Christian dating practices
The Didache is written from the view point of a community leadership that distrusts, and yet respects, Christian prophets, one that wishes the prophets to leave town as quickly as possible, yet would have them welcomed in town when they arrive.The Pastoral and Petrine epistles stem from a slightly later time, when authority in the Christian movement was based on the prerogatives of office rather than on prophetic powers." Crossan observes the following on the text of the Didache (The Birth of Christianity, p. The Didache, then, was a small text, fifth among others mostly larger than itself, lost in a small library in the Fener section of Istanbul, halfway up the west side of the Golden Horn.Despite small differences, the wording on those scraps is very close to Byrrenios's text.That is very important confirmation for the basic accuracy of Codex Hierosolymitanus 54, given the gulf of centuries between it and the earlier fragments. Mirecki offer a photographic reproduction along with an excellent transcription, translation, and commentary on this document.It does not really remove many "difficulties" in the logical flow of the text, and it hardly leaves an adequate ending for the writing. Crossan comments on the provenance of the Didache (op. They noted that the text is addressed to "rural communities of converted pagans" (98).To these points, Crossan adds the consideration that the reading of the Coptic text of is likely to be secondary, while the Greek text is more difficult and earlier, and that this "would render doubtful Patterson's proposal that the Coptic fragment represented an earlier and shorter edition of the Didache" (op. It "reveals a Christianity established in rural communities who have broken with the radicalism of earlier converts" (100).Comparison of the "Two Ways" section with several other "Two Ways" documents suggests that Didache 1-6 is itself the result of multistage editing.The document began with rather haphazard organization (cf.
This helps to explain the similarities and differences between the two ways in Didache, Barnabas, Doctrina, and elsewhere (e.g., Goodspeed 1945; Rordorf 1972).A Coptic papyrus containing Didache 10:3b-12:2a, dated to the end of the fourth or start of the fifth century, was bought in 1923 for what was then the British Museum and catalogued as British Library Oriental Manuscript 9271. They conclude that "this sheet was originally cut from a roll of papyrus in order to serve as a double-leaf in a codex," but instead it was used "as a space for scribal exercises" (87).It was, in other words, a rather casual copying of that section of the Didache for purposes of writing practice.The following two points speak against this assumption: 1) There are no decorations which mark the end of the text. It may stem from the consensus of rural households rather than the authority of urban patrons.2) The proposed elimination of all of the material after Did 12.2a is a rather radical solution to the open question of the disposition of the Didache. Willy Rordorf and Andre Tullier, writing in a major French series, located the Didache in northern Palestine or western Syria, but not in the capital city of Antioch.