The Didache

Tucked away in a quaint monastery in 1056, The Didache, also known as The Teaching of the Lord to the Gentiles, through the Twelve Apostles, was found. Divided into two distinct pieces, The Didache served the Church from Her origins as a guide for Christian perfection individually and through the Church as an organism. Although the author is unknown, the document is referenced by Church Fathers such as Athanasius, Clement of Alexandria, Eusebius, and Serapion. Just as the author is unknown, the date is subject to skepticism and uncertainty. The latest the piece can be dated is 150 AD, but many, due to it's voice and state of ecclesiastical structure, claim that it could have been written as early as the middle of the first century. However, the common position held is that the book is a “composite affair, in which materials of an early date have been used by the compiler and touched up with additions and alterations of his own”. The first part (chapters 1 to 6), known as 'the Two Ways', serves as a type of ancient catechism, which is “usable for the introduction of candidates for baptism”. The second part (chapters 7 to 16), according to Maxwell Staniforth, “reflect[s] the life of a primitive Christian community somewhere in Syria (or possibly Egypt) towards the close of the first century, at an epoch when traveling missioners were still the chief officers of the Church and bishops had not yet become distinguished from presbyters.”

The first chapter opens with a line both clear and powerful: “There are two ways, one of life and one of death, but a great difference between the two ways.” The author defines the way of life as the call to “love God who made you; second, love your neighbor as yourself, and do not do to another what you would not want done to you.” This social call entails “[giving] to every one who asks you, and [asking] it not back; for the Father wills that to all should be given our own blessings (free gifts).” It goes to further describe the joys and pains incurred for accepting gifts out of necessity as right and just, while receiving gifts without need to be a grave offense. Thus, the author pushes for justice between man and God and man and fellow man.

Following the first chapter, the second serves as a litany of what not to do. Mirror-imaging the last seven commandments of the Decalogue, the author shares that grievous sin against one's neighbor can not be permitted, of which adultery, pederasty, magic, abortion, double-mindedness, and many others are included. Continuing into chapter three, sin is explained in its nature as a growing inclination in the human person and, if entertained and practiced, will grow to be destructive. The author beckons the Christian to seek suffering rather than worldly-pleasure: “Accept whatever happens to you as good, knowing that apart from God nothing comes to pass.”

Expounding on the previous comments, the author urges Christians to “seek out day by day the faces of the saints, in order that you may rest upon their words.” This cry calls the Christian to respect the missioners who bring the Gospel message to them. Sequentially, the author advises Christians to “not turn away from him who is in want; rather, share all things with your brother, and do not say that they are your own.” Additionally, the author points to the primacy of child-rearing with a Christian mindset stating, “[d]o not remove your hand from your son or daughter; rather, teach them the fear of God from their youth.” Upon closing the fourth chapter, the first mention of a church is made: “In the church you shall acknowledge your transgressions, and you shall not come near for your prayer with an evil conscience. This is the way of life.” Defining the way of life, the author, by pointing to acknowledgment of transgressions, indicates that the members are in a state of practice, not perfection. Additionally, acknowledging that one may have an evil conscience moves the Christian to begin to consider what one's conscience ought to reflect.

In chapter five, the description of “the way of death” is provided as a litany of sins that had been listed previously. After warning Christians twice in regard to sin and upright consciences, the author writes warning Christians of false teachers and about the food offered to the gods. The author warns about the food offered to the gods, because “it is the service of dead gods.” Utilizing familiar language, the author indicates that the gods are in direct opposition to the God of Christianity: a God of life.

The second part of The Didache opens with the author discussing the form and matter of baptism still recognized in the Church today and discusses separate disciplines involved at that time such as fasting for the baptizer prior to baptism and for the baptized to fast between one to two days before the sacrament is conferred. Continuing with the prayer and worship theme, the author guides the Christian towards fasting on “the fourth day and Preparation (Friday)”. Then, he urges the faithful to pray the Our Father as seen in scripture with the addition of “for Thine is the power and glory for ever.. Pray this three times each day.” Thus, the introduction of prayer constantly in the Church has been introduced while simultaneously the hours of the day for prayer. Furthering the discussion of prayer and worship, the author describes the Eucharist by discussing the cup of the covenant first. Secondly, he speaks of the “broken bread.” The only admonition given in regard to the Eucharist is to only permit the baptized to receive the Eucharist. The author gives the Prayer after communion, which asks the Lord to protect the faithful and the Church which they make up. Then, he teaches of the Lord's day (Sunday) and commands that all faithful meet and be at peace with one another in order that “your sacrifice may not be profaned.” All of these components point towards aspects that are present even in today's Church. Thus, the Liturgy and the Sacraments stand true to their origins.

In regard to hospitality, the author points out that hospitality must be given to “everyone who comes in the name of the Lord.” The standard that one may stay is no more than three days, and if he has a trade it is expected he perform it. If the person is without a trade, then, as a Christian, you are to make sure that the guest is not idle during his stay. Following, the author points towards those who bring the Gospel to the world: the teachers, prophets, and apostles. Those who teach have a responsibility to be faithful to the Truth both in word and deed. The Didache serves the faithful of the Church to be warned, while providing criterion that a faithful Christian might judge for him or herself whether it is good and right for them to listen to the prophet, teacher or apostle. It shows that signs of lack of fidelity to the truth include desiring and asking for money while in the spirit, residing in places more than two days, and one who preaches something while not practicing that which he preaches. Adversely, the author points out that it is good to have prophets and teachers among you. Therefore, assuming they are good, a Christian is to give the first press of the wine and the wool of the sheep and oxen to the prophets and teachers “for they are your high priests.” The men who follow in the footsteps of the Lord are to be provided and cared for, but if they act differently than the Gospel that they preach, “let no one speak, nor let him hear anything from you until he repents.”

Summing up all the warnings against false teachers, prophets, and bad clergy, the author, in his final chapter points towards awaiting the coming of the Lord. The signs of the time when the Lord will come will be when “love shall be turned into hate.” With love as the central doctrine of Christianity, it would be pointing to a time when Christians no longer live, follow, or teach the true faith.

Thus, with a way of life to live, and a church structure, the Church, in her infancy was found to be with life that is mirrored and shared today. Although there are many new aspects, we can see the roots of our faith found in this early Church document. This document points towards the integrity and individual unity with upright living each Christian ought to have, while simultaneously providing an understanding of the early church and her structure in mission to spread the Gospel to the world.