50 AD) and a late archaising fiction of the early third century.
It bears no date itself, nor does it make reference to any datable external event, yet the picture of the Church which it presents could only be described as primitive, reaching back to the very earliest stages of the Church's order and practice in a way which largely agrees with the picture presented by the NT, while at the same time posing questions for many traditional interpretations of this first period of the Church's life. Traces of the use of this text, and the high regard it enjoyed, are widespread in the literature of the second and third centuries especially in Syria and Egypt.
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).
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.
2) The proposed elimination of all of the material after Did 12.2a is a rather radical solution to the open question of the disposition of the Didache. Willy Rordorf and Andre Tullier, writing in a major French series, located the Didache in northern Palestine or western Syria, but not in the capital city of Antioch.
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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.
1-6 has a prehistory that connects with Jewish ethical concerns (see Harnack 1896) which probably took shape in both Greek and Semitic formulations.
Even before 1926, Chamberlain was in the restaurant business on the north shore.
Since it was discovered in a monastery in Constantinople and published by P.