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"Epistle to Diognetus" is part of The Fig Classic Series on Early Church Theology. To view more books in our catalog, visit us at fig-books.com.
- Sales Rank: #723501 in eBooks
- Published on: 2013-03-14
- Released on: 2013-03-14
- Format: Kindle eBook
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An important and creative early Christian apology
By Sandra L. Etemad
(referring to earlychristianwritings.com, J.B. Lightfoot translation)
This early apology for the Christian faith is interesting to me more in terms of the development of apologetics than in its content, although there are some very interesting and creative bits that I have not read elsewhere. The most unfortunate element here is the diatribe against the practices of Judaism, which seem in one section to disavow Judaism as the precursor of Christianity.
It begins as would be expected, with a greeting and description of why Mathetes writes the letter. There is then a section in which the author discusses at some length the futility of worshiping "gods" made of "perishable matter" or "corruptible matter" -- stone, bronze, wood, etc., followed by two sections explaining the differences between Christianity and Judaism. Those sections, unfortunately, completely disregard any historical or spiritual connection between Judaism and Christianity, calling most Jewish religion practice "folly." However, Sec. 4 contains an interesting argument that is probably made elsewhere, but that I found interesting, on the "scruples concerning meats, and . . . relating to the Sabbath":
"4:2 For of the things created by God for the use of man to receive some as created well, but to decline others as useless and superfluous, is not this impious?"
But it's followed by an argument against circumcision as historically practiced by the Jews, which reveals that the writer sees no connection between Judaism and Christianity:
"4:4 Again, to vaunt the mutilation of the flesh as a token of election as thought for this reason they were particularly beloved by God, is not this ridiculous?"
When explaining the custom of Christians, I was amused by one section in particular: "5.6: They marry like all other men and they beget children; but they do not cast away their offspring. 5:7: They have their meals in common, but not their wives."
The sections on the "positives" of the faith are familiar kinds of language, and sometimes beautiful in a straightforward, economical way:
"2:3 Was He sent, think you, as any man might suppose, to establish a sovereignty, to inspire fear and terror? 2:4 Not so. But in gentleness [and] meekness has He sent Him, as a king might send his son who is a king. He sent Him, as sending God; He sent Him, as [a man] unto men; He sent Him, as Saviour, as using persuasion, not force: for force is no attribute of God. 2:5 He sent Him, as summoning, not as persecuting; He sent Him, as loving, not as judging. 2:6 For He will send Him in judgment, and who shall endure His presence?"
The author describes the primary aim of the faith: "10:4 And loving Him thou wilt be an imitator of His goodness. And marvel not that a man can be an imitator of God. He can, if God willeth it. 10:5 For happiness consisteth not in lordship over one's neighbours, nor in desiring to have more than weaker men, nor in possessing wealth and using force to inferiors; neither can any one imitate God in these matters; nay, these lie outside His greatness. 10:6 But whosoever taketh upon himself the burden of his neighbour, whosoever desireth to benefit one that is worse off in that in which he himself is superior, whosoever by supplying to those that are in want possessions which he received from God becomes a God to those who receive them from him, he is an imitator of God."
The final section (12) compares mature Christian faith with living in Eden, except that in this garden "a tree of knowledge and a tree of life hath been planted; yet the tree of knowledge does not kill, but disobedience kills; . . . 12.4 For neither is there life without knowledge, nor sound knowledge without true life; therefore the one (tree) is planted near the other." What an interesting conclusion; the author would have made a good Anglican with the emphasis upon God-given reason as a source of Christian authority!
There are many other resources related to this epistle on the earlychristianwriters.com "Diognetus" page.
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