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The letter to Diognetus was written
around AD 125 or earlier. The author is
unknown to us. He said about himself,
I do not speak of things strange to me, nor do I aim at anything
inconsistent with right reason; but having been a disciple of the Apostles, I
have become a teacher of the Gentiles. (Letter
to Diognetus. AD 125 ANF, vol 1, page 29.)
Because of the author's extremely close connection with
the apostles themselves, the value of this letter cannot be overstated. Many scholars give the author the name
Mathetes which is a transliteration of the Greek word for disciple.
As for the recipient, Diognetus, he is also unknown
to us.
The spirit and message of the letter is similar to that of Paul's letters. It is very possible that the author was a
student of the apostle Paul. The letter's
wording and tone suggest that it may have been written during the time of the
apostles. So it is possible that this
letter was written much earlier than AD 125.
The letter to
Diognetus is a fantastic read. In it,
the author addresses many things including the folly of pagan idols and Jewish
observances, the characteristics of a Christian, and the role of Jesus Christ
in His relation to the Father and forgiving our sins.
Here are some powerful passages taken from
the letter about the characteristics of a Christian.
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. They are in the flesh, but they do
not live after the flesh. They pass
their days on earth, but they are citizens of heaven. They obey the prescribed laws, and at the
same time surpass the laws by their lives.
They love all men, and are persecuted by all. They are unknown and condemned; they are put to death, and restored to
life. They are poor, yet make many rich;
they are in lack of all things, and yet abound in all; they are dishonored, and
yet in their very dishonor are glorified.
They are spoken of as evil, and yet are justified; they are reviled, and
bless; they are insulted, and repay the insult with honor; they do good, yet
are punished as evil-doers. When
punished, they rejoice as if quickened into life; they are assailed by the Jews
as foreigners, and are persecuted by the Greeks; yet those who hate them are
unable to assign any reason for their hatred.
(Letter to Diognetus. AD 125 ANF, vol 1, page 26-27.)
And do not wonder that a man may become an imitator of God. He can, if he is willing. For it is not by ruling over his neighbors,
or by seeking to hold supremacy over those that are weaker, or by being rich,
and showing violence towards those that are inferior... nor can anyone by these
things become an imitator of God. These
things do not at all constitute His majesty.
On the contrary he who takes upon himself the burden of his neighbor; 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: ...he is an imitator of God. (Letter to Diognetus. AD 125
ANF, vol 1, page 29.)
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