Didache

2 Early references

The Didache (/ddki/; Koine Greek: ) or

The Teaching of the Twelve Apostles (Didach means
Teaching)[1] is a brief early Christian treatise, dated by
most scholars to the late rst or early 2nd century.[2] The
rst line of this treatise is "Teaching of the Lord to the
Gentiles (or Nations) by the Twelve Apostles"[3]
The text, parts of which constitute the oldest surviving
written catechism, has three main sections dealing with
Christian ethics, rituals such as baptism and Eucharist,
and Church organization. It is considered the rst example of the genre of the Church Orders.
The work was considered by some of the Church Fathers as part of the New Testament[4] but rejected as
spurious or non-canonical by others,[5] eventually not accepted into the New Testament canon. The Ethiopian Orthodox Church broader canon includes the Didascalia,
a work which draws on the Didache.
Lost for centuries, a Greek manuscript of the Didache was rediscovered in 1873 by Philotheos Bryennios,
Metropolitan of Nicomedia in the Codex Hierosolymitanus. A Latin version of the rst ve chapters was discovered in 1900 by J. Schlecht.[6] The Didache is considered part of the category of second-generation Christian
writings known as the Apostolic Fathers.

Date, composition and modern

translation

Philotheos Bryennios, who re-discovered the Didache

The Didache is mentioned by Eusebius (c. 324) as the

Teachings of the Apostles following the books recognized
as canonical:[11]
Let there be placed among the spurious works
the Acts of Paul, the so-called Shepherd and
the Apocalypse of Peter, and besides these
the Epistle of Barnabas, and what are called
the Teachings of the Apostles, and also the
Apocalypse of John, if this be thought proper;
for as I wrote before, some reject it, and others
place it in the canon.

The title of the Didache in the manuscript discovered in 1873

Most scholars place the Didache at some point during

the mid to late rst century,[7] but John Robinson argues that it is rst generation, dating it c. 4060 AD.[8]
It is an anonymous work, a pastoral manual that reveals more about how Jewish-Christians saw themselves
and how they adapted their Judaism for gentiles than any
other book in the Christian Scriptures.[9] Hitchcock and
Brown produced the rst English translation in March
1884. Harnack produced the rst German translation in
1884, and Sabatier the rst translation and commentary
in 1885.[10]

Athanasius (367) and Runus (c. 380) list the Didache

among apocrypha. (Runus gives the curious alternative title Judicium Petri, Judgment of Peter.) It is rejected by Nicephorus (c. 810), Pseudo-Anastasius, and
Pseudo-Athanasius in Synopsis and the 60 Books canon.
It is accepted by the Apostolic Constitutions Canon 85,
1

3 CONTENTS

John of Damascus and the Ethiopian Orthodox Church.

The Adversus Aleatores by an imitator of Cyprian quotes
it by name. Unacknowledged citations are very common, if less certain. The section Two Ways shares the
same language with the Epistle of Barnabas, chapters 18
20, sometimes word for word, sometimes added to, dislocated, or abridged, and Barnabas iv, 9 either derives
from Didache, 16, 23, or vice versa. There can also be
seen many similarities to the Epistles of both Polycarp
and Ignatius of Antioch.The Shepherd of Hermas seems
to reect it, and Irenaeus, Clement of Alexandria,[12] and
Origen of Alexandria also seem to use the work, and so in
the West do Optatus and the Gesta apud Zenophilum. The
Didascalia Apostolorum are founded upon the Didache.
The Apostolic Church-Ordinances has used a part, the
Apostolic Constitutions have embodied the Didascalia.
There are echoes in Justin Martyr, Tatian, Theophilus of
Antioch, Cyprian, and Lactantius.

Contents

The contents may be divided into four parts, which most

scholars agree were combined from separate sources by a
later redactor: the rst is the Two Ways, the Way of Life
and the Way of Death (chapters 16); the second part is
a ritual dealing with baptism, fasting, and Communion
(chapters 710); the third speaks of the ministry and how
to deal with traveling prophets (chapters 1115); and the
nal section (chapter 16) is a brief apocalypse.

presented as awaiting the kingdom from the Father as

entirely a future event".[21]

3.3 The Two Ways

The rst section (Chapters 16) begins: There are two
ways, one of life and one of death, and there is a great
dierence between these two ways.[22]
In Apostolic Fathers, 2nd ed., Lightfoot-HarmerHolmes, 1992, notes:
The Two Ways material appears to have been
intended, in light of 7.1, as a summary of basic
instruction about the Christian life to be taught
to those who were preparing for baptism and
church membership. In its present form it represents the Christianization of a common Jewish form of moral instruction. Similar material
is found in a number of other Christian writings from the rst through about the fth centuries, including the Epistle of Barnabas, the
Didascalia, the Apostolic Church Ordinances,
the Summary of Doctrine, the Apostolic Constitutions, the Life of Schnudi, and On the Teaching of the Apostles (or Doctrina), some of which
are dependent on the Didache. The interrelationships between these various documents,
however, are quite complex and much remains
to be worked out.

The closest parallels in the use of the Two Ways doctrine

is found among the Essene Jews at the Dead Sea Scrolls
community. The Qumran community included a Two
The manuscript is commonly referred to as the Didache.
Ways teaching in its founding Charter, The Community
This is short for the header found on the document and the
Rule.
title used by the Church Fathers, The Lords Teaching
[13]
of the Twelve Apostles
which Jerome said was the Throughout the Two Ways, there are many Old Tessame as the Gospel according to the Hebrews. A fuller tament quotes shared with the Gospels and many thetitle or subtitle is also found next in the manuscript, The ological similarities, but Jesus is never mentioned by
Teaching of the Lord to the Gentiles[14] by the Twelve name. The rst chapter opens with the Shema (you
shall love God), the Great Commandment (your neighApostles.[15]
bor as yourself), and the Golden Rule in the negative
form (also found in the "Western" version of Acts of the
3.2 Description
Apostles at 15:19 and 29 as part of the Apostolic Decree). Then comes short extracts in common with the
Willy Rordorf considered the rst ve chapters as es- Sermon on the Mount, together with a curious passage
sentially Jewish, but the Christian community was able to on giving and receiving, which is also cited with variause it by adding the evangelical section.[16] Lord in tions in Shepherd of Hermas (Mand., ii, 46). The Latin
the Didache is reserved usually for Lord God, while Je- omits 1:36 and 2:1, and these sections have no parallel
sus is called the servant of the Father (9:2f.; 10:2f.).[17] in Epistle of Barnabas; therefore, they may be a later adBaptism was practised in the name of the Father and dition, suggesting Hermas and the present text of the Diof the Son and of the Holy Spirit.[18] Scholars generally dache may have used a common source, or one may have
agree that 9:5, which speaks of baptism in the name of relied on the other. Chapter 2 contains the commandthe Lord, represents an earlier tradition that was grad- ments against murder, adultery, corrupting boys, sexual
ually replaced by a trinity of names.[17][19] A similarity promiscuity, theft, magic, sorcery, abortion, infanticide,
with Acts 3 is noted by Aaron Milavec: both see Jesus coveting, perjury, false testimony, speaking evil, holding
as the servant (pais)[20] of God.[21] The community is grudges, being double-minded, not acting as you speak,

3.1

Title

3.4

Rituals

greed, avarice, hypocrisy, maliciousness, arrogance, plotting evil against neighbors, hate, narcissism and expansions on these generally, with references to the words of
Jesus. Chapter 3 attempts to explain how one vice leads
to another: anger to murder, concupiscence to adultery,
and so forth. The whole chapter is excluded in Barnabas.
A number of precepts are added in chapter 4, which ends:
This is the Way of Life. Verse 13 states you must not
forsake the Lords commandments, neither adding nor
subtracting (see also Deut 4:2,12:32). The Way of Death
(chapter 5) is a list of vices to be avoided. Chapter 6 exhorts to the keeping in the Way of this Teaching:
See that no one causes you to err from this way
of the teaching, since apart from God it teaches
you. For if you are able to bear the entire yoke
of the Lord, you will be perfect; but if you are
not able to do this, do what you are able. And
concerning food, bear what you are able; but
against that which is sacriced to idols be exceedingly careful; for it is the service of dead
gods. (Roberts)

3
ments late date, a position no longer current among scholars.
3.4.2 Fasting
Chapter 8 suggests that fasts are not to be on Monday
and Thursday with the hypocrites presumably nonChristian Jews but on Wednesday and Friday. Nor
must Christians pray with their Judaic brethren, instead
they shall say the Lords Prayer three times a day. The text
of the prayer is not identical to the version in the Gospel
of Matthew, and it is given with the doxology for Thine
is the power and the glory for ever. The Didache is the
main source for the inclusion of the doxology. It does not
occur within the oldest copies of the texts of Matthew and
Luke. Most biblical scholars agree that it was included as
a result of a later edit.
3.4.3 Eucharist
Chapter 9 concerns the Eucharist (thanksgiving):

Now concerning the Eucharist, give thanks

The Didache, like 1 Corinthians 10:21, does not give an
this way. First, concerning the cup:
absolute prohibition on eating meat which has been offered to idols, but merely advises to be careful.[23] ComWe thank thee, our Father, for the holy vine of
parable to the Didache is the let him eat herbs of Paul
David Thy servant, which Thou madest known
of Tarsus as a hyperbolical expression like 1 Cor 8:13: I
to us through Jesus Thy Servant; to Thee be the
will never eat esh, lest I should scandalize my brother,
glory for ever..
thus giving no support to the notion of vegetarianism in
the Early Church. John Chapman in the Catholic Encyclopedia (1908) states that the Didache is referring to And concerning the broken bread:
Jewish meats.[6] The Latin version substitutes for chapWe thank Thee, our Father, for the life and
ter 6 a similar close, omitting all reference to meats and
knowledge which Thou madest known to us
to idolothyta, and concluding with per Domini nostri Jesu
through Jesus Thy Servant; to Thee be the glory
Christi ... in saecula saeculorum, amen, by our lord Jefor ever. Even as this broken bread was scatsus Christ ... for ever and ever, amen. This is the end of
tered over the hills, and was gathered together
the translation. This suggests the translator lived at a day
and became one, so let Thy Church be gathwhen idolatry had disappeared, and when the remainder
ered together from the ends of the earth into
of the Didache was out of date. He had no such reason
Thy kingdom; for Thine is the glory and the
for omitting chapter 1, 36, so that this was presumably
power through Jesus Christ for ever..
not in his copy.[6]
But let no one eat or drink of your Eucharist,
unless they have been baptized into the name of
3.4 Rituals
the Lord; for concerning this also the Lord has
said, Give not that which is holy to the dogs.
3.4.1 Baptism
(Roberts)
The second part (chapters 7 to 10) begins with an instruction on baptism, which is to be conferred in the Name of
the Father, and of the Son and of the Holy Spirit[18] in
living water (that is, natural owing water), if it can be
had if not, in cold or even warm water. The baptized
and the baptizer, and, if possible, anyone else attending
the ritual should fast for one or two days beforehand. If
the water is insucient for immersion, it may be poured
three times on the head. A century ago, this point was
used by Dr. C. Bigg[24][25][26] to demonstrate the docu-

The Didache basically describes the same ritual as the

one that took place in Corinth.[27] The order of cup and
bread diers both from present-day Christian practice
and from that in the New Testament accounts of the Last
Supper,[28] of which, again unlike almost all present-day
Eucharistic celebrations, the Didache makes no mention.
Chapter 10 gives a thanksgiving after a meal. The contents of the meal are not indicated: chapter 9 does not exclude other elements as well that the cup and bread, which

5 SEE ALSO
The section beginning at 10.1 is a reworking of the Jewish
birkat ha-mazon, a three-strophe prayer at the conclusion
of a meal, which includes a blessing of God for sustaining the universe, a blessing of God who gives the gifts of
food, earth, and covenant, and a prayer for the restoration
of Jerusalem; the content is Christianized, but the form
remains Jewish.[31] It is similar to the Syrian Church eucharist rite of the Holy Qurbana of Addai and Mari, belonging to a primordial era when the euchology of the
Church had not yet inserted the Institution Narrative in
the text of the Eucharistic Prayer.[32]

3.5 Resurrection
The Didache makes no mention of Jesus resurrection,
other than thanking for immortality, which Thou hast
made known unto us through Thy Son Jesus in the
eucharist,[33] but the Didache makes specic reference to
the resurrection of the just prior to the Lords coming.[34]

4 Matthew and the Didache

Revelation 22:17 (KJV), to which the prayer in Didache 10 bears
some similarity.

are the only ones it mentions, and chapter 10, whether it

was originally a separate document or continues immediately the account in chapter 9, mentions no particular
elements, not even wine and bread. Instead it speaks of
the spiritual food and drink and life eternal through Thy
Servant that it distinguishes from the food and drink
(given) to men for enjoyment that they might give thanks
to (God)". After a doxology, as before, come the apocalyptic exclamations: 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. Maranatha. Amen. The prayer is reminiscent of
Revelation 22:1720 and 1Corinthians 16:22.[29]
These prayers make no reference to the redemptive death
of Christ, or remembrance, as formulated by Paul the
Apostle in 1Corinthians 11:2334, see also Atonement
in Christianity. Didache 10 doesn't even use the word
Christ, which appears only one other time in the whole
tract.
Some have posited that, in spite of the order in the
manuscript text, chapter 10 should precede chapter 9:
Some scholars rearranged the text of chapters 9 & 10 (in
comparison with chapter 14) to accommodate their view
that the later Roman Mass is closer to what they understand to be truly Christian (Wim van den Dungen). John
Dominic Crossan endorses John W. Riggs 1984 The Second Century article for the proposition that 'there are two
quite separate eucharistic celebrations given in Didache
910, with the earlier one now put in second place.[30]

See also: Gospel of Matthew

A new consensus[35] is emerging which dates the Didache to about the turn of the 2nd century. At the same
time, signicant similarities between the Didache and the
gospel of Matthew have been found[36] as these writings
share words, phrases, and motifs. There is also an increasing reluctance of modern scholars to support the thesis that the Didache used Matthew. This close relationship between these two writings might suggest that both
documents were created in the same historical and geographical setting. One argument that suggests a common
environment is that the community of both the Didache
and the gospel of Matthew was probably composed of
Jewish Christians from the beginning.[36] Also, the Two
Ways teaching (Did. 16) may have served as a prebaptismal instruction within the community of the Didache and Matthew. Furthermore, the correspondence
of the Trinitarian baptismal formula in the Didache and
Matthew (Did. 7 and Matt 28:19) as well as the similar shape of the Lords Prayer (Did. 8 and Matt 6:513)
appear to reect the use of similar oral traditions. Finally, both the community of the Didache (Did. 1113)
and Matthew (Matt 7:1523; 10:515, 4042; 24:11,24)
were visited by itinerant apostles and prophets, some of
whom were illegitimate.[36]

5 See also
Ancient Church Orders
Brotherly love (philosophy)

5
Codex Hierosolymitanus
Gospel according to the Hebrews

Notes

[1] Strongs G1322 Didache: instruction (the act or the matter): doctrine, hath been taught.
[2] Draper, J. A. (2006). The Apostolic Fathers: The
Didache. The Expository Times 117 (5): 17781.
doi:10.1177/0014524606062770.
[3] Greek:

[4] Runus, Commentary on Apostles Creed 37 (as Deuterocanonical) c. 380; John of Damascus Exact Exposition
of Orthodox Faith 4.17; and the 81-book canon of the
Ethiopian Orthodox Church
[5] Athanasius, Festal Letter 39 (excludes them from the
canon, but recommends them for reading) in 367;
Rejected by 60 Books Canon and by Nicephorus in
Stichometria
[6] John Chapman (1913). "Didache". Catholic Encyclopedia. New York: Robert Appleton Company.
[7] Oxford Dictionary of the Christian Church (Oxford University Press ISBN 978-0-19-280290-3): Didache
[8] John A. T. Robinson, Redating the New Testament (SCM
Press 1976)
[9] Aaron Milavec, The Didache: faith, hope, & life of the
earliest Christian communities, 5070 C.E., p. vii
[10] Aaron Milavec in The Didache in context: essays on its text,
history, and transmission ed. Clayton N. Jeord p140141.
[11] Historia Ecclesiastica III, 25.
[12] Clement quotes the Didache as scripture. Durant, Will.
Caesar and Christ. New York: Simon and Schuster. 1972
[13] Greek: ,
Didach Kiriou dia tn ddeka apostoln
[14] Some translations Nations, see Strongs 1484
[15] Greek:
, Didach kyriou dia tn ddeka apostoln
tois ethnesin
[16] Aaron Milavec, The Didache: faith, hope, & life of the
earliest Christian communities, 5070 C.E., p. 110
[17] Aaron Milavec, The Didache: faith, hope, & life of the
earliest Christian communities, 5070 C.E., p. 271
[18] The Didache or Teaching of the Apostles, trans. and ed.,
J. B. Lightfoot, 7:2,5

[19] In the cited reference (Aaron Milavec, p. 271), the Didache verse (But let no one eat or drink of this eucharistic thanksgiving, but they that have been baptized into the
name of the Lord, The Didache or Teaching of the Apostles, trans. and ed., J. B. Lightfoot, 9:10) is erroneously
indicated as 9:5
[20] Acts 3:13 describes Jesus as : a boy (as often beaten
with impunity), or (by analogy) a girl, and (generally) a
child; specically a slave or servant (especially a minister
to a king; and by eminence to God): child, maid (-en),
(man) servant, son, young man Strongs G3817
[21] Aaron Milavec, The Didache: faith, hope, & life of the
earliest Christian communities, 5070 C.E., p. 368
[22] Holmes, Apostolic Fathers
[23] Aaron Milavec The Didache: faith, hope, & life of the
earliest Christian 2003 p252 citing Wendell Willis It is
interesting, nonetheless, that both Paul and the Didache
take a exible approach save when it comes to eating food
sacriced to idols. Paul makes use of the phrase table of
demons ( 1 Cor 10:21).
[24] Bigg, C. (1904). Notes on the Didache. I: On Baptism by
Ausion. The Journal of Theological Studies (20): 579
84. doi:10.1093/jts/os-V.20.579.
[25] Bigg, C. (1904). Notes on the Didache. II: On Certain
Points in the First Chapter. The Journal of Theological
Studies (20): 5849. doi:10.1093/jts/os-V.20.584.
[26] Bigg, C. (1905). Notes on the Didache. The Journal
of Theological Studies (23): 4115. doi:10.1093/jts/osVI.23.411.
[27] Valeriy A. Alikin The earliest history of the Christian gathering Brill 2010 ISBN 978-90-04-18309-4 p110 "...practice of a particular community or group of communities.29 However, the Didache basically describes the same
ritual as the one that took place in Corinth. This is probable for several reasons. In both cases, the meal was a community supper that took place on Sunday evening where
the participants could eat their ll, rather than purely
a symbolic ritual.30 Also in both cases the meal began
with separate benedictions over the bread and wine (Mark
14:2225 par.)..
[28] 1 Corinthians 11:2325, Mark 14:2225, Matthew
26:2629, Luke 22:1420
[29] Rev. 22:1720 reads, The Spirit and the Bride say,
'Come,' And let the one who hears say, 'Come.' And let
the one who is thirsty come; let the one who desires take
the water of life without price. / I warn everyone who
hears the words of the prophecy of this book: if anyone
adds to them, God will add to him the plagues described
in this book, and if anyone takes away from the words of
the book of this prophecy, God will take away his share in
the tree of life and in the holy city, which are described in
this book. / He who testies to these things says, 'Surely
I am coming soon.' Amen. Come, Lord Jesus!" (English
Standard Version). I Cor. 16:22 reads, If anyone has no
love for the Lord, let him be accursed. Our Lord, come!
[Greek Maranatha]" (ESV).

[30] Crossan, The Historical Jesus, p 361 (1991)

[31] The Didache: Its Jewish Sources and Its Place in Early Judaism and Christianity by Hubertus Waltherus Maria van
de Sandt, David Flusser pp 3112; Metaphors of Sacrice
in the Liturgies of the Early Church by Stephanie Perdew;
Jdische Wurzel by Franz D. Hubmann
[32] Sarhad Yawsip Jammo, The Anaphora of Addai and Mari:
A Study of Structure and Historical Background
[33] Wade, Nicholas. The Faith Instinct: How Religion
Evolved and Why It Endures. Penguin Press HC. 2009.
ISBN 1-59420-228-1
[34] The Didache in context: essays on its text, history, and
transmission p151 N. Jeord 1995 According to the
end-time scenario of the Didache, the destruction of the
lawless, the purication of the faithful, and the selective
resurrection of the just occur prior to the Lords coming
[35] Lee Martin McDonald, The Biblical Canon: Its Origin, Transmission, and Authority, Henrickson Publishers,
2007, p. 261 n. 54; ISBN 978-1-56563-925-6
[36] H. van de Sandt (ed), Matthew and the Didache, (Assen:
Royal van Gorcum; Philadelphia: Fortress Press, 2005).

EXTERNAL LINKS

Jeord, Clayton N (1989). The sayings of Jesus in

the Teaching of the Twelve Apostles. Brill. ISBN
978-90-04-09127-6.
Audet, Jean-Paul, La Didache, Instructions des
Aptres, J. Gabalda & Co., 1958.
Draper, J. A. (2006). The Apostolic Fathers: The
Didache. The Expository Times 117 (5): 17781.
doi:10.1177/0014524606062770.
Holmes, Michael W., ed., The Apostolic Fathers:
Greek Texts and English Translations, Baker Academic, 2007. ISBN 978-0-8010-3468-8
Jones, Tony, The Teaching of the Twelve: Believing
& Practicing the Primitive Christianity of the Ancient
Didache Community, Paraclete Press, 2009. ISBN
978-1-55725-590-7
Lightfoot, Joseph Barber, et al., Apostolic Fathers,
London: Macmillan and Co. 1889.
This article incorporates text from a publication now
in the public domain: Herbermann, Charles, ed.
(1913). Catholic Encyclopedia. Robert Appleton
Company.

References
Van de Sandt, H.W.M (2005). Matthew and the
Didache: two documents from the same JewishChristian milieu?. Royal Van Gorcum/Fortress.
ISBN 978-90-232-4077-8.

8 External links
Greek text in Latin alphabet from Universitt Bremen
Didache text in Greek from CCEL

Jeord, Clayton N (1995). The Didache in context:

essays on its text, history, and transmission. Brill.
ISBN 978-90-04-10045-9.

Eight English translations; Greek text; Nine Commentaries; and Overview of the Didache by Early
Christian Writings Church Fathers

Draper, Jonathan A (1996). The Didache in modern research:an overview. Brill. ISBN 978-90-0410375-7.

Didache translated by Philip Scha

Slee, Michelle (2003). The church in Antioch in the

rst century CE: communion and conict. Sheeld
Academic. ISBN 978-0-567-08382-1.

"Didach, The".
ed.). 1911.

Milavec, Aaron (2003). The Didache: text, translation, analysis, and commentary. Liturgical Press.
ISBN 978-0-8146-5831-4.
Milavec, Aaron (2003). The Didache: faith, hope,
& life of the earliest Christian communities, 5070
CE. Paulist Press. ISBN 978-0-8091-0537-3.
Del Verme, Marcello (2004). Didache and Judaism:
Jewish roots of an ancient Christian-Jewish work.
T&T Clark. ISBN 978-0-567-02531-9.

Didache translated by Charles H. Hoole. English

translation hosted by about.com
Encyclopdia Britannica (11th

Didache, article from the 19011906 Jewish Encyclopedia.

Annotated Bibliography of the Didache
earlychurch.org.uk The Didache: Its Origin And
Signicance
upenn.edu Electronic Edition by Robert A. Kraft
(updated 28 July 1995)
2012 Translation & Audio Version

Text and image sources, contributors, and licenses

9.1

Text

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9.2

Images

File:Bloch-SermonOnTheMount.jpg Source: http://upload.wikimedia.org/wikipedia/commons/9/96/Bloch-SermonOnTheMount.jpg

License: ? Contributors: ? Original artist: ?
File:Didtitle.jpg Source: http://upload.wikimedia.org/wikipedia/commons/4/47/Didtitle.jpg License: Public domain Contributors: ? Original artist: ?
File:Filoteos_Bryennios.JPG Source: http://upload.wikimedia.org/wikipedia/commons/5/51/Filoteos_Bryennios.JPG License: Public
domain Contributors: Teaching of the Twelve Apostles, page 7 Original artist: Scha, Phillip
File:Joseph_Martin_Kronheim_-_The_Sunday_at_Home_1880_-_Revelation_22-17.jpg Source:
http://upload.wikimedia.org/
wikipedia/commons/f/fe/Joseph_Martin_Kronheim_-_The_Sunday_at_Home_1880_-_Revelation_22-17.jpg License: Public domain
Contributors: The Sunday at Home: A Family Magazine for Sabbath Reading, 1880 [collected volume], London, Religious Tract Society,
Paternoster Row, 164 Picadilly. Original artist:
Joseph Martin Kronheim (1810-1896)
File:P_christianity.svg Source: http://upload.wikimedia.org/wikipedia/commons/7/79/P_christianity.svg License: CC-BY-SA-3.0 Contributors: ? Original artist: ?
File:Thomas_Aquinas_in_Stained_Glass.jpg Source: http://upload.wikimedia.org/wikipedia/commons/3/35/Thomas_Aquinas_in_
Stained_Glass.jpg License: CC BY-SA 2.0 Contributors: Flickr Original artist: e3000
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Contributors: Rei-artur Original artist: Nicholas Moreau

9.3

Content license

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