A Look into Early Church Evangelism: The Epistle of Diognetus
For which reason He sent the Word, that He might be manifested to the world; and He, being despised by the people [of the Jews], was, then preached by the Apostles, believed on by the Gentiles. This is He who was from the beginning, who appeared as if new, and was found old, and yet who is ever born afresh in the hearts of the saints. –Epistle of Diognetus 11.4-4
It is the 15th century, and a Christian manuscript just a couple centuries old is discovered called the “Codex Argentoratensis Graecus ix”. (Jefford, 2012, Pg. 166) Some of the content in the text are four writings from 2nd century Christian apologist Justin Martyr. However, a mysterious fifth apologetic work is placed next to Justin’s writings. Today, we call this writing the Epistle of Diognetus.
This epistle has become a favorite of mine to read and discuss. The author is anonymous, and there doesn’t seem to be (on the surface at least) any early Church writings that directly reference it. Despite this, it’s widely considered to be one of the earliest Christian apologetics, and the content has some beautiful and powerful descriptions of the Gospel.
The epistle is often believed to have been written sometime in the mid-2nd century. (Jefford, 2012, Pg. 168-169) As previously stated, the author is anonymous, and while Justin Martyr was originally slapped on as the author, many scholars aren’t convinced today he wrote it. There have been a number of theories as to who the author could have been, ranging from Justin, to Polycarp, to Clement of Alexandria, and so on. But frankly, this is all speculation, and we just don’t know who specifically wrote it.
What we do know is that the author claims to be a student of the Apostles (11.1). It is because of this claim along with other internal evidence that scholars often believe the date of this epistle to be early and why it is listed among the Apostolic Fathers.
What’s unique about this epistle from the rest of the Apostolic Fathers?
This is the only writing in the Apostolic Fathers collection that is not written to fellow Christians but to an outsider. The opening of the epistle sets the stage: A pagan named Diognetus has asked the author (I’ll be addressing the anonymous author as the Apologist for the rest of the post) to explain to him what Christians believe in. The Apologist happily agrees and shares not only the Gospel, but argues why the Gospel of Christianity is superior to contemporary Judaism and all pagan religions.
The Epistle of Diognetus is one of the earliest written examples of evangelism. This writing is one example of how the early Church introduced Jesus to an outsider. How is it presented? How is the Gospel explained?
Summary of the Epistle of Diognetus
1. Introduction- Why idols and pagan gods are useless and self-defeating
The first few chapters of Diognetus are aimed toward Diognetus’ own religious community. The Apologist criticizes the logic of idol worship and concludes how idol gods are completely dependent on their pagan followers taking care and watching over them. The idols are helpless on their own, and they cannot honestly hold any divinity.
2. Judaism is a step closer to God, but still falls short
The Apologist then turns his attention and critique to contemporary Judaism. The Apologist recognizes that the Jews reject idolatry and false gods, and instead worship the one unseen God. However, he then argues that in their customs of worship and Jewish identity they unintentionally fall into many of the same fallacies the pagans do.
The Apologist continues in chapter 4 by criticizing the idea that circumcision is a sign of true election in God, as well as the necessity of Sabbath keeping and other Jewish customs. This can and has often been misunderstood as evidence that the early Church was anti-Semitic and desired to separate itself from the Old Testament.
It is totally fair to say that anti-Semitic theology can at times be found in early Christian writings. But I would argue this is not what’s going on in Diognetus.
My next blog will examine this passage from Diognetus in further detail, and show that the early Church did not misunderstand or try to completely disown God’s instructions regarding circumcision and Sabbath keeping. Instead, they are arguing that those instructions were temporary for Israel and were ultimately fulfilled in Jesus. Paul similarly makes this argument in his epistles to the Romans and Galatians.
Again, this has been misunderstood in the past by many western readers, but lately (partially thanks to the New Perspective of Paul) many theologians have reexamined what this epistle (along with much of early Christian writings) is truly critiquing. Stay tuned for my follow up post on this subject. In the meantime, we’ll continue to examine the summary the Epistle of Diognetus.
3. To be a Christian is to worship in spirit and truth
Now the Apologist turns to his own community, and compares Christianity with the rest of the world. He argues that unlike all other religions, which rely on materialism, militarism, nationalism, or popularity, Christianity solely relies on Jesus alone. Christians have no nation to cling to, war to join, acceptance to seek, or money to gain. Their joy and purpose is only found in the Holy Spirit and the Gospel.
4. The Incarnation
So far in defending Christianity, the Apologist has taken jabs at paganism and contemporary Judaism. He now turns the tables in showing how Christianity doesn’t lack these fallacies mentioned. Now it is time to actually discuss the Gospel.
The Apologist spends time in chapter 7 building up to the Incarnation of Jesus Christ:
“...but truly God Himself, who is almighty, the Creator of all things, and invisible, has sent from heaven, and placed among men, [Him who is] the truth, and the holy and incomprehensible Word, and has firmly established Him in their hearts.
He did not, as one might have imagined, send to men any servant, or angel, or ruler, or any one of those who bear sway over earthly things, or one of those to whom the government of things in the heavens has been entrusted, but the very Creator and Fashioner of all things—by whom He made the heavens—by whom he enclosed the sea within its proper bounds—whose ordinances all the stars faithfully observe—from whom the sun has received the measure of his daily course to be observed—whom the moon obeys, being commanded to shine in the night, and whom the stars also obey, following the moon in her course; by whom all things have been arranged, and placed within their proper limits, and to whom all are subject—the heavens and the things that are therein, the sea and the things that are therein—fire, air and the abyss—the things which are in the heights, the things which are in the depths, and the things which lie between. This [messenger] He sent to them.
Was it then, as one might conceive, for the purpose of exercising tyranny, or of inspiring fear or terror? By no means, but under the influence of clemency and meekness. As a king sends his son, who is also a king, so sent He Him; as God He sent Him; as to men He sent Him; as a Savior He sent Him, and as seeking to persuade, not to compel us; for violence has no place in the character of God.”
What an epic introduction to Jesus!
5. The Son of God takes our place of punishment
The Apologist continues to discuss the Incarnation, and explains how God’s plan for humans was communicated exclusively to His Son. The Son then comes to earth as a meek servant, and fulfills what no human or angel could ever do. The Apologist turns to the crucifixion and atonement for mankind:
“For what other thing was capable of covering our sins than His righteousness? By what other one was it possible that we, the wicked and godly, could be justified, than by the only Son of God? O sweet exchange! O unsearchable operation! O benefits surpassing all expectation! That the wickedness of many should be hid in a single righteous One, and that the righteousness of One should justify many transgressors! Having therefore convinced us in the former time that our nature was unable to attain to life, and having now revealed the Savior who is able to save even those things which it was [formerly] impossible to save, by both these facts He desired to lead us to trust in His kindness, to esteem Him our Nourisher, Father, Teacher, Counselor, Healer, our Wisdom, Light, Honor, Glory, Power, and Life, so that we should not be anxious concerning clothing and food.”
6. To surrender to Christ is to then become an imitator of Christ
After passionately describing the work of Christ on the cross, the Apologist moves to the fruit that follows salvation. When one is saved by Christ, they are moved to start caring for their neighbor, living self-sacrificially, and is sanctified closer to God.
7. The Gospel is truth
The Apologist concludes the epistle by defending the truth of his testimony, and the final judgment that God will bring when Christ returns. There are mysteries and pains in this world, and the true healing and rescue is found in the Son of God.
The last chapter of the Epistle of Diognetus brings the Gospel back to garden of Eden. While the original Tree of Knowledge and Tree of Life was misused by Adam and Eve thanks to the serpent, Christ brings a redeemed Tree of Knowledge and Life that can never be corrupted or misused. We are no longer under the fallen race of Adam, but under the incorruptible race of Jesus.
“For he who thinks he knows anything without true knowledge, and such as is witnessed to by life, knows nothing, but is deceived by the Serpent, as not loving life. But he who combines knowledge with fear, and seeks after life, plants in hope, looking for fruit.
Let your heart be your wisdom; and let your life be true knowledge inwardly received. Bearing this tree and displaying its fruit, you shall always gather in those things which are desired by God, which the Serpent cannot reach, and to which deception does not approach; nor is Eve then corrupted, but is trusted as a virgin; and salvation is manifested, and the Apostles are filled with understanding, and the Passover of the Lord advances, and the choirs are gathered together, and are arranged in proper order, and the Word rejoices in teaching the saints—by whom the Father is glorified: to whom be glory forever. Amen. ”
What are some takeaways from this early writing of Evangelism?
1. The Incarnation and earthly ministry of Jesus is a crucial part of the Gospel. To see them as just setting the stage for the Cross is neglecting the theological significance they play in the entirety of the Gospel.
2. It was believed that when one was genuinely saved, they were now a part of the Body and would live out Christ’s commands and love for others.
3. To be a follower of Christ is to be in community with the Church, and not the world. Nationalism, earthly prosperity, and cultural popularity have no marking on the Christian. See chapter 5 of the epistle for a lengthy testimony on the Christian lifestyle.
Stay tuned for my deeper dive into the Epistle of Diognetus’ words on Judaism.
This is He who, being from everlasting, is today called the Son; through whom the Church is enriched, and grace, widely spread, increases in the saints, furnishing understanding, revealing mysteries, announces times, rejoicing over the faithful, giving to those that seek, by whom the limits of faith are not broken through, nor the boundaries set by the fathers passed over.
Then the fear of the law is chanted, and the grace of the prophets is known, and the faith of the gospels is established, and the tradition of the Apostles is preserved, and the grace of the Church exults. –11.5-6
Bibliography
Schaff, P. (2016). The Complete Ante-Nicene, Nicene and Post-Nicene Collection of Early Church Fathers. Toronto, Canada.
Jefford, C. (2012). Reading the Apostolic Fathers: A Student’s Introduction. Grand Rapids, MI. Baker Academic.
Crowe, B. (2011) Oh the Sweet Exchange! The Soteriological Significance of the Incarnation in the Epistle of Diognetus. Journal of New Testament Science and Older Church Lore.
Thumbnail image: Tanner Schaaf