The second part begins with (a) instructions as to the baptism which is to follow this moral in- struction of the cacechumen (vii.); fasting and its days ; prayer, its times and its form, the Lord's Prayer (viii.) ; the Eucharist and the common meal
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associated \vith it, together with forms of prayer (ix. and x.). It is added, however, that the prophets are to be left free in prayer. The men- tion of the prophets leads on to the next section, but first of all there is a more direct connecting link in the injunction to receive all who come teaching 'all these things aforesaid.' (6) The section on the Christian ministry deals first with the apostles and their reception as they pass on their way to their fields of labour (xi. 3-6), then at greater length with the prophets (xi. 7, xii.), who were evidently more familiar visitants. Commonly they were itinerant, but they might be settled in one community. Simple tests of character are given, for there is the constant danger of being deceived by a pretended prophet. Tlie itinerant prophet suggests the hospitality to be given to way- faring Christians (xii.). The settled prophet suggests the disposal of first-fruits (xiii.), as also regulations for the Lord's Day and the Eucharist (xiv.). The local ministry of bishops and deacons is dealt with in a short chapter (xv.) which closes this section on the office-bearers of the Church, (c) The last section (xvi.) counsels watchfulness and preparedness in vieAv of the approaching end. Signs of the end are enumerated, and ' then shall the world see the Lord coming upon the clouds of heaven.' With these words the Didachs comes to a conclusion.
3. Sources. — To begin with express quotations, there are two from tlie OT (xiv. 3 = Mai 1"- '^ xvi. 7 = Zee 145), two from the NT (viii. 2 = Mt65ff-, ix. 5 = Mt 7*^), and one probably from some unknown apocryphal book (i. 6). There are, besides, three separate references to what our Lord has com- manded in the gospel (xi. 3, xv. 3, 4). Apart from express quotations, reminiscences of the OT are clear, especially in the first six chapters, and the same applies to the OT Apocrypha (Sirach and Tobit). Direct borrowings from the NT are even more numerous. Harnack (op. cit. pp. 70-76) has tabulated 23, and of these 17 are from Matthew. (For full list of actual parallels with the NT see Schafi', op. cit. pp. 82-9.5.) Certain features point to acquaintance with Luke — e.g. the form of the quotations from the Sermon on the ]\Iount in i. 3-5, and the order of cup and bread in ix. 2. 3 — but there is no conclusive proof that Luke was actually used. ■SLark seems to be unused. The case of Jolm is doubtful. There are resemblances to Jn 6 and 17 in the Eucharistic prayers, the most re- markable being the use of the formula ' Holy Father' (irdrep ayie, x. 2 = Jn 17^^). So many and so subtle are the parallels, that acqu.aintance with John must be admitted, or else it must be supposed that the Didache, or at least its liturgical forms, originated in a Johannine milieu. The canonical Gospel of ISIatthew seems the chief source for our author's knowledge of the teaching of the Lord, but alongside this written Gospel he was familiar with phrases from the oral tradition. On the question of the use of St. Paul's Epistles, almost every intermediate position has been occupied between that of Harnack (1884), who could find no single clear trace of their use, and that of Armitage Robinson [JThSt xiii. [1912] 350), who regards the writer as intimately acquainted with 1 Corinthians : 'he has imitated its sub-divisions, borrowed its words and phrases, and modified its thoughts to suit his own purposes.' There are certainly traces, but they are few in number. His debt to St. Paul is not great. Much more marked is his debt to Jewish writings. The work has been called ' a sort of Church Catechism intensely Jewish' (West- minster Review, Jan. 18S5, p. 206). Apa-rt fi-om i. 3-5 there is little that is specifically Christian in the first part, and nearly all of it has its parallels in purely Jewish literature. For this section there
has been posited as source a Jewish proselyte catechism of the 'Two Ways,' and parallels and borrowings are not wanting in the later portions of the Didaclie as well (cf. C. Taylor, The Teaching of the Ticelve Apostles, with Illustrations from, the Talmud, Cambridge, 1886).
i. Integrity.— There is no doubt that the Didache as we have it in the Constantinople MS reads like a unity. Its parts are closely knit together and follow an orderly development. That the primal Didache was co-extensive with our text, with perhaps a few omissions and some textual varia- tions, seems an almost certain inference. But the two facts, that the Latin of Schlecht (L) contains only the first part with no sign of being unfinished, but, on the contrary, with a conclusion of its own, and that certain apparently dependent writings seem to have known these chapters only, suggest that the Didache did once actually exist in such a shorter form. The two main questions which emerge whenever the integrity of the fuller Didache is discussed arise in this way. Ever since Taylor pointed out the numerous Jewish parallels, and even before that, the theory of its dependence on a Jewish proselyte catecliism of the Two Ways has been advanced and defended. The dis- covery of L seems to confirm this. Was there ever, then, such a Jev/ish catechism ? And was it purely a catechism of the Two Ways, or did it contain further material ? The case for a Jewish original seems proved. It was natural that Chris- tians reared in Judaism, familiar with Jewish missionary propaganda and methods of instructing converts, should take over and use the forms which they had seen observed in the reception of prose- lytes, and the Didache bears many a trace of being such a Jewish document worked over in the Chris- tian interest. Was this written or oral catechcsis of Judaism co-extensive with chs. i.-vi., or are we to look for a larger document having matter parallel with some parts of chs. vii.-xvi.? It was surely to be expected that any such instruction should contain, besides moral precepts, teaching in regard to the ceremonial and legal requirements of Judaism — circumcision, the Sabbath, foods, first- fruits, fasts, prayers, festivals, and so forth. And when we find phenomena such as these — the Christian fasts and praj-ers carefully diflerentiated from the fasts and prayers of the ' hj-pocrites ' (viii. 1, 2) ; the weekly day of worship, called the Lord's Day of the Lord (Kvp'.aKr) Kvpiov, xiv. 1), correspond- ing to the ' Sabbath of the Lord ' (Lv 23^), instruc- tions for the disposal of first-fruits (xiii. 3-7} obviously dependent on, and contrasted with, Jewish customs — then it seems almost a certainty that the Jewish source did contain matter corre- sponding in some measure to the later chapters of our Didache. Further, in view of the eschato- logical interest of contemporary Jewish thought, it would be natural that such a manual should con- tain an eschatological section parallel with ch. xvi.