I mentioned earlier that I'd be posting comments on the Epistle to Diognetus occasionally. Today is one of those occasions. I'll offer some brief comments on EpDiog 1.

The Epistle to Diognetus is a short apology, written to Diognetus to inform him about Christianity in light of other religions, and thus convince Diognetus that Christianity is the better religion. Because of this, the letter offers decent insight to how Christians were perceived and how they portrayed themselves in this early era.

For the purposes of this little exercise, we'll assume that this document really was a letter written to a chap named Diognetus for the above-stated purpose.

So, go ahead. Read chapter 1: EpDiog 1. I'll wait.

You read it? Really? Good. Here we go.

The letter seems to be part of an ongoing correspondence. That is, this letter seems to be a response to an earlier letter. The author mentions Diognetus' desire to learn more of Christianity, and references earlier “enquiries” that had been made by Diognetus.

Of course, it is also possible that the author and Diognetus were in the same city and had spoken of these things personally, and the author is writing a letter with further discussions on questions they reviewed in person.

A few distinctives of Christianity are noted by the author. These are:

• Christians all disregard the world and despise death. The word “despise” is perhaps an unfortunate translation. Ehrman uses “disdain”. As martyrs of the era had proven (cf. MPoly 12), Christians as a group were not focused on the cares of the world. They sought to neither embrace or avoid death (well ... apart from perhaps Ignatius). They served God, and if that meant that the Romans would kill them, so be it. Their allegiance was to a higher master. (This, of course, is interesting to consider in light of Ro 13).
• Christians take no account of those who are regarded as gods by the Greeks. Christians worship the one true God, and embrace the salvation offered by His Son, Jesus Christ. Because they disdained the pantheon of Greek and Roman gods, they were actually known as atheists by Romans.
• Christians do not observe the superstition of the Jews. I'm not quite sure what superstitions are in view here, but I've got to think that these are something similar to the “myths and endless geneaologies” (1Ti 1.4) and “Jewish myths” (Titus 1.13-14; Titus 3.9) mentioned in the Pastoral Epistles. Whatever these superstitions are (Sabbath? New Moon festivals? Meat sacrificed to idols?), the Christians as described by the author do not partake of them.
• Christians are different in the nature of the affection which they entertain one to another. Again, Ehrman's translation is a bit clearer: “... and what deep affection they have for one another.” Christians are visibly different in their personal relationships. They genuinely care for each other and are interested in the welfare of their brothers and sisters.

The section ends with the author “welcoming” Diognetus' zeal in wanting to know more about these things. The ending of the chapter, though, gives us a little insight to the ego of the author. That's why he writes (quoting Ehrman):

I welcome this eagerness of yours and ask God—who enables us both to speak and to hear—that I may be allowed to speak in such a way that you derive special benefit by hearing, and that you hear in such a way that the speaker not be put to grief.

Lightfoot has “ ... that I the speaker may not be disappointed”. Heh. I might be reading too much into this, but it is almost as if the author is saying something like, “I'm going to all the time and trouble to write this, so I hope you get what I'm saying. I don't want this to be a waste of my time. That would be a shame.” He's just saying it in a nice Christian-ese sort of way with a benedictory tone.

I'm not sure when I'll write about §2. It might be tomorrow, it might be next week. But you can read EpDiog 2 any time so you're ready when I do.