The Didache is a very early Christian Rule (as in a Rule for Life) applicable to every Christian. It is dated to around 90-100, making it possibly contemporaneous with the writing of some of the later Gospels and seems to reflect the Matthean community, as it uses that Gospel a lot. It's often cited by Catholics, but I haven't seen Protestants use it much. How come?
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Hi
@Rival
1) Unfamiliarity of non-historians with early Judeo-Christian texts and terms.
I think that the Judeo-Christian Didache is a good example of early literature that is much like the vast genre of early Jewish Epigraphs.
For example, the almost 2000 pages of Jewish pseudoepigraphs (Charlesworth) often represent an early form of judaism that is basically unknown to most Jews other than religious historians just as there is a tremendous amount of early Judeo-Christian (christian) literature that is basically unknown to most "everyday" christians who are not historically oriented.
While early religious literature is actually quite important to the religious historian in that it, as an entire genre, describes early "Judaism" and early "Christianity", it's popularity and usage is, (in the modern, western world at least), relatively unknown.
2) Unfamiliar books are often "suspicious" to non-historians who do not know what to make of them.
Just as the ancient proverb says that "Dogs bark at strangers", The fact that all current versions ancient scriptures that have come to us are anonymous in that no one can tell who wrote any of them is a problem for any ancient text that seeks to be included in one of the various modern personal "canons" individuals deem as authoritative (Though no one knows nor can anyone prove who wrote
any of these ancient biblical and non-biblical texts).
2a A single occurrence of a doctrine versus multiple parallels in multiple documents separated by time and space
Another problem is that, as a single document, the didache is not as important as the entire genre of ancient documents it is a part of.
For example, if a single document describes a Jewish or a Christian belief, then that specific Jewish or Christian belief, or doctrine may only represent the opinion of the documents' author. However, IF a specific doctrine or belief appears in multiple ancient documents that are separated by vast amounts of time and over large geographical distance, then that belief has a much higher chance of being orthodox to the ancient religion those documents represent.
3) The problem of assuming one's religion/beliefs are unchanged from early Judeo-Christian religion
There are other problems however, since religions do not remain static but often evolve and change.
For example, Jewish Enoch is replete with descriptions of conditions in heaven before the creation of the earth, and it's reference to the Messiah. However, once Orthodox Rabbinic Judaism prohibited it's adherents from discussing, or reading about, or questions regarding this time period, then knowledge of this time period was lost to Rabbinic Judaism within a generation among those Jews who obeyed this prohibition.
In this way ancient orthodox Judaic texts both describe and speak of doctrines and beliefs that the later rabbinic Jews no longer have knowledge of. Christianity also evolved by virtue of it's own mechanisms of change. Thus, to the modern Jews (and Christians), ancient texts may seem disorienting and strange, yet represent a more pure, more correct form of ancient Judeo-Christianity in specific instances. This specific assumption of "unchanging religion" seems to plague modern Rabbinic Jews and modern Christians alike.
These things are of import and studied by religious historians but go unnoticed by the majority of religionists.
Good journey to you rival.
Hi
@paarsurrey : Yes, you are correct. While one can use "slang" any way one wants, in
historical terms, the Ephraimite is NOT a Jew just as the Kingdom of Ephraim is NOT the same as the Kingdom of Judah.
Clear
δρσιειω