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The Didache is written from the view point of a community leadership that distrusts, and yet respects, Christian prophets, one that wishes the prophets to leave town as quickly as possible, yet would have them welcomed in town when they arrive.The Pastoral and Petrine epistles stem from a slightly later time, when authority in the Christian movement was based on the prerogatives of office rather than on prophetic powers." Crossan observes the following on the text of the Didache (The Birth of Christianity, p. The Didache, then, was a small text, fifth among others mostly larger than itself, lost in a small library in the Fener section of Istanbul, halfway up the west side of the Golden Horn.It is not enough, in any case, simply to note the mention of "firstfruits" in Didache 13:3-7, since that could indicate urban-based landowners.My own preference for a rural over an urban setting comes not from those few verses but from the Didache's rhetorical serenity, ungendered equality, and striking difference from so many other early Christian texts. Kraft says about the provenance of the Didache (The Anchor Bible Dictionary, v. 197): "That most commentators now seem to opt for Syria (Audet 1958; Hazelden Walker 1966; Rordorf and Tullier 1978) or Syro-Palestine (Niederwimmer 1977) as the place of origin is not in itself an indication that the supporting evidence is compelling; Egypt (Kraft 1965) and Asia Minor (Vokes 1970) also have their supporters." On source criticism of the Didache, Kraft observes (op. 197): There seems to be a general consensus that the 'two ways' material in chaps.Since it was discovered in a monastery in Constantinople and published by P.Bryennios in 1883, the Didache or Teaching of the Twelve Apostles has continued to be one of the most disputed of early Christian texts.
50 AD) and a late archaising fiction of the early third century.
The Didache, an early second-century Christian composition, is also clearly composite, consisting of a "Two Ways" section (chaps.
1-6), a liturgical manual (7-10), instructions on the reception of traveling prophets (11-15), and a brief apocalypse (16).
364): The scribe who copied those seven texts signed the last leaf as "Lean, notary and sinner," and dated that completion to June 11, 1056. Now known as Codex Hierosolymitanus 54, that volume was removed to the Patriarchate at Jerusalem in 1887, where it remains.
Earlier Coptic and Ethiopic versions also exist for a few chapters of this text.