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It "speaks principally to rural milieus converted early on in Syria and Palestine and no doubt furnishing the first Christian communities outside of cities" (128).
Kurt Niederwimmer, however, writing in a major German series, considered it still possible that "the Didache could derive from an urban milieu," but he agreed that it was not from the great metropolis of Antioch (80).
Hence a date for the Didache in its present form later than the second century must be considered unlikely, and a date before the end of the first century probable. 175): "The Didache is a text that gives instruction on how a Christian community should treat itinerant Christian prophets.
It was written sometime in the late first or early second century and gives good evidence for a structured church's shift in orientation away from spirit-possession.
Despite small differences, the wording on those scraps is very close to Byrrenios's text.
That is very important confirmation for the basic accuracy of Codex Hierosolymitanus 54, given the gulf of centuries between it and the earlier fragments. Mirecki offer a photographic reproduction along with an excellent transcription, translation, and commentary on this document.
Marked divergences in style and content as well as the presence of doublets and obvious interpolations make plain the fact that the Didache was not cut from whole cloth.
The dominant view today is that the document was composed on the basis of several independent, preredactional units which were assembled by either one or two redactors (Neiderwimmer 19-70, ET 19-52).
The Pastoral and Petrine epistles stem from a slightly later time, when authority in the Christian movement was based on the prerogatives of office rather than on prophetic powers." Crossan observes the following on the text of the Didache (The Birth of Christianity, p. The Didache, then, was a small text, fifth among others mostly larger than itself, lost in a small library in the Fener section of Istanbul, halfway up the west side of the Golden Horn.To this basic substratum, the Didache form of the two ways has attracted addititional sections in 1:3b-2:1 (gospel sayings and related admonitions; see especially Latyon 1968; Mees 1971) and 3:1-6 (the 'fences' tradition).Similarly, the apparent intrusion of such sections as 12:1-5 (compare 11:4-6) and 14:1-3 into the flow of the community instructions, and the evidences of developmental language even within the existing instructions (e.g., the concessions in 6:2 and 7:2-3, the change from itinerant to local ministry in 15:1-2) illustrate the evolving nature of this material even outside the two-ways section.It is not enough, in any case, simply to note the mention of "firstfruits" in Didache 13:3-7, since that could indicate urban-based landowners.My own preference for a rural over an urban setting comes not from those few verses but from the Didache's rhetorical serenity, ungendered equality, and striking difference from so many other early Christian texts. Kraft says about the provenance of the Didache (The Anchor Bible Dictionary, v. 197): "That most commentators now seem to opt for Syria (Audet 1958; Hazelden Walker 1966; Rordorf and Tullier 1978) or Syro-Palestine (Niederwimmer 1977) as the place of origin is not in itself an indication that the supporting evidence is compelling; Egypt (Kraft 1965) and Asia Minor (Vokes 1970) also have their supporters." On source criticism of the Didache, Kraft observes (op. 197): There seems to be a general consensus that the 'two ways' material in chaps.