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First Part The Way of Life is the love of God and of our neighbour. We first find the Golden Rule in the negative form (cf. Then short extracts from the Sermon on the Mount, together with a curious passage on giving and receiving, which is cited with variations by Hermas (Mand., ii, 4-6). The second chapter contains the Commandments against murder, adultery, theft, coveting, and false witness — in this order - and additional recommendations depending on these. iii we are told how one vice leads to another: anger to murder, concupiscence to adultery, and so forth. iv, which ends: "This is the Way of Life." The Way of Death is a mere list of vices to be avoided (v). vi exhorts to the keeping in the Way of this Teaching: "If thou canst bear the whole yoke of the Lord, thou wilt be perfect; but if thou canst not, do what thou canst. vi a similar close, omitting all reference to meats and to idolothyta , and concluding with per d. And of the broken Bread: 'We give Thee thanks, our Father, for the Life and knowledge which Thou hast made known to us through Jesus Thy Child; to Thee be glory for ever. The words in thanksgiving for the chalice are echoed by Clement of Alexandria, "Quis div.", 29: "It is He [Christ] Who has poured out the Wine, the Blood of the Vine of David, upon our wounded souls "; and by Origen, "In i Judic.", Hom.This section shows some close likenesses to the Babylonian Talmud. But as for food, bear what thou canst; but straitly avoid things offered to idols; for it is a service of dead gods." Many take this to be a recommendation to abstain from flesh, as some explain Romans 14:2 . Paul is a hyperbolical expression like 1 Corinthians : "I will never eat flesh, lest I should scandalize my brother", and gives no support to the notion of vegetarianism in the Early Church. For as this broken Bread was dispersed over the mountains, and being collected became one, so may 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 for ever.' And let none eat or drink of your Eucharist but those who have been baptized in the Name of Christ; for of this the Lord said: 'Give not the holy Thing to the dogs'." These are clearly prayers after the Consecration and before Communion. x gives a thanksgiving after Communion, slightly longer, in which mention is made of the "spiritual food and drink and eternal Life through Thy Child". vi: "Before we are inebriated with the Blood of the True Vine Which ascends from the root of David." The mention of the chalice before the bread is in accordance with St.As we find the Christian Sunday already substituted for the Jewish Sabbath as the day of assembly in Acts, xx, 7 and I Cor., xvi, 2, and called the Lord's day ( Revelation ), there is no difficulty in supposing that the parallel and consequent shifting of the fasts to Wednesday and Friday may have taken place at an equally early date, at least in some places. In the second century prophecy was a charisma only and not a ministry, except among the Montanists. " The Didache places teachers below apostles and prophets, the two orders which St.— (2) The itinerant ministers are not mentioned by Clement or Ignatius. Paul makes the foundation of the Church ( Ephesians ). Paul not only to the Twelve, but also to himself, to Barnabas, to his kinsmen, Andronicus and Junias, who had been converted before him, and to a class of preachers of the first rank.
The Didache is mentioned by Eusebius after the books of Scripture (H. Unacknowledged citations are very common, if less certain. xviii-xx, sometimes word for word, sometimes added to, dislocated, or abridged, and Barn., iv, 9 is from Didache, xvi, 2-3, or vice versa. The baptized and, if possible, the baptizer, and other persons must fast for one or two days previously.We have no right to assume a second-century order of apostles, who had not seen Christ in the flesh, for the sake of bolstering up a preconceived notion of the date of the Didache.