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32 of 33 people found the following review helpful:
4.0 out of 5 stars
A good intro to an overlooked early Jewish-Christian text., August 31, 2005
In recent years there has been an enormous explosion of interest in Gnostic Christian texts such as "The Gospel of Thomas" and "The Gospel of Mary Magdalene". Almost overlooked in this fascination with early, non-canonical (i.e., omitted from the Bible) Christian texts has been The Didache ("The Teaching"), a "training manual" for Gentile converts to an early Jewish-Christian community. (Most scholars date "The Didache" to about 90-120 A.D., but Milovec opts for an earlier date between 50-80 A.D.)
"The Didache" is a manual of initiation, not theology, but Milovec attempts to read between the lines to discern glimpses of the underlying theology. Although Milovec's speculations sometime stray a bit too far from the available evidence, I think he is basically correct in seeing "The Didache" as reflecting a Jewish-Christian community who viewed Jesus primarily in prophetic and messianic terms, and not as the literal God incarnate of later Christian theology. Of particular interest in this context are the eucharistic prayers found in "The Didache," prayers which do not reflect the "this is my body . . . this is my blood" phraseology of the New Testament sources. Also, "The Didache" provides perhaps the earliest specific Christian condemnation of abortion, and reiterates the Pauline critique of homosexuality (or, at least, one form of it, characterized as "the corruption of boys"). Thus "The Didache" perhaps has relevance to today's "What would Jesus say?" debates.
What gives "The Didache" credibility to me is its absence of Gnostic influence and its general similarity in language to the gospels, "The Acts of the Apostles," and the "Letter of James". In fact, it's emphasis on morality and its absence of high Christology (Jesus as God, Jesus as atoning for the sins of the world), seems to place it in the Jamesian tradition stemming from the Jewish Christian community centered in Jerusalem.
In my opinion (and that of most scholars), the Gnostic gospels are relatively late 2nd century creations that tell us little about Jesus or his earliest group of followers. "The Didache" provides a better window into that world, and I recommend it highly. Milovec loses one star for a little bit of over-speculation and for a writing style that is not particularly captivating. Still, he gets four stars for a basically solid book (supported with the original Greek text and ample-but-not-exhausting discussion of translation issues) that casts needed light on an early Christian text that has been too often neglected.
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22 of 22 people found the following review helpful:
4.0 out of 5 stars
The Didache for ordinary people!, December 23, 2004
Here is high quality scholarly work on a shelf reachable by an average Sunday School teacher! The book has greek text one the left (average SS teachers may skip this ;-) and his own english translation on the right, for the 16 chapters of the Didache. His delightful commentary follows and gives the reader a quick grasp of the basic use of the Didache as a first century oral means of "membership training" under a "membership mentor." After reading this short book most hungry minds will want even more. Thanks to DaVinci Code the laity are interested in works that did not make the Canon-cut... the Didache (and Clement I) are considerably more helpful reading than books by Dobson, Hybels, Rick Warren (or me). Aaron Milavec has helped the ordinary person understand the early church through study of the Didache --Keith Drury, Associate Professor of Religion, Indiana Wesleyan University
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28 of 32 people found the following review helpful:
2.0 out of 5 stars
It has some significant limitations!, September 29, 2005
While Milavec does do well in lifting up the implications of the text for the lives of women, and it is the most inexpensive commentary on the Didache available, I found his work to be full of a number of unexamined (or undefended, anyway) sociological and theological assumptions about the life of the community that produced the Didache. To give just one example, he presumes that the "prophets" referred to in the text were economic refugees with a primarily (entirely?) class-justice agenda, all with little explicit grounds in the Didache itself. But given obvious affinities with the language of the Gospel of Matthew and its even clearer Jewish-Christian milieau, isn't it just as likely that these "prophets" were the respected Christian leaders the text indicates they are (meaning they preached social justice as one part of the overall good news of Jesus and God's kingdom), and that they were understood to (or actually did!) hear the voice of God for the benefit of the community?
For only five bucks more, the Ancient Christian Writers series volume 6 (edited by James Kleis) or "Apostolic Fathers" by Michael Holmes gives both a translation and an introduction not only to the Didache but also many other early Church documents, though their commentary is not nearly as extensive as Milavec.
Somewhat pricier but worth it for a more thorough and balanced understanding, I would strongly recommend either of Van de Sandt's works ("The Didache: Its Jewish Sources" is a detailed scholarly commentary, while "Matthew and the Didache" is a collection of essays), or the paperback edition of Marcello del Verme's "Didache and Judaism."
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