Epistle to Diognetus

Sorry, go for it.

The stuff about Spain, that analogy, it's in that section where I quote from the Epistle of Diognetus, that second century epistle.

I love that line.

It's just every foreign country is a fatherland to them.

I want you to think about the chronology, okay? I want you to think of the chronology.

What century do the apostles belong to? First century, right? The Epistle of Diognetus is earlier, but we'll get into that another time.

St. Justin's writing around the middle of the 100s.

St. Irenaeus will follow as well a few decades later.

It's

Diognetus.

No, it's not Diognetus.

Anyway, I know the quote.

The quote is, the soul is to the body as the Christian is to the church.

Two things.

First, I want to answer your question directly, but first I had to look it up.

So it's Diognetus.

The main message was the lay person who would witness the light of Christ and would witness the charity of Christ.

And maybe I'm reading into it too much, but the writer who's anonymous, it's called The Letter to Diognetus, is kind of miffed and surprised how they managed to live a pristine chastity Charity, chastity, and courage.

They'll die for their faith, and they actually love those who hate them.

What makes this October 2nd event unique and special, doesn't make the recipients special, but it makes...

They didn't speak a different language or with a special accent or something.

We actually know there's another letter written a little later than 1 Peter, the Epistle to Diognetus, an ancient letter where it points out that Christians were known to differ from those around them.

but not because of their clothing or accent or appearance, because of their behavior and ethics.

So they don't really fit.

able teachers at home and i owe him also the knowledge that for things of this nature a man should count no expense too great my tutor taught me not to favor either green or blue at the chariot races nor in the contests of gladiators to be a supporter either of light or heavy armed he taught me also to endure labor NOT TO NEED MANY THINGS, TO SERVE MYSELF WITHOUT TROUBLING OTHERS, NOT TO INTERMEDDLE IN THE AFFAIRS OF OTHERS, AND NOT EASILY TO LISTEN TO SLANDERS AGAINST THEM.

OF DIOGNETUS I HAD THE LESSON NOT TO BUSY MYSELF ABOUT VAIN THINGS, NOT TO CREDIT THE GREAT PROFESSIONS OF SUCH AS PRETEND TO WORK WONDERS, or of sorcerers about their charms, and their expelling of demons and the like, not to keep quails for fighting or divination, nor to run after such things, to suffer freedom of speech in others, and to apply myself heartily to philosophy.

him also i must thank for my hearing first bacchius then tyndasis and marchianus that i wrote dialogues in my youth and took a liking to the philosopher's palate and skins and to the other things which by the grecian discipline belong to that profession rusticus i owe my first apprehensions that my nature needed reform and cure and that i did not fall into the ambition of the common sophists either by composing speculative writings or by declaiming harangues of exhortation in public Further, that I never strove to be admired by ostentation of great patience in an aesthetic life, or by display of activity and application, that I gave over the study of rhetoric, poetry, and the graces of language, and that I did not pace my house in the senatorial robes or practice any similar affectation, I observed also the simplicity of style in his letters, particularly in that which he wrote to my mother from Senuesa.

I learned from him to be easily appeased, and to be readily reconciled with those who had displeased me, or given cause of offence, so soon as they inclined to make their peace, to read with care.

He taught me also to endure labor; not to need many things; to serve myself without troubling others; not to intermeddle in the affairs of others, and not easily to listen to slanders against them.

Of Diognetus I had the lesson not to busy myself about vain things; not to credit the great professions of such as pretend to work wonders, or of sorcerers about their charms, and their expelling of demons, and the like; not to keep quails for fighting or divination, nor to run after such things; to suffer freedom of speech in others, and to apply myself heartily to philosophy.

Him also I must thank for my hearing first Bacchius, then Tendasius and Marcianus; that I wrote dialogues in my youth, and took a liking to the philosopher's pallet and skins, and to the other things which by the Grecian discipline belong to that profession.

To Rusticus I owe my first apprehensions that my nature needed reform and cure, and that I did not fall into the ambition of the common sophists, either by composing speculative writings or by declaiming harangues of exhortation in public; further, that I never strove to be admired by ostentation of great patience in an ascetic life, or by display of activity and application; that I gave over the study of rhetoric, poetry, and the graces of language; and that I did not pace my house in the senatorial robes, or practice any similar affectation.

He taught me also to endure labor, not to need many things, to serve myself without troubling others, not to intermeddle in the affairs of others, and not easily to listen to slanders against them.

Of Diognetus I had the lesson not to busy myself about vain things, not to credit the great professions of such as pretend to work wonders, or of sorcerers about their charms, and their expelling of demons and the like, not to keep quails for fighting or divination, nor to run after such things, to suffer freedom of speech in others, and to apply myself heartily to philosophy.

Him also I must thank for my hearing first Bacchaeus, then Tendasus, and Marcianus, that I wrote dialogues in my youth, and took a liking to the philosopher's palate and skins, and to the other things which by the Grecian discipline belong to that profession.

To Rusticus I owe my first apprehensions that my nature needed reform and cure, and that I did not fall into the ambition of the common sophists, either by composing speculative writings, or by declaiming harangues of exhortation in public.