These “Briefly Considered” posts are not book reviews, neither are they intended to be thorough treatments of the works considered.  They are simply brief reflections on the bits that happened to grab my attention during this particular read-through.

They are also an attempt to hold myself accountable to having a steady program of reading through some works that I have meant to get to for some time. 

From the Anti-Nicene Fathers, Volume One:

The Epistle of Mathetes to Dignetus

Background: 

We have no idea who the author is.  He claims to be “a disciple of the Apostles” and that is about all we know of him.  His writing style has led scholars to attribute this work to everyone from Justin Martyr To Clement and Apollos, but no suggestion has been readily accepted.  The editor of the set in which this is found styles him as, possibly, Christianity’s “first apologist.”

This is a letter from Mathetes to one named Diognetus.  Diognetus had apparently asked Mathetes questions concerning Christianity and Mathetes now takes it upon himself to respond to Diognetus’ inquiries.

Of interest to me was the snapshot that Mathetes gives of Christians in his day.  You see that under number 4 in the outline below.

More than that, I have shared the Christian faith with many people in a variety of contexts- including internationally, and I always find that hearing other’s approach to sharing their faith is not only interesting, but instructive.  It was with this expectation of learning that I approached this letter and I did find that it challenged me in one particular regard- what is it that I promise people concerning what will happen if they become a Christian?  Reflecting on my answer to that question, I am humbled by Mathetes' approach which stands in contrast to my own.

First, in regards to Mathetes approach, he follows this outline:

1. The idol worship that Diognetus was engaged in is vain worship.
   1. The idols are made of the same materials that common items are made- the stone of one idol is the same stone we tread on, the brass of another idol is the same brass used to make household items, earthenware idols are made of the same stuff as plates. Other idols are made of iron that rusts, and silver which gets stolen. 
   2. The offerings that are put before these idols unintentionally mocks them because the idols do not respond (revulsion is what Mathetes expects they should respond with) proving them to be insensible.
2. The practice of the Jews is not much better.
   1. They follow traditions that God does not demand of us.
   2. They give to God what He, Himself first made.
3. Christians are no different than anyone else in terms of their common lives
   1. They have no particular country, no particular language, no particular customs.
   2. They live in Greek and barbarian cities and follow the customs of the natives among whom they live in regards to dress and food.
4. Yet, they are distinguished from others by their actions/attitudes
   1. They live in their own countries as soujourners
   2. They have children but “do not destroy their offspring.”
   3. They share a common table but not a common bed.
   4. They live in flesh but not according to the flesh.
   5. They live on earth but see themselves as citizens of heaven.
   6. They not only obey the laws of the land but go beyond them.
   7. The love all men even though they are persecuted by all.
   8. They are put to death but will rise to life.
   9. They are poor, yet make many rich.
   10. They are in lack of all things, and yet abound in all.
   11. They are dishonored, but in their dishonor are glorified.
   12. They are spoken evil of and yet are justified.
   13. They are reviled and yet bless.
   14. They are insulted but respond in honor.
   15. They do good and yet are punished as evil-doers.
   16. When punished they rejoice.
   17. They are hated by those who cannot give any reason for their hate.
5. Mathetes then makes an interesting analogy between the Christian in the world and the soul in the body. He writes:  “To sum up all (of the list above) in one word- what the soul is in the body, that are Christians in the world.” 
   1. The soul is dispersed in all members of the body/Christians are dispersed in all cities of the world.
   2. The soul dwells in the body, yet is not of the body/Christians are in the world, yet are not of the world.
   3. The invisible soul is guarded by the visible body/Christians invisible godliness is held in physical bodies.
   4. The flesh hates the soul and wars against it/the world hates Christians.
   5. The soul loves the flesh that hates it/Christians love the world that persecutes them.
   6. The soul is imprisoned by the body while preserving it/Christians are confined in a world which they preserve.
   7. The soul becomes better when food and water is held from the body/Christians, though subjected to punishment, increase in number.
6. Christ was sent by the Father
   1. The Creator of all things was sent to live among those whom He created.
   2. He did not come as a tyrant, but as a Savior; not in vengeance but in love.
   3. He came at a time when it had become clear that man could not save himself and was in a state of misery. He came at a time when it had become clear that man could not possibly save himself by his own works.
7. The blessings that come from faith (See below).
8. These things are worthy of being known and believed and the importance of knowledge to true spiritual life.

So that is the outline Mathetes follows.  As I noted, of particular interest to me (besides his incredibly creative use of the analogy of the soul/body-Christian/world) was what he told Diognetus he would experience if he would place his faith in Christ.  We all know of the health/wealth promises that some “evangelists” proclaim and realize that they miss the mark, but how far removed are those promises from what we offer up ourselves.  When pressured to define what a new life in Christ looks like, it is amazing how hard pressed we are to come up with something that does not sound shockingly similar to a promise of earthly goods and relative ease of life. 

Mathetes takes a different tact. 

If Diognetus would embrace Christ through faith he would gain:

First, the knowledge of the Father.  Mathetes declares that God has given us the privilege of having the opportunity of “looking upwards to Himself.” He then asks “And when you have attained this knowledge, with what joy do you think you will be filled?  Or how will you love Him who has first so loved you?”

I find this incredible.  It is incredible not only in comparison to the health wealth promises, but in comparison to our promises of forgiveness of sins followed by freedom of conscience and an unburdening of guilt.  While those are true, and certainly, Scriptural (they are the approach of, say, Peter in Acts 2 when he compels the Jews to consider their guilt, calls them to repentance, and promises forgiveness after all), it makes me wonder about what Mathetes’ approach tells us about his heart and passion- and, in turn, my own.  His concern is not foremost that others might see themselves differently but that they might see the Father.  His focus is not so much on them removing their feelings of guilt but on experiencing feelings of joy in God.  It is not so much that they might be empowered to love themselves but to love God.

This all might make sense to a Christian, but, remember, this is written to someone who is not a Christian and whom Mathetes is seeking to lead them to a pursuit of Christ.  His message is “Become a Christian so that you can know God, find joy in Him and feel love for Him.”  Does that sound like the type of pitch you would make?  It doesn’t sound like mine.  Again, the freedom from the guilt of sin is a biblical approach, but Mathetes challenges me to wonder why his approach does not even occur to me.  Is it because I just don’t think my audience will find such an offer appealing?  Or is it because it does not reflect the reality of my own heart?  Forgiveness of sin I get.  Knowing, loving, finding joy in the Father…well, that can be more elusive.  On my good days sure, but the everyday me isn’t always there.  The intellectual, judicial language of salvation I own and can proclaim at any moment whether I “feel” it or not.  The emotional language of love and joy you can’t just fake.  And if you aren’t feeling it, you aren’t going to talk about it, let alone promise it.  This leads me to picture Mathetes as a very loving, joyful and worship-filled man and causes me to see myself as, often-times, the opposite.

The next thing that Mathetes promises is that, if Diognetus will follow Jesus, his love for the Father will lead him to be an imitator of Him.  What does this look like?  Diognetus will begin to take upon himself the burden of his neighbor, he will help those who are lower than him, he will distribute things to the needy.  What a deal!  Can you imagine the reaction that you would get from someone if these were the promises you were to give them concerning new faith in Christ.  Rather than “you will gain blessings and prosperity” they are told “you will give and serve.”  We can’t imagine saying such things can we?  But why not?  Aren’t they the actual promises Jesus made to those who said that they wanted to follow Him?  Isn’t Mathetes simply saying what Jesus said?  If we are hesitant, what does that say about whom we are trusting when we are evangelizing?  Are we trusting our own ability to sell and seal the deal?  Why do we feel we have to make a better offer than Jesus?  Isn’t it the Spirit of Jesus who opens the ears, eyes, and hearts of those who are saved?   If so, why would the Spirit be embarrassed to use the words of the very Jesus He wants them to see?  Again, I am convicted by Mathetes and his boldness to take Jesus at His word.

Lastly, Mathetes promises Diognetus that, if he will come to Christ, he will proclaim the message of God and find himself loving and admiring those who suffer, even unto death, because they refuse to deny God.  What a strange promise to make!  At least compared to our typical approach. 

So Mathetes, in sharing the message of Christ, says to the unbeliever- “Believe and you will love God, serve others, spread the Word, and love those who die for the faith.”

Who could pass on that?!

But, and I ask again, why does the message of Mathetes sound so strange to my ears?  Since what he says reflects the actual teachings of Scripture, should it not be my reaction that I’m surprised at?