The Didache ( /ˈdɪdəkiː/; Koine Greek: Διδαχή) or The Teaching of the Twelve Apostles (Didachē means "Teaching"[1]) is a brief early Christian treatise, dated by most scholars to the late first or early 2nd century.[2] The first line of this treatise is "Teaching of the Lord to the Gentiles (or Nations) by the Twelve Apostles" (Διδαχὴ κυρίου διὰ τῶν δώδεκα ἀποστόλων τοῖς ἔθνεσιν).
The text, parts of which constitute the oldest surviving written catechism, has three main sections dealing with Christian ethics, rituals such as baptism and Eucharist, and Church organization. It is considered the first example of the genre of the Church Orders.
The work was considered by some of the Church Fathers as part of the New Testament[3] but rejected as spurious or non-canonical by others,[4] eventually not accepted into the New Testament canon. The Ethiopian Orthodox Church "broader canon" includes the Didascalia, a work which draws on the Didache.
Lost for centuries, the Didache was rediscovered in 1873 by Philotheos Bryennios, Metropolitan of Nicomedia in the Codex Hierosolymitanus. An English translation was first published in 1883. It has since been considered part of the category of second-generation Christian writings known as the Apostolic Fathers.
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Most scholars place the Didache at some point during the mid to late first century.[5] It is an anonymous work, a pastoral manual "that reveals more about how Jewish-Christians saw themselves and how they adapted their Judaism for gentiles than any other book in the Christian Scriptures."[6]
Hitchcock and Brown produced the first English translation in March 1884. Harnack produced the first German translation in 1884, and Sabatier the first translation and commentary in 1885.[7]
The Didache is mentioned by Eusebius (c. 324) as the Teachings of the Apostles following the books recognized as canonical[8]:
Athanasius (367) and Rufinus (c. 380) list the Didache among apocrypha. (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. There can also be seen many similarities to the Epistles of both Polycarp and Ignatius of Antioch.The Shepherd of Hermas seems to reflect it, and Irenaeus, Clement of Alexandria,[9] and Origen of Alexandria 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.
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.
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 Lord's Teaching of the Twelve Apostles" (Διδαχὴ Κυρίου διὰ τῶν δώδεκα ἀποστόλων, Didachē Kiriou dia tōn dōdeka apostolōn) which Jerome said was the same as the Gospel according to the Hebrews. A fuller title or subtitle is also found next in the manuscript, "The Teaching of the Lord to the Gentiles[10] by the Twelve Apostles" (Διδαχὴ κυρίου διὰ τῶν δώδεκα ἀποστόλων τοῖς ἔθνεσιν, Didachē kyriou dia tōn dōdeka apostolōn tois ethnesin).
Willy Rordorf considered the first five chapters as "essentially Jewish, but the Christian community was able to use it" by adding the "evangelical section".[11] "Lord" in the Didache is reserved usually for "Lord God", while Jesus is called "the servant" of the Father (9:2f.; 10:2f.).[12] Baptism was practised "in the name of the Father and of the Son and of the Holy Spirit."[13] Scholars generally agree that 9:5, which speaks of baptism "in the name of the Lord," represents an earlier tradition that was gradually replaced by a trinity of names."[12][14] A similarity with Acts 3 is noted by Aaron Milavec: both see Jesus as "the servant (pais)[15] of God".[16] The community is presented as "awaiting the kingdom from the Father as entirely a future event".[16]
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."[17]
In Apostolic Fathers, 2nd ed., Lightfoot-Harmer-Holmes, 1992, notes:
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 ("you shall love God"), the Great Commandment ("your neighbor as yourself"), 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 have 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 Deut 4:2,12:32). 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:
The Didache, like 1 Corinthians 10:21, does not give an absolute prohibition on eating meat which has been offered to idols, but merely advises to be careful.[18] Comparable to the Didache is the "let him eat herbs" of Paul of Tarsus as a hyperbolical expression like 1 Cor 8:13: "I will never eat flesh, lest I should scandalize my brother", thus giving no support to the notion of vegetarianism in the Early Church. John Chapman in the Catholic Encyclopedia (1908) states that the Didache is referring to Jewish meats.[19] 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.[19]
The second part (chapters 7 to 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 Spirit"[13] 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. A century ago, this point was used by Dr. C. Bigg[20] to demonstrate the document's late date, a position no longer current among scholars.
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:
And concerning the broken bread:
The Didache basically describes the same ritual as the one that took place in Corinth.[21] The order of cup and bread differs both from present-day Christian practice and from that in the New Testament accounts of the Last Supper,[22] of which, again unlike almost all present-day Eucharistic celebrations, the Didache makes no mention.
Chapter 10 gives a thanksgiving after a meal. The contents of the meal are not indicated: chapter 9 does not exclude other elements as well that the cup and bread, which are the only ones it mentions, and chapter 10, whether it was originally a separate document or continues immediately the account in chapter 9, mentions no particular elements, not even wine and bread. Instead it speaks of the "spiritual food and drink and life eternal through Thy Servant" that it distinguishes from the "food and drink (given) to men for enjoyment that they might give thanks to (God)". 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 Revelation 22:17-20 and 1Corinthians 16:22.[23]
These prayers make no reference to the redemptive death of Christ, or remembrance, as formulated by Paul the Apostle in 1Corinthians 11:23-34, see also Substitutionary atonement. Didache 10 doesn't even use the word "Christ," which appears only one other time in the whole tract.
Some have posited that, in spite of the order in the manuscript text, chapter 10 should precede chapter 9: "Some scholars rearranged the text of chapters 9 & 10 (in comparison with chapter 14) to accommodate their view that the later Roman Mass is closer to what they understand to be truly Christian" (Wim van den Dungen). John Dominic Crossan endorses John W. Riggs' 1984 The Second Century article for the proposition that 'there are two quite separate eucharistic celebrations given in Didache 9-10, with the earlier one now put in second place."[24] The section beginning at 10.1 is a reworking of the Jewish birkat ha-mazon, a three-strophe prayer at the conclusion of a meal, which includes a blessing of God for sustaining the universe, a blessing of God who gives the gifts of food, earth, and covenant, and a prayer for the restoration of Jerusalem; the content is "Christianized", but the form remains Jewish.[25] It is similar to the Syrian Church eucharist rite of the Holy Qurbana of Addai and Mari, belonging to "a primordial era when the euchology of the Church had not yet inserted the Institution Narrative in the text of the Eucharistic Prayer."[26]
The Didache makes no mention of Jesus' resurrection, other than thanking for "immortality, which Thou hast made known unto us through Thy Son Jesus" in the eucharist,[27] but the Didache makes specific reference to the resurrection of the just prior to the Lord's coming.[28]
In modern scholarship a new consensus is emerging which dates the Didache at about the turn of the 1st century. At the same time, significant similarities between the Didache and the gospel of Matthew have been found as these writings share words, phrases, and motifs. There is also an increasing reluctance of modern scholars to support the thesis that the Didache used Matthew. This close relationship between these two writings might suggest that both documents were created in the same historical and geographical setting. One argument that suggests a common environment is that the community of both the Didache and the gospel of Matthew was probably composed of Judaeo-Christians from the beginning, though each writing shows indications of a congregation which appears to have alienated itself from its Jewish background (see also List of events marking the split between early Christianity and Judaism). Also, the Two Ways teaching (Did. 1-6) may have served as a pre-baptismal instruction within the community of the Didache and Matthew. Furthermore, the correspondence of the Trinitarian baptismal formula in the Didache and Matthew (Did. 7 and Matt 28:19) as well as the similar shape of the Lord's Prayer (Did. 8 and Matt 6:5-13) apparently reflect the use of resembling oral forms of church traditions. Finally, both the community of the Didache (Did. 11-13) and Matthew (Matt 7:15-23; 10:5-15, 40-42; 24:11,24) were visited by itinerant apostles and prophets, some of whom were illegitimate.[29]
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