see Didache 11. 3 and n. 70.

46 Acts 1.23 f. Compare Fr. 11. 2.

17 See nn. 1 and 3. 'The Apostolic interpretations': see, for instance, Apoc. 20.4. Among the early defenders of chiliasm were

Papias, Pseudo-Barnabas, Justin Martyr, Irenaeus, the Montanists (Tertullian), and others. See below, 2. 13, and above, n. 2.

18' The presbyter': as Eusebius understood this term; or, " The Grand Old Man,' an affectionate reference to the aged Apostle, perhaps current among his disciples. See Intro.

111. Mark became St.

Peter's 'interpreter' by writing his Gospel, which was in substance the memoirs of St. Peter. There are, however, other possible explanations of this somewhat ambiguous term. I may refer the reader to my commentary in the article referred to above (Intro. n. 14). See

J. Donovan, ' The Papias Presbyteri Puzzle,' Ir. Eccl. Rec. 37 (1931) 124-137. The questions raised by this extract are fully discussed by M. J. Lagrange, Evangile selon saint Jean (5th ed., Paris 1936) xxix ff, 19The interpretation of this extract hinges on the meaning assigned to the phrase which is generally rendered 'though not in

Nores order' (od pévror rdfe); see Kleist, art. cit. 13-16. In reality, John means to say that Mark did not write 'with full detail, : without gaps in his narrative.' See Intro. 111. The rendering verbatim, given in the text above, is that which réée. has in Modern Greek.

20 The Hebrew language spoken in Syria and Palestine at the time of Christ was Aramaic.

In Acts 21.40, St. Paul 'parla en araméen, la seule langue qui pit étre comprise de tout le monde'

(M. J. Lagrange, op. cit. xix). In Papias's time our Greek Matthew was already in existence; cf. below, 12. 2.

*1Busebius apparently means the pericope generally printed (though not found in the best ancient manuscripts) as John 8. 1-11.

The Gospel according to the Hebrews was a Jewish-Christian apocryphal writing.

See M. J. Lagrange, 'L' Evangile selon les Hébreux,' Rev. Bibl. 31 (1922) 161-81; 321-49; M. R. James, The Apocryphal New Testament (Oxford 1924) 1-8.

22. Not the apologist Apollinaris, bishop of Hierapolis, but Apollinaris of Laodicea, the learned heresiarch (Apollinarianism).

Cf.

Zahn, Forsch. 6. 262-65; Bardenhewer, op. cit. 3 (and ed., 1923) 285-91. The text following is from Acts 1. 18.

*8 This fragment deals with the end of Judas's career. The heinousness of his conduct toward Our Lord stirred the imagination of the early Christians into lively activity and gave rise to grotesque legends (activ, twice) and pictorial representations. Evidently this information did not originate with 'the presbyters.' The most recent consideration of this fragment will be found in R. B. Halas, Judas

Iscariot. A Scriptural and Theological Study of his Person, his Deeds, and his Eternal Lot (Cath. Univ. of Amer. Stud. in Sacred

Theol. 96, Washington 1946) 165-70. History also reports a heretical sect—Cainites—who venerated Judas and followed a Gospel of Judas

(Irenaeus, Adv. haer. 1. 28.9)!

*4 Here the meaning of several Greek words is not obvious. The sense of the passage seems to be this: as we would say that a man, after a career of crime, 'ended in the penitentiary,' so, Papias says,

Judas 'ended in his own place, as they express it.' In Acts 1.25, St. Peter said that Judas ' went to his own place,' meaning, of course,

'the place of torment' (Luke 16. 28); and so the Christians, speaking of Judas, would appropriate this expression, and say:

'After an agony of pain and punishment, he finally went "to his own place." '

We do not know where Judas hanged himself or where he was buried. A more popular expression would be: 'he went to the place where he belonged.'

THE FRAGMENTS OF Paptas

?° Papias seems to mean that some of the angels—before the fall, of course—were charged with the orderly arrangement of the earth, but that, after their fall, this charge was frustrated. Cf. Heb. 1. 14

C'the spirits apt for service' [Knox]).

See H. Pope, 'Angels as Divine Agents in Governing the World,' The Cath. Encycl. 1 (1907)

477 £.; also E. Schneweis, Angels and Demons according to Lactantius (Stud. in Christ.~Aft. 3, Washington 1944) Ch. 3: 'The Angels in the Scheme of Divine Providence.'

- *° The author refers to Gregory of Nazianzus (d. about 390) and Cyril of Alexandria Cd. 444).

27 John the Apostle (John 13. 25).

*8 Pantaenus and his pupil Clement were the celebrated heads of the catechetical school of Alexandria. Ammonius was a contemporary of Clement's pupil, Origen. Eusebius (Hist. eccl. 6.19. 10) states that he wrote a work entitled Harmony between Moses and Jesus.

Incidentally, Eusebius thought that this Ammonius and the famous Neoplatonist philosopher Ammonius Saccas were one and the same person (cf. Bardenhewer, op. cit. 2. 198-202).

29' Pre-conciliar': supposing the reading ovrddwv. Lightfoot reads ovv#dwv and renders: ' who agree with each other.' The first council, that of Nicaea, was held in 325. 'Hexaémeron': the history of the six days of the Creation (Gen. 1).

80" Allegorically ': lit., ' spiritually,' that is, in the spirit of prophecy, in a sense higher than the literal and obvious one.

81 " Guilelessness' or ' guiltlessness,' 'innocence.' 'By them': the early Christians (Funk 365); cf. Luke 18. 16.

82 Cf, Clement of Alexandria, Paed. 1. 6. 32.

88 Cf, Irenaeus, Adv. haer. 5. 33. 3; cf. above, Fr. 1.

84 See Irenaeus, ibid., and Fr. 1. We may compare Rom. 14. 17.

85'The theologian': this title was given to the Apostle during the Arian controversies. See T. Zahn, Die Offenbarung des Johannes

(Leipzig 1924) 91.

86 See Fr. 2. For § 1 of the present fragment the author is indebted to Eusebius, Hist. eccl. 3.39 and 25.

87 The epitomist here erroneously attributes the words 'the theologian and his brother' to Papias. See Zahn, loc. cit.; Funk, op. cit.,

366 f. The reference is to John the Baptist and the Apostle James, bishop of Jerusalem.

88' Passed the scrutiny': Barsabas and Matthias were judged fit by the Apostles to fill the place of the traitor Judas: Acts 1. 23-26.

Nores 3° See Fr. 2.9. Manaemus may be identical with Manahen mentioned in Acts 13.1.

'Till Hadrian's time': see below, Ep. to Diognetus, Intro. n. 11.

#0 That is, Patmos; cf. Apoc. 1.9; Tertullian, De praescr. haer.

36; Eusebius, Hist. eccl. 3. 18. 1t was here that the Apostle composed the Apocalypse. See M. Meinertz, Einleitung in das Neue Testament (4th ed., Paderborn 1933) 324.

; 41 Of twenty-seven manuscripts of Georgius's Chronicon, only one, the Codex Coislinianus here cited, carries the testimony attributed to Papias (§ 2) and Origen (§ 3). It is undoubtedly an interpolation.

Moreover, the other twenty-six manuscripts contradict the statement that John died a martyr's death, saying that "he died a peaceful death' (see Funk, op. cit. 368 £.; also above, n. 37).

42 Cf, Mark 10. 38 f.; also Matt. 20. 22 f.

48 Cf. Origen, Comm. in Matt. 16.6 (GCS 4o. 485 £.), which passage was misunderstood by the interpolator. wake EE 45 " Exotericis': some take this to be an error for exegeticis.

46 The reference to Marcion in this context is perhaps a confusion of an incident related by Irenaeus (Adv. haer. 3. 3. 4) concerning the Apostle St. John and the heresiarch Cerinthus, with the story of the encounter between Polycarp and Marcion (see Irenaeus, ibid.; also above, Polycarp n. 57; Mart. Pol. Mosc. MS. 3). In the final sentence ' He' (Is) seems to refer to Marcion as subject. Moreover, since it is extremely doubtful whether the curious statements in § 2 actually refer to Papias, the editors of the fragment either omit them

(Lightfoot stops after the words 'at the dictation of John') or bracket them (as is done here, following Funk and Bihlmeyer).

THE EPISTLE TO DIOGNETUS

INTRODUCTION

* Christ wanted brotherly love to be the distinguishing mark of His disciples.

See the commentaries on John 13. 34f. ('a new commandment") and 35 (the badge of true discipleship).

Cf. also tejobn 3.11, °23; 4.7, 11 ¥.) 2 Jonn. = Compare the common observation of the pagans, as reported by Tertullian CApol. 39): 'Look, how they love one another,' and that of Minucius Felix COctav. g.2): 'They love one another almost before they know each other.'

Tue Epistte to Diocnetus

* The Epistle of Barnabas was written for the express purpose of warning a Christian community against Jewish propaganda.

See above, 31.

% *L. B. Radford, The Epistle to Diognetus (London 1908) 32.

Much useful information will be found in this volume.—Chapters 11 and 12 have often been attributed to Hippolytus of Rome; cf. O.

Bardenhewer, Geschichte "der altkirchlichen Literatur 1 (2nd ed., Freiburg i. Br. 1913) 320.

* Concerning the differences in style, rhythm, etc., see J. L. Jacobi, "Zur Geschichte des griechischen Kirchenliedes,' Zeitschr. f. Kirchengesch. 5 (1882) 198-200.

®See Poet. 1450b, 26; cf. L. Cooper, Aristotle on the Art of Poetry (Boston 1913) 28.

£Eph. 1.23.

* The integrity of the Epistle is briefly discussed by L. B. Radford, op. cit. 31-38. P. Godet, ' Diognéte (Epitre a),' Dict. de théol. cath.

4.2 (1924) 1368, notes 'le caractére semi-poétique du morceau (11 and 12), qui décéle un fragment d'homélie.'

§ Classical scholars have not been chary in their admiration for the style of this epistle. 'The Epistle to Diognetus is one of the most brilliant things ever written by Christians in the Greek language' CE. Norden, Die Antike Kunstprosa 2 [Leipzig 1923] 513 n. 2. U. v. Wilamowitz-Moellendorff adopted the epistle into his well-known Griechisches Lesebuch (text:

1.2. 356-63; commentary: 2.2. 225-27).

® For further particulars, see Bardenhewer, op. cit. 1. 321-23; Radford, op. cit. 21-31.

10 See F. Ogara, ' Aristidis et Epistolae ad Diognetum cum Theophilo Antiocheno cognatio, Gregorianum 25 (1944) 74-102.

11See Andriessen's recent series of studies in Recherches de théologie ancienne et médiévale 13 (1946): 'L'Apologie de Quadratus conservée sous le title d'Epitre 4 Diognéte' (5-39; 125-49;

237-60); 14 (1947): 'L'Epilogue de l'Epitre 4 Diognéte' (121-56).

The author offers a summary of his findings in Vigiliae Christianae 1 (1947) 129-36: 'The Authorship of the Epistula ad Diognetum.'

He points out that the only extant fragment of the Apology of Quadratus, preserved by Eusebius, Hist. eccl. 4. 3, answers completely to what we should expect between verses 6 and 7 of Ch. 7: 'But the proofs of our Savior's power were ever-present, for they were genuine: those who were healed, those who rose from the dead,

Notes who were not only seen when they were cured and rose, but were constantly present, not only while the Savior was on earth, but also for a considerable time after His departure, so that some of them even lived till our own times.' Compare Papias, Fr. 11. 2.

12 Cf, W. Weber, Untersuchungen zur Geschichte des Kaisers Hadrian (Leipzig 1907) 168 ff. Tertullian, Apol. 5.7, speaks of Hadrian as 'omnium curiositatum explorator.' Some expressions in this Epistle seem to indicate that Easter was the time when it was presented to Diognetus:

11.5, 'today' and 'announces seasons'; 1.9: 'the Passover.'

18 Cf, Andriessen, 'The Authorship... , 133f. A. S. L. Farquharson, The Meditations of the Emperor Marcus Antoninus

(Oxford 1944) 271, identifies the Diognetus named by the emperor as his painting master. E. J. Goodspeed, A History of Early Christian

Literature (Chicago 1942) 147, says: 'Diognetus was the tutor of Marcus Aurelius, and he may be the individual ostensibly addressed in the opening lines.'

14 Even so one wonders how a pagan could be supposed to form a clear idea of certain Christian doctrines (as, for example, the atonement) from the vague way in which the author refers to them.

18 See Martyrium Polycarpi, nn..14 and 27.

16 See n. 18 on the text.

11'The apologies of Aristides and Quadratus were not altogether lost on Hadrian. During his reign the Christians were treated with greater leniency, and in some parts of the empire persecution ceased altogether. See A. Ehrhard, Urkirche und Friihkatholizismus (Bonn

1935) 143.

18 See Radford, op. cit. 8.

TExt 1' Diognetus': lit., ' sprung from Zeus'; first used by Hesiod, the word was later frequently applied as a name to persons of high nobility.

Its application to Hadrian, both as emperor and as an Athenian archon, is appropriate.

See Andriessen, art. cit. 133 f.

'Christians': this name was current in Rome about the middle of the first century; cf. Ignatius, Magn. 4 and ACW 1 (1946) 127 n. 15a. For its origin, see E. Peterson, "Christianus," Miscellanea

Giov. Mercati, vol. I (Vatican City 1946) 355-72.

2' Superstition': this is probably the meaning of the Greek word here. See n. 13. Elsewhere it occurs in the sense of 'religion' or

Tue Episrte to Diocnetus

'the quality of being religious'; cf. Acts 17.22 and 25. 19. See P. Ne Koets, ' AcwSaipovia': A Contribution to the Knowledge of the Religious Terminology in Greek (Utrecht 1929). It is not necessary to assume that Diognetus had actually asked these questions in writing or by word of mouth. His general interest in religion may have prompted the writer to formulate them as they stand.

'This new blood': as we speak of 'fresh blood' when we mean new members admitted to a family or society. Others render 'new race ' and refer to Tertullian's ' tertium genus dicimur' (Scorp. 10).

"New spirit': lit. 'pursuit,' 'practice.' See also Radford, op. cit.

52f. The adjective xawés recalls Acts 17.19. For a general survey of Christianity from the point of view of its 'newness,' see K. Priimm,

Christentum als Neuheitserlebnis (Freiburg i. Br. 1939).

* Diognetus is to be initiated in the Christian mysteries (see 4. 6; 7. 1-2; 8. 10; 10.7; 11.2, 5); hence the need of a previous purification, as in the Eleusinian mysteries.

Similarly St. Peter opens his second doctrinal section (1 Peter 2.1) with the significant dzoOépevor: 'lay aside; renounce.' See n. 18.

* Cf. Eph. 4. 24; Col. 3. 10. 'A hearer': in the technical sense of 'follower; disciple; pupil.'

'Also': also, even, of Christianity, as you are now of the mystery cults.

6 This is a commonplace among the early apologists; cf. the passages collected by E. H. Blakeney, The Epistle to Diognetus (London

1943) 36f. The writer's exposure of these crudities, if meant seriously, is itself a little crude; or does he write with a touch of humor?

The criticism is somewhat softened by the frequent use of ipeis, which includes the great mass of pagans. See n. 73.

™C£. Ps. 113. 16; 134. 15-18.

8 This sentence may be read as a question, as here translated, or as a statement:

'Therefore, you do not prove that it has sensation.'

* The participle Aoy:fduevo. may be conditional: 'if they realized or reflected.' 'Exactly as if': their punctiliousness in offering sacrifices leads the writer to suspect that they actually believed God needed this worship. His intention here is to show the resemblance between the Jewish and the pagan attitude of mind. He speaks in the present tense: in Hadrian's time the orthodox Jews regarded the old religion as still in force.

10 Cf, Exod. 20. 11; Ps. 145. 6; Acts 14. 15.

11Jn 3.2, however, the author admitted an essential difference between the two kinds of worship.

Notes 12 The writer forgets that the Jews offered sacrifices, etc., in obedience to God's express commandment (see n. 16); or else he holds

(as Barnabas did; see n. 16 on his Epistle) that these regulations were from the start not meant to be taken literally. The phrase

Soxotvray mapéxew belongs to both groups, and the verb mapéxew means, in the context, 'to make a real offering, one in which something is ' given' (see above, 2. 4).

18° Their superstition': such it was after the death of Christ or, at least, after the destruction of Jerusalem. See n. 2.

14 See Barnabas's wholesale condemnation of the Jewish 'fast days and new moons' (Barnabas 2. 5). Certain Jewish festivals were regulated by the moon. We have a relic of this reckoning in the celebration of Easter, which occurs on the Sunday that falls upon, or follows, the 14th Nisan of the Jews, that is, the first full moon after the vernal equinox (March 20).

48 Tt was not the Mosaic Law but its misinterpretation by the Pharisees that forbade an act of kindness on the Sabbath. See Mark

3.4 and Luke 6. 9.

16 Circumcision was a mark of election, in the sense that by it one became a member of the Chosen People; Gen. 17. 10 ff. The writer is unfair in his criticism of Jewish practices.

17 Men specially posted scanned the horizon for the first appearance of the moon. The 'days' referred to are especially Friday and Saturday: the former ended when three stars had become visible.

When only two stars were seen, it was still twilight, and it was only a doubtful sin (breaking the Sabbath) to be found working.

** Note this first occurrence, in the present epistle, of the important key word pvornjpiov Cmysterium).

See 7.1; 7.2; 8.10; 10.73

11.2; 11.5. Here it stands for Christianity's full spiritual content and efhicacy—the 'secret' of its supernatural control over the life of the soul. Since Hadrian was initiated in all the mystery cults, the reference to Christianity as a 'mystery religion' was well calculated to direct his attention to the new worship.

2 CE johny r8; °° This thought is elaborated in Ch. 7. "Inquisitive men': both the noun and the adjective are emphatic.

Inquisitiveness was a well-known trait of the Athenian character; cf. Acts 17.21, 23. 'A doctrine of human origin': Stoicism, Epicureanism, etc.

*1 In trying to win Diognetus for Christianity, the author's main reliance is, apart from the absurdities of idol-worship, on the moral

JOC TES Rata Tue Epistte to Diocnetus ars argument drawn from the wholesome effect of Christian life on the minds of contemporary society. The idea of impressing outsiders favorably by one's conduct rested on Matt. 5. 16 and was a prominent feature of early Christian teaching.

Cf. 1 Thess. 4.12; Col. 4. 5; 1 Peter 2. 12; 3. 1 (the conduct of a Christian wife may succeed in convincing a heathen inquirer even when the spoken word has failed); 1 Tim. 2. 2-4; Titus 2. 5; Polycarp 1. 3.

*2 * Aliens': sojourners; pilgrims; strangers; visitors. See my note 2 on Clement of Rome: ACW 1. 103 f. Cf. 1 Peter 1.1; 2.11. 'The idea of Christians as sojourners in the world came to be felt as so expressive of their condition that rapouta became a common term for a Christian community in a place; hence our word "parish "'; see E. G. Selwyn, The First Epistle of St. Peter (London 1947) 118.

The rendering 'but only as aliens' is modelled on the Greek; but the particle és should be expanded so as to make the words mean

"but only as considering themselves aliens.' 'They put up with everything': with every indignity, disability, inconvenience, occasioned by their being foreigners. The clause ' Every foreign land, bebe etc.' rivals, in beauty of diction, the best in all Greek literature. i a eee \ *8 References to the pagan practice of exposing children abound in pagan and early Christian literature.

See H. Leclercq, ' Alumni,'

Dict. d'archéol. chrét. et de lit. 1. 1 (1924) 1288-1306. Abortion and infanticide are specially stigmatized in the Didache (2.2) and in Barnabas (20. 2). ' Their board, not their bed': the pagans believed that at the common meals of the Christians the grossest immoralities were practiced. Cf. Tertullian, Apol. 39. 11: 'Omnia indiscreta apud nos praeter uxores.'

24 Cf. 2 Cor. 10.3; Rom. 8.12f. 'Hold citizenship': their real home is in heaven:

Phil. 3.20. 'They obey the laws': 1 Peter 2.13 ff. 'They rise above the laws': they go beyond the requirements of the laws; their ideal of life is higher than that of the law of the land. The practice of perpetual virginity, for example, was well established in the early Church. See below, n. 62.

25 Compare the series of pointed contrasts in 2 Cor. 6. 8 ff. ' They are unknown': nobody takes the trouble of ascertaining their religious convictions.

They are known as 'Christians,' and the very name is enough to condemn them. See the opening paragraph in Tertullian's Apology.

26 Cf. 2 Cor. 6. 10. The noun dripia may have a legal connotation:

'the deprivation of privileges, esp. of civic rights.'

NoreEs 27 Cf. 1 Cor. 4.12. 'As evildoers': see 1 Peter 2. 12; Matt. 5. 1012. Nero made the Christians the scapegoats for his crimes.

See Tacitus, Ann. 15.44. 'They rejoice': see 1 Peter 4.13, 14; Matt.

& £2; Jamnes lee.

28' The Jews make war': the present tense (see n. 9) affords no certain clue to the date of composition. The reference may be to the Bar Kochba insurrection, in Hadrian's time, in which many Christians were slain.

' At a loss to explain': they can assign no reason for their enmity; they would not, of course, admit that the lives of the Christians were a constant rebuke to them.

Christ predicted this 'hatred' and gave the reason for it: John 15.18 ff.; 1 John

3.13; 1 Thess. 2. 15 f. and Martyrium Polycarpi 12. 2.

2° This statement of the place and task of the Christians in the world has been justly admired. 'Here we have already, in germ, a Greek philosophy of history, discussing the place and task of Christendom in the world' (G. Hahn, Die Kirche der Martyrer und

Katakomben [Freiburg i. Br. 1939] 236. We may compare Matt.

5.13 C'the salt") and 15 ('the light of the world').

80 Compare the same expression in John 17. 14.

81' Invisible': while visible in its existence, membership, and effects, the Christian religion is invisible; grace and the Church's life-giving principle are, as such, not visible to the eye. See n. 67.

82 An echo of Eph. 5. 29.

#8" The flesh': note the double sense of the word: the body, and its unruly passions. Cf. Eph. 5.28 f. 'Loves the flesh': the union of body and soul is natural.

** Aristides, Apol. 16.6:

'The world stands by reason of the fervent prayers of the Christians.' See Justin, Apol. 2.7. Compare the Church's solemn prayer, recorded by Clement of Rome (5g. 261). God was willing to spare Sodom if ten just men were found in it. (Gen. 18.32). God saved the entire ship's company for the sake of St. Paul when the latter sailed to Italy (Acts 27.24). The world must last at least till 'the full tale of the Gentile nations is complete' (Rom. 11.25 Knox).

'As in prison': an allusion to Plato (Phaed. 62B)?

#5 Cf.1 Cor. 15.42) etc.

*° As Tertullian puts it: 'Etiam plures efficimur, quotiens metimur a vobis: semen est sanguis Christianorum' (Apol. 50. 13).

** The life of the Christians is unique because their faith is unique, °° The word Adyos occurs repeatedly in this document.

In 10. 2,

Tue Epistte to Diocnerus

+ it means 'reason'; elsewhere it may mean 'word,' 'teaching,' ' the (Gospel) message,' or ' the Word,' ' the Logos,' as in John 1. 1. Other titles of honor are given to Our Lord in 9. 6.

*°"Some subordinate': on the classes or orders of angels and their office as God's agents in governing the universe, see the commentaries on Eph. 1.21 and Col. 1. 16. See Papias, Fr. 4 and n. 25.

"Whether angel': Geffckén' (cf. Hennecke, op. cit. 622.) renders dyyeAov with 'messenger' (Boten).

40" Architect': demiurge; a neutral term applicable both to God (so Plato) and to inferior beings.

Cf. Heb. 11.10.

The early Fathers did not shrink from appropriating current philosophical terms to express Christian ideas. See ACW 1. 108 n. 68. 'By whom

He created': see John 1. 3.

#1"

By whom—whose—from whom': similar summations of the glories of Christ or of the gifts of God bestowed on man are found in Clement of Rome (35.2; 36.1, 2). See n. 66. 'He created the heavens': see the brilliant exposition in Ch. 20 of Clement of Rome's letter.

42' Inscrutable counsels': see Clement of Rome 20. 5 ff.; the writer means the laws of nature. In speaking to a pagan, it was important to say that the marvels of the cosmos were created by, and dependent on, one personal God, and were, besides, a work of love. See n. 43.

48 With this clear-cut exposition we may profitably contrast the vagueness of expression in the Hymn of Cleanthes, which markes the height to which Stoic philosophers were able to rise.

44 This section recalls John 3. 16 ff. 'As God—as Man to men': a highlight in the writer's Christology.

'Coercion': cf. Irenaeus, Adv. haer. 4.64. 3. God does not coerce men to save their soul.

45 Cf, Mal. 3.2£. 'His coming': at the end of the world (see Matt. 24.27).

In 7.9, the same term (aapovota) means Christ's 'abiding presence' in the Church.

Regarding the break which follows this text, an early editor CF.

Sylburg) of the Epistle conjectured that the author continued: The Christians believe in this coming of Christ at the end of time with such firm conviction that nothing can daunt them. The conjecture has met with approval (cf. Radford, 71); however, see above, Intro.

130 and n. II.

46 That is, Christ.

The Incarnation is in many respects God's most wonderful self-revelation: Heb. 1.2. 'Pretentious': lit., ' trustworthy,' said ironically,

NoreEs 47 So Heraclitus, while Thales attributed such primacy to water.

48°CE. 'Johat 15, 18.

49 Cf, Mark 10.18.

'A great purpose "3: ch Eph.xgrand Asan secret': ibid.

°° Epicurus believed that, while the gods enjoyed perfect bliss, they were totally unconcerned about the happiness of men. "He granted us all things at once': perhaps a reminiscence of Wisd. 7. 11 or Rom. 8.32. 'Which none of us, etc.': the author is preparing the reader for the pvorijpiov; see n. 18.

°1 Lit., 'during the previous time'—from the fall of man down to the Incarnation.

' Unbridled desires': cf. Titus 3. 3.

PC to John 315% 58 Note the accusative of time in the pronoun dy.

POE cnitusgo4qt, °5 God the Father 'lifted the burden of our sins'; how He did it is explained in the next sentence. The pronoun airés, in the sense of 'uninvited, voluntarily, of one's own accord,' is common Greek.

It emphasizes initiative.

So, again, in the sentence following: 'Of His own accord He gave up His Son.'

56 Cf, Rom. 8. 32. 'As a ransom': see Matt. 20. 28; Mark ro. 45; 1 Tim. 2.6. We wonder whether Diognetus could form any clear idea of the atonement from this brief statement.

57 Cf. 1 Peter 3. 18.

58°There is no doubt that he (the author) held the doctrine of salvation through the righteousness of Christ' (Blakeney, op. cit.

14); nor is there any doubt that he believed righteousness, grace, and virtue to be real inward endowments of the justified soul. Note the opening sentence in 7. 2 (' firmly established it in their hearts') and the exposition in 10. 2-6. None of the Apostolic Fathers held the doctrine of a purely imputative righteousness.

5° * Not to be solicitous': this comes as a sort of anticlimax in the present connection, but was a much-needed reminder for a heathen; ehViatt.6.32,939 Col. 3.1 fF; 8°; John 4.9, 19.

*:"Imitator': see Ignatius, Trall.

1 and ACW 1.131 n. 7. Cf. 1

John 3. 16; also Blakeney, op. cit. 80.

®? Gal. 6.2 C' Bear the burden of one another's failings'; Knox).

In this way, again, Christians ' go beyond the laws' (see n. 24).

'The god of the recipients': such an expression would not sound strange to Jews or pagans; cf. John ro. 34.

Tue Episrte to Diocnetus

68"'Then': not until then, not until you have come to know and love the true God; ' you will realize': lit., gaze at, behold, with a sense of wonder; ' that God lives in heaven': you will see and judge of earthly things, in the midst of which you live, as God in heaven sees them; aided by this divine light, ' you will in good earnest discourse on the mysteries of God,' which are not revealed to ' outsiders' (see Mark 4.11)¢ For the Greek idiom dpyoua: with the present infinitive, see J. A. Kleist, The Gospel of St. Mark (Milwaukee 1936) 154-61.

°*" Forever': since péxpc réAovs (Heb. 3. 14) and eis réA0s (Matt.

10. 22) are sometimes used interchangeably, and since «is réAos sometimes means 'forever, it seems advisable to assign this latter sense to péxpt TéAous here, instead of rendering 'to the end' and supposing that, in the opinion of the author, the damned will eventually be annihilated. 'For conscience' sake': see Matt. 5. ro.

* True mysticism is above, not contrary, to reason.

'What has been handed down': tradition as a rule of faith is again emphasized in 11.6. See n. 70. 'Reckoned as trustworthy': see John 15. 15.

°°" He was, etc.': see n. 41. 'In the beginning': cf. John 1. 1; 1 John 1.1; 2.13 f. 'Appeared new': in the Incarnation.

Christ was Man, born in time, yet proved Himself to be God from all eternity. 'The saints': the Christians.

'Accounted a Son (or, the Son)': Ps. 2.7; Matt. 3.17. 'Today': this 'would be a vivid touch if it meant the anniversary of His vindication as the Son of God'

(Radford 82). The mention of wax-tapers in 12.9 may be another reference to Easter Day.

6? 'Grace': from what follows, it is clear that the author thinks of grace as a divine influence and the spring of multiple activity in the Church. Note the combination 'Church

. and grace': the Church, the outward visible institution founded by Christ for the salvation of men; grace, the sum total of the invisible powers entrusted to the Church of that purpose (see n. 31); hence, 'the grace of the Church' (6): the grace which is at home in the Church, and the treasure confided to the Church. The author feels that he owes the pagan inquirer an explanation of the hidden springs of that Christian life (Col. 1.6) which he has so eloquently described above.

In stating some of the activities of grace, he seems to personify this subtle influence and is, perhaps, thinking of its Mediator,

Christ (who is called 'Grace' in the Didache 10.6), or of its Dispenser, the Holy Spirit (Gal. 5.25; etc.).

15°

NortreEs 68 Grace ' grants understanding': such as neither pagan nor Jew possessed (see above, 2-4); 'reveals mysteries': this effect would naturally attract a pagan desirous of mystical experiences (cf. Eph.

6. 19); 'announces seasons': in the Church, festivals and times of sorrow are announced, not by moon and stars (as in the Jewish calendar; see 4. 5), but by grace (the Holy Spirit?—see John 16. 13);

'glories in believers': in those who have ziors (see 8.6); grace (Christ?) 'glories' in the growing number and holiness of the faithful (cf. Matt. 11.25 ff.); they are Christ's 'crowning glory'

(John 17.10), just as the Thessalonians were the Apostle's ' glory and joy' (1 Thess. 2.20); 'gives freely to seekers': Luke 11.9.

Will the addressee (Hadrian?) prove himself a true 'seeker'

Cimepeorovdaxora,)?

°° The blessings just mentioned must be secured by fidelity to the baptismal vows and by adherence to the Apostolic tradition.

See nn. 65 and 70. For iors, 'fidelity,' see Polycarp 4.3 and n. 37.

70 That is, do not teach or prescribe more or less than was handed down from the Apostolic times (referred to a little later as ' Apostolic tradition'). The commentators quote Jerome, Ep. 63.2: 'To me nothing is more important than to preserve Christ's authority and not to deviate from the lines laid down by the fathers' Clit., 'not to shift the bounds set by the fathers': patrum transferre terminos).

™ This is another pregnant pronouncement, a multum in parvo.

The genitive vonov may be objective or, better, subjective (like the other genitives): either 'fear of,' 'reverence for the Law,' or, 'the fear Cof God) inculcated by the Law.' The verb derax seems to indicate that the author is thinking especially of the psalms used in the liturgy (cf. Ps. 118.54), and that he regards 'the fear of God'

(so awe-inspiring to the Jew!) as a matter for jubilation to a Christian.—The noun ydpis denotes 'the inspiration' as well as ' the office or function' of the prophets (both old and new); see Rom.

12.6, 'The grace of the Church': see n. 67. The phrase 'is exultant' CLuke 1.41, 44; 6.23) suggests that the author regards

'grace' as something personal (Christ? the Holy Spirit? the whole Church so richly blessed?). See nn. 67 and 72.

72" Grieve Cor, distress) this grace': cf. Eph. 4. 30.

' Whomsoever He chooses': an apologetic reference to the author's own boldness in undertaking so difficult a task as the communication of the teachings of the Logos. See John 3. 8.

"8In the Greek there is a change to the plural number.

Some-

Tue Epistte to Diocnetus

times Diognetus is addressed personally, sometimes as the representative of the whole pagan world. See n. 6.

™ Cf. Gen. 2.9; 3.24; Joel 2.3. 'They rear in themselves': the writer is not here speaking of the Church as a paradise of delight, but of every Christian soul endowed with ' knowledge and life.' It is important to bear this in mind in interpreting 12. 8, where such a soul is referred to as 'Eve' and 'a virgin.' ' Then '—that is, as long as knowledge and life flourish in the soul—' Eve is not seduced and a virgin can be trusted'

(that is, to remain pure and undefiled); the blessings showered upon this soul are imperishable and never lost as were those granted to Eve in Paradise.

"® Cf. Gen. 2. 9. Note the author's important association of ' knowledge' with 'life.'

To produce its happiest and ripest fruits, the Christian religion must be 'known' (understood, appreciated) and 'lived.'

This yvéo.s has nothing to do with the pretensions of Gnosticism. See Barnabas n. 8.

POCt. 1 Cor: 8. 1.

7 Tbid., 9. 10.

*8"For you': note the personal touch in the singular number.

'Your heart, etc.': 'In other words, Christian wisdom must be the spring of action, and Christian life the realization of truth' (Westcott, quoted by Radford 87). The word ywpéw means 'to have capacity for,' 'to make room for,' ' absorb,' ' grasp,' ' assimilate.'

™ Those who had themselves initiated in the pagan mysteries, were eager to know how they could be 'saved.' A Christian, the writer says, who knows God and lives accordingly, and is a faithful member of the Church, enjoys many advantages: salvation is pointed out to him; there are men qualified to teach him; the celebration of Easter comes in due season; the Church displays her liturgy; and, above all, Christ, the Logos, delights in teaching the saints. The word 'salvation' has a mystical ring. 'Wax-tapers': the reading here adopted is xnpot (not xaspot). See n. 66.

INDEX abortion, 16, 62, 157, 183 Abraham, 30, 49, 50, 577 " accursed, 63; Christ as, 25, 166 acta martyrum, 88, 185, 197 Acta Pauli et Theclae, 198 Adam, 45; first and Second, 173 adultery, 16, 18, 64 aedificare, 188, 195 Aelianus, 177 agape, 7, 158, 159, 162 Agent, the, 38, 168. See Black Apocalypse, 33, 120, 122, 158,

Apollinaris of Laodicea, 119, 208 Apollos, 131 Apostles, 3, 5, 15, 43, 79, 80, 99, 145, 146, 147; = missionaries, 22, 161 Apostolic Church Order, 5 Apostolic Constitutions, 5 drrdaToX\os, 207 appetites, natural, 4o Aristides the apologist, 131, 216 Aristion, 107, 116, 122 Aristotle, 129 Arnobius, 200 Amold, A., 159 arrogance, 16 Asiarch, 201 aspersion, baptism by, 3 astrology, 16 atheism, etc., 94, 132, 199 athlete, God's, 87 Athenagoras, 199 arya, 215 augury,

Augustine, St., 12, 155, 168, 179, One, Devil ayyeros, 176. See angel(s) ay.ov, 76, Holy Communion, 160 dyvos, 194 Alce, 98 aliens (Christians), 139, 215 allegorical interpretation of Scripture, 33, 34, 35 alms, 13, 16, 24, 80, 155, 156 Altaner, B., 151 Ammonius, 120; A. Saccas, 209 Anastasius of Sinai, 120, 121 Andrew, St., Apostle, 115 Andrew of Caesarea, 120 Andriessen, P., 131, 211 angel(s), 62, 91, 97, 120, 141, 199; bad, of Satan, 50, 62, 181.

See dyyeAos anger, 13, 16, 79 Anicetus, Pope, 73, 87 Anselm, St. 168

Antichrist, 79, 165, 170, 192 anti-Semitic bias, 6 Apelles the Marcionite, 131

avbadns, 156 avarice, 16, 64, 72, 76, 81, 195.

See covetousness baptism, baptismal water, etc., 3, dba 10, 20, 36,54 ,05os Te birth in, 155 PAS

INDEX

calumny, 16. See slander Canon, of the New Testament, Bardenhewer, O., 151, 152, 177, 197, 198, 206 Bardy, G., 202, 206 Bar Kochba, 32, 216 Barnabas, Ep. of, 5, 13, 29, 333 160. See law Casel, O., 180 castus, 194. See chastity casualties, 17 catechizing, etc., 3, 5, 12 catechumens, 8 Catholic Church, 85, 93, 202 ceremonial law, 34, 168 Cerinthus, 210 Charis (Xdpis), 161, 172, 220.

B. the Apostle, 33, 35 Bartlett, J. V., 204 Batiffol, P., 152 Baumstark, A., 159 beasts of the sea, 41 BéBaos, 188 Beloved, His, 40, 169 Bigg, C., 14 Bihlmeyer, K., 74, 89, 113, 134, See grace charisms, etc., 6, 164 charity, 13, 30, 64, 80. See love Chase, F. H., 159 chastity, 77, 190, 194 chief of police, 92 children of joy, love, peace, 46,

Billerbeck, P., 153, 158 bishops, 4, 6, 24, 90, 98, 158,

164, I91, 192

Black One, the, 41, 183.

See Agent, Devil Blakeney, E. H., 213, 218 50, 65, 176 chiliasm, 106, 179, 206 blasphemy, 17 blood, sacrificial, 38, 136, 137; Xopew, 221 Christ, 8, 9, 12, 20, 79, passim; abstention from, 157; of Christ, the Only-begotten, 100; the Son of David, 56; Our Lord, 76, 99; our Savior, 75; the love of, 77; the grace of, 91; the New Law of, 38, 169; partnership with, 93; deacons as, 78.

See blood, body, Charis, etc.

Christian, dogma, 4; fasting and 6, 7, 42, 54, 76 body, and the soul, 139f.; of Christ, 6, 7, 80, 165, 195 bond, unjust, 39 books, Greek suspicion of, 205 Boor, C. de, 122 Bosio; G., 14, 36, 74, 86, 113, 134, 174 bread, 7, 19, 39; breaking of, 7, prayer, 3, etc.; life, 138; morality and virtue, 3, 29

Christianity, Christians, 3, 7, 8

EY, 20,260

Bryennios, 3, 13, 36, 154 Butcher, S. H. 205

9, 13, 32, passim Christmonger, 23, 163 Christology, 196 Christopher, J. P., 153, 206 Church, 18, 20, 21, 22, 46, 48, Cadoux, C. J., 184 Caesar, see Fortune called, the Celect), 42 75> 90, 92, 93, 98, 99, 145, 146,

INDEX ly 4 185, 186; life, law, liturgy of, 3, 5, 6; officials of, 164; organization of, 12; is the body of Christ, 130, 195; prayer for, 21 circumcision, 30, 49, 50, 127, 138, 176, 214 Cirlot, F. L., 153, 159 4 7 Cladder, H. J., 205 Cleanthes, Hymn of, 217 Clement of Alexandria, 4, 33, 423, 458, 150, 176, 177; of Rome, 6, 13, 35, 69, 88, 160, Crescens, 82, 196 crisis, 30; Crisis letter, 71 Cross, 30, 53, 79, 175, 177, 192; source of grace, 50 crows, abstention from, 50 crucifixion, 178 Crusius, M., 134 Cumont, F., 156 cup, the Eucharistic, 7, 20 cuttle-fish, abstention from, 51 Cyprian, St., 160, 200 Cyril, of Alexandria, 120, 209; of Jerusalem, 172 Cyrus, 178 164, 165, 171, 172, 178, 181,

cloven-hoofed animals, 52 codes, ethical, 157 Codex, Alexandrinus, 124; HieroDaniel, 40, 88, 166, 170, 179, 181

David, 7, 20, 21, 178; Son of solymitanus, 13, 36; Sinaiticus, 33, 36 Colossae, 109 commandment(s), 3, 15, 16, 18, (Christ), 56 days of Creation, 59 deacons, 4, 6, 24, 78, 164; as Christ, 78 death, 76; as a birth, 203 Decalogue, 58 Deceiver of the world, 24. See 23, 52 Commune Asiae, 201 Communion, Holy, 8, passim.

See Eucharist compassion, 40 confession, 18, 23, 157, 175 Confiteor, 163 Connolly, H., 153, 154, 155, 159 contracts, extorted, 39 conversion, converts, 3, 21 Cooper, L., 211 correction, 16, 24, 62 covenant, 30, 41, 57 Covering Note, the, of Polycarp, Devil Delehaye, H., 198 Devil, 86, 91, 168, 171, 199. See Agent, Black One, Deceiver of the world, Evil One, Lawless One, Ruler (the wicked), Satan diadems, 76, 186 Sidxovos, 164, 190. See deacons Dibelius, M., 159 Didascalia, 5 dies natalis, 203 Sixaiwpa, 167 Sixacoovvn, 188, 190, 193 Diognetus, 13, 36, 127, passim; 71, 75 covetousness, 16, 18, 62, 64, 155.

See avarice craftsmen, 23 Creation, 179 meaning of the name, 212

INDEX

Evarestus, 203 Eve, 147, 173, 221 Evil One, the, 39. See Devil Exegesis of the Lord's Gospel, disciples of the Lord, 107, passim disciplina arcani, 8, 10 discretion, for and against, 23 Docetism, 72, 192 doctors, 161 Délger, F. J., 157, 158, 161, 170,

105, 115, J21, 122,323,200

faith, 13, 24, 25929, 30.4

Sauer 82, 188, 189 falsehood, 18, 64. See lying fanaticism, 16, 155 Farquharson, A. S. L., 212 fasting, 3, 15, 30, 127, 154; on 171, 173, 176, 177, 180 Domitian, 123 Donovan, J., 204, 205, 206, 207 double-mindedness, etc., 16, 18 doxology, 88, 131, 159 Dugmore, C. W., 153 Dumaine, H., 163 duplicity, 18 Wednesdays and Fridays, 19,

fear, 13, 18, 38; of God to be eagles, forbidden food, 50, 51 Easter, 221 ecstasy, 3, 22, 162 education, of children, 77 Egypt, 4, 32, 41 Ebrhard, A., 151, 164, 232 exxAnola, 130, 133. See Church elders, see presbyters elect (officials), 24, 164 Eleusinian mysteries, 132 enchanter, 16 end of the world, 161, 179 endurance, patient, 18, 38, 80 evepynpa, 156 Ephesus, 109 Ephraim, 56 Epicureanism, 214 eschatological terms, 157; 187 Estienne (Stephanus), 134 Eucharist, 7 ff., 20f.; also 3, 5, taught, 17 fee hunters, 18 Ferrua, A., 151 Finegan, J., 176 first fruits, 23, 163 fish, without scales forbidden as food, 50 flesh Chuman nature), 175 Florinus, 73, 197 food and drink, 21; foods forbidden to Jews, 30, 50-52, 127; offered to idols, 19 forbearance, 143 fornication, 16, 18, 62, 162 Fortune of Caesar, the, 94 foul talk, 18 Francis Xavier, St., 162 fraud, 18 Funk, F. Xo, 74;589,) 1 tapes 153, 154, 164, 165, 166, 174, 175, 199, 205 7» 20, 159 evyapiotia, 159 Eucharistic prayer, 5, 7 ff., 20 f.

Eusebius, 33, 74, 86, 106, 114, Gaius, a contemporary of Irenaeus, 88 Geffcken, J., 134, 217 115, 123, 162, 163, 184

InDEx

gentleness, 17, 18 Georgius Hamartolus, 123, 210 Germanicus, 86, 91, 203 Gloria, 161 gnosis Cyvao.s), 176, 181, 221. hearts of stone, of flesh, 46 heathen, 3, passim Hebrews, Epistle to the, 31, 35 Hemmer, H., 14, 36 Hennecke, E., 14, 36, 74, 113,

Henoch, 40, 170, 181 Heraclitus, 218 d''Herbigny, M., 166 Hermas, 33, 36, 154, 155, 176, See knowledge, understanding Gnosticism, Gnostics, 1877 192, 206, 221 Gobarus, Stephen, 122 God, passim; God of David, 21;

Herod, 92, 93 heroism, 86 Herwegen, I., 196 Hexaémeron, 120 Hierapolis, 105, 108, 109 high priests, 23; High Priest (Christ), 35 Hilgenfeld, A., 119 Hippolytus of Rome, 120, 211 holiness, 9, 10, 38, 40, 168, 193; deads gods, 19; the god of the recipients, 218 Godet, P., 211 Golden Rule, 3, 15, 154 Goodspeed, E. J., 152, 166, 184,

Gospel(s), 19, 22, 24, 43, 49, 159, 165. See Adyia grace, of the Church, 133, 146, 219, 220; year of, 179; name for Christ, 9, 21.

See Charis Gregory the theologian, 120 growth in faith, etc., 82, 188 grumbling, 17 guilelessness, 17, 121 holy (a Christian), 21 hope, 13, 18, 77 honey, milk and, 45 Hosanna, 9g, 21 hospitality, 3, 162 humility, 62 hunting sports, 86, 201 hyena, forbidden food, 51 hypocrisy, 4, 16, 18, 19, 62, 64, Hadrian, 29, 31, 123, 132, 170, 180, 212, 214 Hahn, G., 216 Halas, R. B., 208 Hallel, 12 Hamartolus, Georgius, 123, 210 hares, forbidden food, $1 Harnack, A., 154, 157, 161 Harrison, P. N., 184, 185, 188, 155, 158, 183 hyssop, 48, 49, 175 idleness, 23 idle speculations, prattle, etc., 30, 192, 194, 197 hatred, 15, 16, 18 haughtiness, 18 Haus, M. B., 134 hawks, forbidden food, 50 41, 76 idolatry, 16, 18, 19, 41, 50, 81, 127, 128, 181; as fornication,

Ignatius of Antioch, 13, 35, 69,

INDEX Jude, St., Epistle of, 85 judge, judgment, etc., 4, 18, 38, 95, 1585) 159, 166, 162,8163, 165, 169, 171, 181, 185, etc. image, God's 18, 64, imitator, 99, 128, 144 immersion, baptism by, 3, 158 impulse, carnal, 18 Incarnation, 30, 72, 171 incense, 38, 92 infant baptism, 158 infanticide, 16, 62, 64 infusion, baptism by, 158 injustice, 30 insight, 38 Irenaeus, St., 49, 56, 73, 86, 88, 46, 79 justice, 188 justification, gifts of, 37 Justin Martyr, 36, 131, 158, 174,- 175, 178, 179 Justus (Joseph Barsabas), 117 kataGeua, 174 kingdom, God's, 20, 21 Kirsch, J. P., 206 Kissane, E. J., 169 Klauser, T., 14, 36, 152, 155, $00, 114, (1229163; 9179, 107 Isaac, 45, 47, 49, 56 Israel, 42, 43, 44, 48, 49, 53, 54, 157, 158, 161, 166, 167, 176, 177, 180 Kleist, J. A., 202, 205, 208, 219 Knopf, R., 154, 165 knowledge, 29, 146, 221.

55, 60, 160 itinerant teachers, 22 See gnosis, understanding Knox, R., 156, 163, 188, 194, 218 Koets, P. J., 213 Koine, 112 Kriiger, G., 74 Kipios, 163 Jacob, 49, 56 Jacobi, J; vart James, St., the Apostle, 116, 208,

jealousy, 18, 155 Jerome, St., 33, 73 Jerusalem, destruction of, 29, 32 Jesus, 7, 8, 9, 20, 50, passinr; Lactantius, 179 Lagrange, M. J., 182, 188, 207,

Lake, K., 14, 36, 74, 89, 134 lamprey, forbidden food, 51 Laodicea, 109 lapsi, 195 Last Supper, 11 Laurent, A., 14, 36 law, of the Church, 3, 5; cereabbreviation of the name, 176; son of Nave, 55, 178.

See Christ Jews, etc., 6, 29, 31, 32, 86, 96, 187; fontes persecutionum, 201 John, St., Apostle, 12, 105, 116, 197; the Baptist, 209 Joseph, the Egyptian, 56; called Barsabas, 117 jubilee year, Jewish, 179 Judaism, see Jews Judas, 93, 106, 115, 208 monial, 34, 168 lawlessness, 24 Lawless One, the, 59. See Devil learners in God's school, 65

INDEX

Lebreton, J., 167 Leclercq, H., 151, 179, 197, 215 Aeroupyéw, AetTovpyds, 159, 165 Lelong, A., 74, 89, 185, 190, 197 lesson in holiness, 73 Libera nos, 161 Lietzmann, H., 152, 159° .

Mark, St., 106, 111, 118, passim martyr, martyrdom, etc., 86, go, 99, 193; martyrs of Lyons, 1098, 199, 203 paptiptov, 174 Mass, 8 ff.; Sunday Mass, 23 master, of slaves, 18, 157; God, 38, 168 paraoroyia, patawrys, 187 Matthew, St., 106, 116, 117, 118, life, 15, 21; holy, 188 Lightfoot, J. B., 14, 36, 74, 89, 113, 134, 152, 190 liturgy, 3, 5

Maximus Confessor, 121 meat offered to idols, 19.

See food and drink mediator, Moses and Christ, 30, oyia, Td, 192 Adyos, 146, 193, 216 long-suffering, 17, 38, 40 Lord, Christ Our, 76, 99; Al57 ff. meetings, of early Christians, 42 Meinertz, M., 167, 191, 210 Melito of Sardes, 163 Memento, 161 mercy, 17, 81, 82 Messianic, kingdom, 181; peace, mighty, 21; the L.'s own day, 23; the L.'s way, 22, 162; Caesar, 93 f., 200 lordship, God's, 17 Lord's Prayer, 19, 159, 192 mee, .2, $2, 25, 38, 76, 77, 127, 128, 155, 168, 169. See charity

Methodius, 120 Middleton, R. D., 159 milk and honey, 45 millennium, 106, 117, 122, 179 Minucius Felix, 172, 210 missionaries, 3, 161, 193 money, 16, 22, 77, 78 monotheism, 128 Montanism, 153, 158 Mosaic Law, 29, 33, 169 Moses, 30, 41, passim Miinchen, K., 151, 152 Muilenberg, J., 166 murder, 16, 18.

See abortion, infanticide mysterium, 8, 10, 128, 133, 174, lust, 13, 16, 18 lying, 16. See falsehood magic, 16, 18, 155 Magnesia, 109 malice, 16, 18 Manaemus, 123, 210 Manasses, 56, 178 Marana tha, 9, 21, 161 Marcianus, 197 Marcion, writer of the Martyrium Polycarpi, 85, 203.

See Marcianus Marcion the heretic, 72, 101, ea, 2315 192,197, 210 Marcionites, 101 Marcus Aurelius, 132

INDEX

partiality, 42, 79 Paschal controversy, 87 passible, 173 Passion, 30, 72, 86, 200 Passio SS. Perpetuae et FeliciMystical Body, 186 mysticism, 130 name of the Lord, 23; the N.

= Christ, 181 natalies dies, 203 Nave, 55, 178 Neapolis, 70 neighbor, love of, 15, 63 Nerva, 123 New Law, 38, 169 new moon, 38, 127, 168 Nicetas, 93, 98 Nicolaites, 182 Nolte, H., 123 Norden, E., 211 tatis, 198, 201 Passover, 147 patient endurance, 193 Paul, St, <5, 11, 425 70077 ome 108, passim peace, Messianic, 173 pederasty, 16, 62 perfection, 13, 15, 19 perjury, 16, 39 Peter, St., 108, 111, 116, 118 Peterson, E., 153, 212 Pharisees, 158. See hypocrisy Philadelphia, 99, 183 Philip, St., the Apostle, 116; the obedience, of Christ, 44; of slaves, 18, 63; to the clergy, 78, 191 oblation, not man-made, 38 ff., Evangelist, 109, 207; the min-

officiousness, of the Jews, 138 Ogara, F., 211 Oger, G., 14, 36 oppression, 18 Origen; 33, 123, 169,209; 220 Osee, 162 otherworldliness, 129 Otto, W. F., 200 Oudenrijn, M. A. van den, 171 "Our Father,"

319.

See Lord's Prayer Oxyrhynchus Papyri, 13 ister of worship in Asia, 96; of Side, 122 Philippi, 69 ff.

Philippidis, L. J., 154 Philomelium, 85 philosophers, Greek, 142 Photius, 122 Phrygia, 85, 105, 199 Pionius, 89, 101 miotis, 190, 220 Pitra, J. B., 120, 124 Plato, 204, 216, 217 Pledge, Christ, 79; the Holy Spirit, 193 Pliny, 8, 177, 200 Plumpe. J. C., 188, 195, 200 paenitentia secunda, 157, 182 Palestine, 32, 160 Pantaenus, 120 Papias, 105 ff.

Paradise, 121, 130, 146, 211 mapovola, 9, 161, 174, 217 mvevpa, 164, 167 rokiteverbat, 190 Polycarp, 35, 69, passim polypus, forbidden food, 51

INDEX

Pontius, biographer of St. CypRebecca, 56 rebirth, in baptism, 155; the final, rian, 200 poor, the, 18, 23, 188 Pope, H., 209 Poschmann, B., 157, 182 prayer, 3, 15, 16, 18, 19, 24, 82,

relics of saints, 203 Rengstorf, H., 168 resentment, 39, 81 resurrection, of Christ, 76; of the 93, 154, 159 mpeoBvrepos, III presbyters, 4, 6, 78, 106, 107, 111, ie"

dead, 25, 43, 64, 79, 97 Reuchlin, 133, reward, 18 Rewarder, the good, 17, 63 Riddle, M. B., 151, 162 righteousness, 188, 218 ritual, 3, 74 robbery, 18 Robinson, J. A., 154 Rufus, a Philippian, 80 tule, requiring authority, 46 Ruler, the wicked, 42, 62. See 164, 205, 207 presumption, 13 pretenders, 16, 18 pride, 18, 62, 64, 156 primitiae, 163. See first fruits proconsul, 91, 92, 94 promissory note, 39 property, private, 15, 17 prophecy, Prophets, etc., 3, 6, 21, 22, 23, 24, 30, 38, 146, 161, 192 proselyted to the Law, 40 Providence, 13 Primm, K., 157, 160, 189, 213 atwxos, 188 Puech, A., 184 Devil ruminant animals, 52 running water, needed for baptism, 4 Rush, A. C., 203 Sabbath, 20, 38, 58, 93, 100, 127, Quadratus, apologist, 131, 212; Lucius Statius Q., rhetorician, 138, 163, 174, 179, 203 sacrifice, 16, 23, 24, 29, 38, etc.; 100, 199 quarrelsomeness, 16, Quasten, J., 160 quiet, one who is, 17, 156 Quintus, a Phrygian, 85, 92, 199 sacrificial meat, 157 saint, Christian, 17, 97, 156 salvation, 25, 37, 39, 40, 49, 61, 76, 90, 94, 98, 100, 141, 143,

Satan, 29, 62, 79, 101, 171, 181.

Rabbinical fables, 187 Hadtord, L. B., 134, 211, 212, See Devil scapegoat, a type of Jesus, 30, 47

SIA PEST, 221

ransom, for sins, 17, 156 rapaciousness, 16. See avarice rashness, 18 Rauschen, G., 89, 134 scarlet wool, typified Christ the Judge, 47 f.

Schermann, T., 190 schism, 17

INDEX Strack, H. L., 153, 158 stumbling block, 30, 32, 40 Suelzer, Sr., M. J., 154 summation, rhetorical, 181 Sunday, 4, 31, 163, 180 superstition, 127, 212 surliness, 18 swine, forbidden food, 50 Sylburg, F., 217 Synagogue, 174 Schneweis, E., 209 Schoeps, H. J., 166 Schrenk, G., 167 Schiimmer, J., 158 seal, of circumcision, 50, 176 Séjourné, P., 203 self-conceit, 156. See pride self-control, 38, 81 Selwyn, E. G., 157, 189, 198, 215 serpent, the brazen, 55 Servant, the (Christ), 44 sham, 18 sick, visiting the, 78 Sickenberger, J., 161 Simon, St., the Apostle, 155 sin, ransom for, 17, 156; confestables of the Law, 41

Tacitus, 216 tafe, 11 £., 208 teacher, 22, 23, 24, 38, passim teXeiwors, 167 TéAos, 170 sion of, 18, 157; remission of,

sinners, Apostles " worst type of," temple, 30,31, 32, 42, Go/tom 170, 171 temptation, 19, 79 Tertullian, 36, 158, 159, 174, 177, 178, 197, 200, 215,:2108 testimony, false, 18 Thales, 218 43, 172 oxdvoadov, 192 slander, 64. See calumny slave(s), 17, 18 Sraith, Bol, D.r53 Smothers, E. R., 183 Socrates CIsocrates), 88, 100, 204 solitude, 41 Son of God, 24, 46, 141, 142. thanksgiving, 11, 12 theft, 16, 17, 18, Theophilus of Antioch ,131, 172 Thieme, K., 36, 166, 167, 169, See Christ, Jesus sorcery, 16, 18 soul of the world, Christians are, 170, 175 Thomas, St., the Apostle, 116,

120,439 Spirit, spiritual, etc., 13, 18, 30, Ovoia. See sacrifice Tischendorf, C., 36 37, 132; See mvevpa, Steenkiste, J. van, 189 Stephen, St., 35; Gobarus, 122 Stephanus (Estienne), 13.4

Stoicism, 214, 217 stone, for polishing, 44; hearts of,

TOTOS, 194

tradition, 18, 112, 117, 146, 191 Trajan, 8, 31,70, 87 tree of life, of knowledge,- 146 Trinity, 19, 171 Troas, 87, 109

INDEX

unbaptized persons, 5 understanding, 38. See gnosis, Weidinger, K., 157 Wetter, G. P., 172 Weymouth, R. F., 187 whole burnt offerings, 38 Wicked Way, the, 41 widow, 77, 189 Wilamowitz-Moellendorff, U. v., knowledge universality, of the Church, 160 vae, 194 Valens, 81, 188, 191 4 # vanity, 18 Veil, H., 36, 166 Venantius Fortunatus, 175 venationes, 201 vessel, fair, 65, 183; v. of the

wisdom, 38, 45, 61, 64; of St.

Paul, 77 Wissowa, G., 163 witness, false, 16 wives, 77 Wood of the Cross, the, 49 wool, scarlet, 47 Word (Logos), 140.

See Adyos spirit, 47, 173 vice, unnatural, 52. See pederasty Vine of David, 7, 20, 160 violence, 40, 169 virginity, 190 Visitor, transient, 23 Vogtle, A., 155, 157 Volker, K., 162 Vokes, F. E., 152, 153 Xanthicus, 100 young men, women, 78 vrropévety, 193 water, living, running, 4, 158, Zahn, T., 194, 199, 205, 206,

way (Two Ways),. of life, of 207, 209 zealot, 155 Zeitgeist, 170 Zeller, F., 14, 36, 74 Enrwrns, 155 Zosimus, a Philippian, 80 death, etc., 15, 154; of light, of darkness, 61; ways of the Lord, 22; of holiness, 43 wax tapers, 221 Weber, W., 212

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