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Epistle to Diognetus

About this book
Chapter 6

1 In a word, what the soul is in a body, this the Christians are in the world. 2 The soul is spread through all the members of the body, and Christians through the various cities of the world. 3 The soul has its abode in the body, and yet it is not of the body. So Christians have their abode in the world, and yet they are not of the world.⁠ 4 The soul which is invisible is guarded in the body which is visible: so Christians are recognized as being in the world, and yet their religion remains invisible. 5 The flesh hates the soul and wages war with it, though it receives no wrong, because it is forbidden to indulge in pleasures; so the world hates Christians, though it receives no wrong from them,⁠ because they set themselves against its pleasures. 6 The soul loves the flesh which hates it, and the members: so Christians love those that hate them. 7 The soul is enclosed in the body, and yet itself holds the body together; so Christians are kept in the world as in a prison-house,⁠ and yet they themselves hold the world together. 8 The soul though itself immortal dwells in a mortal tabernacle; so Christians sojourn among perishable things, while they look for the imperishability which is in the heavens. 9 The soul when harshly treated in the matter of food and drink is improved; and so Christians when punished increase more and more daily. 10 So great is the office for which God has appointed them, and which it is not lawful for them to decline.

Texts in conversation

Compare Plato, Phaedo 62b and Epistle to Diognetus 6:7

Classical · Early Christian

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Summary

In Phaedo, Socrates describes human life as imprisonment under divine care. In Diognetus, the author applies this image to Christians, who are confined in the world yet sustain it like the soul sustains the body.

Passages

Plato, Phaedo 62b

Classical · The Last Hours Of Socrates
I admit the appearance of inconsistency in what I am saying; but there may not be any real inconsistency after all. There is a doctrine whispered in secret that man is a prisoner who has no right to open the door and run away; this is a great mystery which I do not quite understand. Yet I too believe that the gods are our guardians, and that we are a possession of theirs. Do you not agree?
400 BCE (scholarly estimate) Read in Plato, Phaedo

Epistle to Diognetus 6:7

Early Christian
6 The soul loves the flesh which hates it, and the members: so Christians love those that hate them. 7 The soul is enclosed in the body, and yet itself holds the body together; so Christians are kept in the world as in a prison-house, and yet they themselves hold the world together. 8 The soul though itself immortal dwells in a mortal tabernacle; so Christians sojourn among perishable things, while they look for the imperishability which is in the heavens.
150–250 CE (scholarly estimate) Read in the Epistle to Diognetus

References

“... Already in the nineteenth century, Johann Karl Theodor Otto noted that the phrase “Christians are detained in the world as in prison (ὡς ἐν φρουρᾷ)” (Diogn. 6:7; cf. 6:4) is reminiscent of Phaed. 62b, where Socrates says that we are all “in a sort of prison (ἔν τινι φρουρᾷ).” Henry G. Meecham pointed out that the claim that Christians are not allowed to abandon the position (τάξις) to which God (ὁ θεός) has appointed them reflects Apol. 28e–29a (cf. Phaed. 62b), where Socrates refuses to desert the post (τάξις) to which “god (ὁ θεός)” (i.e., Apollo) has ordained him. Finally, Jefford has recently argued that the anthropology of Diogn. 6 ultimately derives from Phaedr. 245c–250c. ...”
Ivan Miroshnikov, The Gospel of Thomas and Plato: A Study of the Impact of Platonism on the Fifth Gospel (Leiden: Brill, 2018), 88.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Plato, Phaedo 62b and Epistle to Diognetus 6:7

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