Consideration of the Didache for Inclusion in the New Testament Canon

The earliest known reference to the Didache is by Clement of Alexandria.  In his work, the Miscellanies (Gr. Stromata), written around the year A.D. 180 to 190, Clement refers to the Didache as Scripture, saying:  “It is such a one that is by Scripture called a thief. For that reason it is said, ‘Son, do not be a liar; for falsehoods leads to theft.’” (Clement of Alexandria, Stromata, Bk. 1, Chap. 20; Ante-Nicene Fathers, Vol. 2, Pg. 324.)  This is a direct quotation from the first part of the Didache, often called “the Two Ways.” 

The noted church historian, Eusebius, also refers to the Didache in his discussion of the New Testament canon.  In Eusebius’ day, the New Testament canon had not yet been fixed—although the vast majority of our New Testament books were accepted by all of the churches.  The criteria for inclusion of a book in the canon was whether or not it was written by one of the apostles or by an “apostolic man,” such as Mark or Luke (who were close companions of the apostles.) 

Eusebius firsts lists the books that were universally accepted as apostolic (the four gospels, Acts, the letters of Paul, and most of the “catholic” epistles). He then lists the books that were disputed by many churches but accepted as Scripture by most—such as the epistles of James and Jude. He then lists the books that some churches accepted as being written by the apostles or apostolic men, but most did not. Among those books are the Didache, the Shepherd, the epistle of Barnabas, and the Book of Revelation. All of those writings were quite early—dating anywhere from A.D. 95 to A.D. 155. So the fact that the Didache is grouped among them points to its date of authorship. The Book of Revelation, of couse, was eventually accepted as canonical.

Some modern Christians have erroneously concluded that since the Didache was, in the end, not accepted as part of the New Testament canon, it therefore is some heretical or dangerous work. Nothing could be further from the truth.  The book does not claim to be inspired.  The fact that some churches included it in the canon of Scripture demonstrates both its antiquity and orthodoxy. Eusebius did not include the Didache in his fourth category:  counterfeit and heretical “gospels,” such as the Gospel of Thomas. Athanasius, although not viewing the Didache as Scripture, did recommend it for personal spiritual reading.

In Part Two of this  article, we’ll be looking at the internal evidence  for the antiquity of the Didache.

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• When it was written, churches were still being led by traveling teachers and prophets
• In its instructions on the appointment of church leaders, it mentions only two classes: bishops and deacons.
• Baptisms are still normally performed in rivers and streams.
• Prophets still preside at the Eucharist.
• The Eucharist or communion is still celebrated in conjunction with the agape or love feast.
• The absence of any theological dogma or discussion.

Church Structure in the Didache

The Didache was written at a time when churches were still being lead by itinerant teachers and prophets. The writer says, “As regards apostles and prophets, this is how you are to act, according to the Gospel directions. Every apostle who comes to you should be welcomed as you would the Lord. …A geniune prophet, however, who desires to make his home with you has a right to be supported.” (chaps. 11 and 13). So traveling prophets were still normative when the Didache was written, which was not the case after A. D. 125. In fact, the Didache goes on to say, “You should select for yourselves bishops and deacons who are worthy of the Lord … for they are carrying out the ministry of the prophets and the teachers for you.” (Chap. 15).

Those statements speak of a transition period a period when the ministry of traveling apostles, teachers, and prophets was dwindling, being replaced by resident bishops and deacons.  Based on those statements, some scholars place the date of writing as early as A.D. 60. As I’ve already mentioned, it should be noted that the writer knows of only two classes of resident church leaders: bishops and deacons.  Again, this would not have been the case after the year 150.

The Sacraments or Ordinances

Concerning baptism, the Didache says, “Baptize into the name of the Father, and the Son, and the Holy Spirit in running water. If you do not have running water, baptize in other water.” (chap. 7) We don’t know when baptism in streams was no longer normative, but these instructions certainly point to the first century or a date close to it.  Later Christian writers make no reference to running water or indicate that it’s any longer the usual place of baptism.

The writer of the Didache provides suggested prayers for  communion or Eucharist.  The suggested prayers he gives are quite simple, containing no theology. In fact, they contain no epiclesis or anamnesis—as do later, more developed liturgies. The writer also states: “But permit the prophets to give thanks as they please.” (chap. 10)  There are no references to prophets celebrating the Eucharist or communion after A.D. 125.

There is another point of interest in the communion instructions in the Didache. After describing the simple celebration of communion, the writer adds: “But after you are filled, give thanks in this manner.” (chap. 10).  Although it is not conclusive, the word “filled” suggests that the participants have just eaten more than a sip of wine and a small piece of bread.  It sounds as though they’ve just finished a meal as well.

This fits the description that Paul gives of communion in 1 Corinthians 11.  Paul’s account of the wrong practices going on during the communion of the Corinthians indicates that communion was celebrated as part of a general meal (no doubt, the love feast).  We know that by Tertullian’s day (A.D. 190), the love feast and the Eucharist were held at different times.

The Didache: No Theology

Finally, the Didache is notable for its lack of theology or theological concerns.  It focuses on the way of life taught by Jesus and His apostles, prayer and fasting, and on the simple Christian sacraments. This again points to a very early date for its writing.  The further one moves forward from the year 100, the more theology he finds in Christian writings. Conversely, the further back in time we go, the less defined dogma there is.

© 2010 thedidache.org