The Didache (Koine Greek: , Didachē, meaning “Teaching”<ref>See Strong’s G1322</ref>; in English, in Modern Greek) is the common name of a brief early Christian treatise (dated to any point in the first three Christian centuries), containing instructions for Christian communities. The text is possibly the first written catechism, with three main sections dealing with Christian lessons, rituals such as baptism and eucharist, and Church organization. It was considered by some of the Church Fathers as part of the New Testament<ref>Athanasius, Festal Letter 39 (as Deuterocanonical) in 367; Apostolic Constitutions “Canon 85″ (approved at the Orthodox Synod of Trullo in 692); Rufinus, 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</ref> but rejected as spurious by others,<ref>Rejected by 60 Books Canon and by Nicephorus in Stichometria</ref> eventually not accepted into the New Testament canon with the exception of the Ethiopian Orthodox Church “broader canon”. The Roman Catholic Church has accepted it as part of the collection of Apostolic Fathers.
Discovery
Considered lost, the Didache was rediscovered in 1873 , and published ten years later by Philotheos Bryennios, a Greek Orthodox metropolitan bishop of Nicomedia, in the Greek Codex Hierosolymitanus written in 1053, from which he had already published the full text of the Epistles of Clement in 1875.
Shortly after Bryennios’ initial publication, the scholar Otto von Gebhardt identified a Latin manuscript in the Abbey of Melk in Austria as containing a translation of the first part of the Didache; later scholars now believe that to be an independent witness to the tradition of the Two Ways section (see below). Dr. J. Schlecht found in 1900 another Latin translation of chapters 1 through 5, with the longer title, omitting “twelve”, and with the rubric De doctrina Apostolorum. Coptic and Ethiopian translations have also been discovered since Bryennios’ original publication.
Date of composition
Some commentators argue for a date of effective origin as early as around 70 or soon thereafter,<ref>(Kleist 1948; Rordorf and Tuilier 1978)</ref> and others as late as the later 2nd century<ref>(Vokes 1970)</ref> or even the 3rd century.<ref>(Peterson 1959)</ref> There is no question it was known by the third century, but most scholars have chosen to accept 100 to 120.
Early references
The Didache is mentioned by Eusebius (c. 324) as the Teachings of the Apostles following the books recognized as canonical (Historia Ecclesiastica III, 25):
- “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.”
Athanasius (367) and Rufinus (c. 380) list the Didache among Deuterocanonical books. (Rufinus 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, 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, 2-3, or vice versa. The Shepherd of Hermas seems to reflect it, and Irenaeus, Clement of Alexandria, and Origen 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 first is the Two Ways, the Way of Life and the Way of Death (chapters 1-6); the second part is a ritual dealing with baptism, fasting, and Communion (chapters 7-10); the third speaks of the ministry and how to deal with traveling prophets (chapters 11-15); and the final section (chapter 16) is a brief apocalypse.
Title
While the manuscript is commonly referred to as the Didache, this is short for the header found on the document and the title used by the Church Fathers, “The Teaching of the Twelve Apostles” (, Didachē tōn dōdeka apostolōn). A fuller title or subtitle is also found next in the manuscript, “The Teaching of the Lord to the Gentiles<ref>Some translations “Nations”, see Strong’s 1484</ref> by the Twelve Apostles” (, Didachē kyriou dia tōn dōdeka apostolōn tois ethnesin).
The Two Ways
The first section (Chapters 1-6) begins: “There are two ways, one of life and one of death, and there is a great difference between these two ways.”<ref>Holmes, Apostolic Fathers</ref> It is thought by many scholars to be taken from an existing Jewish tract of the same name, but with significant alterations, as the Jewish Encyclopedia, 1906, notes:
- The most acceptable theory among the many proposed on the character and composition of the Didache is that proposed by Charles Taylor in 1886, and accepted in 1895 by A. Harnack (who in 1884 had most vigorously maintained its Christian origin) — that the first part of the Didache, the teaching concerning the Two Ways (Didache, ch. i.-vi.), was originally a manual of instruction used for the initiation of proselytes in the Synagogue, and was converted later into a Christian manual and ascribed to Jesus and the Apostles.<ref>Didache. JewishEncyclopedia.com entry. Accessed May 1 2006.</ref>
The Catholic Encyclopedia, 1913, notes this view as well, and presents the perspective of other scholars:
- It is held by very many critics that the Two Ways is older than the rest of the Didache, and is in origin a Jewish work, intended for the instruction of proselytes. The use of the Sibylline Oracles and other Jewish sources may be probable, and the agreement of ch. ii with the Talmud may be certain; but on the other hand Funk has shown that (apart from the admittedly Christian ch. i, 3-6, and the occasional citations of the N.T.) the O.T. is often not quoted directly, but from the Gospels. Bartlet suggests an oral Jewish catechesis as the source. But the use of such material would surprise us in one whose name for the Jews is “the hypocrites”, and in the vehemently anti-Jewish Barnabas still more. The whole base of this theory is destroyed by the fact that the rest of the work, vii-xvi, though wholly Christian in its subject-matter, has an equally remarkable agreement with the Talmud in cc. ix and x. Beyond doubt we must look upon the writer as living at a very early period when Jewish influence was still important in the Church. He warns Christians not to fast with the Jews or pray with them; yet the two fasts and the three times of prayer are modelled on Jewish custom. Similarly the prophets stand in the place of the High Priest.<ref>Didache. Catholic Encyclopedia 1913. Accessed May 3 2006.</ref>
The more recent Apostolic Fathers, 2nd ed., Lightfoot-Harmer-Holmes, 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 first through about the fifth 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 Ways teaching in its founding Charter, The Community Rule.
Throughout the Two Ways, there are many Old Testament quotes shared with the Gospels and many theological similarities, but Jesus is never mentioned by name. The first chapter opens with the Shema and the Golden Rule in the negative form (also found in the “Western” version of Acts of the Apostles at 15:19 and 29 as part of the Apostolic Decree). Then comes short extracts in common with the Sermon on the Mount, together with a curious passage on giving and receiving, which is also cited with variations in Shepherd of Hermas (Mand., ii, 4-6). The Latin omits 1:3-6 and 2:1, and these sections have no parallel in Epistle of Barnabas; therefore, they may be a later addition, suggesting Hermas and the present text of the Didache may have used a common source, or one may relied on the other. Chapter 2 contains the commandments against murder, adultery, corrupting boys, sexual promiscuity, theft, magic, sorcery, abortion, infanticide, coveting, perjury, false testimony, speaking evil, holding grudges, being double-minded, not acting as you speak, 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 Lord’s commandments, neither adding nor subtracting (see also ,). 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 sacrificed to idols be exceedingly careful; for it is the service of dead gods. (Roberts)
Many take this to be a general recommendation to abstain from flesh, not merely from the meats from sacrificial offerings, as some explain . Others explain “let him eat herbs” of Paul of Tarsus as a hyperbolical expression like : “I will never eat flesh, lest I should scandalize my brother”, thus giving no support to the notion of vegetarianism in the Early Church, even though, according to Epiphanius of Salamis, the Ebionites were vegetarians. More likely the Didache is referring to Jewish meats. The Latin version substitutes for chapter 6 a similar close, omitting all reference to meats and to idolothyta, and concluding with per Domini nostri Jesu Christi … in saecula saeculorum, amen, “by our lord Jesus Christ … for ever and ever, amen”. This is the end of the translation. This suggests the translator lived at a day when idolatry had disappeared, and when the remainder of the Didache was out of date. He had no such reason for omitting chapter 1, 3-6, so that this was presumably not in his copy.
Rituals
The second part (chapters 7 - 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 Ghost” in “living water” (that is, natural flowing 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 insufficient for immersion, it may be poured three times on the head. This is said by Dr. C. Bigg<ref>See Notes on the Didaché in Journ. of Theol. Stud., July 1904 5:579-589 and 1905 6:411-415.</ref> to show a late date. All the New Testament examples show all baptisms as being immediate, and never put off. The best case example is the midnight baptism of the Philippian Jailer, below:
From Acts 16:22 through 16:34 is the entire account, but we only need to see the immediacy of biblical baptism:
- Acts 16:33 And he took them that very hour of the night and washed their wounds, and immediately he was baptized, he and all his household.
All ten conversions in the bible culminate with immediate baptism.
- 1. The very first Christians ever
- 2. Samaritans get saved
- 3. Simon Magus the magician gets saved
- 4. Eunuch gets saved
- 5. Centurion Cornelius gets saved
- 6. Lydia, the 1st European gets saved
- 7. The Philippian jailer gets saved
- 8. Crispus, the leader of the Jews gets saved
- 9. One Ephesian church is started with 12 men being saved
- 10. Apostle Paul is saved by calling on the name of the Lord
Chapter 8 suggests that fasts are not to be on Monday and Thursday “with the hypocrites” — presumably non-Christian Jews — but on Wednesday and Friday. Nor must Christians pray with their Judaic brethren, instead they shall say the Lord’s 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,” whereas all but a few manuscripts of the Gospel of Matthew have this interpolation with “the kingdom and the power” etc.
Chapter 9 concerns the Eucharist or Lord’s Supper or Last Supper:
- ” Now concerning the Eucharist, give thanks this way. First, concerning the cup:
- We thank thee, our Father, for the holy vine of David Thy servant, which You madest known to us through Jesus Thy Servant; to Thee be the glory for ever..
And concerning the broken bread:
- We thank Thee, our Father, for the life and knowledge which You madest known to us through Jesus Thy Servant; to Thee be the glory for ever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Thy Church be gathered together from the ends of the earth into Thy kingdom; for Thine is the glory and the power through Jesus Christ for ever..
- But let no one eat or drink of your Eucharist, unless they have been baptized into the name of the Lord; for concerning this also the Lord has said, “Give not that which is holy to the dogs.” (Roberts)
These prayers correspond generally with Christian practices of Communion, but not their order. The Didache has a reversed order as though it never knew or had forgotten what Paul and Luke had written and is strangely opposite of almost all Christian tradition:
- 1 Corinthians 11:23-25 For I received from the Lord that which I also delivered to you, that the Lord Jesus in the night in which He was betrayed took bread; and when He had given thanks, He broke it and said, “This is My body, which is for you; do this in remembrance of Me.” In the same way He took the cup also after supper, saying, “This cup is the new covenant in My blood; do this, as often as you drink it, in remembrance of Me.”
- Luke 22:14-20 When the hour had come, He reclined at the table, and the apostles with Him. And He said to them, “I have earnestly desired to eat this Passover with you before I suffer; for I say to you, I shall never again eat it until it is fulfilled in the kingdom of God.” And when He had taken a cup and given thanks, He said, “Take this and share it among yourselves; for I say to you, I will not drink of the fruit of the vine from now on until the kingdom of God comes.” And when He had taken some bread and given thanks, He broke it and gave it to them, saying, “This is My body which is given for you; do this in remembrance of Me.” And in the same way He took the cup after they had eaten, saying, “This cup which is poured out for you is the new covenant in My blood.
Chapter 10 gives a thanksgiving after Communion, slightly longer, which mentions the “spiritual food and drink and life eternal through Thy Servant”. 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 and . These prayers reflect no reference to the redemptive death of Christ as formulated by Paul in . The words in thanksgiving for the chalice are echoed by Clement of Alexandria, “Quis Dives Salvetur?”, 29 <ref>Who is the Rich Man That Shall Be Saved? Catholic Encyclopedia 1913. Accessed May 3 2006.</ref>”It is He [Christ] Who has poured out the Wine, the Blood of the Vine of David, upon our wounded souls”; and by Origen, “In i Judic.”, Hom. vi: “Before we are inebriated with the Blood of the True Vine Which ascends from the root of David.”
Ministry
The Didache is unique amongst early Christian texts by its emphasis on itinerant ministers, which it describes as apostles and prophets; while it provides for a local ministry of bishops and deacons, these are described in far more detail in the writings of Ignatius of Antioch and Clement of Rome. This section warns the reader about the morals of these travelling ministers: they are to be received if they teach the above doctrine; and if they add the justice and knowledge of the Lord they are to be received as the Lord. However, while every apostle is to be received as the Lord, and he may stay one day or two, if he stay three, he is a charlatan or false prophet. On leaving he shall take nothing with him but bread; if he ask for money, he is a false prophet. Likewise with those prophets: to judge them when they speak in the spirit is the unpardonable sin; but they must be known by their morals. If they seek gain, they are to be rejected. All travellers who come in the name of the Lord are to be received, but only for two or three days; and they must exercise their trade, if they have one, or at least must not be idle. Anyone who will not work is a Christemporos (translated by C. Bigg as “Christmonger”) — one who makes a gain out of the name of Christ. Teachers and prophets are worthy of their food. First fruits are to be given to the prophets, “for they are your High Priests; but if you have not a prophet, give the firstfruits to the poor”. The breaking of bread and Thanksgiving [Eucharist] is on Sunday, “after you have confessed your transgressions, that your Sacrifice may be pure”, and those who are at discord must agree, for this is the clean oblation prophesied by Malachi, 1:11, 14. “Ordain therefore for yourselves bishops and deacons, worthy of the Lord . . . for they also minister to you the ministry of the prophets and teachers”. The final chapter (16) exhorts to watching and tells the signs of the end of the world.
Local ministry
The local ministers are bishops and deacons, as in Paul’s epistle Philippians (1:1) and Clement. Presbyters are not mentioned, and the bishops are clearly presbyter-bishops, as in Acts, 20, and in the Pauline Epistles. But when Ignatius wrote in 107, or at the latest 117, the three orders of bishops, priests, and deacons were already considered necessary to the very name of a Church, in Syria, Asia Minor, and Rome. It is probable that in Clement’s time there was as yet no monarchical episcopate at Corinth, though such a state did not endure much past Clement’s time in any of the major Christian centers. On this ground, the Didache is most likely set either in the first century or a rural church. The itinerant ministry is obviously yet more archaic. In the second century prophecy was a charisma only and not a ministry, except among the Montanists.
Itinerant ministry
The itinerant ministers are not mentioned by Clement or Ignatius. The three orders are apostles, prophets, and teachers, as in 1 Corinthians 12:28,29: “And in the church God has appointed first of all apostles, second prophets, third teachers, then workers of miracles, also those having gifts of healing, those able to help others, those with gifts of administration, and those speaking in different kinds of tongues. Are all apostles? Are all prophets? Are all teachers? Do all work miracles?” The Didache places teachers below apostles and prophets, the two orders which Paul makes the foundation of the Church (Ephesians 2:20). The term apostle is applied by Paul not only to the Twelve, but also to himself, to Barnabas, to his kinsmen Andronicus and Junia, who had been converted before him, and to a class of preachers of the first rank. There is