Solemnity of Sts. Peter and Paul, apostles

“The Savior confided to this man, as some special trust, the whole universal Church, after having asked him three times: Dost thou love me? And he received the world in charge, as one flock one shepherd, having heard, Feed my lambs; and the Lord gave, well nigh in His own stead, that most famous disciple to the proselytes as a father, and shepherd, and instructor.”

─St. Asterius of Amasea (c. 350 – c. 410 AD): On the Chief Holy Apostles, Peter and Paul.

 "But not to dwell upon ancient examples, let us come to the most recent spiritual heroes. Let us take the noble examples furnished in our own generation. Through envy and jealousy the greatest and most righteous pillars [of the church] have been persecuted and put to death. Let us set before our eyes the illustrious apostles. Peter, through unrighteous envy, endured not one or two, but numerous labours; and when he had at length suffered martyrdom, departed to the place of glory due to him. Owing to envy, Paul also obtained the reward of patient endurance, after being seven times thrown into captivity, compelled to flee, and stoned. After preaching both in the east and west, he gained the illustrious reputation due to his faith, having taught righteousness to the whole world, and come to the extreme limit of the west, and suffered martyrdom under the prefects. Thus was he removed from the world, and went into the holy place, having proved himself a striking example of patience."

─Pope St. Clement I (reigned 88 - 99 AD): Letter to the Corinthians, 5

Apostles Peter and Paul, by El Greco. Oil on canvas, c. 1592;
The Hermitage, St. Petersburg.

St. John Chrysostom: The Sons of Zebedee

John and James, The Sons of Zebedee

2. ...the sons of Zebedee at the same time came to Him, and spoke to Him of precedence. “We desire,” it is said, “that one should sit on Your right hand, and one on Your left.”  How then does this evangelist say, that their mother came to Him? It is probable both things were done. I mean, that they took their mother with them, with the purpose of making their entreaty stronger, and in this way to prevail with Christ.

For in proof that this is true, as I say, and the request was rather theirs, and that being ashamed they put forward their mother, mark how Christ directs His words to them.

But rather let us learn, first, what do they ask, and with what disposition, and whence they were moved to this? Whence then were they moved to this? They saw themselves honored above the rest, and expected from that they should obtain this request also.  But what can it be they ask? Hear another evangelist plainly declaring this. For, “Because He was near,” it is said, “to Jerusalem, and because they thought the kingdom of God should immediately appear,” (Lk 19:11) they asked these things. For they supposed that this was at the doors, and visible, and that having obtained what they asked, they would undergo none of the painful things. For neither for its own sake only did they seek it, but as though they would also escape the hardships.

Wherefore also Christ in the first place leads them off from these thoughts, commanding them to await slaughter and dangers, and the utmost terrors. For, “Are ye able,” says He, “to drink of the cup that I drink of?” (Mt 20:22) 

But let no man be troubled at the apostles being in such an imperfect state. For not yet was the cross accomplished, not yet the grace of the Spirit given. But if you would learn their virtue, notice them after these things, and you will see them superior to every passion. For with this object He reveals their deficiencies, that after these things you might know what manner of men they became by grace.

That then they were asking, in fact, for nothing spiritual, neither had a thought of the kingdom above, is manifest from hence. But let us see also, how they come unto Him, and what they say. “We would,” it is said, “that whatsoever we shall desire of You, You should do it for us.” (Mk 10:35) 

And Christ says to them, “What would ye?” (Mk 10:36) not being ignorant, but that He may compel them to answer, and lay open the wound, and so apply the medicine. But they out of shame and confusion of face, because under the influence of a human passion they had come to do this, took Him privately apart from the disciples, and asked Him. For they went before, it is said, so that it might not be observable to them, and so said what they wished. For it was their desire, as I suppose, because they heard, “You shall sit on twelve thrones,” to have the first place of these seats. And that they had an advantage over the others, they knew, but they were afraid of Peter, and say, “Command, that one sit on Your right hand, one on Your left;” and they urge Him, saying, “Command.”

What then says He? Showing, that they asked nothing spiritual, neither, if they had known again what they were asking, would they have ventured to ask for so much, He says, “You know not what ye ask,” how great, how marvellous, how surpassing even the powers above. After that He adds, “Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with?”  Do you see, how He straightway drew them off from their suspicion, by framing His discourse from the contrary topics? For you, He says, talk to me of honor and crowns, but I to you of conflicts and labors. For this is not the season for rewards, neither shall that glory of mine appear now, but the present time is one of slaughter, and wars, and dangers.

And see how by the form of His question, He both urges and attracts them. For He said not, “Are ye able to be slain?” “Are ye able to pour forth your blood?” but how? “Are ye able to drink of the cup?” Then to attract them to it, He says, “Which I shall drink of,” that by their fellowship with Him in it they might be made more ready.

And a baptism again calls He it; showing that great was the cleansing the world was to have from the things that were being done.

“They say unto Him, We are able.” (Mt 20:22) Out of their forwardness they straightway undertook it, not knowing even this which they were saying, but looking to hear what they had asked.

What then says He? “You shall drink indeed of my cup, and be baptized with the baptism that I am baptized with.”  Great blessings did He foretell to them. His meaning is, you shall be counted worthy of martyrdom, and shall suffer these things which I suffer; you shall close your life by a violent death, and in these things you shall be partakers with me; “But to sit on my right hand and on my left is not mine to give, but it shall be given to them for whom it is prepared of my Father.”

3. Having first elevated their souls, and made them of a higher character, and having rendered them such as sorrow could not subdue, then He reproves their request.

But what can be this present saying? For indeed there are two points that are subjects of inquiry to many: one, if it be prepared for any to sit on His right hand; and then, if the Lord of all has not power to bestow it on them for whom it is prepared.

What then is the saying? If we solve the former point, then the second also will be clear to the inquirers. What then is this? No one shall sit on His right hand nor on His left. For that throne is inaccessible to all, I  do not say to men only, and saints, and apostles, but even to angels, and archangels, and to all the powers that are on high.

At least Paul puts it as a peculiar privilege of the Only-Begotten, saying, “To which of the angels said He at any time, Sit on my right hand? (Heb 1:13) And of the angels He says, who makes His angels spirits; but unto the Son, 'Your throne, O God.'” (Heb 1:7-8) 

How then says He, “To sit on my right hand and on my left is not mine to give,” as though there are some that should sit there? Not as though there are; far from it; but He makes answer to the thoughts of them who ask the favor, condescending to their understanding. For neither did they know that lofty throne, and His sitting at the right hand of the Father; how should they, when even the things that were much lower than these, and were daily instilled into them, they understood not? But they sought one thing only, to enjoy the first honors, and to stand before the rest, and that no one should stand before them with Him; even as I have already said before, that, since they heard of twelve thrones, in ignorance what the saying could mean, they asked for the first place.

What therefore Christ says is this: “You shall die indeed for me, and shall be slain for the sake of the gospel, and shall be partakers with me, as far as regards the passion: but this is not sufficient to secure you the enjoyment of the first seat, and to cause that you should occupy the first place. For if any one else should come, together with the martyrdom, possessed of all the other parts of virtue far more fully than you, not because I love you now, and prefer you to the rest, therefore shall I set aside him that is distinguished by his good works, and give the first honors to you.”

But thus indeed He did not say it, so as not to pain them, but darkly He intimates the self-same thing, saying, “You shall drink indeed of my cup, and you shall be baptized with the baptism that I am baptized with; but to sit on my right hand and on my left, this is not mine to give, but it shall be given to those for whom it is prepared.”

But for whom is it prepared? For them who could become distinguished by their works. Therefore He said not, It is not mine to give, but my Father's, lest any should say that He was too weak, or wanting in vigor for their recompense; but how? It is not mine, but of those for whom it is prepared.

And in order that what I say may be more plain, let us work it on an illustration, and let us suppose there was some master of the games, then that many excellent combatants went down to the contest, and that some two of the combatants that were most nearly connected with the master of the games were to come to him and say, “Cause us to be crowned and proclaimed,” confiding in their good-will and friendship with him; and that he were to say to them, “This is not mine to give, but it shall be given to them for whom it is prepared, by their labors, and their toils;” should we indeed condemn him as powerless? By no means, but we should approve him for his justice, and for having no respect of persons. Like then as we should not say that he did not give the crown from want of vigor, but as not wishing to corrupt the law of the games, nor to disturb the order of justice; in like manner now should I say Christ said this, from every motive to compel them, after the grace of God, to set their hopes of salvation and approval on the proof of their own good works.

Therefore He says, “For whom it is prepared.” For what, says He, if others should appear better than you? What, if they should do greater things? For shall you, because you have become my disciples, therefore enjoy the first honors, if you yourselves should not appear worthy of the choice?

For that He Himself has power over the whole, is manifest from His having the entire judgment. For to Peter too He speaks thus, “I will give you the keys of the Heavens.”  And Paul also makes this clear where he says, “Henceforth is laid up for me the crown of righteousness, which the Lord, the righteous judge, will give me in that day; and not to me only, but unto all them also which have loved His appearing.” (2 Tim 4:8) But the appearing was of Christ. But that no one will stand before Paul, is surely clear to every one.

And if He has expressed these things somewhat obscurely, marvel not. For to lead them on by hidden instruction, not to be rudely pressing Him without object or cause for the first honors (for from a human passion they felt this), and not wishing to give them pain, by the obscurity He effects both these objects.

“Then were the ten moved with indignation with respect to the two.” Then. When? When He had reproved them. So long as the judgment was Christ's, they were not moved with indignation; but seeing them preferred, they were contented, and held their peace, out of reverence and honor to their Master.

And if they were vexed in mind, yet they dared not utter this. And when they had some feeling of human weakness towards Peter, at the time that He gave the didrachmas, they did not give way to anger, but asked only, “Who then is greatest?” But since here the request was the disciples', they are moved with indignation. And not even here are they straightway moved with indignation, when they asked, but when Christ had reproved them, and had said they should not enjoy the first honors, unless they showed themselves worthy of these.

4. Do you see how they were all in an imperfect state, when both these were lifting themselves up above the ten, and those envying the two? But, as I said, show me them after these things, and you will see them delivered from all these passions. Hear at least how this same John, he who now came to Him for these things, everywhere gives up the first place to Peter, both in addressing the people, and in working miracles, in the Acts of the Apostles.

And he conceals not Peter's good deeds, but relates both the confession, which he openly made when all were silent, (Jn 6:68-69) and his entering into the tomb, (Jn 20:6) and puts the apostle before himself. For, because both continued with Him at His crucifixion, taking away the ground of his own commendation, he says, “That disciple was known unto the high priest.” (Jn 18:15) 

But James survived not a long time, but from the beginning he was so greatly filled with warmth, and so forsook all the things of men, and mounted up to an height unutterable, as straightway to be slain. Thus, in all respects, they after these things became excellent.  

But then, “they were moved with indignation.” What then says Christ? “He called them unto Him, and said, The princes of the Gentiles exercise dominion over them.”  For, as they were disturbed and troubled, He soothes them by His call before His word, and by drawing them near Him. For the two having separated themselves from the company of the ten, had stood nearer Him, pleading their own interests. Therefore He brings near Him these also, by this very act, and by exposing and revealing it before the rest, soothing the passion both of the one and of the other.

And not as before, so now also does He check them. For whereas before He brings little children into the midst, and commands to imitate their simplicity and lowliness; here He reproves them in a sharper way from the contrary side, saying, “The princes of the Gentiles exercise dominion over them, and their great ones exercise authority upon them, but it shall not be so among you; but he that will be great among you, let this man be minister to all; and he that will be first, let him be last of all;” showing that such a feeling as this is that of heathens, I mean, to love the first place. For the passion is tyrannical, and is continually hindering even great men; therefore also it needs a severer stripe. Whence He too strikes deeper into them, by comparison with the Gentiles shaming their inflamed soul, and removes the envy of the one and the arrogance of the other, all but saying, “Be not moved with indignation, as insulted. For they harm and disgrace themselves most, who on this wise seek the first places, for they are among the last. For matters with us are not like matters without. 'For the princes of the Gentiles exercise dominion over them,' but with me the last, even he is first.”

“And in proof that I say not these things without cause, by the things which I do and suffer, receive the proof of my sayings. For I have myself done something even more. For being King of the powers above, I was willing to become man, and I submitted to be despised, and despitefully entreated. And not even with these things was I satisfied, but even unto death did I come. Therefore,” He says,

“Even as the Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many.” (Mt 20:28) “For not even at this did I stop,” says He, “but even my life did I give a ransom; and for whom? For enemies. But thou if you are abused, it is for yourself, but I for you.”

Be not then afraid, as though your honor were plucked down. For however much you humble yourself, you cannot descend so much as your Lord. And yet His descent has become the ascent of all, and has made His own glory shine forth. For before He was made man, He was known among angels only; but after He was made man and was crucified, so far from lessening that glory, He acquired other besides, even that from the knowledge of the world.

Fear not then, as though your honor were put down, if you should abase yourself, for in this way is your glory more exalted, in this way it becomes greater. This is the door of the kingdom. Let us not then go the opposite way, neither let us war against ourselves. For if we desire to appear great, we shall not be great, but even the most dishonored of all.

Do you see how everywhere He urges them by the opposite things, giving them what they desire? For in the preceding parts also we have shown this in many instances, and in the cases of the covetous, and of the vain-glorious, He did thus. For wherefore, He says, do you give alms before men? That you may enjoy glory? You must then not do so, and you shall surely enjoy it. Wherefore do you lay up treasures? That you may be rich? You must then not lay up treasures, and you shall be rich. Even so here too, wherefore do you set your heart on the first places? That you may be before others? Choose then the last place, and then you will enjoy the first. So that if it be your will to become great, seek not to become great, and then you will be great. For the other is to be little.

~St. John Chrysostom: Homilies in Matthew, excerpt from Homily 65, 2-4.

The Didache

The Lord's Teaching Through the Twelve Apostles to the Nations.

Ch. 1.  The Two Ways; The First Commandment

There are two ways,  one of life and one of death; but a great difference between the two ways. The way of life, then, is this: First, you shall love God  who made you; second, your neighbour as yourself; and all things whatsoever you would should not occur to you, do not also do to another. And of these sayings  the teaching is this: Bless those who curse you, and pray for your enemies, and fast for those who persecute you.  For what reward is there, if you love those who love you? Do not also the Gentiles do the same?  But love those who hate you, and you shall not have an enemy.  Abstain from fleshly and worldly lusts.  If someone gives you a blow upon your right cheek, turn to him the other also, and you shall be perfect. If someone impresses you for one mile, go with him two.  If someone takes away your cloak, give him also your coat. If someone takes from you what is yours, ask it not back, for indeed you are not able. Give to every one that asks you, and ask it not back; for the Father wills that to all should be given of our own blessings (free gifts).  Happy is he that gives according to the commandment; for he is guiltless. Woe to him that receives; for if one having need receives, he is guiltless; but he that receives not having need, shall pay the penalty, why he received and for what, and, coming into straits (confinement),  he shall be examined concerning the things which he has done, and he shall not escape thence until he pay back the last farthing. Matthew 5:26 But also now concerning this, it has been said, Let your alms sweat  in your hands, until you know to whom you should give.

Ch. 2.  The Second Commandment: Gross Sin Forbidden

And the second commandment of the Teaching; You shall not commit murder, you shall not commit adultery, Exodus 20:13-14 you shall not commit pederasty,  you shall not commit fornication, you shall not steal, Exodus 20:15 you shall not practice magic, you shall not practice witchcraft, you shall not murder a child by abortion nor kill that which is begotten.  You shall not covet the things of your neighbour, Exodus 20:17 you shall not forswear yourself, Matthew 5:34 you shall not bear false witness, Exodus 20:16 you shall not speak evil, you shall bear no grudge.  You shall not be double-minded nor double-tongued; for to be double-tongued is a snare of death. Your speech shall not be false, nor empty, but fulfilled by deed.  You shall not be covetous, nor rapacious, nor a hypocrite, nor evil disposed, nor haughty. You shall not take evil counsel against your neighbour.  You shall not hate any man; but some you shall reprove,  and concerning some you shall pray, and some you shall love more than your own life.

Ch. 3.  Other Sins Forbidden

My child,  flee from every evil thing, and from every likeness of it. Be not prone to anger, for anger leads the way to murder; neither jealous, nor quarrelsome, nor of hot temper; for out of all these murders are engendered. My child, be not a lustful one; for lust leads the way to fornication; neither a filthy talker, nor of lofty eye; for out of all these adulteries are engendered. My child, be not an observer of omens, since it leads the way to idolatry; neither an enchanter, nor an astrologer, nor a purifier, nor be willing to took at these things; for out of all these idolatry is engendered. My child, be not a liar, since a lie leads the way to theft; neither money-loving, nor vainglorious, for out of all these thefts are engendered. My child, be not a murmurer, since it leads the way to blasphemy; neither self-willed nor evil-minded, for out of all these blasphemies are engendered. But be meek, since the meek shall inherit the earth. Matthew 5:5 Be long-suffering and pitiful and guileless and gentle and good and always trembling at the words which you have heard.  You shall not exalt yourself, Luke 18:14 nor give over-confidence to your soul. Your soul shall not be joined with lofty ones, but with just and lowly ones shall it have its intercourse. The workings that befall you receive as good, knowing that apart from God nothing comes to pass.

Ch. 4.  Various Precepts

My child, him that speaks to you the word of God remember night and day; and you shall honour him as the Lord;  for in the place whence lordly rule is uttered,  there is the Lord. And you shall seek out day by day the faces of the saints, in order that you may rest upon  their words. You shall not long for division, but shall bring those who contend to peace. You shall judge righteously, you shall not respect persons in reproving for transgressions. You shall not be undecided whether it shall be or no.  Be not a stretcher forth of the hands to receive and a drawer of them back to give.  If you have anything, through your hands you shall give ransom for your sins.  You shall not hesitate to give, nor murmur when you give; for you shall know who is the good repayer of the hire. You shall not turn away from him that is in want, but you shall share all things with your brother, and shall not say that they are your own; for if you are partakers in that which is immortal, how much more in things which are mortal?  You shall not remove your hand from your son or from your daughter, but from their youth shall teach them the fear of God. Ephesians 6:4 You shall not enjoin anything in your bitterness upon your bondman or maidservant, who hope in the same God, lest ever they shall fear not God who is over both; Ephesians 6:9; Colossians 4:1 for he comes not to call according to the outward appearance, but unto them whom the Spirit has prepared. And you bondmen shall be subject to your  masters as to a type of God, in modesty and fear. Ephesians 6:5; Colossians 3:22 You shall hate all hypocrisy and everything which is not pleasing to the Lord. Forsake in no way the commandments of the Lord; but you shall keep what you have received, neither adding thereto nor taking away therefrom . Deuteronomy 12:32 In the church  you shall acknowledge your transgressions, and you shall not come near for your prayer  with an evil conscience.  This is the way of life.

Ch. 5.  The Way of Death

And the way of death  is this: First of all it is evil and full of curse:  murders,  adulteries, lusts, fornications, thefts, idolatries, magic arts, witchcrafts, rapines, false witnessings, hypocrisies, double-heartedness, deceit, haughtiness, depravity, self-will, greediness, filthy talking, jealousy, over-confidence, loftiness, boastfulness; persecutors of the good,  hating truth, loving a lie, not knowing a reward for righteousness, not cleaving  to good nor to righteous judgment, watching not for that which is good, but for that which is evil; from whom meekness and endurance are far, loving vanities, pursuing requital, not pitying a poor man, not labouring for the afflicted, not knowing Him that made them, murderers of children, destroyers of the handiwork of God, turning away from him that is in want, afflicting him that is distressed, advocates of the rich, lawless judges of the poor, utter sinners.  Be delivered, children, from all these.

Ch. 6.  Against False Teachers, and Food Offered to Idols

See that no one cause you to err  from this way of the Teaching, since apart from God it teaches you. For if you are able to bear all the yoke  of the Lord, you will be perfect; but if you are not able, what you are able that do. And concerning food,  bear what you are able; but against that which is sacrificed to idols  be exceedingly on your guard; for it is the service of dead gods.

Ch. 7.  Concerning Baptism

And concerning baptism,  baptize this way:  Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, Matthew 28:19 in living water.  But if you have not living water, baptize into other water; and if you can not in cold, in warm. But if you have not either, pour out water thrice  upon the head into the name of Father and Son and Holy Spirit. But before the baptism let the baptizer fast, and the baptized, and whatever others can; but you shall order the baptized to fast one or two days before.

Ch. 8.  Concerning Fasting and Prayer (the Lord's Prayer)

But let not your fasts be with the hypocrites; Matthew 6:16 for they fast on the second and fifth day of the week; but fast on the fourth day and the Preparation (Friday).  Neither pray as the hypocrites; but as the Lord commanded in His Gospel,  thus pray: Our Father who art in heaven, hallowed be Your name. Your kingdom come. Your will be done, as in heaven, so on earth. Give us today our daily (needful) bread,  and forgive us our debt as we also forgive our debtors. And bring us not into temptation, but deliver us from the evil one (or, evil); for Yours is the power and the glory for ever.  Thrice in the day thus pray.

Ch. 9.  The Thanksgiving (Eucharist)

Now concerning the Thanksgiving (Eucharist), thus give thanks. First, concerning the cup:  We thank you, our Father, for the holy vine of David Your servant,  which You made known to us through Jesus Your Servant; to You be the glory for ever. And concerning the broken bread:  We thank You, our Father, for the life and knowledge which You made known to us through Jesus Your Servant; to You be the glory for ever. Even as this broken bread was scattered over the hills,  and was gathered together and became one, so let Your Church be gathered together from the ends of the earth into Your kingdom;  for Yours is the glory and the power through Jesus Christ for ever. But let no one eat or drink of your Thanksgiving (Eucharist), but they who have been baptized into the name of the Lord; for concerning this also the Lord has said, Give not that which is holy to the dogs. Matthew 7:6

Ch. 10.  Prayer After Communion

But after you are filled,  thus give thanks: We thank You, holy Father, for Your holy name which You caused to tabernacle in our hearts, and for the knowledge and faith and immortality, which You made known to us through Jesus Your Servant; to You be the glory for ever. You, Master almighty, created all things for Your name's sake; You gave food and drink to men for enjoyment, that they might give thanks to You; but to us You freely gave spiritual food and drink and life eternal through Your Servant.  Before all things we thank You that You are mighty; to You be the glory for ever. Remember, Lord, Your Church, to deliver it from all evil and to make it perfect in Your love, and gather it from the four winds, sanctified for Your kingdom which You have prepared for it;  for Yours is the power and the glory for ever. Let grace come, and let this world pass away.  Hosanna to the God (Son)  of David! If any one is holy, let him come; if any one is not so, let him repent.  Maran atha.  Amen. But permit the prophets to make Thanksgiving as much as they desire.

Ch. 11.  Concerning Teachers, Apostles, and Prophets

Whosoever, therefore, comes and teaches you all these things that have been said before, receive him.  But if the teacher himself turn and teach another doctrine to the destruction of this, hear him not; but if he teach so as to increase righteousness and the knowledge of the Lord, receive him as the Lord. But concerning the apostles and prophets, according to the decree of the Gospel, thus do. Let every apostle that comes to you be received as the Lord.  But he shall not remain except one day; but if there be need, also the next; but if he remain three days, he is a false prophet. And when the apostle goes away, let him take nothing but bread until he lodges;  but if he ask money, he is a false prophet. And every prophet that speaks in the Spirit  you shall neither try nor judge; for every sin shall be forgiven, but this sin shall not be forgiven.  But not every one that speaks in the Spirit is a prophet; but only if he hold the ways of the Lord. Therefore from their ways shall the false prophet and the prophet be known. And every prophet who orders a meal  in the Spirit eats not from it, except indeed he be a false prophet; and every prophet who teaches the truth, if he do not what he teaches, is a false prophet. And every prophet, proved true,  working unto the mystery of the Church in the world,  yet not teaching others to do what he himself does, shall not be judged among you, for with God he has his judgment; for so did also the ancient prophets. But whoever says in the Spirit, Give me money, or something else, you shall not listen to him; but if he says to you to give for others' sake who are in need, let no one judge him.

Ch. 12.  Reception of Christians

But let every one that comes in the name of the Lord be received,  and afterward you shall prove and know him; for you shall have understanding right and left. If he who comes is a wayfarer, assist him as far as you are able; but he shall not remain with you, except for two or three days, if need be. But if he wills to abide with you, being an artisan, let him work and eat; 2 Thessalonians 3:10 but if he has no trade, according to your understanding see to it that, as a Christian,  he shall not live with you idle. But if he wills not to do, he is a Christ-monger.  Watch that you keep aloof from such.

Ch. 13.  Support of Prophets

But every true prophet that wills to abide among you  is worthy of his support. So also a true teacher is himself worthy, as the workman, of his support. Matthew 10:10; cf. Luke 10:7 Every first-fruit, therefore, of the products of wine-press and threshing-floor, of oxen and of sheep, you shall take and give to the prophets, for they are your high priests.  But if you have not a prophet, give it to the poor. If you make a batch of dough, take the first-fruit and give according to the commandment. So also when you open a jar of wine or of oil, take the first-fruit and give it to the prophets; and of money (silver) and clothing and every possession, take the first-fruit, as it may seem good to you, and give according to the commandment.

Ch. 14.  Christian Assembly on the Lord's Day

But every Lord's day  gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions,  that your sacrifice may be pure.  But let no one that is at variance  with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned. For this is that which was spoken by the Lord: In every place and time offer to me a pure sacrifice;  for I am a great King, says the Lord, and my name is wonderful among the nations.

Ch. 15.  Bishops and Deacons; Christian Reproof

Therefore, appoint for yourselves bishops and deacons worthy of the Lord, men meek, and not lovers of money, 1 Timothy 3:4 and truthful and proven; for they also render to you the service  of prophets and teachers. Despise them not therefore, for they are your honoured ones, together with the prophets and teachers. And reprove one another, not in anger, but in peace, as you have it in the Gospel; Matthew 18:15-17 but to every one that acts amiss  against another, let no one speak, nor let him hear anything from you until he repents. But your prayers and alms and all your deeds so do, as you have it in the Gospel of our Lord.

Ch. 16.  Watchfulness; The Coming of the Lord

Watch for your life's sake.  Let not your lamps be quenched, nor your loins unloosed;  but be ready, for you know not the hour in which our Lord comes. Matthew 24:42 But often shall you come together, seeking the things which are befitting to your souls: for the whole time of your faith will not profit you,  if you be not made perfect in the last time. For in the last days  false prophets and corrupters shall be multiplied, and the sheep shall be turned into wolves, and love shall be turned into hate; Matthew 24:11-12 for when lawlessness increases, they shall hate and persecute and betray one another, Matthew 24:10 and then shall appear the world-deceiver  as the Son of God,  and shall do signs and wonders,  and the earth shall be delivered into his hands, and he shall do iniquitous things which have never yet come to pass since the beginning. Then shall the creation of men come into the fire of trial,  and many shall be made to stumble and shall perish; but they that endure in their faith shall be saved  from under the curse itself.  And then shall appear the signs of the truth;  first, the sign of an outspreading in heaven; then the sign of the sound of the trumpet; and the third, the resurrection of the dead; yet not of all, but as it is said: The Lord shall come and all His saints with Him.  Then shall the world see the Lord coming upon the clouds of heaven. +

• The Didache (c. 100), Catholic Encyclopedia article