[1]Luke 12. 13-16.
[2]For exceptions see, e.g., Romans 14. 14 (= Matthew 15. 11), 1 Corinthians 7. 10 (= Matthew 19. 9), 1 Clement 46. 8 (= Matthew 18. 6, in substance), 2 Clement 12. 2 (apocryphal).
[3]Especially in 2 Clement.
[4]Acts 15. 28-29.
[5]Romans 14, in particular.
[6]1 Corinthians 8. 8; 10. 25-26.
[7]Compare Revelation 2. 14, 20.
[8]Didache 13. 7, etc.
[9]Didache 13. 3, etc.
[10]So very emphatically in 1 Clement 40-41. But Clement does not argue for a detailed parallelism between the two ministries.
[11]Didache 3. 1-6 is an instance.
[12]The reason for this appears to be that at this period the Fourth Commandment was conceived to be wholly “ceremonial”, and to “keep the Sabbath” was regarded as Judaizing (Ignatius, Magnesians 9. 1, etc.). The belief that in Christianity the Sabbath laws have been transferred to Sunday is of medieval origin.
[13]On these methods compare especially K. E. Kirk, The Vision of God (London, 1931), pp. 119-124.
[14]As in Wisdom 14. 25-26.
[15]Romans 1. 29-31 is largely of Greek origin; 1 Timothy 3. 2-3 and Titus 3. 1-2 are wholly so.
[16]In 1 Clement 47. 6 the forty-five year old Corinthian church is called “ancient”.
[17]Jude 17, Revelation 21. 14, etc. The meaning in Ephesians 2. 20 is probably a little different.
[18]1 Clement 42. 4; 44. 1-2, etc.
[19]Even in the third century liturgical prayers were still normally extempore, and use of a fixed form was regarded as a weakness on the part of the officiant.
[20]Eusebius, HE, v, 24.
[21]See especially James Muilenburg, The Literary Relations of the Epistle of Barnabas and the Teaching of the Twelve Apostles, Marburg, 1929.
[22]39th Festal Letter (367), 7.
[23]The details of the Patristic testimony are best seen in J. R. Harris, The Teaching of the Apostles, Baltimore and London, 1887.
[24]Die Didache, Bonn; many editions.
[25]Didascalia Apostolorum, Oxford, 1929.
[26]Also known as Third Clement. Occasionally—and unfortunately—called the Apostolic Canons or the Roman Church Order.
[27]Paderborn, 1914. Dr Schermann’s theory of a very early date for the document is individualistic.
[28]Pp. 127-138, 233-244, 295-306.
[29]Often reprinted separately.
[30]But incorrectly.
[31]Pp. 34, 78, 40.
[32]Cooper and Maclean, p. 18.
[33]HE, VI, 20.
[34]Vir. ill. 61.
[35]His festival is on August 13.
[36]Not completely legible; reproductions are not always to be trusted.
[37]Origenis Philosophumena, Oxford. Books II-III are presumably still missing, although it has been argued that what is ordinarily called Book IV may contain them; Wendland, however, rejects this theory (p. xvi).
[38]Especially in his Hippolytus and Callistus, 1853.
[39]St Clemen
unday after midnight.
[133]So the Latin and the Testament. The Sahidic, Ethiopic and Arabic have “before the proper time to eat”.
[134]The texts have “when he has learned the truth”; the above, however, seems to be the meaning.
[135]31-32 are omitted here; they will be found on p. 60.
[136]Literally “let everyone choose for himself to go to that place”.
[137]Sahidic “for”.
[138]The apparent sense.
[139]Literally “be the last”.
[140]Literally “things thou thinkest not”.
[141]Literally “breaks forth”; the Latin (31. 3) has “blooms”.
[142]Interpreting the Sahidic (“that thou mayest know how”) by the Testament (“that is like to”).
[143]Interpreting the ambiguous Latin with the Sahidic.
[144]Latin B, which is followed by the Oriental versions, is translated above. Latin A (compare p. 60) reads: “But seek always modestly to sign thy forehead; for this sign of his Passion is manifested against the devil if it be made from faith; not as pleasing men, but knowingly offering it as a breastplate. For the adversary, seeing the power of the spirit coming from the heart in the publicly formed image of baptism, is put to flight, thou not yielding, but breathing at him. And this was that [sign formed] when Moses, as a type, put the blood of the lamb slain at the Passover on the lintel and anointed the two side-posts, signifying the faith which now we have in the perfect Lamb”.
[145]Latin B and the Oriental versions have “the Word”. But “baptism” is needed for the sense.
[146]In chapter 38 the two Latin texts are in virtual agreement.
[147]A gesture of respect.
[148]Literally “the sealing”. Perhaps all food sent to the sick is meant; but the passage is far from clear.
[149]Literally “count”.
[150]The apparent sense.
[151]The Ethiopic manuscripts vary in the form of the doxology.
[152]In Ethiopic use the Hallelujah Psalms are 104-106, 134-135, 145-150.
[154]The restoration of sections 30-31 is conjectural.
[155]In this last sentence the (unintelligible) Latin has been corrected by the Sahidic.
[156]P. 35.
[157]Although not in discarding chapters 33-34 also.
[158]Pp. 77-83.
[160]Acts 20. 28, etc.
[161]Romans 12. 1, 1 Peter 2. 5.
[162]Hebrews 13. 15, Revelation 8. 3.
[163]Philippians 4. 18, Hebrews 13. 16.
[164]1 Corinthians 11. 21.
[165]Compare p. 68.
[166]Many editions and translations; the best in English is A. L. Williams’ edition in the S.P.C.K. series of Translations of Ancient Documents, London, 1921.
[167]Genesis 1. 31.
[168]1 Timothy 4. 4-5.
[169]Ignatius, Smyrnaeans 7. 1, etc., and Didache 9. 1, 5, are the earliest instances.
