The writings of post-apostolic early Christians can be both interesting and encouraging.  Although such writings aren’t equivalent to the Old and New Testaments, they often shed light on Scripture. Additionally, they can provide insights into the issues the church faced during the second and third centuries, before the New Testament canon was formalised.

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One such early Christian writing is the Epistle of Mathetes to Diognetus (or Letter to Diognetus). Usually dated from the 2nd or 3rd century, in Greek mathetes means disciple, and the letter is taken to be a defence of Christian doctrine and practice sent by a disciple to a prominent recipient called Diognetus. While scholars have speculated about the identity of both Diognetus and the author, the letter is worth reading. In fact, J. B. Lightfoot, the 19th century Anglican bishop and expert on the patristic period, once described it ‘the noblest of early Christian writings.’ 1

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The Letter to Diognetus makes a persuasive case for the Christian life, often in eloquent prose. In explaining the Christian faith, the author begins by highlighting the vanity of idol worship, then contrasts Jewish and Christian worship. The letter also goes on to discuss Christian virtues and ethics, the incarnation of Christ, the timing and manner of his arrival, and the benefits of being a Christian – both now and for eternity – along with the consequences of not being a Christian.

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Chapter 5, however, is perhaps the most well-known section. It stands out in its portrayal of a Christian’s perspective of life on earth. Here is a translation by C.C. Richardson from The Library of Christian Classics: 2

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‘For Christians cannot be distinguished from the rest of the human race by country or language or customs. They do not live in cities of their own; they do not use a peculiar form of speech; they do not follow an eccentric manner of life. This doctrine of theirs has not been discovered by the ingenuity or deep thought of inquisitive men, nor do they put forward a merely human teaching, as some people do. Yet, although they live in Greek and barbarian cities alike, as each man’s lot has been cast, and follow the customs of the country in clothing and food and other matters of daily living, at the same time they give proof of the remarkable and admittedly extraordinary constitution of their own commonwealth.

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They live in their own countries, but only as aliens. They have a share in everything as citizens, and endure everything as foreigners. Every foreign land is their fatherland, and yet for them every fatherland is a foreign land. They marry, like everyone else, and they beget children, but they do not cast out their offspring. They share their board with each other, but not their marriage bed. It is true that they are “in the flesh,” but they do not live “according to the flesh.” They busy themselves on earth, but their citizenship is in heaven. They obey the established laws, but in their own lives they go far beyond what the laws require.

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They love all men, and by all men are persecuted. They are unknown, and still they are condemned; they are put to death, and yet they are brought to life. They are poor, and yet they make many rich; they are completely destitute, and yet they enjoy complete abundance. They are dishonored, and in their very dishonor are glorified; they are defamed, and are vindicated. They are reviled, and yet they bless; when they are affronted, they still pay due respect. When they do good, they are punished as evildoers; undergoing punishment, they rejoice because they are brought to life. They are treated by the Jews as foreigners and enemies, and are hunted down by the Greeks; and all the time those who hate them find it impossible to justify their enmity.’

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Reading this section, I find myself reflecting upon faithful Christians throughout history. Despite facing persecution and hardship, many maintained the tension of living in this world without recognising it as their true home. They lived as citizens of heaven (Philippians 3:20) while residing in an environment which is far from heavenly – one that is often unresponsive to their benevolence and generosity.

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This letter is both encouraging and comforting because it serves as a reminder that we’re never truly alone in our Christian experience of life. From the first century until today those who are faithful in Christ have experienced (and continue to experience) the same struggle of being in the world but not truly fitting in (John 17:14–15).

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Moreover, this letter causes me to consider that if early Christians (who faced hostility greater than I ever have or will) could hold onto their faith, what excuse do I have to abandon Christ and embrace this world as my own?

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Ultimately, the description provided by the author of this letter, calls me – and even dares me – to be different. This requires me to stand out from this world by holding onto Christ and embracing now my heavenly status, even as I await the day when I will appreciate God’s kingdom in all its fullness.