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To these points, Crossan adds the consideration that the reading of the Coptic text of is likely to be secondary, while the Greek text is more difficult and earlier, and that this "would render doubtful Patterson's proposal that the Coptic fragment represented an earlier and shorter edition of the Didache" (op. It "reveals a Christianity established in rural communities who have broken with the radicalism of earlier converts" (100).
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Theirs is the story of refugees who fled intense religious persecution.
Since it was discovered in a monastery in Constantinople and published by P.
The assumption that the scribe's copy of the Didache actually ended with Did 12.2a, though such cannot be absolutely dismissed, is thus an unnecessary and excessive extrapolation. the Didache may derive from a rural rather than an urban situation.
The following two points speak against this assumption: 1) There are no decorations which mark the end of the text. It may stem from the consensus of rural households rather than the authority of urban patrons.
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It was, in other words, a rather casual copying of that section of the Didache for purposes of writing practice.