1 There are two ways, one to life and one to
The Tractate on the Two Ways 1.1-63 I. Baptismal Catechesis 1. Statement of theTheme (1.1)
1 There are two ways, one to life and one to death, but the difference between the two ways is great.
(diacpopa de -koAAt) pera^u twv duo oduv, v. lb), under scores the character of the decision. Human beings stand before a parting of the ways: each individual can choose only one of the two paths. There is no compro mise.
The document begins abruptly, without any particular introduction.1 The Didachist commences with a quota tion from the original Jewish didactic document, "On the Two Ways," which has already been superficially
Christianized. In the macrocontext, however, he gives this writing a new overall meaning; for him, the tractate now serves (as 7.1 shows) as a model for instruction of baptismal candidates. In what follows (chaps. 1-6) is found what catechumens should be taught.2
Excursus:The "Two Ways"
The topos of the "two ways"4 was a widespread com monplace of ancient (and not only ancient) moral philosophy. For popular Greek moral thought, cf.
Hesiod Works and Days 287-92 (Rzach, 70);5 then the fable of Prodicus of Cheos retold by Xenophon Mem.
2.1.21-34 (Marchant);6 in addition, see Theognis 911-14 (Diehl and Young, 56); Plutarch Vita
■ 1 The initial clause ('Odoi duo eloiv, plot rf/g farjg Kai pia tov davaTov, v. la) is a formulation of the theme of the tractate that follows. Human beings should know that they are faced with the alternative of two "ways," one of which leads to life, the other to death.3 The fol lowing clause, about the difference between the two
1 William Telfer ("The 'Plot' of the Didache," JTS 45 [1944] 149-50) thought that this document could not begin so abruptly; as it is now received, its beginning must be mutilated. Telfer (p. 150) recon structs the supposed introductory text in very imag inative fashion.'
2 It remains obvious that the instruction provided in chaps. 1-6 is incomplete (in spite of the additions by the Didachist). Still, it appears that the Didachist, to whom systematic theological reflection is some thing foreign, did not give any particular thought to this limitation. In any case, it would be wrong to try to restrict his confession of faith to the teachings in chaps. 1-6.
3 ('0<5og) rrjg ftorjg an<l T°v davarov involve objective genitives.
4 Knopf, Lehre, 4-5; Anton Vogtle, Die Tugendund Lasterkataloge im Neuen Testament: Exegetisch, reli gionsund formgeschichtlich untersucht (NTAbh
Pustet, 1968); Bruno Snell, "Das Symbol des Weges," in idem. Die Entdeckung des Geistes: Studien zur Entstehung des europaischen Denkens bei den
Griechen (4th ed.; Gottingen: Vandenhoeck & Ruprecht, 1975) 219-30.
5 Tr)p pep rot Kanon/jra Kai iAabop eorup eAeadai pt]ib'u>3qAeLp pep obog, paAa' b' eyyv{h paief rf/g 6' apeTpg Ldpara deoi Tipoiidpoidep e&rjKap adaPQ'.TOL paKpoq be Kai opihog olpog eg avrpv
Kai rprixvg to irpuTow enpp b'eig aKpop iKrjTaL, ppcbip dr) (Tiena TteAet, xaAeirrj step eouaa.
("Badness can be got easily and in shoals: the road to her is smooth, and she lives very near us. But between us and Goodness the gods have placed the sweat of our brows: long and steep is the path that leads to her, and it is rough at the first; but when a man has reached the top, then is she easy to reach, though before that she was hard"). The text is found within a longer admonition to exercise dike.
6 To show that the KaAd re Kaya&a epya ("noble deeds") can only be gained through effort,
Xenophon's Socrates (Mem. 2.1.20) cites the pas sage from Hesiod, adding a quotation from Epicharmus and then referring (1.21-34) in his own words to the fable of Prodicus. Heracles is faced with the characteristic decision for veou. etre Tpp bi dperpg obop TpeipovTat eiri top /3lop e'Cre tt)p bid
16.4-5; Munster: Aschendorff, 1936) 113-20, 196-98; Wibbing, Tugendund Lasterkataloge, 33-42,
61-64; Kamlah, Paranese, 149-50, 171-75; Suggs, "Two Ways Tradition," passim; Wilhelm Michaelis,
"65oq," TDNT 5 (1967) 42-114; J. Bergman, "Zum Zwei-Wege Motiv," SEA 41/42 (1976-77) 27-56;
Norbert Brox, Der Glaube als Weg: Nach biblischen und altchristlichen Texten (Munich and Salzburg:
28b; b. Hag. 3b (with parallels in each case): Str-B 1.461; b. Men. 99b (Str-B 4.1080); Siphre Deut. 11.26
§53 on 11:26 (cf. Str-B 1.461-62); Exod. Rab. 30.20 on 21:1 (cf. Str-B 1.462); Deut. Rab.$A on 11:22 (cf.
Str-B 1.462).13 It is important to note that in some areas of tradition in early Judaism the topos of the two ways was combined with a teaching about two spirits (or two angels).14 Both are found most clearly in T. Ash. 1:3-5. Cf. especially: Avo obovq ebuKep 6 fieoq rolq vioiq tup dvdpuncuiv Kai bvo bcapovAia Kai bvo TTpa^etq Kai Stjo Tponovq (v.l. roixovq or itopovq)
Kai bvo reAq (1:3, "God has granted two ways to the sons of men, two intentions and two behaviors and two manners"); 'OSoi bvo, KaXov Kai KaKOv (1:5, "Two ways, of good and evil"), with an eschatological con clusion and the teaching about the two spirits that is associated with it:15 on rd re At) rtiv dvdpd) ttwp be'iKPvoi rqp biKatoovpqp avrup, ypapL^opreq rovq
Demosthenis 26.7 (Ziegler, 306); and so on.7 The paral lels extend to Islamic8 and even Buddhist tradition.9
This topos is also found in the Old Testament, explicitly in Ps 1:1-6 (1:6: oboq dLKaiup/obbq aoefSoiP,
"the way of the righteous"/"the way of the impious"); Ps 139 (138):24; Prov 2:13; 4:18-19 (combined with the pairing of light and darkness); 11:20; 12:28 LXX
(combined with faq/fiapaToq, "life/death"). But it may also lie behind expressions such as those in Deut
11:26-28; 30:15-20; Jer 21:8 (oboq r-qq farjq/oboq too {hxvarov, "way of life''/"way of death"); Ps 119
(118):29-30, and others. In texts from early Judaism10 see, e.g., 1 Enoch 94:1-5; 2 Enoch, long recension
30:15 (Bonwetsch, 29): "And I showed him two ways, light and darkness";11 shorter recension 42:10
(Bonwetsch, 89).12 See the rabbinic material in Str-B 1.461-62; 4.1080; Wilhelm Michaelis, "oboq," TDNT 5
(1967) 58-60; cf. especially m. 'Abot 2.9; then b. Ber.
2.407); cf. Eusebius Praeparatio Evangelica 13.13.47
(GCS 8/2.219); Vergil Aeneid 6.540-43 (Hirtzel).
KaKiaq, e^eAdopra eiq qovxiap Kadijodac diropovvTa irorepap tup obup rpaixprai ("whether in life they will take the road through virtue or that through vice, going out to a quiet spot, he sat down perplexed as to which of the roads he should take," hie locus est partis ubi se via findit in ambas: destera quae Ditis magni sub moenia tendit, hac iter Elysium nobis; at laeva malorum exercet poenas et ad impia Tartara mittit.
("Here is the place where the road parts in twain; there to the right, as it runs under the walls of great
Dis, is our way to Elysium, but the left wreaks pun ishment of the wicked and sends them on to pitiless
Tartarus.") The ideas in the "Book of the Two Ways" of the Egyptians are quite different. On that see I. Bergman, "Zum Zwei-Wege Motif," SEA 41/42
(1976-77)51-52.
8 The conclusion of the opening sura of the Koran reads:
1.21 [trans. Amy L. Bonnette, Xenophon, Memorabilia [Ithaca, N.Y.: Cornell University Press,
1994] 39). In his aporia, the arete and kakia appear to him in female forms, each recommending her own way (22-25). For the literature, see Berger,
"Hellenistische Gattungen," 1089. Michaelis points out problems in the received interpretation of the fable ("oboq," 43-46), even though he went too far in some details. For the later impact of the fable, cf.
Berger, "Hellenistische Gattungen," 1090; for Christian reception, Michaelis, "oboq," 46 n. 12; cf.
Justin 2 Apol. 11.3-8 (Goodspeed, 86-87); Cf.
"Guide us in the straight path, the path of those whom thou hast blessed, not of those against whom thou art wrathful,
Clement of Alexandria Strom. 2.20, 107.4-5 (GCS3 2.171-72); in 5.5.31.1-2 (GCS3 2.346), the Prodicus fable is associated with Matt 7:13-14 par. Lactantius writes of the two ways: quas et poetae in carminibus et philosophi in disputationibus suis induxerunt ("Which poets have introduced into their poems and philoso phers into their disputations," Divin. Inst. 6.3.1;
CSEL 19.485). Basil mentions the fable in his Sermo de Leg. Libr. Gent. 4 (PG 31.573); in Horn, in Ps. 15
(PG 29.221) he may be alluding to it. Berger ("Hellenistische Gattungen," 1090 with citations) refers to the "series of allegorical agones, disputa tions between two women appearing in a vision" that follow the Prodicus fable.
7 Probably to be included in a broader sense are those passages that speak of the two ways that the soul has before it after death; cf. Plato Gorgias 524A (Burnet);
Rep. 10.614C (Burnet); Diphilos the comic poet in Clement of Alexandria Strom. 5.14, 121.1 (GCS3 nor of those who are astray."
(Translation by Charles Arberry, The Koran Inter preted [London: Allen & Unwin; New York: Macmil lan, 1955] 1.) 9 See the examples in Knopf, Lehre, 5.
10 Sir. 33(36):7-15? On this, see Paul Winter, "Ben Sira and the Teaching of 'Two Ways,"' VT 5 (1955)
315-18 (problematic).
11 For this, cf. also the similar statements in Mek. Exod. on 14:29 (Lauterbach, 1.248) and Gen. Rab. 21.5 on 3:22 (Str-B 1.461).
12 The examples in Philo are a chapter in themselves: see, e.g., Deus. imm. 180; Plant. 37; Abr. 269; Vit.
Mos. 2.138; Spec. leg. 4.108, Sittt) 656c;, q pep eiri KaKiap, rj b'67T aperqp ayovoa ("the road is divid ed, one leads to vice and the other to virtue"), etc.
The examples from Philo deserve a new study. To
1.1 ayyeAovg Kvpiov Kai tov oarava.'Eav yap rerapaypevr) 77 <PVXV dnrepxeraL, ^aaavi^eTat into tov light and the way of darkness: 3.20-21) is similarly combined with the teaching about the two spirits
(two spirits are found in 3.18-19: "the spirits of truth and of wickedness," and this is expanded in the subse quent passage).17 The Qumran doctrine presents a certain parallel to the combination of the teaching about the two spirits or two angels with the two-ways schema in the Testament of Asher and in the Jewish source for the Two Ways tractate that interests us here. This combination still appears in the Christian recension in Barnabas and Doctrina apostolorumf® while the teaching about the two spirits is absent from the recension of the Two Ways tractate in the Didache19 (and in later recensions).20 In fact, the com- ■novppov TtvevpaTog, ov Kai ebovAevoev ev eTtudvpLacg Kai epyoug novppoigeav be f]ovxo>g ev xapa, eyvaptoe tov ayyeAov rrjg eipf]vr\g, fog) irapaKaAeoeL avTov ev f'aij (6:4-6, "For the ultimate end of human beings displays their righteousness, since they are made known to the angels of the Lord and of Beliar. For when the evil soul departs, it is harassed by the evil spirit that it served through its desires and evil works. But if one departs peacefully with joy, he comes to know the angel of peace and enters eternal life")-16 In IQS 3.18—4.26 the two-ways schema (the way of convenience, I include here the passage from Silius
Italicus Pun. 15.18-22 (Bauer, 108) that is important for Berger's argumentation: what extent was the fable of Prodicus here com bined with OT tradition? How is the motif of the ways more closely connected with the motif of the jSaatAtKr) obog (the "royal road" to virtue)?
13 The use of the image in the sense of a middle way between two extremes is something different. See examples in Str-B 1.462-63.
14 Judaism may have received the impulse to the devel opment of the teaching about the two spirits from Iranian tradition, but the religio-historical connec tions cannot be traced here. Kamlah, in particular, has given an instructive treatment of this; cf. esp.
Paranese, 163-68. There is a different version in Berger, Formgeschichte, 150-51. According to him, it is more likely that the conception of the two spirits or angels is derived from Greek tradition, and in par ticular from the concept of the two women that appears as early as the Prodicus fable and experi enced many further developments (cf. idem, "Hellenistische Gattungen," 1090-91). "I find the two women in Greek tradition transformed, in the Jewish and Christian field, into two angels, two pow
Has, lauri residens iuvenis viridante sub umbra, Aedibus extremis volvebat pectore curas,
Cum subito assistunt, dextra laevaque per auras Allapsae, haud paulum mortali maior imago,
Hinc Virtus, illinc virtuti inimica Voluptas.
("These anxious thoughts filled the young man's mind, as he sat beneath the green shadow of a baytree that grew behind the dwelling; and sud denly two figures, far exceeding mortal stature, flew down from the sky and stood to right and left of him: Virtue was on the one side, and Pleasure, the enemy of Virtue, on the other.") The verbal bat tle between the two then follows, in vv. 32-120.
15 For the two-spirits teaching in Testaments of the 12 Patriarchs, and for the combination of that teaching with parenetic material (outside the context of the two-ways teaching), cf. Wibbing, Tugendund
Lasterkataloge, 35-39.
16 When Philo (Sacr. AC 20-44, allegorizing Deut 21:15-17) speaks of the two women he calls r)bovp
("pleasure") and aperf) ("virtue"; the parallel in Sobr. 22-25 is less instructive), he has in mind of course the material of the Prodicus fable.
17 In IQS 3-4 as well, parenetic catalogs are combined with the two-spirits doctrine and the two-ways schema (4.2-14). Between the virtue and vice cata logs stands (in 4.6-8) an eschatological prospect. Cf. also the eschatological conclusion after the vice cat alog (4.11-14).
18 Barn. 18.1 and Doctr. 1.1.
19 For the whole, cf. Audet, "Affinites litteraires,"
219-38; Braun, Qumran, 2.185-89. We cannot dis cuss Hermas Man. 5.1.2, 4; 6.1. 1; 1.3-4; 2.1 here.
Does 1 John 1:6-7 belong here also? Cf. Wolfgang Nauck, Die Tradition und der Charakter des ersten
Johannesbriefes (WUNT 3; Tubingen, Mohr, 1957) ers infused at birth, two types of spirits, or—as in Galatians 5—related to spirit. . . and flesh as two
'spheres.' The occasion for me to make this sugges tion is the fact that there is always a series of virtues and vices associated with each of the two figures. A connecting link between pagan andJewish-Christian forms of the tradition is the analogy in Silius Italicus
Punica 15.20-21: It is said of virtus and voluptas that they are 'per auras allapsae.' It is also understandable from this tradition why this kind of catalog was com bined, in Barnabas 18 and Didache 1, with the two ways, because the (divided) way motif is proper to this tradition. It is true that there are also two ways in the Old Testament, but without any connection with catalogs" (Formgeschichte, 150-51). The combi nation of the two-ways schema with the conception of the two spirits would thus be—transformed—
Greek or Hellenistic tradition; then the conjunction of both conceptions with parenetic catalogs would also be traceable to Greco-Hellenistic tradition. For 59-62.
20 Audet ("Affinites litteraires," 234-35) associates the Two Ways tractate and the exposition in IQS too
tuv diroXXvpevuv o8og 7tAo'.rela pev Kal opaXurarr), aiToXXvovoa be avev too ttovov, rj be tuv au^opevoiv
OTevq pev Kal rpayela, oalpvoa be npog tu> reAei rovg dua-KopevdevTag eraiTovag- (3) tovruv be tuv bvo obav irpOKade^erai dm aria Kal idorcg
("Knowing, then, these good and evil deeds, I make known unto you as it were two paths. . . . The path of the lost, then, is broad and very smooth — it ruins them without troubling them; but the path of the saved is narrow, rugged, and in the end it saves, not without much toil, those who have journeyed through it. And these two paths are presided over by unbelief and faith" [ANF 8.269]).23 bination of the two-ways schema and the two-spirit teaching reflects distant contacts between the Jewish source of the Two Ways tractate and the Qumran doctrine. Note that these are distant contacts, and of course represent no material identity. Nevertheless, the literature that interests us here also, naturally, contains other examples of the two-ways schema that are not combined with the teaching on the two spirits or angels: cf. Matt 7:13-14 par.; 2 Pet 2:15.21 The twoways motif also appears, not combined with the doc trine of two spirits, in Sib. Or. 8.399-401: avrog obovg
■Kpoeftr\Ka. bvo, fafjg Zavarov re, Kai yvuprj -KpoedriK uyadrjv fcci)v irpoeXeadacavrol 8'eg davarov Kal
If we attempt to understand the concrete form in which the two-ways motif more specifically appears in the tradition that particularly interests us here, the result is a picture somewhat like this: the topos of the two ways (known already in the OT) was combined
(and from the point of view of the material itself this is understandable and even conclusive) in certain tra ditions of early Judaism and thus of Christianity with the doctrine of the two spirits or angels. We may set aside the question whether impulses from Iranian tra dition or models from Greek or Hellenistic traditions were determinative. In any case, we must suppose that in certain streams of tradition within Judaism and early Christianity the two-ways doctrine was
7rup aldvcov r/iiav ("I myself proposed two ways, of life and death, and proposed to the judgment to choose good life. But they turned eagerly to death and eternal fire").22 But Ps.-Clem. Horn. 7.3.3-5 (GCS2
1.117-18) again reveals a distant analogy to the Qumran teaching on the two spirits, to the extent that there is reference to two apxovreg or pyepoveg, to the right and to the left, who apparently are placed as rulers over the respective ways. Still, the two-ways motif is only hinted at here. In contrast, the motif appears explicitly in 7.7.1-3 (GCS2 1.119)—although it is true that the two-spirits doctrine is again absent: ravrag tolvvv rag re dyaflag Kal KaKag -upd^eig elbag Tcpoprjvvu vp.lv ug obovg bvo. . . . (2) r) pev ovv
23 Note the framework: baptismal catechesis. In addi tion, is there an influence from Matt 7:13-14 par.?
24 According to Berger ("Hellenistische Gattungen,"
1091) it is true in general that parenetic catalogs arose "through ekphrasis . . . and prosopopoeia . . . from the two fundamental ways." Cf. pp. 1202-3.
The catalogs of virtues and vices, in any case, origi nate in the Hellenistic realm.
25 Cf. Kamlah, Pardnese, 210; Suggs, "Two Ways Tradition," 63-67, and the alternative proposals by Berger, "Hellenistische Gattungen," 1090-91; idem,
Formgeschichte, 150-51.
26 Nota bene: IQS 3.18—4.26 naturally does not con stitute the literary source of our Two Ways tractate, but represents a distant analogy. IQS 3.18—4.26 and closely, despite the difference he also describes.
Braun also (Qiimran, 2.188) sees the differences (the contrasting pair fart—davarog is the very one that is absent in IQS; the fact that the Didache does not speak of a light/darkness contrast, nor present the motif of the two angels, is another subject alto gether). Nevertheless, Braun concludes that "IQS as direct or indirect source for the texts of the Fathers is not unthinkable" (ibid.). Instead of calling it a "source," I would prefer to speak of a common tradition. That is more adequate to the idea of a variable editing and variable meaning acquired by insertion into different contexts. Incidentally,
Wengst (Barnabasbrief 63) wished to attribute the tradition that recalls IQS 3-4 not to the original tractate but to a redactor of the archetype of Barnabas and Didache. This is improbable.
21 1 Cor 4:17 obol = teaching (cf. Hans Conzelmann, T. Ash. 1.3-5 point to a particular literary type, a lit erary "pattern" from which the Jewish-Christian
Two Ways tractate with which we are dealing here also originated.
27 Cf. above. Introduction, 6.b, esp. n. 47.
28 For Rordorf ("Two Ways," 153) the answer to the question of the origin of the tractate is posed hypo thetically as follows: "the Old Testament ethical tradition attached to the Bundesformular [covenant formulary] has undergone, in certain circles of late
Judaism (not in all), a clearly dualistic modification 1 Corinthians [Hermeneia; Philadelphia: Fortress
Press, 1975] 92-93).
22 It is true that Ps.-Phocylides offers numerous paral lels to individual sayings in the tractate, but what is lacking is any explicit example of the two-ways motif. Hence there is no direct tradition-historical relationship to the tractate. For the history of research, see van der Horst, Sentences, 14-16, 23-24,
42, 45. under Persian influence. . . . Christianity has inher-
1.1 oriented to that of the two spirits; we should further suppose that both were given additional and concrete form within different types of parenesis.24 A conclud ing eschatological warning was then added. From the combination of these elements (two ways, doctrine of the two spirits, forms of parenesis, eschatological epi logue)25 arose, among other things, the tractate that was the earliest ancestor of Didache 1-6.26 Thus what appeared in this instance was only a particular devel opment, a special type of the two-ways motif that, in a variety of other forms, continued to be influential alongside it and independent of it, both in Judaism and in early Christianity. It may be doubted whether one can fix the Sitz im Leben of the Jewish tradition underlying the tractate in contemporary instruction for proselytes.27 I would prefer to think of Jewish reli gious societies of the "awakened," for whom the trac tate served as a community rule. The Christians then received the whole thing from Jewish tradition, altered it, and gave the tradition a new Sitz im
Leben.29 omitted the motif of the angeli duo, perhaps because it plays no part in the exposition that follows.30 In the wake of this omission, then, anything about the "way of light and darkness" would also have dropped out.31
What remains has the character of a sententious formu lation: odoi 5vo etch, ptia rrjg farjc; Kal juta tov ftavatov, 8latpopa 8e 7roAAr) ptera^v tuv 8vo o8u>v ("There are two ways, one of life and one of death, but there is a great difference between the two"). In the overall con text of the Didache, the two-ways schema acquires an additional and concrete specification. The educational lecture is directed (as the structure of the book shows, and as one discovers after the fact in 7.1) to the catechu mens, and the decision before which they are placed by the two-ways schema is now whether to become
Christians. Accepting baptism is connected with the acceptance of a certain way of life, at the end of which is eschatological life (fcorj). The concept of fiaij now includes the salvation of the end time, mediated by Christ, and that of 'davaroq includes the final judgment.
In this sense, the Didachist adopted the tradition and adapted it.
Hence the quotation of the Didache's source begins immediately at Did. 1.1. It is a citation from one version of the Two Ways tractate. It can no longer be said with certainty whether this source spoke not only of the two ways but also of the two angels or spirits who are placed over those Ways (as we now find it, mutatis mutandis, in the version in Barnabas and Doctrina).29 It is probable, though. If that is the case, the Didachist would have
Moral Exhortation in Didache 1-5," in Jefford, Context, 88-109.] Obol bvo eioiv bibaxh^ Kai e|ovolaq, rj re tov ited both these currents, dualistic and non-dualistic." Here I find dubious not only the concept of "dualism" but also the reference to the so-called covenant formulary. The attempt by Klaus Baltzer to find a "covenant formulary" also behind Bar nabas and the Didache (Das Bundesformular [2d ed.;
WMANT 4; Neukirchen-Vluyn: Neukirchener Verlag, 1964] 128-37, ET of 1st ed.: The Covenant
Formulary; in Old Testament, Jewish, and Early Chris tian Writings [trans. David E. Green; Philadelphia:
Fortress, 1975] 123-32) I consider unsuccessful. A critique of the derivation of the two-spirits teaching from IQS 3 from the covenant formulary was found as early as Kamlah, Paranese, 163 n. 1. Incidentally,
Rordorf later (in Doctrine, 26, n. 3) issued a more critical judgment on Baltzer's relevant observations.
For the Sitz im Leben of the tractate tradition in the Christian realm, and for later changes in the Sitz im
Leben, cf. Rordorf, "Two Ways," 153-59. [Ed. On the development of the Two Ways tradition, see now John Kloppenborg, "The Transformation of <po]Toq Kal r) tov okotovc~ . . . e<p' qq pev yap eiotv
TeraypevoL (purayayoi ayyeXoi tov deov, e<p' r)q be dyyeXot tov oarava ("There are two ways of teaching and power, one of light and one of dark ness ... on one of which angels of God are sta tioned as light-bearers; on the other are angels of Satan," Barn. 18.1). Viae duae sunt in saeculo, uitae et mortis, lucis et tenebrarum, in his constituti sunt angeli duo, unus aequitatis, alter iniquitatis ("There are two ways in the world, one of light and one of darkness, and in these are stationed two angels, one of justice and one of iniquity," Doctr. 1.1). Cf. IQS 3.18-19, and T. Ash. 6.4.
The motif is also lacking in Canons and Epitome.
Again in agreement with Canons and Epitome. Drews had already inferred ("Apostellehre," 257) that the light/darkness motif and the expressions about the two angels were not absent from the source.