Chapter II

Subapostolic Texts

7. THE DIDACHE OR THE TEACHING OF THE TWELVE APOSTLES^†

In 1873 P. Bryennios, the Greek Orthodox Metropolitan of Nicomedia, discovered at the Monastery of the Holy Sepulcher in Constantinople a codex, written in 1067, containing among other writings a Greek text entitled The Teaching of the Twelve Apostles or The Lord’s Teaching to the Gentiles through the Twelve Apostles, this latter designation also occurring in the manuscript and believed by some to be the original title. Since its publication in 1883 the document, commonly known as the Didache, the Greek word for teaching or instruction, has been the object of intense scholarly investigation and discussion. A collection of ethical principles, liturgical directives, and instructions regarding the life of the community, the Didache is the earliest example of what are called church orders, namely, early collections of church law and discipline.

Not a homogenous and unified whole, the document is a compendium that relies on previous sources and has undergone the workings and revisions of an editor (or editors). For example, chapters I–VI form a short catechesis on ethical behavior and are based on an earlier and, as many believe, Jewish work designed for Gentile converts to Judaism. It outlines the Two Ways of moral behavior, namely, the Way of Life (I–IV) and that of Death (V). It has been suggested that the editor, to adapt this earlier text for Christian usage, made certain additions to the primitive form, for example, I.3–II.1, among others. Although scholars agree that much revision occurred and that various layers or blocks exist within the text’s final redaction, there are differences of opinion as to the precise nature and extent of the editorial process.

As is true of most early church orders, the editor of the Didache remains anonymous, although most probably being a Judeo-Christian living in Egypt, Palestine, or—as is most commonly believed—western Syria. Whereas parts of the document certainly have a very early origin, scholars are divided as to the date of the final redaction, some placing it in the first century and even as early as 60 A.D., others assigning it to the early or mid-second century, and still a few others opting for a third-century date.

Prior to the 1873 discovery of the manuscript in Constantinople, the Didache was known only by name and through various quotations in works by authors like Clement of Alexandria, Origen, and Athanasius, the latter saying it was used for the instruction of catechumens. So useful and revered was the document that it served in edited form as the basis of Book VII of the Apostolic Constitutions (WEC 2:77).

CPG 1: nos. 1735ff. * Altaner (1961) 50–54 * Altaner (1966) 79–82 * Bardenhewer (1908) 19–22 * Bardenhewer (1910) 18–20 * Bardenhewer (1913) 1:76–86 * Bardy (1929) 53–54 * Cross 8–11 * Goodspeed 11 –13 * Hamell 24–25 * Jurgens 1:1–6 * Quasten 1:29–39 * Steidle 268 * Tixeront 19–21 * CATH 3:747–49 * CE 4:779–81 * DACL 4.1:772–98 * DDC 4:1210–18 * DictSp 3:860–62 * DPAC 1:947–48 * DTC 1.2:1680–87 * EC 4:1562–65 * EEC 1:234–35 * EEChr 1:328–29 * LTK 3:207–8 * NCE 4:859 * NCES 4:736 * ODCC 478–79 * PEA (1894) 5.1:392–94 * PEA (1991) 3:538 * RACh 3:1009–13 * TRE 8:731–36

RECENT EDITIONS/TRANSLATIONS

J.-P. Audet, La Didaché: Instruction des apôtres, Etudes bibliques (Paris, 1958). [Provides a complete revised text and a fresh survey of all the textual evidence with full notes and related materials.] * W. Rordorf and A. Tuilier, La Doctrine des Douze Apôtres (Didaché), SChr 248 (Paris, 1978); includes a critical text with introductions and notes. * A. Milavec, The Didache: Text, Translation, Analysis, and Commentary (Collegeville, 2003).

GENERAL COMMENTARIES/STUDIES

J. Daniélou, “Une antique liturgie judéo-chrétienne,” Cahiers sioniens 4 (1950) 293–303. * A. Vööbus, Liturgical Traditions in the Didache, Eesti Usuteadlaste Selts Paguluses 16 (Stockholm, 1968). * S. Giet, L’énigme de la Didaché (Paris, 1970). * F.E. Vokes, “The Didache—Still Debated,” ChQ 3:1 (July 1970) 57–63. * F. Hawkins, “The Development of the Liturgy: The Didache,” in StLit, 55–57. * C.N. Jefford, ed., The Didache in Context: Essays on Its Text, History, and Transmission, Supplements to Novum Testamentum 77 (Leiden and New York, 1995). * J.A. Draper, ed., The Didache in Modern Research (Leiden and New York, 1996). * K. Niederwimmer, The Didache: A Commentary, Hermeneia—A Critical and Historical Commentary on the Bible (Minneapolis, 1998). * H. van de Sandt and D. Flusser, The Didache: Its Jewish Sources and Its Place in Early Judaism and Christianity (Minneapolis, 2002). * M. Del Verme, Didache and Judaism: Jewish Roots of an Ancient Christian-Jewish Work (New York, 2004). * A. Milavec, The Didache: Faith, Hope, and Life of the Earliest Christian Communities (New York, 2005).

BAPTISM

T. Klauser, “Taufe in lebendigem Wasser! Zum religions-und kulturgeschichtlichen Verständis von Didache 7, 1–13,” in Pisciculi F.J. Dolger dargeboten (Münster, 1939) 157–64; repr. in JAC Ergänzungsband 3 (1975) 177–83. * B. Neunheuser, Baptism and Confirmation (St. Louis, 1963) 54–55. * G. Saber, “Le baptême chrétienne dans la ‘Didachè’ ou ‘Instruction des Apôtres’” (in Arabic), Melto. Melta. Recherches orientales 4, no. 1 (1968) 126–40. * E. Ferguson, “Baptism from the Second to the Fourth Century,” ResQ 1 (1957) 185–97. * W. Rordorf, “La baptême selon la Didachè,” in Mélanges liturgiques offerts au R.P. Dom Bernard Botte (Louvain, 1972) 499–509. * R. Pillinger, “Die Taufe nach der Didache Philologisch-archäologische Untersuchung der Kapitel 7, 9, 10 und 14,” WSt, n.s., 9 (1975) 152–60. * R.S. Ascough, “An Analysis of the Baptismal Ritual of the Didache,” StudLit 24:1 (1994) 201–13. * A.H.B. Logan, “Post-Baptismal Chrismation in Syria: The Evidence of Ignatius, the ‘Didache’ and the Apostolic Constitutions,” JThSt, n.s., 49 (1998) 92–108.

EUCHARIST

P. Batiffol, “L’Eucharistie dans la Didaché,” Revue biblique internationale, n.s., 2 (1905) 58–67. * J. Réville, “Les origines de l’Eucharistie (messe-Sainte-Cène),” RHE 56 (1907) 1–56, 141–96. * G. Klein, “Die Gebete in der Didache,” Zeitschrft für die neutestamentliche Wissenschaft 9 (1908) 132–46. * Hans Lietzmann, Messe und Herenmahl, Arbeiten zur Kirchengeschichte 8 (Bonn, 1926) 230–38. * A. Greiff, Das älteste Paschalritual der Kirche, Didache 1–10 und das Johannesevangelium, Johanneische Studien 1 (Paderborn, 1929). * H.J. Gibbins, “The Problem of the Liturgical Section of the Didache,” JThSt 36 (1935) 373–86. * R.D. Middleton, “The Eucharistic Prayers of the Didache,” JThSt 37 (1935) 259–67. * A. Arnold, Der Ursprung des christlichen Abendmahles (Freiburg i. B., 1937). * R.H. Connolly, “Agape and Eucharist in the Didache,” DR 56 (1937) 477–89. * M. Dibelius, “Die Mahl-gebete der Didache,” ZNW 37 (1938) 32–41. * G. Dix, “Primitive Consecration Prayers,” Theology. Journal of Historic Christianity 37 (1938) 261–83. * J. Jungmann (1951), vol. 1, 11ff. * Jungmann (1959) 6ff. * C.F.D. Moule, “A Note on Didache IX.4,” JThSt, n.s., 6 (1955) 240–43. * H. Riesenfeld, “Das Brot von den Bergen: zu Didache 9, 4,” Eranos 54 (1956) 142–50. * C.F.D. Moule, “A Reconsideration of the Context of Maranatha,” NTS 8 (1960–61) 307–10. * L. Clerici, Einsammlung der Zerstreuten; liturgiegeschichtliche Untersuchung zur Vol- und Nachgeschichtliche der Fürbitte für die Kirche in Didache 9, 4 und 10, 5, LQF 44 (Münster, 1966). * M. Decroos, “Die eucharistische liturgie van Didache IX en X,” Bijdragen 28 (1967) 376–98. * L. Bouyer, Eucharist: Theology and Spirituality of the Eucharistic Prayer (Notre Dame, 1968) 115–19. * J. Betz, “Die Eucharistie dans la Didaché,” ALW 11 (1969) 10–39. * W. Rordorf, “The Didache,” in W. Rordorf and others, The Eucharist of the Early Christians (New York, 1978) 1–23. * A. Verheul, “La prière eucharistique dans la Didachè,” QL 60 (1979) 197–207. * J.W. Riggs, “From Gracious Table to Sacramental Elements: The Tradition-History of Didache 9 and 10,” SCJ 4 (1984) 83–101. * B. Grimonprez-Damm, “Le ‘sacrifice eucharistique’ dans la ‘Didaché,’” RevSR 64 (1990) 9–25. * J.-M. van Cangh, “Le déroulement primitif de la Cène,” RBibl 102 (1995) 193–225. * W. Rordorf, “Die Mahlgebete in ‘Didache’ Kap. 9–10: Ein neuer ‘status quaestionis,’” VC 51 (1997) 229–46. * A. Verheul, “La prière eucharistique dans la Didaché,” QL 80 (1999) 337–47. * W. Rordorf, “Tà ‘ágia toîs ‘agíois,” Ire 72 (1999) 346–63. * J. Schwiebert, Knowledge and the Coming Kingdom: The Didache’s Meal Ritual and Its Place in Early Christianity, Library of New Testament Studies 373 (London, 2008).

FORGIVENESS OF SIN

J. Hoh, Die kirchliche Busse im zeiten Jahrhundert (Breslau, 1932) 103–11. * B. Poschmann, Paenitentia Secunda (Bonn, 1940) 88–97. * W. Rordorf, “La rémission des péchés selon la Didaché,” Ire 46 (1973) 283–97.

OTHER TOPICS

E. Ferguson, “The Ministry of the Word in the First Two Centuries,” ResQ 1 (1957) 21–31. * J. Gribomont, “‘Ecclesiam Adunare’: un écho de l’Eucharistie africaine et de la ‘Didachè,’” RTAM 27 (1960) 20–28. * A. Vööbus, “Regarding the Background of the Liturgical Traditions in the Didache,” VC 23 (1969) 81–87. * E. Ferguson, “Ordination in the Ancient Church,” ResQ 5 (1961) 17–32, 67–82, 130–46. * S. Gero, “The So-Called Ointment Prayer in the Coptic Version of the Didache: A Re-Evaluation,” HThR 70 (1977) 67–84. * A. de Halleux, “Les ministères dans la Didaché,” Ire 53 (1980) 5–29. * V. Balabanski, Eschatology in the Making: Mark, Matthew, and the Didache, Monograph Series, Society for New Testament Studies 97 (Cambridge and New York, 1997). * M. Slee, The Church in Antioch in the First Century CE: Communion and Conflict, Journal for the Study of the New Testament, Supplement Series 244 (London and New York, 2003).

I.1. There are two ways: one is the way of life; the other is that of death. And there is a great difference between them. 2. The way of life is this: First, love the God who made you;¹ then love your neighbor as yourself;² and whatever you do not desire to be done to you, do not do to another.³ 3. This is the teaching of these words: Bless those who curse you, pray for your enemies, and fast for those who persecute you.⁴ For what merit is there in loving those who love you? Do not even the pagans do this?⁵ Love those who hate you, and you will not have an enemy. 4. Refrain from carnal⁶ and bodily desires. If anyone strikes you on the right cheek, turn the other⁷ and you will be perfect; if anyone forces you to go one mile, go also a second with that person;⁸ if anyone takes your cloak, give this person your tunic as well.⁹ If anyone takes what belongs to you,¹⁰ do not ask for it back, not even if you can. 5. Give to each person who asks and request nothing back.¹¹ For the Father desires that we share his gifts with all. Happy the person who gives according to the commandment, for such a one is without reproach. Woe to the person who takes; certainly if one takes because of need, an account will be given of the reason and purpose for taking it. Placed in prison, such a person will be examined about what was done and will not depart [prison] until the last penny is paid.¹² But on this subject it has also been said: May your alms sweat in your hands till you know to whom you are giving. (178)

II.1. The second commandment of the teaching is: 2. You are not to murder,¹³ you are not to commit adultery,¹⁴ you are not to molest children, you are not to commit fornication, you are not to steal,¹⁵ you are not to perform magic and sorcery,¹⁶ you are not to kill a baby by an abortion or kill it after birth. You are not to desire your neighbor’s goods;¹⁷ 3. you are not to swear falsely¹⁸ or to bear false witness.¹⁹ You are not to slander,²⁰ and you are not to bear malice.²¹ 4. You will not be double-minded or double-tongued since deceit is the snare of death.²² 5. Your speech is not to be false or vain but turned into deeds. 6. You should not be greedy nor rapacious nor hypocritical; nor malicious nor proud; and you are not to plan evil against your neighbor. 7. You are not to hate anyone; but you shall admonish some, pray for others, and still others you will love more than your own soul. (179)

III.1. My child, avoid all that is evil and everything resembling evil.

2. Be not angry since anger leads to murder; be neither jealous nor quarrelsome nor irascible, for all this causes murders. 3. My child, do not hand yourself over to lust since this leads to fornication; avoid obscene speech and indiscreet glances, for all this results in adultery. 4. My child, do not give yourself to omens since this leads to idolatry, nor to witchcraft, to astrology, or to purifications. Refuse to see [and hear] these things since all this gives rise to idolatry. 5. My child, do not lie since lying leads to thievery; do not be avaricious nor taken with vain glory since all this results in thefts. 6. My child, do not grumble since this leads to blasphemy; be neither arrogant nor malicious since all this engenders blasphemy. 7. On the contrary, be meek, for the meek will inherit the earth.²³ 8. Be patient, merciful, kind, peaceful, good, and ever fearing the words you have heard.²⁴ 9. Do not exalt yourself and allow your soul to become insolent. Do not attach your soul to the arrogant but keep company with the just and the humble. 10. Receive whatever happens as good, knowing that nothing takes place without God. (180)

IV.1. My child, day and night remember the one who speaks God’s word to you.²⁵ Honor such a person as the Lord, for the Lord is present where his authority²⁶ is preached. 2. Daily seek out the company of the saints in order to rest²⁷ upon their words.²⁸ 3. Create no dissension but reconcile those who are at odds with one another. Judge with justice and, when correcting sins, show favor to no one.²⁹ 4. Be not anxious as to whether something will happen or not. 5. Do not stretch out your hand to receive, and do not close it when giving.³⁰ 6. If you have anything by the work of your hands, give it for the redemption of your sins. 7. Do not hesitate to give, and give without murmuring, for you know who will grant a fitting reward in return.³¹ 8. Turn not away from the needy,³² but share all your goods with one another and do not say that these are your own; for if you are sharers in immortality, you should be all the more so in perishable things. 9. Do not withdraw your hand from your son or daughter, but teach them from infancy the fear of God.³³ 10. Do not with bitterness command your male or female servants who hope in the same God lest they no longer fear God who is above both of you³⁴ because he comes to call, not according to appearance, but those for whom he has prepared the Spirit. 11. But you who are servants are to submit to your masters, as to an image of God, with respect and fear.³⁵ 12. Hate all impiety and all that displeases the Lord.³⁶ 13. Never abandon the commandments of the Lord, but keep what you have received, neither adding nor taking away from it.³⁷ 14. Confess your sins in the assembly,³⁸ and do not go to pray with a bad conscience. This is the way of life. (181)

V.1. This is the way of death. First, it is evil and full of cursing: murders, adulteries, lusts, fornications, thefts, idolatries, magic, sorceries, robberies, false witnessing, hypocracies, duplicities, fraud, pride, malice, arrogance, covetousness, obscene speech, jealousy, impudence, haughtiness, boastfulness. 2. Persecutors of good people, enemies of truth, those who love lies and ignore the reward of justice, are attached neither to good nor to a just judgment; they desire not what is good but what is evil; being strangers to meekness and patience, they love vanity and seek to be rewarded; they pity not the poor; they have no concern for the afflicted, and they know not their Creator.³⁹ Murderers of children, they corrupt the work of God; they turn away from the needy and oppress the afflicted; they defend the rich and unjustly judge the poor; they are completely sinful. May you, my children, be kept from all of these. (182)

VI.1. Take care that no one causes you to stray from this way of teaching since such a person teaches you without God. 2. If you are able to carry the full yoke of the Lord,⁴⁰ you will be perfect; but if not, do what you can. 3. As to food, bear what you are able but resolutely abstain from meat offered to idols⁴¹ since this is to worship dead gods. (183)

vii.1. Regarding baptism, baptize as follows: after having given [as an instruction] all these things [just mentioned], “baptize in the name of the Father and of the Son and of the Holy Spirit,”⁴² doing so in running water. 2. But if you have no running water, baptize in other water; if you cannot in cold water, then in warm water. 3. But if you have neither, pour water three times on the head in the name of the Father and of the Son and of the Holy Spirit. 4. And let the baptizer, the person to be baptized, and others who are able to do so, fast before the baptism; bid the person to be baptized to fast for one or two [days] beforehand. (184)

viii.1. Do not let your fasts be with the hypocrites. They, in fact, fast on the second day [Monday] and on the fifth day [Thursday] of the week; but you are to fast on the fourth day [Wednesday] and on the Preparation Day [Friday]. 2. Do not pray as the hypocrites.⁴³ But as the Lord has commanded you in his Gospel, pray as follows, (185)

“Our Father in heaven,

hallowed be your name;

your kingdom come;

your will be done on earth as it is in heaven.

Give us today our daily bread;

forgive us our debts as we also forgive our debtors.

And lead us not into temptation

but deliver us from evil.⁴⁴

For to you is the power and the glory forever.”^a

3. Pray in this manner three times a day.

IX.1. Regarding the Eucharist, give thanks as follows.^b (186)

2. First for the cup:

“We give you thanks, our Father,

for the holy vine of David, your servant,

whom you have revealed to us through Jesus, your servant.

Glory be to you forever.”

3. Then for the broken bread:

“We give you thanks, our Father,

for the life and the knowledge

which you have given us through Jesus, your servant.

Glory be to you forever.

4. As this broken bread, scattered over the mountains,

was gathered together to be one,

so may your Church be gathered together in the same manner

from the ends of the earth into your kingdom;

for to you are the glory and the power

through Jesus Christ forever.”

5. Let no one eat or drink of your Eucharist except those who have been baptized in the name of the Lord; for it was in regard to this that the Lord said, “Do not give what is holy to the dogs.”⁴⁵

X.1. After you have been filled, give thanks as follows: (187)

2. “We give you thanks, holy Father,

for your holy name

which you have made to dwell

in our hearts,

and for the knowledge, the faith, and the immortality

which you revealed to us

through your servant Jesus.

Glory be to you forever.

3. “Almighty Lord, you have created all things

for the sake of your name.⁴⁶

You have given all food and drink for refreshment

so that they may give you thanks.

But to us you have given spiritual food and drink and eternal life

through [Jesus] your servant.

4. “For everything we thank you

because you are powerful.

Glory be to you forever.

5. “Lord, remember your Church; deliver it from all evil

and perfect it in your love.

Gather this sanctified Church from the four winds⁴⁷

into the kingdom you have prepared for it.

For to you belong the power and the glory forever.

6. “May grace come, and may this world pass away.

Hosanna to the God of David.⁴⁸

If anyone is holy, let him come;

if anyone is not, let him do penance.

Maranatha.”^c

7. Allow the prophets to give thanks as they wish.

XI.1. If anyone comes to teach you all that was said above, receive him. 2. But if the teacher undertakes to teach another doctrine so as to destroy [these things], do not listen; but if one teaches in order to increase justice and knowledge of the Lord, receive such a one as [you would] the Lord. 3. As to the apostles and the prophets, act as follows in accord with the Gospel. 4. May every apostle who comes to you be received as the Lord. 5. But he is to remain for only one day and—should there be need—for the following day; if he remains three days, he is a false prophet. 6. Upon departing, the apostle is to receive nothing other than some bread until he reaches his next lodging; if he requests money, he is a false prophet.

7. You are not to test any prophet who speaks under the inspiration of the Spirit, nor are you to judge him. For every [other] sin will be forgiven, but this sin will not be.⁴⁹ 8. Not every person who speaks under the inspiration of the Spirit is a prophet, but only those who imitate the Lord. The false prophet and the true prophet are recognized by their behavior.

9. Every prophet who orders a meal to be served under the inspiration of the Spirit will abstain from it; but if he does not, he is a false prophet.

10. And every prophet who teaches the truth but does not put into practice what is taught is a false prophet. 11. And every prophet who is proven and true and who acts in view of the mystery of the Church in the world but who does not teach others to do what he does is not to be judged by you, for God will judge. This, in fact, is how the ancient prophets acted. 12. But whoever, under the inspiration of the Spirit, says to you, “Give me some money or something else,” do not listen to this person; but if someone asks you on behalf of others who are in need, let no one judge. (188)

XII.1. Let everyone who comes in the name of the Lord⁵⁰ be received; but after testing them you will know them, for you will know what is true and what is false. 2. If the one who comes is a traveler, give help to the best of your abilities; but this person is to remain with you for only two or three days, if it is necessary. 3. If some wish to stay with you and have a trade, let them work and eat. 4. But if they have no trade, intelligently provide the means so that a Christian may not live among you in idleness. 5. If they do not wish to do so, they traffic in Christ. Beware of these. (189)

XIII.1. But every true prophet who wishes to settle among you is deserving of food.⁵¹ 2. Likewise the true teacher himself, like the worker, is worthy of food.⁵² 3. Therefore take the first fruits of the winepress and of the harvest and of cattle and of sheep and give them to the prophets, for these are your high priests. 4. And if you have no prophet, give them to the poor. 5. If you make bread, take the first fruits from it and give them according to the commandment. 6. Likewise, when you open a jug of wine or of oil, take the first fruits from it and give them to the prophets. 7. From your money, from your garments, and from all your goods, take the first fruits as seems best to you and give them according to the commandment. (190)

XIV.1. And on the Lord’s Day^d gather to break bread and to give thanks, after having confessed your offenses⁵³ so that your sacrifice may be pure. 2. But let no one who has a difference with a comrade join you till they are reconciled so that your sacrifice not be defiled.⁵⁴ 3. For this is what the Lord said, “In every place and time let there be offered to me a pure sacrifice for I am a great king, says the Lord, and my name is revered among the nations.”⁵⁵ (191)

XV.1. Appoint for yourselves bishops and deacons worthy of the Lord, gentlemen, not seekers after money, those who are truthful and proven, for they serve you in the ministry of prophets and teachers. 2. And so do not despise them, for they are honored among you like the prophets and teachers. 3. Reprove one another, not in anger but in peace as you find in the Gospel. And let no one speak to any person who has done harm to another, nor is such a one to hear a word from you before doing penance.⁵⁶ 4. But offer your prayers, your alms, and all you do according to the Gospel of our Lord.⁵⁷ (192)

XVI.1. Watch over your life; may your lamps not be extinguished, and may your loins not be ungirded.⁵⁸ But be ready, for you do not know the hour when our Lord will come.⁵⁹ 2. Come together frequently in order to seek what is fitting for your souls since the whole time of your faith will profit you nothing if, at the end, you have not obtained perfection. 3. In these last days false prophets and corrupters will multiply; sheep will be turned into wolves; and love will be changed into hatred.⁶⁰ 4. For as lawlessness increases, people will hate one another, persecute, and betray,⁶¹ and the deceiver of the world will appear as a son of God.⁶² He will do signs and wonders.⁶³ The world will be delivered into his hands, and he will commit iniquities as have never been done since the beginning of the world.⁶⁴ 5. Then all created people will come to the fire of testing.⁶⁵ Many will be scandalized⁶⁶ and perish; but those who endure in their faith will be saved⁶⁷ by him who is [made] accursed. 6. And then the signs of truth will appear. First, the sign spread out in the sky. Then the sign of the sound of the trumpet.⁶⁸ And then the third, the resurrection of the dead,⁶⁹ 7. yet not of all people but as has been said, “The Lord will come and all the holy ones with him.”⁷⁰ 8. Then the world will see the Lord coming upon the clouds of heaven …⁷¹ (193)

8. CLEMENT OF ROME

Clement of Rome is generally accepted as Peter’s third successor, thus being the fourth bishop of Rome.

CPG 1: nos. 1001ff. * Altaner (1961) 99–102 * Altaner (1966) 45–47 * Bardenhewer (1908) 25–28 * Bardenhewer (1910) 23–26 * Bardenhewer (1913) 1:98–113 * Bardy (1929) 26–27 * Bautz 1:1048–49 * Casamassa 35–77 * Cross 11–13 * Goodspeed 7–11 * Hamell 26–27 * Jurgens 1:6–13 * Leigh-Bennett 1–8 * Quasten 1:42–53 * Steidle 11–13 * Tixeront 10–12 * CATH 2:1183–85 * CE 4:12–17 * DACL 3:1872–1902 * DCB 1:554–59 * DHGE 12:1089–93 * DictSp 2.1:962–63 * DPAC 1:712–14 * DTC 3.1:48–54 * EC 3:1809–11 * EEC 1:181 * EEChr 1:264–65 * LTK 2:1227–28 * NCE 3:926–28 * NCES 3:773–75 * ODCC 360–61 * PEA (1894) 4.1:13–20 * PEA (1991) 3:28–29 * RACh 3:188–97 * TRE 8:113–20

Th. Schermann, Griechische Zauberpapyri und das Gemeinde- und Dankgebet im I. Klemensbrief, TU 34, 2b (Leipzig, 1909). * J. Brinktrine, Der Messopferbegriff in den ersten zwei Jahrhunderten, FthSt 21 (Freiburg i. B., 1918) 68–76. * A. Baumstark, “Trishagion und Qeduscha,” JL 3 (1923) 18–32. * L.M.A. Haughwout, “Church Organization according to Clement,” AThR 6 (1923–24) 273–84. * J. Marty, “Etude des textes cultuels de prière conservès par les ‘Pères apostoliques,’” RHPR 10 (1930) 99ff. * U. Wilcken, Mitteilungen aus der Würzburger Papyrussammlung, Nr. 3: Ein liturgisches Fragment (3. Jahrh.), AAB, phil-hist. Klasse, no. 6 (Berlin, 1934) 31–36. * G. Bardy, “Le sacerdoce chrétien d’après les pères apostoliques,” VS 53 (1935) 1–28. * E. Barnikol, “Die vorsynoptische Auffassung von Taufe und Abendmahl im I. Clemensbriefe,” Theologische Jahrbücher 4 (1936) 77–80. * J. Quasten, Monumenta Eucharistica et Liturgia Vetustissima (Bonn, 1937) 327–34. * B. Poschmann, Paenitentia Secunda (Bonn, 1939) 112ff. * W.C. van Unnik, “1 Clement 34 and the ‘Sanctus,’” VC 5 (1951) 204–48. * E. Ferguson, “The Ministry of the Word in the First Two Centuries,” ResQ 1 (1957) 21–31. * E. Ferguson, “Ordination in the Ancient Church,” ResQ 5 (1961) 17–32, 67–82, 130–46. * O. Koch, “Eigenart und Bedeutung des Eschatologie im theologis hen Aufriss des 1. Clemensbrief,” Theophania 17 (Bonn, 1964) 56–64. * G. Konidaris, “De la prétendu divergence des formes dans le régime du christianisme primitif: ministres et ministères du temps des apôtres: la mort de s. Polycarpe,” Ist 10 (1964) 59–92. * R. Padberg, “Gottesdienst und Kirchenordnung im (ersten) Klemensbrief,” ALW 9 (1965–66) 367–74. * C. Riggi, “La liturgia della pace nella ‘Prima Clementis,’” Sal 33 (1971) 31–70, 205–61. * M. Jourjon, “Remarques sur le vocabulaire sacerdotal dans la 1 Clementis,” in Epektasis: Mélanges patristiques offerts au Cardinal Daniélou (Paris, 1972). * E. Ferguson, “‘When You Come Together’: ‘Epi to auto’ in Early Christian Literature,” ResQ 16 (1973) 202–8. * G. Blond, “Clement of Rome,” in W. Rordorf and others, The Eucharist of the Early Christians (New York, 1978) 24–47. * E.W. Fisher, “‘Let Us Look upon the Blood of Christ’ (1 Clement 7:4),” VC 34 (1980) 218–36. * J. Fuellenbach, Ecclesiastical Office and the Primacy of Rome: An Evaluation of Recent Theological Discussion of First Clement, Studies in Christian Antiquity 20 (Washington, D.C., 1980). * A. Faivre, “Naissance d’un laïcat chrétien: les enjeux d’un mot,” FZPT 33 (1986) 391–429. * S. Légasse, “La prière pour les chefs d’Etat: antécédents judaïques et témoins chrétiens du premier siècle,” NTes 29 (1987) 236–53. * H.O. Maier, The Social Setting of Ministry as Reflected in the Writings of Hermas, Clement, and Ignatius, diss. (Waterloo, Ont., Canada, 1991).

8-A. Letter to the Corinthians^†

Although this work does not bear his name, ancient and reliable sources attribute the Letter to the Corinthians to Clement. The date of its composition is commonly given as 96/98 A.D., although the argument has been made that the letter was written as early as 80 A.D. The abundance of Old Testament citations may indicate that the author came from a strongly Jewish background.

The occasion of the letter was strife in the city of Corinth, where, for one reason or another, ministers were being deposed from office. Clement, whether on his own initiative or having been asked, wrote to the Corinthians in the name of the Roman Church. Calling the faithful to repentance, the bishop of Rome insisted that there be due order in all things, especially those pertaining to ministry, presumably liturgical ministry. We may surmise that Clement’s intervention was successful since, we are told, his letter was customarily read in Corinth during divine services.

7. Beloved, we write you not only to warn you but also that we may remember. We are in the same arena, and the same combat awaits us.¹ Let us leave behind vain and useless cares and conform ourselves to the wonderful and venerable norms of our tradition. Let us look at what is good, what is pleasing, what is acceptable in the sight of him who made us.² Let us gaze upon the blood of Christ and know how precious that blood is to his Father, the blood that was shed for our salvation, the blood that has prepared the whole world for the grace of repentance. Let us travel back through all generations and learn that in generation to generation the Lord has allowed penance to all who desire to return to him. Noah preached repentance and those who listened to him were saved. Jonah preached destruction to the Ninevites who, repenting of their sin, appeased God by their prayers³ and were saved even though they were strangers to God. (194)

8. Through the Holy Spirit the ministers of God’s grace have spoken of doing penance. And the Lord of all things has himself spoken of penance, doing so with an oath: “As I live, says the Lord, I desire not the death of sinners but that they live.”⁴ And to help us better understand he adds: “Repent, O house of Israel, of your iniquity. Tell the children of my people, ‘Even though your sins extend from the earth to heaven, and even though they be redder than scarlet and blacker than sackcloth,⁵ if you return to me with all your heart and say “Father,” I will hear you as I do a holy people.’”⁶ Elsewhere he says, “Wash and purify yourselves. Remove from my sight the wickedness of your souls; put an end to your evil-doings; learn to do good; seek after justice and free the oppressed; do what is right to the fatherless, and do justice to the widow. Come, then, let us discuss, says the Lord. And even though your sins be like crimson, I will make them as white as the snow; and if they are like scarlet, I will make them white as wool. And if you agree to hear me, you will taste the good things of the Lord. But if you do not hear me, the sword will devour you. The mouth of the Lord has spoken these things.”⁷ The Lord’s almighty will has determined these things since he wills that all who love him should repent. (195)

40. Since these things are evident to us, and after having studied the depths of divine knowledge,⁸ we should methodically do what the Lord has commanded us to carry out at determined times. He has ordered that the offerings and the [liturgical] services^a take place not randomly or in a disorderly fashion but at appropriate times and hours. Where and by whom he desires these things to be done, he himself has decided by his own supreme will so that everything be done rightly according to his good pleasure and that they confirm to his will. So it is that those who make their offerings at the appointed times are pleasing and blessed, for they do not err in obeying the Lord’s prescriptions. For the high priest has been assigned his proper functions; the priests have their own places; the Levites have their special services. The laic^b is bound by the prescriptions proper to the laity. (196)

41. May each of you, brethren, give thanks to God in the rank proper to each, doing so with a correct conscience, with dignity, not violating the rules determined for each person’s ministry. Brethren, it is not in every place that sacrifices are offered, whether perpetual or votive, whether sin offerings or those of guilt,⁹ but only in Jerusalem. And even in Jerusalem they are not offered in any place whatsoever, but on the altar before the temple, after a careful examination of the victim by the high priest and the ministers mentioned above. Those who act contrary to God’s will deserve the punishment of death. You see, brethren, the higher the knowledge for which we are deemed worthy, the greater the danger to which we are exposed. (197)

42. The apostles received the Gospel for us through Jesus Christ the Lord, who was sent by God. Christ comes from God, the apostles come from Christ; both orderly arrangements flow from the will of God. Having received instruction, filled with confidence by our Lord Jesus Christ’s resurrection, strengthened by God’s word, and with the complete assurance of the Holy Spirit, the apostles went forth proclaiming the good news that God’s Kingdom was at hand. They preached throughout the countryside and in the cities, and they appointed the first fruits [converts], whom they tested¹⁰ by the Spirit in order to make them bishops and deacons for those who would believe. There was nothing novel here because much earlier Scripture somewhere spoke of bishops and deacons, “I will establish their bishops in righteousness and their deacons in faith.”¹¹ (198)

44. The apostles also knew, through our Lord Jesus Christ, that there should be no dispute concerning the ministry of the bishop. For this reason the apostles, having received a perfect knowledge of the future, appointed those [ministers] mentioned above, and afterwards they established the rule that after the death of those whom the apostles appointed, other approved men should succeed them in their [liturgical] ministry. And so these men who had been appointed by the apostles or appointed afterwards by other eminent men with the approval of the whole Church, who have blamelessly served the flock of Christ, doing so with humility, peacefully, and with dignity—and for a long time receiving the testimony of all—these men, we believe, are not justly deposed from their [liturgical] ministry. It is no small sin on our part if we eject from the episcopacy those who without blame and in holiness have presented [to God] the offerings. Blessed are presbyters who have finished their journey and whose life has come to a fruitful and perfect end; they need not fear being removed from the place assigned them. For we see that some of them, in fact, despite their good behavior, you have removed from the functions they exercised with honor and beyond reproach. (199)

59. […]^c We request with continual prayer and supplication that the Creator of the universe keep intact the number which has been counted of his elect¹² throughout the world because of his beloved child Jesus Christ our Lord, through whom he called us from darkness to light,¹³ from ignorance to the knowledge of the glory of his name. [May we, Lord,] hope in your name which is the beginning of all creation; you have opened the eyes of our heart¹⁴ so that we may know you; you alone¹⁵ are the Most High in the highest heavens and the Holy One among the holy ones.¹⁶ You humble the arrogance of the proud,¹⁷ you bring down the designs of the nations,¹⁸ you raise up the humble and humble the exalted,¹⁹ you enrich and you impoverish,²⁰ you kill and you bestow life,²¹ you are the sole benefactor of spirits and the God of all flesh,²² you probe the depths,²³ you observe the things we do,²⁴ you assist those in danger and save those in despair,²⁵ you are the creator and overseer of all spirits,²⁶ you multiply the nations on the earth and have chosen from among them all those who love you through Jesus Christ your beloved child through whom you have instructed, sanctified, and honored us.²⁷ Lord, we ask you to be our help and protector.²⁸ Save those among us who are in tribulation; uplift those who have fallen; show yourself to those in need; heal the sick, lead back those of your people who wander away,²⁹ feed the hungry, free prisoners, raise up the weak,³⁰ give courage to the timid. Do this so that all nations may know that you alone are God,³¹ that Jesus Christ is your child, and that “we are your people, the sheep of your pasture.”³² (200)

60. By your deeds you have made manifest the eternal arrangement of the world. Lord, you created the world; you are faithful through all generations.³³ You are just in your judgments, wonderful in power and majesty, wise when creating things and intelligent when strengthening them, good in what is visible and gracious to those who trust you. You are merciful and compassionate.³⁴ Forgive our iniquities and injustices, our sins and our omissions. Remember not the sin of your servants, both men and women, but cleanse us with your purifying faith³⁵ and direct our steps³⁶ so that we may walk in holiness of heart³⁷ and that we may do what is good and pleasing to you³⁸ and to those who govern us. Yes, Lord, may your countenance shine upon us³⁹ for good is peace, that we may be protected by your powerful hand⁴⁰ and that we might be delivered from all sin by your uplifted arm,⁴¹ that you might deliver us from all who unjustly hate us.⁴² Grant peace and harmony to us as well as to all who live in this world, as you have given these to our ancestors when they piously called upon you with faith and truth,⁴³ so that we might obey your all-powerful and glorious name as well as obey our leaders and rulers on earth. (201)

61. Lord, by your magnificent and inexpressible power you have given them royal power so that we might acknowledge the glory and honor you have given them and, being subject to them, may not oppose your will. Lord, give them health, peace, harmony, and stability so that they without harshness may exercise the authority you have given them. Heavenly Lord and king of the ages,⁴⁴ you give glory to the children of men; you give honor and power over earthly things. Lord, guide their decisions according to what is good and pleasing in your sight so that by piously exercising in peace and mildness what you have granted them they may find your graciousness. You alone can bring about these and greater things. We thank you through Jesus Christ the high priest and protector of our souls, through whom you receive glory and majesty now and for all generations and for all ages. Amen. (202)

9. IGNATIUS OF ANTIOCH. LETTERS

According to Origen (WEC 1:43), Ignatius, who refers to himself as Theophorus, namely, the “God-bearer,” was the second bishop of Antioch, the successor of Saint Peter; Eusebius (WEC 2:81), however, says that Ignatius was the third bishop of this city, following Euodius, Peter’s successor. At any rate, during the reign of the emperor Trojan (98–117), Ignatius was arrested, placed under the guard of ten soldiers, and was being taken to Rome for execution. On the way he wrote seven letters, which rank among the most precious gems of early Christian literature.

Stopping at Smyrna (modern Izmir, a port city in what is now western Turkey), Ignatius was visited and offered encouragement by the bishops of Ephesus, Tralles, and Magnesia (all in what is today western Turkey). To each he gave a letter for their respective congregations. Additionally, he wrote to the church at Rome, requesting its members not to intercede with the authorities on his behalf. The Roman military contingent and its prisoner continued on to Troas. While there he wrote three letters, one to the faithful at Philadelphia (today Alasehir in western Turkey), another to the church at Smyrna, and a third to Polycarp, the bishop of Smyrna, a port city known today as Izmir in western Turkey. Although contemporary witness is lacking, tradition indicates that the holy bishop of Antioch did indeed reach Rome, where he was martyred, being the victim of attacks by wild beasts in the Coliseum.

These seven letters, so eloquent and so full of spiritual and theological insight, have come down to us in three collections or recensions: e.g., the short and earliest recension; the long recension—dating from the fourth century and incorporating various interpolations and containing spurious material; and the Syriac abridgment of three of Ignatius’s letters. There was a time when some scholars doubted the authenticity of these seven letters, due to their witness of a very well-organized form of ordained church leadership and especially the prominent role accorded to the bishop. Today, however, there is almost universal agreement that the letters are indeed genuine.

CPG 1: nos. 1025ff. * Altaner (1961) 106–9 * Altaner (1966) 47–50 * Bardenhewer (1908) 30–35 * Bardenhewer (1910) 27–32 * Bardenhewer (1913) 1:119–46 * Bardy (1929) 55–57 * Bautz 2:1251–55 * Casamassa 103–54 * Cross 15–18 * Goodspeed 13–20 * Hamell 28–30 * Jurgens 1:17–26 * Quasten 1:63–76 * Steidle 13–14 * Tixeront 13–16 * CATH 5:1190–92 * CE 7:644–47 * DACL 7.1:67 * DCB 3:209–23 * DHGE 25:684–86 * DictSp 7.2:1250–66 * DPAC 2:1743–45 * DTC 7.1:685–713 * EC 6:1598–99 * EEC 1:404–5 * EEChr 1:559–60 * LTK 5:407–9 * NCE 7:353–54 * NCES 6:310–12 * ODCC 817–18 * PEA (1991) 5:924–26 * TRE 16:40–45

A. Scheiwiler, Die Elemente der Eucharistie in den ersten drei Jahrhunderten, FLDG 3, no. 4 (Mainz, 1903) 17–26. * J. Brinktrine, Der Messopferbegriff in den ersten zwei Jahrhunderten, FThSt 21 (Freiburg i. B., 1918) 76–84. * J. Vieujan, “La doctrine de s. Ignace d’Antioche sur l’Eglise,” REL 26 (1934/35) 254–58. * P. Batiffol, L’Eucharistie, la présence réelle et la transubstantion, 9th ed., Etudes d’histoire et de théologie positive, 2nd series (Paris, 1939) 39–50. * J. Quasten, Monumenta Eucharistica et Liturgica Vetustissima (Bonn, 1935–37) 334–36. * D.C. Lusk, “What Is the Historic Episcopate? An Inquiry Based upon the Letters of Ignatius of Antioch,” SJT 3 (1950) 255–77. * G. Jouassard, “Aux origines du culte des martyrs dans le christianisme: S. Ignace d’Antioche,” RSR 39 (1951/52) 362–67. * E. Ferguson, “The Ministry of the Word in the First Two Centuries,” ResQ 1 (1957) 21–31. * H. Koester, “Geschichte und Kultus im Johannesevangelium und bei Ignatius von Antiochien,” ZTK 54 (1957) 56–69. * E. Ferguson, “Ordination in the Ancient Church,” ResQ 5 (1961) 17–32, 67–82, 130–46. * O. Perler, “Eucharistie et unité de l’église d’après s. Ignace d’Antioche,” in XXXV Congresso Eucaristico International (Barcelona, 1962) 244–49. * J. Colson, “Le rôle du presbytérium et de l’évêque dans le contrôle de la liturgie chez s. Ignace d’Antioche et le rôle de Rome au IIe siècle,” ParL 47 (1965) 14–24. * W.L. Dulière, “Un problème à résoudre: l’acceptation du sang eucharistique par les premiers chrétiens juifs,” STh 20 (1966) 62–93. * M. Jourjon, “La présidence de l’eucharistie chez Ignace d’Antioche,” LV 16 (1967) 26–32. * J.F. McCue, “Bishops, Presbyters, and Priests in Ignatius of Antioch,” TS 28 (1967) 828–34. * M. Thurian, “L’organisation du ministère dans l’église primitive selon s. Ignace d’Antioche,” VerC 81 (1967) 26–38. * G. Saber, “La conception baptismale de s. Ignace d’Antioche,” Mel 5 (1969) 177–96. * A. Vilela, “Le presbyterium selon s. Ignace d’Antioche,” BLE 73 (1973) 161–86. * R. Johanny, “Ignatius of Antioch,” in W. Rordorf and others, The Eucharist of the Early Christians (New York, 1978) 48–70. * R. Gryson, Les “lettres” attribuées à Ignace d’Antioche et l’apparition de l’épiscopat monarchique,” RTL 10 (1979) 446–53. * T. Marsh, “The History of the Sacramental Concept,” MilS 3 (1979) 21–56. * B. Dupuy, “Aux origines de l’épiscopat: le corpus des lettres d’Ignace d’Antioche et le ministère d’unité,” Ist 27 (1982) 269–77. * D. Dufrasne, “S. Ignace d’Antioche: l’Eglise une dans le Père commun,” ComL 66:4 (1984) 349–55. * F. Bergamelli, “Nel Sangue di Cristo: la vita nuova del cristiano secondo il martire s. Ignazio di Antiochita,” EphL 100 (1986) 152–70. * R.F. Stoops Jr., “If I Suffer … Epistolary Authority in Ignatius of Antioch,” HThR 80 (1987) 161–78. * L. Wehr, Arznei der Unsterblichkeit: die Eucharistie bei Ignatius von Antiochien und im Johannesevangelium, Neutestamentliche Abhandlungen, n.s., 18 (Münster, 1987). * A. Brent, “The Relations Between Ignatius and the Didascalia,” SCJ 8 (1991) 129–56. * J.E. Lawyer Jr., “Eucharist and Martyrdom in the Letters of Ignatius of Antioch,” AThR 73 (1991) 280–96. * A. Pettersen, “The Laity—Bishop’s Pawn? Ignatius of Antioch on the Obedient Christian,” SJT 44 (1991) 39–56. * A.H.B. Logan, “Post-Baptismal Chrismation in Syria: The Evidence of Ignatius, the ‘Didache’ and the Apostolic Constitutions,” JThSt, n.s., 49 (1998) 92–108.

9-A. To the Ephesians^†

Ignatius, also called Theophorus, sends best wishes for pure joy in Jesus Christ to the Church at Ephesus^a in Asia, a Church deserving of congratulations, blessed as it is. […] (203)

III. […] Since love does not allow me to be silent in regard to you, I am anxious to exhort you to walk in accord with God’s thinking. For Jesus Christ, our inseparable life, is the thought of the Father, just as the bishops, appointed throughout the whole world, are in the thought of Jesus Christ. (204)

IV. And so it is fitting for you to walk in accord with the thinking of your bishop, something you are already doing. Your presbyterate, justifiably honored and worthy of God, is in harmony with the bishop like strings with a harp; and so, in the unity of your affection and in the harmony of your love, you sing of Jesus Christ. May each one of you also become a choir so that in the harmony of your unity, taking the keynote from God in unity, you may sing with one voice through Jesus Christ a hymn to the Father so that he might hear and recognize you by your good works, like members of his Son. And so it behooves you to be inseparable and united so as to participate in God at all times. (205)

V. If, in fact, in so short a time I have become so attached to your bishop—an attachment that is not human but spiritual—how much more do I congratulate you for being so deeply united to him, just as the Church is united to Christ and Christ is to the Father so that all things be in perfect unity. Be not deceived. If someone is not within the sanctuary, that person is deprived of the “bread of God.”¹ For if the prayer of two people together has such power,² how much more has that of the bishop and the entire Church. Those who do not come to the common gathering have already shown pride and have judged themselves, for it is written that “God opposes the proud.”³ And so let us take care not to oppose the bishop so that we may be submissive to God. (206)

VI. The more we see the bishop being silent, the more we should reverence him; for it is necessary that we receive the person whom the master of the house sends to administer his house⁴ just as we would receive the one who sent this person.⁵ And so it is clear that we are to look upon the bishop as if he were the Lord himself. […] (207)

XIII. Make an effort, then, to gather more frequently in order to thank God [celebrate the Eucharist?] and give praise. For when you gather often, Satan’s powers are overthrown, and his destructive work is destroyed by the unity of your faith. […] (208)

XVIII. […] Our God Jesus Christ was carried in the womb of Mary according to the divine plan [and was born] from the seed of David⁶ and from the Holy Spirit. He was born and was baptized in order to purify the water by his passion. (209)

XX. […] I will [send additional explanations] especially if the Lord reveals to me that each of you in particular and all of you together, through grace that comes from his name, gather together in the same faith and in Jesus Christ “who descended from David according to the flesh,”⁷ Son of Man and Son of God, so that you gather out of obedience to the bishop and to the presbyterate, in perfect unity, breaking the same bread which is the medicine of immortality, an antidote so that one does not die but lives forever in Jesus Christ. (210)

9-B. To the Magnesians^a

Ignatius, also called Theophorus, to the church which is blessed with the grace of God the Father in Jesus Christ our Savior, in whom I greet this church at Magnesia by the Meander. I wish it all joy in God the Father and in Jesus Christ. (211)

III. It is fitting that you not take advantage of your bishop’s youthful age but, because of the power of God the Father, show him all respect. I know, in fact, that your holy presbyters have not taken advantage of his youthfulness, but like those who are wise in God, they yield to him, not to him but to the Father of Jesus Christ who is the bishop of all. […] (212)

IV. And so we should not merely bear the name of Christian but also be one. There are some who always refer to the bishop but act completely apart from him. It seems to me that such people do not have a good conscience, in that their gatherings are neither legitimate nor in conformity with the Lord’s commandment. (213)

VI. […] I implore you, attempt to do everything in harmony with God and under the presidency of the bishop who takes the place of God, the presbyters taking the place of the council of the apostles, and the deacons, who are so dear to me, being entrusted with the ministry of Jesus Christ who before time was with the Father and who in these last days has appeared. Follow God’s ways, all of you; respect one another; do not regard your neighbor according to the flesh; but always love one another in Jesus Christ. Let there be nothing among you that can divide you, but unite yourselves to the bishop and to those who preside as an image and lesson of incorruptibility. (214)

VII. Just as the Lord did nothing, whether by himself or by his apostles, apart from the Father¹ with whom he is one, so neither are you to do anything without the bishop and the presbyters. Do not try to convince yourselves that what you do on your own is acceptable, but do everything in common: one prayer, one supplication, one mind; one hope in love,² in irreproachable joy, that is, Jesus Christ to whom nothing is preferable. Come together, all of you, as one temple of God, around one altar,³ around one Jesus Christ who has come from the one Father and who remained one in him and who has gone on to him.⁴ (215)

IX. If, therefore, those who lived in the former order of things have come to a new hope, no longer observing the Sabbath but the Lord’s Day, the day when our life was raised up by him and by his death (although some deny this) and if through this mystery we have received the faith, this is why we hold fast in order to be found as [true] disciples of Jesus Christ, our only teacher—how then can we live without him since even the prophets, being his disciples by the Spirit, awaited him as their teacher? […] (216)

9-C. To the Trallians^a

II. When you submit to the bishop as if to Jesus Christ, I do not see you living according to human standards but according to Jesus Christ who has died for you so that, believing in his death, you might escape death. And so it is necessary—as is your present practice—to do nothing without the bishop. Also submit yourselves to the presbyterate as if to the apostles of “Jesus Christ our hope”¹ in whom we expect to live forever. It is also necessary that the deacons, being servants² of the mysteries of Jesus Christ, be pleasing to all in every way. For they are not servants of food and drink but servants of the Church of God.³ And so they are to avoid like fire all reason for reproach. (217)

III. Likewise, let all respect the deacons as we would Jesus Christ; also the bishop who is the image of the Father; and the presbyters like God’s council and like the assembly of the apostles; without these we cannot speak of the Church. […] (218)

9-D. To the Philadelphians^a

IV. Take care, then, to participate in the one Eucharist, for there is only one flesh of our Lord Jesus Christ, and only one cup to unite us with his blood, and one altar, just as there is one bishop with the presbyterate and the deacons, my fellow servants. And so whatever you do, do in the name of God. (219)

9-E. To the Smyrnians^a

VI. […] Consider those who have a different opinion concerning the grace of Jesus Christ which has come to us; see how they are opposed to the mind of God. They have no concern for charity, nor for widows, nor for orphans, nor for the oppressed, nor for those in prison or for those who have been set free, nor for the hungry or the thirsty. (220)

VII. They abstain from the Eucharist and from prayer because they do not confess that the Eucharist is the flesh of our Savior Jesus Christ,¹ the flesh which suffered for our sins and which the Father in his goodness has raised from the dead. And so those who refuse the “gift of God”² die in their disputes. […] (221)

VIII. All of you are to follow the bishop just as Jesus Christ follows his Father, and you are to follow the presbyterate as you would the apostles; regarding the deacons, respect them as you would God’s law. Let no one do anything apart from the bishop which pertains to the Church. May there be only one legitimate Eucharist, namely, that done under the bishop or whomever the bishop has committed it. Wherever the bishop appears, there the people are to be; just as where Christ Jesus is, there is the Catholic Church.^b Without the bishop’s permission it is not allowed to baptize or to hold an agape, but whatever he approves is also pleasing to God. Thus all that you do will be “sure and steadfast.”³ (222)

9-F. To Polycarp of Smyrna

Although this is a personal letter to the bishop of Smyrna, part of the text is addressed to the community at large.

V. […] It is also proper that men and women who marry do so with the consent of the bishop so that their marriage take place according to the Lord and not according to passion. May all things be done for the honor of God. (223)

VI. Be close to the bishop so that God also be close to you. I offer my life for those who submit to the bishop, to presbyters, to deacons; may I share with them in God. Work together, fight together, struggle, sleep, arise, because you are God’s stewards,¹ members of God’s household, God’s servants.² […] May your baptism remain as your shield; your faith as your helmet; your love as your spear; your patience as your armor. […] (224)

9-G. To the Romans

VII. […] I desire not corruptible food nor the delights of this life; what I desire is the “bread of God,”¹ which is the flesh of Jesus Christ who was of the seed of David;² and for drink I desire his blood, which is incorruptible love. (225)

10. PASTOR HERMAS

According to the Muratorian Canon (end of second century), Hermas was the brother of the Roman bishop Pius I, who served as bishop of Rome ca. 140–ca. 154. From the writing of Hermas himself we know that he was a freed slave, a prosperous farmer who fell upon hard times, a husband whose wife had a loose tongue, a father whose children apostatized and denounced him. Further, due to several Hebraisms found in his writing, there is reason to believe that Hermas was of Jewish descent or at least taught by Jewish instructors. Well respected in antiquity, he is considered to be one of the “Apostolic Fathers.”

CPG 1: no. 1052 * Altaner (1961) 84–88 * Altaner (1966) 55–58 * Bardenhewer (1908) 38–43 * Bardenhewer (1910) 107–11 * Bardenhewer (1913) 1:557–78 * Bardy (1929) 28–29 * Bautz 2:759 * Casamassa 191–216 * Cross 23–29 * Goodspeed 30–34 * Hamell 32–34 * Jurgens 1:32–38 * Quasten 1:92–105 * Steidle 284 * Tixeront 23–27 * CATH 5:667–69 * CE 7:268–71 * DACL 6.2:2265–90 * DCB 2:912–21 * DictSp 7.1:316–34 * DPAC 1:1197–98 * DTC 6.2:2268–88 * EEC 1:377 * EEChr 1:521–22 * LTK 4:1448–49 * NCE 6:1074 * NCES 6:785–86 * ODCC 760 * PEA (1894) 8.1:722–25 * PEA (1991) 5:420–21 * RACh 14:682–701 * TRE 15:100–108

A. d’Alès, “La discipline pénitentielle d’après le Pasteur d’Hermas,” RSR 2 (1911) 105–39, 140–65. * A. Vanbeck, “La pénitence dans le Pasteur d’Hermas,” RHL, n.s., 2 (1911) 389–403. * A. d’Alès, L’Edit de Calliste, étude sur les origines de la pénitence chrétienne (Paris, 1914) 52–113. * G. Rauschen, Eucharist and Penance (St. Louis, 1913) 155–59. * J. Hoh, Die kirchliche Busse im zeiten Jahrhundert (Breslau, 1932) 10–34. * J. Schümmer, Die altchristliche Fastenpraxis, LQF 27 (Münster, 1933) 124ff., 135ff., 138ff. * J. Svennung, “Statio = ‘Fasten,’” ZNW 32 (1933) 294–308. * B. Poschmann, Paenitentia Secunda (Bonn, 1939) 134–205. * R.C. Mortimer, The Origins of Private Penance in the Western Church (Oxford, 1939). * R. Joly, “La doctrine pénitentielle du Pasteur d’Hermas et l’exégèse récente,” RHE 147 (1955) 32–49. * E. Ferguson, “Baptism from the Second to the Fourth Century,” ResQ 1 (1957) 185–97. * B. Neunheuser, Baptism and Confirmation (St. Louis, 1964) 62–63. * B. Poschmann, Penance and the Anointing of the Sick (St. Louis, 1964) 26–35. * S. Giet, “Pénitence ou repentance dans le Pasteur d’Hermas,” RDC 17 (1967) 15–30. * J. Massingberd Ford, “A Possible Liturgical Background to the Shepherd of Hermas,” Revue de Qumrân 6 (1967–69) 531–51. * P. Henne, “Le péché d’Hermas,” RT 90 (1990) 640–51. * H.O. Maier, The Social Setting of the Ministry as Reflected in the Writings of Hermas, Clement, and Ignatius (Waterloo, Canada, 1991). * P. Henne, “La pénitence et la rédaction du ‘Pasteur’ d’Hermas,” RBibl 98 (1991) 358–97. * C. Osiek, Shepherd of Hermas: A Commentary (Minneapolis, 1999).

10-A. The “Shepherd” of Hermas^†

Belonging to a literary genre that is called “apocryphal apocalypses,” The Shepherd consists of three large sections: Visions (five chapters); Precepts or Mandates (twelve chapters); Parables or Similitudes (ten chapters, the ninth parable being an addition to the original work), this division being more external than logical. Numerous imaginary objects and characters appear in this lengthy work: e.g., a matron constantly growing younger and representing the Church, which is also symbolized by a mystical tower under construction whose stones are Christians and which is entered through the waters of baptism; a shepherd representing the angel of penance. A whole cast of characters is encountered: saints and sinners, apostles and martyrs, various classes of clerics good and bad, etc.

The text, originally written in Greek, appears to date from more than one period and may be the result of combining two different works, one by Hermas, the other by an anonymous author. The Shepherd was held in high esteem, especially in the East, where some Christian communities even read the book during the liturgical assembly.

The author focuses on the necessity of penance, an established practice that is offered to all after baptism. A person enters the Church through baptism; a person reenters the Church through penance. Normally given only once, penance is available to all, and yet whoever falls a second time can be saved only “with difficulty” (see Man IV-3). Little is said about reconciliation itself. A theological point of interest concerns the author’s Christology. The term “Logos” or the name “Jesus Christ” is never used; it is always “Son of God” or “Lord.” Curiously, the Holy Spirit seems to be identified with the “Son of God” before the Incarnation.

Vis I-1. My master sold me to a certain Rhoda in Rome. Many years later I met her again and began to love her as a sister. Some time afterwards, I saw her bathing in the Tiber River; extending my hand, I drew her up out of the water. Seeing her beauty, I said to myself, “I would be a happy man if I had a wife of such beauty and character.” I merely thought about this, nothing more. Later, while walking toward Cumes, I was reflecting on the greatness, beauty, and power of God’s deeds. Continuing on, I fell asleep. The Spirit took hold of me and led me through a pathless place where no one could walk since it was located in a rocky ravine. I crossed the river which was there and came to a plain where I fell down on my knees and began to pray to God to whom I confessed my sins. As I was praying, the heavens opened and I saw the lady whom I had desired. Greeting me from above, she said, “Greetings, Hermas.” I looked at her and said, “My lady, what would you have me do?” She answered, “I was lifted up so that before the Lord I might accuse you of your sins.” I said to her, “Are you now my denouncer?” “No,” she said. “Listen to what I will now tell you: God who dwells in the heavens,¹ who created all things from nothing, and who has multiplied and increased all things² because of his holy Church, is angry with you since you have sinned against me.” I answered, “Sinned against you? In what way? When did I ever utter an unseemly word? Did I not always hold you in the highest esteem? Did I not always respect you as a sister? Why, my lady, do you falsely accuse me of sin and impurity?” She smiled and said, “Desire for sin has risen in your heart. Do you not believe that the just sin when an evil desire springs up in the heart? Sin exists here, and it is great,” she said, “for the righteous have righteous thoughts. It is by reason of righteous thoughts that the glory of the just increases in the heavens, allowing the Lord to show mercy for all that the righteous do. But those whose thoughts are not righteous bring death and captivity upon themselves, especially upon those whose hearts are set on the things of this world, who rejoice in their riches, and who fail to look ahead to future happiness. They will be sorry in that they lack hope and have despaired of themselves and of their life. But you are to pray to God, who will heal your sins,³ those of your whole household, and those of all the holy ones.” (226)

Vis I-2. After she had said all this, the heavens closed and I, deeply troubled and afflicted, said to myself, “If this sin is counted against me, how can I obtain salvation? How can I propitiate God in regard to my sins which are so great? What words can I use so that the Lord might be merciful to me?” While reflecting on all this, I saw in front of me a large white chair, made of wool. An elderly woman came, resplendent in garb and holding a book in her hands. She sat down alone and greeted me, “Good day, Hermas.” And I, in distress and in tears, said to her, “Good day, my lady.” Then she said to me, “Hermas, why are you so sad whereas formerly you were patient, calm, and always smiling? Why are you now so downcast and without cheer?” I replied, “Because a very good woman has said that I have sinned against her.” And she said, “Far be this from a servant of God! Nonetheless, perhaps a desire for her has entered your heart. Such a desire, when held by a servant of God, brings about sin, for it is an evil and wicked wish in a complete and already well-tested spirit to desire something evil, and especially if it is Hermas, a temperate person who keeps himself from every evil desire and is full of perfect simplicity and great innocence. (227)

Vis III-2. “Now what have they endured?” I asked. “Listen,” she said, “blows, prison, great tribulations, the cross, wild beasts, all for the Name of God. This is why, in the holy place, division on the right is reserved for these and for all who suffer for God’s name. The others are placed on the left. But for these two groups—those sitting on the right and those on the left—there are the same gifts, the same promises. Yet only those sitting on the right will enjoy a certain glory. You desire to be seated on the right with these, but your sins are numerous. You have to be purified from them, and all those who have not doubted will be purified of all their sins up to this day.” After saying this, she wanted to depart. But throwing myself at her feet, I implored by the Lord that she grant me the vision she had promised. Once again she took my hand, raised me up, and seated me on the left. She sat at the right. Lifting up a splendid rod, she said to me, “Do you see something great?” “My lady, I see nothing,” I replied. She said, “Lo, do you not see before you a large tower with shining square stones being built upon the waters?” It was being built square by six young men who had come with her. Many other men brought stones to it, some stones coming from the bottom of the water, others from the land, and they handed these to the six young men who took them and were building. The stones taken from the deep were placed in the building exactly as they were since these were polished and fitted exactly with the other stones. The stones were so joined together that their joining could not be detected, and thus the tower appeared to have been fashioned from one stone. A different fate awaited the stones that were taken from the earth: some were rejected by the young men; some were fitted into the building; others were broken into pieces and thrown a distance from the building. Many other stones lay around the tower. These the young men did not use in the building. Some of these stones were mildewed; others were cracked; others were too short; others were white and round and yet not fit for use in the tower’s construction. I saw other stones thrown far from the tower and, falling onto the road where they did not remain, rolled to a pathless place. Others I saw falling into the fire and burning there, and still others falling close to the water and yet not capable of being rolled into the water even though they desired to do so. (228)

Vis III-3. Having shown me these things, she wanted to depart. I said to her, “My lady, for what purpose have I seen these things if I do not know their meaning?” She responded, “You are intent to learn everything possible pertaining to the tower.” “Yes, my lady,” I said, “in order to tell it to my brethren, to make them happy and by hearing these things to have them know God in all his glory.” Her reply, “Many will hear. But having heard, some will rejoice; others, on the other hand, will weep. Yet even these last, if they pay attention and repent, will likewise rejoice. Listen, then, to the parables of the tower, for I will reveal all things to you; only pester me no longer in regard to the revelations since these will end. Nevertheless, you will not cease requesting me about them, for you are insatiable. I am the tower you see being constructed; I am the Church, which you once saw and now see. Ask what you will regarding the tower, and I will reveal it to you so that you may rejoice with the holy ones.” I said, “My lady, now that you have judged me worthy to reveal all to me this one time, reveal it.” She said to me, “What can be revealed to you will be revealed. Only let your heart be turned toward God and may you doubt nothing concerning what you have seen.” I asked her, “My lady, why is the tower built upon the waters?” She replied, “Previously I told you this, and yet you are curious concerning what has been written. Listen, then, as to why the tower is built upon the waters: because your life is and will be saved by water. The tower was erected by the word of the omnipotent and glorious Name, and it is maintained through the invisible power of the Master.” (229)

Vis III-5. “Listen now concerning the stones that are in the building. They are square and white and fit exactly with each other. These are the apostles, the bishops, the teachers, and the deacons, those who have walked in the holiness of God and who with purity and holiness have exercised their service as bishop, teacher, deacon, on behalf of God’s chosen; some have already died whereas others are still living. They have always agreed with one another, kept the peace among themselves, and have listened to each other. Because of this their joinings fit together in the construction of the tower.” “But who are the stones that have been taken from the depths of the water, those placed in the building and fitting together with the stones previously placed in the tower?” “These are the ones who have suffered for the name of the Lord.” “And the others, those taken from the arid earth, I would like to know who they are, my lady.” She answered, “Those going into the building without being cut square are those whom the Lord has approved because they have walked in the right way of the Lord and have perfectly observed his commandments.” “And who are those that are being brought and placed in the building?” “They are the ones who are young in the faith and are faithful; the angels admonish them to do good since no evil has been found in them.” “Who are those that are rejected and cast away?” “These are the ones who have sinned and who desire to do penance; therefore they were not cast a far distance from the tower; if they repent, they will be helpful for its construction. Those, then, who are inclined to repent, if they do so, will be made strong in the faith provided that they now repent while the tower is still under construction. But if the building is completed, there will be no place for them; they will be rejected; their only advantage will be to rest close to the tower.” (230)

Man IV-1. “I order you,” he [the shepherd] said, “to preserve purity and never let it enter your heart to think of another man’s wife nor commit fornication nor do any such sin. Should you do so, you commit a great sin. Now always remember your own wife and you will never sin. If these desires arise in your heart, you will sin; and if there are other thoughts that are just as evil, you commit sin. For this desire in a servant of God is a great sin. But if you commit this evil deed, you prepare death for yourself. Take care; refrain from this desire, for where holiness resides, there iniquity is not to enter the human heart.” I said to him, “Sir, allow me to ask several questions.” “Speak,” he said. “Sir, if a man has a wife who believes in the Lord and if he discovers that she is adulterous, is it a sin for the husband to live with her?” He answered, “As long as he is ignorant of this, he commits no sin; but if he learns about this woman’s sin and if she persists in adultery rather than repents, by living with her the man shares in her sin and participates in her adultery.” I said, “Sir, what is the husband to do if the woman persists in this passion?” “He is to send her away,” he replied, “and remain by himself. But if, after having sent away his wife, he marries another, he also commits adultery.”⁴ And I said to him, “But what if the woman who has been put away should repent and desire to return to her husband, is he not to receive her?” And he replied, “To be sure, the husband sins if he does not take her back and brings a great sin upon himself, for he must receive her who has sinned and who repents, but not often. For the servants of God there is only one penance. It is in view of penance, then, that the husband is not to marry again. In this matter husband and wife are treated in the same fashion. Adultery does not only consist in defiling the flesh; it also occurs when someone lives as do the heathens. Therefore, if a person persists in this conduct without repenting, leave that person and cease to live with him or her. Otherwise you share in that individual’s sin. This is why you were commanded to remain single, men and women alike, so that penance be possible.” He continued: “And so my intent is not to facilitate such sins but that the sinner may sin no more. As to previous sins, there is someone who can bring healing, namely, he who has the power to do all things.” (231)

Man IV-3. “Sir,” I said, “I have further questions.” “Speak,” he replied. “I understand that certain teachers have said that there is no other penance than that of the day when we went down into the water and received the remission of our past sins.” His response: “What you have heard is exact and indeed true. Whoever has received the pardon of sins is not, in fact, to sin again but rather to remain in holiness. Since you are now inquiring diligently into all things, I will also explain this, without giving occasion of error to those who will believe or have just lately come to believe in the Lord. Those who already believe as well as those who shall believe have no repentance for their sins; they have the remission of their former sins. And so the Lord instituted penance only for those who have been called before these last days. The Lord knows hearts, and knowing beforehand he knew human weakness and the numerous designs of the devil, who desires to harm God’s servants and to inflict evil upon them. The Lord took pity on his creature and instituted penance and granted that I direct it. And so I say to you that if anyone, tempted by the devil, should sin after this important and solemn calling, this person may repent only one time. Should he or she sin time and time again, even if he or she repents, penance will be unprofitable and only with difficulty will that person live.” I said to him, “Life has returned to me after this detailed information, for now I know that I will be saved if in the future I sin no more.” And he said, “You will be saved together with all those who observe these commandments.” (232)

Par VIII-6. After the shepherd had examined the branches of all, he said to me, “I told you that this tree was living. You see how many repented and were saved.” “I see, Sir.” I replied, “So that you might know how great and glorious is God’s mercy, he has also given his Spirit to those who are worthy of doing penance.” “Why then, Sir,” I asked, “have not all done penance?” “Those whom the Lord has seen about to purify their hearts and ready to serve him completely, these he has allowed to repent. As to those whose deceit and perversity he saw and who were ready to repent only out of hypocrisy, he has not allowed these to do penance so that they cannot again blaspheme his Law.” I said to him: “Sir, explain to me now something about those who gave up their branches, what kind of persons they are, and something about their dwelling place, so that when they hear this, those who believed and have received the seal and have broken it and did not keep it whole, may understand what they are doing and repent; may they receive a seal from you and glorify the Lord because he took pity on them and has sent you to renew their spirits.” “Listen,” he said, “those whose branches were found to be withered and worm-eaten are the apostates, traitors to the Church, who by their sins blasphemed the Lord and who are ashamed of his name which was invoked over them.⁵ These, therefore, are lost to God. You see that none among them has done penance although they heard the words that at my command you spoke to them. Life has thus departed from them. Those who gave up the green and undecayed branches are also near them, for they were the hypocrites who introduced heterodox teachings and who subverted the servants of God, and especially those who had sinned, preventing these servants from doing penance by convincing them with their false teachings. And so these have a hope of repenting. You see that many among them have already done penance from the time when you spoke my commandments to them. There are still others who wish to repent. Those who have not done penance have already lost their lives;⁶ and as many of them as repented have become good, and their dwelling was placed within the first walls; and some of them even ascended into the tower. You see, then, that repentance assures life to sinners; failing to repent brings death.” (233)

Par VIII-8. “As to those who gave up their half-green and half-parched branches, these are the ones who are engrossed in worldly affairs and cling not to things that are holy. Therefore half of them are alive and the other half are dead. But there are many who, having heard my commandments, have done penance and have their dwelling place in the tower. Some others stood apart and did not repent. For the sake of their affairs they blasphemed and denied the Lord. Thus by their sins they have lost life. Many were doubtful. These still have an opportunity to do penance if they act quickly, and their dwelling place will be within the tower. If they delay doing penance, they will dwell within the walls. But if they do not do penance, they also will have lost their lives. As to those who handed over their branches that are two-thirds withered and one-third green, they are the ones who have denied in various ways. Many of them have done penance and have gone on to dwell inside the tower. Many have definitely rebelled against God and have certainly lost life. Some among them have hesitated and caused dissension; penance is possible for them if they act quickly and do not persist in their pleasures. But if they continue on in their present conduct, they obtain death for themselves.” (234)

Par VIII-11. Having finished explaining all the branches, he [the shepherd] said to me, “Go and tell all to do penance, and they will live for God, for the Lord took pity and sent me to offer penance to all even though some of them are not worthy of salvation because of their deeds. But the Lord is patient⁷ and desires that those called by his Son be saved.” I said to him, “Sir, I hope that after having heard these words, all will do penance. I am persuaded that each person, being fully aware of his or her actions and fearing God, will do penance.” His reply: “All who repent from the bottom of their hearts will, as noted above, repent and cleanse themselves from their evil deeds and not increase their sins. These will receive the Lord’s healing of their previous sins provided that they have no hesitation concerning the commandments, and if they will live for God. But all those who increase their sins and walk in the passions of this world will condemn themselves to death. You are to walk according to my precepts and you will live for God.” Having shown and explained all this, he said to me, “The rest I will make clear to you in a few days.” (235)

Par IX-16. “Explain more,” I said. He [the shepherd] answered, “What more do you seek?” “Sir,” I replied, “why did the stones that have borne these spirits ascend from the bottom of the water for use in constructing the tower?” “They had to rise up from the water to receive life since they could enter the kingdom of God⁸ only by rejecting the death that was their former way of life. Those who died also received the seal of the Son of God and entered God’s kingdom.⁹ Before bearing the name of the Son of God, a person is dead; but after receiving the seal, a person rejects death and receives life. The seal is the water. They descend into the water as those who are dead and come out as those who are alive. To these also this seal was preached and they used it to enter the kingdom of God.”¹⁰ “Sir,” I said, “why did the forty stones also go up with them after having already received the seal?” His reply: “Because these apostles and teachers who had preached the name of the Son of God, after they fell asleep in the strength and faith of the Son of God, also preached to those who fell asleep before them and who themselves had given them the seal which they preached. And so they went down with them into the water and then came up from it. But these went down alive in order to come out of it alive whereas those who died before them descended while dead and came up alive. With the help of the apostles and teachers they were made to live and came to know the name of the Son of God. This is why they ascended with them and were fitted with them into the building of the tower where they found a place without being chiseled; for they fell asleep in righteousness and great purity. All that was lacking was the seal. You have the explanation of these facts also.” “Yes, sir,” I said. (236)

Par IX-26. [The shepherd continued]: “Believers coming from the ninth mountain, which was full of reptiles and wild beasts and which is the cause of human death, are the following: those with spots are the deacons who exercise their office badly, having stolen the subsistence of widows and of orphans and who enriched themselves with the resources they had received for assisting others. If they persist in this evil desire, they are already dead and there is no hope of life for them. Yet if they convert and piously fulfill their ministry, they shall be able to live; those with scabs are those who have denied their Lord and have failed to return to him, but like the wasteland and the desert and no longer clinging to the servants of God they live alone and lose their life.¹¹ A vine left within a hedgerow withers from neglect; evil weeds choke it. In time it becomes wild and so is useless to its owner; people like these, yielding to despair, become useless in the eyes of the Lord. Yet they can still do penance if they have not renounced the Lord from the bottom of their hearts, but if someone has denied the Lord from the bottom of the heart, I do not know whether or not that person can live. Nor do I say that in these days one can deny and receive penance, for salvation is impossible for one who shall now deny his Savior. As to those who have denied in the past, penance seems possible. If, then, some are about to do penance, let them do so quickly before the tower is completed. Otherwise, they will be killed by the women. The chipped stones are the deceitful and the slanderers. The wild beasts that you saw on the mountain poison people and cause them to die by means of their venom; in like manner the words of such people poison others and cause their death. These, then, have nothing more than a diluted faith because of their conduct. Some have done penance and have been saved. Others of this kind can be saved if they repent. Failing to do so, they will die. […] (237)

11. ODES OF SOLOMON^†

Mentioned as early as the sixth century and existing only in fragments till the early twentieth century, the Odes of Solomon is a collection of forty-two religious hymns. Originally composed in either Greek or Syriac, the poems seemingly date from the late second century. It is debated whether their origins are Jewish, Christian, or Jewish yet having a Christian context. No less debated is their relationship to Gnosticism. And although there are allusions to baptism, there is no reason to assume that the poems were used within or had any direct relationship to the initiatory process.

CPG 1: no. 1350 * Altaner (1961) 63–64 * Altaner (1966) 97 * Bardy (1929) 47–48 * Cross 190 * Goodspeed 84–87 * Quasten 1:160–68 * Tixeront 62–63 * CATH 1:696 * CE 14:137 * CHECL 166–67 * DACL 12.2:1903–21 * DictSp 11:602–8 * DPAC 2:2456–57 * EC 10:70 * EEC 2:609–10 * EEChr 2:824–25 * LTK 7:972–73 * NCE 2:402–3 * ODCC 1516

A. Harnack, ed., Ein jüdisch-christliches Psalmbuch aus dem ersten Jahrhundert (Odes of Solomon, now first published from the Syriac version by J. Randel Harris, 1909), translated from the Syrian by Johannes Flemming; edited and published by Adolf Harnack, TU 35, no. 4 (3rd ser., vol. 5, no. 4) (Leipzig, 1910). * P. Batiffol and J. Labourt, “Les odes de Solomon, une oeuvre chrétienne des environs de l’an 100–200,” RBibl 21 (1910) 483–500, 22 (1911) 5–59, 161–97; published as one volume (Paris, 1911). * C. Bruston, “Les plus anciens cantiques chrétiens: les Odes de Salomen,” RTP 1 S. 44 (1911) 465–97. * E.C. Selwyn, “The Feast of Tabernacles, Epiphany, and Baptism,” JThSt 13 (1911–12) 225–49. * M. Franzmann, The Odes of Solomon: An Analysis of the Poetical Structure and Form, Novum Testamentum et Orbis Antiquus 20 (Freiburg i. S., 1952). * K. Gamber, “Die Oden Salomons als frühchristliche Gesange beim heiligen Mahl,” OstkSt 15 (1966) 182–95. * J.H. Charlesworth, The Odes of Solomon, Edited, with Translation and Notes (Oxford, 1973). * B. McNeil, “A Liturgical Source in ‘Acts of Peter’ 38,” VC 33 (1979) 342–46. * V. Saxer, “‘Il étendit les mains à l’heure de sa Passion’: la thème de l’orant-te dans la littérature chrétienne des IIe et IIIe siècles,” Aug 20 (1980) 335–65. * D.E. Aune, “The Odes of Solomon and Early Christian Prophecy,” NTS 28 (1982) 435–60. * M. Pierce, “Themes in the ‘Odes of Solomon’ and Other Early Christian Writings and Their Baptismal Character,” EphL 98 (1984) 35–59. * D. Cerbelaud, “Un Dieu d’eau et de vent: l’Esprit Saint dans les ‘Odes de Salomon,’” VS 148 (1994) 311–19. * E. Azar, Les Odes de Salomon: Présentation et traduction, Sagesses chrétiennes (Paris, 1996). * E. Engelbrecht, “God’s Milk: An Orthodox Confession of the Eucharist,” JECS 7 (1999) 509–26. * M. Lattke, Oden Salomos: Text. Uebersetzung, Kommentar, Novum Testamentum et Orbis Antiquus 41 (Fribourg i. S., 1999).

11-A. Ode 4

5. […] For one hour of your Faith (238)

Is more precious than all days and years.

6. For who is there that shall put on your grace and be injured?

7. For your seal is known,

And your creatures are known to it.

8. And the hosts possess it,

And the elect archangels are clad with it.

9. You have given us your friendship;

It was not that you were in need of us;

But that we are in need of you.

10. Distil your dews upon us;

and open your rich fountains that pour forth to us milk and honey. […]

11-B. Ode 27

1. I expanded my hands: and I sanctified [them] to my Lord: (239)

For the expansion of my hands is his sign.

2. And my expansion

Is the upright wood.

12. POLYCARP OF SMYRNA

Although little is known of his long life, Polycarp appears to have been an important bishop in the mid-second century. According to Irenaeus (WEC 1:15), Polycarp was instructed by the apostles and spoke with many Christians who had seen Christ. At any rate, toward the end of his life he visited Rome, where he discussed with Anicetus, bishop of that city (ca. 154–ca. 166), the proper date for observing the Christian Pasch. Anicetus defended the Roman custom of observing it on Sunday whereas Polycarp held to the Asian or Quartodeciman practice. Though no agreement was reached, they remained friends. After his return to Smyrna (today Izmir in Turkey), Polycarp was arrested for being unwilling to renounce the faith and consequently suffered martyrdom (ca. 155/156).

CPG 1: nos. 1040ff. * Altaner (1961) 110–12 * Altaner (1966) 50–52 * Bardenhewer (1908) 35–38 * Bardenhewer (1910) 32–34 * Bardenhewer (1913) 1:146–56 * Bautz 7:809–15 * Casamassa 155–75 * Cross 19–21 * Goodspeed 16–17 * Jurgens 1:28–30 * Leigh-Bennett 18–23 * Quasten 1:76–82 * Steidle 14–15 * Tixeront 16–17 * CATH 11:595–97 * CE 12:219–21 * DCB 4:423–31 * DictSp 12.2:1903–8 * DTC 12.2:2515–20 * EC 9:1670–71 * EEC 2:701 * EEChr 2:933–34 * LTK 8:404–5 * NCE 11:535–36 * NCES 11:464–65 * ODCC 1306 * PEA (1894) 21.2:1662–93 * PEA (1991) 10:62–63 * TRE 27:25–28

G. Bardy, “Le sacerdoce chrétien d’après les pères apostoliques,” VS 53 (1935) (1)–(28). * G. Konidaris, “De la prétendu divergence des formes dans le régime du christianisme primitif ministres et ministères du temps des Apôtres à la mort de s. Polycarpe,” Ist 10 (1964) 59–92.

12-A. Letter to the Philippians^†

The Christians residing in the city of Philippi in Greece wrote to Polycarp and asked for copies of the letters that Ignatius of Antioch (WEC 1:9) had written during his journey to Rome. Polycarp granted their request and enclosed this “cover letter.” The theory has been advanced that the present text is actually the combination of two letters: chapter thirteen being the original letter that accompanied the Ignatian letters; chapters one to twelve being of later origin, perhaps ca. 135, with chapter fourteen serving as postscript. Yet not all agree with this conjecture.

V.2. Likewise, the deacons are to be beyond reproach before the face of his justice; they are to be servants of God and of Christ, not of other human beings. They are not to be slanderers, not to be double-tongued, not to be lovers of money; may they be chaste in all things, compassionate, zealous, walking according to the truth of the Lord, who was the servant of all. […] (240)

VI.1. The presbyters are to be compassionate, showing mercy to all; they are to bring back those who stray; they are to visit all the sick, not neglecting the widow, the orphan, the poor. But they are always to think of doing good before God and the people.¹ They are to refrain from all anger, respect of persons, and unjust judgments. They are to keep themselves far from love of money. They are not to be quick in ascribing evil to anyone. They are not to be severe in judging others, knowing that all of us are under a debt of sin. […] (241)

13. MARTYRDOM OF POLYCARP^†

This account was written at the request of the church at Philomelium in Phrygia by a certain Marcion not long after the death of Polycarp (WEC 1:12). It is the first document to use the term “martyr” to designate a person who gives up his or her life for the faith.

CPG 1: no. 1045 * Altaner (1961) 111–12 * Altaner (1966) 51–52 * Bardenhewer (1908) 229–30 * Bardenhewer (1910) 201 * Bardenhewer (1913) 1:149; 2:615–16 * Goodspeed 25–26 * Jurgens 1:30–32 * Quasten 1:77–79 * Tixeront 16–17 * CATH 11:596 * CE 12:220–21 * DTC 12.2:2515–20 * EEC 2:701 * LTK 8:404–5 * ODCC 1306

XVIII. On seeing the quarrel stirred up by the Jews, the centurion placed the body [of Polycarp] in the middle, as was customary, and burned it. Afterwards, we took up his bones, of more value than precious stones and finer than gold, and set them in a proper place. There, to the extent that we are able, the Lord will allow us to assemble in gladness and joy and celebrate the birthday of Polycarp’s martyrdom, both in memory of those who fought the fight as well as to train and prepare those who will fight in the future. (242)

^† Translated from La doctrine des douze apôtres. Didaché, ed. and trans. W. Rordorf and A. Tuilier, SChr 248 (Paris, 1978).

1. See Deut 6:5; Sir 7:30; Matt 22:37. 2. See Lev 19:18; Matt 22:39. 3. See Tob 4:15; Matt 7:12; Luke 6:31. 4. See Matt 5:44; Luke 6:28. 5. See Matt 5:46–47; Luke 6:32–33. 6. See 1 Pet 2:11. 7. See Matt 5:39; Luke 6:29. 8. See Matt 5:41. 9. See Matt 5:40; Luke 6:29. 10. See Luke 6:30. 11. See Matt 5:42; Luke 6:30. 12. See Matt 5:26; Luke 12:59. 13. See Exod 20:13; Deut 5:17. 14. See Exod 20:14; Deut 5:18. 15. See Exod 20:15; Deut 5:19. 16. See Deut 18:10. 17. See Exod 20:17; Deut 5:21. 18. See Zech 5:3, LXX; Matt 5:33. 19. See Exod 20:16; Deut 5:20. 20. See Exod 21:16, LXX.

21. See Zech 7:10; 8:17. 22. See Tob 14:10; Ps 18:5; Prov 14:27, LXX; 21:6. 23. See Matt 5:5; Ps 37:11. 24. See Isa 66:2. 25. See Heb 13:7. 26. See 2 Pet 2:10; Jude 8. 27. See Sir 6:28; 51:26ff.; Matt 11:28ff. 28. See Sir 6:34–36. 29. See Deut 1:16ff.; Sir 4:9; Prov 31:9. 30. See Deut 15:7ff.; Sir 4:31. 31. See Prov 19:17. 32. See Sir 4:5. 33. See Ps 34:11; Prov 19:18; Eph 6:4; Col 3:21.

34. See Lev 25:43; Sir 7:20ff.; 33:30ff. 35. See Eph 6:5ff.; Col 3:22ff. 36. See Wis 9:10ff. 37. See Deut 4:2; 13:1. 38. See Sir 4:26, LXX. 39. See Deut 32:18. 40. See Matt 11:29–30. 41. See Acts 15:29. 42. Matt 28:19. 43. See Matt 6:5.

a. This concluding formula is found in numerous, though not in the oldest, scriptural manuscripts. Used as an ending for two other prayers in the Didache (IX and X), the phrase is found first in Syrian liturgical texts and then in Byzantine usage, where the word “kingdom” is inserted before “power and glory.”

b. No sections of the Didache have engendered more discussion and more divergent opinions than chapters IX and X. Whereas there is general agreement that chapter XIV describes in rudimentary fashion the Sunday celebration of the community’s Eucharist, questions are raised about chapters IX and X. Are both eucharistic in our sense of the word? And if so, would these refer to small domestic Eucharists as distinct from those celebrated by the whole community on Sunday? Or does chapter IX refer to some type of Christian meal or agape, whereas chapter X describes what we would designate as the Eucharist? Or do both chapters IX and X concern prayers said at the agape? What is certain is that the texts contain strong Jewish elements, with themes reminiscent of Jewish meal prayers. Although arguments can be adduced on almost all sides of the question, a common opinion today appears to be that these texts are table prayers said at a domestic celebration of the Eucharist proper. Nonetheless, one suspects that definitive answers will continue to elude us.

44. See Matt 6:9–13; Luke 11:2–4.

c. This term transliterates into Greek the Aramaic, which, depending on word division, can have two meanings. The early fathers understood the term as a credal declaration, “The Lord has come,” namely, as in the Aramaic Maran Atha (see 1 Cor 16:22). On the other hand, when the Aramaic is divided as Marana Tha, the expression is an eschatological prayer in expectation of the parousia, “O Lord, come” or “Come, Lord Jesus” (see Rev 22:20).

45. Matt 7:6. 46. See Wis 1:14; Sir 18:1; 24:8, LXX; Rev 4:11; Isa 43:7. 47. See Matt 24:31. 48. See Matt 21:9, 15.

49. See Matt 12:31. 50. Matt 21:9; Ps 118:26. 51. See Matt 10:10; 1 Cor 9:13ff.; 1 Tim 5:18. 52. Ibid.

d. The Greek here reads Kata kuriakn de kuriou, literally “On the Lord’s Day of the Lord,” this redundancy perhaps showing that the term “Lord’s Day” had already become standard at the time of the Didache’s final redaction. This is the oldest use of the designation outside Revelation 1:10. The term is analogous to “the Lord’s Supper,” namely, the day that commemorates Jesus.

53. See Jas 5:16. 54. See Matt 5:23ff. 55. Mal 1:11, 14. 56. See Matt 5:22–26; 18:15–35. 57. See Matt 6:2–18. 58. See Luke 12:35. 59. See Matt 24:42, 44; Mark 13:35; Luke 12:40. 60. See Matt 24:11ff. 61. See Matt 24:10. 62. See 2 Thess 2:4; 2 John 7. 63. See Matt 24:24. 64. See Joel 2:2; Dan 12:1; Mark 13:19. 65. See Zech 13:8ff. 66. See Matt 24:10. 67. See Matt 10:22; 24:13. 68. See Matt 24:31; 1 Cor 15:52; 1 Thess 4:16. 69. See Matt 24:30–31.

70. Zech 14:5. 71. See Matt 24:30.

^† Translated from Epître aux Corinthiens. Clément de Rome, ed. and trans. J. Jaubert, SChr 167 (Paris, 1971) 110ff.

1. See Phil 1:30; Heb 12:1; 1 Tim 6:12; 2 Tim 3:7. 2. See 1 Tim 2:3; 5:4. 3. See Jonah 3:4–10; Matt 12:41; Luke 11:32. 4. Ezek 18:23; 33:11.

a. The Greek word here and in similar instances is leitourgia, namely, “public service.”

b. The first use of this word in Christian literature.

5. See Isa 50:3; Rev 6:12. 6. A compact quotation from an unknown apocryphal Ezechiel. 7. Isa 1:16–20. 8. See Rom 11:33; 1 Cor 2:10. 9. See Exod 29:38–42; Num 28:3–8; Lev 4:3ff.

c. It has been suggested that the following prayer has its origins in the liturgy, perhaps being a formula used in Rome or in Egypt.

10. See 1 Tim 3:10; Titus 1:5–8; 1 Tim 3:2–7. 11. Isa 60:17, but the Scripture here says nothing about deacons. 12. See Rev 6:11; 4 Esdr 4:36. 13. See Isa 42:16; Acts 26:18; 2 Pet 2:9. 14. See Eph 1:18. 15. See John 17:3. 16. See Isa 57:15. 17. See Isa 13:11.

18. See Ps 33:10. 19. See Job 5:11; Isa 10:33; Ezek 17:24; 21:31. 20. See 1 Sam 2:7. 21. See Deut 32:39; 1 Sam 2:6; 2 Kgs 5:7. 22. See Num 16:22; 27:16. 23. See Dan 3:55. 24. See Esth 5:18. 25. See Jdt 9:11. 26. See Amos 4:13; Job 10:12. 27. See John 12:26; 17:17. 28. See Ps 118:14. 29. See Ezek 34:16. 30. See Job 4:4. 31. See 1 Kgs 8:60; 2 Kgs 9:19; Isa 37:20; Ezek 36:23; John 17:3. 32. Ps 79:13. 33. See Deut 7:9. 34. See Joel 12:13; Sir 2:11. 35. See John 17:17. 36. See Pss 40:3; 119:133. 37. See 1 Kgs 9:4. 38. See Deut 6:18; 12:25, 28; 13:19; 21:9. 39. See Num 6:25; Pss 31:17; 66:2; etc. 40. See Isa 51:16; Wis 5:16; etc. 41. See Deut 4:34; 5:15; etc. 42. See Pss 18:18; 106:10; etc. 43. See Ps 145:18.

44. See Tob 13:7, 11; 1 Tim 1:17.

^† All letters translated from Lettres. Ignace d’Antioche …, 3rd rev. edition, ed. and trans. Th. Camelot, SChr 10 (Paris, 1958).

a. Ephesus: today Küçükmenderes on the Aegean Sea.

1. John 6:33. 2. See Matt 18:20. 3. Jas 4:6; 1 Pet 5:5; see Prov 3:34. 4. See Luke 12:42; Matt 24:45. 5. See Matt 10:40.

a. Magnesians: residents of Manisa or Manissa in western Turkey.

6. See John 7:42; Rom 1:3; 2 Tim 2:8. 7. Rom 1:3.

1. See John 5:19, 30; 8:28. 2. See Eph 4:4-6. 3. See Heb 13:10. 4. See John 8:42; 13:3;16:28.

a. Trallians: residents of Tralles (today Aydin) on one of the slopes of Mount Messogis in western Turkey.

1. 1 Tim 1:1. 2. See 1 Cor 4:1. 3. See ibid.

a. Philadelphians: residents of what today is Alasehir in western Turkey.

a. Smyrnians: residents of what today is the port city of Izmir in western Turkey.

b. This is the first use in Christian literature of the term “Catholic (i.e., “universal”) Church.”

1. See Luke 22:19. 2. John 4:10. 3. Heb 6:19.

1. See Titus 1:7. 2. See ibid.; 1 Cor 4:1.

1. John 6:33. 2. See John 7:42; Rom 1:3.

^† Translated from Le pasteur. Hermas, trans. and ed. R. Joly, SChr 53 (Paris, 1958).

1. See Ps 2:4; 123:1. 2. See Gen 1:28; 8:17. 3. See Deut 30:3.

4. See Matt 5:32; 19:9; Mark 10:11; 1 Cor 7:11.

5. See Acts 15:17; Jas 2:7; Gen 48:16; etc. 6. See Matt 10:39; Luke 9:24; 17:33; John 12:25.

7. See 2 Pet 3:9. 8. See John 3:5. 9. Ibid. 10. Ibid.

11. See Matt 10:39; Luke 9:24; 17:33; John 12:25.

^† Translation (adapted) from The Odes and Psalms of Solomon, vol. 2, ed. R. Harris and A. Mingana (Manchester, London, and New York, 1920) 219, 356.

^† Translated from Lettres. Ignace d’Antioche …, 3rd rev. edition, ed. and trans. Th. Camelot, SChr 10 (Paris, 1958) 182–85.

1. See Prov 3:4; Rom 12:17; 2 Cor 8:21.

^† Translated from Lettres. Ignace d’Antioche …, 3rd rev. edition, ed. and trans. Th. Camelot, SChr 10 (Paris, 1958) 232–33.