The Didache

The following is copied from the book: The Faith of the Early Fathers, Volume I

Translated by W.A. Jurgens

[Note as you read this, that this could have been written as early as the year A. D. 70. Also notice the prayers of the earliest Christians and how similar they are to the prayers of the Mass. Notice, too, that the Eucharistic Prayer herein is very similar to the Canon of the Mass read in Catholic churches today. The prayers of Catholics today are the same prayers of the earliest Christians. Even the Mass of Catholics today can be seen clearly in this writing of the earliest Christians. Clear evidence is here that the Catholic Church preserves the traditions of the earliest Christians.]

DIDACHE or TEACHING OF THE TWELVE APOSTLES [ca. A. D. 140]

The Didache was first published in 1883, following its discovery by Philotheos Bryennios, the metropolitan of Nicomedia, in the 11th century manuscript, Codex Hierosolymitanus 1056. Upon its publication, it was quickly observed that large parts of the work had previously been extant as quotations within other works, but had not been recognized for what they were. For example, almost all of the Greek text of the Didache, was recoverable from the already well-known seventh book of the Apostolic Constitutions, origination in Syria in the 4th century. Since Bryennios' discovery of the complete text, numerous other finds have been made of fragmentary texts and translations of the Didache, and of a complete translation in Georgian. Fragments are now extant in Latin, Coptic, Ethiopic, and Syriac, along with the complete translation in Georgian, and, of course, the complete Greek text.

The best current scholarship on the Didache provides the following hypotheses: The part of the Didache comprising Ch.1, VV. 1-3a and Chs. 2, V. 2 through the end of Ch. 6 is originally a Jewish work for the instruction of gentile proselytes to Judaism. This Jewish Grundschrift, possibly a work of Essene origin, may be referred to as the Two Ways Document or the Urdidache. In Syria not later than A. D. 160 and perhaps about A. D. 140, the Two Ways Document found entrance to Christian circles. The parts comprising Ch. 1, V. 3b through Ch. 2, V.1, and Ch. 7 V. 1 to the end (Ch16, V. 8) were added by a Christian, thus producing the Didache as we have it now, a work for the instruction of catechumens.

A convenient edition, text and translation, is that of Kirsopp Lake, The Apostolic Fathers, Vol. 1, pp. 303-333, in the Loeb Classical Library series, London and New York, 1930. The best and most recent critical edition is Funk-Bihlmeyer-Schneemelcher, Die apostolischen Väter, Vol. 1, Tübingen 1956, pp 1-9.

[1,1]

There are two ways, one of life and one of death: and great is the difference between the two ways. [2] The way of life is this: first, you shall love God, who created you; second, your neighbor as yourself (1). Whatever you would not wish to be done to you, do not do to another (2). [3] The teaching of these words is this. Bless those who curse you , and pray for your enemies: fast for those who persecute you. For what kindness is it, if you love those who love you? Do not even toe pagans do this? Love those who have you, and you will not have an enemy.

[4] Abstain from carnal and bodily desires (3). If anyone strike you on the right cheek, turn the other to him, and you will be perfect. If anyone force you to go one mile, go two with him. If anyone take your cloak, give him also your tunic. If anyone take from you what is yours, do not demand its return, not even if you can (4). [5] Give to everyone who asks, and demand no return; for the Father wishes that a share of His own gifts be given to all (5).

Blessed is the man who gives according to the commandment; for he is without blame. Woe to him that takes. Yet, if he takes because he is in need, he is blameless; but if he be not in need, he will give an account of the why and the wherefore of his taking. He will be put under constraint so that he may be examined closely as to what he did; and he will not come out from there until he has paid the last farthing (6). [6] But concerning this it is also said: Let your alms perspire in your hands, until you know to whom you are giving (7).

[2,1]

The second commandment of the teaching: [2] You shall not murder. You shall not commit adultery. You shall not seduce boys. You shall not commit fornication. You shall not steal. You shall not practice magic. You shall not use potions. You shall not procure abortion, nor destroy a new-born child. [3] You shall not covet your neighbor's goods. You shall not purjure yourself. You shall not bear false witness. You shall not speak evil. You shall not bear malice (8).

[4] You shall not be double-minded or double-tongued; for a double tongue is the snare of death (9). [5] Your word shall not be false nor vain, but shall be fulfilled in deed. [6] You shall not be greedy, nor extortionate, nor a hypocrite, nor malicious, nor proud. You shall make no evil plan against your neighbor. [7] You shall not have any man; but some you shall reprove, some you shall pray for, and some you shall love more that the breath of life that is in you.

[4,3]

You shall not make a schism. Rather, you shall make peace among those who are contending. Judge justly, and take no regard of the person when correcting transgressions (10). [4] Do not be of two minds, whether a thing shall be or shall not be.

[4,13]

You shall not abandon the commandments of the Lord; but you shall keep what you have received, adding nothing to it nor taking anything away (11).

[4,14]

Confess your offenses in church (12), and do not go up to your prayer with an evil conscience. This is the way of life.

[7,1]

In regard to Baptism - baptize this: After the foregoing instructions (13), baptize in the name of the Father, and of the Son, and of the Holy Spirit (14), in living water (15). [2] If you have no living water, then baptize in other water; and if you are not able in cold, then in warm. [3] If you have neither, pour water three times on the head, in the name of the Father, and of the Son, and of the Holy Spirit (16). [4] Before the Baptism, let the one baptizing and the one to be baptized fast, as also any others who are able. Command the one who is to be baptized to fast beforehand for one or two days.

[8,1]

Do not let your fasts be with the hypocrites. They fast on Monday and Thursday; but you shall fast on Wednesday and Friday. [2] Do not pray as the hypocrites do (17), but as the Lord commanded in His gospel, you shall pray thus (18): Our Father who are in heaven, hallowed be thy name. Thy kingdom come, thy will be done on earth, as it is in heaven. Give us this day our daily bread, and forgive us our debts, as we also forgive our debtors. And lead us not into temptation, but deliver us from evil (19). For thine is the power and the glory forever (20). [3] Pray thus three times a day.

[9,1]

In regard to the Eucharist - you shall give thanks thus (21): [2] First, in regard to the cup: - We give you thanks, our Father, for the holy vine of David your son, which you have made known to us through Jesus your Son. Glory be to you forever. [3] In regard to the broken bread: - We give you thanks, our Father, for the life and knowledge which you have made known to us through Jesus your Son. Glory be to you forever. [4] As this broken bread was scattered on the mountains, but brought together was made one, so gather your Church from the ends of the earth into your kingdom. For yours in the glory and the power through Jesus Christ forever. [5] Let no one eat or drink of the Eucharist with you except those who have been baptized in the name of the Lord; for it was in reference to this that the Lord said: "Do not give that which is holy to dogs(22)."

[10,1]

After you have eaten your fill, give thanks thus: [2] We thank you , holy Father, for your holy name, which you have caused to dwell in our hearts; and for the knowledge and faith and immortality which you have made known to us through Jesus your Son. Glory be to you forever. [3] You, almighty Master, have created all things (23) for your name's sake, and have given food and drink to men for their enjoyment, so that they might return thanks to you. Upon us, however, you have bestowed spiritual food and drink, and eternal life through your Servant. [4] Above all we give you thanks, because you are mighty. Glory be to you forever.

[5] Remember, O Lord, your Church. Deliver it from every evil and perfect it in your love. Gather it from the four winds (24), sanctified for your kingdom, which you have prepared for it. For yours is the power and the glory forever. [6] Let grace come, and let this world pass away. Osanna to the God of David (25). If anyone is holy, let him come; if anyone is not, let him repent. Marana Tha (26). Amen. [7] But allow prophets to give thanks (27) as they will.

[11,3]

In regard to apostles and prophets, act according to the doctrine of the gospel (28). [4] Let every apostle who comes to you be received as the Lord. [5] Do not, however, allow him to stay more than one day, or, if needs be, two. If he remains for three days, he is a false prophet. [6] When an apostle goes forth, let him take only enough bread to last until he reach his night's lodging. If he ask for money he is a false prophet. [7] You shall not test or examine any prophet who speaks in a spirit. Every sin shall be forgiven, but this sin shall not be forgiven (29). [8] Not everyone, however, who speaks in a spirit is a prophet, unless he have the behavior of the Lord. By his behavior, then, the false prophet and the true prophet shall be known.

[14,1]

On the Lords's Day of the Lord (30) gather together, break bread and give thanks (31), after confessing your transgressions so that your sacrifice may be pure. [2] Let no one who has a quarrel with his neighbor join you until he is reconciled, lest your sacrifice be defiled (32). [3] For this is that which was proclaimed by the Lord: "In every place and time let there be offered to Me a clean sacrifice. For I am a Great King," says the Lord, "and My name is wonderful among the gentiles (33)."

[15,1]

Elect (34) for yourselves, therefore, bishops and deacons worthy of the Lord, humble men and not lovers of money, truthful and proven; for they also serve you in the ministry of the prophets and teachers. [2] Do not, therefore, despise them; for they are your honorable men, together with the prophets and teachers. [3] Correct one another, not in anger but in peace, as you find it in the gospel (35); and let no one speak with you who has done a wrong to his neighbor, nor let him hear, until he repents. [4] Your prayers and your alms and all your acts you shall perform as you find in the gospel of our Lord.

[16,3]

In the last days, then, false prophets and corrupters will be multiplied. Sheep will be turned into wolves and charity will be turned into hate (36). [4] As lawlessness increases, men will hate one another and persecute and betray; and then will appear the deceiver of the world as the Son of God. He will work signs and wonders and the world will be given over into his hands. He will do such wicked deeds as have not been done since the world began (37). [5] Then will all created men come to the fire of judgement, and many will be scandalized and will be lost (38); but those who persevere in their faith, will be saved (39) out from under the accursed thing itself (40).

[6] And then will appear the signs of the truth (41). First, the sign spread out in the heavens; second, the sign of the sound of the trumpet (42); and third, the resurrection of the dead. [7] Not the resurrection of all men, but, as it was said: "The Lord will come , and all His saints with Him (43)." Then the world will see the Lord coming on the clouds of heaven (44).

Endnotes:

1. Deut. 6:5; Lev. 19:18: Sir. 7:30 [Septuagint]; Matt. 22: 37-39; Mark 12:: 30-31.

2. Tob. 4:16. The rule is given in it positive form in Matt. 7:12 and in Luke 6:31.

3. 1 Pet. 2:11.

4. (greek text).

5. Matt. 5:44, 46-47; Luke 6:27-35.

6. Matt. 5:26. Fathering is an apt rendering of (greek text).

7. This last sentence (verse 6) has much the appearance of a marginal gloss which has slipped into the text.

8. Ex 20:13-17; Deut. 5:17-21; Matt. 5:33; 19:18.

9. Prov 14:27 [Septuagint]; also Prov. 21:6.

10. Deut. 1:16-17; Prov. 31:9.

11. Deut. 4:2; 12:32.

12. Sir. 4:26 [Septuagint].

13. (greek text).

14. Matt. 28:19.

15. The implication of (greek text) is a flowing stream. The other water is that of a lake or pool, which might even be warm and less pure. The third alternative is infusion or pouring.

16. Matt. 28:19.

17. Matt. 6:5.

18. Matt. 6:9a.

19. Matt. 6:9b - 13.

20. This is a concluding formula for liturgical prayer, first found in Syrian usage and afterwards in Byzantine, where Kingdom is often inserted before power and glory. It is found in numerous scripture manuscripts, but not in those of greater authority. Since it was the normal prayer conclusion and was familiarly appended to the Our Father, its presence in various scripture manuscripts is easily explained as a copyist's error.

21. (greek text) Chapters 9 and 10 are generally referred to as the Eucharistic section. Yet, no less an authority than Berthold Altaner [Patrology, pp. 52-53, where bibliographical references are given] holds it as more probable that they refer to the Agape. The latter view is based principally upon an interpolation in chapter 10, in a Coptic Didache fragment, once thought to refer to the consecration of chrism, but now interpreted as referring to the Agape. The testimony of an unauthentic interpolation strikes us as strange evidence against the seemingly very clear language of these prayers. Quasten's remark [Patrology, Vol 1, p. 32], however strong it may be, seems much more to the point; for he says that to regard these two chapters as non-Eucharistic table prayers is untenable.

22. Matt. 7:6.

23. Wis. 1:14; Sir. 18:1, 24:8 [Septuagint]. See also Apoc. 4:11.

24. Matt. 24:31.

25. Matt. 21:9.

26. While its general import is clear enough, the precise meaning of this Aramaic eschatological term, anticipating the parousia, is not known, because the division of the letters in not certain. The Codex Hierosolymitanus, the only complete manuscript of the Didache in Greek, writes it as a single word: (greek text): but the Aramaic which it transliterates is two words, either Maran Atha, or Marana Tha. If we read Maran Atha, as the editors of the Didache [Schneemelcher's Funk-Bihlmeyer] would have it, the phrase means the Lord is coming. The same term occurs in 1 Cor. 16:22, where Nestle prefers Marana Tha. This latter reading is suggested also by the (greek text) at the conclusion of the Apocalypse. Marana Tha, the imperative, seems to us the more likely reading: and it is rendered: Come thou, Our Lord!

27. See Matt. 10:40-42. It is frequently pointed out by modern authors that the Didache reflects a duplex hierarchy: bishops and deacons on the one hand, and apostles, prophets and teachers on the other. We question whether or not apostles, prophets and teachers really represent three distinct classes, or whether perhaps the terms are vaguely synonymous with each other. Prophets and teachers are spoken of in Ch. 15 (§ 9 below); whereas Ch. 11 (§ 7a below) speaks of apostles and prophets. Perhaps, then, apostles and teachers are more or less synonymous. Moreover, it seems clear in Ch. 11 that the terms apostles and prophets are being used interchangeably.

28. Matt. 10:40-42. See previous note.

29. Matt. 12:31. See, however, 1 Cor. 14:29; 1 John 4:1; and Apoc. 2:2.

30. (greek text) This redundancy in the Greek indicates that the term Lord's Day had already become a common usage for Sunday, so much so that it is now used as a distinct term apart from its root meaning.

31. (greek text), which we render give thanks, might also be translated celebrate the Eucharist.

32. Matt. 5:23-24.

33. Mal. 1:11, 14.

34. (greek text).

35. Matt. 5:22-26; 18:15-35.

36. See Pet. 3:3; Matt. 24:10-12; 7:15.

37. See Apoc. 12:9; 2 John 1:7; Matt. 24:24; 2 Thess. 2:9.

38. Matt. 24:10.

39. Matt. 10:22; 24:13.

40. (greek text) - snatched from its very jaws, as it were.

41. Matt. 24:30.

42. Matt. 24:31, See also 1 Cor 15:52 and 1 Thess. 4:16.

43. Zach. 14:5.

44. Matt. 24:30; 26:64.