Glossary

Theological and spiritual terms used in this book, with short definitions and back-links to every occurrence.

apostles, prophets, and teachers

Greek ἀπόστολος (apostolos, ‘one sent’), προφήτης (prophētēs, ‘one who speaks for God’), διδάσκαλος (didaskalos, ‘teacher’). The three itinerant ministries of the early Christian movement (Didache 11–13). Apostles travel from community to community and may stay no more than two days; prophets speak in the Spirit and may settle and be supported by their host community; teachers transmit the doctrine. The Didache devotes three chapters to discerning genuine prophets from impostors by their conduct — ‘it is by their conduct that the false prophet and the true prophet can be distinguished’ (11:8). By the mid-second century these itinerant offices had largely given way to the settled bishops and deacons of chapter 15.

Occurs in: Chapter II — The Highest Good (47.12.1); Section I — On Virtue (92.10.9, 92.12.3).

baptism

Greek βάπτισμα (baptisma), from βαπτίζω (baptizō, ‘to dip, immerse’). The sacrament by which a person is incorporated into the Body of Christ through threefold immersion (or, where immersion is impossible, by pouring water three times on the head) in the name of the Father, the Son, and the Holy Spirit. The Didache (chapter 7) is the earliest extra-biblical source describing the rite, and the only ancient witness to permit affusion as a substitute for immersion when running cold water is unavailable — a concession that shaped Latin sacramental practice for the next two millennia.

Occurs in: Chapter I — The Fall and Moral Regeneration (140.8.1).

confession of sins

The act of acknowledging and confessing one’s transgressions before God and the community, required as preparation for worthy participation in the Eucharist so that the sacrifice may be pure.

Occurs in: Foreword (4.9.2); Chapter II — The Highest Good (48.8.3); Section I — On Virtue (90.13.1); Chapter III — Duties From the Moral Law (Toward God) (143.10.1).

contemplation

Direct apprehension of divine reality, distinguished by the Fathers from rational knowledge (γνῶσις) and conceptual reasoning; the highest degree of prayer in the hesychast tradition.

Occurs in: Foreword (4.3.4); Introduction (11.1.4); Chapter II — The Highest Good (54.5.2); Section I — On Virtue (82.15.4, 86.3.4, 86.3.5, 86.3.7).

disobedience

The act of disobedience to God’s command, particularly referring to the Fall of Adam and Eve; contrasted with obedience (ὑπακοή) and central to patristic discussions of sin and redemption.

Occurs in: Section II — On Moral Evil, or Sin (116.6.3, 117.2.1, 121.18.1).

fasting

Greek νηστεία (nēsteia), from νηστεύω (nēsteuō, ‘to abstain from food’). Voluntary abstinence from food undertaken as spiritual discipline. The Wednesday/Friday weekly fast (attested in the Didache, ch. 8) and the four canonical fasting seasons — Great Lent, the Apostles’ Fast, the Dormition Fast, and the Nativity Fast — together structure the Orthodox liturgical year. Fasting is paired with prayer and almsgiving as the principal ascetic practices.

Occurs in: Chapter II — The Highest Good (68.2.2, 68.2.3).

fear of God

Reverent awe before God’s holiness; in patristic usage, the disposition that opens the heart to grace, distinct from servile dread.

Occurs in: Section I — On Virtue (82.9.3, 93.8.2).

justification

The theological concept of being made righteous or justified before God, a central theme in patristic soteriology. In this context, it refers to how lawless and ungodly humanity can be made righteous only through the Son of God.

Occurs in: Section I — On Virtue (90.14.1); Chapter V — Duties Toward the Neighbour (159.7.2).

Kingdom of God

The reign of God in the heart and in the age to come; in patristic and ascetic theology, an inner reality cultivated through prayer and ascesis and not merely a future state (cf. Luke 17:20–21).

Occurs in: Introduction (7.3.3); Chapter I — The Moral Concept of God (27.3.1, 28.4.2, 30.1.1, 30.1.2); Chapter II — The Highest Good (39.8.4, 39.10.1, 40.1.1, 40.1.2, 40.1.3, 41.1.1, 41.1.3, 43.1.1, 44.3.3, 45.1.1, 45.2.3, 45.2.4, 46.5.10); Chapter II — Duties From the Priestly Law (141.3.2); Chapter V — Duties Toward the Neighbour (151.2.13, 157.1.1, 158.2.2, 159.9.2).

makrothymia — long-suffering, patience

Divine attribute denoting God’s patience and forbearance toward humanity; a fundamental characteristic of God’s mercy in patristic theology, often paired with philanthropia.

Occurs in: Section I — On Virtue (82.15.4, 111.1.2, 112.10.1).

mysteries

The hidden divine realities or secrets of creation and salvation. In this context, refers to the cosmic mysteries faithfully kept by the elements of creation under God’s governance.

Occurs in: Chapter II — Duties From the Priestly Law (141.5.4).

parousia

Greek παρουσία (parousia), ‘arrival, presence’. In secular Greek the word for the official arrival of a king or magistrate; in the New Testament and patristic literature it is the technical term for the Second Coming of Christ in glory at the end of the age (Matt. 24:3, 27, 37, 39; 1 Thess. 4:15; 2 Pet. 3:4).

Occurs in: Chapter II — The Highest Good (39.11.4, 44.3.3).

Prophets

The Old Testament prophets who spoke God’s word and foretold the coming of Christ. In patristic theology, the ‘grace of the prophets’ refers to their divinely inspired proclamation and their role in salvation history.

Occurs in: Section I — On Virtue (92.10.7, 92.10.8); Chapter I — The Fall and Moral Regeneration (140.5.1).

Two Ways

Greek ὁδοὶ δύο (hodoi dyo). The moral-teaching framework of the way of life and the way of death, which opens the Didache (1:1–6:3). The same pattern is closely paralleled in the Epistle of Barnabas (chapters 18–20); both works are now generally thought to draw on a common Jewish-Christian catechetical source rather than depend directly on each other. The discovery of the Qumran Community Rule (1QS 3:13–4:26, the ‘Treatise of the Two Spirits’) has reinforced the case for a pre-Christian Jewish source.

Occurs in: Foreword (3.4.1); Introduction (17.1.2); Chapter II — The Highest Good (39.8.1, 47.2.1); Introduction to Special Ethics (71.4.1); Section I — On Virtue (115.2.3).

virgin

In patristic literature, often refers to the Virgin Mary or to the state of virginity as a spiritual ideal. In this context, contrasted with Eve’s corruption, likely alluding to Mary as the New Eve who is ‘believed’ or ‘trusted.’

Occurs in: Section I — On Virtue (115.8.1, 115.9.1).