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It was, in other words, a rather casual copying of that section of the Didache for purposes of writing practice.
Stephen Patterson, on the contrary, considers it the end of an earlier edition of the Didache, which concluded precisely at 12:2 (199-324).
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Similarly, the apparent intrusion of such sections as 12:1-5 (compare 11:4-6) and 14:1-3 into the flow of the community instructions, and the evidences of developmental language even within the existing instructions (e.g., the concessions in 6:2 and 7:2-3, the change from itinerant to local ministry in 15:1-2) illustrate the evolving nature of this material even outside the two-ways section.
The Didache, an early second-century Christian composition, is also clearly composite, consisting of a "Two Ways" section (chaps.
Fragments of the Didache were found at Oxyrhyncus (P. It was used by the compilator of the Didascalia (C 2/3rd) and the Liber Graduun (C 3/4th), as well as being absorbed in toto by the Apostolic Constitutions (C c. Patterson comments on the dating of the Didache (The Gospel of Thomas and Jesus, p.
Oxy 1782) from the fourth century and in coptic translation (P. 3/4th, abbreviated as Ca) and partially by various Egyptian and Ethiopian Church Orders, after which it ceased to circulate independently. 173): "Of course today, when the similarities between the Didache and Barnabas, or the Shepherd of Hermas, are no longer taken as proof that the Didache is literarily dependent upon these documents, the trend is to date the Didache much earlier, at least by the end of the first century or the beginning of the second, and in the case of Jean-P. E." Udo Schnelle makes the following remark about the Didache (The History and Theology of the New Testament Writings, p.
It "speaks principally to rural milieus converted early on in Syria and Palestine and no doubt furnishing the first Christian communities outside of cities" (128).
It was written sometime in the late first or early second century and gives good evidence for a structured church's shift in orientation away from spirit-possession.
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 assumption that the scribe's copy of the Didache actually ended with Did 12.2a, though such cannot be absolutely dismissed, is thus an unnecessary and excessive extrapolation. the Didache may derive from a rural rather than an urban situation.
The following two points speak against this assumption: 1) There are no decorations which mark the end of the text. It may stem from the consensus of rural households rather than the authority of urban patrons.
That is very important confirmation for the basic accuracy of Codex Hierosolymitanus 54, given the gulf of centuries between it and the earlier fragments. Mirecki offer a photographic reproduction along with an excellent transcription, translation, and commentary on this document.