Didache
Encyclopedia : D : DI : DID : Didache
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The Didache (Διδαχὴ, Koine Greek for "Teaching"See [Strong's G1322]) is the common name of a brief early Christian treatise (c. 70–160), 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 TestamentAthanasius, 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 but rejected as spurious by othersRejected by 60 Books Canon and by Nicephorus in Stichometria, 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. It is the only rediscovered Christian text during the last 150 years of discoveries in libraries or in papyri to receive wide acceptance by the Catholic and Orthodox Churches.
Contents
Discovery
Considered lost, the Didache was rediscovered in 1883 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.
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."
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. Doctrinal teaching is presupposed, and none is imparted.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" (Διδαχὴ τῶν δώδεκα ἀποστόλων). A fuller title or subtitle is also found next in the manuscript, "The Teaching of the Lord to the GentilesSome translations "Nations", see [Strong's 1484] by the Twelve Apostles" (Διδαχὴ κυρίου διὰ τῶν δώδεκα ἀποστόλων τοῖς ἔθνεσιν).The Two Ways
The first section 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.[Didache]. JewishEncyclopedia.com entry. Accessed May 1 2006.
- 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.[Didache]. Catholic Encyclopedia 1913. Accessed May 3 2006.
- 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 where 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.
- 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)
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 C. Bigg to show a late date; but it seems a natural concession for hot and dry countries, when baptism was not as yet celebrated exclusively at Easter and Pentecost and in churches, where a columbethra and a supply of water would be unavailable. Fasts are not to be on Monday and Thursday "with the hypocrites" — presumably non-Christian Jews — but on Wednesday and Friday (chapter 8). 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 runs thus:- " 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)
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.Date of the Didache
There are other signs of the text being from the 1st century: the simplicity of the baptismal rite, which is apparently neither preceded by exorcisms nor by formal admission to the catechumenate; the simplicity of the Eucharist, in comparison with the elaborate quasi-Eucharistic prayer in Clement's Epistle to the Corinthians, chapters 59 - 61; the permission to prophets to extemporize their Eucharistic thanksgiving; the immediate expectation of the second advent. As we find the Christian Sunday already substituted for the Jewish Sabbath as the day of assembly in Acts 20:7 and 1 Corinthians 16:2 and called the Lord's day (Book of Revelation 1:10), there is no difficulty in supposing that the parallel and consequent shifting of the fasts to Wednesday and Friday may have taken place at an equally early date, at least in some places. But the chief point is the ministry. It is twofold: local and itinerant.J.-P. Audet in La Didache, Instructions des Apôtres argues for a date of 70, of which J.B. Lightfoot et al., Apostolic Fathers, say "he is not likely to be off by more than a decade in either direction".
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 12:28f: "God hath set some in the Church; first apostles, secondly prophets, thirdly doctors [teachers] after that miracles, then the graces of healings, helps, governments, kinds of tongues, interpretations of speeches. Are all apostles? Are all prophets? Are all doctors?" 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 no instance in the New Testament or in early Christian literature of the existence of an order called apostles later than the Apostolic age. There is no evidence for a second-century order of apostles, which suggests the Didache is earlier, perhaps no later than about 80. Adolf Harnack, on the other hand, gives 131-160, holding that Barnabas and the Didache independently employ a Christianized form of the Jewish Two Ways, while chapter 16 is citing Barnabas -- a somewhat roundabout hypothesis. He places Barnabas in 131, and the Didache later than this. Those who date Barnabas under Vespasian mostly make the Didache the borrower in chapters 1 - 5 and in 16. Many, with Funk, place Barnabas under Nerva. The more common view is that which puts the Didache before 100. Bartlet agrees with Ehrhard that 80-90 is the most probable decade. Sabatier, Minasi, Jacquier, and others have preferred a date even before 70. Owen Chadwick wryly dates the Didache to "the period between about 70 and 110. It may be odd there, but it is much odder anywhere else." The earliest suggested dating is 44 or 47.[The Didache (The Teaching)]. True Grace Ministries Geocities website. Accessed May 3 2006.Footnotes
External links
- [CCEL Greek text]
- [Original Greek text]
- [Greek text (Roman transliteration)]
- [Text with Biblical annotations]
- [Early Christian Writings:] Didache
- [Catholic Encyclopedia 1908:] Didache Source of some of the above text
- [Jewish Encyclopedia: Didache]
- [Garrow on the Didache]
- [Didache translated by Richardson, Cyril C.]
- [didache.info]
- [earlychurch.org.uk]
- [CCEL: Teaching of the Twelve Apostles]
- [upenn.edu]
- [Didache translated by Schaff]
- [Didache, The] in the 1911 Encyclopædia Britannica
Further reading
- Audet, J-P, La Didache, Instructions des Apôtres
- Draper, J. editor. 1996. The Didache in Modern Research (Leiden, New York and Cologne)
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