In 1883, scholars of the New Testament and Early Christianity were informed of a remarkable discovery that had occurred ten years earlier in the small treasure-filled library of the Monastery of the Jerusalem Patriarchate located in Constantinople. Known as the Jerusalem Monastery of the Holy Sepulchre, the monastery was located in the area of the Phanar and housed an unassuming library that contained some 400 Greek manuscripts. While working in the library, the Constantinopolitan born scholar and cleric Philotheos Bryennios who at the time was headmaster and teacher at the Great School of the Nation in Constantinople, was examining an eleventh century Greek manuscript (Codex Jerusalem 54). The manuscript consisted of 120 leaves (or folios) and was bound in leather. In the colophon, that is the final lines of the manuscript, we learn the name of the scribe who produced the manuscript (“Leo, the notary and sinner”) and the date on which he finished copying the manuscript (Tuesday, 11 June 1056). Among the several texts copied in the manuscript is a work with the title “Teaching of the Twelve Apostles” commonly referred as The Didache.
Scholars had known of an early Christian text with the same name but until its publication by Bryennios, who by 1883 had become metropolitan of Nicomedia, had never seen it (or so they thought; in fact, The Didache was copied without attribution into book seven of the Apostolic Constitutions around 300 AD though never identified as such until Byrennios’ discovery). The last attested mention of The Didache was nearly 12 centuries earlier when both Eusebius of Caesarea and Athanasios of Alexandria refer to it. When discussing what books should constitute the canonical Christian scriptures, Eusebius mentions the “so-called Teachings of the Apostles” as a “spurious” work, not of apostolic authorship, and therefore not to be considered part of the canonical corpus of scripture (Eusebius, Ecclesiastical History, III, xxv, 3-4). Some forty years later, Athanasios of Alexandria in his 39th Paschal letter (367 AD), after famously listing the canonical books of the Old and New Testaments, informs his clergy that the “so-called Teaching of the Apostles”, although “not recognized as canonical” nevertheless has been “recommended by our ancestors for reading by those who have recently entered and wish to learn the word of faith.” For Athanasios, The Didache is an instructive text for recently baptized Christians.
There the trail of The Didache runs dry until Bryennios publishes the text in 1883.
Since its publication, scholars have combed the relatively short text of The Didache for evidence of the development of early Christianity. The dating and authorship of The Didache is uncertain. Attributed to the twelve apostles, the text is a compilation of various teachings and practices that reflect the young Christian Church at the end of the first century. The actual date of composition of The Didache is debated; some scholars date it as early at 80 AD and others as late as 150 AD. It’s probably best to place the date of composition to around the same time as the Gospel of Matthew, 85-95 AD. Its place of origin, that is, where among the early Church was the text written and for what Christian community remains unclear; most probably Syria-Palestine. Although there is no direct dependence of The Didache on the texts of the New Testament, its content has close affinity with Matthew and Luke.
The Didache is divided into three sections of varying length. The first section, referred to as the Two Ways, presents the Christian life as a moral choice of two paths: “There are two ways, one of life and one of death, and there is a great difference between these two ways.” (Didache 1.1) The “way of life” begins with the two greatest commandments: love of God and neighbor. Much of the “way of life” has to do with things that one is not to do: “commit adultery”, “give false testimony”, “hate anyone”, “be double-minded”, “be avaricious”, “practice magic”, “be lustful”, and the list goes on. Philanthropy and care for one’s neighbor is a constant theme in this first section. In particular, the “way of death” is characterized by a lack of mercy for the poor, a lack of work towards those who are oppressed, and turning away from someone in need.
The second section deals with various practices of the early Church: fasting, prayer (the Lord’s Prayer is given in a form nearly identical to that found in Matthew), baptism, eucharist and the evaluation of itinerant prophets and apostles. With respect to fasting, we find the earliest reference to Christians fasting on Wednesdays and Fridays. Of particular note, is the exhortation for those who are about to be baptized. They are requested to fast for one or two days prior to their baptism. Here we should think of a total fast from food and not a fast from certain types of food. Interestingly, The Didache encourages the one who is to perform the baptism to fast along with the one who is to be baptized as well as anyone in the congregation who can.
The Didache contains a eucharistic prayer that reflects Jewish table prayers and practices. There are no words of institution. Over the cup (which comes first) thanksgiving is offered to the Father for “the holy vine of David your servant, which you have made known to us through Jesus your servant.” (Didache 9.2) Concerning the bread (τοῦ κλάσματος), “we give thanks, our Father, for the life and knowledge that you have made known to us through Jesus, your servant.” (Didache, 9.3) Interestingly, prophets who offer the eucharist are allowed to offer the eucharistic prayer “however they wish.”
Several “offices” are mentioned in the text. Bishops and deacons are noted, but no reference to presbyters. Several guidelines are given regarding how to treat itinerant prophets and apostles, offices that are clearly functioning at the time of the writing of the text. In general, communities are to welcome an itinerant prophet, allow him to teach, and house him for a night. Should he stay for a second night, this is ok; if he asks to stay for a third night (that is, he is looking for sustenance beyond one or two days) reject him since he is “a false prophet”. The challenge facing the communities regarding itinerant teachers was not only financial; the question was how does one assess whether or not the prophet is teaching the truth. Although no formal criteria or process is provided on how to assess the content of an itinerant prophet’s teaching, the community is warned about the dangers of prohibiting a prophet from preaching. Such hinderance could possibly result in the community committing the one unforgivable sin (blasphemy against the Holy Spirit). That is, it is better to allow a prophet to speak and then stop him if he is not preaching the truth, than not to allow him to speak at all since by denying him the opportunity to preach one may potentially be denying the work of the Holy Spirit.
Written at the end of the first century when Christian expectations that Christ’s return was immanent, The Didache concludes with a mini-apocalypse that reflects themes found in the apocalyptic verses of the four gospels. This short conclusion, however, does not reflect any influence from or knowledge of the Book of Revelation.
A fascinating window into the early decades of the Church, The Didache provides very practical moral and organizational advice to its audience. The text is not radical in its approach to the gospel (the term εὐαγγέλιον appears four times in the text and refers to the words and teaching of Jesus and not to the kerygmatic message of Jesus’ death and resurrection). The Christian life is relatively simple: a life in accordance with the moral and ethical teaching of the Lord coupled with basic ascetical (fasting, prayer) and ritual (baptism, Eucharist on Sundays) practices. Embedded at the end of the first part of the text (the Two Ways) is the very practical advice that resonates with the traditional Orthodox view of the Christian life: “See that no one leads you astray from this way of the teaching, for such a person teaches you without regard for God. For if you are able to bear the whole yoke of the Lord, you will be perfect. But if you are not able, then do what you can.” (Didache 6.1-2)
This article was originally published in The Archdiocesan District Clergy Syndesmos Newsletter.