3 cool teachings from one of the earliest Christian texts
Or, why aren't we talking more about the Didache???
This post has everything: ancient manuscripts found after being lost for centuries, canon debates, and a peek into how the earliest Christians may have conducted themselves during the earliest phases of Christianity.
Are you intrigued yet? You should be, because this week we’re taking a closer look at the Didache, one of the oldest collections of apostolic teaching from early Christianity.
Quick facts about the Didache:
“Didache” (pronounced “DIH-duh-kay”) is a Koine Greek word that means “teachings,” and the text was also called “The Lord’s Teaching through the Twelve Apostles to the Nations”
Most historians date it to the first century—so, it was most likely compiled within the lifetime of the first generation of Christians
It seems to be a manual of conduct for early Christians, with special instructions regarding traveling ministers, new converts, and Christian practice
The book was lost to history for hundreds of years…until a Greek Orthodox bishop found an 800-year-old manuscript in the Monastery of the Holy Sepulchre in 1873
Though not canon, it is typically considered an “apostolic father” (more on that in a bit)
Now that we’ve got the basics out of the way, let’s get into what makes this text so interesting.
“Christianity’s first theologians”
In The Story of Christian Theology, theologian Roger Olson calls the apostolic fathers “Christianity’s first theologians.”
But, who—or what—are the apostolic fathers, exactly? I was surprised to learn that this term doesn’t just refer to people, but includes documents as well. Olson puts it this way:
“The category ‘apostolic fathers’ consists of persons and documents that interpreted and applied the apostolic message in the first apostleless generation, which was besieged by false gospels and attacks from pagan skeptics.”
Roger Olson, The Story of Christian Theology
There’s some scholarly disagreement about exactly who (and what) meets the criteria to be included in this category, but Olson says that virtually all scholars agree to include Clement, Ignatius, and Polycarp, the Didache, the Epistle of Barnabas, and the Shepherd of Hermas on the list. These people and documents are the links between the generation of the apostles—or, people who knew Jesus personally—and the generations that would follow.
“A document such as the Didache is described as one of the apostolic fathers because even though its author is unknown it displays marks of very early postapostolic Christian life and thought and was preserved by the churches because of its early date and importance in instructing churches in a time when no apostles were available.”
Roger Olson, The Story of Christian Theology
So, why isn’t it in the Bible?
There are several reasons that the Didache didn’t quite make the cut when the Biblical canon was being finalized.
For one, the book’s authorship is anonymous. In contrast to the gospels and epistles we have in the New Testament, there’s no claim that the Didache was written by any of the apostles; it’s presented as a summary of teachings, not revelation conferred on a specific individual.
The other main reason that the Didache wasn’t canonized is that there wasn’t a universal consensus that it should be. The process of deciding which books should be included in the New Testament and which ones should be left out was one that occurred over hundreds of years; ultimately, Christians didn’t think this one should hold the same weight as something like Romans or the Gospel of Matthew, so it doesn’t.
That places it in an interesting category that Olson calls “orthodox, but not quite canonical.” That means there’s still something we can learn from books like the Didache.
3 interesting teachings:
“There are two ways, one of life and one of death; and between the two ways there is a great difference.”
These are the opening words of the Didache, and they set up the first main section, which explains the two ways in great detail. Most of my takeaways come from that section, because it’s packed full of guidance regarding right conduct that is applicable to Christians in all places at all times. Other notable sections include directions for prayer, baptism, taking the Eucharist, supporting traveling prophets, and the return of Christ.
1. Speak truthfully
“Do not be double-minded or double-tongued, for a double tongue is ‘a deadly snare.’ Your words shall not be dishonest or hollow, but substantiated by action.”
Amid other commands like “do not be irritable, for anger leads to murder,” an exhortation to avoid empty promises seems a bit like small potatoes, but I actually think that’s selling it short.
Backing up your words with actions is perhaps the simplest way to display integrity, and Christians should be leading the culture in this category.
The point of all the Didache’s moral teachings is this: the things you do matter deeply. Your actions are indications of the condition of your heart; they’re also a quick giveaway for outsiders who are trying to understand who you are and what Christianity is. Don’t take that responsibility lightly.
2. Practice humility
“But be humble since ‘the humble will inherit the earth.’ Be patient, merciful, harmless, quiet, and good; and always ‘have respect for the teaching’ you have been given. Do not put on airs or give yourself up to presumptuousness. Do not associate with the high and mighty; but be with the upright and humble. Accept whatever happens to you as good, in the realization that nothing occurs apart from God.”
The supreme demonstration of virtue is humility. It’s also the most slippery, because the moment you recognize it within yourself is the moment that it’s been lost again.
Humility is not self-deprecation or self-pity; though it may be tempting to think poorly of yourself in an effort to avoid thinking of yourself too highly, these reactions are still missing the mark…because you’re still just thinking about yourself. To achieve humility, turn your gaze outward.
3. Seek unity
“My child, day and night ‘you should remember him who preaches God’s word to you,’ and honor him as you would the Lord. For where the Lord’s nature is discussed, there the Lord is. Every day you should seek the company of saints to enjoy their refreshing conversation. You must not start a schism, but reconcile those at strife. ‘Your judgments must be fair.’ You must not play favorites when reproving transgressions. You must not be of two minds about your decision.”
The Christian life was designed to be lived in community. At its heart, the Christian reality is a reflection of the character of the Triune God himself, Father, Son, and Holy Spirit locked in what C.S. Lewis called a “dance” of love from eternity past to eternity future.
Because of the communal nature of the Christian life, there are bound to be disagreements—but these don’t have to be final, and they shouldn’t threaten the peace and friendship among believers.
Read also: A prayer for unity
The full text of the Didache is available in several places online, like here. I’d recommend giving it a read when you have the chance; it’s not much longer than this newsletter and has countless nuggets of wisdom and interest for believers of all generations.
From the archives:
A visual reminder:
