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THE TEACHING OF THE TWELVE APOSTLES.

Ante-Nicene / Post-Nicene Fathers · 22 sections

  1. section1

    In 1873 Philotheos Bryennios, then Head Master of the higher Greek school at Constantinople, but now Metropolitan of Nicomedia, discovered a remarkable collection of manuscripts in the library of the Jerusalem Monastery of the Most Holy Sepulchre at Constantinople. This collection is bound in one volume, and written by the same hand. It is signed “Leon, notary and sinner,” and bears the Greek date of 6564 = a.d. 1056. There is no reason to doubt the age of the manuscripts. The documents have been examined by Professor Albert L. Long of Robert College, Constantinople;235 and some of the pages, reproduced by photography, were published by the Johns Hopkins University, Baltimore, April, 1885. The jealousy of its guardians does not imply any lack of confidence in the age and value of the Codex. The contents of the 120 folios (240 pp.) are as follows:— I. Synopsis of the Old and New Testaments, by St. Chrysostom (fol. 1–32). II. The Epistle of Barnabas (fol. 33–51b). III. The two Epistles of Clement to the Corinthians fol. 51b-76a). IV. The Teaching of the Twelve Apostles (fol. 76a-80). V. The Epistle of Mary of Cassoboli to Ignatius (fol. 81–82a). VI Twelve Epistles of Ignatius (fol. 82a-120a). The last part of fol. 120a contains the signature and date; then follows an account of the genealogy of Joseph, continued on the other page of the leaf. Schaff (p. 6) gives a facsimile of fol. 120a. Of these, I. supplies some unpublished portions, and furnishes matter for textual criticism. II. gives the second Greek copy of Barnabas, also furnishing new readings. III. is very valuable; the text of both Epistles is now complete. Two-fifths of that of the second was previously unknown.236 The value for purposes of textual criticism is also great. IV. is the Teaching, the value of which is discussed below. V. and VI. both belong to the Ignatian literature, and furnish new readings, which have already appeared in the editions of Funk (Opera Patr. Apost., ii., Tübingen, 1881) and Lightfoot (Epistles of St. Ignatius, London and Cambridge, 1885).

  2. section2

    In 1875 Bryennios, who had been chosen Metropolitan of Serræ during his absence at the Old Catholic conference in Bonn, published at Constantinople the two Epistles of Clement, with prolegomena and notes; giving the text found in the Jerusalem Codex, as he termed it. All patristic scholars welcomed his work, which bore every mark of care and learning; showing the results of his contact, as a student, with German methods. Bishop Lightfoot and many others at once made use of this new material. The remaining contents of the Codex were named in the volume of Bryennios, and some interest awakened by the mention of the Teaching. The learned Metropolitan furnished new readings from other parts of the Codex to German scholars. At the close of 1883 he published in Constantinople the text of the Teaching, with prolegomena and notes. A copy of the volume was received in Germany in January, 1884; was translated into German, and published Feb. 3, 1884; translated from German into English, and published in America, Feb. 28, 1884; Archdeacon Farrar published (Contemporary Review) a version from the Greek in May, 1884. Before the close of the year the literature on the subject, exclusive of newspaper articles, covered fifty titles (given by Schaff) in Western Europe and America.237

  3. section3

    In the Babel of conflicting opinions, it is best to notice first the obvious internal phenomena. The first part of the Teaching (now distinguished as chaps. i.-vi.) sets forth the duty of the Christian; in chaps. vii.-x., xiv., we find a directory for worship; chaps. xi.-xiii., xv., give advice respecting church officers, extraordinary and local, and the reception of Christians; the closing chapter (xvi.) enjoins watchfulness in view of the coming of Christ, which is then described. The amount of matter is not so great as that of the Sermon on the Mount. The peculiarities of language are marked, but can only be indicated here in footnotes. They point to a period of transition from New-Testament usage to that of ecclesiastical Greek. The citations from the Scriptures resemble those of the Apostolic Fathers. The Gospel of Matthew is most frequently used, especially chaps. v.-vii. and xxiv.; but some of the passages fairly imply a knowledge of the Gospel of Luke. There are some remarkable correspondences with expressions and thoughts found in the Gospel of John, while there is good reason for inferring the writer’s acquaintance with all the groups of Pauline Epistles. His allusions to the other New-Testament books are less marked. There is nothing to prove that he did not know all of our canonical books. If an early date is accepted, the tone of the whole opposes the tendency-theory of the Tübingen school. The most striking internal phenomena are, however, the correspondences of this document with early Christian writings, from a.d. 125 to the fourth century. With the so-called Epistle to Barnabas, chaps. xviii.-xx., the resemblances are so marked as to demand a critical theory which can account for them. A few passages in the Shepherd of Hermas show some resemblance; but only two sentences, in Commandment Second, are verbally the same. There is a still greater agreement with the so-called Apostolical Church Order, of Egyptian origin, probably as old as the third century. It is now known in the Coptic (Memphitic), and also in Arabic and Greek.238 The first thirteen canons correspond quite closely, both in order and words, with chaps. i.-iv. of the Teaching Most noteworthy, however, is the parallel with the Apostolic Constitutions, vii. 1–32, which contain more than half the Teaching, in precisely the same order, with very close verbal resemblances. The parts omitted are in most cases such as had lost their pertinence in the fourth century, while they seem appropriate to a much earlier period. The details will be found in the footnotes to the Teaching in this volume. These phenomena have called forth voluminous discussions, and are the most important facts in determining the authenticity and age of the Teaching

  4. section4

    By this is meant, in this case, the substantial identity of the recently discovered document with the work known and referred to by early Christian writers under the same (or a similar) title. Of apostolic origin no one should presume to speak, since the text of the document makes no such claim, and internal evidence is obviously against such a suggestion. On the other hand, there is no reason for doubting the age of the Codex, or the accuracy of the edition published by Bryennios. Eusebius (d. 340) of Cæsarea, in the famous passage of his history (iii. 25) which treats of the canonical books of the New Testament, names among the “spurious” works (νόθοι) “the so-called Teachings of the Apostles” (τω̑ν ἀποστόλων αἱ λεγόμεναι διδαχαί). The plural form does not forbid a reference to the work under discussion, since Athanasius (d. 373) has a notice clearly pointing to the same writing, in which he uses the singular (Festal Epistle, 39). Rufinus (d. 410) speaks of a brief work called The Two Ways, or The Judgment of Peter; and this fact, in view of the contents of the Teaching, furnishes one of the most important data for the critical discussion. The last notice of the Teaching was made by Nicephorus (d. 828) more than two hundred years before Leon made this copy. Clement of Alexandria (d. circa 216) and Irenæus (mart. 202) use expressions that may indicate an acquaintance with this writing. The more extended correspondences with Barnabas and later disciplinary works are noticed above (sec. 3). The existence of an old Latin translation of the Teaching, of the tenth century, a fragment of which has been preserved, furnishes general evidence to the authenticity of the Greek copy, but by its variations suggests the presence of many textual corruptions. Its closer correspondence with Barnabas has led to the theory that the translator used both documents. Others suppose that its form points to a document which was the common source of the Greek form of the Teaching and of Barnabas. The various theories based on the above facts cannot even be stated. The following positions seem, on the whole, most tenable:— 1. The Greek Codex presents substantially the writing referred to by Eusebius and Athanasius. 2. Owing to an absence of other copies, we cannot determine the purity of the text; but there is every probability of many minor corruptions. 3. This probability calls for care that we do not infer too much from verbal resemblances. 4. The resemblances to book vii., Apostolic Constitutions, are, however, of such a character as establish, not only a literary connection between the two works, but also the priority of the Teaching 5. In the case of Barnabas, the resemblances can be accounted for (a) by accepting the priority of the Teaching, or (b) by assuming a common (earlier and unknown) source, or (c) by accepting the priority of Barnabas, and assuming such corruptions in the Greek copy of the Teaching as will account for the supposed marks of its priority. Despite the general adoption of (a), there remains a strong probability that (b) is the correct solution of the problem. 6. The Duæ Viæ, spoken of by Rufinus, may be the common source. We have no positive evidence, but the “two ways” form so prominent a topic in most of these documents which indicate literary relationship, as to encourage this theory. If there was a common source, it probably contained only matter similar to chaps. i.-v., which was variously used by the subsequent compilers. Here a number of theories have been suggested.239 None of them, however, necessarily call for a very late date of the Teaching, or compel us to deny that Eusebius and Athanasius referred to substantially the same work as that now existing in the Codex at Constantinople. Many resemblances have been noticed in other works. Probably in the course of a few years all the data will have been collected, and a well-defined result based upon them. But, even in this period of discussion, there is remarkable agreement among critics in regard to the main question of authenticity.

  5. section5

    Granting the general authenticity of the Greek work, the time of composition must be at least as early as the first half of the second century. If the Teaching is older than Barnabas, then it cannot be later than a.d. 120. If both are from a common source, the interval of time was probably not very great.240 The document itself bears many marks of an early date:— (1) Its simplicity, almost amounting to childishness, not only discountenances all idea of forgery, but points to the sub-apostolic age, during which Christianity manifested this characteristic. The fact is an important one in the discussion of the canon of the New Testament. (2) The undeveloped Christian thought, as well as the indications of undeveloped heresy,241 confirms this position. Christianity was at first a life, for which the Apostles furnished a basis of revealed thought. But the Christians of the sub-apostolic age had not consciously assimilated the thought to any large extent, while their ethical striving was stimulated by the gross sins surrounding them.242 (3) The Church polity indicated in the Teaching is less developed than that of the genuine Ignatian Epistles, and shows the existence of extraordinary travelling teachers (“Apostles” and “Prophets,” chap. xi.). This points to a date not later than the first half of the second century, probably as early as the first quarter.243 Most of these phenomena would, however, consist with a date as late as that of the Ignatian Epistles on the theory that the Teaching was written for a community of Christians in some obscure locality. But this theory must admit that there existed for a long time great variety of Church polity and worship.244 Of this there is, indeed, considerable evidence. The undeveloped form of the doctrinal elements of the work constitutes the most serious objection to the theory of a late origin. On the other hand, it seems on many accounts improbable that the work, in its present form, was written earlier than the beginning of the second century: (1) Such a document would not be penned during the lifetime of any of the Apostles. (2) There is no allusion in chap. xvi. to the destruction of Jerusalem. If the author was a Jewish Christian, as seems most probable, such silence implies an interval of at least one generation. (3) The position of the document in the Codex is after the Clementine Epistles, and before the Ignatian. This probably marks the chronological position. (4) The extreme simplicity scarcely consists with the view that the author was nearly contemporary with the Apostles. Bryennios and Harnack assign, as the date, between 120 and 160; Hilgenfeld, 160 and 190; English and American scholars vary between a.d. 80 and 120. Until the priority to Barnabas is more positively established, the two may be regarded as of the same age, about 120, although a date slightly later is not impossible. All attempts to discover the author are, with our present lack of data, necessarily futile. Even the region in and for which it was composed cannot be determined. Jewish-Christian tendencies are not sufficiently indicated to warrant the assumption of a polemical aim.245 The document has been assigned to Alexandria, to Antioch, to Jerusalem; indeed, many other places have been named. In favour of the Syrian origin is the literary connection with the Apostolic Constitutions, while the correspondences with the Epistle to Barnabas suggest Egypt as the locality. If the Teaching and Barnabas have a common basis, e.g., the Duæ Viæ, the last may be assigned to Egypt, and the Teaching, in its present form, to Syria. The Palestinian origin is urged by those who lay stress upon the absence of Pauline doctrine in the Teaching If meant for catechumens only, this fact is sufficiently accounted for. The question is still an open one. As regards the doctrine, polity, usages, and ethics expressed and implied in the Teaching, the reader can judge for himself. The writer is of the opinion that the work represents, on many of these points, only a very small fraction of the Christians during the second century, and that, while it casts some light upon usages of that period, it cannot be regarded as an authoritative witness concerning the universal faith and practice of believers at the date usually assigned to it. The few notices of it, and its early disappearance, confirm this position. The theory of a composite origin also accords with this estimate of the document as a whole. The version of the Teaching here given is that of Professor Isaac H. Hall and Mr. John T. Napier, which first appeared in the Sunday-School Times (Philadelphia), April 12, 1884. It is now republished by permission of the editor of that periodical and of the joint authors. A few slight changes have been made, some of them in accordance with suggestions from Professor Hall, others to indicate correspondences with book vii. of Apostolic Constitutions. The division of verses agrees with that of Harnack as given by Schaff. The headings to the chapters have been inserted by the editor. The Scripture references have been selected and verified. The notes have been kept within narrow limits. They serve to indicate the relation of the matter to that in other early writings, mainly the Apostolic Constitutions, and to give various readings and renderings. Occasionally explanations and comments have been inserted. In dealing with this, as with most other books, the best method of study is historicoexegetical. To read the book intelligently is better than to read about it. The editor has sought to furnish some help in this method.

  6. section6

    I (Thus baptize ye, p. 379.) If we compare this chapter with the corresponding one in the Apostolic Constitutions, the Teaching seems to me to be a somewhat abridged form of a common original. This being designed for the catechumens, there is an omission of what they are afterwards to know. A form originally drawn up for clergy and people has been very inartificially expurgated for the instruction of young disciples. This appears from the ninth chapter (p. 380), where only certain receptive or responsive forms are given. The liturgy of the Apostolic Constitutions, book viii., embodies what was studiously kept from all but the τέλειοι, i.e., those “of full age.” II (Concerning Apostles, p. 380, note 16.) The reference to “apostles,” probably itinerant, in Rev. ii. 2, corresponds with this. There were officers known in the Apostolic day (compare 2 Cor. viii. 23, Greek) as ἀπόστολοι ἐκκλησιω̑ν, for the pseud-apostles of the Apocalypse could not have pretended what they did had it been otherwise. Neither would it have been needful to “try those who said they were apostles,” in that case: the mere assertion of such a pretence would have sufficiently convicted them. The very childish directions (suited to mere catechumens) given in the text illustrates Rev ii. 2, and is, so far, evidence of the very early origin of the Teaching. The name apostles was made technical by Christ Himself: “He named them Apostles” (Luke vi. 13). And the word is never used in the loose way which Bishop Lightfoot hazardously suggests, as I must venture to believe. III (Incipient fanaticism, p. 381, note 25.) Unquestionably, for even in St. Paul’s day his admonitions imply nothing less. See 1 Cor. cap. xiv., passim. But, as in the Introductory Notice398 I hinted my suspicions of incipient Montanism in the Teaching, so I am strengthened in this idea by the learned critic to whose note I venture to append this remark for the purpose of asking a reference to my annotations of Hermas in vol. ii. of this series. May I also ask a reference to the same volume, pp. 4, 5, and 6? The “meal” (note 23, p. 380) of the Teaching is doubtless the Agape, which had been abused at so early a day, that St. Peter399 himself was forced to denounce the “false prophets” who polluted this feast of charity.

  7. section6.chapter1

    1. There are two ways,247 one of life and one of death;248 but a great difference between the two ways. 2. The way of life, then, is this: First, thou shalt love God249 who made thee; second, thy neighbour as thyself;250 and all things whatsoever thou wouldst should not occur to thee, thou also to another do not do.251 3. And of these sayings252 the teaching is this: Bless them that curse you, and pray for your enemies, and fast for them that persecute you.253 For what thank is there, if ye love them that love you? Do not also the Gentiles do the same?254 But do ye love them that hate you; and ye shall not have an enemy.255 4. Abstain thou from fleshly and worldly lusts.256 If one give thee a blow upon thy right cheek, turn to him the other also;257 and thou shalt be perfect. If one impress thee for one mile, go with him two.258 If one take away thy cloak, give him also thy coat.259 If one take from thee thine own, ask it not back,260 for indeed thou art not able. 5. Give to every one that asketh thee, and ask it not back;261 for the Father willeth that to all should be given of our own blessings (free gifts).262 Happy is he that giveth according to the commandment; for he is guiltless. Woe to him that receiveth; for if one having need receiveth, he is guiltless; but he that receiveth not having need, shall pay the penalty, why he received and for what, and, coming into straits (confinement),263 he shall be examined concerning the things which he hath done, and he shall not escape thence until he pay back the last farthing.264 6. But also now concerning this, it hath been said, Let thine alms sweat265 in thy hands, until thou know to whom thou shouldst give.

  8. section6.chapter2

    1. And the second commandment of the Teaching; 2. Thou shalt not commit murder, thou shalt not commit adultery,267 thou shalt not commit pæderasty,268 thou shalt not commit fornication, thou shalt not steal,269 thou shalt not practice magic, thou shalt not practice witchcraft, thou shalt not murder a child by abortion nor kill that which is begotten. 270 Thou shalt not covet the things of thy neighbour,271 3. thou shalt not forswear thyself, 272 thou shalt not bear false witness,273 thou shalt not speak evil, thou shalt bear no grudge.274 4. Thou shalt not be double-minded nor double-tongued; for to be double- tongued is a snare of death.275 5. Thy speech shall not be false, nor empty, but fulfilled by deed.276 6. Thou shalt not be covetous, nor rapacious, nor a hypocrite, nor evil disposed, nor haughty. Thou shalt not take evil counsel against thy neighbour.277 7. Thou shalt not hate any man; but some thou shalt reprove,278 and concerning some thou shalt pray, and some thou shalt love more than thy own life.279

  9. section6.chapter3

    1. My child,281 flee from every evil thing, and from every likeness of it. 2. Be not prone to anger, for anger leadeth the way to murder; neither jealous, nor quarrelsome, nor of hot temper; for out of all these murders are engendered. 3. My child, be not a lustful one; for lust leadeth the way to fornication; neither a filthy talker, nor of lofty eye; for out of all these adulteries are engendered. 4. My child, be not an observer of omens, since it leadeth the way to idolatry; neither an enchanter, nor an astrologer, nor a purifier, nor be willing to took at these things; for out of all these idolatry is engendered. 5. My child, be not a liar, since a lie leadeth the way to theft; neither money-loving, nor vainglorious, for out of all these thefts are engendered. 6. My child, be not a murmurer, since it leadeth the way to blasphemy; neither self-willed nor evil-minded, for out of all these blasphemies are engendered. 7. But be thou meek, since the meek shall inherit the earth.282 8. Be long-suffering and pitiful and guileless and gentle and good and always trembling at the words which thou hast heard.283 9. Thou shalt not exalt thyself,284 nor give over-confidence to thy soul. Thy soul shall not be joined with lofty ones, but with just and lowly ones shall it have its intercourse. 10. The workings that befall thee receive as good, knowing that apart from God nothing cometh to pass.285

  10. section6.chapter4

    1. My child, him that speaketh to thee the word of God remember night and day; and thou shalt honour him as the Lord;287 for in the place whence lordly rule is uttered,288 there is the Lord. 2. And thou shalt seek out day by day the faces of the saints, in order that thou mayest rest upon289 their words. 3. Thou shalt not long for290 division, but shalt bring those who contend to peace. Thou shalt judge righteously, thou shalt not respect persons in reproving for transgressions. 4. Thou shalt not be undecided whether it shall be or no.291 5. Be not a stretcher forth of the hands to receive and a drawer of them back to give.292 6. If thou hast aught, through thy hands thou shalt give ransom for thy sins.293 7. Thou shalt not hesitate to give, nor murmur when thou givest; for thou shalt know who is the good repayer of the hire. 8. Thou shalt not turn away from him that is in want, but thou shalt share all things with thy brother, and shalt not say that they are thine own; for if ye are partakers in that which is immortal, how much more in things which are mortal?294 9. Thou shalt not remove thy hand from thy son or from thy daughter, but from their youth shalt teach them the fear of God.295 10. Thou shalt not enjoin aught in thy bitterness upon thy bondman or maidservant, who hope in the same God, lest ever they shall fear not God who is over both;296 for he cometh not to call according to the outward appearance, but unto them whom the Spirit hath prepared. 11. And ye bondmen shall be subject to your297 masters as to a type of God, in modesty and fear.298 12. Thou shalt hate all hypocrisy and everything which is not pleasing to the Lord. 13. Do thou in no wise forsake the commandments of the Lord; but thou shalt keep what thou hast received, neither adding thereto nor taking away therefrom. 299 14. In the church300 thou shalt acknowledge thy transgressions, and thou shalt not come near for thy prayer301 with an evil conscience.302 This is the way of life.303

  11. section6.chapter5

    1. And the way of death305 is this: First of all it is evil and full of curse:306 murders,307 adulteries, lusts, fornications, thefts, idolatries, magic arts, witchcrafts, rapines, false witnessings, hypocrisies, double-heartedness, deceit, haughtiness, depravity, self-will, greediness, filthy talking, jealousy, over-confidence, loftiness, boastfulness; 2. persecutors of the good,308 hating truth, loving a lie, not knowing a reward for righteousness, not cleaving309 to good nor to righteous judgment, watching not for that which is good, but for that which is evil; from whom meekness and endurance are far, loving vanities, pursuing requital, not pitying a poor man, not labouring for the afflicted, not knowing Him that made them, murderers of children, destroyers of the handiwork of God, turning away from him that is in want, afflicting him that is distressed, advocates of the rich, lawless judges of the poor, utter sinners. 310 Be delivered, children, from all these.311

  12. section6.chapter6

    1. See that no one cause thee to err313 from this way of the Teaching, since apart from God it teacheth thee. 2. For if thou art able to bear all the yoke314 of the Lord, thou wilt be perfect; but if thou art not able, what thou art able that do. 3. And concerning food,315 bear what thou art able; but against that which is sacrificed to idols316 be exceedingly on thy guard; for it is the service of dead gods.317

  13. section6.chapter7

    1. And concerning baptism,318 thus baptize ye:319 Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit,320 in living water. 321 2. But if thou have not living water, baptize into other water; and if thou canst not in cold, in warm. 3. But if thou have not either, pour out water thrice322 upon the head into the name of Father and Son and Holy Spirit. 4. But before the baptism let the baptizer fast, and the baptized, and whatever others can; but thou shalt order the baptized to fast one or two days before.323

  14. section6.chapter8

    1. But let not your fasts be with the hypocrites;325 for they fast on the second and fifth day of the week; but do ye fast on the fourth day and the Preparation (Friday).326 2. Neither pray as the hypocrites; but as the Lord commanded in His Gospel,327 thus pray: Our Father who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done, as in heaven, so on earth. Give us to-day our daily (needful) bread,328 and forgive us our debt as we also forgive our debtors. And bring us not into temptation, but deliver us from the evil one (or, evil); for Thine is the power and the glory for ever.329 3. Thrice in the day thus pray.330

  15. section6.chapter9

    1. Now concerning the Thanksgiving (Eucharist), thus give thanks. 2. First, concerning the cup:332 We thank thee, our Father, for the holy vine of David Thy servant,333 which Thou madest known to us through Jesus Thy Servant; to Thee be the glory for ever. 3. And concerning the broken bread:334 We thank Thee, our Father, for the life and knowledge which Thou madest known to us through Jesus Thy Servant; to Thee be the glory for ever. 4. Even as this broken bread was scattered over the hills,335 and was gathered together and became one, so let Thy Church be gathered together from the ends of the earth into Thy kingdom;336 for Thine is the glory and the power through Jesus Christ for ever. 5. But let no one eat or drink of your Thanksgiving (Eucharist), but they who have been baptized into the name of the Lord; for concerning this also the Lord hath said, Give not that which is holy to the dogs.337

  16. section6.chapter10

    1. But after ye are filled,339 thus give thanks: 2. We thank Thee, holy Father, for Thy holy name which Thou didst cause to tabernacle in our hearts, and for the knowledge and faith and immortality, which Thou madest known to us through Jesus Thy Servant; to Thee be the glory for ever. 3. Thou, Master almighty, didst create all things for Thy name’s sake; Thou gavest food and drink to men for enjoyment, that they might give thanks to Thee; but to us Thou didst freely give spiritual food and drink and life eternal through Thy Servant.340 4. Before all things we thank Thee that Thou art mighty; to Thee be the glory for ever. 5. Remember, Lord, Thy Church, to deliver it from all evil and to make it perfect in Thy love, and gather it from the four winds, sanctified for Thy kingdom which Thou hast prepared for it;341 for Thine is the power and the glory for ever. 6. Let grace come, and let this world pass away.342 Hosanna to the God (Son)343 of David! If any one is holy, let him come; if any one is not so, let him repent.344 Maran atha.345 Amen. 7. But permit the prophets to make Thanksgiving as much as they desire.346

  17. section6.chapter11

    1. Whosoever, therefore, cometh and teacheth you all these things that have been said before, receive him.348 2. But if the teacher himself turn349 and teach another doctrine to the destruction of this, hear him not; but if he teach so as to increase righteousness and the knowledge of the Lord, receive him as the Lord. 3. But concerning the apostles and prophets, according to the decree of the Gospel, thus do. 4. Let every apostle that cometh to you be received as the Lord.350 5. But he shall not remain except one day; but if there be need, also the next; but if he remain three days, he is a false prophet. 6. And when the apostle goeth away, let him take nothing but bread until he lodgeth;351 but if he ask money, he is a false prophet. 7. And every prophet that speaketh in the Spirit352 ye shall neither try nor judge; for every sin shall be forgiven, but this sin shall not be forgiven.353 8. But not every one that speaketh in the Spirit is a prophet; but only if he hold the ways of the Lord. Therefore from their ways shall the false prophet and the prophet be known. 9. And every prophet who ordereth a meal354 in the Spirit eateth not from it, except indeed he be a false prophet; 10. and every prophet who teacheth the truth, if he do not what he teacheth, is a false prophet. 11. And every prophet, proved true,355 working unto the mystery of the Church in the world,356 yet not teaching others to do what he himself doeth, shall not be judged among you, for with God he hath his judgment; for so did also the ancient prophets. But whoever saith in the Spirit, Give me money, or something else, ye shall not listen to him; but if he saith to you to give for others’ sake who are in need, let no one judge him.

  18. section6.chapter12

    1. But let every one that cometh in the name of the Lord be received,358 and afterward ye shall prove and know him; for ye shall have understanding right and left. 2. If he who cometh is a wayfarer, assist him as far as ye are able; but he shall not remain with you, except for two or three days, if need be. 3. But if he willeth to abide with you, being an artisan, let him work and eat;359 but if he hath no trade, 4. according to your understanding see to it that, as a Christian,360 he shall not live with you idle. 5. But if he willeth not to do, he is a Christ-monger.361 Watch that ye keep aloof from such.

  19. section6.chapter13

    1. But every true prophet that willeth to abide among you363 is worthy of his support.364 2. So also a true teacher is himself worthy, as the workman, of his support.365 3. Every firstfruit, therefore, of the 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.366 4. But if ye have not a prophet, give it to the poor. 5. If thou makest a batch of dough, take the first-fruit and give according to the commandment. 6. So also when thou openest a jar of wine or of oil, take the first-fruit and give it to the prophets; 7. and of money (silver) and clothing and every possession, take the first-fruit, as it may seem good to thee, and give according to the commandment.

  20. section6.chapter14

    1. But every Lord’s day368 do ye gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions,369 that your sacrifice may be pure.370 2. But let no one that is at variance371 with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned. 3. For this is that which was spoken by the Lord: In every place and time offer to me a pure sacrifice;372 for I am a great King, saith the Lord, and my name is wonderful among the nations.373

  21. section6.chapter15

    1. Appoint, therefore, for yourselves, bishops and deacons worthy of the Lord, men meek, and not lovers of money,375 and truthful and proved; for they also render to you the service376 of prophets and teachers. 2. Despise them not therefore, for they are your honoured ones, together with the prophets and teachers. 3. And reprove one another, not in anger, but in peace, as ye have it in the Gospel;377 but to every one that acts amiss378 against another, let no one speak, nor let him hear aught from you until he repent. 4. But your prayers and alms and all your deeds so do, as ye have it in the Gospel of our Lord.379

  22. section6.chapter16

    1. Watch for your life’s sake.381 Let not your lamps be quenched, nor your loins unloosed; 382 but be ye ready, for ye know not the hour in which our Lord cometh.383 2. But often shall ye come together, seeking the things which are befitting to your souls: for the whole time of your faith will not profit you,384 if ye be not made perfect in the last time. 3. For in the last days385 false prophets and corrupters shall be multiplied, and the sheep shall be turned into wolves, and love shall be turned into hate;386 4. for when lawlessness increaseth, they shall hate and persecute and betray one another,387 and then shall appear the world-deceiver388 as the Son of God,389 and shall do signs and wonders,390 and the earth shall be delivered into his hands, and he shall do iniquitous things which have never yet come to pass since the beginning. 5. Then shall the creation of men come into the fire of trial,391 and many shall be made to stumble and shall perish; but they that endure in their faith shall be saved392 from under the curse itself.393 6. And then shall appear the signs of the truth;394 first, the sign of an out-spreading395 in heaven; then the sign of the sound of the trumpet; and the third, the resurrection of the dead; 7. yet not of all, but as it is said: The Lord shall come and all His saints with Him.396 8. Then shall the world see the Lord coming upon the clouds of heaven.397

Translated/edited by Alexander Roberts, D.D. and James Donaldson, LL.D. TEI XML digitization by the University of Leipzig (Gregory Crane, Matt Munson, Digital Divide Data), via github.com/gregorycrane/nicenefathers @ 4eb88bc1d116edee81b83eb71bfeda46ef973b47. Originally published by Christian Classics Ethereal Library. Licence: CC BY-SA 4.0 (Creative Commons Attribution-ShareAlike 4.0 International).