νζαν τῶν σι, τε. 5 RAT oe ge C a, a δύ ἀπ ΚΝ Hine a Re) ee ay (> ee A'S LAs, oA Aisha 7 Ae = Ὲ Es Ὶ ἵν τὸν 1) ) yan ΜΡ ἰ ᾿ ΄ ‘sh Mae > | | Ν Π “1 ᾿ ᾿ rh ΤῊΝ ' ὟΝ Poh Tat: Hatt Wa At) γὴν ar et Pai I hk, ἐν if Analy ‘ ran i ᾿ TEACHING Gext and Cranslation Gogether with Critical and Illustratibe Papers by Gminent Scholars REPRODUCED FROM The Sournal of Christian Philosophy CONTENTS ART I. AIAAXH TON AQAEKA ATIOSTOAQN, NYN IIPQTON EKAIAOMENH ὙΠῸ ΦΙΛΟΘΕΟΥ BPYENNIOY, MHTPOTOAITOY NIKOMHAETIAS 1, TEACHING OF THE TWELVE APOSTLES, TRANSLATION By Professor S. STANHOPE ORRIS, Ph.D., Princeton, N. J. Ill. THE GENUINENESS, PRIORITY, SOURCE AND VALUE OF THE TEACHING By J. RENDEL HARRIS, M.A., Baltimore, Md. IV. THE PHRASEOLOGY OF 7HE TEACHING AS AN INDEX OF ITS AGE By ISAAC H. HALL, LL.B., Ph.D., Philadelphia, Pa. _V. COMMENTS ON 7HE TEACHING By ELIJAH R. CRAVEN, D.D., Newark, N. J. NEW YORK EDITED AND PUBLISHED BY J. A. PAINE ROOM 80 BIBLE HOUSE, ASTOR PLACE Lonpon: THE INTERNATIONAL NEWS Co., 11 BOUVERIE ST. (FLEET STREET) 4 ‘Corvaicn7, 1884, BY τ oa PAINE Au rights reserved ee Cus. ἔν Green Printinc Co. τὰ and 76 Beekman Street NEW YORK > AIA AXH TON 4QAEKA ATOZTOAQN. TEACHING OF THE TWELVE APOSTLES. ARTICLE I. AI4AXH TON 4QAEKA AIOZTOAQN. ΝΥΝ ΠΡΩ͂ΤΟΝ EKAIAOMENH ΥΠπΠὸῸ ΦΙΔΟΘΕΟΥ͂ ΒΡΥΕΝΝΙΟΥ͂ μητροπολίτου Νικομηδείας Ζιδαχὴ Κυρίου διὰ τῶν δώδεκα ἀποστόλων τοῖς ἔθνεσιν. Κεφ. α΄. Ὁδοὶ δύο εἰσί, μία tas δωῆς καὶ μία τοῦ θανάτου, 2 διαφορὰ δὲ πολλὴ μεταξὺ τῶν δύο ὁδῶν. Ἡ μὲν οὖν ὁδὸς 3. τῆς δωῆς ἐστιν αὕτη: πρῶτον, ἀγαπήσει τὸν Θεὸν τὸν 4 ποιήσαντά Ge: δεύτερον, τὸν πλησίον σου ws σεαυτόν" πάντα δὲ ὅσα ἐὰν θελήσῃΞ μὴ γίνεσθαί σοι, καὶ σὺ ἄλλῳ 5 μὴ ποίει. Τούτων δὲ τῶν λόγων ἡ διδαχή ἐστιν αὕτη" 6 ἘΕὐλογεῖτε rovs καταρωμένους ὑμῖν καὶ προσεύχεσθε ὑπὲρ τῶν ἐχθρῶν ὑμῶν, νηστεύετε δὲ ὑπὲρ τῶν διωκόντων vuas' ποία yap χάρις, ἐὰν ayanate τοὺς ἀγαπῶντας ὑμᾶς; οὐχὶ καὶ τὰ ἔθνη τὸ αὐτὸ ποιοῦσιν; ὑμεῖς δὲ ἀγα- πᾶτε TOUS μισοῦντας Duds καὶ οὐχ ἕξετε ἐχθρόν. Απέχου -- ~ ~ ~ ᾽ ~ 2 , ~ 8 τῶν σαρπικῶν nai κοσμικῶν ἐπιθυμιῶν. Eav tis σοι δῷ \ ’ b) ~ ῥάπισμα sis τὴν δεξιὰν σιαγόνα, στρέψον αὐτῷ παὶ τὴν χλλ 1 ἔσῃ τέλειοΞ- ἐὰν a even σέ ihiov & ἄλλην, nat ἔσῃ Tédetos: ἐὰν ἀγγαρεύσῃ σέ Tis μίλιον ἕν, ? 1 ~ , aN ΄ , 7 ὕπαγε μετ᾽ αὐτοῦ δύο: ἐὰν ἄρῃ tis τὸ ἱμάτιον σου, δὸς Ont ~ ? ~ αὐτῷ καὶ τὸν χιτῶνα" ἐὰν λάβῃ τιΞ ἀπὸ σοῦ TO σόν, μὴ 2 2 \ , ~ ~ 9 ἀπαίτει" οὐδὲ yap δύνασαι. Παντὶ τῷ αἰτοῦντί ce δίδου ? ~ ~ καὶ μὴ ἀπαίτει: πᾶσι yap θέλει δίδοσθαι ὁ πατὴρ ἔῃ τῶν γα) , , ς \ \ \ ? το ἰδίων χαρισματωῶν. Maxapios 0 did0us κατα τὴν ἔἕντο- x , Ἂ a) ~ ΄ ἐστ is te, | r ~ λ 7 » > ᾿ \ τι Anv: ἀθῷο yap ἐστιν" oval τῷ λαμβάνοντι: εἰ μὲν yap ‘fa PRINCETON Υ Ὄρος ἐλευ eects ξ κὸν <= SEMIN EBS. ee ey ὃ Ὁ τ τὴς εὐυσῶς ror as hae AREICEE IT. TEACHING OF THE TWELVE APOSTLES. TRANSLATED BY S. STANHOPE ORRIS, PH.D., Ewing Professor of Greek in the College of New Jersey, Princeton, N. J. Teaching of the Lord through the Twelve Apostles to the Nations. Cuarter I. There are Two Ways, one of Life and one of Death, Hn on on 9 and the difference between the Two Ways is great. THE Way oF LIFE. The Way of Life, then, is this: Duty toward God. First, Thou shalt love the God who made thee: Duty toward Man. Second, Thy neighbor as thyself; and all things whatsoever thou wouldst not have befall thee, do thou, too, not to another. And of these words the Teaching is this: The first commandment: Bless them that curse you, and pray for your enemies, and fast for them that persecute you; for what thank have ye if ye love them that love you? do not the nations also the same? but love ye them that hate you, and ye shall not have an enemy. Abstain from fleshly and worldly lusts. If one give thee a blow on the right cheek, turn to him the other also, and thou shalt be perfect; if any one press thee into service for one mile, go with him two; if one take away thy cloak, give him thy coat also; if one take from thee thine own, ask z# not back; for not even canst thou. Give to every one that asketh thee, and ask not back; for to all the Father wills that there be given of his own free gifts. το Blessed is he that giveth according to the commandment; for αὶ he is guiltless. Woe to him that receiveth; for if, indeed, one 4I4AXH TON IB’ ATOSTOANN.—f'. γ΄. , ” , 2 ~ ” ς " χρείαν ἔχων λαμβάνει tis, αθῷοΞ ἕσται" ὁ δὲ μή χρεῖαν , ~ ἔχων δώσει δίκην, ἱνατί ἔλαβε καὶ sis τί, ἐν συνοχῇ δὲ , s γενόμενος ἐξετασθήσεται περὶ ὧν ἔπραξε, καὶ οὐκ ἐξελεύ- 2 ~ , τ 2 ~ \ + , σεται ἐκεῖθεν péexypis OV ἀποδῷ TOV ἔσχατον nOOPAYTHY. 12 ἀλλὰ nal wept τούτου δὴ εἴρηται: Ἱδρωσάτω ἡ ἐλεημο- σύνη Gov εἰς Tas χεῖράΞ σου, μέχρις ἂν γνῷ τένι O@s. Κεφ. β΄. Δευτέρα δὲ ἐντολὴ ths διδαχῆς Οὐ φονεύσεις, οὐ 2 , 2 , 7 , ? , μοιχεύσεις, OV παιδοφθορήσεις, οὐ πορνεύδειξ, οὐ πἨλέψειξ, 2 2 , ? οὐ μαγεύσεις, οὐ φαρμαπεύσειΞκ, OV φονεύσεις τέκνον ᾽ - Pat \ ? » 7 ? , ἐν φθορᾷ ovde ΣΕΥ ΠΟ ΤΩ ΠΣ ad Οὐκ ἐπιθυμησειβ \ ~ > / 7 Ta τοῦ πλησίον, OVK ἕπιορπήσειδκ, οὐ φψευδομαρτυρήσειϑ, 2 2 Pies 2 οὐ παπολογήσεις, οὐ μνησικπαπκήσειΞ. Οὐ ἔσῃ διγνώμων 7 οὐδὲ δίγλωσσοΞ' παγὶΞ γὰρ θανάτου ἡ διγλωσσία. . OUx , ς a: / so 2 ὃ , > / (1λ \ ,ὕ ἔσται 6 AOyos σου ψευδής, οὐ κενός, ἀλλὰ μεμεστωμένοϑ 5 7 πράξει. Οὐκ ἔσῃ πλεονέκτης οὐδὲ ἅρπαξ οὐδὲ ὑποκριτὴς > ? ? οὐδὲ nanonOns οὐδὲ UxEepnpavos. Οὐ λήψῃ βουλὴν πονη- » ? pav κατὰ τοῦ πλησίον Gov. Οὐ μισήσεις πάντα ἄνθρω- 2 > ξ a πον, ἀλλὰ ovs μὲν ἐλέγξεις, περὶ δὲ ὧν προσεύξῃ, ovs δὲ 3 ἀγαπήσεις ὑπὲρ τὴν ψυχήν σου. , , ~ ? \ ‘ ~ A ? A Κεφ. γ΄. Τέκνον pov, φεῦγε ἀπὸ mavros πονηροῦ καὶ ano 2 παντὸς ὁμοίου αὐτοῦ. Μὴ γένου ὀργίλος: ὁδηγεῖ yap ἡ ὀργὴ πρὸς τὸν φόνον" μηδὲ δηλωτὴξ μηδὲ ἐριστικὸς μηδὲ θυμικόΞ: ἐκ yap τούτων ἁπάντων φόνοι γεννῶνται. Τέκνον μου, μὴ γένου ἐπιθυμητήδ' ὁδηγεῖ yap ἡ ἐπιθυ- μία mpos τὴν πορνείαν" μηδὲ aigypodoyos μηδὲ ὑψηλόφ- θαλμος- ἐκ γὰρ τούτων ἁπάντων μοιχεῖαι γεννῶνται. Τέκνον μου, μὴ γίνου οἰωνοσκόπος' ἐπειδὴ ὁδηγεῖ εἶδ τὴν εἰδωλολατρείαν'" μηδὲ ἐπαοιδὸς μηδὲ μαθηματικὸς μηδὲ περικαθαίρων, μηδὲ θέλε αὐτὰ βλέπειν - ἐκ γὰρ τού- των ἁπάντων εἰδωλολατρεία γεννᾶται. Τέκνον μου, μὴ γίνου ψεύστης" ἐπειδὴ ὁδηγεῖ τὸ φεῦσμα sis τὴν κλοπήν. μηδὲ φιλάργυρος μηδὲ κενόδοξος" ἐκ γὰρ τούτων ἁπάν- 12 TEACHING OF THE TWELVE APOSTLES.—CH. I], 11. 5 that hath need receiveth, he shall be guiltless; but he that hath not need, shall submit to trial wth reference to why he received and for what purpose, and, having come into custody, shall be ex- amined with reference to what he did,’ and shall not go forth thence until he have paid the last farthing. But concerning this, also, it hath been said: Let thine alms sweat in thy hands until thou know to whom to give. Cuap. II. And ¢he second commandment of the Teaching zs: 2 nm on Thou shalt not kill, thou shalt not commit adultery, thou shalt not corrupt boys, thou shalt not commit fornication, thou shalt not steal, thou shalt not use magic arts, thou shalt not practise sorcery, thou shalt not kill a child by abortion’ nor put it to death when born. Thou shalt not covet the things of thy neighbor, thou shalt not forswear thyself, thou shalt not bear false witness, thou shalt not speak evil, thou shalt not bear a grudge. Thou shalt not be double-minded nor double-tongued; for doubleness of tongue is a snare of death. Thy word shall not be false, nor empty, but fulfilled by deed. Thou shalt not be covetous, nor rapacious, nor a hypocrite, nor malicious, nor haughty. Thou shalt not take evil counsel against thy neigh- bor. Thou shalt not hate any man, but some thou shalt re- prove, and for some thou shalt pray, and some thou shalt love above thy life. Duty toward Self. Cuap. III. My child, flee from every evil zing, and from every thing like it. Be'not prone to anger, for anger leadeth to murder; nor jealous, nor contentious, nor passionate; for out of all these, murders are begotten. My child, be not one that lusteth, for lust leadeth to forni- cation; nor of foul speech, nor of leering eyes; for out of all these, adulteries are begotten. My child, be not an augur, since augury leadeth to idolatry; nor an enchanter; nor an astrologer; nor a purifier;* nor be willing to behold these things; for out of all these, idolatry is begotten. My child, be not a liar, since lying leadeth to theft, nor a lover of money, nor vain-glorious; for out of all these, thefts are begotten. Io II AI4AXH TON IB’ AMOSTOANN.—<6. τῶν κλοπαὶ γεννῶνται. Τέκνον pov, μὴ γίνου yoyyv- Gos: ἐπειδὴ ὁδηγεῖ sis τὴν βλασφημίαν: μηδὲ αὐθάδης μηδὲ πονηρόφρωγν" ἐκ γὰρ τούτων ἁπάντων βλασφημίαι γεννῶνται. Ἴσθι δὲ πραῦς, ἐπεὶ οἱ πραεῖς πληρονομή- σουσι τὴν γῆν. Γίνου μακρόθυμο καὶ ἐλεήμων καὶ ana- nos καὶ ἡσύχιος καὶ ἀγαθὸς nal τρέμων τοὺς λόγου διὰ παντός, οὗς ἤκουσαΞ. Οὐχ ὑψώσειΞ σεαυτὸν οὐδὲ δώσειϑ τῇ ψυχῇ σου Opacos. Οὐ πολληθήσεται ἡ ψυχή σου μετὰ ὑψηλῶν, ἀλλὰ μετὰ δικαίων καὶ ταπεινῶν ἀναστραφήσῃ. Τὰ συμβαίνοντά σοι ἐνεργήματα ὡς ἀγαθὰ προσδέξῃ, eid@s ὅτι ἄτερ Θεοῦ οὐδὲν γένεται. = , ~ ~ , \ , Ἂν Κεφ. δ. Téuvov μου, τοῦ λαλοῦντοΞκ σοι τὸν λογον τοῦ Io τι Θε ~ fa) , \ \ ιν ,ὔ , δὲ PrN ς εοῦ μνησθήσῃ νυπτὸΞ καὶ ἡμέρα, τιμήσειΞ δὲ αὐτὸν GS , a \ ς , ye ᾽ fap , , 3 Κύριον : οθὲεν yap ἢ nupiotys λαλεῖται, ἐκεῖ Kupios ἔστιν. Poy gris al χάθν δμῖραν eanlmoo eye nentnoes δὲ nal ἡμέραν Ta πρόσωπα τῶν ἁγίων, iva , ἔα / 9 - ? émavanavyn τοῖς Aoyois αὐτῶν. Ov ποθήσεις σχίσμα, 4 , a, τὰ εἰρηνεύσεις δὲ μαχομένου" πρινεῖΞ δικαίωϑ, οὐ λήψῃ πρόσ- > , , ? , ὥπον ἐλέγξαι ἐπὶ παραπτώμασιν. Ov διφυχήσει, πότε- 2, an » \ ft A A \ a > / ρον ἔσται ἢ ov. Μη γίνου zpos μὲν to λαβεῖν ἐκτείνων "ἢ δ᾿ = \ Ὁ tas χεῖρα, πρὸ δὲ τὸ δοῦναι συσπῶν " ἐὰν ἔχῃς, διὰ τῶν -Ὁ ΓΑ ’ ¢ ~ ? , χειρῶν σου d@ces λυτρῶσιν ἁμαρτιῶν Gov. Ov διστα- nF, ~) ‘ , A > Geis δοῦναι οὐδὲ διδοὺΞ yoyyveEs* γνώσῃ yap Tis ἐστιν ~ ~ ? / ? 2 , 6 τοῦ μισθοῦ uahos avranodotns. Οὐκ ἀποστραφήσῃ , ἢ ’ ~ ? ~ τὸν ἐνδεόμενον, συγποινωνήσειξ δὲ παντα τῷ αδελφῷ 3 5; ᾽ \ eed : , 4 Gov καὶ οὐ» ἐρεῖς ἴδια εἴναι" εἰ yap ἕν τῷ ἀθανατῷ ποι- “ , ~ , aw = 7 > “ὦ νωνοέ ἐστε, πόσῳ μᾶλλον ἐν τοῖς θνητοῖς; Οὐ apesis τὴν Ἂν ΄, 2 » δ» 2 \ ~ ΄ χεῖρά σου ἀπὸ τοῦ υἱοῦ cov ἢ ἀπὸ THs θυγατροϑβ σου, ΕἸ 2 \ , , , ταν - ? ἀλλὰ ἀπὸ νεότητος διδάξεις τὸν φόβον τοῦ Θεοῦ. Ov , , ἊΝ ? ἐπιτάξεις δούλῳ Gov ἢ παιδίσπῃ, τοῖς ἐπὶ τὸν αὐτὸν Θεὸν 2 \ , ἐλπίξουσιν, ἐν πικρίᾳ Gov, μήποτε οὐ μὴ φοβηθήσονται Ὁ ? , 2 Ἢ , τὸν ἐπ᾿ ἀμφοτέροις Θεόν: ov yap ἔρχεται κατὰ πρόσωπον 2 > ae. ey \ ~ ~ καλέσαι, ἀλλ᾽ ep OVS TO πνεῦμα ἡτοίμασεν. Ὑμεῖς δὲ of - Ἂς ~ , ~ δοῦλοι ὑποταγήσεσθε Tos κυρίοιΞ ὑμῶν ws τύπῳ Θεοῦ ἐν ; , , in , = αἰσχύνῃ καὶ φόβῳ. Μισήσεις πᾶσαν vroupiow καὶ πᾶν 6 ΤΊ TEACHING OF THE TWELVE APOSTLES.—CH. IV. 7 My child, be not a murmurer, since murmuring leadeth to blasphemy; nor self-willed, nor evil-minded, for out of all these, blasphemies are begotten. But be meek, since the meek shall inherit the earth. Be longsuffering and pitiful and guileless and quiet and good, and continually trembling at the words which thou hast heard. Thou shalt not exalt thyself, nor give assurance to thy soul. Thy soul shall not be joined with lofty ones, but with righteous and lowly ones shalt thou hold converse. The events that befall thee, thou shalt accept as good, knowing that nothing cometh to pass without God. Cuap. IV. My child, him that speaketh to thee the word of God, thou shalt remember night and day, and shalt honor him as the Lord; for where* the sovereignty of the Lord is proclaimed, there is “te Lord. And thou shalt seek out daily the faces of the saints, that thou mayst rest upon their words. Thou shalt not be desirous of division, but shalt bring con- tending ozes to peace; thou shalt judge righteously; thou shalt not respect persons in reproving for transgressions. Thou shalt not hesitate whether //zs shall be or not. Be not ove that with reference to receiving stretcheth out the hands, but with reference to giving contracteth ¢hem: thou shalt give by thy hands a ransom, if thou have 7¢, for thy sins. Thou shalt not hesitate to give, nor, when giving shalt thou murmur ; for thou shalt know who is the good Recompenser of the offering. Thou shalt not turn away from him that is in _ want, but shalt share all things with thy brother, and shalt not B fe) say that they are thine own; for if ye are partakers in that which is immortal, how much more in the things which are mortal. Thou shalt not remove thy hand from thy son or from thy daughter, but from youth shalt teach them the fear of God. Thou shalt not lay commands in thy bitterness on thy bondman or maid-servant, who hope in the same God, lest perchance they shall not fear the God who is over both; for He cometh not to call according to appearance, but unto those whom the Spirit hath prepared. And ye, the slaves, shall, in modesty and fear, be subject to your masters as to a type of God. 8 12 13 14 AIAAXH ΤΩΝ IB’ ΑΠΟΣΤΟΛΩ»νΝ.--εἰ. «. ὃ μὴ ἀρεστὸν τῷ Κυρίῳ. Ov μὴ ἐγκαταλίπῃς ἐντολὰς Κυρίου, φυλάξεις δὲ ἃ παρέλαβες, μήτε προστιθεὶς μήτε ἀφαιρῶν. Ἐν ἐκπλησίᾳ ἐξομολογήσῃ τὰ παραπτώματα σου, καὶ οὐ προσελεύσῃ ἐπὶ προσευχήν σου ἐν συνειδήσει πονηρᾷ. Αὕτη ἐστὶν ἡ ὁδὸς THs Goons. ~ , v ~ Κεφ. ε. Ἡ δὲ τοῦ θανάτου 660s ἐστιν αὕτη" πρῶτον πάν- 9 , , Ie ~ 2,3τῶν πονηρά ἔστι καὶ KHATAPAS μεστή" Povor, μοιχεῖαι, Io > , ~ ,ὔ ᾽ ~ ~ ἐπιθυμίαι, πορνεῖαι, nlomai, εἰδωλολατρεῖαι, payéiat, φαρμαπεῖαι, ἁρπαγαί, φευδομαρτυρίαι, ὑποκρίσει, διπλο- / , 32 / napdia, δόλοκ, ὑπερηφανία, κακία, αὐθάδεια, πλεονεξία, " / uA ? αἰσχρολογία, δηλοτυπία, Opacutys, vibos, alagovera: τε ? a μι ὅν ἢ ? Ὁ ΡΣ διώκται ἀγαθῶν, pucovbrtes ἀληθειαν, ἀγαπῶντεξ φψεῦδο, 2 / / ? / ? - οὐ γινώσποντεξ μισθὸν δικαιοσύνη, οὐ κολλώμενοι ἀγαθῷ Par , r ? ~ ? ᾽ hg BA: ΄ ? ? οὐδὲ κρίσει δικαίῳ, ἀγρυπνοῦντεξ OVK eis TO ἀγαθον, ἀλλ \ , τ \ wh , εἰς τὸ πονηρόν" ὧν μακρὰν mpavTNs Kal ὑπομονή, μάταια ? ~ , ? / ? ~ ἀγαπῶντες, διώκοντες ἀνταπόδομα, OVX EhEObYTES πτω- , ? ~ ᾽ ? χόν, οὐ πονοῦντες ἐπὶ καταπονουμένῳ, OV γινώσποντεξπ \ 4 2 / ine ~ “ τὸν ποιήσαντα AUTOUS, Poveis τέμνων, POopEis tac patos ~ ? , \ ΄ ᾿ς Θεοῦ, ἀποστρεφόμενοι τὸν ἔνδεόμενον, natanovovrtes \ , , , , ” tov OrA1Bopevov, πλουσίων παραηλητοι, πενητῶν ἄνομοι ’ a \ / upitat, πανθαμάρτητοι: ῥυσθείητε, τέκνα, ἀπὸ τούτων ,ὔ ἁπάντων. Κεφ. 5. Ὅρα μή tis σὲ πλανήσῃ ἀπὸ ταύτης τῆς ὁδοῦ τῆς 2 διδαχῆς, ἐπεὶ παρεκτὸς Θεοῦ oe διδάσπει. Ei μὲν γὰρ δύνασαι βαστάσαι ὅλον τὸν δυγὸν τοῦ Κυρίου, τέλειος ἔσῃ" εἰ δ᾽ οὐ δύνασαι, ὃ δύνῃ τοῦτο mote. Περὶ δὲ τῆς βρώσεως, ὃ δύνασαι βάστασον ἀπὸ δὲ τοῦ εἰδωλοθύτου λίαν πρόσεχε" λατρεία γάρ ἐστι Θεῶν νεκρῶν. A ~ . Κεφ. 2. Περὶ δὲ τοῦ βαπτίσματος, οὕτω βαπτίσατε" TEACHING OF THE TWELVE APOSTLES.—CH. V, VI. 9 1 Thou shalt hate all hypocrisy and everything that ¢s not pleasing to the Lord. 12 Do not in any wise forsake she commandments of ¢he Lord; but thou shalt guard what thou hast received, neither adding thereto nor taking therefrom. 13 In 276 church thou shalt confess thy transgressions, and thou shalt not come to thy prayer with an evil conscience. 14 This is the Way of Life. Tue Way oF DEATH. Cuap. V. And the Way of Death is this: 2,3. +First of all, it is evil and full of curse; murders, adulteries, lusts, fornications, thefts, idolatries, magic practices, sorceries, 4 rapines; false testimonies, hypocrisies, double-heartedness, de- 5 ceit, haughtiness; malice, self-will, covetousness, filthy talking, 6 jealousy, self-assurance, loftiness, boastfulness; persecutors of good men, hating truth, loving falsehood, not knowing the reward of righteousness, not joined to anything good nor to righteous judgment, watching not with a view to good but 7 with a view to evil; far from whom are meekness and patience, loving vain things, pursuing a requital, not pitying a poor man, not toiling for one borne down with toil, not knowing Him 8 that made them; murderers of children, destroyers of God’s handiwork; turning away from him that is in want, oppressing him that is afflicted, rich men’s advocates, poor men’s lawless judges; utter sinners. 10 May ye be delivered, children, from all these. THE WAY OF THE TEACHING: Cuap. VI. See that no one cause thee to wander from this Way of the Teaching, since thus aloof from God doth he teach thee. 2 For, if thou art able to bear the whole yoke of the Lord thou shalt be perfect; but if thou art not able, what thou art able that do. In regard to Meat and Drink. 3 And concerning food, brook what thou art able; but of that which is sacrificed to idols beware exceedingly, for it is a worship of dead gods. In regard to Baptism. Cuap. VII. And concerning baptism, thus baptize ye: 10 AI4AXH TON IB’ AIOSTOAQN.—7’. θ΄. ταῦτα πάντα προειπόντες, βαπτίσατε sis TO ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου ΠνεύματοΞ ἐν ὕδατι δῶντι. Ἐὰν δὲ μὴ ἔχῃς ὕδωρ ξῶν, sis ἄλλο ὕδωρ βάπτι- cov: εἰ δ᾽ οὐ δύνασαι ἐν ψυχρῷ, ἐν θερμῷ. Ἐὰν δὲ ἀμφότερα μὴ eyns, ἔτιχεον eis τὴν κεφαλὴν Tpis ὕδωρ εἰς ὄνομα Πατρὸς παὶ Υἱοῦ καὶ ἁγίου Πνεύματος. Πρὸ δὲ τοῦ βαπτίσματος προνηστευσάτω ὁ βαπτίξων καὶ ὁ βαπ- τιδόμενος καὶ εἴ tives ἄλλοι δύνανται" πελεύσειξ δὲ νη- στεῦσαι τὸν βαπτιξόμενον πρὸ pias ἢ δύο. Κεφ. ἡ. Αἱ δὲ νηστεῖαι ὑμῶν μὴ ἔστωσαν μετὰ τῶν ὑπο- Ἠριτῶν " νηστεύουσι γὰρ δευτέρᾳ σαββάτων καὶ πέμπτῃ" ὑμεῖς δὲ νηστεύσατε τετράδα καὶ παρασπευήν. Μηδὲ προσεύχεσθε ws οἱ ὑποκριταί, ἀλλ᾽ os ἐκέλευσεν ὁ Κύριος ἐν τῷ εὐαγγελίῳ αὐτοῦ, οὕτω προσεύχεσθε: Πάτερ ἡμῶν ὁ ἐν τῷ οὐρανῷ, ἁγιασθήτω τὸ ὄνομά σου, ἐλθέτω ἡ βασιλεία σου, γενηθήτω τὸ θέλημά Gov ws ἐν οὐρανῷ uai ἐπὶ yijs* τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον Sos ἡμῖν σήμερον καὶ ἄφες ἡμῖν τὴν ὀφειλὴν ἡμῶν ὡδ καὶ ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν, καὶ μὴ εἰσενέγπῃξ ἡμᾶξ Eis πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ: ὅτι σοῦ ἐστιν ἡ δύ- Vaplis nal ἡ δόξα &is TOUS ai@vas. Tpis τῆς ἡμέραΞ οὕτω προσεύχεσθε. Κεφ. θ΄. Περὶ δὲ τῆς εὐχαριστίας, οὕτως εὐχαριστήσατε" 2 ~ ~ ? ~ ΄ πρῶτον περὶ τοῦ ποτηρίου: Ευχαριστοῦμέν σοι, Πάτερ ς ~ δι οἷν ~ Ὁ ? , \ ~ ΄ = ἡμῶν, ὑπὲρ THS ayias ἀμπέλου Ζαβὶδ τοῦ maidos Gov, Hs > / Cele, \ 2 = , Ἄν τ , 3 éyv@pioas ἡμῖν δια Ἰησοῦ τοῦ ma1idos σου" σοὶ ἡ δοξα sis τοὺς ai@vas. Περὶ δὲ τοῦ κλάσματοΞς- Εὐχαριστοῦμέν , ς ~ ς ~ ~ , τὰ 3 σοι, Πατερ ἡμῶν, ὑπὲρ THs Cons καὶ γνώσεωϑ, ns ἐγνώρι- C iw ΝΆ » ~ , A ς / ’ \ casnpiv dia Ingo’ τοῦ maidos σου" σοὶ ἡ δοξα esis TOUS 7 ~ 4 3 - : : aiavas. Ὥσπερ ἣν τοῦτο κλάσμα διεσπορπισμένον ἐπά- » ? > νῷ τῶν ὁρέων nat συναχθὲν ἐγένετο ἕν, οὕτω συναχθήτω 2 ~ ~ ~ > σου ἡ ἐκπηλησία ἀπὸ τῶν περάτων THS γῆς sis THY σὴν ~ ?. * βασιλείαν" ὅτι σοῦ ἐστιν ἡ δόξα καὶ ἡ δύναμις διὰ Ἰησοῦ TEACHING OF THE TWELVE APOSTLES.—CH. VII, 1Χ. τι Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, in living water. But if thou have not living water, baptize into other water; and if thou canst not in cold, in warm. But if thou have not either, pour out water thrice upon the head, into the name of Father and Son and Holy Spirit. But before the baptism, let the baptizer and the baptized " fast, and any others, if they can; and thou shalt command the baptized " to fast one or two days before. In regard to Fasting and Prayer. Cuap. VIII. But let not your fastings be with the hypocrites; for they fast on δε Second Day of the week and on “he Fifth; but do ye fast ste Fourth and Preparation.* Neither pray ye as the hypocrites, but as the Lord com- manded in his gospel, thus pray: Our Father who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so also on earth. Give us to-day our daily bread, and forgive us our debt as we, too, forgive our debtors. And bring us not into temptation, but deliver us from evil; for thine is the power and the glory for ever. Pray thus three times in the day. In regard to the Lord’s Supper. Cuap. IX. And concerning the Eucharist, thus give thanks. 4 First, concerning the cup: We thank Thee, our Father, for the holy vine of David, thy servant, which thou hast made known to us through Jesus thy servant; to Thee de the glory forever. And concerning the broken dread: We thank Thee, our Father, for the life and knowledge which Thou hast made known to us through Jesus thy ser- vant; to Thee de the glory forever. Just as this, a broken piece, was scattered upon the hills, and was gathered together and became one, so let thy church be gathered together from the ends of the earth into thy kingdom; for thine is the glory and the power through Jesus Christ forever. 12 AIAAXH ΤΩΝ IB’ ATIOSTOAQN.—1. τα΄. Χριστοῦ eis τοὺΞ ai@vas. ΜηδεὶΞ δὲ φαγέτω μηδὲ πιέτω ? \ - ? , ς - 2 ᾽ ς , .» ἀπὸ THS ευχαριστίαΞ ὑμῶν, αλλ οἱ βαπτισθὲντεϑξ eis OVOUA / , ~ Κυρίου καὶ yap περὶ τούτου εἴρηκεν ὁ Kupios: Μὴ δῶτε ἣν, EF, ~ TO ἅγιον TOS πυσί. Κεφ. τ. Mera δὲ τὸ ἐμπλησθῆναι ovtws εὐχαριστήσατε" Ev- 2 » ΄ δ ε ~ ἢ ᾽ ’ , χαριστοῦμέν σοι, Πατερ ἅγιε, ὑπὲρ τοῦ ἁγίου ovopatos τ , 3 ~ ~ σου, οὗ κατεσκήνωσα ἐν Tais παρδίαιΞ ἡμῶν, καὶ ὑπὲρ » ? τ ᾽ , τῆς γνωώσεωΞ καὶ πίστεως καὶ ἀθανασία, nS Eyv@pIGas ς τι V2. ~ ~ / \ ς le , \ ./~ ἡμῖν δια Ἰησοῦ τοῦ maidos σου" σοὶ ἡ δοξα Eis TOUS αἰώ- ’ δ , ΄ vas. Σύ, δέσποτα παντοκράτορ, ἕκτισαΞ τὰ πάντα ἕνεκεν ὦ ΑΥ̓͂ \ ~ 2 τοῦ OVOMATOS σου, τροφήν TE καὶ ποτὸν ἐδωπαξ TOIS ἀν- ΡΟ δ 3 , 4 θρώποιΞ sis ἀπόλαυσιν ἵνα σοι εὐχαριστήσωσιν, ἡμῖν δὲ μὴ Ἁ / ἐχαρίσω πνευματικὴν τροφὴν NAL ποτὸν παὶ GWNY αἰώντον ~ , \ / ? ~ ' διὰ τοῦ παιδόΞ Gov. Πρὸ πάντων εὐχαριστοῦμέν σοι ὅτι ~ , = Ε- , δυνατὸ εἶ" σοὶ ἡ δόξα eis tous αἰῶνας. Μνήσθητι, Κύριε, ~ > , nae seed aya ? ‘ \ THs ἐγοιλησίαΞ σου τοῦ ῥύσασθαι αὐτὴν ἀπὸ MaVTOS πονή- ~ ~ 2 \ ~ ᾽ , / pow καὶ τελειῶσαι αὐτὴν ἐν TH ἀγάπῃ Gov, καὶ σύναξον ἅπαν ’ xy , ? \ δ: β αὐτὴν απὸ τῶν τεσσάρων ἀνέμων, τὴν ἀἁγιασθεῖσαν eis \ ¢ 2) 8 te ~ 9 τὴν σὴν βασιλείαν, ἣν ἡτοίμασαΞ αὐτῇ" ott σοῦ ἐστιν ἡ ᾿ς ΄ Π ,»ν 2 δύναμις καὶ ἡ δόξα &is tovs αἰῶναΞ. Ἐλθέτω yapis παὶ , = \ ~ ~ παρελθέτω ὁ κοσμοΞ οὗτοΞ. Ὡσαννὰ τῷ υἱῷ Δαβίδ. Et or / 2 ? Tis ay1os ἐστιν, ἐρχέσθω: εἴ Tis οὐκ ἔστι, μετανοείτω: , 2 “4 - A i? 3 ,ὔ 2 μαραναθα. μὴν. Τοῖς δὲ mpopyrais ἐπιτρέπετε evya- ριστεῖν ὅσα θέλουσιν. , a 5 : \ / ~ ~ Keg. 1a. “Os av οὖν ἐλθὼν διδάξῃ ὑμᾶΞ ταῦτα πάντα, τὰ 4 προειρημένα, δέξασθε αὐτόν" ἐὰν δὲ αὐτὸς ὁ διδάσκων στραφεὶΞ διδάσκπῃ ἄλλην διδαχὴν sis τὸ καταλῦσαι, μὴ αὐτοῦ ἀκούσητε" eis δὲ τὸ προσθεῖναι δικαιοσύνην καὶ γνῶσιν Κυρίου, δέξασθε αὐτὸν ws Κύριον. Περὶ δὲ τῶν ἀποστόλων καὶ προφητῶν κατὰ τὸ δόγμα τοῦ εὐαγ- γελίου, οὕτω ποιήσατε. Ids δὲ ἀπόστολος ἐρχόμενος πρὸς ὑμᾶς δεχθήτω ὡς ΚύριοΞ- οὐ μενεῖ δὲ ἡμέραν μίαν ἐὰν δὲ ἦ χρεία, καὶ τὴν ἄλλην" τρεῖς δὲ ἐὰν μείνῃ, ψευδοπρο- φήτηΞ ἐστέν. ᾿ξερχόμενος δὲ ὁ ἀπόστολος μηδὲν λαμβαν- 5 TEACHING OF THE TWELVE APOSTLES.—CH. X, ΧΙ 13 But let no one eat or drink of your Eucharist, but those that have been baptized into the name of the Lord; for con- cerning this the Lord hath said: Give not that which is holy to the dogs. Cuap. X. And after being filled, thus give thanks: 2 We thank Thee, holy Father, for thy holy name, which Thou hast caused to dwell in our hearts, and for the knowl- edge and faith and immortality, which Thou hast made known to us through Jesus thy servant; to Thee de the glory forever. Thou, Almighty Sovereign, didst create the universe for thy name’s sake; both food and drink Thou gavest men for enjoy- ment, that they might give thanks to Thee; but to us Thou hast graciously given spiritual food and drink and life eternal through thy servant. Before all things, we thank Thee that Thou art mighty: to Thee de the glory forever. Remember, Lord, thy church, to deliver it from every evil and to make it perfect in thy love; and do Thou gather it from the four winds, the sanc- tified church, into thy kingdom, which Thou hast prepared for it; for thine is the power and the glory forever. Let gracecome, and let this world pass away. Hosanna to the Son of David. If any one is holy, let him come: if any one is not, let him re- pent: Maranatha. Amen. But permit the prophets to express what thanks they wish. In regard to Apostles and Prophets. Cuap. XI. Whoever, then, shall come and teach all these things, the things aforesaid, receive him; but if the teacher himself turn and teach another doctrine to the destruction of ¢hzs, do not hear him; but 27 ἦε teacheth to the promotion of righteous- ness and knowledge of ¢he Lord, receive him as ¢he Lord. And with reference to the apostles and prophets in accord- ance with the ordinance of the gospel, act thus. And let every apostle that cometh to you be received as the Lord; but he shall remain, not one day, but, if there be need, the next also; but if he remain three days, he is a false prophet. And let the -apostle, when he goeth forth, take nothing except bread ¢o 14 Io AI4AXH TON IB’ AMOSTOAQN.—if’. ιγ΄. ,ὕ ᾽ Δ er e ? ~ »\ A 2 , o ét@ εἰμὴ ἄρτον éws ov αὐλισθῇ éav δὲ ἀργύριον αἰτῇ, -- , , ~ > pevdonpogpytns ἐστί. Kai πάντα προφήτην λαλοῦντα ἐν 5) , ᾽ ἂν - πνεύματι οὐ πειράσετε οὐδὲ διακρινεῖτε" πᾶσα γὰρ ἁμαρ- , / [χά Nase οὐ , ? ? t ? tia ἀφεθήσεται, αὕτη δὲ ἡ ἁμαρτία οὐκ ἀφεθήσεται. Οὐ is δὲ ὁ λαλῶν ἐν πνεύματι προφήτης ἐστίν, ἀλλ᾽ ἐὰν ἐΐ mais δὲ ὁ ματι προφήτη : ἂν ἔχῃ / 9 Ὁ Bb. , , τοὺς τρόπους Κυρίου. Axo οὖν τῶν τρόπων γνωσθήσεται ’ - , ὁ pevdoxpogntns καὶ ὁ mpopytns. Kai mas mpopytns opt- , ? , Ἂς 113 2? τῶ > Cov τράπεξαν ἐν πνεύματι, οὐ φάγεται an αὐτῆ, εἰδὲ > ~ , / μήγε ψευδοπροφήτης ἐστέ: mas δὲ mpopytns διδάσκων THY >) ͵7 5 a GQ 7 ‘act / ᾽ , ἀλήθειαν, εἰ a διδασπει ov ποιξῖ, pEevdompopHtys ἕστί. ic 2 Ἵ ~ ᾽ Πᾶς δὲ προφήτης δεδοκιμασμένος, alnOivos, ποιῶν sis , \ 3 , ~ μυστήριον κοσμικὸν éxudynoias, μὴ διδάσκων δὲ ποιεῖν δ ᾽ Ke las , eR Ww \ x ὅσα AUTOS ποιεῖ, OV UpLONGETaL EP ὑμῶν μετὰ Θεοῦ yap \ ’ ᾽ ? ~ ἔγει τὴν κρίσιν ὡσαύτως yap ἐποίησαν nat ot ἀρχαῖοι ~ ‘ eM) 2, 2 ΄ 2 , προφῆται. “Os δ᾽ av εἴπῃ év πνεύματι" Aos μοι ἀργύρια ἤν , ? 3 ’ ? ~ 9 \ A Ve ah 2 ἕτερά τινα, OVX ἀκπουσεσθε αὐτοῦ: ἕαν δὲ περὶ AlAwY Ψ 2, ~ ? ὑστερούντων εἴπῃ δοῦναι, μηδεὶΞ αὐτὸν κρινέτω. Κεφ. ιβ΄. ΠᾶΞ δὲ ὁ ἐρχόμενοΞ ἐν ὀνόματι Κυρίου δεχθήτω, ” \ , ? \ , ’ \ ἔπειτα δὲ δοκπιμασαντὲΞ aAUVTOV γνωσεσθε: σύνεσιν yap ° ? , ᾽ i > ἕξετε δεξιὰν ual ἀριστεράν. Εἰμὲν wapodios ἐστιν ὁ &p- , a 3 τῶν "ΒΝ , ? A A Ν χομενοϑβ, βοηθεῖτε αὐτῷ οσον δυνασθε: οὐ μενεῖ δὲ προϑ ς » . \ , μ᾿ ~ δὰ δ ὙΝ chew? , ᾽ \ / ὑμᾶξ εἰ μή δυο ἡ TPEis ἡμέραξ, Eav ἢ avayun. Hi δὲ θέλει Ἂν ~ ~ ΄ mpos ὑμᾶΞ παθῆσαι, Teyvitns ὦν, ἐργαξέσθω καὶ φαγέτω:" 4 2 3, » εἰ δὲ οὐκ ἔγχει τέχνην, κατὰ τὴν σύνεσιν ὑμῶν προνοήσατε, ~ \ 2 \ 4 ¢ ~ , 9 mas μὴ apyos μεθ᾽ ὑμῶν δήσεται ypiotiavos. Εἰ δ᾽ οὐ , i] ~ , , ? ~ θέλει οὕτω ποιεῖν, χριστέμπορός ἐστι" προσέχετε ἀπὸ τῶν / τοιουτῶν. Κεφ. ιγ΄. Πᾶς δὲ προφήτηΞ ἀληθινός, θέλων καθῆσαι mpos 2 ὑμᾶς, ἄξιός ἐστι THS τροφῆς αὐτοῦ. Ὡσαύτως διδάσκαλος ἀληθινός ἐστιν ἄξιος καὶ αὐτός, ὥτπερ ὁ ἐργάτης, τῆς τρο- φῆϑ αὐτοῦ. Πᾶσαν οὐτ' ἀπαρχὴν γεννημάτων ληνοῦ παὶ ἅλωνος, βοῶν τε καὶ προβάτων λαβὼν δώσεις tots προ- φήταις" αὐτοὶ yap εἰσιν οἱ ἀρχιερεῖς ὑμῶν. Ἑὰν δὲ μὴ ἔχητε προφήτην, δότε τοῖς πτωχοῖς. Ἐὰν σιτίαν ποιῇς, τὴν on Io TEACHING OF THE TWELVE APOSTLES.—CH. XII, XIII. τὸ suffice until he lodge; but if he ask money, he is a false prophet. And no prophet that speaketh in ‘He Spirit, shall ye try or judge; for every sin shall be forgiven, but this sin shall not be forgiven. Not every one, however, that speaketh in ¢he Spirit,’"is a prophet, but only if he have the ways of 2.4 Lord. From their ways, then, shall the false prophet and the prophet be known. And no prophet that in ¢#e Spirit commandeth a meal, will eat of it, else he is a false prophet; and every prophet that teacheth the truth, if he doeth not what he teach- eth, is a false prophet. And no prophet, approved, true, acting with a view to the world-mystery of the church, but not teaching ofers to do what he himself doeth, shall be judged in your presence; for with God he hath his judgment; for in like manner did the ancient prophets also. But whoever in the Spirit shall say: Give me money, or something else, ye shall not hear him; but if he bid you give for others that are in want, let no one judge him, Cuap. XII. And let every one that cometh in tHe name of the Lord be received, and afterward ye shall prove and know him; for ye shall possess understanding right and left. If he that cometh is a traveller, help him as much as you can; however, he shall not remain with you, except for two or three days, if need be. But if he wisheth to reside with you, being an arti- san, let him work and eat; but if he hath not a trade, provide, according to your understanding, that, as a Christian, he shall not live with you idle. But if he doth not wish so to do, he is one that maketh a gain of Christ: beware of such. In regard to Tithing. Cuap. XIII. But every true prophet that wisheth to reside with 2 5 you, is worthy of his food. In like manner a true teacher, himself also is worthy of his food, just as the workman. Every first-fruit, then, of ¢e products of wine-press and threshing-floor, of oxen and of sheep, thou shalt take and give to the prophets; for they are your high-priests. But if ye have not a prophet, give to the poor. If thou make a baking of bread, take and give the first-fruit 16 AIAAXH TON IB’ AMOZSTOAQN.—i6. τε΄. 15. 2 , ¢ ΄ ἀπαρχὴν λαβὼν δὸς nata τὴν ἐντολήν. Ὡσαυτῶβ περά- “ “> , ? be Maris \ \ \ iS μιον οἴνου ἢ ἐλαίου avoigas, τῆν ἀπαρχὴν λαβὼν dos τοῖϑ 2 ~ ν» , προφήταις" ἀργυρίου δὲ καὶ ἱματισμοῦ καὶ παντοβ Ἀτημα- Ν \ ? \ ¢ a” Ψ, \ \ \ tos λαβὼν τὴν ἀπαρχὴν ws av Gor δόξῃ, dos κατα τὴν ἐντολήν. Κεφ. τδ΄. Κατὰ κυριακὴν δὲ Κυρίου συναχθέντες πλάσατε 5) , = , \ ἄρτον καὶ εὐχαριστήσατε προσεξομολογησαάμενοι τὰ παρ- απτώματα ὑμῶν, ὅπωΞ καθαρὰ ἡ θυσία ὑμῶν ἢ. Tas δὲ ᾽ ~ e , ? ~ \ ἔγων τὴν ἀμφιβολίαν μετὰ τοῦ ἑταίρου αὐτοῦ uy συνελ- θέτω ὑμῖν, Ews οὗ διαλλαγῶσιν, iva μὴ κοινωθῇ ἡ θυσία ς ~ [χά , 3 ae ~ ς \ / 2. ‘ ὑμῶν αὕτη yap ἐστιν ἡ ῥηθεῖσα ὑπὸ Κυρίου: Ev παντὶ ’ A / / , ’ é tA τόπῳ nal χρόνῳ προσφέρειν μοι θυσίαν καθαραν" ort \ , aye , , ι TOF , βασιλεὺΞ péyas εἰμί, λέγει Kupios, καὶ TO ovopfa μου θαυ- μαστὸν ἐν τοῖΞ ἐθνεσι. , , 3 e a ’ ΄ ‘ , Keg. τε. Xeipotrovncare οὖν ἑαυτοῖΞ ἐπισποπουϑβ nat διαπο- 5: - Tr , ” Is qi tS ͵ vous a&tovs τοῦ Κυρίου, avdpas πραεῖξΞ καὶ apilapyvupous 3 » ~ ~ nat ἀληθεῖς καὶ δεδοκιμασμένουΞ: ὑμῖν yap λειτουργοῦσι ᾽ \ ~ ~ καὶ αὐτοὶ τὴν λειτουργίαν τῶν προφητῶν nai διδασκα- Ξ 2 , rf ᾽ λων. Μὴ οὖν ὑπερίδητε avTOVS* αὐτοὶ yap εἰσιν οἱ TETL ~ \ ~ ~ μημένοι ὑμῶν μετὰ TOV προφητῶν καὶ διδασκάλων. 2 , \ ? , 3 \ > ~ ? ? > > , Cis Eleyyete δὲ αλλήλουβ μὴ ἕν οργῇ, αλλ ἕν εἰρήνῃ, ws » > ? Ἐφ nS ἔχετε ἐν τῷ εὐαγγελίῳ: καὶ παντὶ ἀστοχοῦντι κατὰ τοῦ ἑτέρου μηδεὶς λαλείτω μηδὲ παρ᾽ ὑμῶν anové Υ ὗ ρου μηδεὶ ito μηδὲ παρ ὑμῶν AXOVETW, EWS οὗ , \ \ ~ μετανοήσῃ. Tas δὲ εὐχὰς ὑμῶν καὶ tas ἐλεημοσύναΞ καὶ ’ \ / id ΄ » πάσα Tas πράξεις οὕτω ποιήσατε, ws ἔχετε ἐν τῷ εὐαγ- , ~ re , ¢ ~ γελίῳ τοῦ Κυρίου ἡμῶν. Κεφ. το΄. Γρηγορεῖτε ὑπὲρ τῆΞ Gans ὑμῶν" ot λύχνοι ὑμῶν 2 Ga \ , 2 , ~ μὴ σβεσθήτωσαν, καὶ at ὀσφύες ὑμῶν μὴ ἐκλυέσθωσαν, Aha γίνεσθε ἕτ - οὐ γὰρ οἵδ wv ὦ ee ἀλλὰ yiv ἕτοιμοι" οὐ yap οἶδατε τὴν ὥραν, ἐν ἧ ὁ 7 ~ 3, ~ = ~ Κύριος ἡμῶν ἔρχεται. ΠυκνῶΞ δὲ συναχθήσεσθε δητοῦν- 2 , a ὦ ~ ? res Ta ἀνήκοντα tais ψυχαῖς ὑμῶν: ov yap ὠφελήσει ~ ~ le ~ ~ oe ὑμᾶς ὁ RAS χρόνος THS πίστεωΞ ὑμῶν, ἐὰν μὴ Ev TH ἐσχάτῳ ~ ~ 3. \ - - , καιρῷ τελειωθῆτε. Ev yap ταῖΞ ἑσχαταιξ ἡ μέραις πληθυν- TEACHING OF THE TWELVE APOSTLES.—CH. XIV-XVI. 17 according to the commandment. In like manner, on opening a jar of wine or oil, take and give the first-fruit to the prophets; and of money and clothing and every possession, take the first- fruit, as it may seem good to thee, and give according to the commandment. In regard to Assembling on the Lord’s Day. Cuap. XIV. And every Lord’s Day gather yourselves together, and break bread and give thanks, after having also confessed your transgressions, that your sacrifice may be pure. But let no one that is at variance with his fellow assemble with you, until they be reconciled, that your sacrifice may not be profaned; For this is the one that was commanded by “He Lord: In every place and time, offer Me a pure sacrifice; for I am a great King, saith ‘he Lord, and my name is wonderful among the nations. Ln regard to Bishops and Deacons. Cuap. XV. Choose, therefore, for yourselves bishops and deacons worthy of the Lord, men meek and free from the love of money, and true and proved; for they, too, render you the service of the prophets and teachers. Do not, then, despise them; for together with the prophets ἀπά: teachers, they are your honored ones. And reprove one another, not in anger, but in peace, as ye have 7¢ in the gospel; and to every one that acteth amiss against another, let no one speak, and let him not hear from you until he repent. But your prayers and alms and all deeds so do, as ye have # in the gospel of our Lord. In regard to Last Things. Cuap. XVI. Watch for your life; let your lamps not be quenched, and your loins not be loosed, but be ye ready; for ye know not the hour in which our Lord cometh. And ye shall often be gathered together seeking the things which become your souls; for the whole time of your faith will not profit you, if ye be not made perfect in the last time. For in the last days the false prophets and the corrupters 18 AI4AXH TON IB’ AMOZSTOAQN.—19. 2 θήσονται οἱ ψευδοπροφῆται καὶ οἱ φθορεῖς καὶ στραφή- σονται τὰ πρόβατα eis λύκους καὶ ἡ ἀγάπη στραφήσεται eis uigos’ αὐξανούσηκ yap τῆς ἀνομίας, μισήσουσιν ἀλλή- λους καὶ διώξουσι καὶ παραδώσουσι, καὶ τότε φανήσεται 6 κοσμοπλάνοξ as υἱὸς Θεοῦ καὶ ποιήσει σημεῖα καὶ τέρα- τα, καὶ ἡ γῆ παραδοθήσεται eis χεῖραϑ αὐτοῦ, καὶ ποιήσει ἀθέμιτα, ἃ οὐδέποτε γέγονεν ἐξ αἰῶνος. Τότε ἥξει ἡ πτί. Gis τῶν ἀνθρώπων sis τὴν πύρωσιν THS δοκιμασίαΞ καὶ σπανδαλισθήσονται πολλοὶ καὶ ἀπολοῦνται, ot δὲ ὑπομεί- vavres ἐν τῇ πίστει αὐτῶν σωθήσονται Ux αὐτοῦ τοῦ καταθέματοΞ. Καὶ τότε φανήσεται τὰ σημεῖα τῆς ἀληθείας" πρῶτον, σημεῖον ἐκμπετάσεως ἐν οὐρανῷ, εἶτα σημεῖον φω- νῇς σάλπιγγοϑ καὶ τὸ τρίτον ἀνάστασις νεκρῶν" οὐ πάν- τῶν δέ, ἀλλ᾽ ws ἐρρέθη - Ἥξει ὁ ΚύριοΞ καὶ mavres οἱ ἅγιοι per αὐτοῦ. Τότε ὄψεται ὁ κόσμοΞ τὸν Κύριον ἐρχόμενον ἐπάνω τῶν νεφελῶν τοῦ οὐρανοῦ. TEACHING OF THE TWELVE APOSTLES.—CH. XVI. 19 shall be multiplied, and the sheep shall be turned into wolves, and love shall be turned into hate; for as lawlessness increas- eth, they shall hate one another, and persecute and betray, and then shall appear the world-deceiver as the Son of God, and shall do signs and wonders, and the earth shall be delivered into his hands, and he shall do iniquitous things which have never been done since ¢he world began. 4 Then shall the human creation come into the fire of trial, and many shall be caused to stumble and shall perish; but they that endure in their faith shall be saved from under the curse itself. 5 And then shall appear the signs of the truth; first, se sign of an opening in heaven, then ¢/e sign of δε sound of a trum- pet, and third, ¢#e resurrection of ¢he dead; not of all, however, but as was said: The Lord shall come and all the saints with 6 Him. Then shall the world see the Lord coming upon the clouds of heaven. NOTES. 1 T.e., with reference to what he received. 2 The phrase ἐν φθορᾷ indicates that drugs were the means employed. 3 What is here forbidden is some superstitious rite of purification. The Septuagint reads, in Dewt., xviii, 10: ‘‘ There shall not be found in thee one that purifieth (περικαθαίρων) his son or his daughter with fire.” Stobaeus says that the following line of Euripides, θάλασσα κλύζει πάντα τ᾽ ἀνθρώπων κακά, ‘** The cleansing sea removes all human ills,” has reference to superstitious men, who purify themselves (περικαθαίρονται) in the sea. Theophrastus says of a certain man, that, “ He would seem to be of those who are scrupulous in sprinkling themselves with sea-water; and if ever he observes any one feasting on garlic at the cross-roads, he will go away, pour water over his head, and, summoning the priestesses, bid them carry a squill or a puppy round him for purification (περικαθᾶραι).᾽" 4 ὅθεν... ἐκεῖ = In him by whom the sovereignty of the Lord is proclaimed, in him is the Lord. 5 ὃ BamtiGouevos=the candidate for baptism. 5 Friday. 7T.e. ‘Every prophet that professeth to speak in the Spirit, ye shall receive as one that speaketh in the Spirit; otherwise ye may sin against the Spirit,—a sin which shall not be for- given. Not every one, however, that professeth to speak in the Spirit, is a prophet, as ye shall - afterward know from his ways. But let every one that professeth to come in the name of the Lord be received in accordance with his profession, and afterward ye shall prove and know him.’ 20 SCRIPTURE PARALLELS. SCRIPTURE PARALLELS. OLD TESTAMENT. OBITS catoratelers ον a eye's if CLEA G ASKIN SGU AITO ciate wale ciel eye Exodus, XX, 15, 16 Ch. i, 2....2£%., xviii, 20; Deut., xxxi, 29 | Ch. iv, 5. Psalm, xv, 5; cxii, 9; Prov., x, Chitin cte te ον Deut., vi, 5; xxxii,6| 2; xi, 4; xvi, 6; Dax. (LXX..), iv, 27 (24) ΟΡ ΟΣ GGEV 5 “SAK; ESP CDM 5) θυ νυν, σὸν πως Prov., xix, 18 Chi it 2a, Kx 13-15" Deus: ; Vv, 7—19)| Chik 2: sice τ ςς ἢ Psalm, \xxx, 8, 14 (Cav lees Sa aoOb ῊΣ 1} εν: XK 15 MOU RIV νι ciel Matachi,i, τι, 14 ( εἶν ΟΕ, ἜΚ χορ, KX τῇ GR ΧΥῚ; 5 acieies oe eee προ ee LECH, XIveaes [ΟΣ siete Deut., xviii, 10, 11 APOCRYPHA. οτος clnjels oistels Tobit, iv, 13 | Ch. iv, 5. Zodzt, iv, 10; Sz#., iii, 30; iv, 31 GTS TT ET ΡΣ IFAC MIA GAS 1s ON lersleele eetelerste Strach, iv, 4, 5 NEW TESTAMENT. ROTA aa ΕΣ ΡΕΡῚ ote a's τ VALS ES aI || CLIX tai olermtersleeie sisieterccoeiete Matt., vii, 6 Chine ACH AX, 20) XIX, Ὁ, 23" XXIL, Ae Ch. Xe Dai ΟΣ ΤΟ ae John, vi, 12 XXiv, 14, 22| Ch. x, 2, 3../ohm, xii, 28; xvii, 6, 11,12, 26 ΘῊς IS) ἐξ τ τ sid ow ate MGS, SRA STFS | Gl ἘΡ ΕΣ enicecieeieciee Matt., xxvi, 31 (Cla WG RA SAA aire Whang Sih, nies o Gab eke) Chloe Oe Ars an Sid Somes aor Matt., xxi, 9 GH NOL ke. Nai 27 ΞΘ τἀ itll 15} @lysKoi 27), ieie eye) πρὸ τίμιο obi 1 Com, ΣΟΙ, 55 (Gib νυ ΠΣ ΔΎ ἡ τα Ὁ ΤΑ 1 Peter, ii, 11 | Ch. xi, 2-4, 6,7..-.. 7 7.22... vii, 15-20; x, Ch. i, 8.Matt., v, 39-48; 1 Cor., vi, 1-7 5-14; Luke, ix, 1-6; x, 4-16 CIMT πον τ cio tis γος ΣΌΝ Nate ΝΟΥ ΠΕ πῖν τα". τ το ογδ πιεῖν Matt., xii, 31, 32 GIFTS ΤΥ vc lavare were care ΟΣ, 1 7 Ὁ Γι, Ξὶ χιοῖνην 1 John, iv, 1; Rev., ii, 2 GNI O ΞΕ τς ΕΘ ΟΝΝ τον τ απτ ΘΈΣΕΙ, 8. τὴ: 3 τ Ἐπ -ἰ 2 Cor., Xi, 13-15 AGIVeMdU ET's cis vatotecteieleistevs ete 1 Dhess:, ν, 22 |\Ch; xit, 1). Watt: |x, 40, 24 δ Con 1 CNS Oh Gone Bs ὙΠ Gal., v, 20| Ch. xii, 3. .JZatt., xiii, 55; Acts, xviii, 3; Gh: iti, '6.-:-(.).fokm, Vi, 433, 1 Cor., x, τὸ EX. G4° Sr Sess. Tie (της να lec epsine eversiots vayetanerate Maths. Ve Bi Ch Xi A aa stanton 2 Thess., iii, τὸ ΘΟῊΝ eon uke. Xi AL At AV 1S) || Che τ let versieiete teteiete tests Matt., x, 10 RED SAN ΣΕ ἃ sisistoreiaie se sus one ace Fale OR Meee) ||) Chives shin siS ag opadneadoos ol Heb., X; 21 MCP ELV ΠΟΥ ἢ 's'alolc ‘ave Κοῖνος Ὁ Ephesians, vi, 9 | Ch. xiv, 1...4Zatt., xxvi, 26; Kev., i, 10 SV TOS elec as -. Ephesians, vi, 5-8 | Ch. xv, I.......++-1 Zim. ili, 2, 3, 8-10 OER O sie cio crews atta: Saye! store RCV ss RR TEs ΟἾΣΘ ον cisicreislebcroe|-sl-toe Titus ii, 15 MONO MV ATE Ole cise s stesorespie ese aie Matt., xi, 29 | Ch. xv, 3..4¢., v, 22; xviii, 15-17, 21-35 ΟΠ, ἀυυ τος. Rom., xiv, 1-4; I 7im., | Ch. xv, 4...-Matt., v-vii; Luke, xi, xii iv, 3-5; Acts, xv, 29; xxi, 25;|Ch. xvi, 1.J7¢., xxiv, 42, 44; Lake, xii, 35 ὙΠΟ ΜΙΝ αἵ ΚΑ, ἀῶ te ΤΟ 25. Clap. Web eb do ons ben ooou das Fleb., X, 25 Rev., ii, 14, 20| Ch. xvi, 3......Matt., xxiv, 3-5, 11, 24; Chiwvil, 2 ρΎ ευκνος δος Ων, ΚΝ, EO ile 2 Tess. ore Ch. viii, 1..Aatt., vi, 16; John, xix, 14} Ch. xvi, 4......+.. oc se AM GUE RXIV, 13 Ch. viii, 2, 3..J7¢., vi, 5-13; Lake, xi, 2-4 | Ch. xvi, 5..... ,-WMatt., xxiv, 26-28, 31; Ch. ix, 2..Matt., xxvi, 29; John, xv, 1, 5 I. Thess, 1V, 10,007 Clings} Bien Baa on sodn- Matt:, XN, (345, 377" Chis Xvi, 6.206. Les hs svcistepele Matt., xxiv, 30 MRI LE TEE: THE_GENUINENESS, PRIORITY, SOURCE AND VALUE, OF ΖΕ + TEACRING. By J. RENDEL Harris, M.A., Fellow of Clare College, University of Cambridge, England. Lecturer on N. T. Greek in Johns Hopkins University, Baltimore, Md. N the following pages I shall endeavor to reproduce a few thoughts recently expressed upon this newly published patristic Tract in a series of lectures held in the Johns Hopkins University, in the belief that the book demanded a closer inves- tigation and a criticism somewhat less denominational than it seems thus far to have received. And, although I am far from believing that I can do either in the way of textual criticism or commentary all that so important a document deserves, I can at least open the way for the more extended treatment by pre- senting some results arrived at after a careful reading of this wonderfully interesting and epoch-making tract. Let us begin, then, with the manuscript itself from which the text of the 7eaching was taken. Our first surprise meets us here: the WS. ἐς not a new one, for it has been accessible to scholars certainly since 1875, the year in which Bishop Bryennios published from it the complete text of the so-called Epzstles of Clement. And the second surprise follows close upon the heels of the first :—the fact that the 7eaching of the Twelve Apostles was contained in the MS. which Bryennios discovered, was advertised by him in his edition of the Clementine Epistles, and no man gave heed to it. The book passed into the hands of most of the first scholars in patristic literature, some of whom not only read but actually copied and reprinted Bryennios’ description of his book and its contents, but apparently without 22 PROF, J. RENDEL HARRIS. any suspicion of their proximity to the lost treasure. Bishop Lightfoot seems to have paid the minimum of attention to it, though he moralized in an unconsciously prophetic way that there was a hope of good things to come (which the discovery of the complete text of the Clementine Epistles had awakened and intensified). When he wrote this sentiment he had under his eyes, or not very far from them, a notice that certain pages of the MS. of Bryennios were occupied by a work called the Teaching of the Apostles to which frequent allusion is made in early patristic literature.’ Gebhardt and Harnack, in their beautiful edition of the Apostolic Fathers, reprinted the table of Contents almost as found in Bryennios’ edition (Prolegomena, pp. 8, 9, 12), and not a word have they to say (so far as I have yet been able to dis- cover) as to the meaning of the statement that the Zeaching of the Twelve Apostles stood in the MS. from the middle of fol. 76 (recto) to the end of fol. 80. We may even go further and say that there is not very much reason to suppose that Bryennios himself had a clear idea of the value of the document which he registered ; for in the first place, there was no need to have spent eight years in the pro- duction of the edition which has just reached us from Con- stantinople (eight months would have been ample time); and in the second place, the good Bishop did not even offer to print it when he discovered it, which he would hardly have failed to do had he suspected its value. In fact, he expressly excepted this part of the book, when he remarked that his MS. contained a complete Greek text of Barnabas, and the Epistles of Lgnatius, both of which he intended to lay before the public. Nor is it much less surprising that several German scholars, who have been quite recently occupied in the restoration of the lost book from fragments preserved in other works, should have failed to divine the meaning of the unconscious advertisement of Bryennios. 1 What Lightfoot actuaily says on the subject of the Teaching is confined to one sentence (St. Clement of Rome, Appendix, p. 231): ‘‘ From the list of con- tents given above (p. 224) it will have appeared that the interest of this MS. does not end with Clement. What may be the value of the Doctrina Duodecim Afos- tolorum remains to be seen; but a new authority for the Greek of Barnabas will be a great gain.” THE GENUINENESS, ELC., OF THE TEACHING. 23 It seems necessary to make these remarks to begin with, as the most extravagant statements are afloat with regard to the critical ability and patristic learning of the editor of the book, which seem to me to savor more of adulation of those whom fortune favors than of sound judgment. Returning to our MS., we say, then, that it is the same from which the complete Epistles of Clement were published in 1875; it lies in the library of the Holy Sepulchre at Constantinople, and is numbered 458.’ The form of the MS. is a small octavo (19 centimetres high by 15 broad), and it contains 120 pages of cursive writing of the eleventh century. These are distributed as follows: 1. Synopsis of Holy Scripture, by S. John Chrysostom, fol. 2. Epistle of Barnabas, fol. 33-51.* 3. Ist Epistle of Clement to Corinthians, fol. 51*-70. 4. 2nd Epistle of Clement to Corinthians, fol. 70-76. 5. Leaching of the Twelve Apostles, fol. 76-80. 6. Epistle of Mary of Cassobele to Ignatius, fol. 81-82. 7. The so-called Zgnatian Epistles, beginning with the letter of Ignatius to Mary of Cassobelez, and followed by eleven other epistles, fol. 82-120. On the vecto of the 120th leaf is the subscription of the scribe who signs himself, “‘ Leon, copyist and sinner,” and gives the date of his completed work in Tuesday the 11th of June 1056 A.D. (the reckoning being made, after-the Greek manner, from the Creation of the World, and the number of the indiction being added). The blank space at the close of the 120th leaf is then utilized by the scribe for a familiar patristic explanation of the divergent genealogies in Matthew and Luke. On the recto of the 76th leaf, between the 2nd Epzstle of Clement to the Corinthians and the Teaching of the Twelve Apostles, there is inserted a catalogue of the Hebrew names of the books of the Old Testament, which is interesting, frst, as containing a 1 Whether the MS. was in the Library before the year 1875 I do not know. Lightfoot in his Appendix to the Zfis¢/es of Clement informs us that a Catalogue of the MSS. in the Library was made by Bethmann in 1845, with no reference to the volume in question; and that in 1856 M. Guiguiant made a report of its con- tents to the French Academy of Inscriptions, which is published in the Journal Général de l Instruction Publique 1856, xxv, p. 419. M. Guiguiant seems to have had a feeling of contempt for theological MSS. Again, in 1858 the Library was visited by Coxe, of the Bodleian, who equally omits to notice the volume. 24. PROF, J]. RENDEL HARRIS. curious canonical order: second, on account of the peculiar transliterations of Hebrew words and names into Greek letters. We have, then, a MS. dated in the middle of the eleventh century, which contains, amongst other well-known writings, a Tract which agrees in name with a lost patristic document to which the early Christian Fathers make frequent allusion. Let us examine the process of identification between the book lost and the book found. ITS GENUINENESS. It responds to the tests. Throughout, this Tract is in har- mony with the conceptions and usages of the church in the ear- liest times. Both in spirit and form it is actually true to the life and simple faith of those who in the gospel immediately succeeded the apostles. Frequent coincidences exist, and new ones occur to our surprise the more we study the document, which are evidently undesigned. They appear in matters which no one would anticipate, and which a forger would never pitch upon. While the Zeaching presents so many water-marks of truth, we will stop to illustrate only by one or two. Chapter x exhibits the use of the exclamations “ Hosanna” and “ Maranatha” in the early church. I believe this is the only passage where we find the eucharistic usage of the Hosanna, except, of course, in documents which have immediately copied the Zeaching. Yet there are indications that such chiliastic forms of speech were in general use. When Hegesippus de- scribes the martyrdom of S. James the Just,-we find that S. James’ testimony is chiliastic, “‘ Why ask ye me concerning the Son of man? ... He cometh in the clouds of heaven;” and the conversion of the people who hear him is chiliastic, for the multitude was led away so as to expect Jesus (προσδοκᾶν ‘Inoobv); and their shout of agreement with S. James’ speech to the Pharisees is also in the words “ Hosanna to the Son of David.” As to the “ Maranatha,” we have traces of that in the New Testament. And the Gospel of Nicodemus suggests to us that the Hosanna and Maranatha which must have become unpopu- lar as chiliasm declined were replaced by the Alleluia, for in chapter v we read that when the Lord descended into hell, “Father Adam cried with a loud voice exclaiming, Alleluia, THE GENUINENESS, E£TC., OF THE TEACHING. 25 7 which is interpreted ‘ The Lord cometh, assuredly ’!” and in chap- ter vi, “ All the saints . . . cried, saying, Alleluia, Blessed is he that cometh in the name of the Lord.” Thus, the interpretation of. early Christian watch-words sur- vived after the words themselves had been changed; which is very suggestive of an early date for any document employing those watch-words. Again, in chapter xii, we read, “For ye shall possess under- standing, right and left.” This curious use of the terms ‘ right and left’ is properly explained in the Apostolic Constitutions as follows: “For ye have understanding and are able to discern right and left, and to discriminate between teachers and false teachers,” (Book VII, 28). It appears that there was a common use of the terms ‘right and left’ in the early church to discriminate between persons, which may perhaps have been borrowed from chapter xxv of Matthew. Also, an interesting instance is found in the Visions of Hermas, where the church, in the form of an aged woman, invites him to sit beside her: Hermas proposes to sit on her right hand, and is promptly reproved, because the right hand is reserved for the sanctified,—or, in other words, Hermas is not a right-hand man. But the most curious example of this peculiar interpretation is found in the popular perversions of 77α{1., vi, 3, “ Let not thy left hand know what thy right hand doeth,” by the early Chris- tians. Thus, the author of the Opus Jmperfectum says that the “right hand” here means the Christian, and the ‘left hand” the unbeliever. “Dextra est populus Christianus qui est ad dextram Christi; sinistra autem, omnis populus, qui est ad sinistram. Hoc ergo dicit: ne Christi- anum facientem eleemosynam, qui est dextra, infidelis aspiciat, qui est Sinistra. Christianus autem si Christianum viderit eleemosynas facientem, non est contra Christi preeceptum quoniam ambo dextra sunt.” And this intrepretation must have been wide-spread since it is controverted by both Chrysostom and Augustine. The former declares that alms are not only to be kept secret from unbe- lievers but from believers also: Οὐχ oS τινές φασιν ὅτι TOUS Guatovs δὲι upUATELY ἀνθρώπους" πάν- τας γὰρ ἐνταῦθα λανθάνειν éxélevoev.—CuHRYS., Hom. in Matt., vi, 3. — 26 PROF. J. RENDEL HARRIS. And Augustine not only disputes the opinion that unbelievers are denoted by the left hand, but also another opinion which he declares to be so absurd and ridiculous, which he would not have alluded to but for the fact that he found many people in bondage to the error, viz.: that by the left hand is denoted a man’s wife! (MIGNE, Patr. Lat., 34. 1272.) These passages illustrate the prevalent personal application of the terms right and left in the early church. A document presenting the term and employing it in its true intent, thereby unaffectedly betrays its antiquity. At this point, perhaps better than at any other, we may pause to consider another matter, that of Stichometry. In a cata- logue of Scriptures canonical and uncanonical which is attributed to Nicephorus, who was Patriarch of Constantinople between the years 806 and 814, we find one of the latest patristic refer- ences to the Teaching of the Twelve Apostles, in which catalogue it occupies a place among the apocryphal books of the New Testament, between the Gospel of Thomas and the Epistles of Clement; and is credited with containing 200 verses or sfzchz. Now it is noted by Bryennios that the MS. from which he prints his text contains 203 lines; and he therefore assumes that we have an almost perfect identification of the newly found Tract with the lost book described by Nicephorus. And in this argu- ment he has been very closely followed by American critics. While, however, I am not disposed to deny the identity of the published Zeaching with the lost work noted by Nicephorus, I am strongly persuaded that too much has been made of the agreement between the numbers. In order to justify the use which has been made of the co- incidence, we should be obliged to assume, a. An identity of arrangement of the matter in the book whose lines were num- bered by Nicephorus with that of the MS. copied by Leon more than two hundred years later; 6. An identity of these lines with the traditional stzchos, or verse-measure of the period; c. An exact numeration onthe part of Nicephorus instead of an approximate one. And with regard to these points the matter stands as follows: : In the first place, Bryennios assumes the substantial identity of form of Leon’s copy with the text of Nicephorus, if he does THE GENUINENESS, ETC., OF THE. TEACHING. 27 not go further and imply their actual identity!’ and this suppo- sition is, to say the least, unconfirmed in any way. In the second place, we know that the verse-measure of anti- quity is an average hexameter, which may perhaps in the course of time suffer contraction at the hands of the scribes, but hardly expansion. Let us examine, then, the number of average hex- ameters which the book contains, and this can be easily done, as Bryennios has published his text in almost perfect hexameter lines. Or we may actually write the text ourselves in 16-syl- labled rhythms, and we shall find that this gives us 292 sézchi ; and Bryennios’ copy does not give a result very different from this. As soon, then, as we have arrived at this result the sup- posed identity breaks down, or, at least, cannot be unduly pressed. And thirdly, it is at least suspicious that the table of Nice- phorus only gives us the hundreds: supposing his record to be 200, it is obvious that the count is either an approximate one or that the figures which should follow the 2 have dropped out. All that we can infer, then, is a substantial identity in com- pass between the book that is lost and the book that ws dis- covered. Those who wish to study the stichometric numbers of Nicepho- rus will find his table reprinted in WESTCOTT, Ox the Canon (5th edition, p. 560); but it must be noticed that Westcott gives erroneously, and upon slight manuscript authority, the number of verses in the Teaching as 6000." ITS PRIORITY. We shall now trace the Book back through the early centu- ries of the Christian Era, and note how our conception of its use and reception become definite as we reach the Second Cen- tury. This we may do in the following manner. 1 Prolegomena to the Zeaching, p. 21. 1 The whole subject is cloudy; and in reality no one knows what was the exact verse-measure applied by Nicephorus. The Bryennios MS. records 600 verses at the close of the 2%d Epistle of Clement, which Bryennios alters to 2600 in order to make agreement with the number given by Nicephorus for the two Clementine Epistles; but even then his own MS. only contains 1120 lines (853 to the first Epistle and 267 to the second). Why should we assume an identity of form be- tween the MSS. employed by Nicephorus and those copied by Leon in the case of the Zeaching, but not in the case of the Clementine Epistles ? 24 28 PROF. J. RENDEL HARRIS. The suspicions with regard to the lost book have been of two kinds: jirs¢, there has been a tradition, surviving amongst late patristic writers and copyists, that the book was in some way connected with the Agostolical Constitutions; and, second, there has been in the minds of modern critical students a strong per- suasion that the Afostolical Constitutions are modelled upon an earlier work which has disappeared. The tradition will be found quoted in USHER, Descriptis Ignatiz (p. 7), where he cites from Zonaras the remark that, “Some persons say that the Teaching of the Apostles is the same book as the Afostolical Constitutions written by Clement.” I have not been able to verify Usher’s reference ; but I find an exactly similar statement appended to the margin of the 39th Festal Letter of Athanasius in Codex Colber- tinus. And we may, therefore, conclude in favor of the diffusion of such atradition. Modern critics have worked in the opposite direction. And, in order to show that there existed an earlier and immensely simpler form of these so-called apostolical books, they have carefully compared the common matter which is found in them and in earlier writers, especially contrasting the Seventh Book of the Coustztutzonus with some chapters at the close of the Epistle of Barnabas, and the not-long-since published book which passes under the name Zhe Two Ways, or The Judgment of Peter, or as it is sometimes called The Epitome (of Traditions). By this method Bickell came to the conclusion that there was a book lying behind these various forms of a common tradition, which book they had all employed ; and, in quite recent days, Krawutzky has undertaken to restore the lost book conjecturally by means of the later writings ; and, if we may believe Harnack, with remarkable success. (77ibingen Quartalschr. for 1882, p. 359.) In order to see how curiously close an investigation may pass to a great discovery, I shall transcribe a remarkable passage from DE PRESSENSE, Life and Practice in the Early Church (p. 4), in which he alludes to the problem of the Apostolical Constitutions : “A careful study shows that these eight books form, in reality, three collections; the first composed of the first six books, the second of the seventh, and the ¢hzrd of the eighth, for all the three treat of the same subject. We have, besides, a fourth collection, namely, the Coptic edition of the Constitutions of the Church of Alexandria, discovered by a learned Englishman named Tattam. The other collections exist both in Coptic LHE GENUINENESS, ETC., OF THE TEACHING. 29 and Greek text: the former is the more ancient. An attentive comparison of them has proved to us that the interpolations are all in favor of sacer- dotal and hierarchical ideas. We may refer further to the Constitutions of the Church of Abyssinia, which are of a later date, since this Church was only founded in the Fourth Century; and to the Constitutions of the Church of Antioch, in Syriac, not yet published. All these various collec- tions treat of the discipline of the catechumens, of the government of the Church and its worship, and contain directions for the religious life. This is an authority of the highest value. The date of the four principal col- lections of the AZostolzcal Constztutzons without the interpolations is anterior to the Council of Niczea, as is shown by the following passages :” And now mark how near he comes to a great discovery! He proceeds to quote the following authorities: “1, IRENZUS, Fragment of Pfaff. It is agreed to apply to the Con- stitutions what he says of the δευτέρας τῶν ἀποστόλων Siaraéecr. “2, EUSEBIUS, H. E,, iii. 25. τῶν ἀποστόλων ai λεγομέναι διδαχαί. “3, ATHANASIUS. Jn Ep. Festali,39. διδαχή καλουμένη τῶν ἀπο- 6rolwr. “4. EPIPHANIUS, etc. etc.” The three principal references which De Pressensé gives to prove the Ante-Nicene origin of the Apostolical Constitutions, are, two of them expressly and the third (that of Irenzus) equally really, references to the Zeaching of the Apostles. The writer concludes by remarking very wisely: “The Reformation has shown too much disregard of them (the Constitutions) in its opposition to everything connected with tradition. If they cannot claim any value as apostolical authority, they are yet of considerable importance as an historical document, zf only care be taken to remove the overlying strata of tradition.” / When these strata are removed, it is easy to see that what remains must be uncommonly like the A:dayn τῶν ἀποστόλων. In order to show more clearly to the English reader the process by which the material of the Zeaching was used up in the Constitutions, especially in the Seventh Book, and in other books which have been mentioned, or might have been, under this head, we will give in parallel columns, the first chapter of the Teaching, and the corresponding portions of the Second Century writers Barnabas and Hermas, the Zwo Ways, and the Seventh Book of the Constitutions. 30 TEACHING OF APOSTLES. Prof. Orris’ translation. Ch. i. There are Two Ways, one of Life and one of Death, and the difference between the Two Ways is great. The Way of Life, then, is this: First, Thou shalt love the God who made thee: Second, Thy neighbor as thyself; and all things whatsoever thou wouldst not have befall thee, do thou, too, not to another, And of these words the Teaching is this: The jirst commandment, Bless them that curse you, and pray for your enemies, and fast for them that persecute you ; for what thank have ye if ye love them that love you? do not the nations also the same? but love ye them that hate you, and EPISTLE OF BARNABAS. Ch. xviii, xix. There are Two Ways of doctrine and authority, the Way of Light and the Way of Darkness. And between these Two Ways there is a wide difference. For over the one are stationed light- bearing Angels of God, but over the other Angels of Satan. And God is the Lord from everlasting to everlast- ing, but Satan the prince of the time which now is of unrighteousness. This, then, is the Way of Light, if a man desire to walk in the way toward the appointed place and is zealousin his works. The Knowledge, then, that has been given us whereby we may walk therein is on this wise: Thou shalt love Him that made thee. ye shall not have an enemy. Abstain from fleshly and worldly lusts. If one give thee a blow on the right cheek, turn to him the other also, and thou shalt be perfect ; if any one press thee into service for one mile, go with him two; if one take away thy cloak, give him thy coat also; if one take from thee thine own, ask z¢ not back; for not even canst thou. Give to every one that asketh thee, and ask not back ; for to all the Father wills that there be given of his own free gifts. PROF. J. RENDEL HARRIS. SHEPHERD OF HERMAS. Mandata, vi and ii. Their powers are dou- ble and relate to the righteous and the un- righteous. Do thou there- fore believe the righteous, ‘but the unrighteous be- lieve thou not. For that which is righteous hath a Straight Way, but that which is unrighteous a Crooked one. . . . And there are two Angels with every man, one of Right- eousness, and the other of Wickedness. Give freely to all that are in need, not question- ing to whom to give and to whom not to give. Give to all: For the Father wills that distribu- tion be made to all men out of his own bestow- ments. Those, then, who receive will render answer to God wherefore they re- ceived and for what; those who receive in their dis- tress shall not be judged, but those who receive un- der false pretence shall pay the penalty. He, therefore, who gives is guiltless. Blessed is he that giveth according to the commandment; for he is guiltless. Woe to him that receiveth; for if, indeed, one that hath need receiveth, he shall be guiltless; but he that hath not need, shall submit to trial with refer- ence to why he received and for what purpose, and having come into custody, shall be examined with reference to what he did, and shall not go forth thence until he have paid the last farthing. But concerning this, also, it hath been said; Let thine alms sweat in thy hands until thou know to whom to give. THE GENUINENESS, ETC., OF THE TEACHING. 21 Two WAYS, OR JUDGMENT OF PETER. John said, There are Two Ways, one of Life, and one of Death; but there is a great difference between the Two Ways. The Way of Life, then, is this: First, Thou shalt love the God who made thee, with all thy heart, and shalt glorify Him that redeemed thee out of death, which is the First Command- ment. Second, Thou shalt love thy neigh- bor as thyself, which is the Second Commandment; on which commands hang all the law and the prophets. Matthew said, All things whatsoever thou wouldst not have befall thee, do not thou to another. And tell them the Teaching with regard to these things, brother Peter. Peter said, etc. etc. that do not thou to another. despitefully use you. APOSTOLIC CONSTITUTIONS. Book VII. As given in CLarK’s Axte-Nicene Fathers from Whiston’s translation. ᾿ We also, following our teacher Christ, who is the Saviour of all men, espe- cially of those who believe, are obliged to say that there are Two Ways, the one of Life, the other of Death; which have no comparison one with another, for they are very different, or rather entirely separate; and the Way of Life is that of nature, but that of Death was afterwards introduced, it not being ac- cording to the mind of God, but from the snares of the adversary. The first Way, therefore, is that of Life; and is this which the Law also does appoint; To love the Lord God with all thy mind and with all thy soul, who is the one and only God, besides Whom there is no other; and thy neigh- bor as thyself. And whatsoever thou wouldst not should be done to thee. Bless them that curse you; pray for them that Love your enemies; for what thanks is it if ye love those that love you? for even the Gentiles do the same. But do ye love those that hate you, and ye shall have no enemy. For, says He, Thou shalt not hate any man, no, not an Egyptian, nor an Edomite; for they are all the workman- ship of God. Avoid not the persons, but the sentiments of the wicked. Abstain from fleshly and worldly lusts. If any one giveth thee a stroke on the right cheek, turn to him the other also. Not that revenge is evil, but that patience is more honorable. For David says, If I have made returns to them that repaid me evil. If any one compel thee to goa mile, go with him twain. And he that will sue thee at the law and take away thy coat, let him have thy cloak also. And from him that taketh thy goods, require them not again. Give to him that asketh thee, and from him that would borrow of thee shut not thou thy hand. For the righteous man is justified and lendeth. For the Father would have you give to all, who Himself maketh his sun to rise on the evil and the good, and sendeth rain on the just and on the unjust. It is, therefore, reasonable to give to all out of thine own labors. For, says He, Honor the Lord out of thy righteous labors; but so that the Saints be preferred. A comparison between these parallel passages will show the relative simplicity of the text of the Teaching, and the complex- ity of the Constitutions, which have embedded the sentences of the Zeaching in a mass of commentary often feeble and contra- 32 PROF. J. RENDEL HARRIS. dictory to the text (as in the inculcation of revenge). The other writers quoted show an advance on the TZeaching; for example, the Zwo Ways has the childish ecclesiastical device of breaking up the text into small portions, and putting one in the mouth of each of the Apostles; and the comparatively late character of the text of Barnabas is shown by the entire exci- sion of the communistic sentiments of the Zeaching. It certain- ly looks as if we had here found the earliest form of a common and important tradition. But before we draw this conclusion, especially with regard to the priority of the Teachings to Barna- bas’ and to Hermas which require a closer examination, we will go back to the point from which we started, viz., that both tradition and criticism suggest an earlier book closely connected with the voluminous Ajostolical Constitutions, and there is a good degree of probability that the newly published Tract is the very book. As we examine the references to this book which are found in the early Fathers of the Church, we shall find that they be- come more distinct as we ascend the scale of time; and this indicates that the book passed from a very general acceptance to asmaller degree of reception, for in the ordinary course of events, we expect references to multiply with writers. This point comes out very clearly in the reference which Athanasius makes to it in his 39th Festal Letter, where he says: “There are other books of an uncanonical character which are useful for the instruction of persons not yet initiated into the Christian faith, such as the Wisdom of Solomon, and Strach, Esther, Fudith, Tobit, The Teaching of the Apostles, and the Shepherd.” Now, here we have the Zeaching placed side by side with a work in many respects similar to itself which is going out of favor with the church. And the same intimation is made by Eusebius,’ who classes it amongst the spurious books with the so-called Shepherd, the Apocalypse of Peter, and the Epistle cir- culated under the name of Barnabas. We shall allude present- ly to the plural form under which Eusebius (followed by Anas- 1It is interesting to notice that the Zvaching is frequently in early catalogues or notices thrown into close connection with Barnabas and Hermas ; or else with the Constitutions. 2 de ee RN THE GENUINENESS, ETC., OF THE TEACHING. 33 tasius the Sinaite, and Nicephorus Callistus) describes the book.’ When we come to earlier writers this uncertainty as to authenticity or canonicity disappears. For example, the anonymous writer whose works are bound up with Cyprian (PSEUDO-CYPRIANUS, De aleatorzbus),’ instructs us not to re- ceive a disobedient or disorderly brother until he repent, lest -our prayers should be hindered by him, and quotes his author- ity in the Teachings of the Apostles. Now, we cannot find the language of the writer very closely reproduced in the Teaching, but it seems to be a modification of injunctions in chapter xiv, and is certainly an older form than that of the Constitutions , the point, however, for us to notice is the unqualified and un- suspicious character of the quotation. When we come to the junction of the Second and Third Centuries, we are astonished to find one of the greatest of the Church Fathers citing the Zeaching with almost verbal exact- ness and as Scripture. The passage is as follows: “ Such a one is called a thief by the Scripture: it says in fact, My son, be not a liar; for lying leads to theft.” * And these words occur in chapter iii of our printed Tract. Now, a work which can be thus alluded to at such an early period must be of very great antiquity and almost universal reception.‘ Moreover there are other references of a less direct charac- ter made by Clement to the Zeaching. In the quotations which he professes to make from the Decalogue (Ped. @, iii, 12. 89) he inserts the words ov παιδοφθορήσειΞ; compare ch. ii, 2, of the ! The so-called Zeachings of the Apostles. 3.“ Et in doctrinis apostolorum.: si quis frater delinguit in ecclesia et non paret legt, hic nec colligatur, donec paenitentiam agat, et non recipiatur, ne ingui- netur et inpediatur oratio uestra.”—Opp. Omn. ex recen. G. Hartelii, 111, 96. Migne, Patr. Lat., IV, 906. 3 CLEMENT OF ALEXANDRIA, Strom., I, xx, ad fin. ed. Potter, 377; ed. Din- dorf, II, 83. 4 Dr. J. C. Long, in The National Baptist for April 24, has objected to the statement that Clement quotes the 7eaching as Scripture, on the ground that the real reference of Clement is to a passage which he frequently quotes and com- ments upon in the Gospel of John, ‘‘ the same is a thief and a robber;” and I am disposed to believe in the correctness of his argument; he then continues to ex- plain φησὶ y ovr in a general sense, as equivalent to ‘‘it is said”. This inter- pretation also seems to me to be perfectly lawful. But I think that it should be 34 PROF. J]. RENDEL HARRIS. Teaching. And in a fragment of Clement preserved in the Catena of Nicetas on Matt., v, 42 (Clem. Alex. ed. Dindorf, iii, 492) we have a striking parallel to the language of chapter i of the Zeaching: Ποιητέον ἐλεημοόυνας ἀλλὰ μετὰ upiGEew@s καὶ τοῖς ἀξιόις, iva εὕρω- μεν ἀνταπόδομα παρὰ τοῦ δψίότου - οὐαὶ δὲ τοῖς ἔχουσι καὶ ἐν ὑποπκρι- Ger λαμβάνουσιν, ἢ δυναμένους βοηθεῖν ἑαυτοῖς καὶ λαμβάνειν παρ᾽, ἑτέρων βουλομένοις: ὅ γὰρ ἔχων καὶ δι ὑπόκρισιν ἢ ἀργίαν λαμβάνων καταπριθήδετας. Besides this Clement makes distinct reference to the doctrine of the Zwo Ways, affirming it to be the teaching of the gospel, of the Afostles,and of the prophets; and he also quotes the analogous Greek story of the Judgment of Hercules in a man- ner which suggests that there had been a popular fusion of the Jewish and Greek ethics.’ When we come into the Second Century we are even more surprised, for we find good reason to believe that Irenzeus wrote a commentary upon this very book. The grounds upon which we make this statement are as follows: Eusebius notes that Irenzus dedicated to Marcianus a trea- tise on the Afostolical Preaching ;* and in this he is followed or confirmed by Jerome,’ who says that Irenzeus wrote ashort book against the Gentiles and something besides on the subject of Teaching. Upon this Harvey remarks, “ The term ‘ Apostoli- cal Preaching’ was frequently applied to the early symbol of Faith. Such a relic would have been of rare value if it had de- scended to us.” And he suggests that two of the fragments published by Feuardent, and the second and fourth of Pfaff, may have been taken from this work. noted on the other hand, a. that the term γραφῇ might very well apply to both quotations; and ὁ. that an exactly similar instance is foundin Strom., ii, 9, p. 452, where Clement is quoting Hermas; Ὁ ποιμὴν δὲ ἁπλῶς ἐπὶ τῶν κεκοιμημένων θεὶς τὴν λέξιν δικαίους οἵἷδὲ τινας ἐν ἔθνεσι καὶ ἐν Ἰουδαίοις οὐ μόνον πρὸ τῆς τοῦ Κυρίου παρου- δίας ἀλλὰ καὶ πρὸ νόμου κατὰ τὴν πρὸς θεὸν εὐαρέστησιν, ὡς Ἄβελ, ὡς Νῶε, ὡς εἰ τις ἕτερος δίκαιος: φησὶ γοῦν τοὺς ἀποστόλους καὶ διδασκά- λους, #.7.A. 1 Strom., v, 31, ed. Dind., iii, 25; et cf. Pad., ii, x, IIo. 9" ἐς Kai ἄλλος ὅν ἀνατέθεικεν ἀδελφῷ Mapxiave τοὔνομα, εἰς ἐπί: δειξιν τοῦ ἀποστολικοῦ unpvymaros.”—Hist. Eccl., V, xxvi. 3 Contra Gentiles volumen breve, et De discipline aliud.—Cat. Scr. THE GENUINENESS, ETC., OF THE TEACHING. 35 A reference to the 36th Greek Fragment of Irenzus as pub- lished by Harvey (the 2nd of Pfaff) will show that Irenzus was commenting upon the 4:day7; for he says that ‘“ Those who have followed the Second Book of the Afostolical Constitutions know that the Lord has established a new offering in the New Covenant, according to the word of Malachi the prophet, ‘Wherefore from the rising of the sun to its setting, My name shall be great among the nations; And in every place, incense shall be offered to my name, And a pure offering.’”’—ch. i, 11. Upon which Harvey remarks with an unconscious acuteness that a similar application of this same text of Scripture is made in Ap. Const., vii 30. Now, the Afostolical Constitutions are simply working up chapter xiv of our Tract. We infer, then, with great probability, that Irenzeus at the close of the Second Century wrote a commentary upon the TZeaching, which com- mentary must have been a sort of first edition of the Afostolical Constitutions. Vhe antiquity which thus is attributed to the Teaching must be great. We notice in passing that the lan- cuage of Ireneus shows that the book was originally cast in two parts: this may explain why Eusebius and others use the plural Zeachings ; and we shall perhaps be able to infer that the first six chapters are a separate tract to which exclusively be- longs the alternative title Zeaching of the Lord, through the Twelve Apostles, to the Gentiles. And now we come to an important question: having noted the similarity of the early chapters of the Teaching (what we may call Book I) to certain chapters of the Epzstle of Barnabas (chapters xviii to xx), we have to determine more carefully whether Barnabas quotes the Zeaching, or the Teaching quotes Barnabas. And with this there is a collateral question to be settled: May not the chapters be a late insertion in the text of Barnabas, and not a part of the genuine early document at all ? This is easily settled by remarking that the coincidences be- tween Larnabas and the Teaching are not confined to the chap- ters mentioned, but may be traced in other parts of the book. A single instance will suffice: In Barnabas iv, 9, we have: 36 PROF. J. RENDEL HARRIS. “ Wherefore let us take heed in the last days: for the whole time of our life and faith will not profit us one whit, unless now in the lawless time and in the coming offences, we resist as becomes the sons of God.” Now, the very same sentiment is found in chapter xvi of the Teaching. This settles the question of interpolation. In the next place, Barnabas is quoting a written book; for, when he has concluded the ethical maxims which coincide so closely with the Teaching, he observes (ch. xxi) that it is a good thing, having learned the ordinances of the Lord, as many as have been written, to walk therein. And this written bookis our Teaching of the Apostles, since it is said at the beginning of chapter xviii, ‘‘ And now let us pass on to another piece of Knowledge (yv@ozs)' and Teaching (61d ayn).” | On every ground, therefore, we are justified in conclud- ing that the book which Clement quotes, and upon which Irenzus wrote a commentary, is also the book employed by Barnabas. Our next step relates to Hermas, and is a similar question, and admits of the following brief remarks. It is undeni- able that the Wandata of Hermas, especially the Second Com- mand, exhibit coincidence of language with the Zeaching. And I believe it will be admitted by very many that the First Com- mand of Hermas shows a similar coincidence with a passage preserved by Clemens Alexandrinus from the lost book known as the Preaching of Peter. Now, it is obviously far more likely that Hermas in writing his Commands should have plundered successively two commonly received books of his own day, than that two separate writers coming after him should have agreed to copy Hermas in two consecutive passages, one taking the First Command for his model, and the other the Second. There is, therefore, good reason to suppose that the 7eaching of the Apos- tles is older than the Shepherd of Hermas. Only one step further seems practicable, as we mentally com- pare the new book with authentic Second Century documents. Let us read it side by side with the two Apologies of Justin Mar- 1 It is to be remarked that the term yv@0zS which Barnabas applies to the doc- trine of the Two Ways, is used in a suggestive way in chapter xi of the 7zaching- εἰς δὲ τὸ προσθεῖναι δικαιοσύνην Hai γνωσιν Κυρίου, δέξασθε αὐτὸν ὡς Κίριον. THE GENUINENESS, ETC., OF THE TEACHING. 37 tyr, the longer of which has its date much in dispute, while the shorter and later one is accounted to have been written in 169 A.D. And I think that two things at least will present them- selves strikingly to the reader; the first of which is that Justin’s First Apology, omitting the prophetical statements and theories which more evidently belong to his own mind, follows the pre- cise order of statement of Christian faith which occurs in the Teaching. it isa treatise on practical Christian ethics, drawn chiefly from the Sermon on the Mount, and after Justin has en- larged and commented upon the character of professing Chris- tians, their simplicity, harmlessness, and purity, and upon the way in which they constitute, with their Master, a fulfilment of ancient prophecy, he makes a complete break in his subject, and passes on, after the manner of the Zeachzng, to discuss the char- acter of Christian Baptismal Initiation and of the prayers and Thank-meal. And here his descriptions are singularly like those of the Zeaching, as, for instance, when he alludes to the custom of fasting before baptism with the person to be baptized, etc. The apparent coincidence between the structure of the Furst Apology of Justin and the line of thought of the Teaching is confirmed by a second very striking feature; for upon turning to the Second Apology, in which from its very brevity we might expect few similarities of thought and expression, we are inter- ested to find Justin retailing the story which Xenophon gives in the Memorabilia of the Judgment of Hercules, who meets Vir- tue and Vice in the form of two women at the cross-roads. Now this story is the exact Greek analogue of the doctrine of the Two Ways with which the Teaching begins, as we may see among other things, by the alternative name which is given to one of the earliest adaptations of our work, viz., the Two Ways, or the Judgment of Peter. And, without going into a detailed dispute as to whether the doctrine of the Two Ways is ultimately Greek or Hebrew in origin, I think we ought to recognize a striking resemblance be- tween the structure and materials of the Apologies of Justin and the Teaching of the Apostles. When we have thus made our argument accumulate force by successive reference to the early Fathers of the Third and Second Centuries, we have done enough to show that either we have a 38 PROF. J. RENDEL HARRIS. document approximately original and of the early part of the Second Century, if not of the end of the First, or we have one of the most subtle frauds ever perpetrated upon the world scholarly and upon the world unscholarly. That this last sup- position is untenable will be evident not only from the fact that no suspicion exists with regard to the character of the MS., nor any reason for its publication in the interest of hierarchy with which forgery is a favorite science both in ancient and compara- tively modern days; but also from the frequent water-marks of antiquity which run in an unconscious manner across the text and are too subtle to have been the work of deliberate invention. We have now made rapid comparison between the 7eaching and authentic documents of the Second and following Centuries, and with the following result: the analysis of remarkable paral- lelisms in language and arrangement between the documents in question leads to a probable conclusion as to the priority of the Teaching to the main body of Second Century literature. ITS PLACE OF ORIGIN. We shall now attempt to determine the quarter from which the Zeaching originally emanated. And here the jivs¢ thing to be noted is the multiplicity of evi- dence that the book belongs to the Jewish wing of the church rather than to communities which are Pauline in origin or Alex- andrian in philosophy. Every page shows some curious form of Jewish thought, or brings out the contrast between the churches and the synagogues from which they were separating; nor, is the subscription at the head of the book adverse to this, since the Teaching of the Twelve Apostles to the Nations is evidently the teaching of persons trained in Jewish schools (whether apostles or not), and who betray their nationality in such quotations as, ‘Do not even the Gentiles the same.’ (ch. i.) The very words with which the Zeaching opens may be closely imitated from early Rabbinical traditions, though at first sight they have the air of being the platitudes of Greek morality. Let us, for instance, take the Talmud: “There are Two Ways before me, one leading into Paradise, the other into Gehenna. When Jochanan the son of Zachai was sick unto death, his disciples came to visit him; and when he saw them he wept... . ‘I am THE GENUINENESS, ETC., OF THE TEACHING. 39 about,’ said he, ‘to enter the presence of the King of kings . . . in whose _ presence there are Two Ways before me, one leading into Paradise, and the other into Gehenna, and should I not weep?’ Then they prayed him and said, ‘ Rabbi, give us thy farewell blessing.’ And he said unto them, ‘Oh! that the fear of God may be as much upon you asthe fear of man.’”’ Berachoth, fol. xxviii, col. 2. It appears, therefore, that the doctrine of the Two Ways can lay claim to a Jewish origin, as readily as to a Greek one. The doctrine of fasting which appears in the 7eaching has also an origin distinctly Jewish, as well as that in some respects it antagonizes the Jewish fasts in a manner that would have been impossible for purely Gentile communities, who never could have occupied that middle position which at once conserves and condemns a religious custom. For instance, the first chapter di- rects the Christians to pray for their enemies and to fast for those that persecute them; and a reference to the Afostolical Constitutions and to the traditions preserved by Epiphanius’ will show that the persecutors to whom allusion is made are the Or- thodox Jews; and the same conclusion which obtains here will hold with regard to the hypocrites mentioned in chapter viii, ἢ whom it is not lawful to imitate in regard to the days of fasting ; this distinct allusion tothe Jews in the bi-weekly and annual Christian fasts is evident, we think, from the language of Epi- phanius, who directs Christians ‘to fast and mourn over them (the Jews) because on the day of the feast they crucified the Christ ;’ while the same antagonism which led to the change of days of the weekly fasting is as clear from the Constitutions, which di- rect as follows: “He therefore himself charged us to fast these six days on account of the impiety and transgression of the Fews, commanded us withal to dewazl over them and lament for their perdition; for even He himself wept over them because they knew not the time of their visitation. But He com- manded us to fast on the Fourth and Sixth Days of the week; the former on account of his being betrayed, and the latter on account of his passion.? ... Ye ought therefore to dewazl over them, because when the Lord came 1 Her., 0; 11. *« But let not your fastings be with the hypocrites; for they fast on the Second Day of the week and on the Fifth; but do ye fast ¢4e Fourth and Preparation.” 40 PROF. J. RENDEL HARRIS. they did not believe on Him, but rejected his doctrine, judging themselves unworthy of salvation... .”? It appears, then, that the early Judeo-Christians made a point of retaining their weekly fasts, while they antagonized the Orthodox Jew by a change of days. Another Jewish feature will be recognized in the merit at- tributed to the distribution of alms, and the manner in which the deeds of charity appear to the credit of the person who does them in the books of heaven. Now this communism, indeed, is the universal doctrine of all early Christian churches, for as St. Justin says, “ We share with every man that is in need ;” but communism, or charity of any kind as a factor in one’s per- sonal salvation, is a doctrine unknown in Pauline Christianity. Yet the Zeaching informs us that by our hands we may give a ransom for our sins; and in so teaching it only follows the ear- lier Jewish teachings as found in Zodz¢, ‘ Alms do deliver from death’ (ch. iv, 10); or in Szvach, ‘ Water will quench the flam- ing fire and alms will atone for sins’ (ch. iii, 30) ; and the same sentiment is reflected in the Za/mud, which tells us that “ Four things cancel the decrees of Heaven—a/ms, prayer, change of name, and reformation of conduct” (Rosh Hashanah, fol. xvi, col. 2). The very same sentiment is repeated in the Second Epistle of Clement (ch. xvi), “ Almsgiving lifteth off the burden of sin.” In precisely the same way as the weekly fasting of the Or- thodox Jew was antagonized, the triple diurnal prayer is changed, and its place is taken by the repeated Lord’s Prayer; and the sentences of the Jewish prayers which refer to the gathering in of the Dispersion from the four winds are converted into a Christian aspiration for the perfection and completion of the church. Many other points might be brought forward to show the Jewish elements which prevail in the Teaching, such as the use of the Sapiential Books (our writer not only employ squotations from the Soz of Sirach but actually imitates in his catechetical 11 ἰ5 interesting to notice how the fasts which in the Zeaching claim apos- tolic or semi-apostolic authority are in the Constitutions referred to the Lord himself. THE GENUINENESS, ETC., OF THE TEACHING. 41 instruction, the τέκνον μοῦ with which the precepts of Szrach are frequently introduced); the symbolism of the rejuvenescent Vine of the house of David (to which the Pauline teaching seems to present no clear parallels); and the inheritance of the Holy Name (which is represented as now enshrined in Christian hearts). All these and other points that might be noticed lead to the conclusion that the book emanates from some church belong- ing to what the German critics would call the ‘ Peter-party ;’ but which I prefer to indicate under the term ‘Jewish-wing’ of Christianity. And now we will take another step in determining the locality from which the Tract originally came. Let us examine the Lord’s Prayer as given in the Teaching. One of the first things that strike us is the existence of a doxology, shorter, indeed, than the current one, inasmuch as it omits ‘The Kingdom;’ but the more likely to be genuine inasmuch as it is not acom- modated to later usage and received texts of the gospel. And the reader of the Teaching is likely to infer that the Revisers made a mistake in omitting the doxology from the Lord’s Prayer, since we have here an authority of the Second Century in its favor. Now, I am not concerned to defend the Revisers of the New Testament, but I think this is just one of the cases in which second thoughts will show that the Teaching confirms their text. For, what is the argument (over and above the evidence of MSS.) by which the rejection of the doxology is upheld? It is mainly this, that the doxology of the Lord’s Prayer is strongly suspected to have arisen out of liturgical usage; and when we turn from the version of the Lord’s Prayer to the language of the Thank-meal as given in the Zeaching, we find two forms of the doxology, one of which occurs twice in the words “ Thine be the glory for ever,’ while the other is the very form appended to the Lord’s Prayer, “ Thine be the power and the glory for ever.” Our document therefore con- firms us in the belief that the doxology came into the Lord’s Prayer from an embryonic liturgy. But it does more than this, 22 helps us to its own origin by the existence of the doxology and the peculiar form which it takes. For this form can be demonstrated to have been current in countries bordering on the north-east angle of the Mediterranean 42 PROF. J. RENDEL HARRIS. Sea; while the more complete form in which it occurs in the New Testament has been shrewdly suspected by critics to have had its origin in the Syrian churches. And since St. Gregory of Nyssa is found to employ the doxology in the very form in which it occurs in the Zeaching, and apparently as something distinct from the Lord’s Prayer itself, and no one else, as far as I know, except this Cappadocian Father can be put in evi- dence for this form, we cannot be far from the truth in saying that the Teaching of the Apostles emanated from North- ern Syria. The whole matter will become clearer by a reference to Dr. Hort’s luminous note on the disputed doxology (the italics in the passage being, of course, my own): “There can be little doubt that the Doxology originated zx /éturgical use in Syria. ... The doxology can be traced in other liturgies believed on other grounds to be derived from that ascribed to St. James, or to have come under Constantinopolitan (Antiochian) influence, but apparently zn these alone ; and the language of Cyril of Jerusalem (Cazech., xxiii, 18) leaves no doubt that in his time (349 A.D.) it was absent from the liturgy of Feru- salem. ... It may possibly be owing to a remznzscence of liturgical use of the Syrian or some other doxology that the elaborate ascription with which Gregory of Nyssa concludes his last oration on the Lord’s Prayer contains ἡ δύναμις καὶ ἡ δόξα... . though he certainly treats no such words as part of the Lord’s Prayer itself.” —otes on Select Readings, p. 9. We conclude, therefore, in favor of a locality not far from the north-east corner of the Mediterranean, perhaps Antioch it- self or some more northerly church; and confirmations of this statement will readily present themselves to the reader.’ * All that has been said on these two points, the date of the Tract, and its place of production, will be found confirmed to the le.g., the curious word in ch. xii, χριότέμπορος, occurs three times in Gregory of Nazianzus, and, as far as I know, nowhere else. The compound χριδστεμπορεία according to Sophocles, occurs in Alexander of Alexandria and in Theodoret. Consider further that the Zeaching involves the assumption that the persons to whom it is addressed know the terms of the Jerusalem Concordat which are given in Acts. Now the Zeaching expressly relaxes this rule; ‘‘ Concerning meat, what thou art able bear; but of that offered to idols, beware exceedingly; for it is a worship of dead gods.” Now, a rule can only be relaxed to people who have the rule; and therefore the Zeaching must have followed on the track of THE GENUINENESS, ETC., OF THE TEACHING. 43 full by a study of the Books of the New Testament employed by the writer. Let us ask ourselves the question, supposing a Judeo-Christian writer in Northern Syria at the beginning of the Second Century to produce a tract on Church-belief and Church- government, what Books of the New Testament will he be likely to quote? The answer would be as follows: He will above all other documents quote the Gospel of Matthew, or whatever similar Gospel may be in circulation amongst Jewish Christians; he will zo¢ quote the Gospel of Mark, whose place of publication is Rome, and which circulates in the opposite direction geogra- phically to Gospels written and published in Syria or Judea; he will very likely quote the Gospel of Luke, since the whole body of tradition affirms that Luke was a physician in the city of Antioch, and is correct in so affirming. Our opinion as to whether he will quote the Gospel of /o/xz will depend upon the place and time to which we refer the publication of that Gospel; but of this we may speak with great probability of correctness, he will quote the Apocalypse rather than the Gospel, since it is the earlier book by far, and is evidently written from a Judeo- Christian stand-point. If the writer should quote Lue, it is hot improbable that he will quote the Acts of the Apostles which belong to the same author, though perhaps some years later in date, and published first in the West. When we turn to the Epistles, we can hardly say more than this, that the likeliest letter to be quoted is the First of Peter, inasmuch as it is ad- dressed to the dispersed Jewish Christians in every part of Asia Minor, and therefore went before the world as an edition of a book would go, rather than as an epistle to a separate church. This early diffusion of 1 Peter is the key to its almost universal quotation by early Fathers. If our writer quote St. Paul, we can only infer that he will quote the earlier Epistles rather than the later ones; and perhaps we ought to say, epistles to churches in Asia rather the Concordat of Jerusalem, or have been circulated amongst churches where that Concordat was accepted. This again suggests Syria, Antioch, and Asia Minor. No Pauline Christian, certainly not Paul himself, would have expressed himself thus; for Paul held an idol to be nothing, while the worship of an idol was the worship of living demons rather than of dead gods. The Second Epistle of Clement enforces this sentiment as to the gods. See ch. iii. 25 44 PROF. J. RENDEL HARRIS. than those to churches in Greece: he certainly will not quote the Epistle to the Romans. Not to inquire further, let us now turn to the Zeaching and we shall see how closely these conditions are fulfilled. Bryennios gives a table of citations, which, if not complete in some points, is quite as full as it ought to be in others, and which will serve very well to make comparison with our ἃ 27107γ1 method. We find twenty citations, according to Bryennios, from the Gospel of Matthew, and six from the Gospel] of Luke (which may not all be genuine quotations, though some of them are certainly so). One quotation follows from the Acts; and one from the Revelation (this is not noted by Bryennios, but the expression in ch. v, 6, ἀγαπῶντες φψεῦδοσ, is so singularly like the φιλῶν καὶ ποιῶν ψεῦδος of Rev., xxii, 15 that I think it should be admitted); and we have further a quotation from 1 Peter. We come now to the Pauline Epistles, where Bryennios suggests references to Liphes., vi, 5, 9 and 1 Thess., v, 22. The last reference may perhaps be questioned. But there are two other not very remote parallelismsin 1 7hess., iv, 16 and 2 Thess., iii, 10, which might perhaps be admitted. The third chapter (2) contains in the words μηδὲ δηλωτὴς μηδὲ épiotinos μηδὲ Ovyunos a row of terms very similar to Gal. v, 20, ἔρις, δῆλος, θυμός. But we are always in danger of pressing coincidence and of overrating quotations; and I should be quite satisfied to conclude generally that the writer quotes those Books of the New Testament which would ἃ priorz have been expected from a Syrian Christian at the beginning of the Second Century. And with this remark we conclude our brief inquiry as to date and origin. ITs BEARING ON THE CANON OF SCRIPTURE. As soon as we have established the foregoing points we awake to the consciousness that we have been traversing the length and breadth of a field of battle; for when we conclude the authenticity or approximate authenticity of any writer quoting Scripture at a period near to that which was suggested above, we have involved ourselves in the great dispute as to the dates and authorship of the accepted Christian Gospels. There is nothing more interesting in the whole range of questions started by this book of Bryennios than the bearing of the THE GENUINENESS, ETC., OF THE TEACHING. 45 discovery on the received Canon of Scripture; all that may be said about the immersion, quasi-immersion, or sprinkling and pouring, of the initiatory rite of Christian believers, the Sacrificial or non-Sacrificial character of the Eucharist or Thank-meal, the names and characters of the church-officials, is of slight moment compared with the question of the authenticity of the Scriptures ; if they are a fraud, @ fortiori the church is one also. Strange to say, this question has, as yet, hardly been noticed in connection with the new Tract, whether for the reason that the majority of Christian readers do not realize the force or impetuosity of the attack upon the Gospels, or because there is a general preference to the occupation of whitewashing sepulchres and tithing of herbs above that of building a city or defending one that has already been builded. In determining the questions of the time of publication and rate of diffusion of the Gospel of Matthew, for example, the conflict raged hotly round the Efzstle of Barnabas and certain other Second Century documents; and we shall do ourselves good by tracing the tortuous methods by which intelligent critics attempted to invalidate the canonicity of the Gospels. We begin, then, by recalling the fact that the so-called - Epistle of Barnabas (which has been assigned to various dates, ranging from the latter part of the First Century onwards) has been long credited with a distinct quotation from the Gospel of Matthew. In chapter iv of Barnabas the Latin Version (for the Greek text of Barnabas was, until quite recently, lost as far as the first chapters were concerned) contained the following " sentence : “Let us take care that we be not of those of whom it is written—that many were called but few chosen.” Naturally, the conclusion was drawn that we had here a scriptural quotation; nor was it difficult to determine the origin of the quotation, since the passage is found in Matthew’s Gospel. The authority and antiquity thus given to the book quoted was assailed in the following manner. It was maintained that the passage was not a quotation from Jatthew, and the words “it is written’”’ were said to have been introduced by the translator who made the Latin Version. Thus Credner in 1832 said: 46 PROF. J. RENDEL HARRIS. “This disputed expression does not exist for us in the original Greek. It would have been easy for the translator to introduce the usual formula, and for internal reasons we shall hold the genuineness of the phrase to be unproved until the contrary is proved.”—Quoted by TISCHENDORF, When were our Gospels Written? (The Religious Tract Society’s ed., p. 90.) This was certainly an easy method of settling the dispute as to whether Barnabas quoted Matthew or not: and it is easy to see how widely such a method might be applied. It almost seems to mean, ‘For internal reasons I refuse to be convinced.’ Before Credner committed himself on that point he ought to have satisfied himself that there was no complete Greek text of Larnabas in existence; and especially he should have negotiated with the monks of Mount Sinai to encourage them in the work which they had begun, the destruction of their Fourth Century Bible, the celebrated Codex Sinaiticus. But let us hear what Tischendorf has to say on this point, for it was one in which he had, as the discoverer of the Codex, a peculiar interest. ‘Not long after those words of Credner were written the original Greek text was discovered. While men were disputing in learned Germany as to whether the Latin Version was to be relied upon in this question or not, the original Greek text which was to decide the question lay hid in a Greek Convent in the deserts of Arabia, among a heap of old parchments. While so much has been lost in the course of centuries, by the tooth of time and the carelessness of ignorant monks, an invisible Eye had watched over this treasure, and when it was on the point of perishing in the fire, the Lord had decreed its deliverance. In the Sinaitic Bible, the entire text of this epistle of δαγαῦἦας has been found in the original Greek. And how does this original text decide this important question? It de- cides that this expression ‘It is written’ was first prefixed to this quotation from St. Matthew, not by the Latin translator, but by the author himself in the Greek original.” If further evidence had been wanting, it would have been found in the MS. from which Bryennios took the text of the Teaching, which contains a complete Greek text of Barnabas, and confirms the reading of the Sinaitic Codex in the passage in question. And now, what is the destructive critic to do with the question at issue? Obviously he must change front and maintain that there is, indeed, a quotation in the text of Bar- nabas, but it is taken from some other writer. He is so cer- THE GENUINENESS, ETC., OF THE TEACHING. 47 tainly sure that the Gospels could not have been received or quoted at the time when Sarnadas was written, that he must find the quotation elsewhere. The principle is a simple one: “ΝΟ birds were flying overhead: There were no birds to fly.” And no Gospels could have been quoted, for there were no Gospels to quote. The best exponent of this new alternative is the anonymous author of the work entitled Supernatural Religion. 1 do not know how many editions this work has run through (the copy by me is the sixth edition), but I knowthat amore skilled advocate has never come into the lists upon the questions in debate, and that the multiplicity of editions is the best test of the influence which he has had upon the public mind. Let us see how he approaches the question of the quotations made by Barnabas. He begins by depreciating the date of Barnabas (which I agree with him has been set too high), suggests interpolation and cor- ruption of text, and, after a good deal of preliminary fenc- ing, and an admission that the old ground of objection was no longer tenable, he settles down to prove that the words “as it is written” are after all only an expression of individual opinion, and are often applied to uncanonical books (as, for instance, to Barnabas itself), and that the quotation is not from Matthew at all but from the Fourth Book of Ezra. But we must let him speak for himself: “Orelli, afterwards followed by many others, suggested that the quota- tion was probably intended for one in 4 £zra, viii, 3. Mudlt¢ quidem creat sunt, pauct autem salvabuntur,— For many are created but few shall be saved.’ Bretschneider proposed as an emendation for the passage in Ezra the substitution of vocazz for creatz; but, however plausible, his argument did not meet with much favor. Along with this passage was also sug- gested a similar expression in 4 Ezra, ix, 15: Quontam, plures sunt guid pe- reunt, quant guz salvabuntur,—‘ There are more who perish than who shall be saved.’ The Greek of the three passages may read as follows: Matthew, xxii, 14, πολλοὶ yap εἶσιν uAnrot, ὀλίγοι δὲ ἐηλερετοὶ. Ep. Barn., iv, πολλοὶ κλπτοί, ὀλίψοι δὲ éxAenro?. 4 Ezra, viii, 3, πολλοὶ γὰρ ἐγεννήθησαν, ὀλίγοι δὲ δωθήδονται. There can be no doubt that the sense of the reading in 4 Ezra is exactly that of the Zfzst/e; and for the rest, we must not forget that the original g ! 48 PROF. J. RENDEL HARRIS. Greek is lost, and that we are wholly dependent on the translations and versions extant, regarding whose numerous variations and great corrup- tion there can be no differences of opinion, etc.”’—Supernatural Religion, Vol. I, p. 240. Now, it will be observed that in order to evade the acknowl- edgment of an almost word-for-word quotation, the writer adopts a. The unnatural opinion that a passage quoted is most likely to be taken from that one of two given passages which it least resembles; ὁ. He thinks it plausible, that if the Latin text of Ezra were emended so as to agree with the language in Matthew, it would then be possible to maintain that Barnabas quoted Zzra rather than Matthew, which is indeed plausible Ὁ enough; and c. He imagines that if the Greek text of 4 Lara were recovered, it might show that he was right; concerning which vain hope we can only remind him that an appeal has been made once already in this question to the authority of lost Greek texts and with what result may be seen above. And now, what light does the Zeaching throw upon this question? It will have been seen by the previous part of our analysis of the authenticity of the Tract, that the writer of the Epistle of Barnabas quotes a treatise which he characterizes by the terms Knowledge and Teaching; and that it is a written book, and in some sense an authority (since he uses the language ὅσα γέγραπται) and this book is the Teaching of the Apostles. Observe, then, that whether Barnabas quotes Matthew or not, he quotes a whole section from a Tract saturated with references to the Gospel of Matthew. And if this be the case, what becomes of the argument of the writer of Supernatural Religion? Noth- ing is left worth saving, except the statement that the term γέγραπται is sometimes applied to books not included in the modern Canon of Scripture. And the fact of the matter is, that as soon as our eyes are open, we shall not long be persuaded that the quotations in Barnabas from the Gospels are limited to a single passage. But into this question we do not desire to enter at present. But there is another wonderful instance of memeszs in the newly found Tract. On p. 249 of the same volume, the author of Supernatural Religion expresses himself as follows: “There can be no doubt that many scriptural texts have crept into THE GENGINENESS, ETC OR THE. TEACHING, 49 early Christian writings which originally had no place there; and where attendant circumstances are suspicious, it is always well to remember the fact. An instance of the interpolation of which we speak is found in the Epistle of Barnabas. In one place the phrase, ‘Give to every one that asketh of thee’ (παντὶ τῷ αἰτουντί δε, did ov), occurs, not as a quotation, but merely woven into the Greek text, as it existed before the discovery of the Sinaitic MS. This phrase is the same as the precept in Le, vi, 30, although it was argued by some that, as no other trace of the Third Gospel existed in the Epistle, it was more probably an alteration of the text of Matt., v, 42. Omitting the phrase from the passage in the Epistle, the text reads as follows: ‘ Thou shalt not hesitate to give, neither shalt thou murmur when thou givest . . . . so shalt thou know who is the good Recompenser of the reward.’ The supposed quotation, inserted where we have left a blank, really interrupted the sense and repeated the previous injunction. The oldest MS., the Codex Sinaiticus, omits the quotation, and so ends the question; but it is afterwards inserted by another hand. Some pious scribe, in fact, seeing the relation of the passage to the Gos- pel, had added the words in the margin as a gloss, and they afterwards found their way into the text.” The writer did not know when he wrote this, that he was quoting the Teaching of the Apostles, and that the words which he so summarily ejects by means of his theory of the pious scribe, actually stand in the Zeaching, not indeed in the middle of the sentence discussed, but a little farther back in the text. And, of what use is the marginal-gloss theory as soon as it is proved that the Teaching of the Apostles quotes the Gospel of Luke? Are we to assume that another pious scribe has been at work upon the text of the Zeaching to insert the same pas- sage; which, by the bye, being a communistic passage, a com- parison of documents shows to have been one of the first things erased or omitted by those who subsequently worked up and commented upon the document? And again, the very same phenomenon repeats itself, ac- cording to our belief, in the Shepherd of Hermas, which we have tried to show quotes largely from a book which itself quotes largely from the Gospels. Yet the whole matter of the relations of the Shepherd to the Gospels is disposed of in less than two pages by the author of Supernatural Religion, who availed himself apparently of an admission of Tischendorf that there were no quotations in Hermas either from the Old or New Testament. I cannot understand how Tischendorf 50 PROF. J. RENDEL HARRIS. came to make such an admission; but, at any rate, I shall claim the following: (a) That Hermas quotes the Teaching. (6) That the Zeaching quotes the Gospels. And as for quotations from the Old Testament, for the sake of reopening the question, it may be worth while to notice my recent demonstration in the Johns Hopkins University Circulars’ of an actual quotation made by Hermas from the Book of Daniel. But for the present we are concerned with the Zeaching of the Apostles; and we have tried to show the importance of the book in regard to the question of the authorship and date of the Gospels. This is all we can say here: Destructive criticism finds as little to hope from in the dis- covery of new documents as do advanced ecclesiastical views. 1 No. 30. ARTICLE Ἐν, THE PHRASEOLOGY OF 7.15 TEACHING AS AN INDEX ΘΕ TTStAGE: BY ISAAC ΕΙΣ HALL, (“LEB Phebe. Philadelphia, Pa. HE more interesting aspects of the words and phraseology of the 7eaching appear in connection with biblical and patristic documents; especially those which, like the 7zwo Ways (adopting Hilgenfeld’s identification), the latter portion of the Epistle of Barnabas, and Book VII, of the Apostolical Constitu- tions, have a common source with, if not in, the Zeaching. But these aspects, together with the main critical question as to which document is prior, are to be left generally untouched in this paper. It is proposed here to deal with other matters; to examine the words and their combinations with respect to Greek literature in general, and to see whether any hint or conclusion about the age of the 7eachzng is indicated on that line. The first point to be looked at is its VOCABULARY. The length of the whole 4:day7 is about 2200 words. Its vo- cabulary comprises about 525 words. Of these all but 43 occur in the same sense in the New Testament. Two New Testament words occur in a sense different from that in which they are em- ployed there, and three phrases (each for a single noun-idea) occur which are not in the New Testament. These words and phrases will be most conveniently taken up alphabetically, as follows: ἀθανάτῳ, in ch. iv, 7. Frequent in classic Greek, from 52 DRS TUSAAC Vie LAL Homer down; and the N. T. @@avacte (also classic) may be said to imply the prior existence and currency of the adjec- tive. But the word occurs twice in the apocryphal portions of the Septuagint ; viz., Wisdom, i, 15, δικαιοσύνη yap ἀθάνα- tos ἐστι; Sirach, xvii, 30 (24), οὐ ἀθάνατος υἱὸς ἀνθρώπου. αἰσχρολόγοϑ, in ch. iii, 3. The adjective is quoted in the lexicons from Pollux (Archeologus, czrvca A.D. 180). But the derived noun, αἰσχρολογία, occurs in Xenophon and Polybius, and once in the N. T. (Coloss., iii, 8). It appears not to occur in the LXX. ἀμφιβολέαν, in ch. xiv, 2. Classic, from Herodotus down; though the sense in Herodotus may be deemed a trifle different. Not in LXX. avranodorns, in ch. iv, 6. Not classic nor in LXX., though the verb and the noun in -ozs occur frequently in both, as well as in the N. T. The verbal adjective in -reoyv is classic; and the noun in -y@ is both classic, and in LXX. and N. T. The word occurs in the parallel passages of the Due Vie and the Epistle of Barnabas. αὐθάδεια, in ch. v, 5. Classic, especially in the tragedians, from Atschylus down. LXX., Jsatah, xxiv, 8 (clause omitted, however, in Roman edition, though in the Hebrew), as a render- ing of Nw. Also, Symmachus, Hccles., iii, 9. The adjective, implied in the noun, occurs in LXX. andN. T. (Gex., xlix, 3, 7; ΠΣ, 3,7; 2 Peter, i, 10): yoyyveos, in ch. ili, 6. Quoted in the lexicons from Arca- dius (A.D.—?). Also, in Theodotion, Prov., xvi, 28. (The ordinary form appears to be -yoyyvotns, as in Jude, 16; Theo- dotion, Prov., xxvi, 21; and Symmachus, Prov., xxvi, 22.) It occurs in the Due Vie, and Const. Afost., in the parallel passage. Siapopa, in ch. i, 1. Classic, frequent. In LXX., Wisd., vii, 20; 1 Macc., iii, 18. The Alexandrine edd. have it also in 2 Mace., viii, 35, where the Roman has (better) διαφθορᾷ. The adjective, dza@popos, occurs in both LXX. and N. T. διγλωσσία, in ch. ii, 4. Neither classic nor in LXX.; but a word which might be formed from its adjective (when used in the same sense) by any speaker or writer. (See the next word.) δίγλωσσοϑ, in ch. ii, 4. Classic, but having there the sense THE PHRASEOLOGY OF THE TEACHING. 53 of d2-lingual, or speaking two languages, so that the abstract noun would naturally not be found in classic remains. In later classics, the masculine, used as a noun, meant zxterpreter. Inthe LXX., however, the word occurs in the same sense as here, e.g., POU ΣΙ 15) StrAEN, νὴ 9 (E1), τα (17) 3 Vi, 2 (2) 3 xvi ge (A). Both this word and the preceding one are in the parallel passage in the Due Vie and the Ffrstle of Barnabas. διγνώμων, inch. ii, 4. Not in LXX., but in late classics in the form Oiyv@pos. (In the corresponding passage in the Episile of Barnabas and the Due Vie the &mmon reading is δίγνωμοκ, but the Sinaitic Codex reads διγνώμων. The Due Vi@ also has the classic form.) διπλοκαρδία, inch. v, 4. Not classic, nor in LXX. Appar- ently only in the passages parallel to this in the Zzvo Ways, Epistle of Barnabas, etc. Supvynoets, in ch. iv, 4. Not classic, nor in LXX. The adjective which it implies occurs in the N. T. (/ames, i, 8; iv 3), and also in Philo Judzus. This word is retained in the Epistle of Barnabas, but changed to γίνου dipuyos in the Const. Apost. It occurs also in Herm. Pastor., Vis. 4, μὴ διφυχήσεις, ‘Eppa; also Mand.9. Also, Clem. Rom., 2 Zpist. Cor., τ éumetacecos, in ch. xvi,6. Cited in the lexicons only from Plutarch (A.D. 80). The passage, in De Sera Numinis Vindicta, XXII., runs as follows (in Vol. IV, p. 37 of the Tauchnitz ed.): tas δὲ θορυβώδεις éueivas ἐκτρεπόμεναι, διεσήμαινον (as EO1KEV) συστολῇ μὲν eis EavTas TO δυσχεραῖνον, ἐκπετάσει δὲ καὶ διαχύσει τὸ χαῖρον καὶ προσιέμενον. The subject-matter is the action of certain disembodied souls. ἐνδεόμενον, in ch. iv, 7; v, 9. Frequent, in the same sense, in the classics, from Herodotus down. In LXX., Deut., viii, 9; P7ou., xxviii, -27. Other interpreters of the O. T., Deuz,, xv, 8, also. The common LXX. equivalent for the Hebrew word thus rendered (pn) is ὑστερέω. ἐπαοιδόξ, in ch, iii, 4. The classic form (in the same sense) is ἐπῳῷδόξ, which occurs in Plato and the Tragedians. The form here occurring is cited in the lexicons as from Manetho, the poet, B.C. 300." It occurs in the LX X., Danzel, 11, 27; v, 7,8 (ed. Tischendorf); Jsa., xlvii, 9; Axod., vii, 11, 22; viii, 7, 18. In Theodotion, Danzel,'i, 20; ii, 2, 27; iv, 4 (7), 6 (9); v, 11. 54 DR. ISAAC H. HALL. ἐριστιμόϑ, in ch. iii, 2. Classic, from Plato down. Not in OX: δηλοτυπία, in ch. v, 5. Classic, from A*schines to Plutarch. LXX., Numbers, v, 15, 18, 25, 20. θερμῶ (adjective), in ch. vii, 3. Common in all the classics. LX X., sie | ᾿ i> μος τὰ οδουν' ἐδ i) ill 00 twelve apostles I nary-Speer 29 4779 " eological Semi rinceton The | i | wv «ἂς ~ -- ο D © = vo o o μ- © foe] τι ΟἿ = Ww) Tt N = === ea) ? τ Ξ