Didache

O'Loughlin, Thomas

doi:10.5040/9781472549839.051

Cited by 2 publications

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“…Although it is 'saturated with Jewish feeling', it recognizes 'that Christianity is for all nations'. 185 ( 188 There are no quotations/allusions to Mark, only parallels that are closer to Matthew. 189 As for the other Gospels, the 'possible allusions to Luke […] are very uncertain'.…”

Section: Locating the Gospel Of Matthew: The Case For Antiochmentioning

confidence: 99%

“…The broken bread that was shared at the Eucharist has once been grain harvested on the hills that surrounded the area where the prayer was composed. 188 As for the ancient city of Antioch, it was surrounded by hills and mountains. 189 Secondly, Richard Bauckham has recently introduced the discipline of mental or cognitive mapping to the study of the Gospel's origins.…”

Section: Was Didache 9-10 Composed In Antioch?mentioning

confidence: 99%

“…7.3. 188 On the one hand, the reference to σπέρματος Δαυείδ ('the seed of David') indicates the use of a prior tradition (cf. Eph.…”

Section: Apostolic Traditionsmentioning

confidence: 99%

“…b) Eph. 20.2: 'All of you, individually and collectively, gather together as one in grace, in one faith, and in Jesus Christ-who was a descendant of David according to the flesh (τῷ κατὰ 188 Cf. Johanny, "Ignatius of Antioch," 62-63.…”

Section: Apostolic Traditionsmentioning

confidence: 99%

“…11.23-25 was altered, the outcome being a 'ritual' text produced by a Hellenistic community. Moreover, the similarities between Paul's tradition and the tradition of 'Luke, the Antiochene' suggest that187 See (inter alia):Jeremias, Eucharistic Words,188; Kilpatrick, Eucharist, 23; Marshall, The Gospel of Luke, 31; Mack, A Myth of Innocence,[102][103][104][105][106][107][108][109][110][111][112][113][114][115][116][117][118][119][120]; Fee, First Epistle to theCorinthians, 548 (n. 18); 207. this Hellenistic community was none other than Antioch. In conclusion, whether Paul taught this tradition in Antioch or was taught the tradition while there, the connection between 1 Cor.…”

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confidence: 99%

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The Church of Antioch and the Eucharistic Traditions (ca. 35–130 CE)

Drimbe¹

2020

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Section: Locating the Gospel Of Matthew: The Case For Antiochmentioning

confidence: 99%

Section: Was Didache 9-10 Composed In Antioch?mentioning

confidence: 99%

“…7.3. 188 On the one hand, the reference to σπέρματος Δαυείδ ('the seed of David') indicates the use of a prior tradition (cf. Eph.…”

Section: Apostolic Traditionsmentioning

confidence: 99%

Section: Apostolic Traditionsmentioning

confidence: 99%

mentioning

confidence: 99%

See 3 more Smart Citations

The Church of Antioch and the Eucharistic Traditions (ca. 35–130 CE)

Drimbe¹

2020

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The Missionary Strategy of the Didache

O'Loughlin

2011

Transformation

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The Didache is a short text, which was likely intended to be committed to memory, offering training in 'The Way' of the Lord, the practices of the churches, and in the community's hope for the future. Dating from the first century, and quite plausible from before 70 AD, it offers us a unique vantage point into the concerns, attitudes, and praxis of the communities who would have heard our gospels from the lips of the evangelists. The purpose of this paper is to bring it to light in the hope that this can be further studied in relations to the gospels and mission.Discovered in the library of a monastery in Constantinople in 1875, the Didache is one of the under-appreciated resources from the earliest decades of the churches. 1 It is a short text, which in all likelihood was intended to be committed to memory, offering training in 'The Way' of the Lord, the practices of the churches, and in the community's hope for the future. 2 It was not intended for use by a specialist group, but for use by all the members of the churches; nor was it intended to be 'a high-level document' explaining faith or preaching 'the gospel,' 3 but rather it provided information on Christian praxis so that an individual might live as a disciple within a community, know how the group conducts its common affairs, and possess that information in such a way that s/he could initiate new members into the group. Dating from the first century, and quite plausible from before 70 AD, it offers us a unique vantage point into the concerns, attitudes, and praxis of the communities who would have heard our gospels from the lips of the evangelists. 4 It is customary to spend the first section of any paper on the Didache explaining its value as a contextualizing source for the documents in the canonical collection, justifying the manner by which it is dated, and explaining how its praxis developed in the churches over subsequent generations thereby leaving the extant form of the Didache to disappear as out-dated; and sometimes, incidentally, by way of the same process to explain why it was never read in the liturgy and, therefore, did not become part of the canonical collection. Then, this lengthy preamble over, the remaining time is spent on the particular theme of the paper. I, however, wish to get straight to the

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Didache

Cited by 2 publications

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The Church of Antioch and the Eucharistic Traditions (ca. 35–130 CE)

The Church of Antioch and the Eucharistic Traditions (ca. 35–130 CE)

The Missionary Strategy of the Didache

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