Post one of two
What's the general perception from the LDS of the Didache? Catholics site it as "proof" that Catholicism is true original religion. It certainly has a Catholic ring to it (fast days, baptism etc).
Hi
TrueFaith13 and
Katzpur :
Regarding the general perception from the LDS of the Didache.
It seems to be rare for either an average Catholic or an Average Mormon to even be aware of the Didache. However, Older religions such as the Roman Catholics and the restoration of the early Christianity will be able to see some parallels to their doctrines in this early and wonderful document. While I think both Catholics and LDS will find that it is friendly to certain aspects of their worldview (i.e. has a friendly "ring" to them both), I do not think very many of the modern protestant movements would be as able to use it as well as old or restored theological movements are able to use it.
The
Didache means [the] teaching. There are references to it by ancient writers (some of whom used it as scripture) such as Clement of Alexandria, Origen, and Didymus the blind. It was discovered in 1873 for the first time and is composed of Two parts:
1) instruction about "
The Two ways". Good vs Evil, Light vs Dark, Salvation vs Damnation, etc. The LDS will easily recognize the parallels to the sermon of Lehi (opposition in all things) in this early portion of the Didache.
2) A manual of church order and practice.
1) REGARDING BABTISM (as a specific example)
I think the Catholics will be quite interested in the parallels to an early version of mode of baptism other than immersion. The LDS will also see a parallel of an ordinance that is allowed to be done in a different mode unless and until the proper way can be accomplished. It parallels for example, the principle of D&C 124:28-31, where Baptism for the dead (a temple ordinance) was allowed to be done outside the temple and in a different manner when the Saints had no ability to accomplish it in the correct manner.
Similarly the Didache says to submerse (βαπτιζω - baptize) if it can be done, but it if cannot be done properly, then one may pour water. “
Now concerning baptism, baptize as follows: after you have reviewed all these things, baptize “in the name of the Father and of the Son and of the Holy Spirit” in running water”. But if you have no running water, then baptize in some other water; and if you are not able to baptize in cold water, then do so in warm. But if you have neither, then pour water on the head three times “ in the name of Father and Son and Holy Spirit.”
Didache 7:1. IF they had sufficient water to immerse (i.e. to baptize), then it was not acceptable to pour water.
2) EUCHARIST/SACRAMENT
The Didache contains the earliest version of Eucharistic prayers outside of the Biblical text. “
Now, concerning the Eucharist, give thanks as follows. First concerning the cup :... And concerning the broken bread :... But let no one eat or drink of your Eucharist except those who have been baptized into the name of the Lord, for the Lord has also spoken concerning this: “Do not give what is holy to dogs.”
The Didache 9:1-3 and 5;
The LDS will note the association of the Eucharist with the principle of repentance and inside of prior commitment/covenant. For example, a line in the prayer given AFTER the Eucharist says : “
If anyone is holy, let him come; if anyone is not, let him repent. Maranatha! Amen" Didache 10:6.
I think
both LDS and Catholics would be able to find shared concept of repentance represented by actions in the Didache. "
You shall not be double-minded, or double-tongued, for the “double-tongue” is a deadly snare. Your word must not be false or meaningless, but confirmed by action.”
Didache 2:5;
The symbolism involved in the early Eucharist is not so much later Catholicism as pointing toward those who have gathered to the kingdom of Christ. It was still a “thank meal” at this point in history and still related to those who were gathering. “
Now concerning the Eucharist, give thanks as follows....3 And concerning the broken bread:....4 “Just as this broken bread was scattered upon the mountains and then was gathered together and became one, so may your church be gathered together from the ends of the earth into your kingdom; for yours is the glory and the power through Jesus Christ forever.” The Didache 9:1-4 Those who had gathered to the church and who are partaking of the Eucharist are implied to have a specific glory and power promised them. The parallel to modern LDS eucharist/sacrament is obvious.
3) APOSTLES AND PROPHETS IN THE CHURCH / RELATIONSHIP TO OTHER PRIESTHOOD
The Didache was written at a time and written TO a Christianity that was still characterized by living apostles and prophets. “
Let every apostle who comes to you be welcomed as if he were the Lord” Didache 155:11:4
“
However, not everyone who speaks in the spirit is a prophet, but only if he exhibits the Lord’s ways. By his conduct, therefore, will the false prophet and the prophet be recognized.”
Didache 11:8;
The Didache seems to show some increased concern to differentiate Christian practice from Jewish Rituals (8.1) and in particular the form of church structure. Not only is the Didache written in context of the structure of
resident bishops and deacons (cf phil 1:1) but in the original context and existence and role of traveling apostles and prophets alongside this resident ministry. Thus, in the Didache, an apostle or prophet was not to stay among the group, but to travel. The LDS will note that these notes speak very clearly to their type of organisation.
“
Now, concerning the apostles and prophets, deal with them as follows in accordance with the rule of the gospel. Let every apostle who comes to you be welcomed as if he were the Lord. But he is not to stay for more than one day, unless there is need....But if he asks for money, he is a false prophet.”
Didache 11:4;
4) EARLY CHRISTIAN MOVEMENT WAS A MORAL MOVEMENT
I think Catholics and LDS would be equally confirmed in the early description of sexual morals displayed in the Didache. In fact, “The second commandment of the teaching is: “
You shall not murder; you shall not commit adultery; you shall not corrupt boys; you shall not be sexually promiscuous; you shall not steal; you shall not practice magic; you shall not engage in sorcery; you shall not abort a child or commit infanticide.” Didache 2:1-2. These sorts of descriptions concerning morality were part of the fare of early Christian texts (cf barnabas, etc).
5) APOSTASY WAS ESCHEWED BUT EXPECTED
The LDS will note the frequent and confirming references in early literature to an apostasy that was expected to take place. Individuals were to “
Gather together frequently, seeking the things that benefit your souls, ....For in the last days the false prophets and corrupters will abound, and the sheep will be turned into wolves, and love will be turned into hate.”
Didache 16:3;
As with many of the early (uncopyrighted) texts, the writers of the Didache were concerned that their writings and the gospel itself will be corrupted partly through additions and abandonments to the doctrines and their texts : ”
You must not forsake the Lord’s commandments, but must guard what you have received, neither adding nor subtracting anything. In church you shall confess your transgressions, and you shall not approach your prayer with an evil conscience. This is the way of life..."
Didache 4:14
The LDS will see parallels in the concept that the idle shall not ear the bread of the worker : For example : “
Everyone “who comes in the name of the Lord” is to be welcomed. But then examine him and you will find out – for you will have insight – what is true and what is false. 2 If the one who comes is merely passing through, assist him as much as you can. But he must not stay with you for more than two or, if necessary, three days. 3 However, if he wishes to settle among you and is a craftsman, let him work for his living. 4 But if he is not a craftsman, decide according to your own judgment how he shall live among you as a Christian, yet without being idle. But if he does not wish to cooperate in this way, then he is trading on Christ. Beware of such people”
Didache 12:1-5;
6) JEWISH/CHRISTIAN PARALLELS
The Didache finds multiple parallel teachings to the Qumranic literature (dead sea Scrolls). For example, the Didache
begins with a line reminiscent of “the two ways scroll (known as 4Q473 Frag. 1)
“There are two ways, one of life and one of death, and there is a great difference between the two ways.”. While this is a stock line in early Christian literature, it is also a stock doctrine to Dead Sea Jewish Literature. “
He is setting before you a blessing and a curse. These are two ways, one good and one evil. If you walk in the good way. He will bless you. But if you walk in the evil way, He will curse you in your going out and in your tents… THE TWO WAYS 4Q473 Frag. 1 If readers analyze the Book of Mormon, they will see at least a hundred references to good and evil equated with Light and Darkness (symbolizing the "two ways" that are in opposition to one another). Thus Moroni similarly summarizes similar stock symbolism when referring to the knowledge of the gospel that may be known "
as the daylight is from the dark night. For behold the Spirit of Christ is given to every man, that he may know good from evil..."
The LDS will note distinct parallels to other Book of Mormon references that “almost” quote this same text and use similar symbolism.
I’ve got to stop commenting here (I ran out of time). Some other quotes of interest include :
“
If you are able to bear the whole yoke of the Lord, you will be perfect. But if you are not able, then do what you can.”
The Didache 6:2; The LDS concept that we all have differing abilities and differing capabilities but are all to offer our best efforts as the equalizing principle is reflected in such statements of principle.
Post two of two follows
(well anyone with kids). How do you manage kids routines around church? I think my branch starts at 10am and finishes at 1pm. My kids eat at 11:30am and sleep at 12:30pm?