The following passage
is taken from the late first century document commonly known as the Didache. In
the early centuries of the Church, it was deemed part of the sacred New
Testament canon, before that became standardized. The prayers are those for the Eucharistic
meal, and meal it was at that time, before the blessing was divorced from the
meal it blessed and reduced to the equivalent of a magic incantation.
The form follows that
of the traditional blessing at a first-century chavurah meal, which became the
basis for Jewish meal blessings to this day.
First, there is a cup of sanctification upon the proceedings; then the
blessing of the bread, which blesses the entire meal; third and last, the
thanksgiving after the meal, which, although the text did not say (but the
first-century reader would have known), was followed with another cup of wine.
‘First concerning
the Cup:
‘We give you
thanks, Father, for the holy vine of your servant David, which you revealed to us through your servant Jesus; glory
to you forever.
‘And concerning the broken Bread:
‘We give you
thanks, Father, for the Zoe
(Life) and Gnosis (Knowledge)
which you revealed to us
through your servant Jesus; glory to you forever. As this broken bread was scattered upon the
mountains but was brought together and became one, so let your church be
gathered together from the ends of the earth into your kingdom, for yours are
the glory and the power through Jesus Christ forever.
‘But after you are
satisfied with food, thus give thanks:
‘We give you
thanks, holy Father, for making your holy name dwell in our hearts, and for the
Gnosis (Knowledge) and Pistis (Faith) and Athanasia (Immortality) which you revealed to us through
Jesus your servant; glory to you forever.
‘You, Lord Almighty, created all
things for your name’s sake, and gave all humanity food and drink for our
enjoyment, that we might give thanks to you, but you have blessed us with
spiritual food and drink and AiĆ³nio
Fos (Eternal Light) through your servant. Above all we give thanks that you are mighty;
glory to you forever.
‘Remember, Lord, to deliver your Ekklesia (Church) from all evil
and to make it perfect in your love, and gather it together in holiness from
the four winds to the kingdom which you have prepared for it; for yours are the
power and the glory forever.
‘Let Charis (Grace) come and let this Aeon (World/Age) pass away.
Hosannah, God of David. If anyone
be holy, let them come! If anyone be not, let them repent: Maranatha. Amen.’ (Didache, chapters 9 and 10)
These benedictions,
which take the rarer form of Jewish prayer known as hodayot (‘We give thanks…’), rather than the more standard
berakot (‘Blessed be…’) mention
nothing about any of what were later considered the high points by later
Neoplationist-influenced Christianity such as the Virgin Birth, the
Crucifixion, the Resurrection, not even the Last Supper and the Words of
Institution. Indeed, though the Didache in the form we have it dates from the end
of the first century, these prayers likely predate the Gospel of Mark, originally written in Alexandria around 75
CE (though the form we have now is post-135 CE, after the Bar Kokhba War).
Two other features are
of great interest.
First, the Greek word
used for both David and for Jesus, pais, can mean either ‘servant’ (as in
bonded servant, or slave) or ‘child’; either way, the prayers place the two on
the same level in regards to their relationship to God.
Second, the use of
phrases and terms shared with Gnostic schools; these are the ones in Greek underlined
and in bold. Despite the title of this
essay, these do not signify that this set of prayers is necessarily Gnostic
(the rest of the Didache argues
against that), just that Gnosticism and Christianity coming out of the same milieu
shared much of the same sectarian language.
Several—Zoe, Pistis, Ekklesia, Charis—are also names of Aeons in many
Gnostic schools; the term Aeon itself as used here another feature of
Gnosticism; the idea of Aionio Fos belongs to both Gnostics and Hypsistarians
(as well as Mazdayasnists); the three references to what the Father “revealed
to us”.
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