MOGNETUS, THE EPISTLE TO 807 DIOGNETUS, THE EPISTLE TO
anion <^ the two natures an external and moral er than sabstantial union, naturally led, after Nes- inism arose, to the conclusion that Diodorus and school of Antioch had been its precursors, to say least. See the article of Semisch in Herzog, RecU- yidop. 1. c. ; and compare Lardner, Works, iv, 876 Ceillier, HUtoire GhUraU des auteurt tccletia»ti~ , V, 686 sq. (ed. of Paris, 1863-66) ; Gieseler, Ch. 'oryf vol. i, § 82 ; Domer, Perton of Chritt (Edinb. is\.% per. ii, epoch i, chap. i. >iogiietus, the Epistle to, an anonymous ek letter to an inquiring heathen of some distinc- , by the name of Diognetus, in vindication of Chris- ity, and one of the most precious remains of Christ
antiquity, equal, both in matter and style, to the ;, and superior to most of the writings of the apos- : fathers and early apologists. . ConUfUa. — It consists of twelve (or rather ten) pters. It opens with an address to Diognetus, t is described as exceedingly desirous to learn the istian doctrine and mode of worship in distinction a the Greeks and the Jews. The writer, rejoicing his opportunity to lead a Gentile friend to the path ruth, exposes first the vanity of idob (ch. ii), then
superstitions of the Jews (ch. iii and iv), after ch he gives, by contrast, a striking and truthful nre of Christian life, which moves in this world
the invisible, immortal soul in the visible, perish- body (ch. v and vi), and sets forth the benefits of ist's coming (ch. vii). He next describes the mis- !>le condition of the world before Christ (ch. viii),
answers the question why he appeared so late (ch. In this connection occurs a beantiflil passage on
atonement, which is almost worthy of St. Paul,
is fuller and clearer on that subject than any that
be found before Irenseus. He concludes with an rant of the blessings and moral effects which flow n the Christian faith (ch. x). This is a fit conclu- 1 of Ike epistle. The last two chapters, which are bably an addition by a later hand, treat of knowl- e, faith, and spiritual life with reference to the tree :nowled!ge and the tree of life in Paradise. I. Form and Value. — Within this short compass writer brings out a mine of rich thought in elegant le, and betrays throughout Hellenic culture and ;ant taste. The epistle is acknowledged to be one be most beautiful and valuable memorials of prim- e Christianity. It belongs to the literature of apol- tics, or evidences of Christianity, and forms the necting link between the practical exhortations of
apostolic fathers and the more elaborate apologies Tnstin Mart3rr and his successors. It reflects vivid- he power of Christianity in those days, which tried
hearts of believers when the profession of Christ I connected with the rbk of life. It breathes the it of tree martyrdom . * * Do you not see the Chris- is exposed to wild beasts, and yet not overcome ? yon not see that the more of them are punished,
greater becomes their number? This does not m to be the work of man, but the power of God" . vii). The picture of true Christianity, as related he world, is a perfect gem, and as applicable to the sent time as to the age of confessors and martyrs, he Christians," says the writer (ch. v and vi), "are
distinguished from other men by country, by lan- ige, nor by civil institutions ; for they neither ell in cities by themselves, nor use a peculiar gue, nor lead a singular mode of life. They dwell ihe Grecian or barbarian cities, as the case may be ; y follow the usage of the country in dress, food, I the other affkirs of lifie. Tet they present a won- fnl and confessedly paradoxical conduct. They ell in their own native lands, but as strangers, sy take part in all things as citizens, and they suf- 9d all things as foreigners. Every foreign country I Ssttherland to them, and every native land is a for- n. They many, like others ; they have children ;
but they do not cast away theur offspring. They have the table in common, but not wives. They are in the flesh, but they do not live after the flesh. They live upon earth, but are citizens of heaven. They obey the existing laws, and excel the laws by their lives. They love all, and are persecuted by all. They are unknown, and yet they are condemned. They are lulled and made alive. They are pure and make many rich. They lack all things, and in all things abound. They are reproached, and glory in their re- proaches. They are calumniated, and are justified. They are cursed, and they bless. They receive scorn, and they give honor. They do good, and are pun- ished as evil-doers. When punished, they rejoice, as being made alive. By the Jews they are attacked as aliens, and by the Greeks persecuted ; and the cause of the enmity their enemies cannot tell. In short, what the soul is in the body, the Christians arc in the world. The soul is difinsed through all the members of the body, and the Christians are spread through the cities of the world. The soul dwells in the body, but it is not of the body ; so the Christians dwell in the world, but are not of the world. The soul, invisible, keeps watch in the visible body ; so also the Christians are seen to live in the world, but their piety is invisi- ble. The fiesh hates and wars against the soul, suf- fering no wrong f^om it, but because it resists fleshly pleasures ; and the world hates the Christians with no reason but that they resist its pleasures. The soul loves the flesh and members by which it is hated ; so the Christians love theur haters. The soul is inclosed in the body, but holds the body together ; so the Chris- tians are detained in the world as in a prison, but they contain the world. Immortal, the soul dwells in the mortal tK>dy ; so the Christians dwell in the corrupti- ble, but look for incorruption in heaven. The soul is the better for restriction in food and drink ; and the Christians increase, though daily punished. This lot God has assigned to the Christians in the world, and it cannot be taken from them.*' Another paspago on the atonement deserves to be cited. In meeting the question why Jesus Christ, if he was the author of the only true religion, appeared so late, the epistle says (chap, ix): "When our wickedness had reached its height, and it had been clearly shown that its reward, punishment and death, was impending over us ; and when the time had come which God had before ap- pointed for manifesting His own kindness and power, how the one love of God, through exceeding regard for men, did not regard us with hatred, nor thrust us away, nor remember our iniquity against us, but show- ed great long-suffering, and bore with os, He himself took on him the burden of our iniquities, He gave His own Son as a ransom for us, the holy One for trans- gressors, the blameless One for the wicked, the right- eous One for the unrighteous, the incorruptible One for the corruptible, the immortal One for them that are mortal. For what other thing was capable of cov- ering our sins than His righteousness ? By what oth- er one was it possible that we, the wicked and ungod- ly, could be justified, than by the only Son of God ? 0 sweet exchange ! 0 unsearchable operation ! 0 benefits surpassing all expectation ! that the wicked- ness of many should be hid in a single righteous One, and that the righteousness of One should justify many transgressors !"