The Didache: Chapter VI - Do What You Can

6:1 See that no one leads you astray from the way of this teaching, since all other teachings train you without God. 6:2 For if you are able to bear the entire yoke of the Lord, you will be perfect; but if you are not able, then at least do what you can. 6:3 Concerning food, do what you are able to do and be on guard against meat offered to idols, for that is to worship dead gods.

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               Chapter 6 is brief, so I will be brief. I will make a quick comment for each of the 3 verses. Verse 1 is a very clear call to be steadfast in what has been taught in chapters 1-5 thus far. Christianity is a faith that is handed down, not just written out. Because of this, it was very important in the early church that the teachings of the Apostles not just be handed down, but that they be adhered too; the level of strictness to which these teachings are adhered to has a direct impact on how accurate the tradition stays further down the road. It was important for (1) the edification and sanctification of the soul, (2) to keep one safe from heresy, (3) and to keep the tradition accurate.

Moving on to verse 2, we find some words of wisdom that can apply to many Christian practices. The reference to bearing the “entire yoke of the Lord” usually refers to death by martyrdom. In Matthew 20:22 the “sons of thunder” John and James ask the Lord (or rather their mother asks for them) if He would allow them to sit at His right hand when the Kingdom comes. Jesus replies “are you able to drink the cup that I am to drink?” They reply, “We are.” One almost expects Jesus at this point to give a stern lesson to them on humility and unworthiness. Instead, Jesus affirms that they will indeed drink of the same cup (speaking of His death on the Cross), but that the seat at His right hand is not his to give. In short, the text we are looking at seems to be referring to martyrdom. Martyrdom was viewed (and still is) by the Church as a righteous and holy act of love and faith in Christ; if you die in this manor, surely God is pleased with you and you are seen as perfect. The funny thing is, to the rest, the Church says, “do what you can.”

In other words, we are all called to do what we can, and this will be blessed by God. This is often advice given by Elder monks and Spiritual fathers regarding fasting and prayer. If you cannot pray three times a day, then pray twice. It not twice then once. If you cannot stop to pray once, then at least say the Lord’s Prayer or a few Jesus Prayers. If you cannot keep the full fast, fast from meat and cheese. If you cannot then fast from just meat. If you have trouble fasting on Wednesdays and Fridays, then start with the Saturday night fast in preparation of Eucharist. The point is that you do what you can, because trying to do what you would like to do but failing at it has no value or merit. Do what you are able, and once you are faithful to that, then more will come.

This same mentality flows into verse 3; and it is possible that this is why they placed this verse here. It seems to be a very harsh and unwavering rule forbidding consumption of meat offered to idols. One would be right to point out that St. Paul says the exact opposite in 1 Corinthians 8. I would point out two things. (1) if you recall, the dating of this text is early enough that this predicament was probably still working itself out in the church, and (2) St. Paul in 1 Corinthians 8:9 then states that one should not be fixed either way because it leads to pharaseism. I think we can pair this text and 1 Cor 8 together and come to the conclusion that if you are able, abstain from meat offered to idols…but its not a big deal if you cant. As the prior verse teaches us, DO WHAT YOU CAN.

With Love,
Athanasios (Devin) Green

The Diache: Chapters IV & V - Christian Living

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4:1 My child, remember day and night him who speaks the word of God to you, and honor him as the Lord. For wherever his lordship is spoken of, there he is.]

4:2 Seek each day the faces of the saints, in order that you may be refreshed by their words.
4:3 Do not initiate divisions, but rather bring peace to those who contend against one another. Judge righteously, and do not take social status into account when reproving for transgressions.
4:4 Do not waver in your decisions.
4:5 Do not be one who opens his hands to receive, or closes them when it is time to give.
4:6 If you have anything, by your hands you should give ransom for your sins.
4:7 Do not hesitate to give, and do not complain about it. You will know in time who is the good Rewarder.
4:8 Do not turn away from one who is in want; rather, share all things with your brother, and do not say that they are your own. For if you are sharers in what is imperishable, how much more in things which perish!
4:9 Do not remove your hand from your son or daughter; teach them the fear of God from their youth.
4:10 Do not give orders to your servants when you are angry, for they hope in the same God, and they may lose the fear of God, who is over both of you. God is surely not coming to call on us according to our outward appearance or station in life, but to them whom the Spirit has prepared.
4:11 And you, servants, be subject to your masters as to God's image, in modesty and fear.
4:12 You should hate all hypocrisy and everything which is not pleasing to the Lord.
4:13 Do not in any way neglect the commandments of the Lord, but keep what you have received, neither adding nor taking away anything.
4:14 In your gatherings, confess your transgressions, and do not come for prayer with a guilty conscience. This is the way of life!

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I apologize ahead of time for the longer than usual blog this week.

The fourth chapter of the text briefly focuses on particular Christian behavior and virtues, such as the gathering together of believers, the respect of the church’s teachers, giving, raising children in the fear of God, treating slaves right, apostolic teaching, etc.

            There is quite a bit jam packed into this small chapter; so I will attempt to make quick mention on each of these. The chapter opens with urging believers to respect and “remember” those who teach God’s word to us; this is generally believed to be referring to the Bishops, but can apply to Priests and Deacons as well. Sts. Paul and Jude tell us to hold fast to the teachings handed down by them (2 Tim. 2:23, 2 Thess. 2:15, Jude 1:3). The teaching that was given by Christ to the Apostles - and then to their disciples - is the foundation of the Apostoloic teaching; and it is something to hold onto dearly. Bishops/Priests have been ordained by God and the Church not only to teach believers, but to hand down what was taught to them by their predecessors, the Apostles themselves (this is the inherent meaning of the Greek word for Tradition, parádosis: Close beside, or to Give Over). 
          Bishops are not free to develop their own teachings or ideas, but must be those teachings given them by the Apostles themselves (unless it is something developed that is in very close concord with what the Apostles taught). Many do not like the idea of Apostolic succession because it seemingly puts authority in the hands of mere men; however, even the scriptures put the teaching of the apostles and these “men” on equal paring with Christ when it comes to authority; In fact Christ indeed gave them his authority over all men, spirits, and even to forgive sins on behalf of their Master. (Mat 10:40, 28:18-20, John 20:23). He gave them charge to teach the world and bring men to Himself. This is their mission. They are shepherds over God’s flock. 

 When the Bishop teaches, it is our job to sit and listen.

 Fr. Josiah Trenham teaching on Godly Marriage and Virginity.

The same is true in St. Paul’s mind, as we will see further down, when he states that the husband should treat his wife as the church, and the wife is to submit to her husband as unto Christ. God deals in relationships, and in relationships there is Loving hierarchy and authority: husband wife and children, teacher and student, the young and the elderly, the Pastor and the flock, God and his people. According to the teaching of the Apostles in the first century, the Christian is to respect those who teach the Gospel to them, which according to St. Paul is the power to save among those who hear and believe (Rom 1:16).

            In vs. 2, it is interesting to note that Christians are instructed to seek each other out daily for encouragement (Heb 10:25). I have found it refreshing in the older traditions (Roman Catholic & Orthodox) that the Church is usually open every day of the week for this very purpose. The majority of modern groups gather on Sundays and sometimes midweek for a bible study, but this is the extent of the participation. It is unfortunate to see many modern Christians viewing the Church as a Sunday spiritual gas-station, instead of a daily filling up for the purpose of pouring out the spirit on those surrounding them. In the ancient church they had to meet daily to survive persecution, hunger, homelessness, sickness, depression; this was their reality. The Church and the gathering of believers was a daily necessity for survival. Let us seek each other every day.

 A youth conference gathering

The Faithful gathered in front of St. Andrew Orthodox Church, Riverside, CA

            In vs. 5-8, the topic of Giving is discussed. The man who is quick to accept alms but slow to give it is harshly condemned here. Giving has been a Major part of Christian practice since the beginning. Along with Prayer & Fasting, Giving is one of the three chords of righteous living (The Orthodox put a heavy focus on these three, especially during Lent). Vs. 8 puts forward an apologetic argument as to why a Christian MUST give. We give because we have already received from Christ, whom we must imitate. The dichotomy of spiritual and physical is mentioned here as well. When believers are together giving thanks to God, we are mutually sharing in the imperishable things (the grace and love of God), and thus we should have no issue receiving and giving away the less important material things. I know, easier said than done!

            Vs. 9-11 briefly touch upon the raising of children and the treatment of slaves. Only one verse is given for the raising of children; this chapter is not meant to be a discourse on child rearing; interesting that this verse is quickly put in. There are two things taught here: (1) be sure to not withhold discipline. It is important to make sure the child does not let their own passions and desires run rampant, but instead learn obedience. Scripture is full of reminding children that this is for their protection, just as God the Father may discipline us for our betterment. Once the child learns obedience to their parents, they will have the discipline to obey Christ also. It is much harder to bend the knee to Christ when one has not learned to do so to their parents and those appointed over them. Just as St. Paul describes the husband under Christ, and the wife under the husband, children are under the authority of mother, father, and God. (2) Teach them the fear of the Lord. Raising them to read the scriptures, pray, give, and fast – at an appropriate age and maturity – is the most important thing a parent can do. Without the guidance of these disciplines, no fear of God can be instilled. Although, for a short time, the early church began to view the married life as secondary to the monastic way of living, it did not last long; many volumes have been written on its importance by the church fathers, and family life has been a staple of Orthodox Christianity ever since.

            The final versus of the chapter points us back to the first section of the chapter: the teaching of the Apostles. A warning is given to those who would add or subtract to the Apostles teachings. The verse urges the believer to hold fast to those commandments received via the Apostles. It also warns the believer to not add or subtract from this teaching (please reference John 16:13, Gal. 1:18, 1 Tim. 6:20, 1 John 2:24). This is a major contention between the Orthodox and the Latins/Protestants; the Orthodox state that according to what we have received from the Apostles, the Latins added to it, and the Protestants – in an overcorrection – took away from it. Immediately is mentioned the Sacrament of Confession. There is left no room for question; the Christian MUST confess their sins and transgressions “In Church.” We will leave that for another time.

 The Holy Branches of Christ, the Apostles

            With so much jam packed into this chapter, we were only able to skin the surface. One of the most interesting things about our Text is that some chapters spend a lot of time on one topic, while others only dedicate one verse – or even half a verse – to its topic; chapter 4 is of the later. Bellow is chapter 5, which I will skip. It is very straight forward. Gives a list of those behaviors that lead to destruction and is called the Way of Death. The prayer is that the believer be delivered from these actions and behaviors. “May you be delivered, children, from all these things.”

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5 The Way of Death
5:1 The way of death, on the other hand, is this: It is evil and accursed—murders, adulteries, lust, illicit sex, thefts, idolatries, magical arts, sorceries, robberies, false testimonies, hypocrisy,double-heartedness,deceit, haughtiness, depravity, self-will, greediness, filthy talking, jealousy, over-confidence, loftiness, boastfulness—those who do not fear God.
5:2 The way of death is the way of those who persecute the good, hate the truth, love lies, and do not understand the reward for righteousness. They do not cleave to good or righteous judgment; they do not watch for what is good, but for what is evil. They are strangers to meekness and patience, loving vanities, pursuing revenge, without pity for the needy and oppressed. They do not know their Creator; they are murderers of children, destroyers of God's image. They turn away from those who are in need, making matters worse for those who are distressed. They are advocates for the rich, unjust judges of the poor. In a word, the way of death is full of those who are steeped in sin. Be delivered, children, from all of this!

With Love,

Athanasios (Devin) Green

The Didache: Chapter III - Flee From Evil

3:1 My child, flee evil of all kinds, and everything like it.

3:2 Don't be prone to anger, for anger leads to murder. Don't be jealous or quarrelsome or hot-tempered, for all these things lead to murder.
3:3 My child, don't be lustful, for lust leads to illicit sex. Don't be a filthy talker or allow your eyes a free reign, for these lead to adultery.
3:4 My child, don't observe omens, since it leads to idolatry. Don't be an enchanter, or an astrologer, or a purifier, or be willing to see or hear about these things, for these all lead to idolatry.
3:5 My child, don't be a liar, since a lie leads to theft. Don't love money or seek glory, for these things lead to thievery.
3:6 My child, don't grumble, since it leads to blasphemy, and don't be self-willed or evil-minded, for all these things lead to blasphemy.
3:7 On the contrary, be gentle, since the gentle will inherit the earth.
3:8 Be long-suffering and pitiful and guileless and gentle and good, and with trembling, treasure the words you have received.
3:9 Don't exalt yourself or open your heart to overconfidence. Don't be on intimate terms with mighty people, but with just and lowly ones.
3:10 Accept whatever happens to you as a blessing, knowing that nothing comes to pass apart from God.

          The third chapter, at first glance, might seem like a continuation of Chapter II; however, there is a large difference. In this chapter the authors go further than just saying “do not do this…,” but they actually explain the reasons why one should stay away from those actions. After each exhort to stay away from a sin, it is explained what it will lead to, what you will become. In 3:2 it is stated that anger, jealousy, being quarrelsome, and hot tempered leads to murder; the first is a sin that one can train themselves against and can be dealt with, but the result in ignoring these sins in your life will lead to something much more destructive. 

          The list continues: To avoid illicit sex (ie fornication) you will learn to curb Lust. To avoid adultery, you will train your eyes not to wonder. To avoid idolatry, you will need to be willing to stay away from omens, witchcraft, and astrology. To avoid becoming a thief, you will learn to not be a liar, no seek glory or riches. The list continues. The authors are trying to tell us what to train ourselves against in order to avoid sure destruction. The chapter then takes a quick and opposite turn. Do good.

          “On the contrary,” to inherit the earth, be gentile; these words seem to come straight from Matthew’s sermon on Mt. Olivet. It is also interesting to note that the exhortation to “treasure the words you have received,” mirror that spoken by St. Paul in his letters to Timothy and the Thessalonians, where he tells them to keep fast to the teachings they received from him, by both letter and oral word (2 Thessalonians 2:15).  The chapters ends with a reference to James. James commands his readers to “count it all joy when going through trials and tribulations…” This is added at the end of the chapter to give hope to those fighting the spiritual battles against those things in the beginning of the chapter: anger, lust, greed, etc. fighting against and training one self to resist these sins often cause trials and tribulations. We are exhorted to accept whatever happens as a result of this battle as a blessing from God, and accordingly, be joyous; not an easy task, but such is the path of a Christian. 

Are you fighting the fight against your flesh? Are you counting it as a blessing and a joy?

Blessings,

Devin (Athanasios) Green

The Didache: Chapter II – The Do Not’s

2:1 The second commandment of the teaching is this:

2:2 Do not commit murder; do not commit adultery; do not corrupt boys; do not have illicit sex; do not steal; do not practice magic; do not practice witchcraft; you shall not murder a child, whether it be born or unborn. Do not covet the things of your neighbor.
2:3 Do not swear or bear false witness. Do not speak evil of others; do not bear grudges.
2:4 You should not be double-minded or double-tongued, for a double-tongue is a deadly snare.
2:5 Your speech should not be false nor empty, but fulfilled by action.
2:6 Do not be covetous, or greedy, or hypocritical, or malicious, or arrogant. Do not have designs against your neighbor.
2:7 Hate no one; correct some, pray for others, and some you should love more than your own life.

If chapter one focused on the teachings at the Mt. of Olivet, then Chapter 2 goes even deeper into that teaching. As discussed, the teaching of Christ in Matthew 5-7 is a reinterpretation of the Torah – or rather a better interpretation. But in Chapter 2, the authors do more than reiterate Matthew 5-7, they reiterate the Torah and the Ten Commandments. It is important that the authors make it clear to the early church that the Law of God – as taught correctly by Christ – is not only still valid but is integral to the Christian life and practice. 

            This mentality and teaching will be important in defending against a heresy that will arise in the early second century called Marcionism. Marcion was excommunicated from the church in 144 AD for teaching that the God of the Old Testament and of Israel is a different God than Christ and that the teachings of Paul are supreme to that of the other Apostles and the OT. He advocated the idea of axing the OT, the catholic epistles, and even some Gospels from Holy Scriptures; this is a very popular movement today. Would-be heretics certainly have short memories. The OT, much like John the Baptist (forerunner), sets the scene and points to the coming Christ. The most simple laws given by God in the OT – do not commit murder, do not steel, do not have designs against your neighbor – are the moral framework of not just Israel but of  the follower of Christ. Even the common man recognizes that these are woven into the human moral psyche; these laws are not to be disregarded by the Christian.

             

               The last thing I would like to point out in this section is 2:5. Even the laws given by God in the OT should not leave us frightened into inaction, but rather should spring us into action. Just like meditating on one’s own sins and keeping them in the forefront of our thoughts should bring us to repentance and a love for God’s mercy (thinking of the King & Prophet David), remembering the laws of God (and of natural law) should help us be vigilant against our sins and our conscience. Do what you say, and say what you mean.

The Didache: Chapter I – The Two Ways / The New Moses

1:1  There are two ways, one of life and one of death! and there is a great difference between the two ways.

1:2 The way of life is this: First, you shall love God who made you. And second, love your neighbor as yourself, and do not do to another what you would not want done to you.
1:3 The meaning of these sayings is this: Bless those who curse you, and pray for your enemies, and fast for those who persecute you. For what reward is there for loving those who love you? Do not the heathens do the same? But you should love those who hate you, and then you shall have no enemies.
1:4 Abstain from fleshly and bodily lusts: If someone strikes your right cheek, turn the other also, and be perfect. If someone forces you to go one mile, go two. If someone takes your cloak, give also your coat. If someone takes from you what is yours, don't ask for it back. You really cannot.
1:5 Give to every one who asks you, and don't ask for it back. The Father wants his blessings shared. Happy is the giver who lives according to this rule, for that one is guiltless. But the receiver must beware; for if one receives who has need, he is guiltless, but if one receives not having need, he shall stand trial, answering why he received and for what use. If he is found guilty he shall not escape until he pays back the last penny.
1:6 However, concerning this, there is a saying: "Let your alms sweat in your hands until you know to whom to give them."

            The beginning chapter to the work is – quite simply put – an attempt by the authors (very possibly the Apostles of Christ) to teach what was taught to them by Christ on the mount called Olivet in the Gospel of Matthew chapters 5-7. This section of Gospel text is quite possibly one of the most famous of teaching to come out of the Gospels. It is on Mt. Olivet that Christ shows himself (as Matthew continually portrays Christ) as the New Moses, the New Lawgiver. In those three chapters Christ takes the Law of God given to the people by God through Moses and gives the people listening a more accurate interpretation/commentary as to the meaning of the Law of God. At that time, only the Priest’s could teach the people what the Law “meant.” I might add that they did not do a very faithful job, or else Christ would not have needed to provide clarity. At the end of the teaching in chapter 7 the scriptures state,

“the people were astonished at His teaching, ²⁹ for He taught them as one having authority, and not as the scribes.” (NKJV).

This event on the Mt. of Olivet shook the Jewish world. Who was this Jesus, and why is he teaching us the Law like this? It almost seems like a completely new teaching to the people after listening to the failing scribes and priests for so long, but He was in-fact RE-teaching them the Law that was given to them.

            In the first portion of the Didache, the authors are starting with this teaching because they felt it was foundational for the Christian faith – and they would be correct. Our goal as Christians is to love God and to love the people around us. Both must be a constant working out in the heart of the Christian, for you cannot have one without the other. In 1:3 the authors try to commentate or explain what these words of Christ meant (as is the case with the majority of this work). What is interesting is that they use a different part of the Teaching from Olivet to explain this passage. This could very well be one of the earliest examples of using the Scriptures to explain itself – a very useful and popular exegetical method followed by early church fathers and modern Evangelicals alike. Some would say that loving your fellow man can be more difficult than loving God. I think that the rest of the first chapter supports this; they begin with the question, ‘How on earth do I love my neighbor?’ A seemingly impossible task. The answer: bless those who curse you, pray for your enemies, and fast for those who persecute you, give generously to those in need.

            A very interesting admonition is given at the very end of chapter 1. This type of advice of alms giving was very common in both Jewish and early Christian practical living. It teaches to be wise about who you give alms too. It echoes the teaching in the Septuagint book of Sirach 12,

“(1) When you will do good know to whom you do it; so shall you be thanked for your benefits. (2) Do good to the godly man, and you shall find a recompense; and if not from him, yet from the most High. (3) There can no good come to him that is always occupied in evil, nor to him that gives no alms. (4) Give to the godly man, and help not a sinner. (5) Do well to him that is lowly, but give not to the ungodly: hold back your bread, and give it not to him, lest he overmaster you thereby: for else you shall receive twice as much evil for all the good you shall have done to him.” Sirach 12:1-5