Texts in Conversation
In Diognetus, the Word is described as speaking plainly to his disciples about the mysteries of the Father, echoing the language of John 16, where Jesus promises to stop using figures of speech and to tell his disciples about the Father.
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2500 BCE
1000+ CE
John 16:25
New Testament
25 “I have told you these things in obscure figures of speech; a time is coming when I will no longer speak to you in obscure figures, but will tell you plainly about the Father. 26 At that time you will ask in my name, and I do not say that I will ask the Father on your behalf. 27 For the Father himself loves you because you have loved me and have believed that I came from God. 28 I came from the Father and entered into the world, but in turn, I am leaving the world and going back to the Father.” 29 His disciples said, “Look, now you are speaking plainly and not in obscure figures of speech!
Epistle to Diognetus 11:2
Early Christian
1 Mine are no strange discourses nor perverse questionings, but having been a disciple of Apostles I come forward as a teacher of the Gentiles, ministering worthily to them, as they present themselves disciples of the truth, the lessons which have been handed down. 2 For who that has been rightly taught and has entered into friendship with the Word does not seek to learn distinctly the lessons revealed openly by the Word to the disciples; to whom the Word appeared and declared them, speaking plainly, not perceived by the unbelieving, but relating them to disciples who being reckoned faithful by Him were taught the mysteries of the Father?
Date: 150-250 C.E. (based on scholarly estimates)
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Notes and References
“... That the Word is said to have spoken boldly or openly (παρρησίᾳ λαλῶν) seems to be an allusion to John 16: 25, 29, where Jesus announces that no longer in figures λαλήσω ὑμῖν, ἀλλὰ παρρησίᾳ, and then his μαθηταί respond, ‘Ah, now ἐν παρρησίᾳ λαλεῖς, not in any figure’. When the author says that the Word ‘explained’ (διηγούμενος) hidden things to his disciples, he uses a word, διηγέομαι, which is not used in the New Testament. But a close cognate, ἐξηγέομι, is used for the Word’s unique activity of explaining the unseen God once in the New Testament, in John 1: 18 (ἐκεῖνος ἐξηγήσατο). ...”
Hill, Charles E.
The Johannine Corpus in the Early Church
(pp. 365-366) Oxford University Press, 2004
* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.
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