The opening lines of the Didache (DID-ah-kay) introduce a stark black and white contrast which affronts my postmodern retinas, "There are two ways, one of life and one of death! And there is a great difference between the two ways."  In four concise sections, this ancient text describes first the way of life and the way of death, proscribes communal practices, gives recommendations for hospitality, and finally concludes with an apocalyptic vision admirable not only for its emphasis on readiness rather than timeframes but also for its brevity.  In his latest book The Teaching of the Twelve, Tony Jones, offers a 21^st century reflection on this early first century document which he calls, "the most important book you've never heard of."  

The Teaching of the Twelve explores the importance of the Didache as a window into Christianity prior to the many theological accretions of later centuries.  Offering an introduction for the uninitiated, Tony writes, "If you don't know what the Didache is, it is an early Christian document, only rediscovered in 1873 in a dusty library in Nicomedia.  At first, many considered it a forgery, but it was quickly determined to be authentic and attested in other ancient documents.  Some scholars date it early 2nd century, but there's a growing consensus that it's earlier than that.  I date it between 50 and 70 CE, contemporaneous with Paul's letters and before the Gospels." 

Given its unique picture into first century Christianity prior to the corrupting Roman and Pagan influences along with a dramatic apocalyptic finale, the Didache would seem to align well with Adventist interests.  However, the modern translation of the Didache (which is found in its entirety in chapter two of The Teaching of the Twelve and on its own more than justifies the book's cost) along with Tony's illuminating discussion, reveal several possible reasons this ancient text has not appeared in our collective vision. 

The most obvious reason Adventists are unfamiliar with the Didache is it's obscurity which was ensured when it was not included in the Biblical canon.  However, unlike many other early first century extra-canonical texts which demonstrate a Gnostic influence, the Didache bears a striking similarity to the synoptic gospels, especially Matthew.  In his book, Tony hints at some intriguing explanations for the Didache's exclusion, "...The Didache contains no mention of clergy or priesthood, nor does it grant bishops ecclesiastical authority, so it wouldn't have been a very popular book for the burgeoning church hierarchy in the fourth and fifth centuries."  

Another related issue which may explain our ignorance of the Didache is the Adventist take on the protestant rallying cry, "Sola Scriptura!"  The protestant replacement of the Pope with the Bible as the source of authority does not preclude reading other texts.  However, the additional Adventist cry to "come out of Babylon" led to increased suspicion of any apocryphal or extra-biblical text-at least those prior to Ellen White.   Yet, it would seem that our denominations affirmation of an extra-Biblical prophetess along with her own use of outside sources would allow sympathy for the idea that God might be at work through texts other than those included in the Bible. 

A third possibility for our collective unfamiliarity with this practical little book may be related to the birth of Adventism at the height of modern rationalism.  Because the majority of Adventists look to our apologists for a rational system of doctrinal beliefs, an anonymous ancient text introducing the way of Christ as an every-day communal practice with no time spent elaborating on doctrinal details seems rather un-Adventist.  However, there is a growing minority within Adventism who along with many others in what Phyllis Tickle describes as "Emergence Christianity" are interested in defining our Adventism based on belonging to a way of doing theology (i.e. an implementation of present truth) and engaging in missional practice.  The Didache provides a glimpse beyond the early Adventist pioneers to a more ancient community who sought to describe in practical terms the way to follow Jesus in their local context.  

The description of the way of life begins with Jesus' distillation of the Law and the Prophets along with the golden rule, "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."  With other shining examples such as, "Hate no one; correct some, pray for others, and some you should love more than your own life," suggesting that the worst sinner's should be shown the most love, the Didache calls for a transformed way of life that is surprising only in its similarity to Jesus' sermon on the mount. 

There is an emphasis on orthopraxy in the Didache and a striking lack of emphasis on orthodoxy which leads Jones to assume that the ancient community's take on Christianity was based more on practical spiritual formation than on complex Pauline theology.  While this may be an oversimplification as the community certainly would have had other texts, stories, and sources of authority, it is interesting to think that this practical book may have been meant to prepare new converts for baptism.  

The emphasis was completely reversed in my own preparation for baptism as an Adventist since our 28 fundamental beliefs are heavy on orthodoxy with comparatively little attention to orthopraxy.  While realizing that there is no perfect, idealized version of Christianity to resurrect, there are some of us who sense the need to re-interpret for today the simple, practical way of following the resurrected Christ as found in the Didache.  

What would a way of life for a 21^st century Adventist look like?  Perhaps this ancient document, which ends with a brilliant vision of the second coming that thrills my Adventist heart, could serve as a model for the creation of new documents introducing what it means to live and love well in our own context as Seventh-day Adventist Christians.

Read an excerpt of the book