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The Didache (pronounced DID-ah-kay) is one of the most interesting and important documents to have survived from the earliest years of Christianity, written before even some of the books of the New Testament, apparently, and invaluable for understanding the development of Christian ethical views, the ways the early church was organized (with wandering teachers and prophets going from own to town), and he earliest Christian rituals (baptism and eucharist).
Over the next two posts I’ll summarize the major themes and emphases of the book In a Nutshell. I begin with a one-sentence, fifty-word summary.
The Didache, probably completed around the year 100 CE, consists of three writings combined into one: (1) An ethical treatise on how Christians should behave, called “the Two Ways,” (2) Rules for handling itinerant church “authorities” and church rituals (baptism; eucharist), and (3) An apocalyptic discourse about the imminent end.
The Didache of the Twelve Apostles (the Greek word didache literally means “the teaching”) was virtually unknown until 1873, when it was discovered in a monastery library in Constantinople. Since then it has made a tremendous impact on our understanding of the inner life of the early Christian communities. Among other things, it (a) preserves our earliest account of how the early Christians practiced their rituals of baptism and the Eucharist; (b) discloses the kinds of prayers that early Christians said; (c) indicates the days on which they fasted; and (d) demonstrates the existence of itinerant Christian apostles, prophets, and teachers who roved from town to town, addressing the spiritual needs of the Christian communities in exchange for daily food and shelter.
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The first six chapters of the book present a set of ethical admonitions organized according to the doctrine of the “Two Ways,” which we have already seen in the Epistle of Barnabas. Here, however, rather than being presented as “the Ways of Light and Darkness,” the two ways are said to be those “of Life and Death.” The broad similarities to Barnabas have led most scholars to think that this portion of the writing was drawn from an earlier source that was more widely available to various Christian authors.
In many respects, the “Way of Life” is more interesting than the “Way of Death.” At least the author devotes considerably more space to it—all of chapters 1–4, as opposed to merely chapter 5. Many of the moral exhortations appear to be direct quotations of the sayings of Jesus (the author does not mention the Gospels themselves) and are reminiscent of the book of James: a Christian’s words are to be backed up by actions (2:5; cf. James 2:14–26); jealousy and anger are to be avoided, since they lead to murder (3:2; cf. James 4:1–2); believers should associate with the humble and upright rather than the high and mighty (3:8; cf. James 2:5–7); and Christians are not to show favoritism or to turn their backs on the needy (4:3; cf. James 2:1–4) but instead to share their goods with one another (4:8; cf. James 2:14–16).
The Way of Death is described far more tersely; it involves “murders, adulteries, lusts, fornications, thefts, idolatries … deceit, arrogance, malice, stubbornness, greediness, filthy talk, jealousy, audacity, haughtiness,” and so on (5:1).
Once again, the exhortations are not uniquely Christian in that other moralists of the Greco-Roman world agreed that such activities and attitudes were to be avoided. As a result, some scholars have maintained that this notion of the two ways ultimately originated in non-Christian Jewish circles. Still, the various authors who incorporate this source into their writings (Barnabas, the author of the Didache, and several later writers) were all Christian.
I thought it might be useful to give an actual excerpt from the Two Ways. This is my translation published in The Apostolic Fathers Vol I, (Loeb Classical Library; vol. 1; Harvard University Press).
The Teaching of the Twelve Apostles
(The Didache)
The teaching of the Lord through the twelve apostles to the gentiles.
1 There are two ways, one of life and one of death, and the difference between the two ways is great.
2 This then is the way of life. First, love the God who made you, and second, your neighbor as yourself. And whatever you do not want to happen to you, do not do to another.
3 This is the teaching relating to these matters: Bless those who curse you, pray for your enemies, and fast for those who persecute you. For why is it so great to love those who love you? Do the gentiles not do this as well? But you should love those who hate you – then you will have no enemy.
4 Abstain from fleshly passions. If anyone slaps your right cheek, turn the other to him as well – and you will be perfect. If anyone compels you to go one mile, go with him two. If anyone takes your cloak, give him your shirt as well. If anyone seizes what is yours, do not ask for it back, for you will not be able to get it.
5 Give to everyone who asks, and do not ask for anything back. For the Father wants everyone to be given something from the gracious gifts he himself provides. How fortunate is the one who gives according to the commandment, for he is without fault. Woe to the one who receives. For if anyone receives because he is in need, he is without fault. But the one who receives without a need will have to testify why he received what he did, and for what purpose. And he will be thrown in prison and interrogated about what he did; and he will not get out until he pays back every last cent.
6 For it has also been said concerning this: “Let your gift to charity sweat in your hands until you know to whom to give it.”
2
And here is the second commandment of the teaching.
2 Do not murder, do not commit adultery, do not engage in pederasty, do not engage in sexual immorality. Do not steal, do not practice magic, do not use enchanted potions, do not abort a fetus or kill a child that is born.
3 Do not desire what belongs to your neighbor, do not commit perjury, do not give false testimony, do not speak insults, do not bear grudges.
4 Do not be of two minds or speak from both sides of your mouth, for speaking from both sides of your mouth is a deadly trap.
5 Your word must not be empty or false.
6 Do not be greedy, rapacious, hypocritical, spiteful, or haughty. Do not entertain a wicked plot against your neighbor.
7 Do not hate anyone – but reprove some, pray for others, and love still others more than yourself.
3
My child, flee from all evil and everything like it.
2 Do not be prone to anger, for anger leads to murder; nor be zealous, contentious, or irascible. For from all these are born acts of murder.
3 My child, do not be filled with passion, for passion leads to sexual immorality; nor be foul-mouthed or lecherous. For from all these are born acts of adultery.
4 My child, do not practice divination since this leads to idolatry; nor use incantations or astrology or rites of purification, nor even wish to see or hear these things. For from all these is born idolatry.
5 My child, do not be a liar, since lying leads to robbery; nor be fond of money or vain. For from all these are born acts of robbery.
6 My child, do not be a complainer, since this leads to blasphemy; nor be insolent or evil-minded. For from all these are born blasphemies.
7 But be meek, since the meek will inherit the earth.
8 Be patient, merciful, innocent, gentle, and good, trembling at the words you have heard.
9 Do not exalt yourself or become impertinent. You should not join forces with the high and mighty, but should associate with the upright and humble.
10 Welcome whatever happens to you as good, knowing that nothing occurs apart from God.
4
My child, night and day remember the one who speaks the word of God to you; honor him as the Lord. For where his lordship is discussed, there the Lord himself is.
2 Every day seek out the company of the saints, that you may find comfort in their words.
3 Do not create a schism, but bring peace to those who are at odds. Give a fair judgment; do not show favoritism when you reproach others for their unlawful acts.
4 Do not be of two minds, whether this should happen or not.
5 Do not be one who reaches out your hands to receive but draws them back from giving.
6 If you acquire something with your hands, give it as a ransom for your sins.
7 Do not doubt whether to give, nor grumble while giving. For you should recognize the good paymaster of the reward.
8 Do not shun a person in need, but share all things with your brother and do not say that anything is your own. For if you are partners in what is immortal, how much more in what is mortal?
9 Do not remove your hand from your son or daughter, but from their youth teach them the reverential fear of God.
10 Do not give orders to your male slave or female servant – who hope in the same God – out of bitterness, lest they stop fearing the God who is over you both. For he does not come to call those of high status, but those whom the Spirit has prepared.
11 And you who are slaves must be subject to your masters as to a replica of God, with respect and referential fear.
12 Hate all hypocrisy and everything that is not pleasing to the Lord.
13 Do not abandon the commandments of the Lord, but guard what you have received, neither adding to them nor taking away.
14 Confess your unlawful acts in church, and do not come to your prayer with an evil conscience. This is the way of life.
5
And the way of death is this. First of all it is evil and filled with a curse: murders, adulteries, passions, sexual immoralities, robberies, idolatries, feats of magic, sorceries, rapacious acts, false testimonies, hypocrisies, split affection, deceit, arrogance, malice, insolence, greed, obscenity, jealousy, impertinence, pride, haughtiness, irreverence.
2 It is filled with persecutors of the good, haters of the truth, lovers of the lie, who do not know the reward of righteousness, nor cling to the good nor to a fair judgment, who are alert not to do good but to do evil; from whom meekness and patience are far removed. For they love what is vain and pursue a reward, showing no mercy to the poor nor toiling for the oppressed nor knowing the one who made them; murderers of children and corruptors of what God has fashioned, who turn their backs on the needy, oppress the afflicted, and support the wealthy. They are lawless judges of the impoverished, altogether sinful. Be delivered, children, from all such people .
******************************
I will continue my discussion of the Didache in the next post,
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Is there a list of the NT books in order of when they were written – possibly with the estimated date as well?
I’m sure there is online, but nothing immediately comes to mind. One major problem is that htere are debates about a number of the books and their dates, apart from paul being before the Gospels, Mark being the first of these and John the last, Actus coming after Paul, etc. But it’s hard to date, Hebrews, say, in relation to James or 1 Peter, etc.
This seems to be familiar with a number of sayings attributed to Jesus. Do you think the author knew Q? Or one of the gospels even though there is no direct reference? Or was this just a matter of sayings that were passed along in the early communities?
Interesting that, while the Didache appears to mirror sayings of Jesus, Jesus or Christ is not mentioned or even hinted in the Two Ways. These sayings are also similar to earlier teachers, such as the ‘Teacher of Righteousness.’ Does it seem reasonable to speculate that the content of Two Ways likely predates Jesus?
The basic form of the “two ways” probably was earlier found in Jewish texts. These partiiicular sayings though do appear to be based on the sayings of Jesus. (Given the verbatim parallels)
I know that you are doing a book on pagan vs Christian attitudes towards charity to strangers. Has anyone else done research comparing pagan ethics to Christian ethics?
Oh yes. Lots and lots. A number of books, for example, on the relation of Paul’s ethics with those of the Stoics.
There’s a new book available on Amazon, Ancient Christianities: The First Five Hundred Years, by Paula Fredriksen.
Both Bart and AJ Levine like it, so I suspect most readers of this blog will be interested in it.
Bart, this Didache stuff is really fascinating, keep it coming. It reminds me to ask about something I’ve never seen you address. How do you Bible scholars and early Christian historians actually do your work? Physically? I have visions of you guys creeping around dusty vaults in Turkey or spending weeks in Greek libraries. But I’m sure the reality is much more mundane. So how is high-level research work actually accomplished? I realize that all research is not the same. But take me through how you tangibly may have researched one of your books. Cuz I really have no clue.
Ah, it’s a good question. Virtually all the literary materials for like me deal with — from Greek manuscripts, to early Christian writings in Greek, Latin, Coptic, Syriac, whatever — are available either in print or online; some of my students and colleagues do spend a lot of time hunting around libraries for new materials, but that’s usually not necessary. These days you can get an only one easily accessible clear zoomable copy of most any important Greek manuscript with the clicke of a few buttons.
Hi Bart
In relation to Paul’s journey to Rome for his trial, would that have meant that any witnesses would have had to be transported there also to give evidence, so giving them effectively an all-expenses-paid tour to Rome, or would their testimonies have been documented, but who else like a prosecutor would have been sent? In all it sounds like an appeal to the Privy Council in London from one of the British colonies in the old days at unbelievable expense.
No. Witnesses were not required; Romans trials were not like ours (no juries, etc.)
I’m curious about your thoughts on the book of Acts. While you may have reservations about its reliability, I recall you referencing certain parts as historical. Specifically, I’m wondering if you consider the Council of Jerusalem a historical event, even if it didn’t unfold exactly as described in Acts? If so, do you think there’s a connection to this event in Galatians? And finally, is it plausible that some of the earlier sections of the Didache might reflect the decisions or outcomes of this council?
Yes, it appears to be the event Paul describes with respect to his second visit to Jerusalem in Galatians 2. I don’t thin, there is anything that connects the Didache to this “council”
I’m struck by how often the negative is used: “do not”—more so than in Q. The golden rule is expressed in the negative, similar, as I recall, to how it is told in the sayings of Rabbi Hillel. This reinforces, for me, the authenticity of this document. It doesn’t condemn “the Jews,” as many later documents do. It may even have come from a Jewish community of Christians.
It was around long before that as well — even in Confusius and the Greek historian Herodotus!
Hello Dr. Bart Erhman
Is it important for a new testament scholar to know about the old testament?
Absolutely essential.
I second the comment above by ‘apj’, in that I am amazed that the “way of life” in the DIdache consists almost exclusively of “do not” sayings (with the exception of section 1, which to me reads largely as a paraphrasing of teachings of Jesus as they are also found in the synoptic gospels). If one wanted to be sarcastic, one could say that the what would appear to be the best way to follow the way of life, is to be dead. To me they sound like well intended but bland prohibitions, not very inciting towards leading a positively productive life.