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106 WORDS NOT IN THE NEW TESTAMENT BUT IN THE \.XX.
ζηλοτυπία, V. 1, jealousy.
Num. V. 15, etc. θερμός, VII. 2, warm.
Josh. ix. 18; Job, xxxvii. 16, and often. Βράσο;, III. 9, over-boldness.
Ezek. xix. 7 ; Wisdom, xii. 17. μακρό^νμος, III. 8, long-suffering.
Ex. xxxiv. 6; Psa. Ixxxv. 15, and often. In the Apost. Const, vii. 8; in the Apost. Canons, § 11 ; in Chrysostora, etc. The New Testament has μακροΒνμεω, μακροΒ^υμία and μακροΒνμως. μαηροΒνμοζ is not a classical word. μΐσοζ^ XVI. 3, hate.
2 Sam. xiii. 15, and often. μνησιηακέω, II. 3, to bear malice, to be revengeful. Joel, iii. 4, to repay evil ; Gen. 1. 15, to hate, and so often with the same general meaning. περικα^αίρω, III. 4, to purify or to use purifications.
Dent, xviii. 10, of " making a son pass through the fire." Josh. V. 4, of "circumcision." ποΒεω, IV. 3, to desire.
Prov. vii. 15 ; Wisdom, iv. 2, etc. πονέοο, V. 2, to labor.
Isa. xix. 10 ; 1 Kings, xxii. 8, and often ; but not with the meaning to labor. When used transitively it has the meanings to afflict^ to distress ; when used intransitively, to suffer^ to endure, etc. ποτόν, X. 3 (twice), drink ; that ivhich one drinks.
Job, XV. 16 ; Lev. xi. 34. τετράζ, VIII. 1, the fourth, i. e. the fourth day of the loeek.
Hag. ii. 1, 10, 18, etc., of "the fourtli day of the month." φαρμακενω, II. 2, to use sorcery.
In the active voice in 2 Mace. x. 13. In the passive in Psa, Ixiii. 6 ; 2 Chron. xxxiii. 6.
ί ί,
&rr«
WORDS USED FOR THE FIRST TIME IN THE DIDACHE. 107
TV.
i
WORDS WHICH OCCUR FOR THE FIRST TIME IN" ΤΙΤΕ DIDACHE BUT ARE FOUND IN LATER WRITINGS.
Total, 16.
αίσχρολόχοζ, III. 3, foul-moutJied.
Occurs in Pollux (c. 180 A.D.), in the Apost. Const, vii. 6, and in tlie Apost. Canons, § 9. The New Testament has ακΐχρολογία and αιβχροτηζ. οίνταττοδοτηζ, IV. 7, a recompenser.
Occurs in Barnabas, xix. 11, in the Apost. Const, vii. 12, and in the Apost. Canons, § 13. The New Testament has ανταποδίδωμι, αντατΐόδομαοϊΆύ. ανταποδοσιζ. γόγγνίσοζ, III, 6, a murmurer.
Occurs in the Apost. Const, vii. 7 ; and in the Apost. Canons, § 11 ; also in Theodoret and in Arcadius. The New Testament has γογγνστήζ in the same sense (Jude, 16), also γογγνζω and γογγνσμοζ. διγλωσσία, II, 4, douMeness of tongue.
Found in the older editions of Barnabas, xix, 8. But the latest edition (von Gebhardt, Haniack and Zahn) omits it and reads instead παγίζ γαρ το στόμα θανάτου. Occurs in the Apost, Canons, § 6. The Apost. Const, vii. 4, have τταγι'ς γαρ ισχυρά ανδρι τα ιδία χείλη, όιγνωμων, II. 4, douMe-minded.
Occurs in Barnabas, xix. 7, and in the Apost. Const, li. 6, The Apost. Const, vii. 4 (i)arallel passage) and the Apost. Canons, § 6, have instead δίγνωμος. The New Testament has δίψνχοζ. διηλοηαρδία, V. 1, douhle-heartedness, diiplicity.
Occurs in Barnabas, xx. 1, and in the Apost. Const, vii. 18. Sophocles compares διπλί] ψνχΓι in Hippolytus (Ox. ed. page 60), διφνχεω, IV. 4, to hesitate, to doubt.
Occurs in Barnabas, xix. 5, in the Apost. Canons, § 13, and in the Apost. Const, vii. 11 ; also in Clement of Rome,
THE BEQUEST OF
ISAAC MYER
RECEIVED FEBRUARY 1904
-2-€:i
rUlLOTUEOS BUYKNNIOS.
^9 ^
^^^-
Μ
.**Γί
m
mm
THE
Oldest Ohuech MA]:!iruAL ^^-'^'>/^
CALLED THE
^eacl)ing of tl)c ^toclui ^pasties
ΑΙΑΛΧΗ ΤΩΝ ΑΠΛΕΚΑ ΑΠ0:ΣΤ0ΛαΝ
THE DIDACHE AND KINDRED DOCUMENTS
IN THE ORIGINAL
WITH TRANSLATIONS AND DISCUSSIONS OF POST- APOSTOLIC TEACHING BAPTISM WORSHIP AND DISCIPLINE
WITH ILLUSTRATIONS AND FAC-SIMILES OF THE
JERUSALEM MANUSCRIPT
PHILIP SCHAFF
^\
NEW YORK
CHARLES SCRIBNER'S SONS 1885
[All rights reserved] J
Entered according to Act of Congress in the year 1885,
Bt FTNK & WAGXALLS,
Id the Office of the Librariac of Congress at Washington, D. C.
DOMINO REVERENDISSIMO AC DOCTISSIMO
PIlilotlicD yrricnnio, G.»i.D.
METEOPOLITANO MCODEMIENSI
riRO DE LITTERIS CHRISTI-VXIS OPTIME MERITO
CODICIS HIERSOLYMITANI ATQUE EIUS LIBRI PRETIOSISSIMI QUI INSCRIPTCS EST
JiSaxr) Γ&ϊκ δώδεκα \-1πο6ΓΟΧων
IN'VEXTORI EDITORI EXPLANATORI HOC OPUS DEDICAT
PIIILIPPrS SCHAFF
THEOLOGCS A1IERICAXU3
Ccciiicns (Dricnti 5.D.
Eh Κνριοζ uia πίΰτιζ εν βάητιϋίΐιχ ειζ θεοί και
Πατ7)β πάντων ό έηί πάντων και διά
πάντων και έν παόιν
PKEFACE.
As soon as I received a copy of the newly discovered Teaching of the Twelve Apostles^ I determined, in justice to my- self and to my readers, to prepare an independent supplement to the second volume of my revised Church History^ which had appeared a few months before. Accordingly, during a visit to Europe last summer, I made a complete collection of the Didache literature, but could not put the material into shape before the fourth volume of that History was published. The delay has enabled me to use several important works which reached me while my own was passing through the hands of the printer.
The Didache fills a gap between the Apostolic age and the Church of the second century, and sheds new light upon ques- tions of doctrine, worship, and discipline. Herein lies its interest and significance.
My object is to explain this document in the light of its Apostolic antecedents and its post- Apostolic surroundings, and thus to furnish a contribution to the history of that mysterious transition period between a.d. 70 and 150.
The reader will find here, besides the discussions of the vari- ous topics, the full text of the Didache and kindred documents in the original with translations and notes, and a number of illustrations which give a unique interest to the volume.
To the Metropolitan of Mcomedia I desire to express my great obligation for the instruction derived from his admirable edition of the Didache^ and for the special interest he has taken in my work. My thanks are due also to Professor Wai-field, Dr. Crosby, and Mr. Arthur C. McGiifert for valuable contri- butions. The portrait of the discoverer is from a photograph taken several years ago by the photographer of the Sultan,
VI PREFACE.
whicli Dr. Bryenuios himself has kindly sent me.* The baptismal pictures are reproduced, by permission, from Eoller's work on the Roman Catacombs. The view of the Jerusalem Monastery and the fac-similes of the famous MS. which con- tains the Didache, I secured through the aid of my esteemed friends, Dr. Washburn, President of Robert College, Constan- tinople, and Professor Albert L. Long, of the same institution, which shines on the shores of the Bosphorus as a beacon-light of promise for the intellectual and spiritual regeneration of Turkey and the cradle-lands of Christianity.
The Author.
N'ew York, Union Theological Seminary, May 21, 1885.
* I have just receh^ed a friendly lettei• from Dr. B., dated Nicomedia, April ^f, 1885, in which he expresses great satisfaction with advanced proofs I had sent him a few weeks ago, and gives me permission to dedicate my book to him.
CONTENTS.
THE OLDEST CHUKCH MANUAL,
CALLED THE
TEACHING OF THE TWELVE APOSTLES.
PAGE
CHAPTER I. The Jerusalem Monastery 1
'" II. A Precious Volume 2
(Two Fac-similes of the Jerusalem MS.. 6 and 7.)
" III. Philotheos Bryennios 8
" IV. Publication of the Didache 9
" V. A Literary Sensation 10
" VI. Various Estimates 12
VII. The Title 14
" VIII. Aim and Contents IG
" IX. The Doctrinal or Catechetical Part 17
X. The Two Ways 18
" XI. The Theology of the Didache 23
" XII. The Ritual of the Didache 26
" XIII. The Lord's Day and the Christia:n Week 27
" XIV. Prayer and Fasting 29
" XV. Baptism in the Didache 29
" XVI. Baptism and the Catacombs 36
(Foun Illustrations.)
" XVII. Immersion and Pouring in History 41
" XVIII. The Agape and the Eucharist 56
" XIX. Ecclesiastical Organization 62
" XX. Apostolic and post-apostolic Government 64
" XXI. Apostles and Prophets 67
" XXII. Bishops and Deacons 73
" XXIII. The End op the World 75
" XXIV. The Didache and the Sckiptures 78
" XXV. The Style AND Vocabulary OF THE Didache 95
" XXVI. Authenticity of the Didache 114
" XXVII. Time of Composition 119
'♦ XXVllI Place OF Composition 12:^.'
" XXIX. Authorship 125
Vlll CONTENTS.
PAGE
CHAPTER XXX. The Apostolical Church Order, ok the Eccle- siastical Canoxs of the Holy Apostles 127
" XXXI. The Apostolical Constitutions 132
" XXXII. Summary of Lessons from the Didache 138
•' XXXIII. The Literature of the Didache 140
THE DOCUMENTS.
I. The Didache, Greek and English, with Comments 161
II. A Latin Fragment of the Didache, with a Critical Essay . . . 219
HI. The Epistle of Barnabas, Greek and English 227
IV. The Shepherd of Her.mas, Greek and English 234
V". The Apostolical Church Order, Greek and English 237
VI. The Apostolical Church Order from the Coptic, English . . . 249 Λ^Π. The Seventh Book of the Apostolical Constitutions, Greek
and English 259
A Letter and Communication from Metropolitan Bryennios. 289
ILLUSTRATIONS.
Portrait of Bryennios Frontispiece
The Jerusalem Monastery of the Most Holy Sepulchre 1
Facsimile of the First Lines of the Didache 6
Facsimile of the Last Page of the Jerusalem Manuscript 7
Four Baptismal Pictures from the Roman Catacombs 37, 38, 39, 40
Autograph Letter from Bryennios 296
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THE
OLDEST CHURCH MANUAL
CALLED
"TEACHING OF THE TWELVE APOSTLES."
CHAPTEK L
The Jerusalem Monastery.
The Jerusalem Monastery of the Most Holy Sepul- chre is an irregular mass of buildings in the Greek quarter of Constantinople, called " Phanar." It belongs to the Patriarch of Jerusalem, who resides there when on a visit to the capital of Turkey. In the same district are the church and residence of the Constantinopolitan patriarch, and the city residences of the chief metropolitans of his diocese. The Phanar surpasses the Moslem quarters in cleanliness and thrift, and its inhabit- ants, the Phanariotes, are largely employed as clerks and transcribers of documents.
Around the humble and lonely retreat of the Jerusalem Monastery and its surroundings cluster many historical asso- ciations. The mind wanders back to the " upper room " in Jerusalem, the first Pentecost, the mother church of Christen- dom, the last persecutor of the religion of the cross and its first protector, the turning-point of the relation of church and state, the founding of New Rome, the transfer of empire from the banks of the Tiber to the lovely shores of the Bosphorus, the doctrinal controversies on the Holy Trinity and Incarnation, the CEcumenical Councils, the conflict between the Patriarch and the Pope, the Filioque and the Primacy, the origin and progress of the great Schism, the wild romance of the Crusades, the downfall of Constantinople, the long sleep and oj^pression of the Eastern Church, the revival of letters and the Reforma- 1
2 A PRECIOUS VOLUME.
tion in the AVest. We see tbe decline and approacliing end of Turkisli misrule, and look hopefully forward to the solution of the Eastern problem by a political and moral renovation which is slowly but surely progressing.
The Monastery of the Holy Sepulchre is a type of the Christian Orient ; it is a shrine of venerable relics ; it has the imploring beauty and eloquence of decay with signs of a better future. Some rich and patriotic Greeks in Constan- tinople have recently erected near the Monastery a magnificent building for national Greek education.* May a new Church of the Eesurrection at no distant day rise out of the Monastery of the Sepulchre !
CHAPTER Π.
A Precious Volume.
The Jerusalem Monastery possesses, like most convents, a library. It is preserved in a small stone chamber, erected for the purpose and detached from the other buildings. It receives scanty light through two strongly barred windows. Its entrance is adorned with holy pictures. It contains about a thousand bound volumes and " from four hundred to six hundred manu- scripts," as the present superior, the archimandrite Polycarp, informed a recent visitor " with characteristic indefiniteness."
Among the books of this library is one of the rarest treas- ures of ancient Christian literature. It is a collection of manu- scripts bound in one volume, covered with black leather, carefully written on well preserved parchment by the same hand in small, neat, distinct letters, and numbering in all 120 leaves or 240 pages of small octavo (nearly 8 inches long by 6 wide). It embraces seven Greek documents, four of which are of great importance. t
The documents are as follows :
* See picture of the Monastery, reproduced from a jjhotograpli, facing p. 1.
f The volume is described by Bryennios in the Prolegomena to his ed. of the Clementine Epistles, 1875; and by Prof. Albert L. Long, of Robert College, Constantinople, in the New York Independent for July 31, 18S4.
A PRECIOUS VOLUME. 3
1. A Synopsis of the Old and New Testaments in the ORDER OF Books by St. Chrysostom (fol. 1-82).
The Synopsis, however, closes with the prophet Mahichi, and omits the New Testament. Montfaucon had published such a work down to Nahum, in the sixth volume of his edition of Chrysostom, reprinted by Migne. Bryennios, in his edition of the Didache^ has now supplied the textual variations to Migne, and the unpublished portions on Habakkuk, Zepli- aniah, Haggai, Zachariah, and Malachi.*
2. The Epistle of Barnabas (fol. 33-51^).
This is an additional copy to that found in the Codex Sinai- ticus of the Bible, and published by Tischendorf, 1862. The older editions contain the first four chapters only in the Latin version. The value of the new MS. consists in a number of new readings \vliich Bryennios communicated to Professor Hilgenfeld, of Jena, for his second edition (1877).t
3. The First Epistle of Clement of Kome to the Cor- inthians (fol. δΐ'' med. — 70 "" med.).
This is the only complete manuscrijDt of that important document of the post-apostolic age ; the only other MS. in the Codex Alexandrinus of the Bible, preserved in the British Museum, is defective towards the close.:}:
4. The Second Epistle of Clement to the Corinthians (fol. 70 "^ med.— 76 ^ med.).
Likewise the only complete copy. It contains the first Christian Homily extant, but it is not by Clement, although the discoverer considers it genuine.
They differ in the numeration of the MS. : 13ryennios gives 456 as its num- ber in the library; Long, from more recent examination, 446. Perhaps the former is a printing error, or the volumes of the library have been re-num- bered.
*In the third Appendix to his Prolegomena, pp. μ'^'-βΐιζ.
f The Jerusalem MS. is also utilized in the second edition of Barnabas by von Gebhardt and Harnack, Leipzig, 1878, and by Fr. X. Funk, in his ed. of Opera Pntrum Apost. (the fifth of Ilefele), Tubingen, 1878. ♦
:j; Bryennios calls the new text of the Clementine Epistles " The Jerusa- lem MS." (Ιεροΰυλνμικόί), and is followed by Hilgenfeld, but von Geb- hardt, Harnack, and Lightfoot designate it by the letter C (Constantinopo- litanus) in distinction from A (Alexandrinus). In the case of the Didache there is no rival MS.
4 A PRECIOUS Λ-OLUME.
Documents 3 and 4ΛνβΓ6 publisliecl by Brjennios in 1875 to the great delight of Christian scholars.*
5. The Teaching (Didache) of the Twelve Apostles, on four leaves (fol. 76'' med. — 80).
By far the most valuable of the documents, although less than ten pages. It begins on the fourth line from the bottom of fol. 76 ^ The half page at the close of the Did. is left blank.
The following is a fac-simile of the title and first lines, which we obtained through the aid of influential friends in Constan- tinople :
διδαχή των δώδεκα ατΐοΰτόλοον. /ύΐδαχ?) κνρϊυν διά των δώδεκα (ΧΛοότόλων τοΐζ εΒνεόιν . όδοι δνο εΐΰι, ιιία τηζ ζωήζ καΐ μια τον Sayocrov διαφορά δέ ττολλ?) μετα- ξύ των δνο οδών. ί) ιχεν ονν όδόζ τήίζωηζ ίότιν αντη' τίβώτον, ayanv—
[Translation.']
" Teaching of the Twelve Apostles. Teaching of the Lord, through the Twelve Apostles, to the Gentiles. TwoWays there are: one of Life and one of Death; but there is a great difference be- tween the two Ways. Now the Way of Life is this: first, Thou shalt love. . "
6. The Spurious Epistle of Mary of Cassoboli f to the Bishop and Martyr Ignatius of Antioch (fol. 81-82* med.).
* Under the title, as translated into English : The Two Epistles of our Holy Father Clement, Bishop of Rome, to the Corinthians, from a manuscript in the Library of the Most Holy Sepulchre in, Phanar (εν Φαναρΐω) of Constantinople ; now for the first time p)iblished complete, with Prolegomena and Notes by Philotheos Bryenxios, 3IetropoUfan of Serrce. Constantinople, lS7o. The new portions are given in full with valuable notes in Lightfoot's J.;j;;e?wZia; to his ed. of S. Clement of Rome (London, 187T). Von Gebhardt and Harnack have used the Constantinopolitan MS. in their second ed.of Clement (1876), and Funk in his ed.of the Ap. Fathers (1878). Comp. my Church History, \l. 648 sqq. (revised ed.).
I Μαρία Καόόοβόλων or Καόταβάλων. See the different readings in Zahn's ed. of Ignat., p. 174.
A PRECIOUS VOLUME. δ
Cassoboli is probably Castabala,* a city of Cilicia, The Ejiistle is worthless.
7. Twelve pseudo-Ignatian Epistles, beginning with a letter of Ignatius to Mary of Cassaboli and ending with that to the Romans (fol. 82^ med.— 120*).
The value of these Epistles consists in the new readings, which Bryennios generously furnished to Professor Funk of Tubingen for his edition of the Apostolic Fathers. f
Near the middle of the left-hand page of the last leaf is the subscription of the copyist "Leon, notary and sinner," in the most contracted and abbreviated style of handwriting, with the date Tuesday, June 11, in the year of the world 6o61 according to Byzantine reckoning, w^hich is equivalent to A.D. 1056.+
Leon, probably an humble monk, did not dream that eight hundred years after his death the work of his hand would attract the liveliest interest of scholars of such nations and countries as he never heard of, or knew only as rude bar- barians of the West.
"The hand that wrote doth moulder in the tomb; The book abideth till the day of doom."
The following is a fac-simile of the last page of this remark- able volume, which contains the conclusion of the pseudo- Ignatian Epistle to the Romans, the subscription, and notes on the genealogy of Christ.
^ Καυτά PcxXa. See Funk, Pair. Αρ., II. 46.
f Funk says (Opera Pair. Apost., Vol. II. p. xxx.): " PMlotheus Bryen- nius, metropolita Nicodemiensis,vir de Uteris Christianis optime meritus,max- ima cum libercditaie epistulas pseudoignatianas inusum meum accurafissime contulit." The longer Greek recension embraces the Epistles to Mary of Cassoboli, to the Trallians, the Magnesians, the Tarsians, the Philippians, the Philadelphians, the Smyrnseans, to Polycarp, tothe Antiochians, to Heron (deacon of Antioch), to the Ephesians, and to the Romans (pp. 46-214). Funk gives, pp. 314-217, the three additional letters of Ignatius to John the Evangelist and the Virgin Mary, with her response, which exist only in Latin.
X The Greek Calendar of Constantinople estimates the Saviour's birth to have taken place 5508 years after the creation, according to the reckoning of the Septuagint. Deduct ϋο08 from 6564, and you have the date A.D. 1056,
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A PRECIOUS VOLUME. 7
dvy τίολλοΐζ uai αλλυιζ Κρόκο?, τό πο^ητύν υνομα. Περί των τΐρο- 6ελ3όντων από Ένρίαζ είζ 'Pajjiir/y είζ δόίαν 3εοΰ πιότεύω ν^αζ επεχνωκέναι " οιζ καΐ δτ/λώόετε εχχιΗ με ΰντα • τΐάντεζ χάρ είϋτν άξιοι 5εοΰ καΐ νμών • υΰζ πρέπον ίότΐν νμϊν κατά πάντα άναπαν- όαι. "Eypaipa δε νμΊν ταΰτα τ^/ πρό εννέα καλανδών Σεπτεμβρίων. "ΕρρωόΒε ει'ζ τέλοζ εν ύπομονι;}^^ Ιηόον Χριότοι. —
Έτέλεζω^;/ μηνι 'Ίοννι'ω είζ τήνιά, {μιέραν Γ . "Ίνδικτ. Η', έτυυζ ήτψξδ' , χειρι Λέοντυί νυταρίον καιάλείτου.
[TraiiiiJation, including the remainder of the tenth chapter of the pseudo- Ignatian Epistle to the Romans.]
" (I write this to you from Smyrna through Ephesians worthy of happi- ness. But there is with me) Crocus, the beloved name, along with many others also. Concerning those coming from Syria unto Rome for the glory of God I believe you know them; and to them ye will announce that I am near. For they arc all worthy of God and of you, and it is becoming that you should refresh them in every way. I have written these things unto you on the day before the 9th Kalends of September. Fare ye well ur.til the end in the endurance of Jesus Christ."
[Subscription.]
" Finished in the month of June, upon the 11th (of the month), day 3d (of the week, i.e., Tuesday), Indiction 9, of the year 6564. By the hand of Leon, notary and sinner."
The rest of the page is filled out by the same hand with notes on the gene- alogy of Joseph and Mary, following the authority of Julius Africanus and Eusebius, who reconcile Matthew and Luke by the theory that Matthew gives the royal descent of Joseph through Solomon, Luke the private descent of Joseph through Nathan. Bryennios has deciphered the MS. and prints it in legible Greek, in his edition of the Didache, p. ρμη. It begins:
Ίωΰί/φ υ άνήρ Μαρίαζ, ίξ ηζ ίγεννή^η ό^ριότόζ, εκ Αενιτικήζ φνλήζ κατάγεται, ώ? υπέδειξαν οί Βεϊοι εύαγχελιόταϊ. \ίλλ- ό μεν Ματ^αΙοζ εκ /Ιαβίδ δια Έολυμώντοζ κατάχει τον "Ίοΰόι/ψ' 6 δέ Αονκάζ δια Νά^αν, 2ολομών δέ και Νά^αν viol /Ιαβίδ.
8 PHILOTHEOS BRYENNIOS.
CHAPTEE III.
Philotheos Bryennios.
The Jerusalem Manuscript was liidden from the knowledge of the world for eight hundred years. The library was ex- amined by Bethmann in 1845, by M. Guigniant in 1856, and by the Bodleian librarian, Rev. H. O. Coxe, in 1858, but they failed to observe its chief treasure. The monks themselves were as ignorant of its contents and value, as the monks of Mount Sinai were of the still greater treasure of the Codex Sinaiticus. At last it was discovered in 1873, and a portion of it published (The Clementine Epistles) in 1875.
The happy discoverer and first editor is Philotheos Bryen- nios, formerly Metropolitan of Serrre, an ancient see (Heraclea) of Macedonia, now Metropolitan of Nicomedia (Isrnid). This was once the magnificent capital of Bithynia and the residence of the Emperor Diocletian, where the last and the most terrible persecution of the Church broke out (a.d. 803), and where Constantine the Great, the first Christian Emperor, was bap- tized and closed his life (337). Bryennios is next in rank to the Patriarch of Constantinople and the Bishop of Ephesus, and usually resides in Constantinople, in a narrow, unpainted, wooden house of four stories, opposite the entrance of the patri- archal church and a few steps from the Jerusalem Monastery.
He is probably the most learned prelate of the Greek Church at the present day. He was born in Constantinople (1833), studied in the patriarchal Seminar}^ on the island of Clialce, and in three German Universities (Leipzig, Berlin and Mu- nich). He attended the second of the Old Catholic Con- ferences at Bonn (in 1875). He is well versed in the patristic, especially Greek, and in modern German literature. He freely quotes, in his two books on the Clementine Epistles, and on the Didache, the writings of Bingham, Schrockh, Neander, Gieseler, Hefele, von Drey, Krabbe, Bunsen, Dressel, Schlie- mann, Bickell, Tischendorf, Hilgenfeld, Lagarde, Ueltzen, Funk, Probst, Kraus, Uhlhorn, Migne's Patrologia^ Winer's Biblisches BealwOrierbucL• and the writers in Herzog-'s Heal-
PUBLICATION OF THE DIDACHE. 9
EncyMopddie.^ He was cordially welcomed by tlie scholars of tlie West, Catholic and Evangelical, to a permanent seat of honor in the republic of Christian learning. He may be called the Tischendorf of the Greek Church. The University of Edinburgh, at its tercentennial festival in 1884, justly conferred on him the honorary degree of Doctor of Divinity.
Bryennios is described as a tall, dignified, courteous Eastern prelate, in the prime of manhood, with a fine, intelligent and winning face, high forehead, black hair, long mustache and beard, dark and expressive eyes, great conversational power and personal magnetism. He was a prominent, though passive candidate for the vacant patriarchal chair, which, however, has been recently filled (1884) by a different man.f
CHAPTER IV.
Puhlication of the Didache.
Bryennios seems to have paid no particular attention to the Didache when he announced its title, and nothing more, among the contents of the Jerusalem Manuscript.:}; But after the close of the Russo-Turkish war, in 1878, he examined it more carefully, and at last published the Greek text, with learned notes and Prolegomena, written in Greek, at the close of 1883, at Constantinople. §
* It is quite amusing to meet these names in Greek dress, as υ Έροίτίχιοζ, ό Νεανδβοζ, υ Γιόελέριυζ, ό Βικκέλλιοζ, ό'Έφελοζ, ΰ Ίλχεμφελδοζ, ό Ονλχόρνιοί {εν γ^ Real-Encycl. of Herzog), etc.
f I learn from a friend in Constantinople (Feb. IG, 1885,) that " Bryennios is now in Nicomedia and not allowed to come to Constantinople," but that there is no truth in the newspaper rumor of a " rapprochement between the Greek and Roman Churches " under the new Patriarch.
\ Nor could any other scholar infer its importance from the mere title. Bishop Lightfoot (in his Appendix to 8. Clement of Rome, 1877, p. 231) simply said : " What may be the value of \he Doctrina Apostolorum remains to be seen."
§ The title, translated into English, reads : Teaching of the Twelve Apostles. From the Jerumlem Mamiscript nowfo7• the first time puUished with Prolegomena and Notes, by Philotheos Bryennios, Metropolitan of
10 A LITERAKY SENSATION.
Great as was his service to Christian literature by the publi- cation of the Clementine Epistles, which were in part known before, that service was eclipsed by the publication of the Didache^ which had entirely disappeared, with the exception of a few references to it among the Greek fathers.
CHAPTER V.
A Literary Soisation.
Seldom has a book created so great a sensation in the theological world". Tischendorf's discovery of the Codex Sina- iticus of the Greek Bible, in the Convent of St. Catherine, at the foot of Mount Sinai, in 1859, after three journeys through the wilderness, is far more important, and has besides all the charm of a heroic romance. But the interest felt in " the find " of Bryennios was perhaps even more extensi\-e, though less deep and lasting. The German divines fell upon the precious morsel with ravenous appetite. The first public notice of the Didache appeared in the " Allgemeine Zeitung " of Munich, Jan- uary 25, 1884 A few days afterwards, Dr. Adolf Harnack, Professor of Church History in the University of Giessen, who had received an advance coj)y directly from the editor in Con- stantinople, published a notice with a German translation of the greater part (from Chs. VII. -XVI.) of the document* This was only a forerunner of his able and learned book on the sub-
Nicomedia. Constantinople, 1883." The book has no preface, but was finished in December of that year, and therefore would, according to Euro- pean fashion, bear the imprint of 1884. It contains 149 pages Prolegomena and 5.1 pages text with critical notes, to which are added indexes and corri- genda (p. 57-7o\ It is the only edition taken from the MS. itself, and the parent of all other editions. The MS. has since become almost inaccessible, but there is not the slightest ground for distrusting either the learning and ability, or the honesty of Bryennios ; on the contrary, they are evident on every page of his edition.
* In the " Theologische Literaturzeitung" (of which he is the elitor), Leipzig, Feb. 3, 1884. It was from this article that the first notice was sent to America, by Dr. Caspar Rene Gregory, in a communication to the New York " Independent" for Feb. 28, 1884, containing an English trans- lation of the German version of Harnack.
A LITERARY SENSATION". 11
ject which appeared in June of the same year.* Dr. Hilgenfelrl, Professor in Jena, receiv^ed likewise a copy directly from Bry- ennios, January 13, 1884, f and forthwith published tlie Greek text with critical emendations. :{: Dr. Aug. Wunsche soon followed with an edition of the Greek text and German transla- tion and brief notes, in May, 1884. Independently of these publications. Dr. Theodor Zahn, Professor in Erlangen, and one of the first patristic scholars of the age, made the Oidaclie the subject of a thorough investigation in his " Supplementum Clementiniim" (278-319), which appeared in June or July, 1884. § Bickell, of Innsbruck ; Funk, of Tubingen ; Kraw- utzcky, of Breslau, — three eminent Eoman Catholic scholars, — Holtzmann, of Strassburg ; Bonwetsch, of Dorpat, and many others, followed with reviews and discussions of special points in various German periodicals.
In England the first notice of the Didaclie appeared in the '• Durham University Journal " for February, 1884, by Rev. A. Robertson, Principal of Hatfield Hall, Durham. Professor John Wordsworth, of Oxford, Archdeacon Farrar, of London, Professor A. Plummer, of Durham, and a number of other Epis- copalians, appeared on the field with editions, translations and critical discussions in the "Guardian," the "Contemporary Review," the " Church Quarterly Review," etc. Prof. Hatch, of Oxford, delivered an interesting lecture on the subject (not yet published) in the Jerusalem Chamber, London. Bishop Lightfoot discussed the document briefly in the Church Con- gress at Carlisle (Sept., 1884). Rev. Mr. De Romestin (1884) and Canon Spence (1885) published the Greek text with an English vei'sion, notes and discussions.
* Die Lehre der Zwolf Apostel nebst Untersuchungen zur altesten GescMclde der Kirchenverfassung tind des Kirchenreclits. With an Appen- dix by Oscar von Gebhardt, Leipzig, 1884. Text and translation with notes, 70 pages. Prolegomena, 294 pages.
f So he informs us in his "Zeitschrift f ur wissensehaf tl. Theologie," 1885, No. I, p. 73.
X In the second ed. of his Novum Testam. extra Canonem receptum. Lips., 1884. Fasc. IV., 94^103.
g Comp. also his critical notice of Harnack's book in the 'Theol. Litera- turblatt," Leipzig, for June 27 and July 11, 1884.
12 VAEIOUS ESTIMATES.
More extensive even tlian in any country of Europe was the interest witli wliicli the Didache Λvas received in the United States. As soon as the first copies reached the AVestern hem- isphere, the book Avas reprinted, translated and commented tipon by theological pi-ofessors and editors of religious news- papers of all denominations and sects. The first American edition, with the Grreek text and notes, was prepared by Prof. Eoswell D. Hitchcock, D.D., and Prof. Francis Brown, D.D., of Union Theological Seminary, New York, as early as March, 1884. Almost simultaneously appeared a translation by the Rev. C. C. Starbuck, with an introductory notice by Prof. Egbert C. Smyth, D.D., in the •' Andover Review " for April, 1884. Since that time at least half a dozen other translations with or without the original were published ; while a list of discussions and notices in the periodical press would fill several pages.
The document has also excited more or less attention in France, Holland, Switzerland, and the Scandinavian coun- tries.
CHAPTER VL
Various Estimates.
The cause of this unusual attention to an anonymous book of less than ten small octavo pages, is obvious. The post- Apostolic age from the destruction of Jerusalem (a.d. 70) to the middle of the second century is the darkest, that is, the least known, in Church history. The newly discovered document promised a long-desired answer to many historical questions.
In Germany and on the Continent generally, where theology has a predominantly scientific and speculative character, the Didache was discussed with exhaustive learning and acumen as a contribution to liistorical information, with regard to its authorship, the time and place of composition, its precise text, its relation to cognate documents, as the Epistle of Barnabas, the Pastor Hermie, the Judicium Petri, the Ecclesiastical Canons, and the Ajjostolical Constitutions.
In England, and especially in America, where theology is
VAKIOUS ESTIMATES. 13
more practical and more closely connected with Church life than in Germany, the Didache was welcomed in its bearing upon controverted points of doctrine, ritual and polity, and utilized for sectarian purposes.
Paedobaptists found in it a welcome argument for pouring or sprinkling, as a legitimate mode of baptism ; Baptists pointed triumphantly to the requirement of immersion in living water as the rule, and to the absence of any allusion to infant bap- tism ; while the tlireefold repetition of immersion and the re- quirement of previous fasting suited neither party. Episco- palians were pleased to find Bishops and Deacons (though no Deaconesses), but non-Episcopalians pointed to the implied identit}' of Bishops and Presbyters; while the travelling Apostles and Prophets puzzled the advocates of all forms of Church government. The friends of liturgical worship derived aid and comfort from the eucharistic prayers and the prescrip- tion to recite the Lord's Prayer three times a day ; but free prayer is likewise sanctioned, and " the Prophets " are per- mitted to pray as long as they please after the eucharistic sac- rifice with which the Agape was connected. Eoman Catholic divines found traces of purgatory, and the daily sacrifice of the mass, but not a word about the Pope and an exclusive priest- hood, or the worship of Saints and the Virgin, or any of the other distinctive features of the Papal system ; while another Eoman Catholic critic depreciates the Didache as a product of the Ebionite sect. Unitarians and Rationalists were pleased with the meagreness of the doctrinal teaching and the absence of the dogmas of the Trinity, Incarnation, depravity, atonement, etc.; but they overlooked the baptismal formula and the euchar- istic prayers, and the fact that the roots of the Apostles' Creed are at least as old as the Didache^ as is proven by the various ante-Nicene rules of faith. Millennarians and anti-Millen- narians have alike appealed to the Didache with about equal plausibility.
"We must look at the Didache^ as on any other historical document, impartially and without any regard to sectarian issues. It is, in fact, neither Catholic nor Protestant, neither Episcopalian nor anti-Episcopalian, neither Baptist nor Paedo-
14 THE TITLE.
Baptist, neither Sacerdotal nor anti-Sacerdotal, neither Litur- gical nor anti-Liturgical ; yet it is both in part or in turn. It does not fit into any creed or ritual or Church polity or Church party of the present day ; yet it presents one or more points of resemblance to Greek, Latin, and Protestant views and usages. It belongs, like the writings of the Apostolic Fathers, to a state of transition from divine inspiration to human teaching, from Apostolic freedom to churchly consolidation. This is just what we must expect, if history is a living process of growth. The Didaclie furnishes another proof of the infinite superiority of the New Testament over ecclesiastical literature. Interest- ing and important as it is, it dwindles into insignificance before the Sermon on the Mount, or the Gospel of John, or the Epistle to the Galatians, or even the Epistle of James, which it more nearly resembles.
The Didache claims no Apostolic authority ; it is simply the summary of what the unlcnown author learned either from per- sonal instruction or oral tradition to be the teaching of the Apostles, and what he honestly believed himself. It is ano.ny- mous, but not pseudonymous ; post- Apostolic, but not pseudo- Apostolic. Its value is historical, and historical only. It fur- nishes us important information about the catechetical instruc- tion and usages in the age and in the country where it was written, but not beyond. It takes its place among the genu- ine documents of the Apostolic Fathers so-called — Clement of Eome, Polycarp, Ignatius, Barnabas, Hernias. These writings fill the gap between the Apostles and the Church Fathers, from tlie close of the first to the middle of the second century ; just as the Apocrypha of ihe Old Testament fill the gap between Malachi and John the Baptist.
CHAPTER Vn.
The Title.
The title of the Didache is borrowed from Acts, ii. 42, where it is said of the primitive disciples that " thej^ continued stead-
THE TITLE. 15
fasti Υ in the Apostles' teaching * and fellowsliip, in the breaking of bread and the prayers." It is to be understood in the same sense as in " the Apostles' Creed," of the contents, not of the form. The author does not claim to be an Apostle, but simply gives what be regards as a faithful summary of their teaching. The work is apocryphal, but no literary fraud. It ditfers in this re- spect very favorably from similar productions where the Apos- tles are introduced by name as speakers and made responsible for doctrines, canons and regulations, of which they never dreamed.
The manuscript of the Didaclie has two titles : " Teaching OF THE TwELA^E AposTLES," f and a longer one, '' Teaching OF THE Lord through the Twelve Apostles to the Gen- tiles," X The latter indicates the inspiring author as well as the inspired organs, and the persons to be taught. " The Gen- tiles" are the nations generally to whom the gospel is to be preached, Matt, xxviii. 19, and more particularly the heathen in course of preparation for baptism and church membership, or catechumens of Gentile descent, as distinct from Jewish candidates for baptism. §
Strictly speaking, however, the addition " to the Gentiles "
* rJ7 διδαχγ} των ατΐοΰτόλων. The Ε. V. renders διδιχχ}} by doctrine, the E. R. by teaching.
f Αιδαχι) των δώδεκα \ΐιΐοότόλων. This corresponds to the titles as given by Eusebius, Athanasius, Nicephorus, Rufinus, and Pseudo-Cyprian, except that they omit "twelve,' and that Eusebius and Pscudo-Cj'prian use the plural διδαχαί, doctrinm, for the singular. The short title is probably an abridgement by the copyist. The Germans call it the Zwi/lfapostellehre.
X διδαχή Κνρίον δια των δώδεκα Ατταότόλων τοίζ ε3νεΰιν. Zahn appropriately compares with this title 3 Peter, iii 2 : 7 των ατΐοΰτόλων ύιιών ίντϋλ?) τον κορίον ηαΐ ΰοοτηροζ.
§ So Bryennios, in his note. p. 3, τοΊζ εξ ίΒνών ττροΰιυνΰζ και βονλοιιέ- νοιζ κατ?/χεΐΰ3αι τΰν τηζ ενόεβείαζ λόχον εϊζ την τούτων γαρ καττΊχηΰτνκαί διδαΰκαλϊαν φέρεβΒαί μοι δοκεΐ ττρώτιότα δ}} και μά- λΐότα τα πρώτα ττ/ζ /Ιιδ, κεφαλαία. Harnack (ρ. 27 sq.) objects to this natural interpretation as fatal to the integrity of the Did., and under- stands ε'^νη to mean " Gentile Christians," as Rom. xi 13 ; Gal. ii. 12, 14 ; Eph. iii. 1, since the Did. is intended for Christians. True ; but for Chris- tians in instructing Catechumens, to wliom the doctrinal part, Ch. I.-VI., applies, before baptism is mentioned (Ch. VII). Athanasius says expressly that the Did. was used in the instruction of catechumens (τοΐζ άρτι. προόερ- χομένοις και βονλομένοιζ κατηχείσαι τον τηζ ενόεβείαζ λύχυν. Ερ. Fcst. 39).
16 AIM AND CONTENTS OF THE DIDACHE.
applies only to the first six chapters, or tlie Didache proper ; while the remainder is intended for church members, or the congregations which administer the sacraments, elect ministers and exercise discipline. The division is clearly marked by the words with which the seventh chapter begins: "Having said all these things, baptize," that is, after all this preliminary instruction to the catechumens baptize them into the name of the Holy Trinity. Hence also the address : " My child," is only found in the first six chapters, namely, five times in Ch. TIL, once in Ch. IV., and "children" in Ch. V.*
CHAPTER ΥΠΙ.
Aim and Contents of the Didache.
The Didache is a Church Manual or brief Directory of Apos- tolic teaching, worship and discipline, as understood by the author and taught and practised in the region where he lived.
It is intended for teachers and congregations. It serves its purpose admirably : it is theoretical and practical, short and comprehensive, and conveniently arranged in four parts.
The Didache is the oldest Manual of that kind. It was afterwards expanded in various modifications, and ultimately displaced by fuller manuals, especially by the pseudo-Clement- ine Constitutions, which correspond to a later develojDment in doctrine and discipline, f
The work is very complete for its size, and covers the whple field of Christian life. It easily falls into four parts :
L The doctrinal and catechetical part, setting forth the whole duty of the Christian. Chs. I. -VI.
* The same view is taken by Zahn (in his Supplem. Clem. , p. 28G), and by Massebieau {L'enseignement des douze apotres, p. 6), who says that the first part of the Oid. (I. -VI.) is intended '■^aux pcnens disposes a se convertir," the second "atixfideles."
\ On the relation of the Did. to later documents, see below, Ch. XXX., and especially the learned discussions of Harnack, Proleg., pp. 170-268, and Holtzmann, Die Didache und ihre Nebenformen, in the '' JaJirbucher fur Protest Theologie," Leipzig, 1885, pp. 154-167.
THE DOCTRINAL OR CATECHETICAL PART, CHS. I-VL 17
II. The liturgical and devotional part, giving directions for Christian worship. Chs. VII.-X. and Ch. XIV.
III. The ecclesiastical and disciplinary part, concerning Church officers. Chs. ΧΙ.-ΧΙΠ. and XV.
IV. The eschatological part, or the Christian's hope. Ch. XVL*
CHAPTER IX.
The Doctrinal or Catechetical Part^ Chs. L- VL
The Doctrinal and Moral part is a summary of practical religion as a guide of Christian conduct in the parabolic form of Two Ways, the Way of Life and the Way of Death. It corresponds to our Catechisms.
The first division, Chs. I.-IV., teaches the Way of Life, ivhich consists in keeping the royal commandments of love to God and love to our neighbor. The second division, Chs. V.-VL, shows the Way of Death, or the way of sin. The lessons are given as exhortations to the learner, who is addressed as " my child."
The Didache begins thus :
" There are two Ways, one of Life and one of Death, but there is a great difference between the two Ways. The Way of Life then is this: First, thou shalt love God who made thee; secondly, thy neighbor as thyself; and what- soever thou dost not wish to be done to thee, do not thou to another."
Then the Way of Life is set forth in brief sentences posi- tively and negatively, with warnings against murder, adultery, theft, etc., according to the second part of the Decalogue (Chs. I-IV.). The Waly of Death is described by a list of sins
* Harnack, pp. 37-63, gives a much more minute analysis, but it is arti- ficial and deserves in part the adverse criticism of Hilgenfeld and Holtz- mann, although Harnack is right against Hilgenfeld in maintaining the unity and integrity of the Didache. He assumes three parts with many subdi- visions: I. The Commandments of Christian Morals, which constitute the Christian character of the churches. Chs. I.-X. II. Directions concerning congregational life and intercourse. Ch. XI. -XV. III. Concluding exliorta- tion to watchfulness. (Jh. XVI. Η. de Romestin makes only two parts: 1. Rules of Christian morality, and the duties of individuals (I. -VI.); II. Du- ties of Christians as members of the Church (VII.-XVI.). 2
18 THE TWO WAYS.
and sinners (Cli. V.). Then follow warnings against false teachers, and the eating of meat offered to idols (Ch. VL).
The first part of the Didache is an echo of the Sermon on the Mount, as reported in Matthew, Chs. V.-Λ'ΙΙ., with some peculiar features derived from oral tradition ; but the reminis- cences from Matthew are far superior to the new matter.
CHAPTER X.
The Two Ways.
The popular figiire of the Two ΛVays was suggested by Jeremiah, xxi. 8 : " Thus saith the Lord : Behold, I set before you the way of life, and the way of death ; " by Moses, Deut. XXX. 15 : "I have set before thee this day life and good, and death and evil : " and by the passage in the Sermon on the Mount which speaks of " the broad way that leadeth to de struction," and the " narrow way that leadeth unto life" (Matt. vii. 13, 14). Somewhat similar is also the saying of Elijah : "How long halt ye between two opinions? If Jehovah be God, follow him, but if Baal, then follow him " (1 Kings, xviii.
21).
Peter used this mode of teaching ; for he speaks of " the way of truth," " the right way," " the way of righteousness," and contrasts it with " the way of Balaam." *
Here is, perhaps, the origin of the connection of the name of this Apostle with a lost apocryphal book mentioned by Rufinus f and Jerome X under the double title, " The Two Ways " {Duce Vice), and " The Judgment of Peter " {Judicium Petri). This mysterious book has been identified by some with the " Apostolical Church Order," because Peter has there the last word among the speakers. § But it is, probably,
* δδόζ ττ/ζ άλη^είαζ, εν^εΊα 68υζ, όδόζ τον Βιχλαάι,ι (3 Pet. ϋ. 2, 15, 21).
f Expos, in Suml•. Apost., Ch XXXVIII.
XDeVirisill., Ch. I.
§ So Hilgenfeld (in the first ed. of his JVoi'. Test, extra cayionem receptum, 1866, and in the second ed., 1884, Fase. IV., p. 110). An anonymous
THE TWO WAYS. 19
identical witli tlie Didache^ that is, witli its first part, wLicli may appropriately be entitled, " The Two AYays." The name of Peter, however, does not occur in it, nor that of any other Apostle; and in the "Apostolical Church Order," which is an apocryphal expansion of the Didache, the sentence of the Two Ways is attributed to St. John. For in the estimate of the Eastern Church, where both originated, John had the char- isma of teaching, Peter the charisma of governing ; the former was the theologian, the latter the churchman, or ecclesiastic, among the Apostles. The hypothesis of . the authorship of Peter is connected with the Western conception of his pri- macy, and occurs only in Latin writers.
The same teaching of the Two AVays we find with slight modifications in several post-Apostolic productions still ex- tant.
The Epistle of Barnabas contrasts " the Way of Lirjld^'' and " the Way of Darkness^'' the first under the control of the ano^els of God, the second under the control of the ano-els of Satan. He calls them ways of " teaching and authority," and thus seems to claim Apostolic origin for this method of instruc- tion.* He describes the Way of Light as the wa}^ of love to God and man, and the Way of Darkness as " crooked and full of cursing," as "the way of eternal death with punishment in which are the things that destroy the soul, namely, idolatry, arrogance, hypocrisy, adulter}^, murder, magic, avarice," etc. The con- cluding part of Barnabas (Chs. ΧΛ^ΙΙΙ-ΧΧ.) furnishes a strik- ing parallel to the first part of the Didache, so that either the one must be the source of the other, or both are derived from a common source. On this question able critics are divided, f
writer in the "Christian Remembrancer" for 1854, p. 293 sq., had pre- viously made the same conjecture, but had also suggested the possible iden- tity of the document with the old Didache known to Eusebius and Atha- nasius. See also Bickell, Gesch. dcs Kirchenrcclits (1843), I. 65 and 96.
* Ch. XVIII. : όδοΙ δύο είόΐν δ ι δ a χτ/ ζ καΐ ε ξ ο ν ό ι'α ?, ή τε του φωτόζ ηαί η του όκότουζ.
f (1) The priority of Barnabas is advocated by Bryennios (who, in the 11th Chapter of his Prolegomena, prints the parallel sections, marking the differ- ence by distinct type), Hilgenfeld, Ilarnack, Krawutzcky. (2) For the pri- ority of the Didache are Zahn, Funk, Farrar, Potwin. (3) For an older source of both : Holtzmann, Lightfoot, Massebieau.
20
THE TWO WAYS.
But the brevity, simplicity and terseness of the Oidache seem to me to decide clearly in favor both of its priority and superi- ority. It is less figurative, more biblical, and more closely conformed to the Sermon on the Mount. The last chapters of Barnabas are an ill-arranged and confused expansion of the Didaclie.^
* Hero are the passages on the Two Ways in parallel columns ; the identi- cal words being printed in small capitals:
DiDACHE, Ch. I.
Epistle of Barnabas, Chs. xviii., xis.
•' There are two ways, one of life and one of death ; and there is a
GREAT difference BETWEEN THE TWO WAYS. {'05ol δυο ε ιό I, μία τηί ζωηζ και Ilia τον θάνατον δια- φορά δέ Λολλι) μρ.Γαξν των δύο ideky. Barn, omits μετάξι .)
Now THE WAY of life is this :— First, Thou shalt love God who made THEE {άχαπήβειζ τον ^εόν τον ■ποη']<5αντά 6ε) —
' ' But let us now pass to another kind of knowledge and teaching. There are two ways of teaching and of authority, the one of light and the other of darkness; and there
IS A, GREAT difference OF THE TWO
ways. For over the one have been appointed light-bringing angels of God, and over the other angels of Satan ; and the One is Lord for ever and ever, and the other is prince of the present season of lawlessness. * * * Ch. xix. — Now THK way of light is THIS : If any one wishes to travel to tlie appointed place he must be zeal- ous in his works. The knowledge, then, which is given to us for walking in this way, is this: Thou
SHALT LOVE Him WHO MADE THEE
{άγατΐήΰειζ τϋν 6ε ποιήόαντα)•, thou shalt fear Him who formed thee; thou shalt glorify Him who redeemed thee from death. Thou shalt be sim- ple in heart and rich in spirit. Thou shalt not join thyself to those who walk in the way op death.
secondly, thy neighbor as thyself (τον πλ?/ΰιΌν όον ώζ 6εαντόν)•, and all things whatsoever thou wouldest not have done to thee, do not thou to another."
Thou shalt love thy neighbor aboA^e thine own soul, {άχαττήΰειζ τϋν πληΰίον 6ov ντΐέρ την -φνχην 6ον.)" The MS. in the Cod. Sin. corrects it into ώ εαυτόν.
THE TWO WAYS. 21
The Sheplierd of Hernias, with another variation, spealvs of a " straigltt Way " and a " crooked Way." *
In the so-called " Apostolical Church Order," or '* Ecclesiasti- cal Canons of the Holy Apostles," which exist in Greek, Cop- tic and Syriac and probably date from the third century, if not from the close of the second, f St. John, as already remarked, introduces the Apostolic instructions with the distinction of the Two Ways in the very words of the Didache.j^
The " Apostolical Constitutions " from the fourth century re- peat the same teaching in a still more expanded form and in- terwoven Vv'ith many Scripture passages.
The general distinction of Two Ways for two modes of life with opposite issues is not confined to biblical and ecclesiastical literature. The Talmud speaks of Two Ways, the one leading to Paradise, the other to Gehenna. The familiar myth of Hercules told by Prodicus in Xenophon's
*Theop3?; ό(5ο? and the ΰτρεβλή ΰδύζ. Mandat. vi. 1 and 2 (in Funk's ed., I. 406). Hermas assigns two angels to man, an angel of right- eousness and an angel of wickedness {δυο είΰίν άγγελοι μετά τον άν- ^ρώτΐου, ει'ζ τηζ δικαιοόννηζ, yiai ειζ ττ/ζ ττονηρίαΐ); and he warns the reader to follow the former and to renounce the latter. Punk quotes a par- allel passage from the "Testaments of the XII Patriarchs," iv. 20, which speaks of two spirits in man, the τίνενμα τηζ άλη^είαί and the πνεν/ια τήζ τΐλάνηζ. See also Bryennios, Prolog.
f First published in Greek by Bickell, 1843, and also by Hilgenfeld (Z. c. 111-121), Harnaek (in his book on the Didache, pp. 205-237), and others.
X Didache, Ch. \[. Ap. Church Oeder, Ch. I.
" There are two Ways, one of "John said; Life AND oxE OF Death ; but there "There are two Ways, one of IS A great difference between Life and one op Death ; but there the two Ways. Now tiik Way of is a great difference between the Life is this: First, Thou shalt Two Ways. Now the Way of Life love God who MADE thee; second- is this: first. Thou shalt love ly, thy neighbor as thyself." God who made thee, from thy whole
heart, and thou shalt glorify him who redeemed thee from death, which is the first commandment. Second- ly, thou shalt love thy neighbor as THYSELF, which is the second com- mandment, on which hang the whole law and the prophets." (Matt. xsii. 40.)
22 THE THEOLOGY OF THE DIDACHE.
Mevnorahilia represents tlie hero in liis youth as standing be- tween tlie Way of pleasure and disgrace and tlie arduous Way of virtue and glory.
But there is a great difference between the heathen and the Christian conception of the Two Ways, as there is between the Ways themselves. Love of glory was the motiΛ'e power of heathen virtue ; love to God and man is the soul of Chris- tian life, which derives its inspiration from the redeeming love of Christ.
CHAPTER XL
The Tlieclogy of the DidacJie.
The prominent features of the catechetical part of the Didache are its j)revailing moral tone, and the absence of the specific dogmas of the Church which were afterwards developed in the theological controversies with Ebionism, Gnosticism and other heresies. For every true dogma is the result of a conflict, and marks a victory of truth over error,
Christianity appears in the Didache as a pure and holy life based upon the teaching and example of Christ and on the Decalogue as exjDlained by him in the Sermon on the Mount, and summed uj? in the royal law of love to God and man. The Didache agrees in this respect with the Epistle of James, the Epistle of Polycarp, and the writings of Justin Martyr (who, however, already branched out into philosophical specu- lation). The younger Pliny describes the Christians in Bithyn- ia as scrupulously moral and conscientious Avorshippers of Christ. It was by the practical proof of virtue and piet}^ more than by doctrines that the Christian religion conquered the heathen world. And to this day a living Christian is the best apology of Christianity.
Compared with the New Testament, the Didache is very poor and meagre. It echoes only the Synoptical Gospels, and even them only in part ; it ignores, with the exception- perhaps of a few faint allusions, the rich Johannean and Pauline teaching. It is behind the doctrinal contents of some other post- Apostolic
THE THEOLOGY OF THE DIDACHE, 23
writings. It has neitlier " the pastoral jiathos of Clement of Rome, nor the mystic fire of Ignatius, nor the pietistic breath of Hermas." Not even the doctrine of one God is laid down as the foundation, nor is the commandment of the love of God expanded. *
But we must not infer too much from these omissions. Silence here implies no opposition, not even ignorance. We cannot suppose for a moment that the writer depreciated the commandments of the first table, because they are not men- tioned in detail. In such a brief tract, not larger than the Epistle to the Galatians, many things had to be taken for granted. It is only one among other means of instruction and edification. The Didache expressly and repeatedly refers to the "Gospel " as the source and rule of Cbristian life (Chs. VIII. 2 ; XI. 3 ; XV. 3, 4). The baptismal formula implies the germ of the dogma of the Holy Trinity, and the eucharistic thanksgivings the germ of the doctrine of tlie atonement. We should also remember that the more mysterious parts of the Christian system were from fear of profanation concealed from the Catechumens by the Secret Discipline of the ancient Church ; but some confession of faith, similar to the Apostles' Creed, was early required from the candidates for Baptism, and, hence the chief facts of revelation therein contained must have been made known in the preceding catechetical instruction. The rules of faith which we find in the writings of Irenisus, Tertullian, Cy23rian, Novatian, Origen, and other ante-Nicene writers, date in substance from the post- Apostolic, if not from the Apostolic age.f
A Roman Catholic critic unjustly charges the Didache with Ebionism, and puts its composition down to the close of the second century. :|: In this case it would lose all its value as a
* See Zahn, Supplementum Clementinum, pp. 288 sq.
f They are collected in Schaff's Creeds of Christendom, II. 11-44.
X Dr. KrawTitzcky, of Breslau : Ueher die sog. Zwolfapostellehre, ihre hmtptsacMichsten Quellen und Hire erste Aufnahme, in the " Theologische Quartalschrift " of the Roman Catholic Faculty of Tubingen, 1884, No. IV. pp. 547-606. He says, p. 585 : ''Die angegebenen Einzelheiten, wozu noch der u'ahrscheinliche Gebrauch des Eiangeliums der Nazardar und Ebioniten und Nichtgebrauch der paulinischen und Johanneischen Schriften kommt,
24 THE THEOLOGY OF THE DIDACIIh:.
link in the regular cliain of post- Apostolic Christianitj. But tke Didache shows no trace of the chief characteristics of tliis Judaizing heresy : the necessity of circumcision for salvation, the perpetual obligation of the whole ritual as well as moral law of Moses, the denial of the divinity of Christ, the intense hostility to Paul as an apostate and heretic, the restoration of the Jews, the millennial reign of Christ in Jerusalem. It has no affinity with the legalistic or Pharisaical Ebionism whose forerunners Paul opposes in his Epistle to the Galatians, nor with the theosophic or Essenic Ebionism, the germs of which Paul refutes in the second chapter of Colossians, and least of all with the wild speculations of the jiseudo- Clementine Homilies, which date from the middle or end of the second century. The DidacJie calls the Pharisees " hypocrites " and opposes their days of fasting ; it recognizes the Lord's Day instead of the Jewish Sabbath, and completely ignores circumcision and the ceremonial law.
Let us gather up the theological 23oints exjoressed or implied in this little book.
God is the Creator (L 2), the Almighty Euler who made all
fuhren zu dem. Ergehniss, dass der Verfasser der Zwolfapostellehre wahr- scheinlich einer ehionitisierenden Bichtung huldigte and somit an dem Auf- schwunge, welchen die Sekte de)- Ehioniten gegc7i das Jahr 200 nahm, wohl nicht unbeiJieiligt ivar." He remarks in a note that the Clementine Hom- ilies appeared about the same time ; while the vulgar Ebionism was a little later represented by Symmaehus, the translator of the Hebrew Scriptures. He also refers to Blastus and Theodotus in Rome about 192, and ventures on the conjecture that Theodotus of Byzantium (Euseb. V. 19 sq.), was probably the author of the Didache. He derives the quotations from an apocryphal Gospel, instead of Matthew, but without proof. He even finds in it a direct opposition to the doctrine of the atonement, and to the sacrifice of the New Covenant. He construes the second ordinances of the Apostles spoken of in the second Irenasus-Fragment (ed. of Stieren I. 854) into an appointment of ihenew sacrifice (v έ a ν τίροΰφορην εν rtj uatvy δια'ίήκι^) made against the Ebionites under the fresh impression of the fall of the temple with its .Jewish sacrifices, and infers from the omission of this reference to the new covenant in the DidacJie, Ch. XIV., that it was written in opposition to that apostolic ordinance. But this is certainly very far fetched, and set aside by the fact that the Didache quotes the same passage as Irenteus from Malachi in proof of the continuance of the sacrifice. Hence another Roman Catholic scholar (Dr. Bickell, of Innsbruck) finds here the germ of the sacrifice of the mass. But he is equally mistaken.
THE THEOLOGY OF THE DIDACHE. 25
things (X. 3), He is our Father in heaven (Λ^ΙΙΙ. 2). No event can happen Λvithout him (III. 10). He is the Giver of all good gifts, temporal and spiritual, the author of our salvation, the object of prayer and praise (IX. and X.). To him belongs all glory forever, through Jesus Christ (VIII. 2 ; IX. 4 ; X. 4).
Christ is the Lord and Saviour (X. 2, 3), God's servant and God's Son (IX. 2) and David's God (X.. 6), the author of the Gospel (VIII. 2 ; XV. 4). He is spiritually present in his ' Church, and will visibly come again to judgment (XVI. 1, 7, 8). Through him knowledge and eternal life have been made known to us (IX. 3 ; X. 2).
The Holy Spirit is associated with the Father and the Son (VII. 1, 3). He prepares man for the call of God (IV. 10). He speaks through the Prophets, and the sin against the Spirit % shall not be forgiven (XI. 7).
The Holy Trinity is implied in the baptismal formula, the "^ > strongest direct proof-text for this central doctrine (VII. 1, 3).
The Church is God's instrument in bringing on the King- \ dom of Heaven which he prepared for her ; he will deliver her i from all evil and perfect her in his love (IX. 4 ; X. 5). All true Christians are one, though scattered over the world, and God, the head of the Church, will gather them all from the four winds into his Kingdom (X. 5).
Baptism and the Eucharist are sacred ordinances instituted by Christ, and to be perpetually observed VII. 1-4; IX., X., \ XIV.). The Lord's Day shall be kept holy as a day of wor- ship and thanksgiving (XIV. 1). The Lord's Prayer should j be repeated daily (VIIL 2), and Wednesday and Friday be given to fasting (VIII. 1). Eeverence and gratitude are due to the ministers of Christ (XL 1, 4 ; XIL 1 ; XIIL 1, 2).
There is to be at the end of time a resurrection of the dead ( and a general judgment (XVI.).
Man is made in the image of God (V. 2), but sinful, and | needs forgiveness (VIIL 2) ; he must confess his transgres- sions to receive pardon (IV. 14 ; XIV. 1, 2).
Man's whole duty is to love God and his neighbor, and to show this practically by abstaining from all sins of thought, word and deed, and bv observing all the commandments (Ch.
26 THE EITUALISTIC OR LITURGICAL PART.
1. 6), according to the Gospel (XL 3), neither adding nor taking away (IV. 13). This is the Way of Life, but the way of sin is the AVay of Death. There is no third way, no compromise between good and evil, between life and death.
It would be difficult to find more theology in the Epistle of James, which has nearly the same size. If this teaching be Ebionism, then Ebionism is no heresy. But the Didache and the Epistle of James antedate the Ebionitic heresy properly so called, which was a stunted and impoverished Christianity in opposition to Catholic and orthodox Chrisxianity. They represent the early Jewish-Christian type of teaching, before the universalism and liberalism of the great Apostle of the Gentiles had penetrated the Church. They teach a plain, com- mon-sense Christianity, not dogmatical, but ethical, not very profound, but eminently practical, and even now best suited to the taste of many sincere and devout Christians. We cannot disregard it as long as the Epistle of James keeps its place in the canon of the New Testament.
CHAPTER XII.
The Ritualistic or Liturgical Part.
The Second Part of the Didache is a Directory of Public Worship, Chs. VII. -X. and XIV. It corresponds to our Hymn Books and Prayer Books. It treats first of the administration of Baptism, which is to follow the catechetical instruction and conversion of the Catechumen (Ch. VII.) ; then of Prayer and Fasting (Ch. VIIL), and last of the celebration of the Agape and Eucharist (Chs, IX., X. and XIV.).
We have here an important addition to our knowledge of ancient worship. The New Testament gives us neither a lit- urgy nor a ritual, but only the Lord's Prayer, the baptismal formula, and the words of institution of the holy communion. The liturgies which bear the names of St. Clement, St Mark, and St. James, cannot be traced beyond the Nicene age, though they embody a common liturgical tradition which is much
THE LOEDS DAY AND THE CHRISTIAN WEEK. 27
older, and explains tlieir affinity in essentials.* The full text of the first Epistle of Clement to the Corinthians, as published by Bryennios from tlie Jerusalem MS. in 1875, made us ac- quainted with the oldest post- Apostolic prayer, which was probably used in the Eoman congregation towards the close of the first century.f But the Bldache contains three eucharistic prayers besides the Lord's Prayer.
CHAPTER XIII.
The Lords Day and the Christian Week.
As to sacred seasons, the Didache bears witness to the cele- bration of the first day of the week, and gives it (after the Apocalypse) the significant name of the Lord's Bay, or rather (with a unique pleonastic addition), " the Lord's Bay of the j Lord."i
On that day the congregations are directed to assemble, to break bread, to confess their sins, to give thanks, and to cele- brate the sacrifice of the Eucliarist. But before these acts of worshij) every dispute between the brethren sliould be settled, that their sacrifice may not be defiled (comp. Matt. v. 23, 24). This is the pure sacrifice wliicli shall be offered in every place and time, as the Lord has spoken through the prophet (Mai. i. 11, 14).
No reading of Scripture is mentioned, but not excluded, ι The use of the Old Testament may be taken for granted ; the New Testament canon was not yet completed. Justin Martyr, writing about the middle of ihe_second century, adds to the ^ prayers and tlie Eucbarist the reading of the Memoirs of the j Apostles {i e., the Canonical Gospels) and the Prophets, and a ( verbal instruction and exhortation by the " president " of the ^
* See Church History, III. 517 sqq.
t Chs. LTX.-LXI. See Church History, II. 228 sq.
X Ch. XIV. 1: Κυριακή Kvpiov. The earliest use of κνριακή&?, a noun. St. John first used it as an adjective, κνμιακή ημέρα, Dominica dies. Rev. i. 10.
28 THE lord's day and the christian week.
congregation, as regular exercises of Christian worship on Sunday. *
The celebration of the first day of the week is based upon the fact of the resurrection of Christ, as the completion of the new creation and redemption, and is sanctioned by Apostolic 23ractice.f Its general observance during the second century is established beyond a doubt by the concurrent testimonies of Pliny ("stoto die "), Barnabas ("the eighth day," in distinction from the Jewish Sabbath), Ignatius ("the Lord's Day"), Jus- tin Martyr, Melito, IrenaBus, and Tertullian. X
Next to the first day of the week, the Didache gives a subor- dinate prominence to the fourth day (Wednesday), and the Preparation day (Friday), as days of fasting, in distinction
I from the second and fifth days which the Pharisees observed
' as fasts (Ch. VIII.).
Here, too, the testimony of the Didache foreshadows the cus-
' torn of the second century, to observe ΛVednesday as the Day
S of the Betrayal, and Friday as the Day of the Crucifixion, by special prayer and half -fasting {semijejunia).
The Christian week Λvas determined by the passion and res- urrection of the Lord, as the two great eΛ'ents through which the salvation of the world was accomplished. They are to be
I commemorated from week to week, the Lord's Day by rejoic- ing and thanksgiving for the victory OΛ'er sin, Wednesday and Friday by exercises of repentance. This was the idea and practice of the ante-Nicene Church.
Beyond these simple elements of the Christian week the Di- dache does not go. It shows no trace of annual church festivals, not even of Easter, although this certainly was abeady
I observed as the Christian Passo\-er, in the days of Poly- carp of Smyrna (d. 155), who had a controversy with Anicetus of Rome on the time and manner (not on the fact) of its obser-
I vance. § This silence is one of the many indications of the
' antiquity of our document,
*Apol. I. c. LXVIL f Acts, XX. 7; 1 Cor. xvi. 2 ; Rev. i. 10. X See the details in Church History, II. 301 sqq.
girenaeus in Eusebius, Hist. Eccl. V.24. See Church History, II. 213 sqq.
BAPTISM IN• THE DIDACHE. 29
CHAPTER XIY.
Prayer and Fasting.
The Didache prescribes tlie recital of the Lord's Prayer tliree times a day, in imitation, no doubt, of the Jewish hours of devotion at nine, twelve, and three, and of the example of Daniel (VI. 10). Tertullian adds to them the morning and evening prayers {ingressu lucis et nodi's), which need no special injunction.
The Lord's Prayer is given in the very words of Matthew (VL 9-13), Avith slight alterations ("heaven" for "heavens," and " debt " for " debts "), and with the doxology (though not complete, "tlie kingdom" being omitted). This is the oldest authority for the use of the Lord's Prayer. The doxology no doubt passed from Jewish custom (comp. 1 Chr. xxix. 11) into the Christian Church at a very early day, and was afterwards inserted into the current text of the Gospel.
The Didache thus sanctions a form of prayer in the daily devotions, and gi\^es besides three thanksgivings for the pub- lic celebration of the Eucharist, but with the express reserva- tion of the right of free prayer to the Prophets. The prescrip- tion of the frequent repetition of the Lord's Prayer, however, and the apparent restriction of free prayer in public worship to the Prophets, indicate the_beginning of liturgical bondage.
The prescription to fast before Baptism (in Ch. VII. 4) and on Wednesdays and Fridays (Ch. YIII.) goes beyond the New Testament, and interferes with evangelical freedom. The Lord condemns the hypocritical fasting of the Pharisees, but left no command as to stated days of fasting.
CHAPTER XV.
Bajytism in the Didache.
The Didache knows only two sacraments, Baptispi and the_ Eucharist. On the former it gives the following important
^
30 BAPTISM IN THE DIDACHE.
and interesting directions, wliich have, in America, excited more attention than any other part of the book (Ch. VII.) :
"As regards Baptism, baptize in this manner: Having first given all
the preceding instruction [on the Way of Life and the Way of Death, Chs.
I-VI], baptize into the name of the Father, and of the Son, and of the
' Holy Spirit, in living [running] water.
)' "But if thou hast not living water, baptize into (i/5) other water: and if
thou canst not in cold, [then] in warm [watei*].
" But if thou hast neither [neither running nor standing, neither cold nor warm water, iti suflflcient quantity for immersion], pour (ε^ίχεον) water on the head three times, into the name of Father and Son and Holy Spirit."*
" But before Baptism let the baptizer and the candidate for Baptism fast, and any others who can ; and thou shalt command him who is to be baptized to fast one or two days before."
It is instructive to compare with this chapter the next oldest description of Baptism by Justin Martyr, which is as follows : f
" As many as are persuaded and believe that the things taught and spoken
\ by us are true, and promise to be able to live accordingly, are instructed to
j pray, and to entreat God with fasting for the remission of their past sins,
while we at the same time pray and fast with them. Then they are brought
by us to a place where there is water {evSa νδωρ εϋτΐ), and are regenerated
{a V αχ ε ννών τ cxi) in the same manner in which we ourselves were regen-
- / erated. For in the name (εττ' όνό/ίΐατοζ) of the Father and Lord of the
whole universe, and of our Saviour Jesus Christ, and of the Holy Spirit, they
' then receive the washing with water (to εν τω νδαη τότε λοντρόν
ί ποιοννταί). For Christ also said, 'Except ye be born again, ye shall not
I enter the kingdom of heaven.' " (John, iii. 5.)
From the baptismal directory of the Didache we may infer the following particulars :
1. Baptism shall take place after preceding instruction in the "Way of Life and the Way of Death.:]:
* The definite article in this passage is omitted by the carelessness of the writer or copyist. In the first paragraph the form is given correctly accord- ing to the text in Matthew.
t Apol. I. 61.
X The words ταντα τίάντα ηροειπόντεζ refer, of course, to the preced- ing six chapters. No baptismal creed is implied. The Apostles' Creed was not yet shaped ; but a shorter rule of faith may have been used with a promise of obedience to Christ, The Apost. Const, vii. 40 sqq. give a long form of the renunciation of Satan, and a confession of faith.
AVI a., c^tv ycoKz.. ^^- ' ^^t^
BAPTISM IN" THE DIDACHE. 31
Notliing is said of Infant Baptism. Tlie reference to instruc- tion and the direction of fasting show that tlie writer has in view onlj the Baptism of catechumens, or adult believers. Christianity always begins by preaching the gospel to such as j can hear, understand and believe. Baptism follows as a solemn i act of introduction into fellowship with Christ and the privi- leges and duties of church-membership. Infant Baptism has no sense and would be worse than useless where there is no Christian family or Christian congregation to fulfil the condi- tions of Baptism and to guarantee a Christian nurture. Hence in the Apostolic and the whole ante-Niceue age to the time of Constantino Baptism of believing converts was the rule, and is . to this day on every missionary field. Hence in the New Testament the baptized are addressed as people who have died and risen with Christ, and who have put on Christ. Baptism and conversion are almost used as synonymous terms.*
But for this very reason the silence of the Didache about In- fant Baptism cannot be fairly used as an argument against it any more than the corresponding passages in the New Testa- ment, which are addressed to adult believers. When Chris- tianity is once established and organized, then comes in family religion ^vith its duties and privileges. That Infant Baptism ) was practised in Christian families as early as the second cent- ' ury is evident from Tertullian, who opposed it as imprudent and dangerous, and from Origen, who approved it and speaks of it as an apostolic tradition.f Compulsory Infant Baptism, , of course, was unknown even in the Nicene and post-Nicene age, and is a gross abuse, dating from the despotic reign of Justinian in close connection with the union of church and state.
2. Baptism must be administered into the triune name (fi? το όνομα) of the Father, and the Son, and the Holy Spirit. This is the prescribed form of Christ. (Matt, xxviii. 19.)
The shorter form " into the name of Jesus," is not mentioned.
* Comp. Acts, ii. 38, 41; Rora. vi. 3, 4 ; Gal. iii. 27.
\ Ep ad Rom. I. v. e. 6; "Ucdesa ah Apostolis traditionem suscepit, efiam parvulis baptismum dare." Mom. XIV. in Luc. : " Parvuli hapttzantur in remissionem peccatorum. Quorum peccatorum f ml quo tempore pcccor verunt 9 . . . Quia per haptismi sacramentum natimtatis sordesdeponuntur, propter ea baptizantur et parvuli." See Churc?i History, τοί. ii. 258 sqq.
82 BAPTISM IN THE DID ACHE.
8. The normal and favorite mode of Baptism is threefold immersion* "in living water," i. e. fresh, running water, either in a stream or a fountain, as distinct from standing water in a pool or cistern. Immersion must be meant, otherwise there would be no difference between the first mode and the last which is aspersion or pourin_g. Besides it is the proper mean- ing of the Greek word here used. The preference for a river was naturally derived from our Saviour's Baptism in the Jor- dan. Justin Martyr, when he says that the converts were led to a place " where -there is water," means probably a river; since water sufficient for pouring or sprinkling could be had I in every house. The direction of the Didache receives con- firmation from the baptismal pictures in the catacombs where \ the baptized stands ankle-deep or knee-deep or w^aist-deep in a stream and the ' baptizer on dry ground, extending his hand to perform the act. We shall return to this subject in the next chapter. TertuUian represents it as a matter of indifference I whether Baptism take place in the sea, or in a lake, or a river, i' or in standing water,f but he insists on trine immersion. X This was the universal practice of the ancient Church, and is still continued in the East. It was deemed essential with reference ! to the Holy Trinity. Single immersion was considered hereti- I cal or incomplete, and is forbidden by the Apostolical Canons. § After Constantiue, when the Church was recognized by the secular government and could hold real estate, special Baptis- teries were built in or near the churches for the more con- venient performance of the rite in all kinds of weather and away from running streams.
* " Three times " is only mentioued in connection with pouring, but must, of course, be supplied in the normal form of immersion.
f De Bapt., c. iv : ^^ Nulla distinctio est, mari quis an stagno, flumine an fonte, lacu an aheo diluatur."
X Adv. Prax. c. xxvi: " Nee semel, sed ter, ad singula nomma in perso7ias singitlas tingidmur." De cor. mil. c. 8: " Ter mergitamiir ," adding, how- ever, " amjjliits aliqiiid respondentes quam Dominus in evangelio determina- mt." De Bapt. c. xiii: '^ Lex tinguendi imposita est, et forma prcescripta." • § Can. 50: "If any Bishop or Presbyter does not perform the three im- ■ mersions, but only one immersion, let him bo deposed." In this point Prot- estant Baptists, who immerse but once, depart from the ancient practice on ' the ground that it has no Scripture authority.
BAPTISM IN THE DIDACHE. 33
4. Wliile thus preference is given to immersion in living water, the Didache allows three exceptions :
(a) Baptism (by immersion) " into other water " {είζ άλλο νόωρ), i. e. any other kind of (cold) water in })ools or cisterns.
(h) Baptism (by immersion) in warm water (in the houses), when the health of the candidate or the inclemency of the climate or season may require it.
(c) Threefold aspersion of the head, where neither running nor standing, neither cold nor warm water is at hand in suffi- cient quantity for total or partial immersion. The aspersion of the head was the nearest substitute for total immersion, since the head is the chief part of man. There can be no Baptism without baptizing the head ; but there may be valid Baptism without baptizing the rest of the body.
Here we have the oldest extant testimony for the validity of baptism by pouring or aspersion. It is at least a hundred years older than the testimony of Cyprian. The passages quoted from Tertullian are not conclusive. * Bryennios would confine tlie exception to cases of sickness or to what is called " clinical Baptism. "f But the Didache puts it simply on the ground of scarcity of water, so that healthy persons might likewise be thus baptized (e. g. if converted in a desert, or on a mountain, or in a prison, or in a catacomb).
We have, therefore, a right to infer that at the end of the first century there was no rigid uniformity in regard to the mode of Baptism and no scruple about the validity of aspersion or pouring, provided only the head was baptized into the triune name with the intention of baptizing. In the third century the exceptional aspersion Λvas only allowed on the sick-bed, and even then it disqualified for the priesthood, at least in North Africa and the East, though not from any doubt of its validity, but from suspicion of the sincerity of the baptized. %
* De Bapt. cap. xii. (where he teaches the necessity of Baptism for salva- vation) ; and. De Poen. cap. vi. (where he mentions hypotheticallv asper- ginem unam cuinslibet aqua, "one single sprinkling of any water whatever," and uses "bathing " in the same sense as baptizing).
\ Baptisntiis clinicorum ; κλινΐκόζ, bed-ridden (from κλίνη, couch; κλινειν, to recline).
X This is the reason assigned by the Council of Neo-Cassarea in Cappado-
84 * BAPTISM IN" THE DIDACHE,
Novatianus in Eome was indeed baptized by aspersion when on tbe point of death, and Avas nevertheless ordained to the priesthood ; but his defective Baptism was probably one of the reasons of his non-election to the See of Rome and an occasion for the subsequent schism which is attached, to his name. Cyprian wrote a special tract in defence of clinical Baptism against those who denied its validity. " In the sacraments of salvation," he says, ''where necessity compels and God gives permission, the divine thing, though outwardly abridged, be- stows all that it implies on the belicA^er." *
Thus explained, the directions of the Didache are perfectly clear and consistent with all the other information we have on Baptism in the ante-Nicene age. Trine immersion into the triune name was the rule, as it is to this day in all the Oriental churches ; trine aspersion or pouring was the exception. The new thing which we learn is this, that in the post-Apostolic age a degree of freedom prevailed on the mode of Baptism, which was afterwards somewhat restricted.
From this fact we may reason (a fortiori) that the same freedom existed already in the Apostolic age. It cannot be supposed that the Twelve Apostles were less liberal than the writer of the Didache, who wrote as it were in their name.
It is astonishing how this testimony has been twisted and turned by certain writers in the sectarian interest. Some ex- clusive Immersionists, in order to get rid of the exception, have declared the Didache a literary forgery ; while some zeal- ous advocates of sprinkling, as the supposed original and Scriptural mode, have turned the exception into the rule, and substituted an imaginary difference between pouring in run- ning water and pouring on dry ground for the real difference between immersion and pouring water on the head.
5. Baptism is to be preceded by fasting on the part of both
cia (c. 314^ in its twelfth canon: "If anyone has been baptized in sick- ness, inasmuch as his [profession of] faith was not of his own free choice but of necessity, he cannot be promoted to the priesthood, unless on account of his subsequent zeal and faithfulness, or because of lack of men." — See Fulton's Index Cnnonum (N. Y.. 1883), p. 217. * Epist. LXXVI. (al. LXIX.) cap. 12, ad Magnum.
BAPTISM IN THE DIDACHE. 35
the catecliumen and the baptizer and some others who may join. The former is required to fast one or two days.
There is no such prescription in the New Testament. In the case of Christ fasting followed his Baptism (Matt. iv. 2.) ; and the three thousand pentecostal converts seem to have been baptized on the day of their conversion (Acts, ii. 38-40).
Fasting is likewise mentioned as customary in connection with Baptism by Justin Martyr and Tertullian, but not so definitely as in the Didache. The fasting of the baptizer prob- ably soon went out of use.
6. Baptism is not represented as a clerical function, but the directions are addressed to all members of the congregation ; while in the corresponding direction of the Apostolical Con- stitutions the Bishop or Presbyter is addressed,* and Ignatius restricts the right to baptize to the Bishop, or at all events requires his permission or presence, f Justin Martyr mentions no particular person, Tertullian, in his Montanistic opposition to a special priesthood, expressly gives the right even to lay- men, when bishops, priests, or deacons are not at hand ; for what is equally received can be equally given. ^
7. No mention is made of exorcism, which preceded the act of Baptism, nor of the application of oil, salt or other material, which accompanied it as early as the second and third centuries. The silence is conclusive, not indeed against the use of these additions, but against their importance in the estimation of the writer and his age. It is another indication of the early date of the book.
* Book vii. 22: Ttepi δέ βατττίό/ιατοζ, ω εττίόποττε η ττρεΰβύτερε. . . οντωζ βαητίΰειζ.
f Ad Smyrn. 8: ονχ h'loy εότιν χωριζ τοΰ ίπιΰκότΐον ούτε βατΐτίζειν ούτε άγάπην ηοιείν.
% De Bapt. xvii. The Roman Catholic and Lutheran churches allow lay- Baptism, even the Baptism by midwives in case of necessity, i. e. in danger of death and in absence of a minister. This concession is connected with the view that Baptism is (ordinarily) necessary to salvation. The Calvinistic churches reject this view, and consequently also lay-Baptism. The Baptists regard Baptism unnecessary for salvation, but enjoined upon adult believers; the Quakers discard it altogether.
36 THE DIDACHE AND THE CATACOMBS.
CHAPTER XVI.
Tlie Didaclie and the Catacombs."^
The oldest baptismal pictures in the Roman Catacombs may be traced to tlie close of the second century. They are i-ude and defaced and have no artistic merit, but considerable archaeological value and furnish monumental evidence of the mode of BajDtism which prevailed at that time. They are found on the walls of the Crypt of Lucina, the oldest part of the Catacomb of Pope St. Callistus (Calixtus) on the Via Appia, and in two of the six so-called " Chambers of the Sacra- ments" in that cemetery.f
The art of j^ainting can only exhibit the beginning cr the end of the act, not the entire process.:}: But as far as they go these pictures confirm the river-Baptism prescribed by the Didache as the normal form, in imitation of the typical Bap- tism in the Jordan. They all represent the baptized as stand- ing in a stream, and the baptizer on dry ground ; the former
* On this subject the reader is referred to the illustrated works on the Cata- combs and early Christian art, by Commendatore de Rossi, Garrucci, Rol- ler, NoRTHCOTE & Brownlow, Kraus, J. H. Parker, Victor Schultze, all of which are mentioned in my Church Hist. vol. li. 360, 285 sq. Add to these WoLFORD Nelso:7 Cote (then at Rome) : The Archceology of Bap- tism, London (Yates and Alexander), 1876, which contains many illustrations; Egbert C. Smyth (Andover) : Baptism in the "Teaching''' and in Early Christian Art, in the "Andover Review" for May, 1884, p. Γ)33 sqq., with photo-engravings from Garrucci. Comp. also an article (by the writer) on the same subject in the N. Y. " Independent" for March 5, 1885.
f Giovanni Battista de Rossi, the pioneer of modern Catacomb research, in the first volume of his monumental Roma Sotteranea, gives a full descrip- tion of the Crrpte di Lucina net cemetero di S. Callisto, with 40 taljles of illustrations. For a brief account, see Schultze, Die Katakomhen (Leipzig. 1882), p. 310 sqq. He says of the ante-Nicene baptismal pictures (p. 136): " Die Taufdarstfilltingen vorkonstnnfin ischer Zeit, deren Zahl sich auf drei helduft, zeigen sammtlich erwachsene Tatiflinge, in. zwei Fallen Knaben, von ctwa zwolf Jahren, im dritten Falle einen Jungling. Der Act ivird durch Untertauchen voUzogen." The age of the pictures, however, is dis- puted. The late J. H. Parker, of Oxford, went too far in denying that there are any religious pictures in the Catacombs before the age of Constantine.
X In some later pictures given from MSS. in Roman libraries by Cote, pp. 37, 40, 41, the water is unnaturally represented as a pyramid, within Avhich the baptized person stands, entirely surrounded by the element.
THE DIDACHE AND THE CATACOMBS.
37
is nude, tlie latter is more or less robed. These two facts prove that immersion (either total or partial) was intended ; otherwise the standing with the feet in water would be an un- meaning superfluity, and the nudity an unjustiliablc indecen- cy.* Pouring is also confirmed in two of these pictures, but in connection with partial immersion, not without it. The illustrations will show this more plainly. f
The oldest of these pictures represents the baptized as com- ing up (after immersion) from the river which reaches over his knees, and joining hands with the baptizer, who is dressed in a tunic, and assists him in ascending the shore ; while in the air hovers a dove with a twig in its mouth. It is usually un- derstood to exhibit the Baptism of Christ in the Jordan as he comes out of the water.:}:
* The unclothing of the candidate was a universal custom in the ancient ) Church and regarded as essential. Hence the baptisteries Avere commonly divided into two distinct apartments, the one for men, the other for women. See Bingham, Antiquities, Book XI. Ch. xi. Sect. 1-3. In cases of river- Baptism the two sexes were baptized at different times or in different parts of the river.
f The following cuts are taken, by permission, from Roller's great work, Les Catacombs de Rome (1881), vol. i. pp. 94, 95, 100, 101. See also the 14th Table in the first vol. of De Rossi's Roma Sotter. , and the second vol. of Garrucei's Storia delle arte Christiana. The pictures of Roller are not so artistic as those of Garrucci, but more true to the homely simplicity of the originals. Those of De Rossi are colored (chromo-lithographs).
ί Matt. iii. 16, dvefJ?/ απο τυϋ νδατυζ, and Mark i. 10, £« τον νδατοζ.
38
THE DIDACHE AND THE CATACOMBS.
Another representation, apparently of the same scene, differs from the former by giving a slight covering to the baptized person.
In a later fresco picture of the Baptism of Christ in the Catacomb of San Ponziano, outside of Eome, Christ stands undressed in the Jordan with the water up to the Avaist, and John the Baptist from a projecting rock places his hand upon the head of Christ to immerse him, while the dove descends directly from the open heaven.* In a mosaic at Ravenna (S.
Roller (i. 99) thus explains the picture; " Jesus, moitie pUnge dans I'eau du Jourdain, nu, sans attributes divins, sans rayonnement au front, comme un simple homme, et a qui le Baptiste tend la main pour le fair sortir dufleuve." Le Catacombs de Rome, vol. i. 99. Victor Scluiltze doubts this application, because of the nudity of Christ, and of the twig in the mouth of the dove, which he thinks points rather to Noah's dove, since Baptism is often com- pared to the salvation from the flood. He finds here the Baptism of a mem- ber of the family to which that sepuJchral chamber belonged. (Die Knta- komben, p. 313 ) But these objections have no weight. Christ is nearly always represented as unclothed in baptism, and sometimes a ministering angel stands on a cloud holding his dress. See the pictures in Cote, on pp. 32, 46, etc.
* See Cote, p. 32. On the opposite shore an angel is seen upon a cloud, holding Christ's robes, and below a hart looking fixedly at the water to sym- bolize the ardent desire of the catechumen for baptism. Cote gives several other pictures of Christ's baptism, pp. 33, 37, 39, 46.
THE DIDACHE AND THE CATACOMBS.
39
Giovanni in Fonte) from tlie year 450, the same scene is rep- resented, but John the Baptist completes the immersion bv pouring water with his right hand from a shell upon the head of Christ.*
Two other pictures in the Catacomb of Pope Callistus (the two oldest next to the first given above) represent the Baptism of young catechumens by immersion of the feet sup- plemented by pouring or some action on the head.
In the first picture a naked • boy of about twelve or fifteen years stands only ankle-deep in a stream ; while the baptizer, wearing a toga and holding a roll in his left hand, lays his right hand on the head of the candidate — either pour- ing water, or ready to dip him, or blessing him after the ceremony, f
* Smyth, p. 543, figure 6. The picture shows on the right the riA-er-god rising from the Jordan to worship Christ. In another fresco of RaA-enna. in the Arian Baptistery now called "S. Maria in Cosmedin," given on p. 544, the Baptist places the hand on the head ready to dip, as in the Catacomb of San Ponziano just mentioned.
f On the meaning of this action of the baptizer the authorities are not agreed, in view probably of the indistinctness of the fresco. Garrucci {Storia, etc. vol. ii. p. 12; comp. his picture on Table V.) explains it as the rite of
40
THE DID ACHE AND THE CATACOMBS,
In the second picture the boy stands likewise in the river naked, and is suiTounded bj sprays of water as in a shower- bath, or as Garrucci says, " he is entirely immersed in a cloud of water." * The sprays are thrown in streaks of greenish color with a bmsh around the body and above the head. The baptizer lays his right hand on the head of the baptized, while another man (whose figure is mutilated) in a sitting posture draws a fish from the water.
confirmaUon, which immediately followed baptism in the ancient Church. De Rossi describes the picture as a slight immersion and simultaneous affu- sion {" battesimo effigiato /jer poca immersionc e simultanea infiisione deW acqua.'") Roller (a Protestant) likewise sees in the picture a specimen of in- complete immersion {Leu Catac. i. 131). In the Orient and Africa, he says, Baptism was '^une tHple immersion et une triple emersion, aca.mpagnie d'une triple confession de foi au Pere, au Fits et au Saint Esprit,'''' but in Rome, he thinks, the Christians were for a time satisfied " d'une immersion moins complete." The proof for such a distinction is wanting. The Tiber afforded ample facility for full immersion. Baptisms, however, were also performed in fonts in the Catacombs. An artist, whom 1 consulted, takes still another view, namely that the baptizer is about to dip the boy. But there seems to be not water enough for full immersion. If experts differ, how shall a layman decide?
* L. c. ii. 13: " JJn ginvanetto tutto ignudo, e immerso interamente inun nemho di acqua. U quale hagno e rappresentato da grossi sprazzi di xerde-. mare, gittati col penello atiorno alia persona e fin disopra cdla testa di lui." See the picture of this Baptism on Table VII. Garrucci's plates are an artistic improvement of the original. De Rossi (Tavola XVI.) shows in colors the streaks of paint thiOwn with a brush around the body and above the head of the baptized. He explains the picture as a specimen of abun- dant affusion. It is also reproduced in Cote's Archceology of Baptism, p. 84, and in Smith and Cheetham. Christ. Antiq. i. 168. Roller omits the fisher- man on the shore, which we have reproduced from De Rossi.
IMMERSION AND POUBING IN HISTORY. ' 41
From tliese pictorial representations we liave a right to draw tlie inference that the immersion was as complete as the depth of the accessible stream or fount would admit, and that the defect, if any, was supplemented by pouring water on the head. The Baj^tism of the head is always the most essential and indispensable part of Baptism.*
In one of the catacombs, the cemetery of St. Pontianus, there is a baptismal fount supplied by a current of water, about three or four feet deep and six feet across, and approached by a flight of steps. f In the Ostrianum cemetery, not far from the church of St. Agnes on the Via Nomentaha, is the tradi- tional spot of St..Peter's Baptisms, called Ad Nymphae S. Petri or Fons S. Petri. ;{:
Eiver-Baptism gradually ceased when Baptisteries began to be built in the age of Constantine in or near the churches, with all the conveniences for the performance of the rite.§ They' are very numerous, especially in Italy. They went out of use when immersion ceased in the West. The last is said to have been built at Pistoia, in Italy, a.d. 1337. ||
CHAPTER XVII.
Immersion and Pouring in History.
The baptismal question has various aspects : philological (classical and Hellenistic), exegetical, historical^ dogmatic, ritu- alistic, and liturgical. The controversies connected with it refer to the subjects, the mode, and the effect of the sacrament.
* Pouring on the head Avhile the candidate stands on dry ground, receives no aid from the Catacombs, but may have been applied in clinical Baptism.
f Padre Marchi, as quoted in Smith and Cheethara, i. 174.
X De Rossi, Rom. Stt. i. 189.
^Βαπτιΰτήριηΐ' , φατΓΐόΓ7}ρίην,δαρίι,<ιίβΓΪηιη, domus iUuminationis, was the name for the whole building in which the Baptismal ceremonies were performed ; ^^ολυμβη^ρα, piscina (with reference to Ichthys, the mystic name of Christ), or lavacrnm was the fountain or pool wherein the candi- dates were immersed.
II Cote, p. 152 sqq., gives a very full account of Baptisteries in the East, in Italy, France, Germany, and England.
42 IMMERSION AND POURING IN HISTORY.
We confine ourselves "here to the history of tlie mode as con- nected with our subject.
The Didache^ the Catacomb pictures, and the teaching of the fathers, Greek and Latin, are in essential harmony on this point, and thus confirm one another. They all bear witness to trine immersion as the rule, and affusion or pouring as the exception.
This view is supported by the best scholars, Greek, Latin, and Protestant. Let us hear the standard writers on the sub- ject. We confine ourselves to Piedo-Baptist authorities.
1. On the Greek side, Bryennios explains the Didache in accordance with the practice of his Church, and admits pouring only on two conditions, the scarcit}^ of water (on which the Didache puts it) and the necessity of baptism in pericuL• mortis (which he adds).*
Another modern Greek scholar and Professor of Church His- tory, the Archimandrite Philaret Bapheidos, in his Church His- tory just published, 'describes the ancient mode as a threefold immersion (submersion) and emersion, or descent into and ascent from the water, and restricts aspersion to cases of sickness, f
To them we may add the statement of Dr. John Mason Neale, the greatest Anglican connoisseur of the Greek Church, to whom Ave are indebted for the best reproductions of Greek hymns. He states, with abundant proofs from ancient Rituals, that "the mode of administration of the sacrament is, through- out the whole East, by trine immersion, or at least, by trine
* In his notes on Ch. VII. he says: ηνονν εάν ut/ts -φνχρόν μ?}τε ^εραόν νδωρ ίχ-ηζ inavor eis το βατττίόαι, xai ανάγκτ] ετΐιότ^ τον β ατΐ τ ίό u ατ οζ , εκχΕον, ητλ.
\ " Το βαητιόμα εγίνετο δια τριτίληζ ηαταδνόεωζ icai άναδνόεωζ εϋ τϋ υνοικχ τον Πατροζ καΐ τον Tiov xai τον άγίον Πνενίΐατοζ, είαιρυνίΐένου μόνον τον βατίττόματοζ τώΐ' κλινι- κών, τελονιιένου δτά ραντιόμον τ/ έπιχι'όεωζ (aspersto)." See his "Έκκληΰιαβτική ιότορια ατίό τοΰ Κνρι'ον τ/ιιών ^Ιηροϋ XpidTov μέχρι των naS^ ?}μαζ χρόνων. Τόμοζ τΐρώτοί. ^Αρχαία εηκληό. ίΰτορία. A.D. 1-700. Constantinople, 1884. Bapheides is the successor of Bryen- nios as Professor in the Patriarchal Seminary at Chalce. near Constantinople, and dedicated his Church History to him. Their works are a welcome sign of a revival of learnino: in the Greek Clinrch, and it is remarkable that both quote a large number of German Protestant authorities (as Gieseler, Nean- der, etc.), but wevj few Latin books.
' IMMERSION AND POURING IN HISTORY. 43
affusion over the head, while the Catechumen is seated, or stands, in water up to the elbows." He adds : " All the Syrian forms prescribe or assume trine immersion." *
The Orthodox Church of Kussia adopted from the beginning the same practice. The Longer Russian Catechism of Philaret defines baptism to be " trine immersion in water," and declares this " most essential." f
Dr. Washburn, President of Robert College in Constantino- ple (an American Protestant), in answer to a recent letter informs the writer: "As to the Baptism question the Orthodox authorities here declare that no Oriental Church not under Roman Catholic or Protestant influence knows any other Bap- tism than trine immersion. When hard pressed, they add, ' except in case of necessity^ but I could not get them to acknowl- edge any other necessity than lack of water."' He adds, how- ever, that he knew "a distinguished orthodox priest, now dead, who always immersed the child once and then poured water twice on the head. From this it would appear that single im- mersion may be supplemented by double pouring."
The Jacobites, a Monophysitic sect in Syria, baptize by par- tial immersion (of the feet) and pouring water on the head. X
2. The archisologists and historians of the Roman Catholic Church are likewise unanimous as to the practice of ancient
* General Introduction to his A History of the Holy Eastern Church, London, 1850, p. 949 sq.
•f Schaff, Creeds of Christendom., ii. 491. Rev. Nicholas Bjerring (for- merly a Russian priest) says of the Russian mode: " Baptism is always ad- ministered by dipping the infant or adult three times into the water." {The Offices of the Oriental Church, N. York, 1884, p. xiii.) The priest, taking the infant into one arm, and covering the mouth and nose with one hand, submerges him in the baptismal font. In Greece, as I was informed in Athens, the priest dips the child only up to the neck, and then supplements the act by pouring water over the head.
X Dr. Hitchcock (id ed., p. 46) states on good authority: "The Syriac for a baptized person is amamild, 'one made to stand up,' i. e., like a pillar. As Dr. Van Dyck, of Beirut, expresses it, ' The baptized person stood up, and declared himself fixed and determined upon a certain course, which was sig- nified and sealed by pouring water upon the head, taken up with the hand of the baptizer.' This is now the Syrian mode, practised both by Jacobites and Maronites, who say it has always been the Syrian mode." The Maro- nites, however, have, since the Crusades, belonged to the Roman Church.
44 IMMERSION AND POURING IN HISTORY.
times. The Jesuit P. Raffaele Garrucci, who wrote tlie most elaborate and magnificent work on Ancient Christian Art, says that the most ancient and solemn rite was " to immerse the person in the water, and three times also the head, while the minister pronounced the three names ; " but he rightly adds that in exceptional cases baptism was also performed by "in- fusion " or " aspersion," when a sufficient quantity of water for immersion was not on hand, or when the physical condition of the candidate would not admit it*
In the Latin Church immersion continued till the thirteenth century, but with some freedom as to the repetition. Pope Gregory I. (in a letter to Leander of Seville) allowed the Span- ish bishops to use single immersion, which prevailed there for a short period, but gave the preference to trine immersion, which, though not divinely commanded, was more expressive and ancient, f Thomas Aquinas (died 1274), the standard divine of the middle ages, allowed pouring water on the head as the seat of life and intelligence, but declared it safer to bap- tize by immersion, j^
From that time pouring gradually, though not universally, took the place of immersion on the Continent. A Council at
* Sioria della arte Christiana, Prato, 1881, vol. i., P. I., p. 27 sq. : " Anti- cMssimo e solenne fu il rito cfimmergere la persona neW acqua, e tre volte anche il capo, al pronumiare del ministro i tre nomi. JVoJi e pertanto da credere die altrimenti nan si hattezzasse giammai. PeroccM mancdndo al bisogna ο la copia di acqua richiesta alV immersione, ο la capacita della vasca, ovvero essendo la condizione del catecumcno tale che gli fosse pericoloso il fuf- farsi internmente nelle acque, ovvero per alexin altro grave mofivo sripplivasi col hatiesimo detto di infusione od aspersione, versando ο spargendo Vacqua sul capo di colui che si battezzavn, siando egli or dentro una• vasca che non hastava a riceverlo tutto, ofuori di essa e sulla terra asciutta"
f So also Peter the Lombard, " the Master of Sentences." Quoting from Gregory, he says (Sentent. Lib. iv. Dist. viii.): "Pi'o vario ecclesidrum usu semel, velter, qui baptizatur immergitur." He makes no mention of pouring.
XSumma Tlieol., ParsIIL Quaest. LXVI. De Bapt. Art. 7: ''Si totum corpus aqua non possit perfundi propter aqvce paucitatem. vel propter cdi- quam aliam causam, opportet caput perfundere, in quo manifestatur prin- cipium animalis vilte." He also says that " by immersion the burial with Christ is more vividly represented; and therefore this is the most common and commendable way." His contemporary, Bonaventura, says, that "the way of dipping into water is the moi-e common, and the fitter and safer."
IMMERSION AND POURING IN HISTORY, 45
Eavenna in tlie year 1311 declared the two modes equally valid. The general rubric of the baptismal serWce edited by order of Paul V. says : " Though baptism may be administered by affusion, or immersion, or aspersion, yet let the first or second mode which are more in use, be retained, agreeably to the usage of churches."'
The ritual now in use in the Roman Catholic Church gives this direction : " Then the godfather or godmother, or both, hold- ing the infant, the j)riest takes the baptismal water in a little vessel or jug, and pours the same three times upon the head of the infant in the form of the cross, and at the same time, he says, uttering the words once only, distinctly and attentively :
"JST. I BAPTIZE THEE IN THE NAME OF THE Fa »f« THER —
he pours firstly ; and of the ifi Son — he pours a second time ; and of the Holy »i« Ghost — he pours a third time."
The Ritual, however, provides also first for immersion both of children and adults,*
3. Anglican authorities are equally pronounced on the his- torical question. William Wall, who wrote the best historical vindication of Infant Baptism against the Baptists, freely admits that in ancient times the " general and ordinary way was to baptize by immersion, or dipping the person, whether it were an infant, or grown man or woman, into the water," " This," he says, " is so plain and clear, by an infinite number of passages, that as one cannot but pity the weak endeavors of such Pasdobaptists as would maintain the negative of it, so also we ought to disown and show a dislike of the profane scoffs which some people give to the English Antipgedobap-
* Pontificale Romanum dementis VIII. ac Urbani VIII.jussu editum, inde vero a Benedkto XIV. recogrJtum et castigatum . Mechlinite, 1845. Pars Tertia, p. 80o (Ρ/Ό Baptismo Parvulorum) : "Si haptizet per immer- sionem, Pontifex mitram retinens, surgit, et accipit infantem : et advertens ne Icedatur, caute caput ejus immergit in aquam, et trina mersione haptizans, semel tantum dicit:
N. Ego te baptizo in nomine Pa ψ trts, et Fi 4» lii, et Spiritus 4•
SANCTI."
The same form is provided ^;?ό Bajjtismo Adidtorum, p. 852. The Ritual prescribes also a form of conditional Baptism, in case of reasonable doubt whether Baptism has not already been performed : "Si non es haptizatua, ego te baptizo,''' etc.
46 IMMERSION AXD POURIXG IN HISTOEY.
tists, merely for their use of dipping. It is one thing to main- tain that that circumstance is not absolutely necessary to the essence of Baptism, — and another, to go about to represent it as ridiculous and foolish, or as shameful and indecent ; when it was in all probability the way by which our blessed Saviour, and for certain was the most usual and ordinary way by which the ancient Christians did receive their Baptism. I shall not stay to produce the particular proofs of this ; — many of the quotations which I brought for other purposes, and shall bring, do evince it. It is a great want of prudence, as well as of honesty, to refu.se to grant to an adversarj^ what is certainly true, and may be proved so : it creates a jealousy of all the rest that one says.'"*
Joseph Bingham, whose work on the Antiquities of ilie Chris- tian Churchy is still an authority, says : f " The ancients thought that immersion, or burying underwater, did more lively repre- sent the death and burial and resurrection of Christ, as well as our own death unto sin, and rising again unto righteousness; and the divesting or unclothing the person to be baptized did also represent the putting off the body of sin, in order to put on the "new man, which is created in righteousness and true holiness. For which reason they observed the way of baptis- ing all persons naked and divested, by a total immersion under water, except in some particular cases of great exigence, where- in they allowed of sprinkling, as in the case of clinic Baptism, or where there was a scarcity of water." .... Again :}: : " Persons thus divested, or unclothed, were usually baptized by immersion, or dipping of their whole bodies under water, to represent the death and burial and resurrection of Christ to- gether ; and therewith to signify their own dying to sin, the
* The History of Infant Baptism, vol. ii. 297, of the 4th London ed., 1819. The first edition appeared 1705. The edition of Henry Cotton, Ox- ford, 1836, is in 4 vols., and includes John Gale's Beflecfions, and Wall's JDefei.ce afjainst this learned Baptist minister. There is also a Latin trans- lation of this work, Guilielmi Walli Historia Baptismi Infantum, by Lud- wig Schlosser, Bremen, 1748 and 1753. 2 vols.
t Book XI. Chapter XI. Sect. 1. The Antiquities were first published in 10 vols., 8vo, 1710-1722, and translated into Latin by Grischovius, Halle, 1724-1729 {Origines Bcclesiasticfe, etc.).
X Book XI. Chapter XI. Sect. 4.
IMMERSION AND POURING IN HISTORY. 47
destruction of its power, and their resurrection to a new life. There are a great many passages in the Epistles of St. Paul, which plainly refer to this custom.'' Bingham then quotes Rom. Λ'Ι 4; Col. ii. 12, and continues : "As this was the orig- inal Apostolic practice, so it continued to be the universal practice of the Church for many ages, upon the same symboli- cal reasons as it was first used by the Apostles." He adds the proofs from the Apostolical Constitutions, from Chrj-sostom, Ambrose, Cyril of Jerusalem, Epiphanius, etc.
Dean Stanley, in his Lectures on the History of the Eastern Churchy while clearly expressing his own preference for sprin- kling, gives the same view of the ancient mode.* " There can be no question," he says, "that the original form of Baptism — the very meaning of the word — was complete immersion in the deep baptismal waters; and that, for at least four centuries, any other form was either unknown, or regarded, unless in the case of dangerous illness, as an exceptional, almost a mon- strous case. To this form the Eastern Church still rigidly ad- heres ; and the most illustrious and venerable portion of it, that of the Byzantine Empire, absolutely repudiates and ig- \ nores any other mode of administration as essentially invalid. \ The Latin Church, on the other hand, doubtless in deference to the requirements of a Northern climate, to the change of man- ners, to the convenience of custom, has whollv altered the mode, preferring, as it would fairly say, mercy to sacrifice ; and (with the twcLexceptions of the cathedral at Milan and the sect of the Baptists) a few drops of water are now the Western sub- stitute for the threefold plunge into the rushing rivers, or the wide baptisteries of the East.''
In his last work, Dean Stanley gave the following pictorial description, which applies to the multitudinous Baptisms in the period of Constantine, when the masses of the Roman population flocked into the Church : f
" Baptism was not only a bath, but a plunge — an entire sub- mersion in the deep water, a leap as into the rolling sea or the rushing river, where for the moment the waves close over the
*New York ed. 1863, p. 117.
f Christian Institutions, New York, 1881, p. 9
48 IMMERSION AJSTD POURING IN" HISTORY.
bather's head, and he emerges again as from a momentary- grave ; or it was the shock of a shower-bath — the rush of water passed over the whole person from capacious vessels, so as to wrap the recipient as within the veil of a splashing cataract. This was the part of the ceremony on which the Aj^ostles laid so much stress. It seemed to them like a burial of the old former self and the rising u]3 again of the new self. So St. Paul compared it to the Israelites passing through the roar- ing waves of the Ked Sea, and St. Peter to the passing through the deep waters of the flood. ' ΛVe are buried,' said St, Paul, ' with Christ by Baptism into death, that, like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.' Baptism, as the entrance into the Christian society, was a complete change from the old superstitious restrictions of Judaism to the free- dom and confidence of the Gospel ; from the idolatries and profligacies of the old heathen world to the light and purity of Christianity. It was a change effected only by the same ef- fort and struggle as that with which a strong swimmer or an adventurous diA^er throws himself into the stream and strug- gles with the waves, and comes up with increased energy out of the depths of the dark abyss." Stanley goes on to show the inseparable connection of baptismal immersion with the patris- tic conceptions of repentance, conversion, regeneration, which were almost identified. Hence the doctrine of the necessity of Baptism for salvation held by all the ancient fathers, and chiefly by the great and good St. Augustin. "All," says Stan- ley (p. 17), " who profess to go by the opinion of the ancients and the teaching of Augustin must be prepared to belieΛ^e that immersion is essential to the efficacy of Baptism, that unbap- tized infants must be lost forever, that baptized infants must receive the Eucharist, or be lost in like manner. For this, too, strange as it may seem, was yet a necessary consequence of the same materializing system."
We add the testimony of one of the most recent Anglican writers on the subject, Wharton B. Marriott : * " Triple im-
* In Smith and Cheetham's Dictionary of Christian Antiquities, vol. i. (1875), p. 161.
IMMERSION AND POURING IN HISTORY. 49
mersion, that is thrice dipping the head(«a'5cf^-f/3 i'v τινι τάφω τω νδατι ηαταδνόντων ημών ταί 7ίεφαλάζ, St. Chrjsostom in Joan. iii. 5, Horn, xxv.), while standing in the water, was the all but universal rule of the Church in early times. Of this we find proof in Africa, in Palestine, in Egypt, at Antioch and Constantinople, in Cappadocia. For the Eoman usage Ter- tuHian indirectly witnesses in the second century ; St. Jerome in the fourth ; Leo the Great in the fifth ; and Pope Pelagius, and St. Gregory the Great in the sixth. . , . Lastly the Apostolical Canons, so called, alike in the Greek, the Coptic, and the Latin versions {Can. 42 al. 50), give special injunctions as to this observance, saying that any bishop or presbyter should be deposed who violated this rule." I have omitted the references to the proof passages. The same writer (p. 169) quotes from the Armenian order as follows: "While saying this, the priest buries the child (or Catechumen) three times in the water.! ^s a figure of Christ's three days' burial. Then taking the child out of the water, he thrice pours a handful of water on his head, saying, ' As many of you as have been baptized into Christ, have put on Christ, Hallelujah ! ' "
4. Of German historians, I will . quote only two, one who wrote before the discovery of the Didache, and another who wrote after it.
Neander says : * "In respect to the form of Baptism, it was in conformity with the original institution and the original import of the symbol, performed by immersion, as a sign of entire Baptism into the Holy Spirit, of being entirely pene- trated by the same. It was only with the sick, where the necessity required it, that any exception was made; and in this case Baptism was administered by affusion or sprinkling. Many superstitious persons, clinging to the outward form, even imagined that such Baptism by sprinkling was not fully valid ; and hence they distinguished those who had been so baptized from other Christians by the name of Glinici. The Bishop Cyprian strongly expressed himself against this delusion."
Dr. Adolph Harnack, of Giessen, the chief German writer
* General History of the Christian Church. Translation of Jos. Torrey, Boston ed. vol. i. , p. 310. German ed. i. 534. 4
δΟ IMMERSION AXD POURING IN HISTORY.
on the Didache, in reply to some questions of C. E. W. Dobbs, D.D., of Madison, Indiana, made the following statement on "the present state of opinion among German scholars" con- cerning the ancient mode of Baptism : *
"GiESSEN, Jan. IGth, 1885. C. E. W. Dobbs, D.D. Dear Sir : Referring to j^our three inquiries, I have the honor to reply : 1. Baptizein undoubtedly s-ignifies immersion (eintaucJien). 2 No proof can be found that it signifies anything else in the New Testa- ment, and in the most ancient Christian literature. The suggestion regard- ing a ' sacred sense ' is out of the question. f
3. There is no passage in the New Testament which suggests the supposi- tion that any New Testament author attached to the word baptizein any other sense than eintauc^\en=unteriauchen.X
4. Up to the present moment, likewise, we possessed no certain proof from the period of the second century in favor of the fact that baptism by asper- sion was then even facultatively administered; for Tertullian (Z)e Pcenit., G, and Be Baptismo, 12) is uncertain; and the age of those pictures upon which is represented a Baptism by aspersion is not certain.
' The Teaching of the Twelve Apostles,' however, has now instructed us that already in very early times, people in the Church took no offence when aspei-sion was put in the place of immersion, when any kind of outward circumstances might render immersion impossible or impracticable. [Then follows Chap. VII. of the 'Teaching,' quoted in full, emphasizing the clause Ed ν δε άβφότίρα. etc. : 'if thou hast neither, pour water thrice upon the head,' etc.]
For details regarding the above you will please to consult my commentary on the passage. This much is lifted above all question — namely, that the author regarded as the essential element of the sacrament, not the immer-
* Published in the N. Y. "Independent" for Febniary 9, 1885. The " Independent," of Feb. 28, 1884, gave the first notice in America on the pub- lication of the Didarhe by translating Harnack's article from his " Theolog. Literaturzeitung," of February 3, 1S84.
f By "sacred sense " Dr. Dobbs means that the Greek verb in the New Testament denotes ' ' the application of water for sacred purposes, irrespec- tive of mode," — an opinion held by many Paedobaptists in America and ad- vanced as an argument against the Baptists. The most learned advocate of this view is the Rev. James W. Dale, who wrote no less than four volumes on the subject, namely, Classic Baptism (Ρ\ύ\Άάΐ\ι^\\\&. 18G7); Judaic Baptism (1871); Johannic Baptism (1872); Christie and Patristic Bajnism (1874). He condensed the substance of these books shortly before his death (1881), in an ingenious article for the Schaif-Herzog Encyclop. vol. i. 196-198, which is preceded and followed by other articles representing the different opinions held in the baptismal controversy.
■j: This assertion may be disputed. See below, p. 55.
IMMERSION AND POURING IN HISTORY. 51
sion in water, but chiefly and alone the use of water. From this one is entitled to conclude that, from the beginning, in the Christian world immer- sion was the rule ; but that quite early the sacrament was considered to be complete when the water was applied, not in the form of a bath, but in the form of an aspersion (or pouring). But the rule was also certainly maintained that immersion was obligatory, if the outward conditions of such a performance were at hand.
With high regard, your obedient,
Adolph Harnack."
5. The question now arises, wTien and how came the mode of pouring and sprinkling to take the place of immersion and emersion, as a rule. The change was gradual and confined to the Western churches. The Roman Church, as we have seen, backed by the authority of Thomas Aquinas, " the Angelic Doctor," look the lead in the thirteenth century, yet so as to retain in her Rituals the form for immersion as the older and better mode. The practice prevailed over the theory, and the exception became the rule.
It is remarkable that in the cold climate of England the old practice should have survived longer than in the South- ern countries of Europe. Erasmus says : " "With us " (on the Continent) " infants have the water poured on them, in Eng- land they are dipped." -
King Edward VI. and Queen Elizabeth were immersed. | The first Prayer-Book of Edward VI. (1549), following the Office of Sarum, directs the priest to dip the child in the water thrice, "first, dypping the right side ; secondly, the left side ; the third time, d3^ping the face towards the fronte." In the second Prayer Book (1552), the priest is simply directed to dip the child discreetly and warily, and permission is given, for the first time in Great Britian, to substitute pouring if the godfathers and godmothers certify that the child is weak. During the reign of Elizabeth, says Dr. Wall, " many fond ladies and gentlewomen first, and then by degrees, the common people would obtain the favor of the priests to have their chil- dren pass for weak children too tender to endure dipping in the water." f The sam.e writer traces the practice of sprinkling to
* " Perfunduntur apud nos, merguntur apud Anglos." Erasmus in the margin of 76th Ep. of Cyprian, quoted by Wall, ii. 303. f History of Infant Baptism, vol. ii. 309.
52 IMMERSIOISr ΑΊ^Ό POURING IN" HISTORY.
the period of tlie Long Parliament and the Westminster As- sembly.*
This change in England and other Protestant churches from immersion to pouring and from pouring to sprinkling was en- couraged by the authority of Calvin, who declared the mode to be a matter of no importance, f and by the Westminister Assembly of Divines (1643-1652), which decided by a close vote of twenty-five to twenty -four, in favor of sjDrinkling. The Westminster Confession declares: "Dipping of the person into water is not necessary ; but BajDtism is rightly administered by pouring or sprinkling water upon the person." ^
But the Episcopal ritual retains the direction of immer- sion, although it admits sprinkling or pouring as equally valid. In the revision of the Prayer Book under Charles 11. (1662) the mode is left to the judgment of the parents or god- fathers, and the priest is ordered : " If the godfathers and god- mothers shall certify him that the child may well endure it, to dip it in the water discreetly and warily ; but if they certify that the child is weak, it shall suffice to j)our water upon it." The difference is only this : by the old rubric the minister was to dip unless there was good cause for exception in case of weakness ; by the new rubric he was to dip if it Λvas certified that the child could endure it.• The theory of the Anglican Church is still in favor of dipping, but the ruling practice is pouring. §
* Vol. ii. 311 : " And as for sprinkling properly called, it seems it was, at 1645, just then beginning, and used by very few. It must have begun in the disorderly times after 1641 ; for Mr. Blake had never used it, nor seen it used."
\ Instit. IV. Ch. XV. § 19. He adds, however, that "the word baptize means to immerse (mergere),'" and that " immersion was the practice of the ancient Church."
X Chapter XXVIII. 3. The proof passages quoted are Heb. ix. 10, 19-23; Acts, ii. 41 ; xvi. 38; Mark, vii. 4.
g See Wall, Ί. c. IT. 313. The Prayer Booh Interleaved (London and Ox- ford, 1873, p. 185) states the facts thus: " Trine immersion Λvas ordered in the rubric of 1549, following the Sarum Office. In 1553 single immersion only was enjoined. The indulgence of aflfusion for weak children was granted in 1549 and continued in 1553. In 1663 dipping remained the rule, but the proviso was then added, ' if they shall certify that the child may well endure it.' Trine immersion or affusion was the ancient rule." In the
IMMERSION AND POURING IN HISTORY. 53
On tlie Continent the change had taken place earlier. Yet the mode of Baptism was no point of controversy between Protestants and Catholics, nor between the Reformers and the Anabaptists. The Lutheran and Reformed Confessions pre- scribe no particular mode. They condemn the Anabaptists for rebaptism and the rejection of Infant Baptism, (some also for teaching that infants may be saved without the sacrament), but not for practising immersion,* Nor was this practice general among the early Baptists themselves ; on the contrary, the Mennonites baptize by sprinkling.f It was the English
preparation of the Reformed Service of Baptism under Edward VI. " much use was made of the previous labors of Bucer and Melanchthon in the ' Con- sultation ' of Archbishop Hermann ; and some ceremonies, which had the authority of that treatise, were retained in 1549, although afterwards dis- carded." Procter, History of the Booh of Common Prayer, 11th ed., Lon- don, 1874, p. 371. The change in the revision under the Restoration Procter (p. 381, note 3) explains as a protest against the Baptists and "the un- due stress laid upon immersion." In the American editions of the Prayer Book the condition in the rubric is omitted, and the following substituted: "And then, naming it [the child] after them, he shall dip it in the ivater discreetly, or shall pour water upon it, saying," etc.
* Thus e.g. the Augsburg Confession (1530) says, Art. IX.: "They con- demn the Anabaptists who allow not the Baptism of children, and affirm that children are saved without Baptism (pueros sine Baptismo salvos fieri)." In the altered ed. of 1540, Melanchthon added " et extra ecclesiam Christi." But in the German edition he omitted the last clause, saying simply and more mildly : " Derhatb werden die Wiedertaufer verworfen [not, verdammt], welche lehren, dass die Kindertauf nicht recht sei." The Calvinistic Con- fessions make salvation to depend upon eternal election, not on the temporal act of Baptism, and the Second Scotch Confession, of 1580, expressly rejects, among the errors of the Pope, " his cruel judgment against infants departing without the sacrament," and " his absolute necessity of Baptism." Zwingli first advanced the opinion that all infants dying in infancy, as well as many adult heathen, are saved. See Schaflf, Creeds of Christendom, i. 378 sqq. ; iii. 483.
f And so did also the first English Baptists who seceded from the Puritan emigrants and organized a congregation in Amsterdam. See Henry Martyn Dexter: TJie Congregationalism of the Last Three Hundred Years (N. York, 1880), p. 318, note 108 : "Although a Baptist church, it is clear that they did not practise immersion. Aside from various circumstances which need not be dwelt upon to make this probable, it is made certaia by the fact that when some of them subsequently applied for admission to a Mennonite church in Amsterdam which baptized by affusion, that church said, after questioning them as to tlieir mode of Baptism, 'no difference was found
54 IMMERSION AND POURING IN HISTORY.
Baptists in the seventeenth century who first declared im- mersion essential and jiut it in their revision of the West- minster Confession.*
6. Let us now briefly sum up the results of this historical survey concerning the mode of Baptism,
(a) Trine immersion and emersion of the whole body was the general practice in the ancient Church, Greek and Latin, and continues to this day in all the Eastern churches and sects and in the orthodox State Church of Russia.
(h) Trine affusion or pouring was allowed and practised in all ancient churches as legitimate Baptism in cases of sickness or scarcity of water or other necessity.
(c) Single immersion has no proper authority in antiquity, as it was forbidden in the East, and only tolerated in the West as valid but incomplete.
(d) Affusion or pouring was used first only in exceptional cases, but came gradually into general use since the thirteenth century in the Latin Church, and then in all the Protestant churches, last in England, except among Baptists, who during the seventeenth century returned to the practice of immersion.
7. We will also state the bearing of the historical facts upon the parties at issue.
(a) The Psedobaptists are sustained by antiquity on the sub- ject of Infant Baptism, but as regards the mode they can only plead the exceptional use, which they have turned into the
between them and us.' " John Smyth, the founder of the Arminian Baptists, baptized himself (hence called Se-Baptist), and then his followers by aifu- sion. Barclay, as quoted by Dexter, ρ 318 sq., says that the practice of immersion '* seems to have been introduced into England [i. e., among the Baptists] 12 September, 1(533." This was then called "a new Baptism " by the Baptists, " a new crotchet" by their opponents. Featly, in his Dippers Dipt (1645, p. 187, quoted by Dexter, I. c.) criticises the Anabaptist Confes- sion of 1644 as " wholly soured with this new leaven " of immersion.
* The Baptist Confession of 1677 and 1688 declares: "Immersion, or dipping of the person in water, is necessary to the due administration of this ordinance." Schaif, Creeds of Christendom , vol. iii. 741. The New Hamp- shire Baptist Confession of 1833 defines Christian Baptism to be " the immer- sion in water of a believer into the name of the Father, and Son, and Holy Ghost." Ibid, iii., 747. The definition of the Free ΛΥϋΙ Baptist Confes- sion of 1834 and 1868 is substantially the same. Ibid., p. 755. ,
IMMERSION AXD POURmG IX HISTORY. ' 55
rule. They defend their position, first, })j assuming that the terms hapiize and baptism have in Hellenistic Greek a wider meaning than in classical Greek, so as to include the idea of washing and affusion ; * secondly, by the general principle that the genius of Christianity in matters of form and ceremony allows freedom and adaptation to varied conditions, and that similar changes have taken place in the mode of celebrating the sacrament of the Lord's Supper. Water is necessary in Baptism, but the quality and quantity of water, and the mode of its application are unessential Other arguments are incon- clusive and should be abandoned, f
* The chief (and only applicable) passages adduced are Judith, xii. 7, (Sept. ίβαπτίζετο tv ry πίχρεμβολ-ζΙ ίπι τηζ πιιγτιζ τον νδατοζ, "she baptized, i.e., bathed herself in the camp at the fountain of water ") ; Sirach, xxxi. 25 (''being baptized, βαπηζό/ιενυζ, from a dead body, what good will it do, if he wash it again;" compare the description of the cere- mony, Num. xix. 11-22) ; Mark, vii. 4 (where it is said of the Jews that in returning from market, they do not eat, except "they baptize," i.e., they wash themselves ; and where Westcott and Hort, with some of the oldest authorities, read ραΐ'τίβω/ται, i.e., sprinkle themselves, for the received text βαητίόωνται, compare the passage Matt. xv. 2, ^'tvash their hands," νί-πτυνται) ; Mark, vii. 4 (where in the same connection "baptisms, βαττ- τιόμοί, of cups and pots and brazen vessels" are spoken of) ; Heb. vi. 2 ("the teaching of Baptisms" Λ-arious kinds of Baptism) ; ix. 10 {διάφοροι licx%Ti6uoi, "divers washings," by immersion or bathing or pouring or sprinkling). The advocates of pouring appeal also to the tropical use of βαπτίζω, to baptize in (with) the Holy Ghost, and in {tvith) fire (Matt. iii. 11 ; Luke, iii. 16) ; and to baptize (i. e. to overwhelm) with calamities (Matt. xx. 22, 23; Mark, x. 38, 39; Luke, xii. 50). Dr. Edw. Robinson in his Lexicon of the iV. T. (p. 118) takes this view : "While in Greek writers, from Plato on- wards, βαπτίζω is everywhere to sink, to immerse, to overwhelm [ships, ani- mals, men], either wholly ov partially ; yet in Hellenistic usage, and especially in reference to the rite of Baptism, it would seem to have expressed not always simply immersion, but the more general idea of ablution or affusion.'"
f It is often urged that the pentecostal Baptism of three thousand persons by total immersion (Acts, ii. 81 ; comp. iv. 4) was highly improbable in Jerusa- lem, where water is scarce and the winter torrent Kidron is dry in summer (I found it dry in the month of April, 1877). But immersion was certainly not impossible, since Jerusalem has several large public pools (Bethesda, Hezekiah, Upper and Lower Gihon) and many cisterns in private houses. I The explorations of Captain Wilson (1864) and Captain Warren (1867) have | shown that the water supply of the city, and especially of the temple, was j very extensive and abundant. The Baptism of Christ in the Jordan and { the illustrations of Baptism used in the New Testament (Rom. vi. 3, 4; Col.
^t^tiT d.c^ /-^yt^»
56 IMMERSION" AND POURING IN HISTORY.
(b) The Protestant Baptists can appeal to the usual meaning of the Greek word, and the testimony of antiquity for immer- sion, but not for sirujle immersion, nor for their exclusiveness. They allow no exception at all, and would rather not baptize than baptize in any other way. The root of this difference is doctrinal. The Greek and Latin (we may also say, with some qualification, the Lutheran and Anglican) creeds teach baptis- mal regeneration and the (ordinary) necessity of Baptism for salvation ; hence they admit even lay -baptism to insure salva- tion. Their chief Scripture authority are the words of Christ, John iii. 5 (understood of water-Baptism) and Mark xvi. 16 (o πιστενσαζ uai βαπτισ3είζ σω^ησεται) The Baptists, on the other hand — at least the Calvinistic or Regular Baptists — deny both these doctrines, and hold that Baptism is only a sign and seal (not a means) of conversion and regeneration, which must precede it and are therefore independent of it. They reason from the precedence of faith before Baptism (Mark xvi. 16) and from the Pentecostal Baptism of converted adults (Acts ii. 38, 41). * They hold moreover that children dying in infancy are saved without Baptism (which would be inapplicable to them), and that adult believers are saved like- wise if they die before immersion can be applied to them in the proper way.
The Baptists come nearest in this respect to the Quakers, who go a step further and dispense with the sacraments alto- gether, being contented with the inward operation of the Holy Spirit, who is not bound to any visible instrumentalities.
The Baptists and Quakers were the first organized Christian communities which detached salvation from ecclesiastical ordi-
ii. 12; 1 Cor. x. 2; 1 Pet. iii. 20, 21) are all in favor of immersion rather than sprinkling, as is freely admitted by the best exegetes, Catholic and Protest- ant, English and German. Nothing can be gained by unnatural exegesis. The persistency and aggresiveness of the Baptists have driven Paedobap- tists to the opposite extreme.
* On this point they might also quote Tertullian, who says, De Pam. VI. : " The baptismal bath [lavacrum) is a seal of faith (obsignaiio fidei). . . We are not washed {nbluimur, baptized) in order that we may cease from sin- ning, but because we have ceased, since in heart we have been bathed already (quoniamjamcorde loti sumus)."
THE AGAPE AND THE EUCHAEIST. 57
nances, and taught the salvation of unbaptized infants and un- baptized but believing adults.
A settlement of the baptismal controversy will require 1) a full admission, on both sides, of the exegetical and historical facts ; 2) a clearer understanding of the meaning and import of the sacrament and its precise relation to conversion and regeneration ; 8) a larger infusion of the spirit of Christ which is the spirit of freedom.
CHAPTER ΧΥΙΠ.
The Agape and the Eucharist.
The Lord's Supper is the second Sacrament of the Apostolic Church, which has ever since been observed and will be observed to the end of time, in remembrance of his dying love and sacrifice on the cross for the redemption of the world. " Eucharist," or " Thanksgiving," was the original name for the celebration of this ordinance, in connection with the Love- Feast or Agape. The Didache^ in Chs. IX. and X., gives us the oldest elements of a eucharistic service, but without the words of institution or any directions as to particular forms and ceremonies and posture of the communicants. The whole has the character of utmost simplicity.
The Eucharist is again mentioned in the beginning of Ch. XIV. as a pure sacrifice to be offered on the Lord's Day, in fulfilment of the prophetic passage of Malachi (i. 11, 14), which was often used as early as the second century for the same purpose.
The following are the eucharistic prayers :
(Chap. IX.). " As regards the Eucharist, give thanks in this manner.
First for the Cup:
'We thank Thee, our Father, for the holy vine of David, thy serv'ant, which Thou hast made known to us through Jesus, Thy servant [or, child] : to Thee be the glory for ever.'
And for the broken bread:
' We thank Thee, our Father, for the life and knowledge which Thou hast made known to us through Jesus, Thy servant : to Thee be the glory for ever. As this broken bread was scattered [in grains] upon the mountains, and
KS ίΛ
58 THE AGAPE AND THE EUCHARIST.
being gathered together became one, so let Thy church be gathered together from the ends of the earth into Thy Kingdom ; for Thine is the glory and the power through Jesus Christ forever.'
But let no one eat or drink of your Eucharist except those Avho have been baptized into the name of the Lord, for respecting this the Lord has said, ' Give not that which is holy to dogs. '
(Chap. X.). "And after being filled, give thanks in this manner: 'We thank Thee, 0 Holy Father, for^Thy holy name, which Thou hast enshrined in our hearts, and for the knowledge, and faith, and immortality which Thou madest known to us through Jesus, Thy servant: to Thee be the glory for ever. Thou, 0 Sovereign Almighty, dklst create all things for the sake of Thy name, and gavest both food and drink to men for enjoyment, that they may give thanks to Thee. But to us Thou hast graciously given spiritual food and drink and life eternal through Thy servant. Before all things we thank Thee, that Thou art mighty : to Thee be the glory for ever Remem- ber, 0 Lord, Thy Church to deliver her from every evil, and to make her perfect in Thy love ; and do Thou gather her together from the four winds [the Church] sanctified for Tlr^ji^ingdom, which Thou didst prepare for her : for Thine is the power and the glory for ever. Let grace [Christ ?] come, and let this world pass awai^. Hosanna to the God of David. If any one is holy, let him come; if any one is not, let him repent. Maran-atha! Amen.'
But permit the Prophets to give thanks as much as they wish."
In order to understand these prayers, we must remember that the primitive Eucharist embraced tlie Agape and the Com- munion proper.* The Agape was the perpetuation of the last [ Passover of our Lord, and culminated in the particijiation of Ihis body and blood. The Jewish Passover meal consisted of five distinct acts :
(1) The head of the family or party (numbering no less than ten) asked a blessing on the feast and blessed and drank the
* See 1 Cor. xi. 20 sqq. ; Jude, ver. 12. The Did. comprehends both in the word ενχαριότία, Ignatius {Ad Rom. γ'ύ.; Ad Smyrn. vii, and viii.) in the word αγάπη. Ενχαριότι'α means the expression of gi'atitude in words (thanksgiving, 1 Cor. xiv. 16; 2 Cor. iv. 1.1; ix. II, 12; Phil. iv. 6, etc.), or in act (thank-offering), or both united in the sacrament. The last is the early patristic usage (Justin Martyr, Clement of Alex., Origen). Sometimes it denotes the consecrated elements of bread and wine, sometimes the whole sacramental celebration with or without the Agape. The earliest eucharis- tic pictures represent chiefly the Agape or supper which preceded the actual Communion. Thus an Agape with bread anc[ fish (referring to the miracu- lous feeding and the anagrammatic meaning of ίχ3νζ) is painted in the very ancient crypt of Domitilla, which De Rossi traces to Flavia, the grand- daughter of Vespasian. The bread and fish occur repeatedly in the Cata- comb of St. Callistus. See Smith and Cheetham, vol. i. 026.
THE AGAPE AND THE EUCHARIST. 59
first cup of wine (alwa)^s mixed with water). This is mentioned in Luke, xxii. 17, before the thanksgiving for the bread, ver. 19.
(2) The eating of the bitter herbs, the first part of the Hallel (Ps. cxiii. and cxiv.) and the second cup. The father, at the request of the son (Ex. xii. 26), explained the meaning of the feast and gave an account of the sufiierings of the Israel- ites and their deliverance from Egypt.
(3) The feast proper, that is, the eating of the unleavened loaves, the festal ofiierings, and the jjaschal lamb.
(4) The thanksgiving for the meal, and the blessing and diinking of the third cup.
(δ) The siugmg of the remainder of the Hallel (Ps. cxv.- cxviii.), and the drinking of the fourth cup (occasionally a fifth cuj), but no more).
No male was admitted to the jDassover unless he was circum- cised, nor any man or woman who was ceremonially unclean.
The eucharistic cup which the Lord blessed and gave to the disciples, corresponds to the third paschal cup of thanksgiving which followed the breaking of the loaves and was made by Him, together with the broken bread, the sacrament of redemp- tion by the sacrifice of his body and blood.
The Christian Agape was a much simpler feast than the Jewish Passover. Rich and poor, master and slave sat down together once a week on the same footing of brotherhood in Christ and partook of bread, fish and wine. Tertullian de- scribes it as " a school of \drtue rather than a banquet," and says, " as much is eaten as satisfies the cravings of hunger ; as much is drunk as benefits the chaste." * But occasional excesses of intemperance occurred already in Apostolic congregations, as at Corinth, f and must have multiplied with the growth of the Church. Early in the second century the social Agape was separated from the Communion and held in the evening, the more solemn Communion in the morning ; and afterwards the Agape was abandoned altogether, or changed into a charit}^ for the poor.
* Apoc. xxxix. : "Editur quantum esurientes capiunt, bihitur quanhim pu- dicis utile est . . . ut qui non tarn ccenam ccenaverint quam discipUnatn." 1 1 Cor. xi. 20-23.
60 THE AGAPE" AND THE EUCHAKIST.
In the Didache tlie two institutions seem to be as yet hardly distinguishable. It contains the three prayers of thanksgiv- ing, given above, first for the cup, secondly for the broken bread, thirdly for all God's mercies spiritual and temporal, with a jDrayer for the Church universal,*
Between the second and the third prayer is inserted a warn- ing against the admission of unbaptized or unconverted persons, and the phrase, " after being filled.''^ The question arises: Does this phrase refer to the Communion,f or to the Agape. :j: I think it must be applied to both, which were then inseparably con- nected, the Agape preceding, the Communion completing the Christian Passover. If referred to the Communion alone, the expression is too strong ; if referred to the Agape alone, the Communion must be put after the third prayer. But the Com- munion is indicated before the third prayer by the warning : " Let no one eat or drink of your Eucharist except those who have been baptized," etc. And the author of the Apostolical Constitutions so understood it when he substituted for " after being filled," the phrase " after participation," or " commu- nion." § Consequently the third thanksgiving must be sl post- communion prayer.
This view, however, is not free from objections :
1. That the thanksgiving for the cup precedes the thanks- giving for the broken bread, and seems to be a preparatory blessing corresponding to the blessing of the first cup in the Passover. This is the reverse of the usual liturgical order, but had a precedent in Luke xxii. 17 (comp. 19). ||
* These prayers are much enlarged in the Apost. Constit. vii. 9, 10.
f Bryennios, John Wordsworth, Hamack.
X Zahn (p. 893) rightly insists that ίμτΐλνΰ^ηναι implies the satisfaction of hunger and thirst by a regular meal (comp. John, vi. 13; Luke, i. 53; vi. 25; Acts, xiv. 17); for it is here not taken in a spiritual sense as in Kom. xv. 24.
p Lib. vii. c. 26: Μετά δε την μετάλη-ψιν οΰτωζ ενχαβίβτήδίχτε. The warning of the Did. : "Give not that which is holy to the dogs " (Matt, vii. 6), is equivalent to the later liturgical formula, holy things to holy persons (τ a άγια τυίζ άχι'υιζ), which immediately preceded the distribu- tion of the elements.
II Paul also mentions the cup first in 1 Cor. x. 16 and 21, but in the report of the institution, 1 Cor. xi. 23, he gives the usual order. So also the Did. in the warning at the close of Chap, ix, " Let no one eat or drink "
THE AGAPE AXD THE EUCHARIST. 61
2. That tlie warning after the third prayer : "If any one be holy let him come, if any one be not holy let him repent," seems to be an invitation to the Communion. But as such an invitation with a warning is contained at the close of the sec- ond prayer, we must understand the second warning as an ex- hortation to catechumens to join the church.*
3. That there is no allusion to the atoning death of Christ — the central idea of the Eucharist, Very strange. But the Didache calls the Eucharist a sacrifice, shows the influence of John's Gospel (Chs. VI. and XVII.), and leaves room for additional prayers and exhortations by the Prophets.
The eucharistic service of the Didache indicates a mode of worship not far removed from the freedom of the Apostolic age. The fourteenth chapter of Paul's first Epistle to the Corinthians, written in the year 57, makes the impression — to use an American phrase — of a religious meeting " thrown open." Everybody, who had a spiritual gift, whether it was the gift of tongues, or the gift of interpretation, or the gift of prophecy, or the gift of sober, didactic teaching, had a right to ί speak, to pray, and to sing ; even women exercised their gifts (comp. 1 Cor. xi. 5). Hence the Apostle checks the excesses of_this democratic enthusiasm and reminds the brethren that God is not a God " of confusion, but of peace," and that " all ' things should be done decently and in order " (1 Cor. xiv. 33, 40). It was especially the Glossolalia or the abrupt, broken, \ ejaculatory, ecstatic outburst of devotion in acts of prayer or song, which was liable to abuse and to produce confusion. ' Hence the Apostle gave the preference to prophesying, which was addressed to the congregation and tended directly to prac- tical edification. ^
In the Didache wejQnd no trace of the Glossolaha, and the , worship is already regulated by a few short j^rayers, but it is not said who is to offer these prayers, nor is praying confined to these forms, on the contrary the " Prophets " are allowed to pray in addition as much as they please. A similar liberty was exercised, according to Justin Martyr, by the "President " (Bishop) of the congregation, who prayed according to his
* So Harnack (p. 36).
/
62 ECCLESIASTICAL ORGANIZATION.
ability under the inspiration of the occasion." * The Mon- tanists wished to revive or to perpetuate the liberty of prophe-
j sying by laj^men as well as ministers, by women as well as
I men (like the Quakers in recent times), but the strong tenden- cy to order and hierarchical consolidation triumphed over freedom and restricted the active part of worship to a clerical function according to j^rescribed and unalterable liturgical forms, which appear under various Apostolic and post- Apos- tolic names in the Nicene age. The Reformation of the six-
I teenth century revived the idea of the general priesthood of the laity, and recognized it in congregational singing and in
. responsive liturgies.
CHAPTER XIX.
Ecclesiastical Organization.
The third Part of the Didache is a Directory of Church Polity and Discipline. It contains instructions to Christian congregations concerning various classes of ministers of the gospel, Chs. XI.-XIII. and Ch. XV. The intervening four- teenth chapter treats of the observance of the Lord's Day and the sacrifice of the Eucharist ; it interrupts the natural con- nection and belongs rather to the second or liturgical section of the book. With this exception the order of the Didache is remarkably clear and logical.
The Didaclie places us into the situation between the church polity of the Pastoral Epistles and the establishment of Epis- copacy, or between St. Paul and Ignatius of Antioch. The Apostolic government was about to cease, and the Episcopal government had not yet taken its place. A secondary order of Apostles and Prophets were moving about and continued the missionary work of the primitive Apostles ; while the government of the particular congregations remained in the hands of Presbyter-Bishops and Deacons, just as in Philippi
* Apol. I. Ixvii: ΰό-η δύναμιζ αντω, quantum potest, quantum faeul- tafis eius est. Seethe notes of Otto, and comp. Tortullian's "ex proprio inr/enio," "ex pectore," "sine monitore."
ECCLESIASTICAL ORGANIZATIOK 63
and other congregations of Paul. Siicli a state of things we should expect between A.D. 70 and 110.
The organization of the Church in the Didache appears verv free and elastic. There is no visible centre of unit}•, either at Jerusalem, or Antioch, or Ephesus, or Kome ; which are not even mentioned. The author is silent about Peter, and knows nothing of his primacy or supremacy. No creed or rule of faith is required as a condition of membership or bond of union ; but instruction in Christian morality after the pattern of the Sermon on the Mount precedes Baptism. The bap- tismal formula which includes some belief in the Trinity, and the eucharistic prayers which imply some belief in the atonement, are a near approach to a confession, but it is not formulated.*
Nevertheless there is a spiritual unity in the Church such as Paul had in view, Eph. iv. 3. All Christians are brethren in the Lord, though scattered over the earth : they believe in God as the author of all good, and in Jesus Christ as their Lord and Saviour ; they are baptized into the triune name ; they partake of the same Eucharist ; they pray the Lord's Prayer : they abstain from the sins forbidden in the Decalogue and all other sins ; they practise every Christian virtue, and keep the royal law of love to God and to our neighbor ; they look hope- fully and watchfully forward to the second coming of Christ and the resurrection of the righteous. The Church is to be perfected into that kingdom which God has prepared for her.
There is a strong feeling of Christian brotherhood running- through the eucharistic pra3^ers and the whole Didache.^ Every wandering brother who shares the faith and hope
* Harnaek, p. 90: " Von einer formttlirten regula fidei ist in der /Ιιδαχτ; iioch nicht die Rede ; unziceifelhaft genugt dem Verfasser noch der Gebraiich der Abendmahlsgebete ^ind der Taufformel, urn den christlichen ChnraJcter dessen, der auf den Namen ^Christ ' Arispruch erhebt, festzu- stellen."
f G. Bonet-Maury {La doctrine des dome ap6tres, Paris, 1884, p. 4\ says: "■ L'auteiir a un vif sentiment de la solidarite de tous les membres disjierse de Veglise universelle.'''' This catholicity of feeling is incompatible with the bigotry of the Ebionitie sect, and a strong argument against Krawutzcky's hypothesis.
64 APOSTOLIC AND POST- APOSTOLIC FORMS OF GOVERNMENT.
of the Churcli is to be hospitably received, witliout formal letters of recommendation. False propliets and cor- rupters are mentioned, but their errors are not described. The solidarity and hospitality of the primitive Christians are acknowledged and ridiculed as a good-natured weakness by the heathen Lucian, the Voltaire of the second century, who had no conception of the irresistible attraction of the cross of Christ. But they were often abused, which made caution necessary. Hence the restriction of congregational hospitality to two or three days, and the requirement of labor from those who can perform it (xii. 3, 4).
CHAPTER XX.
Apostolic and Post- Apostolic Forms of Oovernment.
It is interesting to compare the church polity and church officers of the Didache with the preceding and succeeding con- dition.
I. Let us first glance at the organization of the Apostolic churches. Christ himself founded the Church, appointed AjDostles, and instituted two sacraments, Baptism for new converts, and the Lord's Supper for believers. Beyond this fundamental woi'k he left the Church to the guidance of the Holy Spirit which he promised.
(1) In the Acts of the Apostles we find Ajwstles, Prophets and Teachers (xiii. 1), Evangelists (xxi. 8), Presbyter- Bishops or Elders (xi. 80 ; xiv. 23 ; xv. 2, 4, 6, 22, 28 ; xvi. 4 ; xx. 17, 28 ; xxi, 18; xxiii. 14; xxiv. 1; xxv. 15), and in Jerusalem also Deacons^ under the name of tlie Seven (vi. 3 ; xxi. 8).
(2) In the Pauline Epistles, the following officers and func- tions are mentioned:
1 Cor. xii. 28 : " first Apostles^ secondly Prophets^ thirdly Teachers^ then miracles (j)owers, δυνάμεις)^ then gifts of heal- ing, helps, governments, divers kinds of tongues. Are all Apostles ? are all Prophets ? are all workers of miracles ? have all gifts of healings? do all speak with tongues? do all
APOSTOLIC AND POST-APOSTOLIC FOEMS OF GOVERNMENT. 65
interpret ? " Paul here unites officers and gifts together with- out strict regard to order or completeness. He omits Evan- gelists, Bishops and Deacons (unless they are included in "Teachers" and in " helyjs and governments"), and the gifts of wisdom, of knowledge {ver, 8), of_discerning of spirits (ver, 10), and love, the greatest of all gifts, described in Ch, XIII.
Eph. iv. 11 : "And he gave some to be Apostles ; and some Prophets ; and some Evangelists ; and some Pastors and Teach- ers ; for the perfecting of the saints unto the work of min- istering, unto the building up of the body of Christ." Here Evangelists are distinguished from Apostles and Prophets; Bishops and Deacons are not named ; but probably included in Pastors and Teachers.
Phil. i. 1 : " Bishojjs and Deacons " of the congregation at Philippi. The " Bishops" (mark the plural) must be Presby- ters or Elders; for one congregation could not have more than one Bishop in the later diocesan sense.
In the Pastoral Epistles, Paul gives the qualifications of Bishop)s and Deacons^ omitting the Preshyters, because they were identical with the Bishops, 1 Tim. iii. 2. 8, 12 ; Tit. i. 7 ; but the Presbyters are mentioned in 1 Tim. v. 1, 17, 19 and Tit. i. 5. Besides, "the work of an Evangelist^' is spoken of in con- nection with Timothy, 2 Tim. iv. 3, and the "Presbytery," or body of Presbyters, 1 Tim. iv. 1-i (comp. Acts, xxii. 5 ; Luke, xxii. 6).
(3) The Epistle to the Hebrews mentions the church officers in the aggregate, without specification of classes, under the name of rulers {ηγούμενοι) who "speak the word of Grod." Ch, xiii. 7, 17, 24 The " Elders " in ch. xi. 2 is a title of dig- nity and equivalent to Fathers.
(4) The Catholic Epistles throw no light on church organi- zation.
James mentions Teachers (iii. 1), and says that the Elders of the congregation should visit the sick to pray with them (v. 14).
Peter exhorts the Elders^ as a "Fellow-Elder," to tend the flock of God (1 Pet. v. 1-4).
(5) The Apocalypse speaks of "holy Apostles and Prophets^'' 5 ~
66 APOSTOLIC AND POST- APOSTOLIC FORMS OF GOVERNMENT.
(xviii. 20), but also of false Apostles (ii. 2) and a false Proph- etess (ver. 20). Elders are repeatedly mentioned in the visions (iv. 4, 10 ; V. 5, 6, 8, 11, 14 ; vii. 11, 13 ; xi. 16 ; xiv. 3 ; xix. 4), bat not in the usual ecclesiastical sense. The Angels of the Seven Churches in Asia Minor are probably the representa- tives of the body of congregational officers.*
II. In the second and third centuries, we find a considerable change, first in the Ignatian Epistles (about 110), and then more fully developed in Irenaeus (c, 180), TertuUian (200), and Cyprian (250). The clergy and laity are separated, and the former are clothed with a sacerdotal character after the prece- dent of the Levitical priesthood. The three orders {ordines ma- jores) of the ministry a23pear, namely, Bishops^ Priests {Preshy- iers), and Deacons^ M'ith a number of subordinate officers called the rainoi' orders (Sub-deacons, Readers, Acolyths, Exorcists, etc.) ; while the Apostles, Prophets, and Evangelists disappear. The Bishops rise above the Presbyters from a local congrega- tional to a diocesan position and become in the estimation of the Church successors of the Apostles (the Bishop of Rome, successor of Peter).
Among the Bishops again the occupants of the " Apostolic Sees " so called (Jerusalem, Antioch, Alexandria, Ephesus, Rome) rose in the Nicene age to the dignity of Metropolitans, and five of them (Jerusalem, Antioch, Alexandria, Rome, Con- , stantinople or New Rome) to the higher dignity of Patriarchs ; while the Bishop of Old Rome claimed a still higher dignity, a primacy of honor, and a supremacy of jurisdiction over the whole Church as the successor of Peter, and the vicar of Christ, — a claim, however, which the Oriental Church never conceded.f
III. The Didache, as already remarked, stands between the Apostolic organization of the first century and the Episcopal organization of the second, and fills the gap between the two. It mentions five officers, namely Apostles^ Prophets and Teach- ers, for the church at large ; and Bishop)s and Deacons for par- ticular congregations.
* See my Church History, i. 497 sq. , and History of the Apostolic Church, p. 537 sqq.
f See on these changes, Church History, ii. 121-154.
APOSTLES AND PROPHETS. 67
In the last respect it agrees with the Epistle of Clement of Eome. The Shepherd of Hermas likewise belongs to this transition period. He does not jet mention these orders, but Apostles, Prophets, Teachers, Bishops and Deacons.
The Irvingites might find new proof in the Dida^he for their church polity, which includes Apostles, Prophets, and Evan- gelists, but confines the number of Apostles to twelve.
CHAPTER XXL
Apostles and Prophets.
Let us now consider the se\^eral gospel ministers of the Didache.
1. The Apostles spoken of in the eleventh chapter, are not the Twelve mentioned in the title, but their associates and successors in the work of Christianizing the world. They are travelling evangelists or missionaries who preached the Gospel from place to place in obedience to the great commission of Christ to his disciples. The word is used in a wider sense, corresponding to its etymology. The original Twelve were chosen with special reference to the twelve tribes of Israel. It was a typical number, as was also the number of the seven Deacons in Jerusalem. The spread of Christianity among the Gentiles required an extension of the Apostolate. First of all, Paul is the typical " Apostle of the Gentiles," and being di- rectly called by the exalted Saviour, he stands on a par in authority with the Twelve. Next to him such men as Barna- bas, James the Lord's Brother, Epaphras, Andronicus and Junias, Timothy, Titus, Mark, Luke, Silvanus, Apollos, are or may be called Apostles in a wider and secondary sense.*
* Comp. Acts, xi\'. 4, 14 (where Barnabas is certainly included in άτΐοβτό- λοι); 1 Thess. ii. 6 (where Silvanus and Timothy seem to be included in the plural; both being mentioned with Paul in the inscription, i. 1); Rom. xvi. 7 (where Andronicus and Junias are called έτιίόημοι iv τοίζ αποότόλυιζ "noted among the Apostles"; see the Commentaries); 1 Cor. xv. 5, 7 {τοίζ αποΰτόλοϊ?, as distinct from the δώδεκα mentioned ver. 5). In the N. T. the term απόΰτυλυζ occurs 79 times (68 times in J^uke and Paul),
68 APOSTLES AND PROPHETS.
Hence false " Apostles " are also spoken of, who counteracted the work of the genuine Apostles and sowed tares among the wheat*
The Shepherd of Herroas speaks of " forty Apostles and Teachers." t
The Lord himseK had, during his earthly ministry, set in motion such a secondary class of Apostles, in anticipation and authorization of Evangelists of future ages, by the mission of the Seventy who Avent out "two and two before his face into every city and place whither he himself was about to come." X The instructions he gave to them, as well as to the Twelve, on a similar preparatory mission, help us very much to under- stand the state of things in the post- Apostolic age.
The love of Christ kindled an extraordinary missionary enthusiasm ; and this alone can explain the rapid spread of Christianity throughout the Eoman empire by purely moral means and in the face of formidable obstacles. Justin Martyr was a travelling Evangelist or peripatetic Teacher of Jews and Gentiles in different places. Eusebius has a special chapter on " Preaching Evangelists who were yet living in that age," i. e., the age of Ignatius under the reign of Trajan. § He thus describes them :
" They performed the office of Evangelists to those who had not yet heard the faith, whilst, with a noble ambition to proclaim Christ, they also deliv- ered to them the books of the Holy Gospels. After laying the foundation
άποΰτολή 4 times (thrice in Paul and once in Luke). See Bishop Light- foot's Com. on Gal. pp. 92-101, where he discusses at length the classical, Jewish, Apostolic, and ecclesiastical uses of the term .
* 2 Cor. xi. 13 ; Rev. ii. 3.
f Sim.: ix. 15. ο'ί δέ μ' άτίόΰτολοΐ itai διδαόκαλοι τον Μηρυχματυξ του υίον τον ^εον {quadraginta aposfoli et dodores pradicationis filii Dei). Again in cap. 16 and ix. 25. The number forty has reference to the forty stones in the building of the tower, which is a figure of the Church. Comp. Vis. III. 5: λί^οι . . . είόιν oi άτΐόΰτολοι uai Ιττίβκοποι nai διδαόκαλοι και διάκονοι.
Χ Luke, χ. 1 sqq. ; comp. Matt χ. 5 sqq.
§ περί των είόέτι τότε διαπρεπόνταον εναγγ ελιότών , De Evangelii prcedicatorihus qui adhuc ea cetate florebant, Hid. Ecel. iii. 37. In the pre- ceding ch. 36 he treats of Ignatius, in ch. 38 of Clement of Rome, in ch. 39 of Papias He means, therefore, the time from the close of the first and to the middle of tha second century.
APOSTLES AND PROPHETS. 69
of the faith in foreign parts as the particular object of their mission, and after appointing others as shepherds of the Hocks, and committing to these the care of those that had been recently introduced, they went again to other regions and nations, with the grace and cooperation of God. The holy Spirit also wrought many wonders as yet through them, sa that as soon as the gospel was heard, men voluntarily in crowds, and eagerly, embraced the true faith with their whole minds. As it is impossible for us to give the numbers of the individuals that became Pastors or Evangelists during the first immediate succession from the Apostles in the churches throughout the world, we have only recorded those by name in our history, of whom we have received the traditional ^count as it is delivered in the various com- ments on the Apostolic doctrine still extant."
This description is the best commentary on the "Apostles" / of the Didache.
These wandering Evangelists are to be received as the Lord, ι but are only allowed^ to remain a day or two in the Christian | congregations. This was a measure of seK-protection against imposition by clerical vagabonds. A true Apostle would not ' forget his duty to preach the gospel to the unconverted. False Apostles and false Prophets were known already in the Apostolic age, and predicted by Christ. Paul was tormented by Judaizing missionaries, who followed him everywhere, and tried to undermine his authority and work in Galatia, Corinth, | Philippi, and elsewhere. The Apostle, according to the Didache^ is entitled to his living, but if he asks for money he is a false prophet. Mercenary preachers have been a curse from the beginning in unbroken succession. How easily the simple-hearted Christians were imposed upon by selfish leaders, we learn from Lucian's "Peregrinus Proteus." *
In this connection the Didache directs that every Christian " who comes in the name of the Lord," shall receive hospitality , for two or three days ; but if he remains longer, he shall work, ( and if he refuses, he is a " Christ-trafficker ; " i. e., one who ' makes merchandise of his Christian profession, or uses the ; name of Christ for selfish ends, like Simon Magus, f
2. The Prophets are mentioned in close connection with
* See Church History, vol. ii., 93 sqq.
f Ch. XII. 5. Χριότέΐ-ΐηοροζ is a post-apostolic word, but used also by Pseudo-Ignatius, Athanasius, Chrysostom, and Basil. The idea is the same as 1 Tim. vi. 5, " supposing that godliness is a way of gain."
70 APOSTLES AND PROPHETS.
the Apostles, but with this difference, that they were not sent as missionaries to the heathen, but instructors and comforters of converts, and might settle in a particular congregation. In this case they are to receive a regular maintenance, namely, all first fruits of the products of the wine-press and threshing-floor, of oxen and sheep, and of e\xry possession. They are to be supported like the priests in the Jewish theocracy, " according to the commandment." * A congregation, however, may be without a Prophet, though not without Bishops and Deacons. There were, it seems, itinerant Prophets and stationary Proph- ets. In the absence of a Prophet the congregational offerings should be given to the poor.
The Didache shows a preference for the Prophets : they are mentioned fifteen times (the Apostles only three times) ; they are called "chief -priests, "f and they alone are allowed the privilege to pray extempore as much as they please in public worship. But as there are false Apostles, so there are also false Prophets, and they must be judged by their fruits. Avarice is a sure sign of a false Prophet.
Paul gives the Prophets the preference over the Glossolalists, because prophecy was for the edification of the congregation, while the glossolalia was an abrupt, broken, ejaculatory, trans- cendental utterance of prayer and praise for the gratification of the individual, who spoke in an ecstatic condition of mind, and required interpretation into the ordinary language of com- mon sense to benefit others. It seems to have passed away soon after the Apostolic age. X It is not mentioned in the Didache.
A Prophet in the biblical sense is an inspired teacher and exhorter who reveals to men the secrets of God's will and word and the secrets of their own hearts for the purpose of conver-
* Ch. XIIT. 5, 7. Probably with reference to the Mosaic law. The tithes are not yet mentioned.
f Ch. XIII. 3, υί αρχιερείς ιΊμών, a title given to the heads of the twenty- four courses of priests and to the members of the Sanhedrin. This is the first intimation of the sacerdotal conception of the Christian ministry.
X On the glossolalia and the other charismata of the Apostolic Age, see History of the Christian Church (revised ed.), i., 230-242 and 436 sqq., and the commentators on Acts, ii. and 1 Cor. xii. and xiv.
APOSTLES AND PROPHETS. 71
siou and edification. As tiie word indicates, lie is a spokes- man or interpreter of God to men.* The predictive element does not necessarily enter into his office. Some of the great- , est prophets among the Hebrews did not foretell future events, j or only to a limited extent. In the New Testament all Apos- tles were inspired prophets, more especially John, the apoca- lyptic seer of the future conflicts and triumphs of the kingdom of Christ. Agabus was a Prophet from Jerusalem, who pre- | dieted at Antioch the famine, under Claudius Ca3sar, a.d. 44 (Acts, xi. 28), and afterwards (in 58) at C^sai'ea the captivity of Paul, Λvhen, like some of the Hebrew Prophets, he accom- panied his word with a symbolic action by binding his own - hands and feet with Paul's girdle (xxi. 10, 11). Barnabas, Simeon Niger, Lucius of Cyrene, Manaen, and Saul are called "Proj^hets and Teachers" of the church at Antioch, and through them the Holy Spirit appointed Barnabas and Saul for the missionary work among the Gentiles (Acts, xiii. 1^). Nor was the prophetic gift confined to men. As in the Old Testament Miriam and Deborah were prophetesses, so the four ; unmarried daughters of Philip the Evangelist, prophesied J (xxi. 9). Paul recognizes the same gift in women (1 Cor. xi. - 4), but forbids its exercise in the public assembly (xiv. 34 ; 1 Tim. ii. 11, 12). In the Jewish dispensation the Prophets, since the time of Samuel, constituted one of the three !/ orders of the theocracy, with the sacerdotal and royal order. In the New Testament, there is no trace of a prophetic order. The gift was distributed and exercised chiefly in expounding the deeper sense of the Scriptures and rousing the conscience and heart of the hearers.
The Prophets of the Didache are the successors of these earlier Prophets. The Shepherd of Hermas is a weak echo of Apostolic r prophecy and is full of revelations. Justin Martyr and Irenseus testify to the continuance of the prophetic office in the Church. The Peregrinus of Lucian's satirical romance is represented as
*This is the usual classical meaning of πρυφήτηζ, one who speaks for another, especially for a god ; hence an interpreter. Thus Apollo is called '• the prophet of Zeus. In the Sept. it is the translation of Nabi. Aaron was i the prophet of Moses (Ex. vii. 1).
72 APOSTLES AND PROPHETS,
a Prophet and a sort of Bishop, but was an impostor. Celsus mentions Prophets in Phoenicia and Palestine. Gradually the prophetic office disappeared before the episcopal, which would not tolerate a rival, and was better suited for the ordinary gov- ernment of the Church. Montanism revived prophecy in an eccentric and fanatical shape with predictions of the approach- ing Millennium ; but the Millennium did not appear, and the new prophecy was condemned and defeated by the episcopal hierarchy. In our days Irvingism made a similar attempt and met a similar fate. Prophecy, like all the other super- natural gifts of the Apostolic age, was necessary for the intro- duction, but not for the perpetuation, of Christianity. Yet in a wider sense there are prophets or enlightened teachers speak- ing with authority and power in almost every age of the Christian Church.
There is no trace of a Montanistic leaning in the Didache^ as Hilgenfeld assumes. The chief doctrines of Montanism, concerning the Paraclet, the Millennium, the severe fasts, the female prophecy, the general priesthood of the laity, the oppo- sition to the Catholic clergy, are nowhere alluded to. The book evidently ante-dates Montanism.
3, The term Teachers (διδάσκαλοι) seems to be used in a general way, and may apply alike to the Apostles and the Prophets, and also to the Bishops,* For teaching was one of the chief functions of their office. The church of Smyrna calls her Bishop Polycarp " an Apostolic and Prophetic Teacher." f But there were also many uninspired teachers without the prophetic gift, like Justin Martyr, Tatian,
*In Ch. XIII. 1, 2, ηροφήτηζ α•Λ7;9ζκο5 and 8xdc\oHcx\oZ αληΒινόί seem to be identical. In Acts, xiii 1, Barnabas, Saul, and others are called "Prophets and Teachers." Paul requires of the Bishop — i.e., of the local Presbyter — that he be apt to teach (διδακτΐκόζ), 1 Tim. iii. 2. In 1 Cor. xii. 28 he puts the Teachers after the Prophets, in Eph. iv. 11 after the Evangelists and in connection with the Shepherds (roi3? δέ ποιμεναζ -και διδ α6κάΧου%). Hormas (*SiTO. ix. 11) connects "Apostles and Teachers." Zahn, I. c, p. 300, understands by the Teachers of the Didache, members of the congregation.
\ Martyr. Pohjc. xvi. (ed. Funk i. 301): διδάόκαλοζ αποόΓολικύζ και προφητικόζ, and at the same time έπίΰκοποζ τηζ εν Έμύρνη καΒολικηί εκκληόίαζ.
BISHOPS AND DEACONS. 73
PantEenus, and the teachers of the catechetical school at Alexandria, and other institutions of religious and theological instruction and preparation for church work.
CHAPTER XXIL
Bishops and Deacons.
The local churches or individual congregations are ruled by Bishops and Deacons elected or appointed by the people.* They derive their authority not directly from the Holy Spirit, as the Apostles and Prophets, but through the medium of the Church. They are to be worthy of the Lord, meek and un- selfish, truthful and of good report, and to be honored like the Prophets and Teachers (XY. 1, 2).
This is all we learn of the two classes of congregational officers. They are evidently the same with those mentioned in the Acts and the Pauhne Epistles. The Bishops are the regular teachers and rulers who have the spiritual care of the flock ; the Deacons are the helpers who attend to the tempo- ralities of the Church, especially the care of the poor and the sick. Afterwards the Deaconate became a stepping-stone to the Presbyterate. Deaconesses are not mentioned in the Didache, but undoubtedly existed from Apostolic times, at least in Greek churches (comp. Rom. xvi. 1), for the care of the poor and sick and the exercise of hospitality and various offices of love among the female portion of the congregation. They were required by the strict separation of the sexes. The office continued in the Greek Church down to the twelfth century.
The Bishops of the Didache are identical with the Presby-
* Ch. XV. 1: χείβοτονήΰατε οϋν έαυτιήζ έηιόκυπονζ και διακόν^υζ. Comp. Acts, xiv. 23; 2 Cor. -riii. 19. The A. V. renders the word in Acts wrongly by "ordain," which is a later ecclesiastical sense. The R. V. corrects it: "When they had appointed tor them elders in every church." The election of Bishops by the people continued to be the practice till the time of Cyprian, Ambrose, and Augustin, who were all so elected ; but ordina- tion was performed by other Bishops.
74 BISHOPS AND DEACONS.
ters; lience the latter are not mentioned at all. Tliis is a strong indication of its antiquity. It agrees with the usage in the New Testament, and differs from the usage of the second century, when Bishops, Priests and Deacons were distinguished as three separate orders.*
Bishops and Presbyters in the Acts and Epistles are not two distinct ranks or orders, but one and the same class of congregational officers. "Bishop" (βτΓζσποτΓο?), ^■.e., Overseer, Superintendent, was the title of municipal and financial offi- cers in Greece and Egypt, and occurs in the Sej)tuagint for several Hebrew words meaning " inspector," " taskmaster," "captain." The term "Presbyter" (πρεσβύτερος)^ or ΈΙάβτ, was used of the rulers of the Synagogue and corresponds to the Hebrew seken. It was originally a name of age and dignity (like "Senator," "Alderman"). Both titles were transferred to the rulers and teachers of the Apostolic churches, and used interchangeably. Hence the Ephesian " Presbyters " in Acts, XX. 17, are called "Bishops" in ver. 28; hence Bishops and Deacons alone are mentioned in the Epistle to the Philippians (ch. i. 1) and in the Pastoral Epistles. There were always several Presbyter-Bishops in one congregation (even the small- est), and constituted a college or board called " Presbytery," for the government of the Church, probably with a presiding officer elected by his colleagues and corresponding to the chief ruler of the Synagogue.
This same identity we find in the Didache, and also in the Epistle of Clement of Rome, which was wi'itten before the close of the second century. Clement mentions " Bishops and
* So also Bishop Lightfoot (on the Did. in " The Expositor," Jan. 1885, p. 7): " When our author wrote, Bishop still remained a synonym for * Presby- ter,' and the Episcopal ofBce, properly so called, had not been constituted in the district in which he lived." This is, no doubt, the natural view sustained by the Pauline Epistles and by the Epistle of the Roman Clement. I cannot agree with Dr. Harnack (p. 143 sqq.) who labors to prove that the Bishops were originally identical with the Deacons, and that their office was purely administrative. He had previously advocated this theory in Die Gesellschafts- verfassung der ChristUcfien Kirchen im Alterthum ; Giessen, 1883, p. 229 sqq. (A translation, with additions, of Dr. Hatch's Bampton Lectures on The Organization of the Early Christian Churches, 1881).
THE END OF THE WOELD. 75
Deacons" as congregational officers, enjoins obedience to "Presbyters" without mentioning "Bisliops," and calls the office of the Corinthian '' Presbyters " episcopal supervision
But these are the last instances of the New Testament use of the term " Bishop." In the Ignatian Epistles he is already clearly distinguished from the Presbyters, as representing a higher order, though not yet a diocesan, but simply as the head of a single church and of its board of Presbyters and Deacons. By and by as the Apostles, Prophets, and Evangelists disappeared, the Bishops absorbed all the higher offices and functions, and became in the estimation of the Church the suc- cessors of the Apostles ; while the Presbyters became Priests, and the Deacons ,Levites, in the new Chiistian Catholic hie- rarchy.
CHAPTER ΧΧΙΠ.
The End of the World.
The Didache aptly closes with an exhortation to watchful- ness and readiness for the coming of the Lord, as the goal of .' the Christian's hope. The sixteenth chapter is an echo of the eschatological discourses in the Synoptical Gospels, especially the twenty-fourth chapter of Matthew, with the exception of those features which especially refer to the destruction of Jeru- salem and the Temple. The eucharistic prayers allude like- wise to the end, when God will gather his Church from the ' four winds into his kingdom (ix. 4 and x. 5).
Christ prophetically described the downfall of the Jewish theocracy and the judgment of the world as analogous, though not synchronous events. The divine mind sees the end from the beginning. The prophet beholds the future as a pano- ramic vision in which distant scenes are brought into close
* Ep. ad Cor. chs. 42, 44 and 57. Coinp. Rothe's Anfdnge der Christl. Kirche; Bishop Lightfoot's S. Clement of Rome, and his essay on The Christian Ministry (Excursus to his Com. on Philippians) ; and the author's Church History, ii., 139 sq.
76 THE END OF THE WORLD.
proximity. History is an ever -expanding fulfilment of prophecy. The downfall of Jerusalem is itself a type of the end of the world. The disciples asked about both, and Christ answered accordingly.
The Synoptical Gospels were written before A.D. 70, and hence contain no hint at the fulfilment, which could hardly have been avoided had they been written later.* The Epistles often allude to the parousia of the Lord as being near at hand, and hold it up as a stimulus to watchfulness, but wisely abstain from chronological predictions, since the Lord Jiad expressly declared his own ignorance of the day and hour (Matt. xxiv. 37 ; Mark, xiii. 32). His ignorance was a volun- tary self-limitation of his knowledge in the state of humilia- tion, or, as Lange calls it, "a holy unwillingness to know and to reflect prematurely upon the point of time of the parousia, thereby setting an example to the Church." It is an earnest warning against idle chronological curiosity. "It is not for you to know times or seasons which the Father hath set within his own authority " (Acts, i. 7). We cannot and ought not to know more on this subject than Christ himself knew or was willing to know when on earth, and what he refused to reveal even after his resurrection. All mathematical calculations and predictions concerning the Millennium and the end of the world, are a mere waste of learning and ingenuity, have failed and must fail. It is better for us be ignorant of the time of our own end that we may keep ourselves all the more in readi- ness to meet our Judge whenever he may call us to an ac- count, f
The author of the Didache does not exceed these limits of Christian wisdom. He begins with the exhortation to watch and pray because we do not know the hour in which the Lord Cometh (comp. Matt. xxv. 13). But he points out the premoni- tory symptoms, namely, the rise of false prophets and destroy-
* Comp. John, ii. 22 : " When therefore he was raised from the dead, his disciples remembered that he said this," etc. Luke, xxiv. 6. . t Comp. Matt. xxiv. 33, 36, 43, 44 ; Acts, i. 7; Rom. xiii. 11, 12; 1 Cor. XV. 51 ; Phil. iv. Γ, ; 1 Thess. v. 1, 2 ; James, v. 8 ; 1 John, ii. 18 ; 1 Pet. iv. 7; 2 Pet. iii. 10 ; Heb. x. 25 ; Rev. i. 3; iii. 3; xvi. 15.
THE END OF THE WOELD. 77
ers, tlie decay of love, the increase of lawlessness, persecution, and the appearance of the World-Deceiver * (or Anti-Christ), who will pretend to be the Son of God (Christ's antipode) and do signs and wonders and uuheard-of iniquities. The race of men will be tried as by fire, but those who endure in their faith to the end shall be saved. Then the heavens will be opened (comp. Matt. xxiv. 30, 31), the trumpet will sound (comp. 1 Cor. xv. 52 ; 1 Thess. iv. 16, 17), the dead will rise, and the world will see the Lord coming upon the clouds of heaven with all his saints (corap. Zech. xiv. 8 ; Matt. xvi. 27 ; xxiv. 31 ; xxvi. 6-4). These events are, apparently, represented as simultaneous, " in a moment, in the twinkling of an eve " (1 Cor. XV. 52).
The resurrection here spoken of is restricted to the saints / — '^ (xiv. 7). This may be understood in a chiliastic sense of the" first resurrection {?) ανάστασιζ η πρώτη^ Rev. xx. 5) ; but the author of the Didaclie says nothing about a Millennium, and of a general resarrection after it. "We have, therefore, no right to commit him either to the chiliastic or to the antichiliastic school, but the greater probability is that he was a Chiliast, like Barnabas, Papias, Justin Martyr, Irengeus, Tertullian, and the majority of ante-Nicene fathers before the great revolation un- der Constantine, when the Church from the condition of a per- secuted sect was raised to 230wer and dominion in this world, ; and the opinion came to prevail (through the influence chiefly of St. Augustin) that the Millennium was already established.f
* Ηοόυ-οπλάνοζ (xvi. 4), a very significant word, used here for the first ^ "^^^ time, and retained by the autlior of the Apost. Const, viii. 32, with the addition ο τήζ aA?/Sf/a? εχ'^ρΰζ, ό τον ψενδουζ ηροΰτάτηζ. It was probably suggested by 2 John, ver. 7 ; ττολλοι ηλάνοι (deceivers, impostors) iiJfXSov εις τον κόόμον, Matt. χχλϋ. 63 : εκεΊνοζ ό πλάνοί, and Rev. XX. 3 : zVa μή τΐΧανήόχι ετι τά eSvyj, and ver. 10 : 6 διάβολοζ ο πλανών αντονζ. Comp. also Josephus, De Β. J. ii. 13,4 : ττλάνοι άνθρωποι και αττατεώντεζ.
\ See CJiurcTi History, ii. 614 sqq. The indefiniteness of the Didache on this subject, as compared with the explicit chiliastic theory of Barnabas (ch. XV), is an additional argument in favor of the prior date of the Didache, L-^ and I cannot conceive how Harnack (p. 287 sq.) from a comparison of Did. XVI. 2 with Barnabas iv. 9 can come to the opposite conclusion. Dr. CraA-en (in the TeacJiing of the Twelve Apostles, printed in " The Journal of
7<cf t CL fr.-i<^ -
78 THE DIDACHE AND THE SCRIPTUKES.
CHAPTER XXIY.
Tlie Didache and the Scriptures.^
The Didache will hereafter occupy an important position in tlie history of the New Testament Canon.
The Apostles quote the Old Testament usually according to the Greek version of the Sej)tuagint, as they wrote in Greek and for Greek readers. But they quote very freely, in the fulness of the spirit of revelation, now from memory, now correcting the Septuagint from the Hebrew original, now adapting the text to the argument. They never quote from the Apocrypha, unless the allusion to the Book of Enoch in Jude, ver. 14, be considered an exception.
The Apostolic Fathers, who wrote between a.d. 90 and 150, deal as freely but far less wisely with the Old Testament, and use also indiscriminately the ApocryjDha for homiletical and practical purposes. As to the ISTew Testament, they still move in the element of living tradition and abound in reminiscences of Apostolic teaching. These reminiscences agree with the facts and doctrines, but very seldom with the precise words of the Gospels and Epistles. They give no quotations by name, except in a few cases. Barnabas quotes two passages from Matthew, without naming him.f Clement of Eome refers to
Christian Philosophy," N. Y.. 1884, p. 78 sqq.) claims the Lidnche for the pre-millennian theory. " Jf the writer," he says, "believed in an earthly period of righteousness and blessedness, a Millennium, it must have been one which he i-egarded as subsequent to the Advent. On this point, there cannot be a rational doubt. Pre-millenarianism may not be affirmed in the document, but most certainly Post-millenarianism is impliedly denied." Dr Hitchcock (p. 62) leaves the matter doubtful, and says: " The peculiar chiliasm of Barnabas, so unlike that of Papias, is best explained by suppos- ing it to have come in between the Teaching and Papias."
* See the table of Scripture quotations in Bryennios, p. 57; the full dis- cussion of Harnack, pp. 6.5-88; De Romestin, pp. 10-17, and the third Ex- cursus of Spence, pp. 101-107. Zahn (p. 319) promises to discuss this subject in the First Part of his projected History of the Canon.
f In chap iv. from Matt. xxii. 14 (with the solemn quotation formula &5? γέχραπται), and chap. v. from Matt. ix. 13. Barnabas furnishes also
THE DIDACHE AND THE SCRIPTUKES. 79
Paul's (first) Epistle to tlie Corintliians and shows familiarity with Paul, James, and especially with the Epistle to the He- brews, but gives only three quotations from the New Testa- ment. * Ignaiiiis echoes and exaggerates Pauline and Johan- nean ideas in his own fervent language. Polycarp's short Epistle to the Philippians " contains," as AVestcott says,f "far more references to the New Testament than any other work of the first age ; and still, with one exception, :{: all the phrases which he borrows are inwoven into the texture of his letter without any sign of quotation." Hennas, on the contrary, has no quotations from the Old or New Testament, and never men- tions the Apostles by name, although he shows traces of a knowledge of Mark, James, and the Epistle to the Ephesians. ^apia^ gives us valuable hints about the GosjDels of Matthew and Mark, and faithfully collected the oral traditions about the Lord's Oracles, in five books (unfortunately lost), being of the opinion, as he says, that he " could not derive so much benefit from books as from the living and abiding voice." §
The next writer of importance who followed the Apostolic Fathers and was a younger contemporary of Polycarp and Papias, is Justin Mart^jj who was born towards the close of the first or the beginning of the second century. He qjiotes very often from the Prophets and the Gospels, but very loosely, mostly from memory and without naming the Evangelists ; he never _c| notes from the Catholic Epistles and the Epistles of Paul; the only book of the New Testament which he mentions expressly, is the Apocalypse of John. | With Ireneeus, who
parallels to passages in Paul, Peter, and the Apocalypse, see Church Hist. ii. 674 sq. Corap. also Reuss, Historyyf the Canon, transl, by David Hun- ter (1884), p. 22.
* See Church History, ii. 642, and Funk, Pair. Ap. i. 566-570.
f History of the Canon, p. 33. Funk (i. 573 sq.) counts six quotations of Polycarp from the 0. Ϊ. and sixty-eight reminiscences from the New.
X Or rather two, namely, 1 John, iv. 3 and Matt. χχλΊ. 41, which are quoted in eh. vii., but the first not literally.
§ Church Hist. ii. 694 sq. It is a plausible conjecture that the pericope of the woman taken in adultery, John, λάί. 53-viii. 11., was preserved by him.
I Church History, ii. 720.
80
THE DIDACHE AND THE SCRIPTURES.
' flourished iu the second half of the second century, begins the exact mode of quoting the New Testament Scriptures by name and from written copies, though free and loose quota- tions from memory never ceased among the fathers, and their children and children's children.
In view of these facts we must judge the relation of the Didache to the canon. It is essentially the same as that of the Apostolic Fathers, but it has more quotations from the Gospel of Matthew than any or all of them.
1. From the Old Testament two prophetic passages are quoted as Scripture, as follows :
Mal. I. 11, 14 (Sept.).
Ε V π a V τ ι τ ο π ω S-v- μίαμα προσάγεται έπϊ τώ ονόματι μου [Hebrew ''Ώΰ•?] 71 αϊ ^ υ ff i α καθαρά- διότι μέγα το όνομα μου εν τ οι ς a' Β ν ε σ ι , \εγ ει Κν ρ ιοζ παντο- κράτωρ . . . 14. διότι μέ- γα ζ β α σ ιλε ν ζ έ γ ω ε ί- μι , λ έ γ ε ι Κ ν ριο ζ παν- τοκράτωρ, και το 6 νο μα μον επιφανεζ εν τ οι ζ έ Β ν ε σ IV .
In every place incense shall be offered in [unto] rny name, and a pure sacrifice; for great shall be my name among the Gentiles^ saith the Lord Al- mighty. ... 14. For I am a great king^ saith the Lord Al- mighty, and my name is illus- trious among the Gentiles.
Didache, XIV. 3.
Αντ7] γαρ εστϊν r) ρη^εΐαα νπο Κυρίου • *
1l ν π α ν τ ι τ ο π ω και χρονω προσφέρε IV μοϊ Β υ σ ί α ν 7ί α S α ρ α ν • ο τ ι β α σ ιλ ε υ ζ μέγ α ζ ειμί, λέγει Κΰ ρ ι ο ζ , και τ ό όνομα μου Βαυμαστόν εν τ οι ζ ε Β ν ε α ι.
For it is that which was spoken by the Lord,* '>'
"/w every place and time off^er me a pure sacrifice ; for I am a great hing, saith the Lord, and Tfiy name is wonderful among the Gentiles^
* The Bid. seems to refer " Lord" to Christ, as he is called " Lord" in the same chapter, ver. L i-
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THE DIDACHE AND THE SCRIPTURES. 81
ZeCH. XIY. 5. DiDACHE, ΧΛ^Ι.
I.
Ου πάντων δε, αλλ' ώζ ερρέ^η •
Και η ξ ε ι Κ ν ρ ι ο ζ 6 Η ξ ε ι ό Κύριος, και Βεοζ μου, και τταντε'ζ παντεζ οι άγιοι μ ε τ' οι α γ ΙΟΙ μ ε τ' αυτού, αυτού.
Not. however, of all, but as was said :
And the Lord, my God, shall '' The Lord shall come^ and all corneal and all the saints with the saints with ΙϋπιΓ Him.
The other allnsions to the Old Testament are too vague to be considered as quotations. Two are to canonical books (comp. III. 8 with Isa. Ixvi. 2 ; and IV. 13 with Deut. xii. 32), and five to apocryphal books, Tobit and Sirach.(^:fr(- • -
The first two chapters of the Didache are largely based on the Decalogue as interpreted and deepened by Christ The direction concerning the first fruits is derived from the Mo- saic ordinance (Deut. xviii. 4), but there is no indication that the author considered the ceremonial law as binding upon Christians.
2. As to the New Testament, the Didache appeals chiefly, we may say exclusively, to the " Gospel," as the source of Apostolic teaching. The writer goes back to the fountain- head, the Lord himself, as is indicated b}^ the larger title of the book. " Pray not as the hypocrites, but as the Lord in his Gospel has commanded." The Gospel is mentioned four or five times.* Once it is called " the Gospel of our Lord." The term is used in the general sense of the one Gospel, as in the N. T. without specification of one of the four records. The plural " Gospels " is never used any more than in the Gospels themselves. The word may refer to the oraJ_Gospel, or to any of the written Gos- pels. In two passages a written Gospel seems to be meant (Yin. 2 ; XX. 4.), and apparently that of Matthew who has
*Ch. \l\l. 2: (a? εκέλενΰεν 6 Κιψιοζ εν τω εναχχελίφ αύτον. 1X^5: περί τούτον εϊρηκεν ό Κνριοζ. XI. 3: χατά το Soyua τοΰ ευαγγελίου. XV. 3: ω? έχετε εν τω εναχχελίφ. XV 4: ώζ έχετε εν τω εναχχελίω τοΰ Κυρίου ήμ,ών .
82
THE DIDACHE AXD THE SCRIPTURES.
the words there mentioned. It is true the Didache does not name any of the Evangelists nor any of the Apostles. But the reminiscences resemble our Greek Matthew so closely that it is difficult to avoid the conclusion that he had it before him. Let us first compare the parallel passages. *
THE GOSPEL OF MATTHEW.
Ch. xxii. 37. Thou shalt love the Lord thy God. . . This is the great and first com- mandment. . . A second . . . thou shalt love thy neighbor as thyself.
Ch. vii. 12. All things there- fore whatsoever ye would that men should do unto you, even so do ye also unto them.
Ch. V. 44, 46. Love your enemies, and pray for them that persecute you. . . . For if ye love them that love you, what reward have ye? . . . Do not even the Gentiles the same?
(Comp. Luke vi. 27, 28, 32.)
Ch. V. 39-41. Whosoever smiteth thee on thy right cheek, turn to him the other also. And if any man would go to law with thee, and take away thy coat, let him have thy cloke also. And whoso- ever shall compel thee to go
DIDACHE.
Ch. L 2. First, thou shalt ΙοΛ^β God who made thee; secondly, thy neighbor as thy- self.
Ch. I. 2. All things whatso- ever thou wouldest not should be done to thee, do thou also not to another. (Comp. Job, iv. 15.)
Ch. L 3. Bless them that curse you, and pray for your enemies, but fast for them that persecute you. For what thanks is there if ye love them that love you ? Do not even the Gentiles the same? But love ye them that hate you, and ye shall not have an enemy.
Ch. I. 4. If any one give you a blow on the right cheek, turn to him the other also, and thou shalt be perfect. If any one shall compel thee to go with him one mile, go with him twain. If any one take away thy cloak, give him thy coat
* I give the English version. The reader can easily compare the Greek in the document and the Greek Testament. See Harnack's list in Greek, p. 70 sqq.
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THE DID ACHE AND THE SCRIPTUEES.
83
one mile, go with him twain. (Comp. Luke, vi. 29.)
Matt. V. 42. Give to him that asketli thee.
[Luke, vi. 30. Give to every one that asketh thee ; and . . . ask . . . not back.]
Matt. V. 26. Verily I say unto thee, thou shalt by no means come out thence, till thou have paid the last farth- ing.
Ch. v. 5. Blessed are the meek : for they shall inherit the earth.
Ch. xxviii. 19. Baptizing them into the name of the Father and of the Son and of the Holy Ghost.
Ch. vi. 16. When ye fast, be not, as the hypocrites, of a sad countenance ; for they dis- figure their faces, that they may be seen of men to fast.
Ch. vi. 5. When ye pray, ye shall not be as the hypo- crites. . . .
Ch. vi. 9-13. After this manner therefore pray ye :
Our Father who art in the heavens {εν τοΊζ οιψανοΐζ).
Hallowed be thy name.
Thy Kingdom come.
Thy will be done, as in hea- ven, so also on the earth {επ\ τ ή ζ γήζ).
also. If any one take from thee what is thine, ask it not back, for neither canst thou.
Ch. L 5. Give to every one that asketh of thee ; and ask not back (for the Father wills that from our own blessings we should give to all).
Ch. L 5. Being in distress he shall be examined concern- ing the things that he did, and he shall not come out thence till he have paid the last far- thing.
Ch. IIL 7. Be thou meek, for the meek shall inherit the earth.
Ch. YIL 1. Baptize ye into the name of the Father and of the Son and of the Holy Ghost, in living water.
Ch. VIII. 1. Let not your fasts be with the hypocrites ; for they fast on the second and fifth days of the week.
Ch. VIIL 2. Neither pray ye as the hypocrites, but as the Lord commanded in his Gospel, after this manner pray ye:
Our Father, who art in hea- ven (f κ τω ουρανώ).
Hallowed be thy name.
Thy kingdom come.
Thy will be done, as in heaven, so also on earth {επι γήζ).
84
THE DIDACIIE AND THE SCRIPTURES.
Give us this day our daily [needful] bread.
And forgive us our debts {τά οφειληματα), as we also have forgiven (αφήκαμεν) our debtors.
And bring us not into temp- tation,
But deliver us from the evil one [or, from evil],
[For thine is the kingdom (?) βασίλεια)^ and the power, and the glory, forever. Amen.]*
Ch. vi. 16. But when ye fast, be not, as the hypocrites, of a sad countenance.
Ch. xxiv. 31. They [the angels] shall gather together his elect from the four winds, from one end of heaven to the other.
Ch. vii. 6. Give not that which is holy unto dogs.
Ch. XXV. 34. Inherit the kingdom prepared for you from the foundation of the world.
Ch. xxi. 9, 15. Hosanna to the son of David.
Ch. xii. 31. Every sin and
Give us to-day our daily [needful] bread.
And forgive us our debt (τ7;κ οφειλην)^ as we also for- give {αφι'εμεν) our debtors.
And bring us not into temptation.
But deliver us from the evil one [or, from evil].
For thine is the j^ower and the glory, for ever. *
Pray thus thrice a day.
Ch. ΎΙΙΙ. 1. But let not your fasts be together with the hypocrites.
Ch. X. 5. Gather her [the church] together from the four winds.
Ch. IX. 4. Let thy church be gathered together from the ends of the earth into Thykingdom.
Ch. IX. 5. The 'Lord hath said, " Give not that which is holy unto dogs."
Ch. X. 5. Into thy king- dom which thou didst prepare for her [thy church].
Ch. X. 6. Hosanna to the God of David.
Ch. XL 7. For every sin
* The Didache follows Matthew almost literally, and differs from Luke not only in fulness, but also in the details. Luke has τό κα3' i/uepav for d?!/iFpov, and aitapria? for όφείλήϋΐηΓα. The doxology of the textus recoptus is omitted in the oldest MSS. and versions, and by the critical editors. The-Didache furnishes the earliest testimony for its use in devotion. The omission of 77 βαότλεία occurs also in Gregory of Nyssa, and in the Sahidic or Upper Egyptian version of Matthew. Comp. 1 Chr. xxix. 11.
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THE DIDACHE AND THE SCRIPTUKES.
85
blasphemy shall be forgiven unto men ; but the blaspliemy against the Spirit shall not be forgiven.
Ch. X. 10. For the laborer is worthy of his food.
[Luke, X. 7. The laborer is worthy of his hire.]
Cb. V. 23,. 24. If therefore thou art offering thy gift at the altar ... go thy way, first be reconciled to thy brother, and then come and offer thy gift.
Ch. xxiv. 42, 44. Watch therefore : for ye know not on what day your Lord cometh .... Be ye ready : for in an hour that ye think not the Son of Man cometh. [Luke, xii. 35.]
Ch. xxiv. 10, 11. And [many] shall deliver up one another and shall hate one another. And many false prophets shall arise and shall lead many astray. And be- cause iniquity shall be multi- plied, the love of the many shall wax cold.
Ch. xxiv. 10, 13. And then shall many stumble . . . but he that endureth to the end, the same shall be saved.
Ch. xxiv. 30, 31. And then shall appear the sign of the Son of Man in heaven . . . and they shall see the Son of
shall be forgiven, but this sin shall not be forgiven.
Ch. XIII. 1, 2. But every true prophet ... is worthy of his food. Likewise a true teacher is himself worthy, like the laborer, of his food.
Ch. XIV. 2. Let no one who has a disj)ute with his fellow come together with you until they are reconciled, that your sacrifice may not be defiled.
Ch. XYL 1. Watch for your life ; let not your lamps be quenched, and let not your loins be loosed, but be ye ready; for ye know not the hour in which our Lord cometh.
Ch. XYL 3, 4. For in the last days the false prophets and the corrupters shall be multi- plied, and the sheep shall be turned into wolves, and love shall be turned into hate ; for when lawlessness increaseth, they shall hate one another and persecute and deliver up.
Ch. XYL 0. And many shall stumble and perish ; but they that endure in their faith shall be saved from [or, under] the curse itself.
Ch. XYL 6-8. And then shall appear the signs of the truth: first, a sign of an ex- pansion (opening) in heaven ;
86 THE DIDACHE AND THE SCRIPTURES.
Man coming on the clouds then a sign of sound of a trum-
of heaven with power and pet ; and third, a resurrection
great glory. And he shall of the dead, but not of all . . .
send forth his angels with a Then shall the world see the
great sound of a trumpet, and Lord coming upon the clouds
they shall gather together his of heaven, elect from the four winds from one end of heaven to the other.
We have in all four literal or nearly literal quotations from Matthew, and about eighteen general references to Matthew with some sentences from Luke. How shall we account for this fact ?
Hamack supposes that the Didache used the Gospel of Matthew enriched from that of Luke, and that this mixed product was probably the " Gospel according to the Egyp- tians." * But this was of Gnostic origin, and furnishes in the remaining fragments no parallel to the Didache^ which breathes a different spirit, f
Krawutzcky, with more plausibility, in connection with his false hypothesis of its alleged Ebionism, conjectures that the Didache borrowed its quotations from the apocryphal " Gospel according to the Hebrews." :|: But, 1) This Gospel, as far as
* Page 79. He says that " many arguments might be furnished for this hypothesis," but he omits to state any.
f Lipsius, in his article on the Apocryphal Gospels, in Smith & Wace's
Bid. of Christian Biography, vol. ii. (1880), p. 712, calls the Εναγγέλιον
κατ'' Αίχυητίονί "a product of that pantheistic gnosis which we find
/ among the Naassenes of the ' Philosophumena ' and some other kindred
1 sects." Hilgenfeld has collected the few fragments in his Evang. secundum
HebrcEos, etc. (Nov. Test, extra can. rec, second ed. iv., 43-44), and finds in
them (p. 48) " pantheismum quendam in trinitate et in animee natura cum
ascetica mundi contcmptione et matrimonii damnatione conj\inctum." He
' assigns the Gospel of the Egyptians, with Volkmar, to c. 170-180. It is first
quoted by Clement of Alex., Origen, and Hippolytus (Philosoph. y. 7).
I In his second article, already noticed, p. 23 sq. His reasons are, that the Gospel of the Hebrews was also called " Evangelium Bomini secundum duodecim Apostolus" at the time of Origen (see Horn. i. in Luc. ad i. 1, and Jerome, Adv. Pelag. iii. 2), and that, like i\ie Bidache XY . 3, it condemns with unbiblical severity an offence against a brother as one of the greatest crimes, according to Jerome, Ad. Ezek. xviii. 7 : " //i Evang elio quod juxta Hebrceos Nnzanvi legere consueverunt, inter maxima punitur crimina, qui frairis sui spiritum contristaverit."
~ THE DIDACHE AXD THE SCRIPTURES. 87
known, is a post-canonical, Ebionitic adaptation of Matthew to the Aramaic-speaking Jewisli-Cliristians in Palestine, with various omissions and additions, and seems to_date from the later part^of_jthe_ second century, as it is not quoted before Clement of Alexandria and Origen ; while the Didache belongs to an earlier stage of theological development^ and shows no trace of Ebionism. 2) The Didache^ while closely agreeing with our Greek Matthew, furnishes not a single parallel to the more than twenty original fragments which still remain of the Gospel according to the Hebrews.* This Gospel is the best among the Apocryphal Gospels, and owed its popularity to the erroneous opinion, propagated by the Ebionites, that it was identical with the lost Hebrew Matthew ; but it certainly must have differed very considerably from our Greek MatthcAV, else Jerome would not have thought it worth while to trans- late it both into Greek and Latin, f
* These fragments are collected by Hilgenfeld. Xovum Test, extra caiio- nem recepfum, Fasc. iv. 1-31 (ed. ii. 1884), and by Nicholson, The Gospel according to the Hebrews. Its Fragments translated and annotated. Lon- don, 1879. See also Lipsius, Apocryphal Gospels, in Smith k Wace's Did. of Christian Biography, vol. ii. (1880), p. 709 sqq. The text from which Epiphanius quotes, omitted the chapters on the genealogy, birth and chili- hood of Christ ; but the texts used by Cerinthus and Carpocrates had the genealogy, though carefully excluding aU that relates to the supernatural con- ception. The Lord's Baptism was also differently related. Lipsius infers from these and other discrepancies that there were different recensions of this Ev- αχγέλιον na^^ 'Efiptxiovi. He supposes that it was nearly related to Matthew's λόγια τον Kvpi'ov. and to a later redaction of these λύ;'/α made use of by Luke, and in the Ebionite circles of Palestine. Mangold, Drum- mond, E. A. Abbott, and Ezra Abbot agree that the Gospel of the Hebrews was written some time after the canonical Gospels and was unknown to Justin Martyr. See E. Abbot, The A nthorship of the Fourth Gospel (1880), p. 98.
f Devivis ill. c. ii: "Fvangelium quod appellatur ' Secundum Hebrceos,' et a me nuperin Orcecum Latinumque sermonem translatum est, quo et Origenes sape utitur, post resurrectionem Salvatoris refert." Then follows the story of the appearance of Christ to James who had sworn ne\'er to eat bread or to drink wine, after the last passover. till he should see the Lord risen from the dead. In cap. iii. Jerome relates that he had seen (a. 413) the Hebrew Matthew in the library of Pamphilus at Caesarea; but this must have been cither only another title of the same book on the supposition of its identity with the Hebrew Matthew (/n Matt. xii. 13: ''quod vacatur a plerisque Matthcei authenticum"), or a document differing from the copy which he
88 THE DIDACHE AND THE SCEIPTURES.
If the Didache liad been based upon an heretical Gospel, whether Gnostic or Ebionitic, we could not account for its use in catechetical instruction by Athanasius, "the father of orthodoxy."
There remains therefore only the alternative that the author of the Didache drew from our Greek Matthew, or from the lost Hebrew Logia^ which are supposed to have formed the basis of the former. But the parallel passages agree so closely, more so than similar quotations in the writings of the Apostolic Fathers and Justin Martyr, that it is almost certain that our canonical Matthew was the chief written source of the Didache.^
The Gospel of Mark, which originated in Eome, is never quoted or alluded to. This fact is rather unfavorable to the prevailing modern hypothesis of the priority of Mark, as the Urevangelist^ but it may be accidental, as the author of the Didache lived in the East.
The use of the Gospel of Luke may be inferred from Did. I. 3, 4, 5, compared with Luke vi. 27-35, and from Did. IV. 8, compared with Luke xii. 35, where the Didache follows Luke rather than Matthew.
Luke xii. 35.
Did. XVI. 1.
"Εότωόαν νμών at οϋφνεζ itept- εζωόμέΐ'αι και οί λύχνοι Ηαιήβε- νοι, κατ νμεΐζ όμοιοι ανΒρω- τΐοιζ Λροό^εγη- μένοιζ τόν Κν- ριην εαυτών, κ. τ. λ.
Let your loins Ι Watch ΟΛ-er be girded about Jyour life, let not and your lamps your lamps be
burning, and be yourselves 1 ke unto men look- ing for their Lord.
quenched, and let not your loins be loosed [for ye know