How then, shall we live? A look at the ancient saints' lives. Truly in but not of the world.

From chapter 2, volume 1 of John T. Christian's "History of the Baptists." Good encouragement for us in all times. Maybe more so in our current circumstance. If we be in Christ, He is our comfort and fellow saints are given to one another to encourage and care for each other.

A most beautiful and pathetic picture is given by the author of the Epistola ad Diognetum in the early part of the second century. He says:

The Christians are not distinguished from other men by country, by language, nor by civil institutions. For they neither dwell in cities by themselves, nor use a peculiar tongue, nor lead a singular mode of life. They dwell in the Grecian or barbarian cities, as the case may be; they follow the usages of the country in dress, food, and the other affairs of life. Yet they present a wonderful and confessedly paradoxical conduct. They dwell in their own native lands, but as strangers. They take part in all things, as citizens; and they suffer all things, as foreigners. Every foreign country is a fatherland to them, and every native land is a foreign. They marry, like all others; they have children; but they do not cast away their offsprings. They have the table in common, but not wives. They are in the flesh, but do not live after the flesh. They live upon the earth, but are citizens of heaven. They obey the existing laws, and excel the laws by their lives. They love all, and are persecuted by all. They are unknown, and yet they are condemned. They are killed and made alive. They are poor and make many rich. They lack all things, and in all things abound. They are reproached, and glory in their reproaches. They are calumniated, and are justified. They are cursed, and they bless. They receive scorn, and they give honor. They do good, and are punished as evil-doers. When punished, they rejoice, as being made alive. By the Jews they are attacked as aliens, and by the Greeks persecuted; and the cause of the enmity their enemies cannot tell. In short, what the soul is to the body, the Christians are in the world. The soul is diffused through all the members of the body, and the Christians are spread through the cities of the world. The soul dwells in the body, but it is not of the body; so the Christians dwell in the world, but are not of the world.

The soul, invisible, keeps watch in the visible body; so also the Christians are seen to live in the world, for their piety is invisible. The flesh hates and wars against the soul; suffering no wrong from it, but because it resists fleshly pleasures; and the world hates the Christians with no reason, but they resist its pleasures. The soul loves the flesh and members, by which it is hated; so the Christians love their haters. The soul is enclosed in the body but holds the body together; so the Christians are detained in the world as in a prison; but they contain the world. Immortal, the soul dwells in the mortal body; so the Christians dwell in the corruptible, but look for incorruption in heaven. The soul is the better for restriction in food and drink; and the Christians increase, though daily punished. This lot God has assigned to the Christians in the world; and it cannot be taken from them (Epist. Ad Diognetum, C. 5 and 6 p.69 sq. Otto. Lips., 1852).