The June edition of the Biblical Studies Carnival, deftly wordsmithed by Benjamin Myers of the Faith and Theology blog, is available for the world to see. And ricoblog even got in there a few times!

If you don't regularly read Ben's stuff, you should. Read some more of his posts, like just about anything in his "popular posts" list.

Thanks, Ben!

The sweet woman I love pointed out to me the other day that in June we can say, "we get married next month!"

So to celebrate that fact, I post one of my favorite pictures from our engagement picture session. Hey, I didn't know you took 'engagement pictures', but it's what all the kids are doing these days.

The wedding is on July 22. Until then, here's a pic* of the happy couple:

* Aaron Nelson of Evantide Photography is our photographer. He's a great guy who just got married two weeks ago!

I took this photo (and many others) atop Chuckanut mountain in Larrabee State Park at sunset a few weeks ago. From Chuckanut, take Highline Road, and then ascend up Cleator road (one-lane gravel, fairly well maintained) to the viewpoint at the top.

[This is part of a running series on the Didache. See the introductory post for more information — RWB]

Phrasing/Translation

Μὴ γίνου πρὸς μὲν τὸ λαβεῖν ἐκτείνων τὰς χεῖρας,
Do not first reach out your hands to receive,
   πρὸς δὲ τὸ δοῦναι συσπῶν.
   only to draw back from giving.

ἐὰν ἔχῃς διὰ τῶν χειρῶν σου,
If you have something because of your hands,
   δώσεις λύτρωσιν ἁμαρτιῶν σου.
   offer it as a ransom for your sins.

οὐ διστάσεις δοῦναι οὐδὲ διδοὺς γογγύσεις·
Do not hesitate to give nor grumble while giving:
   γνώσῃ γάρ,
   for you will know,
      τίς ἐστιν ὁ τοῦ μισθοῦ καλὸς ἀνταποδότης.
      who is the good paymaster of the reward.

οὐκ ἀποστραφήσῃ τὸν ἐνδεόμενον,
Do not reject the needy one,
   συγκοινωνήσεις δὲ πάντα τῷ ἀδελφῷ σοῦ
   but share everything with your brother
      καὶ οὐκ ἐρεῖς ἴδια εἶναι·
      and do not say anything is your own:
   εἰ γὰρ ἐν τῷ ἀθανάτῳ κοινωνοί ἐστε,
   for if you are sharers in the immortal,
      πόσῳ μᾶλλον ἐν τοῖς θνητοῖς;
      how much more in things that will die?

Notes

These three verses center on materialism. They speak about giving and receiving. The Didachist teaches that in order to receive, one must give. The one who is receiving should be giving. The bit about offering up the work of our hands "as a ransom for your sins" seems a bit strange, though. The Didachist's point, though, is that the baptismal candidate shouldn't clutch to the tangible things of the world, but he should realize that nothing is his, all belongs to the Father, so sharing with the brothers bestows the benefits upon the community.

Almost sounds communist, though.

The basic idea is that the material things should have no pull on the actions of the Christian. They are not ours, they have only been entrusted to us for a short time. We should, then, use such resources wisely and appropriately.

The paragraph closes off with a stunning concept: "if you are sharers in the immortal, how much more in things that will die?" Christians have and share in the incredible gift of salvation and eternal life. In light of that, lesser things should be just that: lesser.

Update (2006-06-01): Tim Wegener (Madabar) writes in to refer me to Ex 30.11-13 on the idea of the work of our hands offered up as a ransom for our sins. He also (rightly) points me away from thoughts of communism by reminding me "Perhaps the difference is that the sharing is done freely, rather than through force, regulation, legislation or coercion". True, true. It seems when I see things like "share things freely" my economics major kicks in and considers economic systems instead of what the text really says. Thanks for bringing the discussion back to what's important, Tim!

Since I presented papers at both the ETS and SBL national conferences last year, and since I have had papers accepted for presentation at the same national conferences this year, it seems like it is time for a page on my personal web site that serves as the index to "academic" (whatever that means) papers and such that I write.

Here it is: Papers Presented at Academic Conferences

[This is part of a running series on the Didache. See the introductory post for more information — RWB]

Phrasing/Translation

Τέκνον μου,
My child,
   τοῦ λαλοῦντός σοι τὸν λόγον τοῦ θεοῦ
   the one speaking to you the word of God,
   μνησθήσῃ νυκτὸς καὶ ἡμέρας,
   remember him night and day,
   τιμήσεις δὲ αὐτὸν ὡς κύριον·
   and honor him as the Lord:
   ὅθεν γὰρ ἡ κυριότης λαλεῖται,
   for where the Lord's nature is discussed
   ἐκεῖ κύριός ἐστιν.
   there the Lord is.

ἐκζητήσεις δὲ καθ ̓ ἡμέραν τὰ πρόσωπα τῶν ἁγίων,
But seek out each day the presence of the saints,
   ἵνα ἐπαναπαῇς τοῖς λόγοις αὐτῶν.
   so that you may find comfort in their words.

οὐ ποθήσεις σχίσμα,
Do not strive after schism,
   εἰρηνεύσεις δὲ μαχομένους·
   but bring peace to the ones who fight:
   κρινεῖς δικαίως,
   judge justly,
      οὐ λήψῃ πρόσωπον ἐλέγξαι ἐπὶ παραπτώμασιν.
      do not show favortism in bringing sins to light.

οὐ διψυχήσεις,
Do not be double-minded,
   πότερον ἔσται ἢ οὔ.
   whether this occurs or not.

Notes

Didache 4 begins with positive statements concerning fellowship and the ones who lead the fellowship, followed with cautions regarding dissention, schism and unity.

I find it telling that unity is stressed but it is not unity as we would tend to think about it today. The unity discussed here involves unity in obedience, not unity in tolerance. The "ones who fight" are not brought to peace simply with an agreement to end the discussion without addressing the underlying cause. The "schism" or disagreement is resolved, but it is resolved with honor and propriety -- bringing sin to light and rebuking it.

This is all prefaced with positive statements regarding the pratice of praying for an honoring the one "speaking the word of God" to the community. There is a focus on honoring that leadership and in following that leadership.** Additionally there is a focus on fellowshipping with other believers: "each day seek out the presence of the saints". The reason given for doing this is to "find comfort in their words".

When a properly-ordered community does these things -- praying for, supporting and honoring leadership along with seeking out fellowship -- then when difficulties and disagreements come, the disagreement can be reconciled and not simply plastered over in a vain attempt at 'unity'. After all, the goal isn't unity for unity's sake. The goal is loving God who made us (Did 1.2). When the difficult situations arise, if the community is properly focused on loving God (and therefore loving the ones who "speak the word of God", Did 4.1) then one side effect will be a serious effort toward unity in love of God when difficult situations arise. Without the underlying love of God, the love and honoring of leaders, and the respect of fellow saints, any effort toward unity is hopeless.

Thus, in the context of instuction for a baptismal candidate (which the Didache very well may be) the importance of underscoring this is evident for the well-being of the community in achieving its primary purpose, to love God.

** A random thought (and not a serious proposal): I find it somewhat interesting that terminology such as 'overseer' or 'elder' isn't used here in light of later portions of the Didache that serve as an ecclesiastical manual for practices such as the Eucharist. Perhaps that helps in establishing a date for the Didache that is earlier than, say, the letters of Ignatius?

Scot McKnight begins a three-part series on the problems of Ehrman & Pagels and their approach toward orthodoxy. McKnight calls it "The Gospel of Niggle". Here's the intro on his post:

I gave this paper sometime ago, but it pertains to The DaVinci Code movie. What I do is deal witih the proposals of heresy and orthodoxy behind the book, and the two major proponents of these theories today: Elaine Pagels and Bart Ehrman. It is a bit hard-hitting at times, but I think it is warranted. I’ll do this over three days. I thought I had posted this before, but didn’t find it.

Check it out:

• The Gospel of Niggle 1
• The Gospel of Niggle 2
• The Gospel of Niggle 3

Kevin P. Edgecomb of the biblicalia blog has started in translating First Clement. He's posted the first three chapters.

Be sure to give him some feedback on his translation. First Clement is one of the larger documents of the Apostolic Fathers corpus. It will be fun to see how his translation develops.

Thanks, Kevin!

Update: Kevin now has chapters 4-6 posted.
Update II (2006-05-30): Chapters 7-15 are posted. Only 50 more to go!
Update III (2006-06-01): Chapters 16-19 are posted.
Update IV (2006-06-02): Chapters 20-22 are posted.
Update V (2006-06-03): Chapters 23-32 are posted. Also, check out Kevin's long-term plans regarding future translation projects.
Update VI (2006-06-04): Chapters 33-42 are posted.
Update VII (2006-06-04): Chapters 43-58 are posted.
Update VIII (2006-06-06):  Chapters 59-65 are posted. That's the end.
Update IX (2006-06-06): Kevin posts a followup to the translation process along with some thoughts. He also posts a page with the whole translation that may be updated in the future.

Thanks again, Kevin!