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! The mores!

When searching the Internet something interesting about the argument "philology", behold I come across the following text, conclusion of an article published on the site http://www.filologia .org.br/revista/36/07.htm "The ablative absolute is of course just a thought apart, a separate survey, as if a virtual pair of parentheses. is so exceedingly condensed and encapsulated loses morphic character of person, number and gender (no gender in participles), dispensing clausal connective and juxtaposing the paragraph with only a comma. Presents the forms of present or past participle in ablative. Has the force of persuasion as much as a syllogism. And Aristotle in his Rhetoric Art, examine whether, perhaps lamented the fact that the Greek language have lost it and concentrate on this genitive grammatical role. It is the ablative case is genuinely Latin, so other languages \u200b\u200bcan imitate him, setting interfaces, but not pair it absolutely "

Emphasis added. Make two expressions that do not really understand. The first statement (that the ablative absolute morphic characters of the lost person, number and gender) is not present, for example, in the simple syntactic structure, "Cicerone cenante nuntius litteram attulit Thursday.": Will the participle "cenante" lost morphic characters in number and gender (How would lose these characters because Ablative participle must agree in gender, number and case with its subject "Cicerone"?). It is known that the ablative absolute is equivalent to a conditional proposition, whose subject is not exercising any function in the main proposition, and consists of a name (subject of the proposition) and a present participle or perfect agrees that with the subject in gender, number and case (ablative of course).

The second assertion, that is, the fact of the Greek language to have lost the ablative to the point of deserving Aristotle's lament that probably the comment in its Rhetorical Art, also goes against this fact of glotologia classic: the only remnant of that certificate would have the ablative in Greek is the suffix-φί, preserved only in the Homeric language, always with instrumental value, or to designate the company or the rental therefore unfit to fill the role of ablative absolute (cf. August Schleicher, Leo Meyer, Compendio di grammatica comparative dello antico Indian, Greek ed italico , p.323- 324). Unless you have found some papyrus, parchment or unpublished epigraph that reflect the employment ablative in Greek! From what I know, the Greek language has not lost the ablative! Its function is Indo-European grammar which was assumed by genitive!

What amazes me is that these statements from letters, and not merely students. The tempora! The mores!
AVRELIVS

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Study on the problem of confrontation between Christians and "pagans" in the fourth century Latin

Pantheon, Rome: sign of the encounter-clash between Christianity and paganism

Below is a link site Diritto @ storia containing a study of the eminent Dr. Bronisław Sitek (associate professor of the Law Faculty, University of Warmia and Mazury in Olsztyn) on the issue of confrontation between Christianity and paganism in the fourth century. Through a thorough study of the Codex Theodosianus, the eminent professor concludes that "la tesi dell'assenza di religione cristiana nella Tolleranza verse i pagani eretici the gli è false: a mio Avviso, dal 380 coloro che poi in decidevano dell'Impero policy della più non eran i Cristiani Profonda di fede, ma tutti coloro per i quali la nuova religione era un Trampolino per la carriera policy, the per una di Promozione further Possibilità sociale. "This responds to criticism from those who seek a biased view in ancient Christianity only a source of intolerance and suppression of classical culture. This is not to deny that there was in fact not rare episodes of Christian intolerance, but a biased ; depreciation which seeks contempt for critical study of the cultural heritage of ancient Christianity does not seem a straight academic posture, because of the lack of impartiality, in addition to stating that Christianity has canceled the classical culture is a historical untruth, as evidenced by arquelogia and Literature from the late pela História antiga.
AVRELIVS

Bronisław Sitek, Sull'editto Theodosian De Fide Catholica. reflections on religious tolerance and intolerance between the fourth and fifth centuries AD : http://www.dirittoestoria.it/4/Contributi/Sitek-Editto-Teodosiano-de-fide-catholica.htm

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go back to thinking! Why?


Actually the right question is "Why not?".

Here I am, the first post of new blog again, some of you already know the other , stay calm, do not forsake him to take care of this .... ^ _ ^

But let's get to the point, namely to explain why I decided to take up more space on the network ....

The reason is that every day we are inundated with news of every kind, we are bombarded with every means of information, each has its say, everyone wants to be right and do not understand anything for a while ', and then I want to try with you if you'll be happy, to analyze what's going to ask themselves why, in short, to return to reason! Yes, because the impression I have is that you are losing more and more accustomed to think, to reason in an objective and aware about what is happening around us, maybe because as it is often said "The world goes faster and faster and it is hard to keep up with him, because sometimes you want the tools to think we are just removed, either because it is easier to get an idea what to do with its own ready-made, either by a thousand other reasons, the fact is that we are not accustomed to thinking seriously, and so I'm here I try, hoping it will help clear up some 'ideas to me and you, and If, however, many things will continue to be unclear, at least there we had a good chat ....

The intent of the word blog is to discuss current affairs, and especially of the burning issues, without prejudice of any kind and, as they say in these cases "above the parties". I do not want to hear
despise any political party, race or religion, nor even, if you want to discuss in a constructive way, you are welcome, I will express my thoughts, but I do not pretend to be shared by all, in fact, I would be happy to compare with those agree with me, but especially with those who are not at all, I will read with interest and respond to all comments, in here everyone can express his opinion freely, but it is clear from the outset, I do not see offensive comments towards anyone here speak peacefully and without hatred towards anyone, this is not an Italian talk show where people are not nothing more than insult each other.

One last thing, it should already be implied in what I said earlier, 'but knowing the specific websites, over and above the parties means that here you will see posts that are critical to the right as left, and in the same way you see praises both right and left, so avoid talk of the series "you are a communist" or "you're a fascist", generalizations and think in class are the things that give me more discomfort in a discussion, because with everything having to do except with the reasoning and respect, with a maximum rooting from the stadium.

That said I hope that the topics that interest you decide to treat, and if you could give me some ideas on new topics I'll be happy to be undertaken, where possible, to satisfy you ....

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Cristiano

funerary inscription of a "puer Christianus" (408 AD)

there are different categories of Latin Christian and sub-categories: the church is divided into sacred, liturgical, biblical, and the literary and the popular. Interesting examples are drawn from official acts of the martyrs and passiones in narrative form. Still different is the language of the sermons. Often the language is peculiar monastic.




The study of Christian Latin is begun in the nineteenth century by the Italian-born French and German Ozanam Koffman. In the Netherlands, Nijmegen in the school, with prof. Joseph Schrijnen and student Christine Mohrmann, developed the concept of Christian Latin as Sondersprache, "special language" that is spoken by a group of persons placed in special conditions. This refers to languages \u200b\u200bas a special technical language, characterized by two functions: 1) characteristic function (social, professional, chronological), 2) function of group cohesion.


Even the language of the Christian community has to play both of these functions:


1) Function feature. The religious message of Christianity requires its followers a radical change of life, separating them from the rest of the community about the conversion, S. Paul speaks of "καινότης ζοῆς" "Novitas vitae" (Epistle to the Romans), the conversion is "μεταμορφοῦσθαι" in the Epistles of Barnabas speaks of "ἀναπλάσσειν", "reshape"; still in S. Paul (The Epistle to the Corinthians) Adam vetus homo "as opposed to the new Adam, Christ," novus homo "in Aristide apologist age of Hadrian, is the expression" this is really a new people. "


2) Function of group cohesion. The members of a group are inclined to formulate of behavioral patterns consistent: in the Christian community, moreover, the very reality of persecution led to the development of a sense of solidarity. Moreover, the Christians had a strong sense of antagonism towards the Jews as pagans: τρίτον γένος called themselves, tertium genus. In Celsus, author of the third century of a Ἀληθὴς λόγος against the Christians (which is answered by Origen Contra Celsum) there is the use of the verb ἀποτειχίζω: Christians use "ἀποτειχίζειν αὑτούς" closed within the walls. In essence, Celso, the castle within the walls of the community.






[E 'Interestingly, the greek Christian suffered very minor changes in language of Latin. First it was behind the greek Jewish and could serve as a reservoir of linguistic proven and experienced. Secondly, the Greek language is more flexible than the Latin, is much more willing to express new concepts without undergoing profound changes (see the great ability to create new words and compounds and to talk to abstractions).]






Latin used by Christians, then, was somewhat different from those used by others. There was a renewal syntax and vocabulary, both greek inspired the early Christians both for his own use of the Latin word "low," popular. The Christians were aware of the diversity of their language at the end of Mark's Gospel is read as "those who want to become Christians, showing particular signs, including language," Linguis loquentur novis. The apologist Arnobius realize that the sacred text of the Christian communities results from the Gentiles a sense of revulsion, "trivialis et sermo est sordidus. Res vestrae barbarisms, solecisms, vitiorum pollunt deformities. Another witness to the refusal of the language saeculum Christian Lattanzio is: the prophets have spoken "ac simplex sermo communis, ut populus," which is a sermo credit from the learned (there is "fides"), the prefer such a style politum et disertum.


If the Greek influence in the Latin Christian are easily explained, his character "popular" has articulated motivations.


1) Grounds for ideological character. Christianity re-evaluates the simplicity and purity heart compared to the wisdom and eloquence. An example Matteo11: 25: "I give you grace, Father Lord of heaven and earth, because thou hast hid these things from the sapientes and prudentes saeculum of this, but revealed them to parvulοs. In a complete reversal, the sage and philosopher, no longer the model: indeed, in 18:2, the children are to be used as examples. S. Paul in the epistle to the Corinthians says, "I have come to evangelize non sapientia ut verbs not evacuetur crux Christi," "I did not come among you in Sublimit sermonis", "my wise is nothing, I only know crucifixum Christum; "No one is mistaken if someone seems to be wise in this saeculum: he becomes a fool ut sit sapiens. "" the wisdom of this world stultitia est apud Deum. Unmask the wise in their wickedness - it is written. " Occurs, therefore, a reversal of the traditional parameters of παιδεία and increasing importance of content over form. Augustine, De Doctrina Cristiana: "In ipso sermon doctor Cristianus Malitia appease rebus quam verbis. Considers that it was better than it has been said that with most veritas "," No doctor serviat verbis, sed verba docta. Lactantius says that "The divine things were announced breviter ac nude." [But sometimes the Latin Christian bay to the shape, insofar as it facilitates the direct exposure of the content. Augustine repeatedly emphasizes the Christian language of utilitarianism, which should not aim at delectare, but to give precedence to the appearance of docere (De doctrina Cristiana), but he also recognizes the need of eloquence at the service of truth.]


2) Grounds for historical reasons the most obvious sign of a historical nature that leads to the adoption of the sermo vulgaris on the part of Christians is made from the humble social background of the first followers. Importance was the biblical text with which the Christian was daily contact and assimilated the language: the Latin translations, were originally due to anonymous who undertook to bring in their own linguistic style, vulgaris, any manuscript happen under their hand. According to S. Augustine, whoever "ausus east interpreting." By the time the linguistic features of these translations were not seen as more vulgar and, through a process of finishing and sacralization, become institutional. S. Augustine, for example, in De Doctrina Cristiana, as an expression of Vetus comments, which appeared as floriet future instead of florebit: "Of course a more experienced editor would prefer the fix for this period and nothing would prevent the correction, nisi customary. "










SYNOPSIS






The main influence is greek or Hebrew, mediated from the greek. In general, the innovation lies in the strengthening of certain tendencies repressed, in appreciation of what was more or less abandoned.










1) Judaism (mediated by greek)






• genitive of quality 'instead of the adjective: smell smell Suavis suavitatis in place of, instead of opus opus iniquitatis iniquum ; promissionis ground instead of the promised land. The construction is already in Apuleius


• genitive intensive or elative: saecula saeculorum; vanitas vanitatum; canticum Canticorum.


• pleonasms: praedixit Questioned, he said. Are frequent in the Bible.


• Figures etymology: gaudebo Gaudens; videntes videmus. Already present in the genitive intensive figure etymological heritage of Latin was charged with the accusative of the internal object (live vitam) and the ablative procedure (censorship census).


• quia value-assertive: Vivit Dominus quia quia where = really.


• type constructs prepositional


It is part of the sermo vulgaris: the Latin spoken tended to reinforce the meaning with use of prepositions in a mold greek based Jewish. One can speak here of coincidence between vulgarians and archaism.


• in + ablative instrumental in manu glaudium Sumerian (Cyprus); eicere demons in nomine Dei. It was a typical use of spoken Latin and Late Latin becomes even where the elimination of cases requiring the use of the preposition, Latin would use the simple ablative, except in cases where there was expressed the idea of \u200b\u200bplace: for es. laetor delector in or in.


• in associative + ablative: come in the flesh come in majesty, in charity events.


• in + accusative predicate: lignum in vobis ERIT aescam; come Servos. Indicates a process of evolution.


• super + accusative according to comparative: desirability super aurum. Even after a comparative: Dulciora super mel.


• super with verbs of feeling: admirari super, super Irasco.


• ab + ablative of comparison: maior ab angelis. In the Old Latin is even after adjectives of positive degree: tawny oculi in wine. The ablative of comparison as the second born as ablative of separation therefore has a predisposition for the new construct, even under the influence of Greek form with ἀπό.






2) grecism






• genitive of comparison: maior illo or becomes illegal maior maior quam illius. It is also the first Christian writers, in Vitruvius and inscriptions of the Augustan age, is thus related to the sermo vulgaris.


• genitive with verbs of perception: audio alicuius on greek model.


• genitive with verbs of command here is the influence of model greek.


• + is indirect questioning: the classical Latin used num, n, utrum, etc.., Latin Christian with his forefinger. In vetus "Videmus you venit." The construct is also in Plautus, and is based on the use of greek   conjunction so conditional, as interrogative. Jerome corrects this form and writes: "Videmus an veniat.


• ut row + infinitive: ita ut sit corrected by Jerome in "ita ut sederet.


• proposition dependent verba dicendi: quod say, I say quia, quoniam + verb say so over: the construction is analytic. The regular analytical construct requires the subjunctive: in the following states only. Classical Latin had cases where there was a choice between the infinitive construct and analytical, with verba feelings laetor you vicisse or laetor quod vicisti. The analytical construct goes back to Plautus, "scio iam filius quod amet maeretricem (Asinaria). It is also found in the Bellum Hispaniense "related renuntiaverunt quod haberet Pompeium in power". S. Augustine in the works prior to baptism, De Contra academicos and blessed life, use a few times this construct: first time on 55, then to cling steadfastly to Christianity has a great influence on his linguistic choices, always maintaining a stylistic distinction between works of different genres (in the Confessions is an analytical construct over 11 infinitives, Sermones in the ratio rises to 1:2).


• infinity final introduced not by anything; existis comprehendere me. Classical Latin was used + ut + subjunctive or gerunds. The use of simple infinite also extends to dignus: dignus laudari. Here too, the model is greek.


• genitive absolute cogitantium omnium in vetus, corrected in the vulgate in cogitantibus omnibus. Within the pagan form is attested in the Bellum Hispaniense.


• Indicative in indirect interrogative: in the Bible: "Do not legitis quid fecit David?". Jerome ran in fecerit.






3) vulgarians






derive mainly from the archaic language and the sermo vulgaris, external influences are limited.






• collective singular: gentilis, ereticus, Manichaeus, opus = works of mercy.


In Latin was usually linked to special languages, such as the military language.


• verba dicendi with ad + accusative: instead of dicere is alicui dicere to aliquem. We may have greek influence, but in fact the self-construct has premises in Latin is particularly common in Latin indeclinabilità where the biblical Jewish names would make it impossible to construct understanding of the text with the traditional. In a sentence like: "Abraham Isaac DICIT" who talks to whom?


• blessed + accusative: il costrutto deriva dal neologismo semasiologico del verbo.


In Petronio si trova già maledicere + accusativo.


• genitivo brachilogico: erit enim eius de cuius instrui concupisci. Manca doctrinis per ellissi intenzionale.


• nominativo e accusativo assoluto


• aggettivo al posto del genitivo: passio dominica per passio domini, apostolica verba, divina praecepta. Il costrutto è tipico della lingua popolare ma anche del linguaggio ricercato: lo troviamo in Apuleio e Lattanzio.


• pronoun with value dimostativo article


• habere + infinitive with future value: Habe dicere to tell me. In Cicero habe + infinitive has potential value: Habe dicere = I have something to say, in Seneca seniorquid Habu facere equivalent to quid facere.


• ablative of the gerund instead of the participle: benefacere et transit healing.


• ut + infinitive with the final value: is the jurist Gaius.


• OMPETENT and fungor with accusative: also in Plautus.










LEXICON






The language of innovated is through the adaptation of Greek words or Jewish (loans), the change of meaning of Latin words already on the model of the corresponding Hebrew or Greek words (casts), the invention of new words (neologisms)






a) Loans






These are mainly grecism. They had already spread in the Archaic period, the period of Scipio, but later learned the language designed to avoid them, while the sermo familiaris continued to cultivate and distribute them. The grecism were chosen by Christians to denote concrete entities. More rare Judaism (through the greek of the New Testament).






1) grecism


• agape, indicates the non-greek abstract concept (to indicate "love" was used dilectio, neologism lexicology, or caritas, semantic neologism), but the "banquet"


• anathema


• angelus nuntius preferred, term compromise with the pagan reality


• apostate in place of fugitive and transgressor, missing terms of specific


• apostolus missus instead of


• Baptisma


• catechumenus instead of auditor


• clerus instead of ordo


• diaconus


• episcopus, instead of antistes


• evangelium


• martyr, instead of testis


• Paradisus


• Psalmus


• priests


• epiphany is a loan from the second hour. S. Augustine also uses manifested


• Monacus


• monasterium


• orthodoxus






2) Judaism


• Gheen "hell"


• satanas


• Pasca, gr. πάσχα










b) Football






1) Single words


• adversarius advorsarius and shows the devil


• transitive becomes blessed with the meaning of "blessing", "consecrate", "invoking divine favor" to someone, hence Benedictio, gr. εὐλογία


• caritas "love" in a Christian gr. ἀγάπη


• dear, carnis, "flesh" as opposed to the spirit


• Confiteor "confess" sin (Confiteor sin). Confessio and the place of martyrdom. Confiteor acquires the meaning of "praise"


• consubstantialis, gr. ὁμοούσιος


• I neologism syntactic also "believe in"


• create "create out of nothing"


• dominus "the Lord"


• fides by "believe in something" " believe the announcement "


• gentes, gentiles from" people "to" pagans ". Even the term pagan had a pejorative and antithetical value: as opposed to the populus Romanus, the gentes were barbarians. Remains the same negative connotation in the Latin Christian.


• gratia from "please", "understanding" to "God's kindness," "saving power". In the plural, gratiae = "gifts of the Spirit."


• lavacrum from "bath" to "baptism"


• mundus indicate the earthly world as opposed to the Spirit


• oratio from "speech" on "prayer". The term was too precatio compromise with pagan worship.


• paenitentia by "repentance" ends to indicate the feeling of inner conversion that leads to reject sin. It also means "the sacrament of penance" and "punishment".


• paganus assumes the meaning of "non-Christian" as early as the fourth century


• passio "Passion of the Christ"


• pax means peace between the state and church, between God and men


• praedicatio, gr. κήρυγμα


• redeems redemptio to "pay the ransom" to "redeem us from sin"


• egeneratio by Regener, gr. παλιγγένεσις


• esurrectio from Arise, gr. ἀνάστασις


• Evel "remove the veil of divine truth" from which the new word lexical revelatio


• evelatio by Revel, gr. ἀποκαλύπτω


• acramentum opposed to the mysterium grecism


• aeculum from "generation" to "secular world"


• alus "salvation" spiritual


• criptura "sacred text"


• sermo and verbum is used to make the greek λόγος, although the ratio would have been more appropriate term. In the area prevails Italic verbum elsewhere sermo. Tertullian prefers sermo; Cipriano, In his works, use only sermo, but when he cites biblical passages transcribed verbum.






2) Links to two words


• ignis aeternus indicates the hellfire


• Catholica fides


• secunda Nativitas "rebirth" Christian


dies Iudici • "Doomsday (Universal)" above (see Cicero) indicates the day of discussion a case in court


• Spiritus sanctus






c) Neologisms






For abstract terms is not given to grecism, but he stimulates the production of new words in Latin. However, the greek always provide the model.






• greek apostolatus neologism created on the model by adding the Latin suffix. Other examples: episcopatus, blasfemator.


• carnalis, carnalitas, carnaliter. The model by σαρκικός σάρξ


• incarnor, embodied


• dilectio by diligo in the sense of "loving" Christian


• sinner


• Salvatore self against conservatives


• spiritualis from spiritus, modeled on the greek πνευματικός the πνεῦμα

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rediscovered A fresco in the seventh century Byzantine Basilica of Santa Sabina - Rome

The fresco above was recently rediscovered by the Superintendency of Artistic and cultural goods of Rome duranre the restoration work on the wall of what was the original entrance portico of the Basilica of Santa Sabina ( churchs built between 422-432 by Pedro de Illiria priest over the house of Sabina Roman matron). The fresco dates from the seventh century it portrays, and the Virgin Mary, Ss. Peter and Paul, Santa Sabina and Santa Seraphic the papal legates at the Council of Constantinople (680): the archpriest and the elder George and Theodore, to the opposite side of the fresco, Pope Agathon (or its successor). As the papal legacies are represented with the nimbus square, indicating that they were still alive during the composition of the fresco, which helps in the dating. This rare fresco brings us to the period between the eighth and seventh century, when Rome ruled the community and the Greek culture, with the Greek monasteries concentrated between the Aventine and the Tiber banks of the great, right in the area where is located the Basilica of Santa Sabina. At this time, popes, monks and artists spoke the language of Byzantium, an important station of Roman art, but poorly documented.

ancient funerary epigraphs posted on the wall where the newly discovered fresco

inside the basilica of Santa Sabina

photos by efetudas AVRELIVS (23-10-2010)

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International Prize "Paul VI" granted to the Institute, "Sources Chrétiennes" A few more

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pour la Sixième Edition du Prix International Paul VI, 2009 I attribute to the "Sources Chrétiennes'


Committee Le scientifique et le committee exécutif de l'Institut Paul VI, après une des nombreuses attentive Evaluation Applications to decide a l'Unanimitá award this year Paul VI International Prize to French editions "Christian Sources." This choice is meant to be a recognition of the commitment of the editions "Christian sources" in the rediscovery and publication of Christian and medieval sources. The award was presented by Pope Benedict XVI during the inauguration of the new headquarters of the Paul VI Concesio in the afternoon of November 8, 2009.

is indeed going to the discovery of the apostolic and patristic period that we learn the universal sense and unity of Christian civilization, and that organizational efforts, training and pastoral efforts made by the Church. The collection of patristic writings, which now comprises over 530 volumes, has helped renew appreciation and understanding of tradition that are rooted in Christian thought and church life: a tradition that must be assessed in all its breadth and variety of its expressions. The company started publishing in 1942 by Henri de Lubac and Jean Daniélou, as indicated by the word surrender, "an important cultural significance, educational, theological and ecclesiastical 'Parce Qu'elle favoriser la «recherche historique en nous proposant une documentation des moments essentiels du développement de la pensée et elle permet la rencontre d'eClaire féconde between le message chrétien et la culture antique."

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considerations Διδαχή 9, 10-10, 7

title and initial text of the Didache in Codex Hierosolymitanus (1056 AD)

The following considerations are the fruit notes in the classroom during the lesson Literature Ancient Greek Christian held by prof. Dr. Roberto Fusco, expert in Byzantine literature.

Didache Chapter 9 of the present description of a rite that could be considered the first codification of Christian worship ritual par excellence, ie, the Eucharist.? The answer depends on the meaning of the word εὐχαριστία that first appeared in the Christian Greek literature written in issue.

At the beginning of section (9.1), the effect of title, is the expression Περὶ δὲ τῆς εὐχαριστίας. Εὐχαριστία The term does not appear in the New Testament, while the corresponding verb (eucharistéw) is entering the context of all the gestures of Christ at the Last Supper with the meaning "thanksgiving" Mt 26.27, Mk 14.23; I Cor 11.24, where an aorist participle (eucharistesas). In the classic scope means the act of Acknowledgements, gratitude, meaning indeed maintained in long-term scope Christian, where he soon took the Velence technique sacramental character associated to the Eucharistic sacrifice, or a more specific meaning on the Eucharistic prayer, or matter. About the meanings of the Didache were several hypotheses: that refers to a form of blessing for a simple typology of fraternal banquet of the nature-ritual, or a banquet not properly sacramental character, but closely associated with the proper Fractio Panis said, in a kind of fraternal agape, or refers to prayers that are part of a proper Eucharistic liturgy.

Another highlight is the reference on the cup: πρῶτον περὶ τοῦ ποτηρίονυ: prayer begins on the first cup. The reverse order in relation to the liturgy of the Church that is based in Mt 26, 26-29, Mark 14, 22-25, 1 Cor 22, 23-25, is confirmed, however, in Luke 22, 17-19 and 1 Cor 10, 16. This shift, which at first glance it would exclude the liturgical meaning of the term εὐχαριστία in the Didache, may well be regarded as a proper reflection of Jewish customs or, conversely, a demonstration, by contrast, the new rite of the New Covenant.

expression ὥσπερ ἦν τοῦτο τὸ κλάσμα διεσκορπισμένον ἐπάνω τῶν ὀρέων may well be an echo of the "multiplication of the loaves." The notion of bread split and fragment the bread is well known in early Christianity. The term κλάσμα, for example, is used in the synoptic to designate the fragments collected after multipllicação the loaves (Matthew 14.20, Mark 6, 43, Luke 9, 17). In 1 Cor 10.16 κλάω the verb designates the act that is related to communion with the Body of Christ, an element that distinguishes and identifies anti-Christ himself at the meeting at Emmaus (Luke 24:35) and that in At 2, 42 becomes one of the earliest forms of description of the eucharistic rite.

Another important expression to clarify the meaning of the Didache is εὐχαριστία μηδεὶς δὲ φαγέτω μηδὲ πιέτω ἀπὸ τῆς εὐχαριστίας ὑμῶν, ἀλλ 'οἱ βαπτισθέντες εἰς ὄνομα κυρίου · This prohibition denotes a strong value to the ritual and technical term, but still can not close the matter permanently

watershed may be the expression Μετὰ δὲ τὸ ἐμπλησθῆναι οὗτως εὐχαριστήσατε at the beginning of chapter 10. Taken in a literal sense, establishes the presence of a banquet between the first and second "Thanksgiving", however, interpreted in a allegorical, interpreting τὸ ἐμπλησθῆναι, this is, the notion of satiety, in a spiritual sense, in Chapter 10 would perceive a kind of embryonic prayer after Communion. This would depend on the meaning of the expressions of v.6 which concludes the description of prayer: ἐλθέτω χάρις καὶ παρελθέτω ὁ κόσμος οὗτος. Ὡσαννὰ τῷ θεῷ Δαυείδ. εἴ τις ἅγιός ἐστιν, ἐρχέσθω · εἴ τις οὐκ ἔστι, μετανοείτω · · μαρὰν ἀθά ἀμήν. It seems that estmos before a liturgical dialogue, because it would be pointless if it were pronounced by the same person, because the phraseology is broken at a rate of response to the acclaim and acclaim, for example, while the priest or other minister says: Come and spend the Grace this world! the words "Hosanna to the God of David" seems to be a response to previous acclaim. Let us remember that this expression is linked to the last days of Jesus in Jerusalem and can be a response to the acclaim of the previous term grace, which would indicate the salvific economy of the NT made on the eve of the Passion, and therefore undoubtedly be related to the Last Supper. Then there is another acclamation: If there is a saint close , if not, convert it to (change of mentality, lit.) someone else to answer: Maranatha. Amen! Is this something equivalent to the current dialogue: Blessed are those invited to the Lord's Supper: Behold the Lamb of God who takes away the sin of the world?

All these elements do not close the issue, but point us in the same direction: the term εὐχαριστία not designate any gesture of thanksgiving, but is linked to the description of a liturgy of the Eucharist "very old, perhaps one of the first attempts at codification of the most important ritual of Christians.