After the ApostlesChapter I - Occasion of the Epistle. #
Since I see thee, most excellent Diognetus, exceedingly desirous to learn the mode of worshipping God prevalent among the Christians, and inquiring very carefully and earnestly concerning them, what God they trust in, and what form of religion they observe, so as all to look down upon the world itself, and despise death, while they neither esteem those to be gods that are reckoned such by the Greeks, nor hold to the superstition of the Jews; and what is the affection which they cherish among themselves; and why, in fine, this new kind or practice [of piety] has only now entered into the world, and not long ago; I cordially welcome this thy desire, and I implore God, who enables us both to speak and to hear, to grant to me so to speak, that, above all, I may hear you have been edified, and to you so to hear, that I who speak may have no cause of regret for having done so.
Modern English · AI rendering, not a translation
Most excellent Diognetus, I see that you are very eager to learn about how Christians worship God. You have been asking careful and serious questions about them: which God they trust, and what kind of religion they practise, that leads them all to look down on the world and despise death, while neither honouring the gods the Greeks recognise nor following the superstition of the Jews. You also ask what kind of affection they have for one another, and why this new way of life has only now come into the world and not long ago. I welcome your desire warmly. I ask God, who enables us both to speak and to hear, to let me speak in such a way that, above all, I will hear that you have been helped by it, and to let you hear in such a way that I, the speaker, will have no reason to regret having spoken.
Chapter II - The Vanity of Idols. #
Come, then, after you have freed yourself from all prejudices possessing your mind, and laid aside what you have been accustomed to, as something apt to deceive you, and being made, as if from the beginning, a new man, inasmuch as, according to your own confession, you are to be the hearer of a new [system of] doctrine; come and contemplate, not with your eyes only, but with your understanding, the substance and the form of those whom ye declare and deem to be gods. Is not one of them a stone similar to that on which we tread? Is not a second brass, in no way superior to those vessels which are constructed for our ordinary use? Is not a third wood, and that already rotten? Is not a fourth silver, which needs a man to watch it, lest it be stolen? Is not a fifth iron, consumed by rust? Is not a sixth earthenware, in no degree more valuable than that which is formed for the humblest purposes? Are not all these of corruptible matter? Are they not fabricated by means of iron and fire? Did not the sculptor fashion one of them, the brazier a second, the silversmith a third, and the potter a fourth? Was not every one of them, before they were formed by the arts of these [workmen] into the shape of these [gods], each in its own way subject to change? Would not those things which are now vessels, formed of the same materials, become like to such, if they met with the same artificers? Might not these, which are now worshipped by you, again be made by men vessels similar to others? Are they not all deaf? Are they not blind? Are they not without life? Are they not destitute of feeling? Are they not incapable of motion? Are they not all liable to rot? Are they not all corruptible? These things ye call gods; these ye serve; these ye worship; and ye become altogether like to them. For this reason ye hate the Christians, because they do not deem these to be gods. But do not ye yourselves, who now think and suppose [such to be gods], much more cast contempt upon them than they [the Christians do]? Do ye notmuch more mock and insult them, when ye worship those that are made of stone and earthenware, without appointing any persons to guard them; but those made of silver and gold ye shut up by night, and appoint watchers to look after them by day, lest they be stolen? And by those gifts which ye mean to present to them, do ye not, if they are possessed of sense, rather punish [than honour] them? But if, on the other hand, they are destitute of sense, ye convict them of this fact, while ye worship them with blood and the smoke of sacrifices. Let any one of you suffer such indignities! Let any one of you endure to have such things done to himself! But not a single human being will, unless compelled to it, endure such treatment, since he is endowed with sense and reason. A stone, however, readily bears it, seeing it is insensible. Certainly you do not show [by your conduct] that he [your God] is possessed of sense. And as to the fact that Christians are not accustomed to serve such gods, I might easily find many other things to say; but if even what has been said does not seem to any one sufficient, I deem it idle to say anything further.
Modern English · AI rendering, not a translation
Come, then. Clear your mind of all the prejudices that hold it, and set aside the habits that mislead you. Make yourself, as it were, a new person, since by your own request you are about to hear a new kind of teaching. Come and look, not only with your eyes but with your understanding, at what the things you call and consider gods are really made of and what they look like. Is one of them not a stone, like the stone we walk on? Is another not bronze, no better than the pots made for everyday use? Is a third not wood, and already rotting? Is a fourth not silver, which needs a guard so that it is not stolen? Is a fifth not iron, eaten away by rust? Is a sixth not clay, worth no more than the cheapest pottery? Are they not all made of perishable material? Are they not shaped by iron and fire? Did not a sculptor make one, a metalworker another, a silversmith another and a potter another? Before these craftsmen gave them their present form, was not each of them in its own way open to being changed into something else? If the things that are now pots were made from the same materials and met the same craftsmen, would they not become just like these? Could not the things you worship now be made by people into pots like any others? Are they not all deaf? Are they not blind? Are they not lifeless? Do they not lack all feeling? Can they not move? Are they not all liable to rot and decay?
These are the things you call gods. These are what you serve and worship, and you end up becoming just like them. This is why you hate the Christians: they do not think these things are gods. But do you not, you who now think they are gods, show far more contempt for them than the Christians do? Do you not mock and insult them much more, when you worship those made of stone and clay without setting anyone to guard them, but lock up those made of silver and gold at night and set watchmen over them by day so they are not stolen? And as for the gifts you mean to offer them, if they have any feeling, are you not punishing them rather than honouring them? If they have no feeling, you prove it yourselves, by worshipping them with blood and the smoke of sacrifices. Let any one of you suffer such treatment! Let any one of you put up with having such things done to him! No human being would endure it unless forced, because people have sense and reason. A stone endures it easily, because it feels nothing. And you certainly do not show by your conduct that your god has feeling. I could easily say many more things about why Christians do not serve such gods. But if what I have said does not seem enough to someone, I think it would be pointless to say anything more.
Chapter III - Superstitions of the Jews. #
And next, I imagine that you are most desirous of hearing something on this point, that the Christians do not observe the same forms of divine worship as do the Jews. The Jews, then, if they abstain from the kind of service above described, and deem it proper to worship one God as being Lord of all, [are right]; but if they offer Him worship in the way which we have described, they greatly err. For while the Gentiles, by offering such things to those that are destitute of sense and hearing, furnish an example of madness; they, on the other hand by thinking to offer these things to God as if He needed them, might justly reckon it rather an act of folly than of divine worship. For He that made heaven and earth, and all that is therein, and gives to us all the things of which we stand in need, certainly requires none of those things which He Himself bestows on such as think of furnishing them to Him. But those who imagine that, by means of blood, and the smoke of sacrifices and burnt-offerings, they offer sacrifices [acceptable] to Him, and that by such honours they show Him respect,-these, by supposing that they can give anything to Him who stands in need of nothing, appear to me in no respect to differ from those who studiously confer the same honour on things destitute of sense, and which therefore are unable to enjoy such honours.
Modern English · AI rendering, not a translation
Next, I imagine you are eager to hear why the Christians do not worship God in the same ways as the Jews. The Jews are right to avoid the kind of worship I have just described, and to think it proper to worship one God as Lord of all. But if they offer him worship in the same manner, they are greatly mistaken. The pagans give an example of madness when they offer such things to objects that cannot hear or feel. The Jews, in the same way, think they are offering these things to God as though he needed them, and that would be better called foolishness than worship. The one who made heaven and earth and everything in them, and who gives us everything we need, certainly needs none of the things he himself supplies to those who think they are providing them for him. Those who imagine that through blood, the smoke of sacrifices and burnt offerings they are presenting acceptable sacrifices to him, and honouring him in this way, seem to me no different from those who give the same honours to things that have no senses and therefore cannot enjoy them. They suppose they can give something to the one who needs nothing.
Chapter IV - The Other Observances of the Jews. #
But as to their scrupulosity concerning meats, and their superstition as respects the Sabbaths, and their boasting about circumcision, and their fancies about fasting and the new moons, which are utterly ridiculous and unworthy of notice,-I do not think that you require to learn anything from me. For, to accept some of those things which have been formed by God for the use of men as properly formed, and to reject others as useless and redundant,-how can this be lawful? And to speak falsely of God, as if He forbade us to do what is good on the Sabbath-days,-how is not this impious? And to glory in the circumcision of the flesh as a proof of election, and as if, on account of it, they were specially beloved by God,-how is it not a subject of ridicule? And as to their observing months and days, as if waiting upon the stars and the moon, and their distributing, according to their own tendencies, the appointments of God, and the vicissitudes of the seasons, some for festivities, and others for mourning,-who would deem this a part of divine worship, and not much rather a manifestation of folly? I suppose, then, you are sufficiently convinced that the Christians properly abstain from the vanity and error common [to both Jews and Gentiles], and from the busy-body spirit and vain boasting of the Jews; but you must not hope to learn the mystery of their peculiar mode of worshipping God from any mortal.
Modern English · AI rendering, not a translation
As for their scruples about foods, their superstition about the Sabbaths, their pride in circumcision, and their ideas about fasting and new moons, which I think are ridiculous and not worth discussing, I do not think you need to learn anything from me. How can it be right to accept some of the things God made for human use as properly made, and to reject others as useless and unnecessary? How is it not impious to speak falsely of God, as if he forbade us to do good on the Sabbath? How is it not laughable to take pride in the circumcision of the flesh as proof of being chosen, as if it made them especially loved by God? And as for their observing months and days, as if waiting on the stars and the moon, and dividing the times God has appointed and the changing of the seasons according to their own preferences, some for feasting and others for mourning, who would think this was part of the worship of God and not rather a display of folly? I suppose you are now sufficiently convinced that the Christians are right to avoid the emptiness and error shared by both Jews and pagans, and the meddlesome spirit and empty boasting of the Jews. But you must not expect to learn the secret of the Christians' own way of worshipping God from any human being.
Chapter V - The Manners of the Christians. #
For the Christians are distinguished from other men neither by country, nor language, nor the customs which they observe. For they neither inhabit cities of their own, nor employ a peculiar form of speech, nor lead a life which is marked out by any singularity. The course of conduct which they follow has not been devised by any speculation or deliberation of inquisitive men; nor do they, like some, proclaim themselves the advocates of any merely human doctrines. But, inhabiting Greek as well as barbarian cities, according as the lot of each of them has determined, and following the customs of the natives in respect to clothing, food, and the rest of their ordinary conduct, they display to us their wonderful and confessedly striking method of life. They dwell in their own countries, but simply as sojourners. As citizens, they share in all things with others, and yet endure all things as if foreigners. Every foreign land is to them as their native country, and every land of their birth as a land of strangers. They marry, as do all [others]; they beget children; but they do not destroy their offspring. They have a common table, but not a common bed. They are in the flesh, but they do not live after the flesh. They pass their days on earth, but they are citizens of heaven. They obey the prescribed laws, and at the same time surpass the laws by their lives. They love all men, and are persecuted by all. They are unknown and condemned; they are put to death, and restored to life. They are poor, yet make many rich; they are in lack of all things, and yet abound in all; they are dishonoured, and yet in their very dishonour are glorified. They are evil spoken of, and yet are justified; they are reviled, and bless; they are insulted, and repay the insult with honour; they do good, yet are punished as evil-doers. When punished, they rejoice as if quickened into life; they are assailed by the Jews as foreigners, and are persecuted by the Greeks; yet those who hate them are unable to assign any reason for their hatred.
Modern English · AI rendering, not a translation
Christians are not set apart from other people by country, by language or by customs. They do not live in cities of their own, use a special dialect or lead a life marked by anything unusual. Their way of life has not been devised by the thinking or planning of curious people, and they do not, as some do, put themselves forward as champions of some merely human teaching. They live in Greek and non-Greek cities, wherever their lot has placed them, and follow local customs in clothing, food and the rest of daily life. Yet they show us a remarkable way of living that everyone agrees is astonishing.
They live in their own countries, but only as visitors. They take part in everything as citizens, and put up with everything as foreigners. Every foreign land is a homeland to them, and every homeland is a foreign land. They marry like everyone else and have children, but they do not abandon their babies. They share a table but not a bed. They are in the flesh, but they do not live by the flesh. They spend their days on earth, but they are citizens of heaven. They obey the laws that are made, and in their own lives go beyond the laws. They love everyone, and are persecuted by everyone. They are unknown, and yet condemned; they are put to death, and yet brought to life. They are poor, yet make many rich; they lack everything, yet have plenty of everything. They are dishonoured, yet are glorified in that very dishonour. They are slandered, yet vindicated; they are insulted, and they bless; they are mistreated, and they respond with respect. They do good, and are punished as criminals. When they are punished, they rejoice as if they were being given life. The Jews attack them as foreigners, and the Greeks persecute them, yet those who hate them cannot give any reason for their hatred.
Chapter VI - The Relation of Christians to the World. #
To sum up all in one word-what the soul is in the body, that are Christians in the world. The soul is dispersed through all the members of the body, and Christians are scattered through all the cities of the world. The soul dwells in the body, yet is not of the body; and Christians dwell in the world, yet are not of the world. The invisible soul is guarded by the visible body, and Christians are known indeed to be in the world, but their godliness remains invisible. The flesh hates the soul, and wars against it, though itself suffering no injury, because it is prevented from enjoying pleasures; the world also hates the Christians, though in nowise injured, because they abjure pleasures. The soul loves the flesh that hates it, and [loves also] the members; Christians likewise love those that hate them. The soul is imprisoned in the body, yet preserves that very body; and Christians are confined in the world as in a prison, and yet they are the preservers of the world. The immortal soul dwells in a mortal tabernacle; and Christians dwell as sojourners in corruptible [bodies], looking for an incorruptible dwelling in the heavens. The soul, when but ill-provided with food and drink, becomes better; in like manner, the Christians, though subjected day by day to punishment, increase the more in number. God has assigned them this illustrious position, which it were unlawful for them to forsake.
Modern English · AI rendering, not a translation
To put it all in one sentence: what the soul is in the body, Christians are in the world. The soul is spread through all the parts of the body, and Christians are scattered through all the cities of the world. The soul lives in the body but is not of the body, and Christians live in the world but are not of the world. The soul is invisible but is kept within the visible body, and Christians are known to be in the world, but their devotion to God stays unseen. The flesh hates the soul and fights against it, though the soul has done it no wrong, because the soul stops it from enjoying its pleasures. The world likewise hates Christians, though they have done it no harm, because they renounce its pleasures. The soul loves the flesh that hates it, and loves the body's parts; Christians likewise love those who hate them. The soul is shut up in the body, yet holds the body together; Christians are held in the world as in a prison, yet they hold the world together. The immortal soul lives in a mortal tent; Christians live as visitors in perishable bodies, looking forward to an imperishable home in heaven. The soul grows better when it is poorly supplied with food and drink; in the same way, Christians, though punished every day, grow in number. God has given them this honourable position, and it would be wrong for them to abandon it.
Chapter VII - The Manifestation of Christ. #
For, as I said, this was no mere earthly invention which was delivered to them, nor is it a mere human system of opinion, which they judge it right to preserve so carefully, nor has a dispensation of mere human mysteries been committed to them, but truly God Himself, who is almighty, the Creator of all things, and invisible, has sent from heaven, and placed among men, [Him who is] the truth, and the holy and incomprehensible Word, and has firmly established Him in their hearts. He did not, as one might have imagined, send to men any servant, or angel, or ruler, or any one of those who bear sway over earthly things, or one of those to whom the government of things in the heavens has been entrusted, but the very Creator and Fashioner of all things-by whom He made the heavens-by whom he enclosed the sea within its proper bounds-whose ordinances all the stars faithfully observe-from whom the sun has received the measure of his daily course to be observed -whom the moon obeys, being commanded to shine in the night, and whom the stars also obey, following the moon in her course; by whom all things have been arranged, and placed within their proper limits, and to whom all are subject-the heavens and the things that are therein, the earth and the things that are therein, the sea and the things that are therein-fire, air, and the abyss-the things which are in the heights, the things which are in the depths, and the things which lie between. This [messenger] He sent to them. Was it then, as one might conceive, for the purpose of exercising tyranny, or of inspiring fear and terror? By no means, but under the influence of clemency and meekness. As a king sends his son, who is also a king, so sent He Him; as God He sent Him; as to men He sent Him; as a Saviour He sent Him, and as seeking to persuade, not to compel us; for violence has no place in the character of God. As calling us He sent Him, not as vengefully pursuing us; as loving us He sent Him, not as judging us. For He will yet send Him to judge us, and who shall endure His appearing? ... Do you not see them exposed to wild beasts, that they may be persuaded to deny the Lord, and yet not overcome? Do you not see that the more of them are punished, the greater becomes the number of the rest? This does not seem to be the work of man: this is the power of God; these are the evidences of His manifestation.
Modern English · AI rendering, not a translation
As I said, what was handed to them was not an earthly invention. It is not a human theory that they think it right to guard so carefully, and they have not been entrusted with a system of merely human secrets. The truth is that God himself, who is almighty, the Creator of all things and invisible, sent from heaven and placed among people the truth, the holy and incomprehensible Word, and fixed him firmly in their hearts. As you might have imagined, he did not send a servant, an angel or a ruler, or anyone who governs earthly affairs or has charge of heavenly ones. He sent the very Creator and Maker of all things, through whom he made the heavens, through whom he kept the sea within its limits, whose commands all the stars faithfully keep, from whom the sun received the measure of its daily course, whom the moon obeys when told to shine at night, and whom the stars follow as they follow the moon. Through him everything has been arranged and given its limits, and to him everything is subject: the heavens and what is in them, the earth and what is in it, the sea and what is in it, fire, air and the deep, the things above, the things below and the things in between.
This is the one he sent to them. Did he send him, as one might suppose, to rule by force or to inspire fear and terror? Not at all. He sent him with gentleness and kindness. As a king sends his son, who is also a king, so he sent him. He sent him as God, he sent him as to human beings, he sent him as a Saviour, to persuade and not to compel us, for force has no place in God's character. He sent him as one who calls us, not as one who hunts us down; as one who loves us, not as one who judges us. Yet he will send him again to judge us, and who will be able to stand when he appears? [Here the text is missing.] Do you not see Christians thrown to wild beasts to make them deny the Lord, and yet they are not defeated? Do you not see that the more of them are punished, the more the rest increase in number? This does not look like the work of a human being. It is the power of God. These are the proofs that he has shown himself.
Chapter VIII - The Miserable State of Men Before the Coming of the Word. #
For, who of men at all understood before His coming what God is? Do you accept of the vain and silly doctrines of those who are deemed trustworthy philosophers? of whom some said that fire was God, calling that God to which they themselves were by and by to come; and some water; and others some other of the elements formed by God. But if any one of these theories be worthy of approbation, every one of the rest of created things might also be declared to be God. But such declarations are simply the startling and erroneous utterances of deceivers; and no man has either seen Him, or made Him known, but He has revealed Himself. And He has manifested Himself through faith, to which alone it is given to behold God. For God, the Lord and Fashioner of all things, who made all things, and assigned them their several positions, proved Himself not merely a friend of mankind, but also long-suffering [in His dealings with them.] Yea, He was always of such a character, and still is, and will ever be, kind and good, and free from wrath, and true, and the only one who is [absolutely] good; and He formed in His mind a great and unspeakable conception, which He communicated to His Son alone. As long, then, as He held and preserved His own wise counsel in concealment, He appeared to neglect us, and to have no care over us. But after He revealed and laid open, through His beloved Son, the things which had been prepared from the beginning, He conferred every blessing all at once upon us, so that we should both share in His benefits, and see and be active [in His service]. Who of us would ever have expected these things? He was aware, then, of all things in His own mind, along with His Son, according to the relation subsisting between them.
Modern English · AI rendering, not a translation
Before he came, who among people had any understanding of what God is? Or do you accept the empty and foolish teachings of those regarded as reliable philosophers? Some of them said that fire was God, calling God the very thing they themselves would one day return to. Others said water, and others some other element that God made. But if any one of these theories deserves approval, then every other created thing could equally be declared God. Such claims are only the startling and mistaken words of deceivers. No one has seen God or made him known; he has revealed himself. He has shown himself through faith, which is the only means by which anyone is allowed to see God.
God, the Lord and Maker of all things, who made everything and gave each thing its place, proved himself not only a friend to humanity but also patient. He has always been this way, and still is, and always will be: kind and good, free from anger, true, and the only one who is truly good. He formed in his mind a great and unspeakable plan, and shared it only with his Son. As long as he kept his wise plan hidden, he seemed to neglect us and not to care about us. But when he revealed and opened up, through his beloved Son, what had been prepared from the beginning, he gave us every blessing all at once, so that we could share in his gifts, and see and take part in his work. Which of us would ever have expected these things? He knew everything in his own mind, together with his Son, in keeping with the relationship that exists between them.
Chapter IX - Why the Son Was Sent So Late. #
As long then as the former time endured, He permitted us to be borne along by unruly impulses, being drawn away by the desire of pleasure and various lusts. This was not that He at all delighted in our sins, but that He simply endured them; nor that He approved the time of working iniquity which then was, but that He sought to form a mind conscious of righteousness, so that being convinced in that time of our unworthiness of attaining life through our own works, it should now, through the kindness of God, be vouchsafed to us; and having made it manifest that in ourselves we were unable to enter into the kingdom of God, we might through the power of God be made able. But 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 appointed 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 showed great long-suffering, and bore with us, He Himself took on Him the burden of our iniquities, He gave His own Son as a ransom for us, the holy One for transgressors, the blameless One for the wicked, the righteous 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 covering our sins than His righteousness? By what other one was it possible that we, the wicked and ungodly, could be justified, than by the only Son of God? O sweet exchange! O unsearchable operation! O benefits surpassing all expectation! that the wickedness of many should be hid in a single righteous One, and that the righteousness of One should justify many transgressors! Having therefore convinced us in the former time that our nature was unable to attain to life, and having now revealed the Saviour who is able to save even those things which it was [formerly] impossible to save, by both these facts He desired to lead us to trust in His kindness, to esteem Him our Nourisher, Father, Teacher, Counsellor, Healer, our Wisdom, Light, Honour, Glory, Power, and Life, so that we should not be anxious concerning clothing and food.
Modern English · AI rendering, not a translation
As long as the earlier period lasted, he allowed us to be carried along by unruly impulses, drawn away by the desire for pleasure and by various lusts. This was not because he took any delight in our sins, but because he simply put up with them. It was not that he approved of that time of wrongdoing, but that he was working to form a mind aware of righteousness. In that earlier time we were convinced that we were unworthy of gaining life by our own works, so that now, through God's kindness, it could be given to us. Having made plain that by ourselves we could not enter the kingdom of God, he would now make us able through his power.
But when our wickedness had reached its height, and it was clearly shown that punishment and death were waiting for us as its reward, the time came that God had set beforehand to show his own kindness and power. How great is the love of God for humanity! He did not hate us, or push us away, or remember our wrongdoing against us. He was very patient and put up with us. He himself took on the burden of our wrongdoing. He gave his own Son as a ransom for us: the holy one for the lawbreakers, the blameless one for the wicked, the righteous one for the unrighteous, the imperishable one for the perishable, the immortal one for the mortal. What else could cover our sins except his righteousness? In whom else could we, the wicked and ungodly, be made righteous, except in the Son of God alone? What a sweet exchange! What an unsearchable work! What benefits beyond all expectation! The wickedness of many is hidden in one righteous person, and the righteousness of one makes many lawbreakers righteous.
So he first convinced us that by our own nature we could not reach life, and then he revealed a Saviour who is able to save even what it was impossible to save before. By both of these he wanted to lead us to trust in his kindness, and to regard him as our Nourisher, Father, Teacher, Counsellor, Healer, our Wisdom, Light, Honour, Glory, Power and Life, so that we would not worry about clothing and food.
Chapter X - The Blessings that Will Flow from Faith. #
If you also desire [to possess] this faith, you likewise shall receive first of all the knowledge of the Father. For God has loved mankind, on whose account He made the world, to whom He rendered subject all the things that are in it, to whom He gave reason and understanding, to whom alone He imparted the privilege of looking upwards to Himself, whom He formed after His own image, to whom He sent His only-begotten Son, to whom He has promised a kingdom in heaven, and will give it to those who have loved Him. 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? And if you love Him, you will be an imitator of His kindness. And do not wonder that a man may become an imitator of God. He can, if he is willing. For it is not by ruling over his neighbours, or by seeking to hold the supremacy over those that are weaker, or by being rich, and showing violence towards those that are inferior, that happiness is found; nor can any one by these things become an imitator of God. But these things do not at all constitute His majesty. On the contrary he who takes upon himself the burden of his neighbour; he who, in whatsoever respect he may be superior, is ready to benefit another who is deficient; he who, whatsoever things he has received from God, by distributing these to the needy, becomes a god to those who receive [his benefits]: he is an imitator of God. Then thou shalt see, while still on earth, that God in the heavens rules over [the universe]; then thou shall begin to speak the mysteries of God; then shalt thou both love and admire those that suffer punishment because they will not deny God; then shall thou condemn the deceit and error of the world when thou shall know what it is to live truly in heaven, when thou shalt despise that which is here esteemed to be death, when thou shalt fear what is truly death, which is reserved for those who shall be condemned to the eternal fire, which shall afflict those even to the end that are committed to it. Then shalt thou admire those who for righteousness' sake endure the fire that is but for a moment, and shalt count them happy when thou shalt know [the nature of] that fire.
Modern English · AI rendering, not a translation
If you also want this faith, you too will first receive the knowledge of the Father. God has loved humanity. For their sake he made the world, he put everything in it under their rule, he gave them reason and understanding, and to them alone he gave the privilege of looking up to him. He made them in his own image, he sent his only Son to them, and he has promised them a kingdom in heaven, which he will give to those who love him. When you have gained this knowledge, how full of joy do you think you will be? How will you not love the one who first loved you? And if you love him, you will imitate his kindness.
Do not be surprised that a person can imitate God. He can, if he is willing. Happiness is not found in ruling over your neighbours, or in seeking to dominate those who are weaker, or in being rich and using force against people below you. No one can imitate God by these things, and none of them is part of his greatness. Rather, the one who takes on his neighbour's burden, who is ready to help someone in need in whatever way he is better off, and who gives to the needy what he has received from God, becomes like a god to those who receive his help. This person is an imitator of God.
Then, while still on earth, you will see that God in heaven rules over everything. Then you will begin to speak the secrets of God. Then you will love and admire those who are punished because they will not deny God. Then you will condemn the deceit and error of the world, when you know what it is to truly live in heaven, when you despise what people here think of as death, and fear what is really death, which is kept for those who will be condemned to the eternal fire, which will torment to the end those who are given over to it. Then you will admire those who endure the fire that lasts only a moment for the sake of righteousness, and you will count them happy when you understand that fire.
[Spurious] Chapter XI - These Things are Worthy to Be Known and Believed. #
I do not speak of things strange to me, nor do I aim at anything inconsistent with right reason; but having been a disciple of the Apostles, I am become a teacher of the Gentiles. I minister the things delivered to me to those that are disciples worthy of the truth. For who that is rightly taught and begotten by the loving Word, would not seek to learn accurately the things which have been clearly shown by the Word to His disciples, to whom the Word being manifested has revealed them, speaking plainly [to them], not understood indeed by the unbelieving, but conversing with the disciples, who, being esteemed faithful by Him, acquired a knowledge of the mysteries of the Father? For which reason He sent the Word, that He might be manifested to the world; and He, being despised by the people [of the Jews], was, when preached by the Apostles, believed on by the Gentiles. This is He who was from the beginning, who appeared as if new, and was found old, and yet who is ever born afresh in the hearts of the saints. This is He who, being from everlasting, is to-day called the Son; through whom the Church is enriched, and grace, widely spread, increases in the saints. furnishing understanding, revealing mysteries, announcing times, rejoicing over the faithful. giving to those that seek, by whom the limits of faith are not broken through, nor the boundaries set by the fathers passed over. Then the fear of the law is chanted, and the grace of the prophets is known, and the faith of the gospels is established, and the tradition of the Apostles is preserved, and the grace of the Church exults; which grace if you grieve not, you shall know those things which the Word teaches, by whom He wills, and when He pleases. For whatever things we are moved to utter by the will of the Word commanding us, we communicate to you with pains, and from a love of the things that have been revealed to us.
Modern English · AI rendering, not a translation
[Chapters 11 and 12 are widely thought to have been added to the letter by a different writer.] I am not speaking of things that are strange to me, and I am not aiming at anything contrary to sound reason. I was a disciple of the apostles, and I have become a teacher of the nations. I pass on what was handed to me to those who are disciples worthy of the truth. Who that has been properly taught and born from the loving Word would not want to learn accurately what the Word has clearly shown to his disciples? The Word appeared to them and made it known, speaking plainly. Unbelievers did not understand it, but he talked with his disciples, whom he considered faithful, and they gained knowledge of the mysteries of the Father. For this reason he sent the Word, so that he might be shown to the world. Though despised by his own people, when he was preached by the apostles he was believed in by the nations.
This is the one who was from the beginning, who appeared as if new and yet was found to be old, and who is always born afresh in the hearts of God's holy people. This is the one who, being from everlasting, is today called the Son. Through him the church is enriched, and grace, spreading widely, increases among God's holy people. It gives understanding, reveals mysteries, announces times, rejoices over the faithful, and gives to those who seek, so that the limits of faith are not broken and the boundaries set by the fathers are not crossed. Then the fear of the law is sung, the grace of the prophets is recognised, the faith of the gospels is established, the tradition of the apostles is kept, and the grace of the church rejoices. If you do not grieve this grace, you will know the things the Word teaches, through whom he wills and when he pleases. We tell you with effort and out of love whatever we are moved to say by the will of the Word who commands us.
[Spurious] Chapter XII - The Importance of Knowledge to True Spiritual Life. #
When you have read and carefully listened to these things, you shall know what God bestows on such as rightly love Him, being made [as ye are] a paradise of delight, presenting in yourselves a tree bearing all kinds of produce and flourishing well, being adorned with various fruits. For in this place the tree of knowledge and the tree of life have been planted; but it is not the tree of knowledge that destroys-it is disobedience that proves destructive. Nor truly are those words without significance which are written, how God from the beginning planted the tree of life in the midst of paradise, revealing through knowledge the way to life, and when those who were first formed did not use this [knowledge] properly, they were, through the fraud of the Serpent, stripped naked. For neither can life exist without knowledge, nor is knowledge secure without life. Wherefore both were planted close together. The Apostle, perceiving the force [of this conjunction], and blaming that knowledge which, without true doctrine, is admitted to influence life, declares, "Knowledge puffeth up, but love edifieth." For he who thinks he knows anything without true knowledge, and such as is witnessed to by life, knows nothing, but is deceived by the Serpent, as not loving life. But he who combines knowledge with fear, and seeks after life, plants in hope, looking for fruit. Let your heart be your wisdom; and let your life be true knowledge inwardly received. Bearing this tree and displaying its fruit, thou shalt always gather in those things which are desired by God, which the Serpent cannot reach, and to which deception does not approach; nor is Eve then corrupted, but is trusted as a virgin; and salvation is manifested, and the Apostles are filled with understanding, and the Passover of the Lord advances, and the choirs are gathered together, and are arranged in proper order, and the Word rejoices in teaching the saints,-by whom the Father is glorified: to whom be glory for ever. Amen.
Modern English · AI rendering, not a translation
When you have read and listened carefully to these things, you will know what God gives to those who truly love him. You will be made, as it were, a garden of delight, a tree bearing every kind of produce and flourishing well, adorned with various fruits. In this garden the tree of knowledge and the tree of life have both been planted. It is not the tree of knowledge that destroys, but disobedience. The words that are written are not without meaning: from the beginning God planted the tree of life in the middle of the garden, showing through knowledge the way to life. When the first people did not use this knowledge properly, they were stripped bare through the Serpent's deceit. Life cannot exist without knowledge, and knowledge is not safe without life. That is why both were planted close together.
The Apostle saw the force of this connection. He criticised the kind of knowledge that influences life without true teaching, and said, "Knowledge puffs up, but love builds up." Anyone who thinks he knows something without true knowledge, the kind that life itself bears witness to, knows nothing and is deceived by the Serpent, because he does not love life. But whoever combines knowledge with reverence and seeks life plants in hope and looks for fruit. Let your heart be your wisdom, and let your life be true knowledge received within. If you bear this tree and show its fruit, you will always gather what God desires, what the Serpent cannot reach and deception cannot approach. Then Eve is not corrupted but is trusted as a virgin, salvation is made known, the apostles are filled with understanding, the Lord's Passover moves forward, the choirs are gathered and put in order, and the Word rejoices in teaching God's holy people. Through him the Father is glorified. To him be glory for ever. Amen.