The Didache and Tradition

I have read The Didache: A Window on the Earliest Christians multiple times. Perhaps, I should read it every five years or so. 

One theme of the book is that church tradition is a developing thing. The flyleaf has an author summary that touches upon this:

[Thomas O'Louglin's] research explores how our understanding of Christian belief can be enriched by seeing how individual expressions of that faith such as the Didache, can be located within the dynamic life of the communities that produced them. 'Tradition' is not, therefore, a weight from the past that pulls a community backwards, but rather is the life of that community, constantly seeking to reinterpret its inheritance in light of its current experience and hopes. The historical theological's task is, consequently, that of uncovering how a community inherited, lived, shaped and handed on its vision. 

The current conservative supermajority favors using "history and tradition." It is wrong to use only one doctrinal tool. They also used it in a slipshod way. If used correctly, it is part of the answer. As Justice Harlan noted in his seminal Poe v. Ullman dissent (is it bad law now?):

The balance of which I speak is the balance struck by this country, having regard to what history teaches are the traditions from which it developed as well as the traditions from which it broke. That tradition is a living thing. A decision of this Court which radically departs from it could not long survive, while a decision which builds on what has survived is likely to be sound. No formula could serve as a substitute, in this area, for judgment and restraint.

Justice Brennan also (from the liberal side):

The document that the plurality construes today is unfamiliar to me. It is not the living charter that I have taken to be our Constitution; it is instead a stagnant, archaic, hidebound document steeped in the prejudices and superstitions of a time long past. This Constitution does not recognize that times change, does not see that sometimes a practice or rule outlives its foundations. I cannot accept an interpretive method that does such violence to the charter that I am bound by oath to uphold.

(O'Connor and Kennedy rejected the "high Federalist" approach; Kennedy regularly spoke of developing tradition.)

Didache ("Teaching") is an early Christian guidebook. It is estimated from around 50-120. It is likely a reflection of Christian practices (which were far from fixed at this early date) from before Paul died in the mid-60s.

The first part is a list of instructions to follow "the Way" (a reference found in the Acts of Apostles). The book notes this follows Jewish principles that hold that we have a moral choice between good and evil [not fate], community responsibility, a relationship with God, and that doing good is possible. Among the "don'ts" is abortion. Whatever that might entail.

Once you know the rules, you can prepare to be baptized, a pre-existing Jewish ritual. Circumcision or kosher rules are no longer ways to show you are among the community. One theme is that past practices might be followed for new reasons. Didache also generally doesn't go into much detail. There is a lot of flexibility to explain why and how exactly to do things. 

A basic ritual for the Christian community remains to be the Eucharist, giving thanks. The original community (a community of equals coming together in Christ as Paul notes) had an actual meal. Jesus has lots of meals with his disciples and followers. The sharing of bread and the cup was a sign of unity. The meal eventually became symbolized as a ritual quite different from its more primitive origins.

The teachings also discuss how to treat apostles ("those who are sent"), prophets, teachers, bishops, and deacons. The final chapter discusses how (be aware and prepared!) the last days will come. 

The book provides an approachable discussion of these things, including how a cleric accidentally found a copy in the late 19th Century. (The book was not a secret. It was referenced in various earlier works.)  It takes a humble approach to understanding a work from the 1st Century. We do not have all the answers. And, a reference to slaves shows neither did they.

The last chapter of final thoughts is somewhat of a drudge. At least, it was when I tried to read it today. Perhaps, the weather -- I read it outside in the 70s -- didn't help. It has a translation and a few pictures.

I borrowed a paperback version. Recommended. I also like the verse about following the rules the best you can.