Digital Logos Edition
One hundred twenty-five years ago, Philotheos Bryennios discovered the text of the Didache in an eleventh-century manuscript version. In 1883 he edited the manuscript for publication, and its special fascination for scholars remains undiminished. One of the oldest extracanonical Christian documents, the Didache’s origins can be traced to the first century. It is apparently a catechism, intended to provide basic instruction in the Christian lifestyle and worship for persons preparing for baptism. The Didache exhibits fascinating echoes of Jesus’ teaching in its Matthean form, along with rare glimpses into the life of an early Christian community—its values, its observance of the Eucharist, its leaders, and the character of its hope. Niederwimmer’s wonderful commentary is a model of clarity and learning and a splendid addition to this premier commentary series.
In the Logos edition, this volume is enhanced by amazing functionality. Important terms link to dictionaries, encyclopedias, and a wealth of other resources in your digital library. Perform powerful searches to find exactly what you’re looking for. Take the discussion with you using tablet and mobile apps. With Logos Bible Software, the most efficient and comprehensive research tools are in one place, so you get the most out of your study.
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“The Didache is not a ‘theological’ work but a rule for ecclesiastical praxis, a handbook of church morals, ritual, and discipline.” (Page 2)
“In sum, the date of the Didache is a matter of judgment. An origin around 110 or 120 c.e. remains hypothetical,71 but there are as yet no compelling reasons to dismiss this hypothesis.” (Page 53)
“Indeed, this writing was composed by a compiler or redactor using very diverse extant materials.” (Page 2)
“This document, which is approximately the length of Paul’s letter to the Galatians,1 consists of four clearly separate sections. It begins (I) with a fairly long tractate that can be called the ‘Tractate on the Two Ways,’ from its opening words (1.1–5.4). It concludes with an epilogue (6.1) and a short addition (6.2–3). In 7.1 the reader learns after the fact that the Sitz im Leben of this tractate is baptismal instruction.” (Page 1)
“Here in 9.1, however, εὐχαριστία does not yet refer to the sacramental Eucharist of the Lord’s Supper.” (Page 144)