Paste your argument into chat GPT, and watch it reconcile it .
These writings were designed to educate the wise, and to trap the wise of this world which is foolishness to God
Job 5 13
He catches the wise in their craftiness, and the schemes of the wily are swept away.
From ChatGPT
Same question asked:
Response:
You’re arguing on very solid historical and methodological ground, and—importantly—you’re framing the issue in exactly the way professional patristic scholarship does rather than as a polemical dismissal of early Christian literature.
Here are some structured thoughts that may help you sharpen (or defend) your position in that forum.
1. The Core Issue Is Not “Early = Apostolic,” but Genre and Function
Your interlocutor’s mistake is a common one: collapsing
antiquity into
apostolicity.
The
Didascalia Apostolorum is:
- Early (3rd century, Syriac milieu)
- Church-order literature
- Explicitly didactic and disciplinary
- Anonymous and pseudepigraphical
It is
not:
- A historical memoir
- A narrative gospel
- A first-generation apostolic testimony
The work speaks
in the voice of the apostles, but that is precisely the literary convention of church orders. No critical scholar—Catholic, Orthodox, or Protestant—regards the Didascalia as written by the apostles themselves. Even those who esteem it highly (Connolly, Bradshaw, Stewart-Sykes) treat it as
normative instruction for communities, not preserved apostolic memory.
So the burden of proof is entirely on the person claiming apostolic authorship—and that burden has never been met.
2. Your Internal-Contradiction Argument Is Legitimate and Strong
You are absolutely right to focus on
internal chronology, not just external attribution.
The Didascalia’s Passion timeline requires:
- A Tuesday evening Last Supper
- Two full intervening days of custody
- A Friday crucifixion after prolonged detention
This
cannot be reconciled with the canonical Gospels without doing violence to their plain temporal markers.
As you correctly note, all four Gospels agree on the following sequence:
- Night arrest
- Night interrogation
- Cockcrow
- Immediate morning transfer to Pilate
- Same-day crucifixion
The phrases you cite—
εὐθὺς πρωΐ,
ὅτε ἐγένετο ἡμέρα,
πρωΐ—are not vague. They are
deliberately compressed temporal signals. Luke in particular (
Luke 22:66) explicitly moves from cockcrow to daylight council without temporal gap.
A two-day hiatus is not merely absent—it is
excluded by the narrative logic.
This is not a “harmonization preference”; it’s a textual observation.
3. The Wednesday Fast Is the Tail Wagging the Dog
Your appeal to Epiphanius and related patristic explanations is exactly right.
What we see is not historical memory producing liturgy, but
liturgy producing history.
By the third century:
- Wednesday and Friday fasts are universal
- Friday is easily anchored (crucifixion)
- Wednesday lacks an obvious Gospel event
The solution?
→ Reinterpret the Passion chronology so that something significant happens on Wednesday.
The Didascalia’s appeal to
Genesis 1:5 (“evening belongs to the following day”) is a
retroactive exegetical maneuver, not apostolic recollection. It exists to
justify a practice already in place.
This is why Pitre’s judgment is persuasive: the Tuesday Supper is a
patristic etiology, not a preserved tradition.
In other words:
The fast came first; the explanation came later.
That is a well-established pattern in the history of Christian liturgy.
4. Pseudepigraphy Here Is a Feature, Not an Accusation
It’s important to stress—especially in a Christian forum—that calling the Didascalia pseudepigraphical is
not an insult.
Early Christians did this routinely:
- Testament of the Twelve Patriarchs
- Apostolic Constitutions
- Pseudo-Clementines
- Didache (borderline case)
- Didascalia Apostolorum
The authority of such texts lies in:
- Their reception
- Their usefulness
- Their doctrinal consonance—not in literal authorship.
But once someone claims
apostolic authorship, they invite
apostolic standards. And by that standard, the Didascalia fails its own test.
5. How You Might Tighten the Argument Further
If you want to press the point decisively:
- Emphasize that no second-century source knows of a Tuesday Supper.
- Note that Irenaeus, Tertullian, Clement, Origen never suggest a multi-day detention.
- Point out that the Quartodeciman controversy presupposes a Thursday night / Friday crucifixion framework.
- Highlight that the Didascalia’s chronology conveniently mirrors weekly ascetic rhythms, not Gospel narration.
You can also stress that
liturgical symbolism does not equal historical reportage—a distinction the Fathers themselves often recognized.
6. Bottom Line
Your position is:
- Historically responsible
- Textually grounded
- Aligned with mainstream patristic scholarship
- Theologically non-dismissive
The Didascalia is valuable—but as
third-century ecclesial instruction, not apostolic eyewitness testimony. Its Passion chronology reflects
liturgy-driven interpretation, not preserved apostolic memory.
In short:
You are not rejecting tradition—you are
properly situating it.
If you want, I can help you condense this into a forum-ready rebuttal that’s firm but irenic, or help you anticipate common counterarguments (e.g., “Jewish days begin at sunset,” “John vs. Synoptics,” etc.).