EUCHARIST ACCORDING TO THE DIDACHE
(9 & 10)
Snyder Bible Home YAH Sar
Shalom Congregation
The Didache (Didach
- pronounced dee-DAH-kay – which means
teaching), or Teaching of the Twelve, is a very early Nazorean text rediscovered in
the last 150 years dealing with rituals, authority, hospitality and organization
of the congregation. Some of the
so-called “Church Fathers” considered the Didache to be
part of the New Testament.
One of our oldest
congregations, the Ethiopic Orthodox Church, has accepted into the canon.
Christian churches accept it as part of the vast literature called “Church
Fathers.” We (the Nazorean Community) accept
it as inspired teaching.
The
Didache shows a great
deal of affinity to the Epistle of Barnabas
and many biblical texts. One of the
evidences of its Nazorean / Hebraic origin is in the use of the term “vine” as
a synonym for the line of Davidic kings in the course of the Communion. Yahshua is
equated with the vine and with David, and is called “the son of David”
rather than the “ ‘ouioV tou
qeou
” (that is, the son of elohe).
Here is a
translation of the Communion lesson:
Concerning the Eucharist, give thanks in this manner:
We thank you, Father, for your set-apart name Yahweh, the name you
have caused to live in our hearts, and for the knowledge, faith and immortality
that you have made known to us through Yahshua your Son; may you be esteemed
forever.
You, Almighty Sovereign, brought all things into being for the sake
of your Name, and have granted both food and drink for humanity to enjoy, so that
we might give you thanks. Yet to us you have
granted spiritual food and drink, and life age to age, through your Son. Above all, we thank you that you are powerful
to rescue us; may you be esteemed forever.
Remember, O Sovereign, your Congregation, to redeem it from every
evil one, to complete it in your love, and to gather it from the four winds –
every one who has been set apart for your Kingdom that you have prepared for it;
for yours is the Kingdom and appreciation forever.
Let refinement come, and let this world pass away. Hosanna to the
Son of David.
If any one is elect, let him come to The Eucharist (The Great Thanksgiving);
if any one is not, let him repent.
Maranatha
.
Amein.
First, concerning the cup.
We thank you, our Father, for the Holy Vine, David your Son, whom
you have made known to us through Yahshua the Anointed One, your Son; may you
be esteemed forever.
And concerning the broken bread.
We thank you, our Father, for the life and knowledge that you have made
known to us through Yahshua your Son; may you be greatly honored forever.
As this broken bread was once scattered upon the mountains, and
after it had been brought together became one, so may your Congregations be
gathered together from the ends of the earth into your Kingdom; for yours is
the adoration and the power, through Yahshua the Anointed One, forever. (See
note below.)
Now we charge the prophets to give thanks, so far as they are willing to do so. (Let the people pray.)
NOTE: Bread on the mountains refers to the kinfolk of Jacob, the Tribes of Israel, referencing Genesis 31:54. Discursion: Gen 31:41. (Jacob) “These twenty years I have been in your house; I served you fourteen years for your two daughters, and six years for your flock, and you have changed my wages ten times. 42. If the Elohe of my father, the Elohe of Abraham and the Fear of Isaac, had not been on my side, surely now you would have sent me away empty-handed. Elohe saw my affliction and the labor of my hands, and rebuked you last night.” 43. Then Laban answered and said to Jacob, “The daughters are my daughters, the children are my children, the flocks are my flocks, and all that you see is mine. But what can I do this day to these my daughters, or to their children whom they have borne? 44. Come now, let us make a covenant, you and I; and let it be a witness between you and me.” 45. So Jacob took a stone, and set it up as a pillar. 46. And Jacob said to his kinsmen, “Gather stones,” and they took stones, and made a heap; and they ate there by the heap. 47. Laban called it Jegarsahadutha: but Jacob called it Galeed.[1] 48. Laban said, “This heap is a witness between you and me today.” Therefore he named it Galeed, 49. and the pillar Mizpah[2], for he said, “YHWH watch between you and me, when we are absent one from the other. 50. If you ill-treat my daughters, or if you take wives besides my daughters, although no one is with us, remember, Elohe is witness between you and me.” 51. Then Laban said to Jacob, “See this heap and the pillar, which I have set between you and me. 52. This heap is a witness, and the pillar is a witness, that I will not pass over this heap to you, and you will not pass over this heap and this pillar to me, for harm. 53. The Elohe of Abraham and the Elohe of Nahor, the Elohe of their father, judge between us.” So Jacob swore by the Fear of his father Isaac[3], 54. and Jacob offered a sacrifice on the mountain and called his kinsmen to eat bread; and they ate bread and tarried all night on the mountain. 55. Early in the morning Laban arose, and kissed his grandchildren and his daughters and blessed them; then he departed and returned home. (RSV) [1] Both meaning “heap of witness” per Hitchcock, Laban’s title in Aramaic; Jacob’s title in Hebrew. [2] ibid. A watchtower. [3] b-Pachad 'abiyu Yitschaq = 1. A unique title for Elohe; 2. The kin of Isaac.
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