Does the Didache Have the Old Testament
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Synoptic Traditions in Didache
Synoptic Tradition in the Didache Revisited Dr. Aaron Milavec Center for the Study of Religion and Society University of Victoria Ever since a complete copy of the Didache was first discovered in 1873, widespread efforts have been undertaken to demonstrate that the framers of the Didache depended upon a known Gospel (usually Matthew, Luke, or both) and upon one or more Apostolic Fathers (Barnabas, Hermas, and/or Justin Martyr). In more recent times, however, most scholars have pushed back the date of composition to the late first or early second century and called into question dependency upon these sources. In the late 50s, Audet1. Glover2, and Koester3 cautiously developed this stance independent of each other. More recently, Draper4, Kloppenborg5, Milavec6, Niederwimmer7, Rordorf8, and Van de Sandt9 have argued quite persuasively in favor of this position. Opposition voices, however, are still heard. C.M. Tuckett10 of Oxford University, for example, reexamined all the evidence in 1989 and came to the conclusion that parts of the Didache "presuppose the redactional activity of both evangelists" thereby reasserting an earlier position that "the Didache here presupposes the gospels of Matthew and Luke in their finished forms."11 Clayton N. Jefford, writing in the same year independent of Tuckett, came to the conclusion that the Didache originated in the same community that produced the Gospel of Matthew and that both works had common sources but divergent purposes.12 Vicky Balabanski, in a book-length treatment of the eschatologies of Mark, Matthew, and Didache, reviewed all the evidence up until 1997 and concluded that Did. 16 was written "to clarify and specify certain aspects of Matthew's eschatology."13 This essay will weigh the evidence for and against dependence upon the Gospel of Matthew--the most frequently identified "written source" for the Didache. -
The Jubilees Calendar and the Origin of Sunday Observance
THE JUBILEES CALENDAR AND THE ORIGIK OF SUNDAY OBSERVAXCE EARLE HILGERT Andrews University, Berrien Springs, Michigan A. Jaubert and J. van Goudoever have proposed that Christian Sunday observance is to be seen as rooted in an ancient Jewish sacerdotal calendar similar to or identical with that known from the Book of Jubdees and the Qumran literature. Jaubert, for instance, has spoken of the Christian Sunday as a "continuation" (" prolongement ") of an ancient Jewish "priestly liturgy" which stood "in marked opposition to the legal calendar." 3 On the other hand, W. Rordorf also has given attention to this problem and has concluded that "the recent investigations of the calendar, called forth by the study of the Book of Jubilees and related writings as well as by the discoveries of Qumran, are not able to elucidate the problem of the origin of Christian Sunday observance." Such apparently divergeant conclusions invite a review of the evidence bearing on this problem. 1 A. Jaubert, "Le calendrier des JubilCs et les jours liturgiques de Ia semaine," VT, VII (1957), 60; "Jksus et le calendrier de Qumrh," NTS, YII (1960-61),27, n. 2 and p. 28 : "DkjA l'origine de la Pcntecdte au jour annuel fixe du dimanche montre que la communautC chrCtienne primitive ne partageait pas les interprbtations pharisiennes, mais que les coutumes de calendrier s'enracinaient dans le (ou un) calendrier sacerdotal ancien; il faut certainement en dire autant pour le dimanche chrktien." J . van Goudoever, Biblical Calendars (Leiden, 1961),pp. 167-I 7 j. Jaubert, VT, VII (1g57), 60. 4 W. Rordorf, Der Sonntag (Ziirich, 1962),p. -
CHURCH HISTORY LITERACY Chapter 3 the Didache
CHURCH HISTORY LITERACY Chapter 3 The Didache I grew up in a “churched” family. My mother and father were both strong Christian believers, and they raised my two sisters and me to be the same. We went to church whenever the doors were opened, said prayers before meals and at night, lived by a biblical code of right and wrong, and knew what God expected from us. I also grew up in a “churched” nation. That is not to say that everyone in America went to church, or that all of the founding fathers were stout Christian believers. But there was a strong element of religious experience in America where people knew what the Bible taught (whether they believed it or not), and churches were found in every city and town, regardless of size. So when I made my personal commitment of faith to God in Jesus in 1972, I came into the relationship with my Lord with a good bit of prior knowledge and experience! I had seen and been taught a good bit about the Christian walk, and while I needed to grow into it, it held a sense of normalcy for me. Sometimes I find it interesting to consider some of the other avenues into faith. Imagine you were a pagan Greek, living in Antioch, Syria in the 1st century. What would it be like if you converted to Christianity? You would not have been nurtured in the faith, or even among those who were of faith. What would you learn first, and how would you learn it? What would the worship service be like? You might have been to a pagan worship opportunity at a local temple or shrine. -
Canon Law of Eastern Churches
KB- KBZ Religious Legal Systems KBR-KBX Law of Christian Denominations KBR History of Canon Law KBS Canon Law of Eastern Churches Class here works on Eastern canon law in general, and further, on the law governing the Orthodox Eastern Church, the East Syrian Churches, and the pre- Chalcedonean Churches For canon law of Eastern Rite Churches in Communion with the Holy See of Rome, see KBT Bibliography Including international and national bibliography 3 General bibliography 7 Personal bibliography. Writers on canon law. Canonists (Collective or individual) Periodicals, see KB46-67 (Christian legal periodicals) For periodicals (Collective and general), see BX100 For periodicals of a particular church, see that church in BX, e.g. BX120, Armenian Church For periodicals of the local government of a church, see that church in KBS Annuals. Yearbooks, see BX100 Official gazettes, see the particular church in KBS Official acts. Documents For acts and documents of a particular church, see that church in KBS, e.g. KBS465, Russian Orthodox Church Collections. Compilations. Selections For sources before 1054 (Great Schism), see KBR195+ For sources from ca.1054 on, see KBS270-300 For canonical collections of early councils and synods, both ecumenical/general and provincial, see KBR205+ For document collections of episcopal councils/synods and diocesan councils and synods (Collected and individual), see the church in KBS 30.5 Indexes. Registers. Digests 31 General and comprehensive) Including councils and synods 42 Decisions of ecclesiastical tribunals and courts (Collective) Including related materials For decisions of ecclesiastical tribunals and courts of a particular church, see that church in KBS Encyclopedias. -
The Didache and Early Monasticism in the East and West
THE DIDACHE AND EARLY MONASTICISM IN THE EAST AND WEST CYPRIAN DAVIS, O.S.B. Saint Meinrad School of Theology, Saint Meinrad, Indiana, U.S.A. As one of the earliest Christian documents, the Didache "has been analyzed down to its last detail," observed Jean-Paul Audet in his study of this intriguing early Christian text. 1 But a study of its overall influence is only just beginning. It is within this perspective that this essay is written. Did this early Christian text with its moral exhorta tions and liturgical observances come into contact with the early Christian movement of monasticism? Was there any influence of the Didache upon ancient Christian monasticism? The earliest Christian monastic text is the Life qf Antony, which was written by Athanasius (d. 373) in Egypt sometime in the second half of the fourth century. With this work the Christian world was alerted to the remarkable blossom of the ascetical life in Egypt during the fourth-fifth centuries. The connection of the Didache to Christian Egypt is discussed by Willy Rordorf in his introduction to the critical edi tion of the text that he published with Andre Tuilier in 1978.2 Most scholars at the present time prefer Syria to Egypt as the horne of the Didache. Nevertheless, Egypt was the horne of two important papyrus fragments of this ancient work, namely, the Oxyrhynchus fragment in Greek and a se co nd fragment in Coptic, specifically, in the Fayyumic dialect. 3 Hence, it is not surprising that the question should be raised as to whether the Didache did not at some point influence Egyptian monastic literature. -
Catechism-Of-The-Catholic-Church.Pdf
CATECHISM OF THE CATHOLIC CHURCH Table of Contents PROLOGUE I. The life of man - to know and love God nn. 1-3 II. Handing on the Faith: Catechesis nn. 4-10 III. The Aim and Intended Readership of the Catechism nn. 11-12 IV. Structure of this Catechism nn. 13-17 V. Practical Directions for Using this Catechism nn. 18-22 VI. Necessary Adaptations nn. 23-25 PART ONE: THE PROFESSION OF FAITH SECTION ONE "I BELIEVE" - "WE BELIEVE" n. 26 CHAPTER ONE MAN'S CAPACITY FOR GOD nn. 27-49 I. The Desire for God nn. 27-30 II. Ways of Coming to Know God nn. 31-35 III. The Knowledge of God According to the Church nn. 36-38 IV. How Can We Speak about God? nn.39-43 IN BRIEF nn. 44-49 CHAPTER TWO GOD COMES TO MEET MAN n. 50 Article 1 THE REVELATION OF GOD I. God Reveals His "Plan of Loving Goodness" nn. 51-53 II. The Stages of Revelation nn. 54-64 III. Christ Jesus -- "Mediator and Fullness of All Revelation" nn. 65- 67 IN BRIEF nn. 68-73 Article 2 THE TRANSMISSION OF DIVINE REVELATION n. 74 I. The Apostolic Tradition nn.75-79 II. The Relationship Between Tradition and Sacred Scripture nn. 80-83 III. The Interpretation of the Heritage of Faith nn. 84-95 IN BRIEF nn. 96-100 Article 3 SACRED SCRIPTURE I. Christ - The Unique Word of Sacred Scripture nn. 101-104 II. Inspiration and Truth of Sacred Scripture nn. 105-108 III. The Holy Spirit, Interpreter of Scripture nn. -
A Commentary on the General Instruction of the Roman Missal
A Commentary on the General Instruction of the Roman Missal A Commentary on the General Instruction of the Roman Missal Developed under the Auspices of the Catholic Academy of Liturgy and Cosponsored by the Federation of Diocesan Liturgical Commissions Edited by Edward Foley Nathan D. Mitchell Joanne M. Pierce Foreword by the Most Reverend Donald W. Trautman, S.T.D., S.S.L. Chairman of the Bishops’ Committee on the Liturgy 1993–1996, 2004–2007 A PUEBLO BOOK Liturgical Press Collegeville, Minnesota A Pueblo Book published by Liturgical Press Excerpts from the English translation of Dedication of a Church and an Altar © 1978, 1989, International Committee on English in the Liturgy, Inc. (ICEL); excerpts from the English translation of Documents on the Liturgy, 1963–1979: Conciliar, Papal, and Curial Texts © 1982, ICEL; excerpts from the English translation of Order of Christian Funerals © 1985, ICEL; excerpts from the English translation of The General Instruction of the Roman Missal © 2002, ICEL. All rights reserved. Libreria Editrice Vaticana omnia sibi vindicat iura. Sine ejusdem licentia scripto data nemini licet hunc Lectionarum from the Roman Missal in an editio iuxta typicam alteram, denuo imprimere aut aliam linguam vertere. Lectionarum from the Roman Missal in an editio iuxta typicam alteram—edition iuxta typica, Copyright 1981, Libreria Editrice Vaticana, Città del Vaticano. Excerpts from documents of the Second Vatican Council are from Vatican Council II: The Basic Sixteen Documents, edited by Austin Flannery, © 1996 Costello Publishing Company, Inc. Used with permission. Cover design by David Manahan, OSB. Illustration by Frank Kacmarcik, OblSB. © 2007 by Order of Saint Benedict, Collegeville, Minnesota. -
The Sacrament of Holy Absolution
The Sacrament of Holy Absolution Unpublished Work © Copyright, 2016 Rev. Jeffrey Wade. All rights reserved. No portion of this article may be copied, retransmitted, reposted, duplicated or otherwise used without the express written approval of the author. 15 The Sacrament of Holy Absolution Jesus institutes the Sacrament of Holy Absolution in the Matthew 6: [Jesus said,] “For if you forgive others their trespasses, your heavenly Father will also forgive you, but if you do not forgive others their trespasses, neither will your Father forgive your trespasses.”1 St. Paul uses similar language in his letter to the Ephesians: “Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you.”2 When a Christian forgives, he can be sure that his Lord is there3 working on the hearts and minds of sinners by forgiving sin, strengthening faith, and providing salvation. When it comes to numbering Absolution as a Sacrament, the Lutheran Church as a whole has long disagreed. This might be surprising to many who are either new to the Christian faith or have been lifelong Christians in the Lutheran Church. The Lutheran Church has always been unanimous when it comes to the Sacraments of Baptism and Holy Communion, yet there has always been some apprehension when including Absolution to their number. Even more surprising is the fact that the Book of Concord4 is very willing to consider Absolution a Sacrament, while many theologians refuse. In his defense of Absolution editor Steven Mueller raises this common Lutheran question: “I thought there were only two sacraments. Isn’t absolution [Roman] Catholic?” It is catholic – in the true sense of the word. -
Canon Law in Medieval Russia: the Kormchaia Kniga As a Source of Law
Canon Law in Medieval Russia: The Kormchaia kniga as a Source of Law Rosanne Gretchen Mulcahy A thesis submitted in partial hilfiUment of a degree of Master of Pliilosophy at the University of London University College London December 2001 ProQuest Number: 10014732 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest. ProQuest 10014732 Published by ProQuest LLC(2016). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States Code. Microform Edition © ProQuest LLC. ProQuest LLC 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106-1346 CONTENTS Title Page 1 Abstract 2 Contents 3 Introduction 4 Part I. An Examination of Canon Law Collections and the Russian Kormchaia kniga as a Means to Determine How Russia Compares with other Models o f Medieval Christian Societies 1. Eastern and Western canonical collections and their significance in systems of canon law with reference to Roman Law 25 2. The History of the Kormchaia biiga 54 Part II An Examination of The Role of Byzantine Civil Ecclesiastical Legislation Cofitained in the Kormchaia kniga, the Russian Princely Statues and Russian Immunity Charters as they Supported a Constitutional Relationship Between Church and State in Russia 3. Byzantine Law in Chapter 42 of the Kormchaia kniga: The Collection o f Eighty-Seven Chapters As it Related to the Special Privileges of the Russian Church 75 4. -
Canon Law on Child Sexual Abuse Through the Ages
CANON LAW ON CHILD SEXUAL ABUSE THROUGH THE AGES Kieran Tapsell1 In 2014 two senior members of the Marist and Christian Brothers in Australia told Justice McLellan, the Chair of the Child Sexual Abuse Royal Commission that in the 1980s the brothers would not have regarded touching a student’s genitals as a crime but only a “moral failure”.2 McLellan asked Br Shanahan. Q. Can you explain how the Orders would have brought themselves intellectually to that position, describing it only as a moral failure and not a criminal offence? How would they have arrived at that position? 3 A. No, I can't explain it. This paper is an attempt to explain it: how bishops, priests and religious all over the world came to regard the sexual abuse of children, not as crimes punishable by the State, but as moral failures that should be dealt with by treatment, and by dismissal from the priesthood or religious life only as a last resort.4 The explanation lies in a gradual but radical change of culture within the Catholic Church that took place in the latter part of the 19th century that can be traced through changes in canon law. The Concepts of “Canon Law” and “Child Sexual Abuse” The title of this paper, Canon Law on Sexual Abuse through the Ages, is in some senses anachronistic. Despite claims that it is the oldest continuing legal system in the Western world, 1 Kieran Tapsell is a retired civil lawyer, has degrees in Theology and Law, and is the author of Potiphar’s Wife: The Vatican’s Secret and Child Sexual Abuse (ATF Press, 2014). -
Apocalypse of Peter Bremmer, Jan N.; Czachesz, István
University of Groningen The Apocalypse Of Peter Bremmer, Jan N.; Czachesz, István IMPORTANT NOTE: You are advised to consult the publisher's version (publisher's PDF) if you wish to cite from it. Please check the document version below. Document Version Publisher's PDF, also known as Version of record Publication date: 2003 Link to publication in University of Groningen/UMCG research database Citation for published version (APA): Bremmer, J. N., & Czachesz, I. (2003). The Apocalypse Of Peter. (7 ed.) Leuven-Paris: Peeters. Copyright Other than for strictly personal use, it is not permitted to download or to forward/distribute the text or part of it without the consent of the author(s) and/or copyright holder(s), unless the work is under an open content license (like Creative Commons). Take-down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim. Downloaded from the University of Groningen/UMCG research database (Pure): http://www.rug.nl/research/portal. For technical reasons the number of authors shown on this cover page is limited to 10 maximum. Download date: 12-11-2019 XII. The Suffering Jesus and the Invulnerable Christ in the Gnostic Apocalypse of Peter GERARD P. LUITKHUIZEN This final chapter deals with a Gnostic writing of the same name as the Greek-Ethiopic Apocalypse of Peter. The Gnostic text is con- tained in one of the fourth-century Coptic manuscripts of Nag Hammadi (codex VII, 3)'. What the two Petrine apocalypses have in common is that they speak of revelations granted by Jesus Christ to Peter at some time during the Holy Week2. -
The Editing of Christian Apocrypha in Armenian: Should We Turn Over a New Leaf?
The Editing of Christian Apocrypha in Armenian: Should We Turn Over a New Leaf? Valentina Calzolari 1 Christian Apocryphal Literature: Between Traditional Interpretations and New Directions of Research Christian apocryphal literature in Armenian language constitutes a field of study that remains largely unexplored. After the first studies, carried out pre- dominantly by the Mekhitarist Fathers between the end of nineteenth and the beginning of the twentieth century, last decades have witnessed a new impulse to this vast domain of research. A great deal of work, however, remains to be done, especially in the domain of philology, as we will try to show below. Before presenting the status quaestionis it is necessary to set the limits of this survey. First of all, it is important to make some preliminary observations in order to define what “Christian apocrypha” are. 1.1 Closing of the Canon and Christian Apocryphal Literature The notion of apocrypha is closely related to the constitution of the canon of the New Testament books, which was the result of a long process of selec- tion that each eastern and western Christian community elaborated in its own way.1 Although it is difficult to say anything more specific concerning the vari- ous phases of this development, by the fourth century there seems to be a con- sensus about the contours of the New Testament collection in most Christian This chapter is dedicated to the memory of Dom Louis Leloir. 1 Concerning the formation of the New Testament canon, see the classical and still founda- mental work of Zahn 1888–1898, 1890–1892, as well as Metzger 1987.