Chapter 9 THE FULL EXTENT OF THE PERI LAYER
Chapter 9
THE FULL EXTENT OF THE PERI LAYER
In Chapter 5 I began to consider which elements of the Didache were added to the whole at the same time as Did. 9.1-5, and therefore formed part of the Peri layer. This discussion did not consider the possibility that the Peri layer also extended into Did. 1-5.1 introduced this delay because the subsequent identification of Did. 1.5b-6 as part of the Modifying
Teacher layer considerably simplifies the analysis of the relationship between the Peri layer and the various elements of Did. 1-5; the subject of this short chapter.
1. The Peri Layer and Didache 1.3-5a Did. 1.3-5a contains 'Q' sayings. This makes the redactional status of these verses a matter of particular interest. Many scholars assume that, because these lines are so close to Matthew's and Luke's Gospels, this section must have been added to the Didache alongside other additions where an explicit reference to 'the gospel' is made, or at least that these lines belong to one of the final redactional layers of the text.1 These conclusions are called into question, however, by the previously unrecognized change of redactional layer between Did. 1.3-5a and 1.5b-6.
In Chapter 7, section 4, above, it was noted that Did. 1.5b-6 exhibits the distinctive characteristics of the modifying teacher: an affirmation of the preceding teaching, the modification of that teaching and a justification of the modification by reference to an alternative tradition. Did. 1.5b-6 modifies 1.3-5a, and 1.3-5a must predate its own modification. Therefore,
1.3-5a must have been part of the Didache prior to the addition of the Modifying Teacher layer.
1. For example, Draper (1996b: 76); Jefford (1989: 52-53); Audet (1958: 26180) and Wengst (1984: 66).
9. The Full Extent of the Peri Layer
Of the layers that predate the Modifying Teacher, the Peri layer stands out as a likely location for Did. 1.3-5a. This is the case negatively in that the sayings in 1.3-5a have no affinity with the subject matter, form or style of the Prophet layer, and sit uneasily within the flow of the Two Ways/
Teknon material. On the other hand a positive connection may be found between 1.3-5a and the Peri layer in their shared use of the concept of 'becomingperfect' in 1.4b(r) (KOU zor\ TEAEIOS) and6.2 (TEAEIOS Ear)). As already noted in Chapter 5, section 4, this term represents a standard of behaviour in accordance with the halakah of a particular group. The concept of perfection appears twice in the Peri layer: it is set as the ultimate goal for initiates (6.2) and is required of all at the final test (16.2). Given the importance of acquiring 'perfection', a description of this behavioural standard may be expected. The addition of KOU zor\ TEAEIOS to the set of sayings at 1.3-5a, suggests that these verses offer the relevant information.2
As noted in Chapter 4, section 3 the collection of individual sayings in 1.3-5a appears to have been formed prior to its inclusion within the Didache. However, KCU Ear] TEAEIOS disrupts the symmetry of these sayings and thus suggests that this line was added to the collection at a later date. If the function of this addition was to make clear that the instructions of 1.3b-5a epitomize the standard of perfection held up in 6.2 and 16.2, then it is likely that 6.2,16.2 and 1.4b(r) were all added to the Didache at the same time. With 6.2 and 16.2 identified as elements of the Peri layer, then 1.4b(r), and hence the rest of 1.3-5a, may be attributed similarly.3
2. The Peri Layer and the Title of the Didache The title of any text has a profound influence on the way it is read. It is necessary, therefore, to consider the place of the title in the formation of the Didache.
Beyond the use of TE AE I os, Did 1.3 -5a has two other features in common with other elements of the Peri layer. First, parallel transitional phrases occur at 1.3a, 6.1 and, more elaborately, 16.1-2. Second, both 1.3-5a and Did 16 use other traditions to expand or illustrate an idea. This use of other traditions is dissimilar to the practice of the modifying teacher because these traditions are used to build up, rather than undermine, the existing text.
It is, of course, possible that 1.4b(r) was added to 1.3-5a after these sayings had already been added to the Didache. However, this would merely have the effect of further increasing the antiquity of this group of sayings. Note: c(r)' refers to a redactional insert in the midst of 1.4b.
The Gospel of Matthew's Dependence on the Didache 2.1. The Puzzle of the Double Title The Jerusalem manuscript preserves a coloured sequence at the opening of the Didache. The superscribed title is written in red ink, the body of the text in black.4
5I5CCXT| TCOV 5CO5EKOC CCTTOOTOACOV
iSaxn Kupiou 5ta TCOV SCOSEKCX CXTTOOTOACOV TOIS E'BVEOIV O5OI SUO eioi, |jia xfjs C 0 0 ^ KCU pia TOU Savaxou, 5ia(|)opa & TToAAri ...
The latter of these two titles forms the first line of the main body of the text and continues into Did. 1.1 without a break. Why does the text have a double title?
Scholars commonly view the double opening of the Didache as the presentation of two alternative titles. Rordorf (1979: 106) says that the short title refers to Acts 2.42 and the long title to Mt. 28.19. Kleist (1948:
153 n. 1) suggests that the short title was written on the outside of the scroll and the long one at the start of the text itself and was thus copied twice by Leon (the scribe responsible for the Jerusalem manuscript). These solutions, however, introduce unnecessary complication.
It has long been recognized that ancient authors did not use superscribed titles. Their texts simply began at the beginning and continued to the end.
This is not to say that the opening lines of a text might not have contained vital information for appreciating the subject and genre of the text; it is simply to observe that it was usual for texts to be given a title by later readers who needed a handle by which to refer to them. The title ' AiSax^l xcov SCOSEKCX CXTTOGTOACOV' is an uncontroversial choice in the case of a text beginning, 'AiSax^l Kupiou 5ia xcov SCOSEKCX aTrooToAcov TOIS
60veaiv\ An almost identical process of titling may be found, for example, in the case of the book of Revelation. In the several manuscripts of this text the occurrence of a double title is entirely standard. Thus the introductory lines provided by the author himself: 'The Revelation of Jesus Christ which God gave him to show his servants what must soon take place; and which he made known by sending his angel to his servant John' (Rev.
1.1), are commonly abbreviated and superscribed as 'The Revelation of John', or some such.
The doubling of the title in the Jerusalem manuscript provides good evidence for the antiquity of the long title (the first line of the text) relative
A (black and white) photograph of the manuscript is provided in van de Sandt and Flusser (2002: 7).
9. The Full Extent of the Peri Layer
to the superscribed title. The earliest students of the text were convinced of this position.5 However, more recent scholarship has tended to see the long title as a later addition.6
The sole reason, as far as I can establish, for this latter position is the supposition that the Didache depends upon the Doctrina apostolorum.
The Doctrina begins with a short title, 'The Teaching of the Apostles', and opens with the line 'There are two ways in the world...' On the basis of this evidence Niederwimmer (1998:56-57) asserts, 'There is very good reason to suppose that, at a relatively early period, this was the title of the Christianized Two Ways tractate, and that this title then transferred to the Didache". This position is, however, difficult to sustain.
First, and most importantly, as argued in the excursus in Chapter 4, the dependence of the Didache on the Doctrina is extremely doubtful.
Second, the pre-Christian origin and widespread occurrence of the Two Ways tradition provides no clear reason as to why the title 'The Teaching of the Apostles' should have attached to yet another version of the Two
Ways, such as appears in the Doctrina. However, if the Doctrina depended on the Didache, rather than the reverse, then attribution to the apostles would be entirely understandable.7
Third, if the original title of the Didache was 'The Teaching of the Apostles', then it is very difficult to see why the long title should ever have been created and inserted under the short title. What purpose could such an operation serve? By contrast, the abbreviation and superscription of the 5.
This was the view of Harnack (1884: 24-37); Bryennios (1883: 3) and Knopf (1920: 3).
Variations on this view are expressed by Audet (1958: 91-103, 247-54) and Niederwimmer (1998: 56-57).
Something of which Niederwimmer seems unaware is that the Doctrina and the Didache's sharing of the same title is a problem that must be overcome by those who espouse the relative antiquity of the Doctrina. Audet (1996: 135) does detect this problem and attempts to addresses it as follows: 'Moreover, the title Doctrina apostolorum, which the Duae viae of Schlecht carries, does not present any serious difficulty
[for Audet's view that the Doctrina predates the Didache]. Because, on the one hand, the Duae viae designated in this way by Rufinus did not have its own title, and because on the other hand, it appeared in almost identical form at the beginning of a writing bearing the title AiSaxn TCOV CXTTOGTOACOV, it could have been enough that the two writings intersected in the course of their distribution in the same milieu for the title of the Didache to have passed to the Greek Duae viae and then, naturally, to its Latin version.' Thus, Audet implicitly admits that his view requires that the Two Ways did not originally bear its present title.
The Gospel of Matthew's Dependence on the Didache long title to form the short title is entirely logical and is paralleled in numerous other texts.
In conclusion, if the Doctrina apostolorum is not relevant to discussion of the Didache's history, then there is every reason to suppose that the long title appeared first, and that the superscribed title was added later as a short-hand means of referring to the text we now describe as 'the Didache'.
2.2. The Redactional Location of the Long Title Having concluded that the long title is the more original, it is possible to consider its redactional location. This is a two step process. First, it is necessary to identify the function of the long title. Then it will be possible to ask when this function is most likely to have been employed.
The function of the title, in this case, is not simply to attribute the text to an authoritative author, but also to specify that the teaching is directed
'xols E'BVEGIV'. This ambiguous term may be interpreted as referring either to nations in general, or to non-Jewish nations in particular, that is,
Gentiles. A reason for preferring 'to the Gentiles' in this case is that 'xois ESVEGIV' acts as a qualification of the initial statement. An author who sought to widen, rather than limit, the applicability of the teaching, might have done better to omit 'xois sBveoi v' altogether, or at very least to have used 'TOIS TTOCOI sSveoiv'.8
If the function of the title was to indicate the applicability of the teaching to the situation of Gentiles, then when is this title likely to have been introduced? The Modifying Teacher layer is a poor candidate since this layer appears to assume a Jewish background among his readers (cf., for example, 13.3). The Prophet layer is also unattractive since there is nothing here to suggest a Gentile audience. The Peri layer, on the other hand, does show signs of having been addressed to the situation of Gentiles. The central concern of the Peri layer is the question of who may be admitted to table fellowship at the community's eschatological meal. The answer given is that those who accept the Two Ways9 as a declaration of the community rule, and who do their best to keep the food laws and the 8.
Translations of the New Testament usually interpret' TCC i'0vr|' as 'the Gentiles' and 'TrdcvTa TCX E0vr)' as 'all the nations'. Bauer et al (1957) state that 'TCC I8vr)' is usually used of foreigners, rather than every nation.
'The precepts envisaging pederasty, magic, abortion, and exposure of babies, which are opposed to the commandments of the Decalogue, are more comprehensible if they are addressed to ancient Pagans' (Rordorf 1996a: 156). See also Audet (1958:
286).
9. The Full Extent of the Peri Layer
whole 'yoke of the Lord'10 (6.2-3) may be baptized (7.1), and thus entitled to share in the eschatological meal (9.5a). This initiation seems specifically designed for Gentiles who wish to join a form of Christianity governed by ethnic Jews. Certainly Did. 6.2-3 gives the impression that it was written by Jews consciously conceding to the moral inferiority and ignorance of incoming Gentiles.
6.2 If you can bear the entire yoke of the Lord, you will be perfect, but if you cannot, do what you can. 6.3 As for food, bear what you can, but be very much on your guard against food offered to idols, for it is worship of dead gods.
The Peri layer's interest in the initiation of Gentiles makes it an ideal redactional location for the long title of the Didache.
3. The Peri Layer and the Two Ways Material Chapter 4 identified a number of separate elements within Did. 1-5. It is important to note, however, that the identification of separate elements does not necessarily equate to the identification of separate redactional layers. This is the case because an older tradition, or collection of traditions, may be incorporated into a younger base text. For example, if an artist composes a collage entitled 'Autumn' and incorporates within it an older picture called 'October' the compositional history of'Autumn' may only be traced back to the single point at which 'Autumn' was created. It is not correct to say that 'October' represents an earlier stage in the history of 'Autumn'
(even though it is an older composition), because 'Autumn' is not a development in the history of 'October'; it is the creation of a new and separate piece of art.
In seeking the base layer of the Didache, therefore, it is not necessarily the case that the oldest tradition represents the foundational layer. Rather the base layer may be identified as coinciding with the point at which the Didache distinctively became the Didache.
The identity of a text is crucially determined by its title. Thus, in the same way that 'Autumn' became 'Autumn' at the point where it was so named, the Didache became the Didache at the point when the long title was added. This teaching to the Gentiles happened to incorporate some older traditions, but its history is not the history of those incorporated units.
From a redaction history point of view, therefore, the base of the Didache, 10. Flusser (1996: 199) and Draper (1995: 290) take 'yoke of the Lord' to refer to the Torah.
The Gospel of Matthew's Dependence on the Didache to which later developments were added, is the text originally following the title 'The Teaching of the Lord, by the Twelve Apostles, to the Gentiles'.
It was concluded, in Chapter 4, that Did. 1.3-5a must have been inserted into an form of the Two Ways that already included 1.2b and 2.1. Further, since 1.3-5a has been identified as part of the Peri layer, it may be concluded that the Peri layer consisted of the long title followed by a version of the Two Ways (already including the Law Summary and possibly also the Teknon material) which was further augmented by the addition of 1.35a. This whole collection of ethical teachings was then presented as a prebaptismal rule by which Gentiles might be admitted to baptism, and thence to the eucharist.
The relationship of the Two Ways, Law Summary and Teknon material to the Peri layer may therefore be seen as akin to the relationship of 'October' to 'Autumn'. These ancient, combined traditions were taken and incorporated into a new document entitled 'The Teaching of the Lord, by the Twelve Apostles, to the Gentiles'.
4. The Peri Layer andDidache 16.1-6, 8-9 In Chapter 5, section 4. it was noted that Did. 16.1-2 has certain affinities with Did. 6.1-3: both warn against deception while recommending the goal of perfection, and both have the form of linking material which affirms the preceding text. On this basis Did. 16.1-6, 8-9 was preliminarily linked with the Peri layer.
At this stage it is possible to observe an additional feature of Did. 16.16, 8-9 which points to its membership of the Peri layer. During the course of this chapter it has been argued that the Peri layer was in fact the base layer, or the original version, of the Didache. This document describes a system of initiation whereby a version of the Two Ways, variously augmented, was presented as a standard of moral perfection (1.4b and 6.2).
Those who wished to enter the community were required to recognize this standard and to aspire to complete conformity with it, even if such had not yet been attained (6.2-3). Once initiation had occurred then participation in the community's meal, which presaged the eschatological ingathering, could take place (9.5a).11 Did. 16.1-6,8-9 serves as a suitable conclusion12
11. Additional instructions regarding the management of apostles are also included at 11.3a, 4-6.
12. Jefford observes (1989: 113-14): '...there can be little question that one finds here [in Did. 16] a typical, early Jewish-Christian tendency to conclude important writings with the promise and threat of an eschatological warning'.
9. The Full Extent of the Peri Layer
to this document because it traces the fate of the initiate along similar lines.
Thus, the community member is urged to conform completely to the established standard of perfection (16.1-2). Success in this regard allows entry, after the final judgment, to the complete eschatological reward (16.9; cf.
16.2).
In summary, Did. 16.1-6, 8-9 may be seen as a suitable conclusion to the Peri document because it reinforces the earlier parts of that document in warning against deceivers (6.1; 16.4b), in setting the goal of perfection
(1.4b; 6.2; 16.2) and in looking forward to the heavenly destination of those who truly belong to the community (9.4-5a; 16.2, 9).
5. Conclusion: The Full Extent of the Peri/Base Layer On the basis of the preceding considerations, the full extent of the Peri layer, which was also, I propose, the Base layer (and thus the original text of the Didache), may be identified as: long title; 1.1-5a; 2.1-5.2a; 6.17.1a, c, e, 4a; 9.1-5a; 11.3a, 4-6; 16.1-6, 8-9.