- 1 Letters
Significance of the Letter
The author of this letter to Diognetus, a disciple to the Apostles, remains unknown. The letter, written in an epistle format, was addressed to a man named Diognetus, who some scholars believe may have been a pseudonym or a nickname. It is believed to have been composed in Asia Minor around 129 AD, during the reign of Emperor Hadrian.
The letter is significant for several reasons. It is the earliest surviving piece of Christian literature that was not written to a fellow Christian, but rather to a pagan. This suggests that the early Church was already reaching out to non-believers and engaging in dialogue with them. Moreover, the letter is considered an epistle of the Apostolic Fathers, a collection of writings attributed to the early leaders of the Church who may have had direct influence from Christ's disciples and apostles. This gives the letter a unique authority and historical significance.
The author's purpose in writing the letter was to provide a defense and explanation of the Christian faith to Diognetus. He begins by refuting common pagan misconceptions about Christians, such as the accusations that they were atheists or cannibals. The author then goes on to expound on the nature of God, the uniqueness of Christ, and the ethical teachings of Christianity. He argues that Christians are not opposed to society but rather offer a positive alternative to the moral decay and spiritual emptiness of the pagan world.
The letter to Diognetus is a powerful and eloquent defense of the Christian faith. It provides valuable insights into the early Church's understanding of its beliefs and practices. It also reveals the Church's willingness to engage in dialogue and apologetics with non-believers, a practice that continues to be important in contemporary times.
The Unknown Author
The author of the letter, though anonymous, seems profoundly cultured and educated , as evidenced by the flawless Greek rhetoric employed throughout the text. This author skillfully taps into the prevailing cynicism among the ruling class of the time, who had begun to question the divinity of the Greek and Roman gods. The ruling class, once revered as gods by the masses and worshiped with incense offerings, harbored a secret awareness of their own mortality, leading many to embrace agnosticism.
Amidst this atmosphere of skepticism, Christianity emerged as a novel and polarizing force. Recognizing the curiosity surrounding this new faith, the author strategically capitalizes on this sentiment. Through eloquent prose and persuasive arguments, the author endeavors to sway the hearts and minds of the ruling class, urging them to embrace Christianity as a beacon of hope and spiritual fulfillment. He skillfully attempts to bridge the gap between skepticism and faith, inviting the ruling class to embark on a journey of spiritual exploration and transformation.
Preaching to Non-Christians
One of the things this letter teaches is valuable insights into how to effectively preach the gospel to non-Christians. The writer's approach is to start by identifying the questions and concerns commonly raised by his audience. These questions reflect the pagan beliefs and perspectives prevalent at that time. Among the questions posed by the pagans are "Who is this God that you worship?", "What is the source of love that you all have for each other?", and "Why did it take so long for this new way of living to appear on earth?"
Addressing these questions, the writer refrains from using references that would be unfamiliar or incomprehensible to the pagan reader, like Jewish scripture or apostolic writings. Instead, the writer appeals to common sense and reason, seeking to establish a connection with the pagan mindset. The writer recognizes that the concept of Christianity is entirely new and unfamiliar to the pagans. Therefore, the writer repeatedly emphasizes a central theme: Christianity brings something brand new into the world. This message is conveyed to the pagans using arguments and illustrations that align with their understanding and experiences.
The writer's approach challenges the pagan worldview and offers a compelling alternative. By engaging with the questions and concerns of the pagans, the writer seeks to open their minds to the possibility of a new way of living and understanding the world. In this way, the letter provides a valuable model for gospel preaching in any era. It demonstrates the importance of adapting the message to the specific audience, addressing their doubts and objections, and presenting Christianity as a transformative force that offers a fresh perspective on life and the divine.
Radical Newness
The author's words emphasize the importance of clearing one's mind of preconceptions and outdated perspectives in order to receive a truly new message: “Now, then, clear out all the thoughts that take up your attention, and pack away all the old ways of looking at things that keep deceiving you. You must be like a new man from the beginning, since, as you yourself admit, you are going to listen to a really new message.” The metaphor of "packing away" old ways of thinking highlights the intentional act of letting go of limiting beliefs and biases. The emphasis on "listening to a really new message" invites the reader to embrace a transformative understanding. By encouraging the reader to "clear out all the thoughts that take up your attention," the writer emphasizes the importance of mental clarity and focus. This process of decluttering one's mind allows for the emergence of new ideas, perspectives, and insights.
In the text, the author emphasizes that Christianity stands apart from other sects and religions of its time by appealing to human nature rather than human ethnicity. Unlike ethnic religions such as Osiris in Egypt or Mithras in Persia, which retained local characteristics despite their potential for spread, Christianity surpassed cultural and geographic boundaries.
The author explains that Christians were not distinguished by their country, language, or customs. They did not reside in exclusive cities, use a unique dialect, or lead peculiar lifestyles. Their behaviors were not the product of human speculation or deliberation, nor did they advocate solely for human doctrines. Instead, Christians resided in both Greek and barbarian cities, adapting to local customs while simultaneously displaying their distinct way of life. They inhabited their homelands like sojourners, participating fully in civic life while remaining conscious of their foreign status. Every foreign land became their homeland, and every homeland became a foreign land.
“For the Christians are distinguished from other men neither by country, nor language, nor the customs which they observe. For they neither inhabit cities of their own, nor employ a peculiar form of speech, nor lead a life which is marked out by any singularity. The course of conduct which they follow has not been devised by any speculation or deliberation of inquisitive men; nor do they, like some, proclaim themselves the advocates of any merely human doctrines. But, inhabiting Greek as well as barbarian cities, according as the lot of each of them has determined, and following the customs of the natives in respect to clothing, food, and the rest of their ordinary conduct, they display to us their wonderful and confessedly striking method of life. They dwell in their own countries, but simply as sojourners. As citizens, they share in all things with others, and yet endure all things as if foreigners. Every foreign land is to them as their native country, and every land of their birth as a land of strangers. They marry, as do all [others]; they beget children; but they do not destroy their offspring. They have a common table, but not a common bed.”
Several aspects of Christian living that exemplify their unique approach are highlighted by the author. Like others, Christians married and had children, but they refrained from infanticide, a practice in these ancient societies. They shared meals together, fostering a sense of community and equality, but they maintained separate sleeping arrangements, emphasizing the importance of an undefiled bed.
Christians, like the Soul within the Body
The author draws upon widely recognized concepts of Plato's works, particularly the distinction between body and soul, to elucidate the unique role of Christians within society. This comparison serves as a powerful analogy to illustrate their significance.
At the outset, the author equates Christians to the soul within the body. Just as the soul permeates and animates every part of the body, Christians are dispersed throughout all cities of the world, exerting a profound influence. However, while the soul inhabits the body, it remains distinct and transcendent. Likewise, Christians dwell in the world but are not defined or limited by its materialistic pursuits. The author further emphasizes the invisible nature of the soul, guarded by the visible body. In a similar vein, Christians may be physically present in the world, but their true godliness and spirituality remain invisible to the casual observer. This distinction highlights the contrast between the external, worldly existence and the inner, spiritual reality of Christians.
“To sum up all in one word — what the soul is in the body, Christians are in the world. The soul is dispersed through all the members of the body, and Christians are scattered through all the cities of the world. The soul dwells in the body, yet is not of the body; and Christians dwell in the world, yet are not of the world. The invisible soul is guarded by the visible body, and Christians are known indeed to be in the world, but their godliness remains invisible.”
The author also delves into the relationship between the soul and the flesh, drawing parallels to the interaction between Christians and the world. Just as the soul encounters resistance and hostility from the flesh, which seeks to indulge in worldly pleasures, Christians face opposition and persecution from those who reject their values and beliefs. Despite these challenges, the soul demonstrates its capacity for love and compassion, cherishing the very body that opposes it. Similarly, Christians extend love and forgiveness to those who persecute them, embodying the teachings of their faith.
The author goes on to describe the soul's confinement within the body, yet its ability to uphold and sustain that body. This parallels the experience of Christians, who, while confined to the limitations of the physical world, serve as a unifying force, holding society together. Additionally, the soul's temporary dwelling in a mortal tabernacle mirrors the Christian's earthly existence, viewed as a transient sojourn in corruptible bodies. Their hope lies in an incorruptible dwelling in the heavens, representing their ultimate destination and eternal reward.
The flesh hates the soul, and wars against it, 1 Peter 2:11 though itself suffering no injury, because it is prevented from enjoying pleasures; the world also hates the Christians, though in nowise injured, because they abjure pleasures. The soul loves the flesh that hates it, and [loves also] the members; Christians likewise love those that hate them. The soul is imprisoned in the body, yet keeps together that very body; and Christians are confined in the world as in a prison, and yet they keep together the world. The immortal soul dwells in a mortal tabernacle; and Christians dwell as sojourners in corruptible [bodies], looking for an incorruptible dwelling in the heavens. The soul, when but ill-provided with food and drink, becomes better; in like manner, the Christians, though subjected day by day to punishment, increase the more in number. God has assigned them this illustrious position, which it were unlawful for them to forsake.
The author then concludes by highlighting the remarkable resilience of Christians. Despite facing persecution and adversity, they thrive and grow in numbers, much like the soul that flourishes when deprived of excessive nourishment. This resilience stems from their divinely assigned position, which they are duty-bound to uphold.
Our God Actually Loves Us
In the ancient world of the 2nd century, the religious beliefs and practices of the Greeks, Romans, and Christians stood in stark contrast to one another. At the heart of this contrast lay the fundamental differences between the gods of the pagans and the God of the Christians.
The pagan gods of the Greeks and Romans were often depicted as flawed and capricious beings, more akin to powerful humans with superhuman abilities than to divine entities. They were known for their selfish desires, engaging in infidelity, manipulating mortals, and displaying volatile and treacherous behavior. For the pagans, interacting with their gods required careful manipulation through bribery and gifts in order to curry favor and avoid divine wrath.
In stark contrast to the pagan gods stood the God of the Christians, a benevolent and compassionate deity who genuinely cared for and loved humanity. This concept of a God who was not only powerful but also deeply invested in the well-being of His creation was revolutionary for the pagans of the 2nd century. The Christian God was not a distant, aloof figure, but rather a philanthropist, a true friend of the human race.
This profound difference in the nature of God had a profound impact on the lives of those who embraced Christianity. For the first time, people had the assurance of a God who was not merely a force to be appeased, but rather a loving Father who cared deeply for their spiritual and physical well-being. This endearing concept of a God who was passionate about His creation brought comfort, hope, and purpose to countless individuals, transforming their lives and shaping the course of history.
The Love of the Incarnation
The love of God for humanity is made manifest in His incarnation. St. Gregory the Theologian, in the Gregorian Liturgy, eloquently expresses this truth, stating that “neither and angel not an archangel, neither a patriarch nor a prophet have you entrusted with our salvation, but You without change, were incarnate and became man.”
Centuries before the convening of ecumenical councils and even before St. Gregory's time, the author of this letter, echoed a similar sentiment. He proclaimed that God did not send a subordinate being, such as an angel or a principality, to oversee our salvation. Rather, He sent the Designer and Maker of the universe Himself—the one who created all things.
“By sending to men some subordinate – an angel, or principality, or one of those who administer earthly affairs, or perhaps one of those to whom the government of things in heaven is entrusted. Rather, he sent the Designer and Maker of the universe himself…Now, did he send him, as a human mind might assume, to rule by tyranny, fear, and terror? Far from it! He sent him out of kindness and gentleness, like a king sending his son who is himself a king. He sent him as God; he sent him as man to men.”
This act of sending His Son to humanity was not motivated by a desire for tyranny, fear, or terror. Instead, it was an act of kindness and gentleness, akin to a king sending his son, who is also a king, to rule over his people. God sent His Son as God and as man to humankind, demonstrating His profound love and care for us.
The Love of Free Will
In His infinite wisdom and compassion, God bestowed upon humanity the precious gift of free will. This profound expression of His love recognizes the inherent dignity and autonomy of each individual. Through free will, we possess the ability to make choices, shape our lives, and cultivate our relationship with God.
The author emphasizes God's deep respect for human freedom. He highlights that God does not employ force or compulsion to impose His will upon us. Instead, He chooses to engage with us through persuasion, inviting us to embrace His love and guidance. “He willed to save man by persuasion, not by compulsion, for compulsion is not God’s way of working.” This approach aligns with God's unwavering commitment to preserving our freedom and allowing us to grow in faith and understanding.
The idea that God respects human freedom was a prevalent theme in Christian discourse during the 2nd century. Numerous documents from that era reiterate this notion. By valuing our ability to choose, God empowers us to develop a genuine and meaningful relationship with Him, rooted in love and mutual respect.
Christian Love
Christian love, as defined by the ability of Christians to love, transcends mere ideas and is empowered by the supernatural power of God. This divine love enables martyrs to make the ultimate sacrifice, demonstrating the profound impact of this extraordinary force. As the author of the Epistle to Diognetus observed, "Do you not see how they are thrown to wild animals to make them deny the Lord, and how they are not vanquished? Do you not see that the more of them are punished, the more do others increase? These things do not seem to come from a human power; they are a mighty act of God, they are proofs of his presence."
Unlike the deities of Greek and Roman mythology, who utilized their extraordinary powers for their own personal gain, the Christian God employs His divinity to transform individuals into morally upright and virtuous beings. This divine intervention elevates humanity beyond its natural limitations, allowing Christians to embody the ideals of compassion, forgiveness, and unconditional love.
The transformative power of Christian love extends beyond individual acts of kindness. It has the potential to reshape entire societies, fostering a culture of empathy, understanding, and cooperation. When individuals are empowered by this divine love, they become agents of positive change, working tirelessly to create a more just and equitable world.
The profound impact of Christian love is evident throughout history. From the early Christian communities that provided solace and support to the marginalized and oppressed to the countless individuals who have dedicated their lives to serving others. In essence, Christian love is not merely a human emotion but a divine gift that enables individuals to transcend their limitations and become beacons of hope and compassion in a world often characterized by division and conflict.
The Love and Mercy of Divine Delay
The question of why it took so long for God to send Christ has puzzled believers for centuries. Some have argued that God was indifferent to our suffering, while others have suggested that He was simply waiting for the right moment. However, the author of this passage offers a different perspective. He argues that God was actually showing us patience and forbearance during that time.
According to the author, God knew that we could not enter the Kingdom of God on our own. We are too sinful and corrupt. So He chose to wait until we had reached a point of desperation. He allowed evil to increase in the world so that we would see the futility of our own efforts to save ourselves. During this time, God was also teaching us through experience. He was showing us that we need Him. We need His forgiveness, His grace, and His love. And we need His help to overcome our sinfulness.
“In His mercy, He took up the burden of our sins. He himself gave up his own Son as a random for us – the holy one for the unjust, the innocent for the guilty, the righteous one for the unrighteous, the incorruptible for the corruptible, the immortal for the mortal. For what else could cover our sins except his righteousness.”
Finally, when the time was right, God sent His Son, Jesus Christ, into the world. Jesus came to die on the cross for our sins. He took our place and paid the penalty that we deserved. Through His death and resurrection, Jesus made it possible for us to be forgiven and reconciled to God. Nothing else could cover our sins except for the righteousness of Jesus Christ. He was the only one who was holy enough, innocent enough, and righteous enough to pay the price for our sins.
In His mercy, God took up the burden of our sins and sent His Son to die in our place. This is the greatest act of love that has ever been known. And it is a love that is available to each and every one of us.
Invitation Not Just Appeal
The author of the letter goes beyond merely seeking toleration for Christians to exist peacefully. Instead, he extends an invitation to his pagan audience, urging them to embark on a journey of discovering and accepting the profound love of the Father. The letter encourages readers to contemplate the immense joy and love they will experience upon recognizing that God loved them first. “Think with what joy you will be filled! Think how you will love him, who first loved you so!” Through this personal connection with God, the author presents a transformative hope: the opportunity for readers to become imitators of God's divine nature.
By knowing God, the author suggests that readers can transcend their human limitations and embody the qualities of love and compassion that define God's character. This process of imitation is not merely about adhering to a set of rules or commandments but rather about aligning one's heart, mind, and actions with God's loving nature. The author invites readers to surrender their lives to this process, recognizing that it is through this intimate connection with God that they can truly flourish and experience the fullness of life.
Ultimately, the author's invitation is a call to embrace a life defined by love and purpose. By accepting God's love and choosing to imitate his divine nature, readers can become agents of transformation in their communities, spreading love, kindness, and compassion wherever they go; and thus receiving a taste of heaven. This transformative process has the potential to create a ripple effect, inspiring others to seek a deeper connection with God and to live lives that reflect his love and grace.
“On the contrary he who takes upon himself the burden of his neighbour; he who, in whatsoever respect he may be superior, is ready to benefit another who is deficient; he who, whatsoever things he has received from God, by distributing these to the needy, becomes a god to those who receive [his benefits]: he is an imitator of God. Then you shall see, while still on earth, that God in the heavens rules over [the universe]; then you shall begin to speak the mysteries of God; then shall you both love and admire those that suffer punishment because they will not deny God; then shall you condemn the deceit and error of the world when you shall know what it is to live truly in heaven, when you shall despise that which is here esteemed to be death, when you shall fear what is truly death, which is
reserved for those who shall be condemned to the eternal fire, which shall afflict those even to the end that are committed to it.”