The Didache
In this post, we will be taking a look at one of the earliest catechisms, namely, the Didache or the Doctrine of the Twelve Apostles. This text is important to us Catholics for many reasons, most of all, for its sound moral teachings and for its witness to the power of the Sacraments. Also, quite interestingly, this catechism is dated by the majority of early Church scholars to the first century. Because of this fact, we can trust its testimony to the orthodox, historic, and true Catholic Christian faith. Now, let us jump right into this profound text.
Bearing much significance, the Didache begins with the iconic words: "There are two ways, one of life and one of death." As we know, a great deal of power is packed into these words. The whole eternal destiny of humanity is summed up quite eloquently by the author. Indeed, it is quite obvious: Either you choose God and have communion with Him through the relationship of religion He offers to men, or you reject this great gift, this calling, this vocation. The Didache goes on to quote several of Our Lord's teachings and counsels, bringing the two greatest commandments, love God and neighbor, to the forefront.
In the second chapter, several condemnations of various gross and mortal sins are listed, such as murder, adultery, pederasty, fornication, steal, the practice of magic and witchcraft, the murder of a child by abortion and the killing of the newly-born, the coveting of a neighbor's goods, the sin of perjury and all lying, speaking evil words to or about another, the bearing of grudges, hypocritical actions, haughty behavior, and hatred of another man. Finally, to end this litany of deadly vices, the author of this work commends everyone to reprove his erring neighbor, to also pray for one another, and most of all, to love or to will the good for everyone. Indeed, this trio of holy Christian action ought to be practiced in every moment of our lives, even when it may be hard to do. The Didache then continues its exposition on grave sins in the third chapter as well, counseling the reader to "flee from every evil thing, and from every likeness of it" because one sin or one temptation often engenders or leads to another more grave sin, distancing ourselves from the grace and love of God.
The fourth chapter presents various positive precepts covering several differing topics about the practice of the Christian life. One such principle is the respect to and obedience of one's elders in the Church. The author writes: "My child, him that speaks to you the word of God remember night and day; and you shall honor him as the Lord." This precept calls to mind the words of Our Lord who said, "He who hears you hears Me, he who rejects you rejects Me, and he who rejects Me rejects Him who sent Me" (Luke 10:16). The Didache then commends the Christian to "seek out day by day the faces of the saints" in order that they might be built up in their faith and strengthened by the great witness of the holy men and women of God. Next, the virtue of unity and indeed obedience (as opposed to the stubbornness of schism and heresy) is lauded as something each and every individual ought to practice. As we have seen in previous posts on this blog, the unity of the Church in doctrine and in practice was not only something deemed likeable or convenient for the early Christians, but it was truly vital to God's New Covenant family in order to preserve the holiness and integrity of the sacred doctrines of the faith.
While making a point about love of neighbor as shown through works of charity, the author of this work says, "for if you are partakers in that which is immortal, how much more in things which are mortal?" This principle has amazing implications for it illustrates both how we become, through the Divine adoption in the Spirit, "partakers in the Divine Nature" as 2nd Peter 1:4 declares, and also how grace, the gift of God, really does build upon our nature, perfecting it and raising it up to new and supernatural heights of holiness and fellowship with God. Finally, to sum up this individual chapter of teaching, the author writes the following command: "In the church you shall acknowledge your transgressions, and you shall not come near for your prayer with an evil conscience." This admonition goes to show how, for the early Christians, one could not participate in the liturgy (or what the Book of Acts calls "the prayers") unless you had first confessed your sins and obtained forgiveness and re-entrance into fellowship with God.
Now, let's move on to take a look at what the Didache has to say about the Sacrament of Baptism. Because the treatment of this issue is relatively short, I will provide the entirety of the original text from this chapter:
"And concerning baptism, baptize this way: Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit in living water. But if you have not living water, baptize into other water; and if you can not in cold, in warm. But if you have not either, pour out water thrice upon the head into the name of Father and Son and Holy Spirit. But before the baptism let the baptizer fast, and the baptized, and whatever others can; but you shall order the baptized to fast one or two days before."
This quote attests to many things, namely, the importance of the Sacrament of Baptism and the new life of sanctifying grace it bestows. Also, it has a clear reference to the Three Persons of the Holy Trinity, prescribing that the formula for a valid Baptism involve an invocation (not of Jesus's Name contrary to some Christian groups) but an invocation of the Holy Trinity as the baptizer either poured water over the person's head three times or immersed them thrice-fold in living (aka. running) water. Clearly, the purity of the water was important to the early Christians for we see the author of the Didache commanding that running, cold water be used if at all possible as opposed to more stagnant and warm water. Indeed, even in the Catholic Church today, holy water blessed by a priest is used in the Baptismal rite and even holy, blessed salt is often used as an exorcism on the infant being baptized to drive out evil, demonic forces and influences.
In both the chapter treating the Sacrament of Baptism and in the next chapter, we see the Didache prescribing the practice of fasting. Even today, Catholics all over the world continue this custom, fasting as the Didache commands on Wednesday and Friday, following the precepts of Our Lord in Matthew 6:16-18. After finishing the treatise on fasting, the Didache then quotes the 'Our Father', the 'Lord's Prayer' which we read about in Matthew 6:9-15. This prayer is still used to this day in the Holy Sacrifice of the Mass where we worship God, hallowing His Name, entreating Him to give us our daily bread, our sustenance, and to forgive us of our sins.
Speaking of the Mass, we then come to two chapters from the Didache which expounds on the subject of the Sacrament of the Holy Eucharist and also the prayers offered by the communicant after receiving this great Sacrament of Sacraments during the Mass. Here is what appears to be a very early Eucharistic prayer:
"Now concerning the Thanksgiving (Eucharist), thus give thanks. First, concerning the cup: We thank you, our Father, for the holy vine of David Your servant, which You made known to us through Jesus Your Servant; to You be the glory forever. And concerning the broken bread: We thank You, our Father, for the life and knowledge which You made known to us through Jesus Your Servant; to You be the glory forever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Your Church be gathered together from the ends of the earth into Your kingdom; for Yours is the glory and the power through Jesus Christ forever."
This quote amazingly attests to the reality and power of the Holy Sacrament of the Eucharist and also to how it brings the whole Church throughout the world into a visible yet mystical unity. As Catholics, we are all united in body, mind, and spirit through the participation in the Holy Eucharist. Indeed, as we read about in the Book of Acts, the whole Church was devoted to the breaking of the bread, the institution of Our Lord at the Last Supper as the Sacrament of His Body and Blood. This new manna, prophesied in the Old Testament, truly does give supernatural life to our souls for as Our Lord Jesus Christ declared in John 6:54-57:
"Whereupon Jesus said to them, Believe me when I tell you this; you can have no life in yourselves, unless you eat the flesh of the Son of Man, and drink his blood. The man who eats my flesh and drinks my blood enjoys eternal life, and I will raise him up at the last day. My flesh is real food, my blood is real drink. He who eats my flesh, and drinks my blood, lives continually in me, and I in him."
After presenting the Eucharistic prayers, the author then speaks strongly about the fact that no one, without being baptized, could receive the Eucharist. He supports this statement with the words of Our Lord in Matthew 7:6, namely, "You must not give that which is holy to dogs." Indeed, throughout all the centuries of the Church this was the hard and fast case. Baptism initiated you into the New Covenant family of God, eradicating original sin and cleansing you with sanctifying grace. Having done this, you could then partake of the Holy Eucharist and receive the very life of God into your soul, giving you an increase in the supernatural gift of grace and becoming as Peter says "partakers in the Divine Nature" (2nd Peter 1:4). We know that out of grave respect and honor for the integrity and holiness of this Sacrament, Paul wrote the following in 1st Corinthians 11:27-29:
"And therefore, if anyone eats this bread or drinks this cup of the Lord unworthily, he will be held to account for the Lord’s body and blood. A man must examine himself first, and then eat of that bread and drink of that cup; he is eating and drinking damnation to himself if he eats and drinks unworthily, not recognizing the Lord’s body for what it is."
To emphasize the importance of the Holy Sacrament and also the reverence and awe we ought to have towards this gift, the Didache then gives a prayer for the communicant to recite, having received the Sacrament:
"We thank You, holy Father, for Your holy name which You caused to tabernacle in our hearts, and for the knowledge and faith and immortality, which You made known to us through Jesus Your Servant; to You be the glory forever. You, Master almighty, created all things for Your name's sake; You gave food and drink to men for enjoyment, that they might give thanks to You; but to us You freely gave spiritual food and drink and life eternal through Your Servant. Before all things we thank You that You are mighty; to You be the glory forever. Remember, Lord, Your Church, to deliver it from all evil and to make it perfect in Your love, and gather it from the four winds, sanctified for Your kingdom which You have prepared for it; for Yours is the power and the glory forever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maranatha. Amen."
In the eleventh chapter, the Didache makes mention of various positions of authority and dignity in the Church, showing how all men ought to receive the teachers of true, orthodox doctrine as the Lord Himself, who is indeed working through these men. This chapter and the next two draw on the same themes presented earlier in the text.
After treating these topics, the author turns once more to the celebration of the Sacrifice of the Mass, going into a bit more detail. On the Lord's Day (Sunday), the Didache prescribes, Christians are to come together in Church, confessing their sins, and breaking the bread (the Eucharist) of sacrifice.
"For this is that which was spoken by the Lord: In every place and time offer to me a pure sacrifice; for I am a great King, says the Lord, and my name is wonderful among the nations." This quote from the text is actually drawing on the prophecy of Malachi:
"No corner of the world, from sun’s rise to sun’s setting, where the renown of me is not heard among the Gentiles, where sacrifice is not done, and pure offering made in my honour; so revered is my name, says the Lord of hosts, there among the Gentiles" (cf. Malachi 1:11).
This prophesy refers to the Sacrifice of Our Lord on Calvary which endures for all ages and is indeed celebrated and commemorated in the Sacrifice of the Mass. As Christ Himself said in Luke 22:19, "Do this for a commemoration of me." As the renowned Biblical and Patristic scholar JND Kelly writes in Early Christian Doctrines:
"It was natural for early Christians to think of the Eucharist as a sacrifice. The fulfillment of prophecy demanded a solemn Christian offering, and the rite itself was wrapped in the sacrificial atmosphere with which our Lord invested the Last Supper. The words of institution, 'Do this' (touto poieite), must have been charged with sacrificial overtones for second-century ears; Justin at any rate understood them to mean, 'Offer this.' ... The bread and wine, moreover, are offered 'for a memorial eis anamnasin) of the passion,' a phrase which in view of his identification of them with the Lord's body and blood implies much more than an act of purely spiritual recollection."
In the next chapter, the catechism commends the election of holy men to the office of bishop and deacon, following the practice of the early, New Testament Church. Then, in conclusion to all the teachings and reproofs, the Didache warns all Christians against false, heretical teachers and commands that they persevere until the end, never abandoning the practice of the faith. The author of this work ends with a quote, saying, "The Lord shall come and all His saints with Him. Then shall the world see the Lord coming upon the clouds of heaven." And with this exhortation of hope, the Didache ends its treatise of Christian doctrine.
Bearing much significance, the Didache begins with the iconic words: "There are two ways, one of life and one of death." As we know, a great deal of power is packed into these words. The whole eternal destiny of humanity is summed up quite eloquently by the author. Indeed, it is quite obvious: Either you choose God and have communion with Him through the relationship of religion He offers to men, or you reject this great gift, this calling, this vocation. The Didache goes on to quote several of Our Lord's teachings and counsels, bringing the two greatest commandments, love God and neighbor, to the forefront.
In the second chapter, several condemnations of various gross and mortal sins are listed, such as murder, adultery, pederasty, fornication, steal, the practice of magic and witchcraft, the murder of a child by abortion and the killing of the newly-born, the coveting of a neighbor's goods, the sin of perjury and all lying, speaking evil words to or about another, the bearing of grudges, hypocritical actions, haughty behavior, and hatred of another man. Finally, to end this litany of deadly vices, the author of this work commends everyone to reprove his erring neighbor, to also pray for one another, and most of all, to love or to will the good for everyone. Indeed, this trio of holy Christian action ought to be practiced in every moment of our lives, even when it may be hard to do. The Didache then continues its exposition on grave sins in the third chapter as well, counseling the reader to "flee from every evil thing, and from every likeness of it" because one sin or one temptation often engenders or leads to another more grave sin, distancing ourselves from the grace and love of God.
The fourth chapter presents various positive precepts covering several differing topics about the practice of the Christian life. One such principle is the respect to and obedience of one's elders in the Church. The author writes: "My child, him that speaks to you the word of God remember night and day; and you shall honor him as the Lord." This precept calls to mind the words of Our Lord who said, "He who hears you hears Me, he who rejects you rejects Me, and he who rejects Me rejects Him who sent Me" (Luke 10:16). The Didache then commends the Christian to "seek out day by day the faces of the saints" in order that they might be built up in their faith and strengthened by the great witness of the holy men and women of God. Next, the virtue of unity and indeed obedience (as opposed to the stubbornness of schism and heresy) is lauded as something each and every individual ought to practice. As we have seen in previous posts on this blog, the unity of the Church in doctrine and in practice was not only something deemed likeable or convenient for the early Christians, but it was truly vital to God's New Covenant family in order to preserve the holiness and integrity of the sacred doctrines of the faith.
While making a point about love of neighbor as shown through works of charity, the author of this work says, "for if you are partakers in that which is immortal, how much more in things which are mortal?" This principle has amazing implications for it illustrates both how we become, through the Divine adoption in the Spirit, "partakers in the Divine Nature" as 2nd Peter 1:4 declares, and also how grace, the gift of God, really does build upon our nature, perfecting it and raising it up to new and supernatural heights of holiness and fellowship with God. Finally, to sum up this individual chapter of teaching, the author writes the following command: "In the church you shall acknowledge your transgressions, and you shall not come near for your prayer with an evil conscience." This admonition goes to show how, for the early Christians, one could not participate in the liturgy (or what the Book of Acts calls "the prayers") unless you had first confessed your sins and obtained forgiveness and re-entrance into fellowship with God.
Now, let's move on to take a look at what the Didache has to say about the Sacrament of Baptism. Because the treatment of this issue is relatively short, I will provide the entirety of the original text from this chapter:
"And concerning baptism, baptize this way: Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit in living water. But if you have not living water, baptize into other water; and if you can not in cold, in warm. But if you have not either, pour out water thrice upon the head into the name of Father and Son and Holy Spirit. But before the baptism let the baptizer fast, and the baptized, and whatever others can; but you shall order the baptized to fast one or two days before."
This quote attests to many things, namely, the importance of the Sacrament of Baptism and the new life of sanctifying grace it bestows. Also, it has a clear reference to the Three Persons of the Holy Trinity, prescribing that the formula for a valid Baptism involve an invocation (not of Jesus's Name contrary to some Christian groups) but an invocation of the Holy Trinity as the baptizer either poured water over the person's head three times or immersed them thrice-fold in living (aka. running) water. Clearly, the purity of the water was important to the early Christians for we see the author of the Didache commanding that running, cold water be used if at all possible as opposed to more stagnant and warm water. Indeed, even in the Catholic Church today, holy water blessed by a priest is used in the Baptismal rite and even holy, blessed salt is often used as an exorcism on the infant being baptized to drive out evil, demonic forces and influences.
In both the chapter treating the Sacrament of Baptism and in the next chapter, we see the Didache prescribing the practice of fasting. Even today, Catholics all over the world continue this custom, fasting as the Didache commands on Wednesday and Friday, following the precepts of Our Lord in Matthew 6:16-18. After finishing the treatise on fasting, the Didache then quotes the 'Our Father', the 'Lord's Prayer' which we read about in Matthew 6:9-15. This prayer is still used to this day in the Holy Sacrifice of the Mass where we worship God, hallowing His Name, entreating Him to give us our daily bread, our sustenance, and to forgive us of our sins.
Speaking of the Mass, we then come to two chapters from the Didache which expounds on the subject of the Sacrament of the Holy Eucharist and also the prayers offered by the communicant after receiving this great Sacrament of Sacraments during the Mass. Here is what appears to be a very early Eucharistic prayer:
"Now concerning the Thanksgiving (Eucharist), thus give thanks. First, concerning the cup: We thank you, our Father, for the holy vine of David Your servant, which You made known to us through Jesus Your Servant; to You be the glory forever. And concerning the broken bread: We thank You, our Father, for the life and knowledge which You made known to us through Jesus Your Servant; to You be the glory forever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Your Church be gathered together from the ends of the earth into Your kingdom; for Yours is the glory and the power through Jesus Christ forever."
This quote amazingly attests to the reality and power of the Holy Sacrament of the Eucharist and also to how it brings the whole Church throughout the world into a visible yet mystical unity. As Catholics, we are all united in body, mind, and spirit through the participation in the Holy Eucharist. Indeed, as we read about in the Book of Acts, the whole Church was devoted to the breaking of the bread, the institution of Our Lord at the Last Supper as the Sacrament of His Body and Blood. This new manna, prophesied in the Old Testament, truly does give supernatural life to our souls for as Our Lord Jesus Christ declared in John 6:54-57:
"Whereupon Jesus said to them, Believe me when I tell you this; you can have no life in yourselves, unless you eat the flesh of the Son of Man, and drink his blood. The man who eats my flesh and drinks my blood enjoys eternal life, and I will raise him up at the last day. My flesh is real food, my blood is real drink. He who eats my flesh, and drinks my blood, lives continually in me, and I in him."
After presenting the Eucharistic prayers, the author then speaks strongly about the fact that no one, without being baptized, could receive the Eucharist. He supports this statement with the words of Our Lord in Matthew 7:6, namely, "You must not give that which is holy to dogs." Indeed, throughout all the centuries of the Church this was the hard and fast case. Baptism initiated you into the New Covenant family of God, eradicating original sin and cleansing you with sanctifying grace. Having done this, you could then partake of the Holy Eucharist and receive the very life of God into your soul, giving you an increase in the supernatural gift of grace and becoming as Peter says "partakers in the Divine Nature" (2nd Peter 1:4). We know that out of grave respect and honor for the integrity and holiness of this Sacrament, Paul wrote the following in 1st Corinthians 11:27-29:
"And therefore, if anyone eats this bread or drinks this cup of the Lord unworthily, he will be held to account for the Lord’s body and blood. A man must examine himself first, and then eat of that bread and drink of that cup; he is eating and drinking damnation to himself if he eats and drinks unworthily, not recognizing the Lord’s body for what it is."
To emphasize the importance of the Holy Sacrament and also the reverence and awe we ought to have towards this gift, the Didache then gives a prayer for the communicant to recite, having received the Sacrament:
"We thank You, holy Father, for Your holy name which You caused to tabernacle in our hearts, and for the knowledge and faith and immortality, which You made known to us through Jesus Your Servant; to You be the glory forever. You, Master almighty, created all things for Your name's sake; You gave food and drink to men for enjoyment, that they might give thanks to You; but to us You freely gave spiritual food and drink and life eternal through Your Servant. Before all things we thank You that You are mighty; to You be the glory forever. Remember, Lord, Your Church, to deliver it from all evil and to make it perfect in Your love, and gather it from the four winds, sanctified for Your kingdom which You have prepared for it; for Yours is the power and the glory forever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maranatha. Amen."
In the eleventh chapter, the Didache makes mention of various positions of authority and dignity in the Church, showing how all men ought to receive the teachers of true, orthodox doctrine as the Lord Himself, who is indeed working through these men. This chapter and the next two draw on the same themes presented earlier in the text.
After treating these topics, the author turns once more to the celebration of the Sacrifice of the Mass, going into a bit more detail. On the Lord's Day (Sunday), the Didache prescribes, Christians are to come together in Church, confessing their sins, and breaking the bread (the Eucharist) of sacrifice.
"For this is that which was spoken by the Lord: In every place and time offer to me a pure sacrifice; for I am a great King, says the Lord, and my name is wonderful among the nations." This quote from the text is actually drawing on the prophecy of Malachi:
"No corner of the world, from sun’s rise to sun’s setting, where the renown of me is not heard among the Gentiles, where sacrifice is not done, and pure offering made in my honour; so revered is my name, says the Lord of hosts, there among the Gentiles" (cf. Malachi 1:11).
This prophesy refers to the Sacrifice of Our Lord on Calvary which endures for all ages and is indeed celebrated and commemorated in the Sacrifice of the Mass. As Christ Himself said in Luke 22:19, "Do this for a commemoration of me." As the renowned Biblical and Patristic scholar JND Kelly writes in Early Christian Doctrines:
"It was natural for early Christians to think of the Eucharist as a sacrifice. The fulfillment of prophecy demanded a solemn Christian offering, and the rite itself was wrapped in the sacrificial atmosphere with which our Lord invested the Last Supper. The words of institution, 'Do this' (touto poieite), must have been charged with sacrificial overtones for second-century ears; Justin at any rate understood them to mean, 'Offer this.' ... The bread and wine, moreover, are offered 'for a memorial eis anamnasin) of the passion,' a phrase which in view of his identification of them with the Lord's body and blood implies much more than an act of purely spiritual recollection."
In the next chapter, the catechism commends the election of holy men to the office of bishop and deacon, following the practice of the early, New Testament Church. Then, in conclusion to all the teachings and reproofs, the Didache warns all Christians against false, heretical teachers and commands that they persevere until the end, never abandoning the practice of the faith. The author of this work ends with a quote, saying, "The Lord shall come and all His saints with Him. Then shall the world see the Lord coming upon the clouds of heaven." And with this exhortation of hope, the Didache ends its treatise of Christian doctrine.
That was beautiful and very informative. Thank you.
ReplyDeleteThank you for taking the time to explain this so well! I knew very little on this subject and it was a great summary and introduction.
Delete