Didascalia Apostolorum

tr. Connolly, 1929

XIV. On the time for the appointment of Widows

Appoint as a widow¹ one that is not under fifty years old,² who in some sort, by reason of her years, shall be remote from the suspicion of taking a second husband. But if you appoint one who is young to the widows’ order, and she endure not widowhood because of her youth, and marry, she will bring a reproach upon the glory of widowhood; and she shall render an account to God, first, because she has married a second husband; and again, because she promised to be a widow unto God, and was receiving (alms) as a widow, but did not continue in widowhood. But if there be one who is young, who has been a short time with her husband, and her husband die, or for any other cause there be a separation, and she continue by herself alone, having the honour³ of widowhood: she shall be blessed of God; for she is likened to the widow of Sarepta of Sidon with whom rested the holy angel,⁴ the prophet of God. Or again, she shall be like Anna, who hailed the coming of Christ and received a (good) testimony; and she shall be honoured for her virtue,⁵ winning honour on earth from men, and praise from God in heaven.

But let not young widows be appointed to the widows’ order: yet let them be taken care of and helped, lest by reason of their being in want they be minded to marry a second time, and some harmful matter ensue. For this⁶ you know, that she who marries one husband⁷ may lawfully marry also a second; but she who goes beyond this is a harlot. Wherefore, assist⁸ those who are young, that they may persevere in chastity unto God. And do thou accordingly, O bishop, bestow care upon these. And be mindful also of the poor, and assist and support them, even though there be among them those who are not widowers or widows, yet are in need of help through want or sickness or the rearing of children, and are in distress.

It behoves thee to be careful of all and heedful of all. And hence it is that they who give gifts do not themselves with their own hands give them to the widows, but bring them to thee, that thou who art well acquainted of those who are in distress mayest, like a good steward, make distribution to them of those things which are given to thee: for God knows who it is that gives, even though he does not chance to be present. And when thou makest distribution, tell them the name of him who gave, that they may pray for him by name. For in all the Scriptures the Lord makes mention of the poor, and gives command concerning them;... and even if they be married persons.⁹ And he adds further by Isaiah and says thus: Break¹⁰ thy bread to the hungry: and the poor man, that hath no roof, bring into thine house; and when thou seest the naked, cover him: and thou shalt not despise one that is of thine own flesh. By all means therefore be careful of the poor.

Notes

a widow] ‘widows’ HS; but the construction goes on in the singular: χήρας δὲ καθιστᾶτε μὴ ἔλαττον ἐτῶν ἑξήκοντα, ἵνα τρόπῳ τινὶ τὸ τῆς διγαμίας αὐτῶν ἀνύποπτον βέβαιον ὑμῖν διὰ τῆς ἡλικίας ὑπάρχῃ AC. We may compare what is said as to presbyters in Apost. Ch. Order xviii 3 δεῖ οὖν εἶναι τοὺς πρεσβυτέρους ἤδη κεχρονικότας ἐπὶ τῷ κόσμῳ, τρόπῳ τινὶ ἀπεχομένους τῆς πρὸς γυναῖκας συνελεύσεως.
1 Tim. v 9.
honour] In the sense of honorarium, as often: δῶρον AC.
angel] Cf. Mal. iii 1, iv 4, and compare Irenaeus Apost. Preaching c. 94 (trans. J. A. Robinson) ‘because no longer Moses (as) mediator nor Elijah (as) messenger, but the Lord himself has redeemed us’ referring to Isa. lxiii 9 οὐ πρέσβυς οὐδὲ ἄγγελος, ἀλλ᾽ αὐτὸς ἔσωσεν αὐτούς.
virtue] lit. ‘grace’. Is this possibly a play upon the name Anna? AC omits the word.
Cf. 1 Cor. vii 39, Rom. vii 2 f.
marries one husband, etc.] Or possibly ‘marries one husband according to law, may also marry a second’. Cf. Hermas Mand. iv 4. 1-2, as well as St. Paul.
assist] lit. ‘take by the hand’, and again l. 7, where AC has αὐτοῖς χεῖρα ὀρέγων.
married persons] The word means ‘those who communicate’, but admits of the sense ‘consorts’. Something has fallen out at the point indicated, and the context implies that it contained at least one Scripture quotation. Probably AC has preserved the general drift of the missing passage: χρὴ γὰρ εὖ ποιεῖν πάντας ἀνθρώπους, μὴ φιλοκρινοῦντα τοῦτον ὅστις ἢ ἢ ἐκεῖνον· ὁ γὰρ κύριός φησι παντὶ τῷ αἰτοῦντί σε δίδου· (Lk. vi 30; cf. Didache i 5, Herm. Mand. ii 4-6) δῆλον δὲ ὡς τῷ χρήζοντι κατὰ ἀλήθειαν, κἂν φίλος ἦ κἂν ἐχθρός, κἂν συγγενὴς κἂν ἀλλότριος, κἂν ἄγαμος κἂν γεγαμηκὼς ὑπάρχῃ. It is on the strength of these last words that I have ventured to translate ‘married persons’ above: the preceding ‘and even if’ appears to represent κἄν of AC, and to belong to a series.
Isa. lviii 7.