The Project Gutenberg EBook of Teaching of the Twelve Apostles, by
Roswell D. Hitchcock and Francis Brown
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Title: Teaching of the Twelve Apostles
Author: Roswell D. Hitchcock
Francis Brown
Release Date: February 9, 2013 [EBook #42053]
[Last updated: June 5, 2022]
Language: Greek
Character set encoding: UTF-8
*** START OF THIS PROJECT GUTENBERG EBOOK TEACHING OF THE TWELVE APOSTLES ***
Produced by Stanley A. Bridgeford
In 1875 Philotheos Bryennois, then Metropolitan of Serrae (now Serres), in ancient Mesopotamia, published the two Epistles of Clement of Rome, from a manuscript discovered by him in the Library of the Most Holy Sepulchre in Fanar of Constantinople. The last six chapters (60-65) of the First Epistle, and the last eight sections (13-20) of the so-called Second Epistle, had never been published before. The date of the manuscript is 1056 a.d. As described by the finder, “it is an octavo volume, written on iii parchment, in cursive characters, and consists of 120 leaves.” First comes Chrysostom’ Synopsis of the Books of the Old and New Testament; then the Epistle of Barnabas; then the two Epistles of Clement; then the Teaching of the Twelve Apostles; then the Epistle of Mary of Cassobelae to Ignatius; followed by eight Epistles of Ignatius (the current seven, besides one to the Virgin Mary).
The “Teaching of the Twelve Apostles,” Διδαχὴ τῶν δώδεκα Ἀποστόλων, occupies leaves 76-80 of the manuscript. It now seems strange to us that the document thus announced attracted so little attention. This same Bryennious, now Metropolitan of Nicomedia, in Asia Minor, has again surprised the literary world by publishing, with an abundance of learned illustration, this long-lost document. It is printed in Constantinople, and the date of publication is 1883. The genuineness of the document can hardly be doubted. It is cited by Clement of Alexandria in his First Stroma; by Eusebius, ivwho speaks of it (Hist. iii. 25) as τῶν Ἀποστόλων αἱ λεγόμεναι διδαχαί; and by Athanasius in his 39th Festal Epistle. Bickell and Gebhardt had recently argued that there must have been some such document underlying both the Seventh Book of the Apostolic Constitutions and the Apostolic Epitome. In 1882 Kravutzky undertook, from these sources, to recover and reconstruct the embedded earlier and simpler document; and with a success of the most pronounced and brilliant character, as now tested by the work just published.
This document belongs undoubtedly to the second century; possibly as far back as 120 a.d., hardly later than 160 a.d. The whole tone of it is archaic. It contradicts nothing belonging to that age; corroborates some things which may henceforth be more strongly emphasized; and adds some things for which we may well be very profoundly grateful.
The present editors are happy to be able to put this “Teaching of the Twelve Apostles,” so vpromptly before the American public. The text has been carefully edited. The translation will be found to be studiously literal. A few notes have been added, which, it is hoped, may be of service both to the students and to general readers.
Roswell D. Hitchcock.
Francis Brown.
Union Theological Seminary,
New York City, March 20, 1884
|
ΔΙΔΑΧΗ 1Διδαχὴ Κυρίου διὰ τῶν δώδεκα ἀποστόλων τοῖς
Ὁδοὶ δύο εἰσί, μία τῆς ζωῆς καὶ μία θανά-
35 Δευτέρα δὲ έντολὴ τῆς διδαχῆς Οὐ φονεύσεις,
50Τέκνον μου, φεῦγε ἀπὸ παντὸς πονηροῦ καὶ
Τέκνον μου, τοῦ λαλοῦντός σοι τὸν λόγον τοῦ
Ἡ δὲ τοῦ θανάτου ὁδός ἐστιν αὕτη· πρῶτον
Ὅρα μή τις σε πλανήσῃ ἀπὸ ταύτης τῆς ὁδοῦ
Περὶ δὲ τοῦ βαπτίσματος, οὕτω βαπτίσατε·
Αἱ δὲ νηστεῖαι ὑμῶν μὴ ἔστωσαν μετὰ τῶν
Περὶ δὲ τῆς εὐχαριστίας, οὕτως εὐχαριστήσατε·
185
Μετὰ δὲ τὸ ἐμπλησθῆναι οὕτως εὐχαριστή-
Ὅς ἂν οὖν ἐλθὼν διδάξῃ ὑμᾶς ταῦτα πάντα,
Πᾶς δὲ ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου δεχ-
Πᾶς δὲ προφήτης ἀληθινός, θέλων καθῆσαι
Κατὰ κυριακὴν δὲ Κυρίου συναχθέντες κλά-
Χειροτονήσατε οὖν ἑαυτοῖς ἐπισκόπους καὶ
Γρηγορεῖτε ὑπὲρ τῆς ζωῆς ὑμῶν· οἱ λύχνοι |
|
Teaching Teaching of the Lord, through the Twelve Apostles,
Chap. I: 1 —
Two ways there are, one of life and one of Chap. II: 2 —
Now the second commandment of the Chap. III: 3 —
My child, flee from every evil thing, and Chap IV: 4 —
My child, him that speaks to thee the Chap V: 5 —
Now the way of death is this: first of Chap VI: 6 —
See that no one lead thee astray from Chap VII: 7 —
Now concerning baptism, thus baptize Chap VIII: 8 —
But let not your fasting be appointed Chap IX: 9 —
Now concerning the Eucharist, thus give Chap X: 10 —
Now after ye are filled thus do ye give Chap XI: 11 —
Now whoever cometh and teacheth you Chap XII: 12 —
But let every one that cometh in the Chap XIII: 13 —
But every true prophet who will set- Chap XIV: 14 —
But on the Lord's day do ye assemble Chap XV: 15 —
Now appoint for yourselves bishops and And reprove one another, not in anger but in peach, Chap XVI: 16 —
Watch for your life's sake; let your |
Old Testament |
|||
| Line | Line | ||
| *Deut. 5:17-19 | 35 f. | *Sirach 4:31 | 86 f. |
| *Tobit. 4:15 | 7 f. | Zech. 14:5 | 315 f. |
| *Sirach 2:4 | 75 f. | *Mal. 1:11, 14 | 273 f. |
| *Sirach. 4:5 | 91 f. | ||
New Testament |
|||
| Line | Line | ||
| *Matt. 5:5 | 69 f. | *Matt. 24:3-4 | 298 f. |
| *Matt. 5:22 | 284 f. | *Matt. 24:24-31 | 313 f. |
| *Matt. 5:26 | 30 f. | *Matt 24:31 | 200 f. |
| *Matt. 5:39-48 | 16 f. | *Matt. 24:43, 44 | 291 f. |
| Matt. 6:5-13 | 155 f. | Matt 28:19 | 140 f. |
| *Matt. 6 and 7 | 289 | *Luke 6:27-35 | 10 |
| *Matt. 7:6 | 183 f. | *Luke 9:1-6 | 215 f. |
| *Matt. 7:15-23 | 215 f. | Luke 10:4-21 | 215 f. |
| *Matt. 10:5-12 | 215 f. | Luke 11:2-4 | 215 f. |
| *Matt. 10:10 | 256 f. | *Luke 11 and 12 | 289 f |
| *Matt 12:31 | 224 f. | *Luke 12:35 | 291 f. |
| *Matt. 18:15-17 | 284 | *Acts 4:32 | 92 f. |
| *Matt. 18:21-35 | 284 | *Eph 6:5, 9 | 103 f. |
| Matt. 21:9 | 205 | *1 Thess. 5:22 | 50 f. |
| Matt. 22:27-39 | 5 f. | *1 Pet. 2:11 | 15 f. |
¹ This table is that of Bryennios, who adds: “By this sign [*] are distinguished
the passages which are not verbally cited in the ‘Teaching,’ and those to which the
‘Teaching,’ simply refers, with the words, ‘As the Lord commanded in the gospel.’”
—Eds.
–30–
Another title is Διδαχὴ κυρίου διὰ τῶν δώδεκα Ἀποστόλων, “Teaching of the Lord through the Twelve Apostles.” Athanasius also calls it διδαχή. But Eusebius (Hist iii. 25) uses the plural, διδαχαί. And Clement of Alexandria cites it as γραφή.
P. 2, 1.8.—“do not to another”] The Golden Rule occurs both here and in the Apostolic Constitutions (vii. 2), in a negative form, as in the teachings of Confucius.
P. 2, 1.11.—“fast for them that persecute you”] The emphasis put upon fasting, here and elsewhere in this document, is not sign of Montanism, since fasting was much emphasized in the early Church, and Montanism itself was, in this respect, only an exaggeration of common usage.
P. 4, 1.15—“ye shall have no enemy”] Suggested, apparently, by 1 Pet. iii.13, “And who is he that will harm you, if ye be zealous of that which is good?”
P. 4, 1.22—“for indeed thou canst not”] Because Christians were forbidden to go to law before the unrighteous,” 1 Cor. vi. 1.
–31–
P. 4, 1.32—“Let thine alms sweat in thy hands, until thou knowest to whom thou shouldst give”] A very graphic injunction of carefulness in giving.
P. 4, 1.36.—“thou shalt not corrupt boys”] The παιδεραστία of Classic writers, referred to by Paul in Rom. i.27.
P. 6, 1.38.—“by abortion”] Another heathen abomination.
P. 6, 1.42, 43.—“διγλωσσία”] This noun does not occur in Classic Greek, nor in the New Testament, but is found, together with the entire sentence in which it here stands, in the Epistle of Barnabas, Chap. xix. There are many other correspondences between that epistle and the present document.
P. 6, 1.44.—“filled with doing”] i.e., works, deeds, as in Matt. xvi. 27.
P. 6, 1.60.—“nor a purifier”] Referring to some kind of superstitious lustration, perhaps by fire, as in Lev. xviii.21; Deut. xviii.10.
P. 10, 1.87.—“for taking stretches out the hands, but for giving draws them in”] Graphic description of taking and giving.
P. 10, 1.88.—“by thy hands thou shalt give a ransom for they sins”] Beneficence is better than sacrifice. See Prov. xvii.6, “By mercy and truth iniquity is purged.”
P. 10, 1.98—“thy slave”] As in the New Testament, so here, the relation of master and slave is not denounced, but regulated.
–32–
This catalogue of evil things pertaining to the “way of death,” reflects only too faithfully the dreadful corruption of the ancient civilization.
P. 14, 1.136—“And concerning food, what thou art able, bear”] Nothing is unclean of itself, as Paul says in Rom xiv.14. And again in 1 Tim. iv.4, “For every creature of God is good, and nothing is to be rejected, if it be received with thanksgiving.”
P. 14, 1.139—“Now, concerning baptism . . . in running water”] ἐν ὕδατι ζῶντι, literally “in living water,” water in motion, either as in a fountain, or as a stream. A picture in the Catacomb of St. Callixtus, dating from about the year 200 a.d., represents a youth standing ankle-deep in water, and receiving baptism by the pouring of water upon his head. [See Northcote and Brownlow’s “Roma Sotteranea,” Part II., Plate XV.] The passage before us apparently recommends just this mode of performing the rite. If this should be impracticable, then fresh cold water might be similarly used [in a font]. If cold water could not be had, warm water would answer. If neither cold nor warm water is sufficient quantity (ankle-deep) could be had, then pouring only (the feet resting on the floor or ground) would suffice. This last is now the Syrian mode of baptism, and probably always has been. This fact, ascertained by the Crusaders (in the third Crusade, 1189-92), and made known through them in Europe, would help to account for Aquinas’s definition of baptism, so different from that of Peter Lombard about a century before. Lombard’s definition requires immersion; Aquinas’s definition permits either immersion, pouring, or sprinkling. The Seventh Book of the Apostolic Constitutions, at this point (Section xxii.), says nothing about the mode, but prescribes anointing with oil, both before and after baptism. Fasting is enjoined in both documents.
–33–
P. 14, 1.154—“παρασκευήν”] Cf. John xix. 14.
Wednesday and Friday are named as days of fasting, instead of Monday and Thursday, as observed by “the hypocrites.” The Lord’s Prayer ends with Doxology, as in Matthew, instead of its being omitted as in Luke.
These two chapters contain a brief eucharistic liturgy.
Apostles and Prophets are described as mere evangelists, or itinerant preachers, who were not expected to remain in one place more than a single day.
P. 20, 1:218—εἰ μή has been inserted in the translation before ἡμέραν. So Harnack, Theol. Lit. Zeit., Feb. 9, 1884. Ct. p. 22, I.246.
P. 22, 1.244—“Ye shall have understanding right and left”] That is, a complete understanding. See 2 Cor. vi.7.
–34–
Prophets and teachers are here spoken of as resident ministers, entitled to maintenance. They were to have the first-fruits of everything. Σιτία, in Classic Greek, is the plural of σιτίον, meaning “food” in general. Here, as in the Byzantine Greek, it is a singular noun, and means “batch,” or “baking of bread.”
The Lord’s Day is the day for worship and for the Eucharist. No mention is made of the seventh day of the week.
P. 26, 1.277—“Now appoint for yourselves,” χειροτονήσατε οὖν ἑαυτοῖς] Χειροτονέω occurs only twice in the New Testament (Acts xiv.23; 2 Cor. viii.19), and, in both places, means simply to “appoint.” Josephus uses the word in the same sense in Ant. xiii.2, 2, where Alexander Balas, the pretended son of Antiochus Epiphanes, “appoints” Jonathan High Priest. The same meaning appears in Ant. vii 9, 3; vii. 11, 1. In ant. vi. 5, 4, however, the noun χειπροτονία is used of the coronation of Saul. In Josephus, accordingly, the prevailing sense of χειροτονέω is to “appoint.” This is the meaning of the word also in the Epistles of Ignatius (about 115 a.d.). See Philadelphians, Chap. 10; Smyrnæns, Chap. 11; Polycarp, Chap. 7.
But in the “Apostolic Canons,” I. and II., and in the “Apostolic Constitutions,” viii. 4, 5, χειροτονέω means to “ordain.” This represents the usage of the third century, as the New Testament, Josephus, and Ignatius represent the usage of the first and second centuries.
–35–
Now, it is noteworthy, that in the “Apostolic Constitutions,” vii. 31 (the section corresponding to the passage before us), the word employed is not χειροτονέω, which then meant “ordain,” but προχειρίζομαι, a new usage having obtained. In this fifteenth chapter of the “Teaching,” χειροτονέω is employed, evidently, in its original sense of “appoint.” This indicates the high antiquity of the document, antedating by decades, if not by a whole century, the “Apostolic Canons” and the “Apostolic Constitutions.”
As for the officers to be “appointed,” only Bishops and Deacons are mentioned. By Bishops must, of course, be meant Presbyters, or Elders. There is no sign of a Bishop as distinguished from a Presbyter; nor of a Ruling Elder as distinguished from a Teaching Elder; and, apparently, there was in each congregation a plurality both of Bishops (or Elders) and Deacons.
The document concludes with a vision of the Lord coming upon the clouds of heaven, and all the saints with him. The resurrection is of the dead, νεκρῶν, though “not of all the dead.” Not a word is said of any second resurrection. If there is to be a second resurrections, it is only implied. Of course, no interval is indicated. Premillennarianism, accordingly, is not directly, perhaps not even indirectly, taught. Following the lead of the New Testament, as in Matt. xxiv. 31, and in 1 Thess. iv. 13-18, our document may, after all, only be emphasizing the resurrection of the righteous.
–36–
| Line | Codex. | Bryennios. |
| 32. | δέ | δἠ |
| 32. | ἰδρωτάτω | ἱδρωσάτω |
| 51. | ὀργῖλος | ὀργίλος |
| 59. | εἰδωλολατρίαν | εἰδωλολατρείαν |
| 62. | εἰδωλολατρία | εἰδωλολατρεία |
| 91. | ἡ | ὁ |
| 103. | δοῦλοι [Sic! See Bryenn., p. 22. N. 19] | δοῦλοι |
| 104. | ἡμῶν | ὑμῶν |
| 114, 115. | εἰδωλολατρίαι | εἰδωλολατρεῖαι |
| 115. | φαρμακίαι1 | φαρμακεῖαι |
| 158, 159. | γεννηθήτω | γενηθήτω |
| 188. | ὑμῶν | ἡμῶν |
| 197. | σὺ ἡ δόξα | σοὶ ἡ δόξα |
| 205. | ὡς ἀννὰ τῷ θεῷ | ὡσαννὰ τῷ υἱῷ |
| 229. | ὁ ῥίζων | ὁρίζων |
| 244. | ἕξεται | ἕξετε |
| 258. | δὼσεις τὴν ἀπαρχήν | δώσεις |
1 Used only in poetry.—Bryenn.
–37–
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