In the commentary introduction to The Two Ways—a volume that pairs the Didache with the Shepherd of Hermas—Rowan Williams notes that by the fifth century, the church looked very different from its early-first-century form in and around Jerusalem. Williams writes that it “steadily became more and more involved with the power of the state and was seen as giving legitimacy to the emperor” (xviii). Sensing the need for something countercultural and prophetically challenging, some followers of Jesus “moved away from cities and towns” into “the deserts of Egypt and Syria so that they could reconstruct the life of the first believers in Jerusalem, sharing their property and living in simplicity” (xviii–xix). These believers sought to escape what both church and state had become, stepping away from “the hierarchy of the church as from the hierarchy of the state” (xix).
The desert fathers and laypeople—longing for a life unattached to the chaotic, power-grabbing, polarized world around them—believed that their withdrawal from business as usual was “the best way of witnessing to a God whose eternal life was utterly free from competition and conflict” (xix). As with the first-century Christians, “the experience of a new way of living in community prompted theological questioning; the theological clarification reinforced and deepened the sense of the priorities and imperatives for the community” (xix).
Not everything these early church fathers and pilgrims did was without fault, and the same holds true for those in the fifth century (perhaps even including the way they withdrew); there is certainly room for critique. Still, their desire to lead quiet lives focused on different metrics and norms created a rhythm of being—a living witness—that cannot be ignored. As Williams observes, “Christians are always going to be living at an angle to the mainstream—not claiming a glib moral superiority, yet insisting they march to a different drum…This does not mean that the church is locked in a violent contest with state or society” (xx). Rather, Christians, like our early fathers and mothers, need to recognize that there are two ways of life—the way of life and the way of death—and if we are not intentional with the way of life, we will get caught up in the way of death. The way of life is defined by its simplicity, refusing to syncretize with the chaotic, busy, and selfish world around us.
The Witness of the Didache
The Didache, an early teaching traditionally attributed to the apostles, also speaks of these two ways. In this didactic text, we read: “There are two ways, one of life and one of death, and there is a great difference between the two ways” (1.1). In an era when the church is again becoming steadily entangled with state power—and even lending legitimacy to some of its actions—we need people willing to pull back and walk the Way of Life: to dream theologically, live simply, and offer a prophetic witness that can reform the church.
Dating from around A.D. 70–80 (some scholars argue earlier, though our manuscripts are limited), The Didache preserves one of our earliest snapshots of how churches were formed and operated. It likely served as both a confirmation and confession guide for catechumens at baptism and as a practical manual for church life, covering everything from celebrating the Lord’s Table and discerning prophets to maintaining an eschatological hope.
This document, more than ever, deserves fresh attention from evangelicals. I read it regularly in my doctoral studies, and for the past decade, it has deeply encouraged me. Encountering The Didache early in my spiritual journey not only provided extra-biblical confirmation of key practices; it also offered a glimpse of church life free from Western influence—a timeless example of prophetic living that is simple, humble, and quietly transformative.
Four Takeaways from The Didache for Quiet-Life Discipleship
The Lead a Quiet Life on Patheos explores what it means to slow down, embrace downward mobility, and practice a faith that resists the noisy excess of contemporary culture. At the core of reflecting on scripture, ministry on the margins, and theology in the wild I want to reflect and respond to Paul’s invitation to the Thessalonian Church, “Make it your ambition to lead a quiet life…work with your hands…so that your daily life may win the respect of outsiders.” — 1 Thessalonians 4:11–12 (NIV). I feel this is a timely reminder to return to, time and time again because I believe that the quiet life is a resistant, faithful way of being present to God and others—and maybe even a vision of renewal for those who are disillusioned but still hopeful for what Christianity could look like in this chaotic world. The witness of The Didache still has some echoes of Paul’s quiet, countercultural way of life within its pages.
In this blog post, I want to offer a few takeaways from The Didache for those who desire to live differently and “pull back” in the way Paul exemplifies in 1 Thessalonians 4:11 12. So, below are four themes—straight from The Didache—that can help us “be” about the way of life and to practice Paul’s quiet, counter-cultural way today.
- Be given to a life of love and generosity. The Didache reminds us, “Now this is the way of life: First, you shall love God, who made you. Second, you shall love your neighbor as yourself; but whatever you do not wish to happen to you, do not do to another” (1.2–3). Love is practiced by giving to those in need—but giving wisely: “Let your gift sweat in your hands until you know to whom to give it” (1.6). This is way of life defined by love and generosity that is at the core of what it means to follow Jesus.
- Be uncorrupted by the world. The apostles understood that sin is sticky, so we must be careful what we pick up along the way. As simple Jesus followers, we are to be free of murder, adultery, the corruption of children, sexual immorality, thievery, magic, sorcery, abortion, and infanticide (and so on). Our words must be truthful—never lying, bearing false testimony, speaking evil against others, or holding grudges. We must never live with “two minds,” being both greedy and good, truthful and hypocritical. The Didache calls us not only to purity but also to love: “You shall not hate anyone. Instead, you shall reprove some, pray for some, and some you shall love more than your own life” (2.7). We have lost a call to holiness in the church, probably in reaction to an era that focused on it but lived it poorly, but it is what is at the core of leading a quiet life.
- Be defined by humility. This is at the core of Paul’s message in 1 Thessalonians 4:11 12. In The Didache, the early church reminds us, “Instead, be humble, for the humble shall inherit the earth…Be patient and merciful and innocent and quiet and good, and revere always the words you have heard” (3.8). Notice “quiet” and “revere”—words central to Paul’s charge to lead quiet lives. We are told never to exalt ourselves “or permit your soul to become arrogant” (3.9). To guard against that, “your soul shall not associate with the lofty, nor even desire to” (3.10). Part of this humility is working with our hands, as Paul urges in 1 Thessalonians 4:11–12. The Didache adds, “If you can earn something by working with your hands,” you are expected to give to others as an act of “ransom” or liberation from your sins (4.6). Living humbly means you “shall not turn away from anyone in need, but shall share everything” (4.7). Part of living out humility, is working with our hands for others as well as our families and selves.
- Be rooted in a confessional community. In The Didache, the Way of Life section ends with a reminder to remain in church communities that focus on a few simple practices—confession and prayer: “In church you shall confess your transgressions, and you shall not approach your prayer with an evil conscience. This is the Way of Life” (4.14). We are called to belong to confessional, praying communities that keep us on a humble and pure path.
That ancient prophetic voice still whispers practical wisdom for anyone longing to unplug from frenetic patterns and root their life in wholehearted discipleship.
A Brief Word on the Way of Death
As an historic witness, The Didache warns that many traits now common in Western culture belong to the “way of death.” This path—one we must avoid—is marked by stubbornness, greed, jealousy, the relentless pursuit of reward, a lack of mercy for the poor, and a refusal to work on behalf of the oppressed. It also condemns “being an oppressor of the afflicted or an advocate of the wealthy.” The text includes a prayer asking God to deliver the church from these dangers. May we, too, be delivered from such threats; may we withdraw from the noise, engage in creative theological reflection, and cultivate a lasting legacy of faith—one that leads to a quiet life, laboring with our hands for our own healing and the liberation of others, so that the world might truly encounter the Way of Life.
This witness is not confined to The Didache. Jesus himself urges his disciples to embrace humility—“those who humble themselves will be exalted” (Luke 14:11)—and to choose God over material security, warning, “You cannot serve both God and money” (Matthew 6:24). Jesus cautions against greed—“Watch out! Be on your guard against all kinds of greed; life does not consist in an abundance of possessions” (Luke 12:15)—and calls his followers to labor for the sake of the vulnerable, as illustrated in the judgment scene of Matthew 25:31–46. Again and again, Jesus—like Paul and The Didache—summons us to a kingdom-shaped, merciful way of life, one opposed to self-interest, power games, and cozy alliances with worldly systems.
Conclusion: Recovering an Ancient Rhythm
More than history, The Didache gives us a window into first-century church life—free from Western individualism and power politics—in a way longing to be rediscovered. It’s a call to simplicity, charity, and humble community that feels tailor-made for believers today who long to “live at an angle to the mainstream.” May we, too, pull back from the frantic race, work with our hands, and bear witness to the Way of Life—so that others may see and choose it as well.
Purchase The Two Ways: The Early Christian Vision of Discipleship from The Didache and The Shepherd of Hermas by Rowan Williams.
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