Didache Sentence Examples

didache
  • Their writings, like those of the apostles, are epistolary; but editions of the apostolic fathers now usually admit also the early Church order known as the Didache, the allegory entitled the Shepherd, and a short anonymous apology addressed to one Diognetus.

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  • It died out very gradually, and the Didache or Teaching of the Apostles, compiled probably between A.D.

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  • The Didache and Justin Martyr are no less unsatisfactory from the Roman point of view.

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  • Here it is followed by the Shepherd of Hernias, while in an 11th-century MS., which contains also the Didache, it is followed by two writings which themselves form an appendix to the New Testament in the Codex Alexandrinus.

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  • Besides The Didache and the Epistles of Clement it contains several spurious Ignatian epistles.

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  • A large literature has sprung up round The Didache since 1884.

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  • Thus the Oratorian Andrea Gallandi (1709-1779), in re-issuing Cotelier's collection in his Bibliotheca Veterum Patrum (1765-1781), included the fragments of Papias and the Epistle to Diognetus, to which recent editors have added the citations from the "Elders" of Papias's day found in Irenaeus, and, since 1883, the Didache.

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  • The recovery of its concluding sections in the same MS. which brought the Didache to light, proves beyond question that we have here the earliest extant sermon preached before a Christian congregation, about A.D.

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  • The whole is put forth as substantially the apostolic teaching (Didache) on the subjects in question.

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  • It is in contrast to these that the Didache is justly felt to be genuinely primitive and of a piece with the Apostolic Fathers.

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  • Hence a new sort of legalism, known to recent writers as Moralism, underlies much of the piety of the Apostolic Fathers, though Ignatius is quite free from it, while Polycarp and "Barnabas" are less under its influence than are the Didache, Clement, the Homilist and Hermas.

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  • We learn this especially from the Didache; and the first part of that work, the so-called " Two-Ways," is commonly thought to have been in the first instance a Jewish manual put into the hands of proselytes.

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  • Most nearly on the lines of the New Testament are the so-called Apostolic (really Sub-Apostolic) Fathers (Clement of Rome to the Corinthians, Didache, Barnabas, the letters of Ignatius and the single letter of Polycarp, the Shepherd of Hermas, the homily commonly known as the Second Epistle of Clement).

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  • The moment of transition is clearly marked in the Didache, where the charismatic ministry of " apostles and prophets " is beginning to give place to permanent local officials of the Church, bishops, presbyters and deacons.

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  • The third class, of works to be decidedly rejected, contains the Acts of Paul, Hermas, Apocalypse of Peter, Barnabas, Didache; to these some would add Apoc. of John, and others Ev.

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  • The blessing of the Bread and Cup, as an incident in a feast of Christian brotherhood, is all that the Didache has in common with Paul and the Synoptists.

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  • In the Fathers of the first three or four centuries can be traced the same tendency to spiritualize the Eucharist as we encountered in the fourth gospel, and in the Didache.

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  • In these centuries baptism was the rite for the remission of sin, not the Eucharist; it is the prophet in the Didache who presides at the Lord's Supper, not the Levitically conceived priest; nor as yet has the Table become an Altar.

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  • The last point is significant in view of Didache xv.

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  • The Didache knows nothing of the presbyters; bishops and deacons are mentioned, but there is no reference to the second order.

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  • They arise out of a primitive practice on the part of the bishop (local president), examples of which are found in the Didache (Teaching of the Apostles) and in the letters of Clement of Rome and Cyprian.

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  • Such were perhaps the "apostles" of the Didache.

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  • It may be mere coincidence that the material in Matthew as well as in the Didache seems to be arranged in five divisions, beginning with a commendation of the right way, and ending with warnings of the judgment, while the logical analysis of James yields something similar; but of the affinity of spirit there can be no doubt.

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  • Strangely enough, those documents which bear the greatest resemblance to a small collection of canonical regulations, such as the Didache, the Didascalia and the Canons of Hippolytus, have not been retained, and find no place in the collections of canons, doubtless for the reason that they were not official documents.

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  • Even the Apostolical Constitutions, an expansion of the Didache and the Didascalia, after exercising a certain amount of influence, were rejected by the council in Trullo (692).

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  • The Didache bids us " pour water on the head," and Christian pictures and sculptures ranging from the 1st to the 10th century represent the baptizand as standing in the water, while the baptizer pours water from his hand or from a bowl over his head.

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  • He had already produced an edition of the Didache, and in November 1893 published his important Life of St Francis d'Assisi.

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  • In the Didache, or Teaching of the Apostles, we have an excellent illustration of the teaching which was given to candidates for baptism in early times.

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  • There can be little doubt that the Didache was used as a manual for catechumens for several centuries.

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  • The instruction prescribed by the Didache is very largely ethical, and stands in striking contrast to the more elaborate doctrinal teaching which came into vogue in later days.

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  • The Didache does not fir clearly into any period of liturgy or ministry for which we have documentation.

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  • Mandates - perhaps suggested by the Teaching of the Twelve Apostles (see Didache), which Hermas knows - and Similitudes i.-viii., while Simil.

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  • Thus while its form would by analogy tend per se to awaken suspicion, its contents remove this feeling; and we may even infer from this surviving early formulation of local ecclesiastical tradition, that others of somewhat similar character came into being in the sub-apostolic age, but failed to survive save as embodied in later local teaching, oral or written, very much as if the Didache had perished and its literary offspring alone remained (see Didachf).

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  • Serapion of Thmuis in Egypt, a younger contemporary of Athanasius, in his Eucharistic prayers combines the language of the Didache with a high sacramentalism alien to that document which now only survived in the form of a grace used at table in the nunneries of Alexandria (see Agape).

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  • The Didache and Justin merely prescribe fasting, the use of which was to hurry the exit of evil spirits who, in choosing a nidus or tenement, preferred a well-fed body to an emaciated one, according to the belief embodied in the interpolated saying of Matt.

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