What We Can Learn from the Letter to Diognetus

Map of the Roman Empire, 2nd century AD. Publication of the book “Meyers Konversations-Lexikon”, Volume 7, Leipzig, Germany, 1910

Fellow blogger Joel Edmund Anderson wrote a short summary of the Letter to Diognetus on his blog, Resurrecting Orthodoxy (March 19, 2022). This is part of his series on early church fathers.

I feel like we tend to believe that we have advanced from our peers centuries ago, and I am ever skeptical of that advancement. I tend to believe the writer of Ecclesiastes:

What has been will be again,
    what has been done will be done again;
    there is nothing new under the sun.

Ecclesiastes 1:9

Yes, we have made great technological advancements, but how different are people, really? I direct your attention to the Ukraine where Russian bombs fall on hospitals, schools and people fleeing a war with very questionable motivations.

Lest we be too smug, more people died at the hands of despotic rulers in the 20th Century than all the previous centuries combined.

But, I don’t want to preach, and I don’t exempt myself from my personal indictment. I am not exempt. People are still people, and we have a tendency to do bad things.

On this point, though, I like reading the thoughts of ancient minds to remind myself of the ways in which we tread the same ground. The Letter to Diognetus is a good example, and I commend the article I have linked for your consideration.

Joel Edmund Anderson observes that the Letter to Diognetus is the first communication (in records we have) attempting to explain Christianity to pagans. It was written early, around 130 AD, and it distinguishes Christianity from Judaism and from paganism.

Who is Diognetus? What was the occasion for the letter? Was the letter sent unsolicited? Did Diognetus inquire about Christianity? Was it the product of a discussion? Who wrote the letter? We don’t know.

I imagine the letter wasn’t unsolicited. Writing utensils and parchment, papyrus or whatever medium was used then not in abundant supply in the 2nd Century. Writing was an effort.

That the letter was preserved speaks, perhaps, to the way the letter was received. Whoever received this letter thought it was valuable enough to keep it and preserve it.

As I read the summary of the letter today, though, I am interested in several points made in the letter and how they relate to us 19 centuries later.

Continue reading “What We Can Learn from the Letter to Diognetus”

The Group Affiliations the Apostles Had and What It Might Mean for Us

When I look at American expressions of Christianity today, I wonder if we demonstrate the right way to follow Jesus.

Oil painting illustrating Jesus Christ and his disciples on a meadow

I have spent some time lately considering the various influential groups of people in the time of Jesus and the orientation of those groups toward Jesus. I have wondered why Jesus seemed to pick on the Pharisees more than the other, groups, especially since they seemed most aligned with him and had most in common with him.

As I researched and thought about the various groups of Jewish influencers in the First Century in relation to Jesus, I began to think about the apostles, and their connections to these groups. I am always mining for insight as I read Scripture, and today my mind turns toward the relationship of the twelve apostles to those same groups of First Century, Jewish influencers.

We don’t know much about the background of the twelve disciples, except that most of them were “common” men of humble means and many were of uncertain group identity. One disciple was identified with the Zealots (Simon, the Zealot, also known as Simon the Canaanite). Matthew, the tax collector, might have been Herodian (or may have been viewed as one).

We really don’t know about the group affiliation of the other disciples, at least not from the explicit text. They seem to have been more ordinary people with no distinct association with particular groups. They did not seem to be closely associated with any of the five groups Jewish leadership groups in First Century Judea.

Even Simon, who is known as the Zealot, would have left his group behind to follow Jesus. Just as Matthew left behind his livelihood (tax collection) to follow Jesus and Simon (Peter) and Andrew dropped their fishing nets to follow Jesus. It’s no stretch, therefore, to imagine that Simon, the Zealot, would have similarly “dropped” or left behind his affiliation with the Zealots to follow Jesus.

In fact, the theme of leaving behind your group seems to run throughout the teaching and example of Jesus. Jesus said, “[E]veryone who has left houses or brothers or sisters or father or mother or children or lands, for my name’s sake, will receive a hundredfold and will inherit eternal life.” (Matt. 19:29)

He called Peter and Andrew and James and John away from their profession of fishing. He called Matthew, the tax collector, away from his profession. I think it’s fair to assume that Jesus called Simon, the Zealot, away from the Zealots to follow him.

The theme of leaving behind family, livelihood and group identity runs deep in Scripture, all the way back to Abram (as Abraham was known) when God called Abram to leave his country, his people and his father’s household and go to the land God would show him. (Gen. 12:1)

Hebrews 11 commends Abraham for the example of faith demonstrated in leaving behind the familiarity of all the things that typically identify people and their place in the world at God’s call. Abraham and all the people of faith commended in Hebrews 11 demonstrated that kind of faith that made them “aliens and strangers on earth”.

Jesus called the rich young ruler to walk away from his wealth. (Matt. 19:16-30) Jesus told Nicodemus, the Pharisees, that he would have to be born again to see the kingdom of God. (John 3:3)

The kingdom of God is something I have been mulling over for many weeks, and months. It’s a theme I have written about often lately, as it has occupied a prominent place in my meditations lately.

The five main groups of Jewish influencers in the First Century had one thing in common – they were operating on a spectrum of relationship to the political structures and religious structures in their world. They were invested and embedded and entrenched into their positions, and identities, people with whom they affiliated.

Along comes Jesus, and he calls people “out of the world”. (John 15:18-19) Jesus calls people to leave their lives, and identities, and associations behind to follow him.

We don’t know much about the backgrounds and affiliations of the twelve disciples, perhaps, because they did just that. They left those things behind to follow Jesus. They became known, simply, as disciples of Jesus, Christ followers.

I am interested in these things because of what it means for us. If we would be disciples of Jesus and Christ followers, how do these things translate to our lives in the 21s Century?

Continue reading “The Group Affiliations the Apostles Had and What It Might Mean for Us”

Coming Out of the Shadow of the Law and the Mystery of Parables into the Light of the Gospel

What does it mean that the Law is only a shadow of things to come?

I just posted an article imagining a modern parable: The Kingdom of God Is Like an Autostereogram. Today, I am going to write about actual parables that Jesus told. Matthew 13 contains a bunch of them, and they individually and collectively tell a story about the kingdom of God.

Interestingly, Jesus ties the teaching of the law into becoming a disciple of the kingdom of heaven. (Matt. 13:52) We don’t normally associate the precision of a code of laws with the imprecision of parables. It’s almost like a left brain/right brain kind of association.

We tend to categorize and distill things down into neat packages, like a code of laws, but parables don’t seem to fit into our neat packages. Laws and parables seem, at first blush, to be polar opposites, but they aren’t. In fact, the Mosaic Law, which informs the Judeo-Christian tradition, isn’t (perhaps) what we think it is.

We think of the Law of Moses as a code of laws, a list of prescriptions, of do’s and don’ts that must be followed precisely. The Pharisees in Jesus’s day also viewed the Law that way, but Jesus took them to task for it:

Woe to you, scribes and Pharisees, hypocrites! You tithe mint and dill and cumin, but have neglected the weightier matters of the law: justice and mercy and faith. These you ought to have done without leaving the others undone (Matt. 23:23)


Woe to you Pharisees, because you give God a tenth of your mint, rue and all other kinds of garden herbs, but you neglect justice and the love of God. You should have practiced the latter without leaving the former undone. (Luke 11:42)

The Mosaic Law wasn’t (isn’t) simply about following a prescription or recipe to achieve eternal life. The Law was meant to point to something, to point beyond it to God and His purposes.

Jesus said the Law (and the Prophets) “testify” about him! (John 5:39) On the road to Emmaus after he rose from dead, Jesus explained to some of his followers how Moses (the Law) and Prophets were written about him. (Luke 24:27) (Wouldn’t you like to be a fly on that wall?!)

Wait a minute! Does that mean we don’t need to follow the Law? What about the Ten Commandments? Why did God get so angry at the Israelites for not following the Law?

Jesus told the Pharisees they should do both: follow the Law and not neglect the “weightier matters” of the Law (justice and mercy and the love of God). What does that even mean? Why would he say that?

I will give you “my” answer – the way I understand it – informed by the totality of Scripture. In the process, we will see that the Law and the parables Jesus used are really more similar than dissimilar.

Continue reading “Coming Out of the Shadow of the Law and the Mystery of Parables into the Light of the Gospel”

The Kingdom of God is like an Autostereogram

Autostereograms and the inability to see the image within the image remind me of the teaching of Jesus on the kingdom of God

If Jesus was walking the earth today, as he did in the 1st Century, he might have said, “the kingdom of God is like an autostereogram.” Or maybe not. Who knows what an autostereogram is? He probably would have used more common words and, perhaps, pointed to an image demonstrating what he was saying.

The image above is an autostereogram. It appears like a repeating pattern of two-dimensional, abstract, interconnected design, but it “hides” a three-dimensional image. It isn’t really hidden, but we must “look beyond” the two dimensional image to see it. Can you see the three-dimensional image? (Look to the end for a clue.)

Our eyes don’t naturally pick up on the three-dimensional object “hidden” (in plain sight) in the abstract image. We have to “strain” to see it. In truth, I wouldn’t say that strain is the right word; it’s rather like we need to relax to see it.

I usually have to stare and stare at an autostereogram to see the three-dimensional object, and sometimes I give up impatiently. When I finally do se it, the image emerges, or even pops, out at me. Some people who have certain eye conditions can’t see the three-dimensional images because of a lack of eye function.

One web page on autostereograms provides the following instruction:

  1. Concentrate at a point in the middle of the 2D picture. Try not to get distracted by looking around the picture.
  2. Let your eyes relax and look through the picture rather than at it. You want to look at a point behind the picture. You will notice that the picture will go slightly out of focus. This is normal, and in fact, this is what you want to happen. For beginners, a useful way to start would be to look at pictures that have been framed. You can then learn to look beyond the picture by using your reflection as a guide.
  3. Once you notice the 3D image, it gets easier. Try to resist the temptation to refocus onto the 2D picture– you will lose the 3D picture if you do so.

People who have never been able to perceive 3D shapes hidden within an autostereogram find it hard to understand remarks such as, “the 3D image will just pop out of the background, after you stare at the picture long enough”, or “the 3D objects will just emerge from the background”. Unless or until you see it, you can’t imagine what it is like.

A skeptic who can’t see the 3D image might be tempted to write it off as an illusion or an active imagination. The reality of autostereograms with 3D images designed into a flat, two-dimensional image, however, is fact. You can even generate your own autostereograms on the Internet.

Autostereograms and the inability to see the image within the image remind me of the teaching of Jesus on the kingdom of God. People who have gone from atheist or agnostic to believer often describe the switch in similar terms. Sy Garte described a similar experience in his book “The work of His Hands: A Scientist’s Journey from Atheism to Faith”. He describes the period of time when he had moved from atheism to agnosticism as follows:

I found myself standing on the shores of a sea of mystery, certain that the waters hid treasures of beauty and goodness, but with no way to see them for myself.

(An excerpt from Sy Garte: Why I Believe in the Resurrection, commenting on his book in Peaceful Science, November 19, 2019) He recalled reading the Gospels when he still subscribed to materialism and atheism. He read them, he says,

only as an exercise to reinforce my atheistic scorn at the stupidity of Christianity. Back then I was focused on the magic, the contradictions, the naiveté of the ignorant who believed in scientifically impossible events like the resurrection.

Years later, no longer convinced that all truth was bounded by the parameters established by materialism and atheism, Sy Garte read the Gospels with an open mind. He “relaxed” his view, and this time, he saw the image within the image:

When I read the Gospels the second time, my mind was open, freed of the ideological certainty of atheism. I still saw the apparent contradictions, but now they appeared as evidence for truth, the kind of differences one would expect in true eyewitness accounts [citation omitted]. I still saw what looked like magic, but now it confirmed for me my new-found conviction that science is not the only pathway to truth. And now I saw the figure of Jesus Christ, and reading His words, I realized that God must have seen me standing on the shore, staring helplessly at the waves. Jesus Christ rose from those waters and held out His hand to me.

Sy Garte uses metaphoric language here. He didn’t actually see Jesus emerge or pop out of the pages, like the hidden image in an autostereogram. The metaphor is apt, though. The experience is the same.

At one point in his life, Sy Garte couldn’t even imagine what it would be like to believe in Jesus. Later, when he had relaxed his embrace of atheism and materialism, Jesus virtually leapt off the pages of the Gospels.

Sy Garte’s experience is far from unique. The lightbulb moment, the dramatic paradigm shift, is common to stories of conversion. The description Jesus gave it, being born again, is beautifully descriptive of the experience many people have had who went from no faith to faith, often very quickly, even suddenly.

I recall one friend who described that she suddenly realized she saw the world differently. As she gazed out over the landscape, it was alive in ways she never noticed before. In most recent article I wrote, I described the conversion of an Afghan Muslim. He said that he saw people differently after his conversion. He loved them.

These experiences are similar to suddenly being able to see the image in the image of an autostereogram, though the experience of “seeing” and understanding God, Jesus and the kingdom of God is much more dramatic, meaningful, and (of course) life changing. The autostereogram metaphor also makes some sense of the way Jesus described the kingdom of God.

Continue reading “The Kingdom of God is like an Autostereogram”

Heavenly Citizens In These Modern Times

What deserves our ultimate allegiance?

City Hall at Ephesus by Brooke Miller

Peter and Paul, the pillars of the Church, were clear that the only citizenship that counts is our citizenship in heaven. (Phil. 3:20) W are only “sojourners and exiles” in this world. (1 Peter 2:11)

Paul submitted to earthly authorities as though they had been established by God. (Rom. 13:1) He submitted to lashing by Jewish authorities five times! He appealed to his Roman citizenship, but, he clearly saw himself not a citizen of this world. He was a citizen of the kingdom of heaven that is coming.

He used his Roman citizenship to gain an audience for the gospel among the Romans, to be an ambassador for Christ as he spoke to people in the public squares. He used his credentials as a Hebrew scholar to gain an audience for the Gospel in the synagogues.

Paul submitted to the processes and protocols of Roman and Jewish authorities. He recognized their earthly authority over him. He appealed to that same authority, not for his own advantage, but for the purpose of advancing the kingdom of God.

When we get involved in politics in the 21st century, do we submit to the authorities established by God as Paul did? Paul boasted of his lashings. Paul used his Roman citizenship, not to get out of prison, but to get to Rome to support the followers of Christ there.

Do we count ourselves, first, as citizens of heaven? Paul longed to be with Chris. He used his time on this earth to advance the kingdom of God while he longed for the day when he would put off his perishable body and put on immortality.

Do we use our earthly citizenship not for our own advantage, but to advance the Kingdom of God? When we fight for tougher laws and tighter borders and the right to walk around without masks, are we fighting for the kingdom of God?

Paul said what needed to be said for the sake of the Gospel, but he accepted the earthly consequences of his focus on heavenly things. Paul lived in an earthly world that was hostile to him and everything that he stood for. He submitted to the world’s authority, but he did it in obedience to the authority of God for the advancement of the Gospel, the good news of the coming of the kingdom of God.

Sometimes, I wonder whether we resist authorities that do not advance our earthly objectives and appeal to political power and influence to secure our earthly advantage. I wonder how often we have it all wrong.

What are our priorities? To whom do we owe our ultimate allegiance? What are our ultimate goals? Are we seeking to advance the Kingdom of God at all cost, including the cost to ourselves and our own position in the world?

Paul used his station in life as a Jewish scholar and a Roman citizen not for his own benefit, but for the benefit of the kingdom of God, to gain audience in front of people, and to spread the gospel. How do we use our station in life, our political power and religious knowledge? To whose benefit are our actions accumulating?

Are we fighting to protect and preserve our own families, communities and country in this world only to lose sight of our citizenship in heaven? Are we striving to save our lives only to lose our souls?

These are questions, not accusations. God knows the heart. I pose these questions in my own heart as write them.