The Two Ways and the Way of Life
The Didache opens with the Two Ways teaching, and this first section presents the way of life: love of God and neighbor, the golden rule, love of enemies, non-retaliation, and generous giving.
There are two ways, one of life and one of death, and the difference between the two ways is great.
Now this is the way of life: first, you shall love God who made you; second, your neighbor as yourself. And whatever you do not want to happen to you, do not do to another.
This is the teaching of these words: bless those who curse you, and pray for your enemies, and fast for those who persecute you. For what credit is it if you love those who love you? Do not the Gentiles do the same? But you must love those who hate you, and you will have no enemy.
Abstain from fleshly and bodily desires. If someone gives you a slap on the right cheek, turn the other to him as well, and you will be perfect. If someone presses you into service for one mile, go with him two. If someone takes your cloak, give him your tunic as well. If someone takes what is yours, do not ask for it back, for you cannot get it back.
Give to everyone who asks you, and do not ask for it back. For the Father wants to give to all from His own gracious gifts. Blessed is the one who gives according to the commandment, for he is innocent. Woe to the one who receives: if someone receives because he has need, he will be innocent; but the one who has no need will give an account of why he received and for what purpose. He will be put in confinement and examined about what he has done, and he will not get out of there until he pays back the last penny.
But about this too it has been said: Let your alms remain in your hands until you know to whom you are giving.
Greek
Ὁδοὶ δύο εἰσί, μία τῆς ζωῆς καὶ μια τοῦ θανάτου, διαφορὰ δὲ πολλὴ μεταξὺ τῶν δύο ὁδῶν.
Ἡ μὲν οὖν ὁδὸς τῆς ζωῆς ἐστιν αὕτη: πρῶτον ἀγαπήσεις τὸν θεὸν τὸν ποιήσαντά σε, δεύτερον τὸν πλησίον σου ὡς σεαυτόν: πάντα δὲ ὅσα ἐὰν θελήσῃς μὴ γίνεσθαί σοι, καὶ σὺ ἄλλῳ μὴ ποίει.
Τούτων δὲ τῶν λόγων ἡ διδαχή ἐστιν αὕτη: εὐλογεῖτε τοῦς καταρωμένους ὑμῖν καὶ προσεύχεσθε ὑπὲρ τῶν ἐχθρῶν ὑμῶν, νηστεύετε δὲ ὑπὲρ τῶν διωκόντων ὑμᾶς: ποία γὰρ χάρις, ἐὰν ἀγαπᾶτε τοὺς ἀγαπῶντας ὑμᾶς; οὐχὶ καὶ τὰ ἔθνη τὸ αὐτὸ ποιοῦσιν; ὑμεῖς δὲ ἀγαπᾶτε τοὺς μισοῦντας ὑμᾶς, καὶ οὐχ ἕξετε ἐχθρόν.
ἀπέχου τῶν σαρκικῶν καὶ σωματικῶν ἐπιθυμιῶν: ἐάν τίς σοι δῷ ῥάπισμα εἰς τὴν δεξιὰν σιαγόνα, στρέψον αὐτῷ καὶ τὴν ἄλλην, καὶ ἔσῃ τέλειος: ἐὰν ἀγγαρεύσῃ σέ τις μίλιον ἕν, ὕπαγε μετ’ αὐτοῦ δύο: ἐὰν ἄρῃ τις τὸ ἱμάτιόν σου, δὸς αὐτῷ καὶ τὸν χιτῶνα: ἐὰν λάβῃ τις ἀπὸ σοῦ τὸ σόν, μὴ ἀπαίτει: οὐδὲ γὰρ δύνασαι.
παντὶ τῷ αἰτοῦντί σε δίδου καὶ μὴ ἀπαίτει: πᾶσι γὰρ θέλει δίδοσθαι ὁ πατὴρ ἐκ τῶν ἰδίων χαρισμάτων. μακάριος ὁ διδοὺς κατὰ τὴν ἐντολήν: ἀθῷος γάρ ἐστιν. οὐαὶ τῷ λαμβάνονται: εἰ μὲν γὰρ χρείαν ἔχων λαμβάνει τις, ἀθῷος ἔσται: ὁ δὲ μὴ χρείαν ἔχων δώσει δίκην, ἱνατί ἔλαβε καὶ εἰς τί: ἐν συνοχῇ δὲ γενόμενος ἐξετασθήσεται περὶ ὧν ἔπραξε, καὶ οὐκ ἐξελεύσεται ἐκεῖθεν, μέχρις οὗ ἀποδῷ τὸν ἔσχατον κοδράντην.
ἀλλὰ καὶ περὶ τούτου δὲ εἴρηται: Ἱδρωσάτω ἡ ἐλεημοσύνη σου εἰς τὰς χεῖράς σου, μέχρις ἂν γνῷς, τίνι δῷς.