The didache is anti-Trinitarian, just like the Bible. It never calls Jesus God, but rather God's servant.
I thought you would zero in on that.....
But.... also
Tony Burke reviews The Didache: A Missing Piece of the Puzzle in Early Christianity, edited by Jonathan A. Draper and Clayton N. Jefford.
www.biblicalarchaeology.org
"Particularly striking is the Didache’s lack of interest in essential tenets of Pauline Christianity. Not only does it affirm Torah observance, but it also makes no mention of the death and resurrection of Jesus, and its Eucharist celebration makes no connection of the meal with the body and blood of Christ. This position suggests alignment of the community with, once again, the Gospel of Matthew and with the anti-Pauline “faith without works is dead” theology of the Epistle of James. The Didache imagines Jesus as the servant of God, not a dying and rising son of God whose eschatological return ushers in a new kingdom."
But before you get all puffed up that the early fathers support your belief..... read this. For they cannot be right in one and wrong in the other......
Here's my very brief introduction to baptism in the Didache. This topic deserves several articles, and I plan on following up with it in later posts. Stay tuned! What does the Didache teach us about the theology and practice of baptism in the ancient church? Chapter 7 of the Didache addresses the
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What does the Didache teach us about the theology and practice of baptism in the ancient church?
Chapter 7 of the Didache addresses the topic of Christian baptism.
In verse 1 of this chapter, we see a connection between baptism and catechesis. Those who were about to receive baptism were first of all instructed in the way of life.
Secondly, we learn that whenever baptism was administered, God was invoked by his triune name: Father, Son and Holy Spirit. The recipient of baptism was being baptized into union and fellowship with the Triune God.
Thirdly, baptism ordinarily would have taken place outdoors in living water, meaning running or flowing water. This was the ordinary setting for Christian baptism, but verse 2 tells us that if such water was unavailable,
Christians were free to baptize with other water, preferably cold water.
Next, we see that pouring water on the head three times—which is known as trine baptism—was an acceptable mode of baptism, even though it may not have been the ordinary mode of baptism.
Finally, we see that the rite of baptism was preceded by a short period of fasting. Those who were about to be baptized should fast, and the one who was going to administer baptism should likewise fast, as well as any others in the congregation who were able to do so. This fast ordinarily lasted one to two days.
The Didache does not explain the reason for the pre-baptismal fast, but it was most likely understood as a sign of repentance.
So there we have a brief introduction to what the Didache says about Christian baptism in the ancient church.
