the advocates of death rather than of the truth. These persons neither
have the prophets persuaded, nor the law of Moses, nor the gospel even
to this day, nor the sufferings we have individually endured. For they
think also the same thing regarding us.[1260] For what does any one
profit me, if he commends me, but blasphemes my Lord, not confessing
that He was [truly] possessed of a body?[1261] But he who does not
acknowledge this, has in fact altogether denied Him, being enveloped in
death.[1262] I have not, however, thought good to write the names of
such persons, inasmuch as they are unbelievers. Yea, far be it from me
to make any mention of them, until they repent and return to [a true
belief in] Christ’s passion, which is our resurrection.
LONGER.
Some have ignorantly denied Him, and advocate falsehood rather than the
truth. These persons neither have the prophecies persuaded, nor the law
of Moses, nor the gospel even to this day, nor the sufferings we have
individually endured. For they think also the same thing regarding us.
For what does it profit, if any one commends me, but blasphemes my Lord,
not owning Him to be God incarnate?[1263] He that does not confess this,
has in fact altogether denied Him, being enveloped in death. I have not,
however, thought good to write the names of such persons, inasmuch as
they are unbelievers; and far be it from me to make any mention of them,
until they repent.
CHAP. VI.—_Unbelievers in the blood of Christ shall be condemned._
SHORTER.
Let no man deceive himself. Both things which are in heaven, and the
glorious angels,[1264] and rulers, both visible and invisible, if they
believe not in the blood of Christ, shall, in consequence, incur
condemnation.[1265] “He that is able to receive it, let him receive
it.”[1266] Let not [high] place puff any one up: for that which is worth
all is[1267] faith and love, to which nothing is to be preferred. But
consider those who are of a different opinion with respect to the grace
of Christ which has come unto us, how opposed they are to the will of
God. They have no regard for love; no care for the widow, or the orphan,
or the oppressed; of the bond, or of the free; of the hungry, or of the
thirsty.
LONGER.
Let no man deceive himself. Unless he believes that Christ Jesus has
lived in the flesh, and shall confess His cross and passion, and the
blood which He shed for the salvation of the world, he shall not obtain
eternal life, whether he be a king, or a priest, or a ruler, or a
private person, a master or a servant, a man or a woman. “He that is
able to receive it, let him receive it.”[1268] Let no man’s place, or
dignity, or riches, puff him up; and let no man’s low condition or
poverty abase him. For the chief points are faith towards God, hope
towards Christ, the enjoyment of those good things for which we look,
and love towards God and our neighbour. For, “Thou shalt love the Lord
thy God with all thy heart, and thy neighbour as thyself.”[1269] And the
Lord says, “This is life eternal, to know the only true God, and Jesus
Christ whom He has sent.”[1270] And again, “A new commandment give I
unto you, that ye love one another. On these two commandments hang all
the law and the prophets.”[1271] Do ye, therefore, notice those who
preach other doctrines, how they affirm that the Father of Christ cannot
be known, and how they exhibit enmity and deceit in their dealings with
one another. They have no regard for love; they despise the good things
we expect hereafter; they regard present things as if they were durable;
they ridicule him that is in affliction; they laugh at him that is in
bonds.
CHAP. VII.—_Let us stand aloof from such heretics._
SHORTER.
They abstain from the Eucharist and from prayer,[1272] because they
confess not the Eucharist to be the flesh of our Saviour Jesus Christ,
which suffered for our sins, and which the Father, of His goodness,
raised up again. Those, therefore, who speak against this gift of God,
incur death[1273] in the midst of their disputes. But it were better for
them to treat it with respect,[1274] that they also might rise again. It
is fitting, therefore, that ye should keep aloof from such persons, and
not to speak of[1275] them either in private or in public, but to give
heed to the prophets, and above all, to the gospel, in which the passion
[of Christ] has been revealed to us, and the resurrection has been fully
proved.[1276] But avoid all divisions, as the beginning of evils.
LONGER.
They are ashamed of the cross; they mock at the passion; they make a
jest of the resurrection. They are the offspring of that spirit who is
the author of all evil, who led Adam,[1277] by means of his wife, to
transgress the commandment, who slew Abel by the hands of Cain, who
fought against Job, who was the accuser of Joshua[1278] the son of
Josedech, who sought to “sift the faith”[1279] of the apostles, who
stirred up the multitude of the Jews against the Lord, who also now
“worketh in the children of disobedience;”[1280] from whom the Lord
Jesus Christ will deliver us, who prayed that the faith of the apostles
might not fail,[1281] not because He was not able of Himself to preserve
it, but because He rejoiced in the pre-eminence of the Father. It is
fitting, therefore, that ye should keep aloof from such persons, and
neither in private nor in public to talk with[1282] them; but to give
heed to the law, and the prophets, and to those who have preached to you
the word of salvation. But flee from all abominable heresies, and those
that cause schisms, as the beginning of evils.
CHAP. VIII.—_Let nothing be done without the bishop._
SHORTER.
See that ye all follow the bishop, even as Jesus Christ does the Father,
and the presbytery as ye would the apostles; and reverence the deacons,
as being the institution[1283] of God. Let no man do anything connected
with the church without the bishop. Let that be deemed a proper[1284]
Eucharist, which is [administered] either by the bishop, or by one to
whom he has entrusted it. Wherever the bishop shall appear, there let
the multitude [of the people] also be; even as, wherever Jesus Christ
is, there is the catholic church. It is not lawful without the bishop
either to baptize or to celebrate a love-feast; but whatsoever he shall
approve of, that is also pleasing to God, so that everything that is
done may be secure and valid.[1285]
LONGER.
See that ye all follow the bishop, even as Christ Jesus does the Father,
and the presbytery as ye would the apostles. Do ye also reverence the
deacons, as those that carry out [through their office] the appointment
of God. Let no man do anything connected with the church without the
bishop. Let that be deemed a proper[1286] Eucharist, which is
[administered] either by the bishop, or by one to whom he has entrusted
it. Wherever the bishop shall appear, there let the multitude [of the
people] also be; even as where Christ is, there does all the heavenly
host stand by, waiting upon Him as the Chief Captain of the Lord’s
might, and the Governor of every intelligent nature. It is not lawful
without the bishop either to baptize, or to offer, or to present
sacrifice, or to celebrate a love-feast.[1287] But that which seems good
to him, is also well-pleasing to God, that everything ye do may be
secure and valid.
CHAP. IX.—_Honour the bishop._
SHORTER.
Moreover,[1288] it is in accordance with reason that we should return to
soberness [of conduct], and, while yet we have opportunity, exercise
repentance towards God. It is well to reverence[1289] both God and the
bishop. He who honours the bishop has been honoured by God; he who does
anything without the knowledge of the bishop, does [in reality] serve
the devil. Let all things, then, abound to you through grace, for ye are
worthy. Ye have refreshed me in all things, and Jesus Christ [shall
refresh] you. Ye have loved me when absent as well as when present. May
God recompense you, for whose sake, while ye endure all things, ye shall
attain unto Him.
LONGER.
Moreover, it is in accordance with reason that we should return to
soberness [of conduct], and, while yet we have opportunity, exercise
repentance towards God. For “in Hades there is no one who can confess
his sins.”[1290] For “behold the man, and his work is before him.”[1291]
And [the Scripture saith], “My son, honour thou God and the king.”[1292]
And say I, Honour thou God indeed, as the Author and Lord of all things,
but the bishop as the high priest, who bears the image of God—of God,
inasmuch as he is a ruler, and of Christ, in his capacity of a priest.
After Him, we must also honour the king. For there is no one superior to
God, or even like to Him, among all the beings that exist. Nor is there
any one in the church greater than the bishop, who ministers as a priest
to God for the salvation of the whole world. Nor, again, is there any
one among rulers to be compared with the king, who secures peace and
good order to those over whom he rules. He who honours the bishop shall
be honoured by God, even as he that dishonours him shall be punished by
God. For if he that rises up against kings is justly held worthy of
punishment, inasmuch as he dissolves public order, of how much sorer
punishment, suppose ye, shall he be thought worthy,[1293] who presumes
to do anything without the bishop, thus both destroying the [church’s]
unity, and throwing its order into confusion? For the priesthood is the
very highest point of all good things among men, against which whosoever
is mad enough to strive, dishonours not man, but God, and Christ Jesus,
the First-born, and the only High Priest, by nature, of the Father. Let
all things therefore be done by you with good order in Christ. Let the
laity be subject to the deacons; the deacons to the presbyters; the
presbyters to the bishop; the bishop to Christ, even as He is to the
Father. As ye, brethren, have refreshed me, so will Jesus Christ refresh
you. Ye have loved me when absent, as well as when present. God will
recompense you, for whose sake ye have shown such kindness towards His
prisoner. For even if I am not worthy of it, yet your zeal [to help me]
is an admirable[1294] thing. For “he who honours a prophet in the name
of a prophet, shall receive a prophet’s reward.”[1295] It is manifest
also, that he who honours a prisoner of Jesus Christ shall receive the
reward of the martyrs.
CHAP. X.—_Acknowledgment of their kindness._
SHORTER.
Ye have done well in receiving Philo and Rheus Agathopus as
servants[1296] of Christ our God, who have followed me for the sake of
God, and who give thanks to the Lord in your behalf, because ye have in
every way refreshed them. None of these things shall be lost to you. May
my spirit be for you,[1297] and my bonds, which ye have not despised or
been ashamed of; nor shall Jesus Christ, our perfect hope, be ashamed of
you.
LONGER.
Ye have done well in receiving Philo, and Gaius, and Agathopus, who,
being the servants[1298] of Christ, have followed me for the sake of
God, and who greatly bless the Lord in your behalf, because ye have in
every way refreshed them. None of those things which ye have done to
them shall be passed by without being reckoned unto you. “The Lord
grant” to you “that ye may find mercy of the Lord in that day!”[1299]
May my spirit be for you,[1300] and my bonds, which ye have not despised
or been ashamed of. Wherefore, neither shall Jesus Christ, our perfect
hope, be ashamed of you.
CHAP. XI.—_Request to them to send a messenger to Antioch._
SHORTER.
Your prayer has reached to the church which is at Antioch in Syria.
Coming from that place bound with chains, most acceptable to God,[1301]
I salute all; I who am not worthy to be styled from thence, inasmuch as
I am the least of them. Nevertheless, according to the will of God, I
have been thought worthy [of this honour], not that I have any
sense[1302] [of having deserved it], but by the grace of God, which I
wish may be perfectly given to me, that through your prayers I may
attain to God. In order, therefore, that your work may be complete both
on earth and in heaven, it is fitting that, for the honour of God, your
church should elect some worthy delegate;[1303] so that he, journeying
into Syria, may congratulate them that they are [now] at peace, and are
restored to[1304] their proper greatness, and that their proper
constitution[1305] has been re-established among them. It seems then to
me a becoming thing, that you should send some one of your number with
an epistle, so that, in company with them, he may rejoice[1306] over the
tranquillity which, according to the will of God, they have obtained,
and because that, through your prayers, they have now reached the
harbour. As persons who are perfect, ye should also aim at[1307] those
things which are perfect. For when ye are desirous to do well, God is
also ready to assist you.
LONGER.
Your prayers have reached to the church of Antioch, and it is at peace.
Coming from that place bound, I salute all; I who am not worthy to be
styled from thence, inasmuch as I am the least of them. Nevertheless,
according to the will of God, I have been thought worthy [of this
honour], not that I have any sense[1308] [of having deserved it], but by
the grace of God, which I wish may be perfectly given to me, that
through your prayers I may attain to God. In order, therefore, that your
work may be complete both on earth and in heaven, it is fitting that,
for the honour of God, your church should elect some worthy
delegate;[1309] so that he, journeying into Syria, may congratulate them
that they are [now] at peace, and are restored to their proper
greatness, and that their proper constitution[1310] has been
re-established among them. What appears to me proper to be done is this,
that you should send some one of your number with an epistle, so that,
in company with them, he may rejoice over the tranquillity which,
according to the will of God, they have obtained, and because that,
through your prayers, I have secured Christ as a safe harbour. As
persons who are perfect, ye should also aim at[1311] those things which
are perfect. For when ye are desirous to do well, God is also ready to
assist you.
CHAP. XII.—_Salutations._
SHORTER.
The love of the brethren at Troas salutes you; whence also I write to
you by Burrhus, whom ye sent with me, together with the Ephesians, your
brethren, and who has in all things refreshed me. And I would that all
may imitate him, as being a pattern of a minister[1312] of God. Grace
will reward him in all things. I salute your most worthy[1313] bishop,
and your very venerable[1314] presbytery, and your deacons, my
fellow-servants, and all of you individually, as well as generally, in
the name of Jesus Christ, and in His flesh and blood, in His passion and
resurrection, both corporeal and spiritual, in union with God and
you.[1315] Grace, mercy, peace, and patience, be with you for evermore!
LONGER.
The love of your brethren at Troas salutes you; whence also I write to
you by Burgus, whom ye sent with me, together with the Ephesians, your
brethren, and who has in all things refreshed me. And I would that all
may imitate him, as being a pattern of a minister of God. The grace of
the Lord will reward him in all things. I salute your most worthy bishop
Polycarp, and your venerable presbytery, and your Christ-bearing
deacons, my fellow-servants, and all of you individually, as well as
generally, in the name of Christ Jesus, and in His flesh and blood, in
His passion and resurrection, both corporeal and spiritual, in union
with God and you. Grace, mercy, peace, and patience, be with you in
Christ for evermore!
_Conclusion._
SHORTER.
I salute the families of my brethren, with their wives and children, and
the virgins who are called widows.[1316] Be ye strong, I pray, in the
power of the Holy Ghost. Philo, who is with me, greets you. I salute the
house of Tavias, and pray that it may be confirmed in faith and love,
both corporeal and spiritual. I salute Alce, my well-beloved,[1317] and
the incomparable Daphnus, and Eutecnus, and all by name. Fare ye well in
the grace of God.
LONGER.
I salute the families of my brethren, with their wives and children, and
those that are ever virgins, and the widows. Be ye strong, I pray, in
the power of the Holy Ghost. Philo, my fellow-servant, who is with me,
greets you. I salute the house of Tavias, and pray that it may be
confirmed in faith and love, both corporeal and spiritual. I salute
Alce, my well-beloved, and the incomparable Daphnus, and Eutecnus, and
all by name. Fare ye well in the grace of God, and of our Lord Jesus
Christ, being filled with the Holy Spirit, and divine and sacred wisdom.
Footnote 1230:
Literally, “holy-bearing.”
Footnote 1231:
Rom. i. 3.
Footnote 1232:
Theodoret, in quoting this passage, reads, “the Godhead and power.”
Footnote 1233:
Matt. iii. 15.
Footnote 1234:
_i.e._ the cross, “fruit” being put for _Christ on the tree_.
Footnote 1235:
Isa. v. 26, xlix. 22.
Footnote 1236:
Col. i. 15.
Footnote 1237:
Rom. i. 3.
Footnote 1238:
Matt. iii. 15.
Footnote 1239:
Literally, “we are.”
Footnote 1240:
Or, “seeing that they are phantasmal and diabolical,” as some render;
but the above is preferable.
Footnote 1241:
John i. 14.
Footnote 1242:
John ii. 19.
Footnote 1243:
John xii. 32.
Footnote 1244:
Prov. ix. 1.
Footnote 1245:
Num. xxi. 9; John iii. 14.
Footnote 1246:
Literally, “in the flesh.”
Footnote 1247:
Literally, “demon.” According to Jerome, this quotation is from the
Gospel of the Nazarenes. Comp. Luke xxiv. 39.
Footnote 1248:
Literally, “above death.”
Footnote 1249:
Literally, “demon.” According to Jerome, this quotation is from the
Gospel of the Nazarenes. Comp. Luke xxiv. 39.
Footnote 1250:
Luke xxiv. 39.
Footnote 1251:
John xx. 27.
Footnote 1252:
John xx. 28.
Footnote 1253:
Acts i. 11.
Footnote 1254:
Rev. i. 7.
Footnote 1255:
Zech. xii. 10.
Footnote 1256:
Or, “mark.”
Footnote 1257:
Comp. Rom. viii. 17.
Footnote 1258:
Comp. Phil. iv. 13.
Footnote 1259:
Or, “foolishly.”
Footnote 1260:
_i.e._ As they imagine Christ to have suffered only in appearance, so
they believe that we suffer in vain.
Footnote 1261:
Literally, “a flesh-bearer.”
Footnote 1262:
Literally, “a death-bearer.”
Footnote 1263:
Literally, “a flesh-bearer.”
Footnote 1264:
Literally, “the glory of the angels.”
Footnote 1265:
Literally, “judgment is to them.”
Footnote 1266:
Matt. xix. 12.
Footnote 1267:
Literally, “the whole is.”
Footnote 1268:
Matt. xix. 12.
Footnote 1269:
Deut. vi. 5.
Footnote 1270:
John xvii. 31.
Footnote 1271:
John xiii. 34; Matt. xxii. 40.
Footnote 1272:
Theodoret, in quoting this passage, reads προσφορὰς, “offering.”
Footnote 1273:
Literally, “die disputing.”
Footnote 1274:
Literally, “to love.” Some think there is a reference to the _agapæ_,
or _love-feasts_.
Footnote 1275:
The reading is περὶ in the one case, and μετά in the other, though the
latter meaning seems preferable. Most of the MSS. of the longer
recension read περί, as in the shorter.
Footnote 1276:
Literally, “perfected.”
Footnote 1277:
Literally, “drove Adam out of.”
Footnote 1278:
Zech. iii. 1.
Footnote 1279:
Luke xxii. 31.
Footnote 1280:
Eph. ii. 2.
Footnote 1281:
Luke xxii. 32.
Footnote 1282:
The reading is περὶ in the one case, and μετά in the other, though the
latter meaning seems preferable. Most of the MSS. of the longer
recension read περί, as in the shorter.
Footnote 1283:
Or, “command.”
Footnote 1284:
Or, “firm.”
Footnote 1285:
Or, “firm.”
Footnote 1286:
Or, “firm.”
Footnote 1287:
Some refer the words to the Lord’s Supper.
Footnote 1288:
Or, “finally.”
Footnote 1289:
Literally, “to know.”
Footnote 1290:
Ps. vi. 5.
Footnote 1291:
Isa. lxii. 11.
Footnote 1292:
Prov. xxiv. 21.
Footnote 1293:
Comp. Heb. x. 29.
Footnote 1294:
Or, “great.”
Footnote 1295:
Matt. x. 41.
Footnote 1296:
Or, “deacons.”
Footnote 1297:
Comp. Epistle of Ignatius to Ephesians, chap. xxi.; to Polycarp, chap.
ii. vi.
Footnote 1298:
Or, “deacons.”
Footnote 1299:
2 Tim. i. 18.
Footnote 1300:
Comp. Epistle of Ignatius to Ephesians, chap. xxi.; to Polycarp, chap.
ii. vi.
Footnote 1301:
Literally, “most becoming of God.”
Footnote 1302:
Or, “from any conscience.”
Footnote 1303:
Literally, “God-ambassador.”
Footnote 1304:
Or, “have received.”
Footnote 1305:
Literally, “body.”
Footnote 1306:
Literally, “may glorify with them.”
Footnote 1307:
Or, “think of.”
Footnote 1308:
Or, “from any conscience.”
Footnote 1309:
Literally, “God-ambassador.”
Footnote 1310:
Literally, “body.”
Footnote 1311:
Or, “think of.”
Footnote 1312:
Or, “the ministry.”
Footnote 1313:
Literally, “worthy of God.”
Footnote 1314:
Literally, “most becoming of God.”
Footnote 1315:
Literally, “in the union of God and of you.”
Footnote 1316:
The _deaconesses_ seem to have been called _widows_.
Footnote 1317:
Literally, “the name desired of me.”
THE EPISTLE OF IGNATIUS TO POLYCARP.
SHORTER.
_Ignatius, who is also called Theophorus, to Polycarp, bishop of the
church of the Smyrnæans, or rather, who has, as his own bishop, God the
Father, and the Lord Jesus Christ: [wishes] abundance of happiness._
LONGER.
_Ignatius, bishop of Antioch, and a witness for Jesus Christ, to
Polycarp, bishop of the church of the Smyrnæans, or rather, who has, as
his own bishop, God the Father, and Jesus Christ: [wishes] abundance of
happiness._
CHAP. I.—_Commendation and exhortation._
SHORTER.
Having obtained good proof that thy mind is fixed in God as upon an
immoveable rock, I loudly glorify [His name] that I have been thought
worthy [to behold] thy blameless face,[1318] which may I ever enjoy in
God! I entreat thee, by the grace with which thou art clothed, to press
forward in thy course, and to exhort all that they may be saved.
Maintain thy position with all care, both in the flesh and spirit. Have
a regard to preserve unity, than which nothing is better. Bear with all,
even as the Lord does with thee. Support[1319] all in love, as also thou
doest. Give thyself to prayer without ceasing.[1320] Implore additional
understanding to what thou already hast. Be watchful, possessing a
sleepless spirit. Speak to every man separately, as God enables
thee.[1321] Bear the infirmities of all, as being a perfect athlete [in
the Christian life]: where the labour is great, the gain is all the
more.
LONGER.
Having obtained good proof that thy mind is fixed in God as upon an
immoveable rock, I loudly glorify [His name] that I have been thought
worthy to behold thy blameless face,[1322] which may I ever enjoy in
God! I entreat thee, by the grace with which thou art clothed, to press
forward in thy course, and to exhort all that they may be saved.
Maintain thy position with all care, both in the flesh and spirit. Have
a regard to preserve unity, than which nothing is better. Bear with all,
even as the Lord does with thee. Support[1323] all in love, as also thou
doest. Give thyself to prayer without ceasing.[1324] Implore additional
understanding to what thou already hast. Be watchful, possessing a
sleepless spirit. Speak to every man separately, as God enables
thee.[1325] Bear the infirmities of all, as being a perfect athlete [in
the Christian life], even as does the Lord of all. For says [the
Scripture], “He Himself took our infirmities, and bare our
sicknesses.”[1326] Where the labour is great, the gain is all the more.
CHAP. II.—_Exhortations._
SHORTER.
If thou lovest the good disciples, no thanks are due to thee on that
account; but rather seek by meekness to subdue the more troublesome.
Every kind of wound is not healed with the same plaster. Mitigate
violent attacks [of disease] by gentle applications.[1327] Be in all
things “wise as a serpent, and harmless as a dove.”[1328] For this
purpose thou art composed of both flesh and spirit, that thou mayest
deal tenderly[1329] with those [evils] that present themselves visibly
before thee. And as respects those that are not seen,[1330] pray that
[God] would reveal them unto thee, in order that thou mayest be wanting
in nothing, but mayest abound in every gift. The times call for thee, as
pilots do for the winds, and as one tossed with tempest seeks for the
haven, so that both thou [and those under thy care] may attain to God.
Be sober as an athlete of God: the prize set before thee is immortality
and eternal life, of which thou art also persuaded. In all things may my
soul be for thine,[1331] and my bonds also, which thou hast loved.
LONGER.
If thou lovest the good disciples, no thanks are due to thee on that
account; but rather seek by meekness to subdue the more troublesome.
Every kind of wound is not healed with the same plaster. Mitigate
violent attacks [of disease] by gentle applications.[1332] Be in all
things “wise as a serpent, and harmless always as a dove.”[1333] For
this purpose thou art composed of both soul and body, art both fleshly
and spiritual, that thou mayest correct those [evils] that present
themselves visibly before thee; and as respects those that are not seen,
mayest pray that these should be revealed to thee, so that thou mayest
be wanting in nothing, but mayest abound in every gift. The times call
upon thee to pray. For as the wind aids the pilot of a ship, and as
havens are advantageous for safety to a tempest-tossed vessel, so is
also prayer to thee, in order that thou mayest attain to God. Be sober
as an athlete of God, whose will is immortality and eternal life; of
which thou art also persuaded. In all things may my soul be for
thine,[1334] and my bonds also, which thou hast loved.
CHAP. III.—_Exhortations._
SHORTER.
Let not those who seem worthy of credit, but teach strange
doctrines,[1335] fill thee with apprehension. Stand firm, as does an
anvil which is beaten. It is the part of a noble[1336] athlete to be
wounded, and yet to conquer. And especially, we ought to bear all things
for the sake of God, that He also may bear with us. Be ever becoming
more zealous than what thou art. Weigh carefully the times. Look for Him
who is above all time, eternal and invisible, yet who became visible for
our sakes; impalpable and impassible, yet who became passible on our
account; and who in every kind of way suffered for our sakes.
LONGER.
Let not those who seem worthy of credit, but teach strange
doctrines,[1337] fill thee with apprehension. Stand firm, as does an
anvil which is beaten. It is the part of a noble[1338] athlete to be
wounded, and yet to conquer. And especially we ought to bear all things
for the sake of God, that He also may bear with us, and bring us into
His kingdom. Add more and more to thy diligence; run thy race with
increasing energy; weigh carefully the times. Whilst thou art here, be a
conqueror; for here is the course, and there are the crowns. Look for
Christ, the Son of God; who was before time, yet appeared in time; who
was invisible by nature, yet visible in the flesh; who was impalpable,
and could not be touched, as being without a body, but for our sakes
became such, might be touched and handled in the body; who was
impassible as God, but became passible for our sakes as man; and who in
every kind of way suffered for our sakes.
CHAP. IV.—_Exhortations._
SHORTER.
Let not widows be neglected. Be thou, after the Lord, their
protector[1339] and friend. Let nothing be done without thy consent;
neither do thou anything without the approval of God, which indeed thou
dost not, inasmuch as thou art stedfast. Let your assembling together be
of frequent[1340] occurrence: seek after all by name.[1341] Do not
despise either male or female slaves, yet neither let them be puffed up
with conceit, but rather let them submit themselves[1342] the more, for
the glory of God, that they may obtain from God a better liberty. Let
them not long to be set free [from slavery] at the public expense, that
they be not found slaves to their own desires.
LONGER.
Let not the widows be neglected. Be thou, after the Lord, their
protector and friend. Let nothing be done without thy consent; neither
do thou anything without the approval of God, which indeed thou doest
not. Be thou stedfast. Let your assembling together be of frequent[1343]
occurrence: seek after all by name.[1344] Do not despise either male or
female slaves, yet neither let them be puffed up with conceit, but
rather let them submit themselves[1345] the more, for the glory of God,
that they may obtain from God a better liberty. Let them not wish to be
set free [from slavery] at the public expense, that they be not found
slaves to their own desires.
CHAP. V.—_The duties of husbands and wives._
SHORTER.
Flee evil arts; but all the more discourse in public regarding
them.[1346] Speak to my sisters, that they love the Lord, and be
satisfied with their husbands both in the flesh and spirit. In like
manner also, exhort my brethren, in the name of Jesus Christ, that they
love their wives, even as the Lord the church.[1347] If any one can
continue in a state of purity,[1348] to the honour of Him who is Lord of
the flesh,[1349] let him so remain without boasting. If he begins to
boast, he is undone; and if he reckon himself greater than the bishop,
he is ruined. But it becomes both men and women who marry, to form their
union with the approval of the bishop, that their marriage may be
according to God, and not after their own lust. Let all things be done
to the honour of God.[1350]
LONGER.
Flee evil arts; but all the more discourse in public regarding them.
Speak to my sisters, that they love the Lord, and be satisfied with
their husbands both in the flesh and spirit. In like manner also, exhort
my brethren, in the name of Jesus Christ, that they love their wives,
even as the Lord the church. If any one can continue in a state of
purity,[1351] to the honour of the flesh of the Lord, let him so remain
without boasting. If he shall boast, he is undone; and if he seeks to be
more prominent[1352] than the bishop, he is ruined. But it becomes both
men and women who marry, to form their union with the approval of the
bishop, that their marriage may be according to the Lord, and not after
their own lust. Let all things be done to the honour of God.[1353]
CHAP. VI.—_The duties of the Christian flock._
SHORTER.
Give ye[1354] heed to the bishop, that God also may give heed to you. My
soul be for theirs[1355] that are submissive to the bishop, to the
presbyters, and to the deacons, and may my portion be along with them in
God! Labour together with one another; strive in company together; run
together; suffer together; sleep together; and awake together, as the
stewards, and associates,[1356] and servants of God. Please ye Him under
whom ye fight, and from whom ye receive your wages. Let none of you be
found a deserter. Let your baptism endure as your arms; your faith as
your helmet; your love as your spear; your patience as a complete
panoply. Let your works be the charge[1357] assigned to you, that ye may
receive a worthy recompense. Be long-suffering, therefore, with one
another, in meekness, as God is towards you. May I have joy of you for
ever![1358]
LONGER.
Give ye[1359] heed to the bishop, that God also may give heed to you. My
soul be for theirs[1360] that are submissive to the bishop, to the
presbytery, and to the deacons: may I have my portion with them from
God! Labour together with one another; strive in company together; run
together; suffer together; sleep together; and awake together, as the
stewards, and associates,[1361] and servants of God. Please ye Him under
whom ye fight, and from whom ye shall receive your wages. Let none of
you be found a deserter. Let your baptism endure as your arms; your
faith as your helmet; your love as your spear; your patience as a
complete panoply. Let your works be the charge assigned to you, that you
may obtain for them a most worthy[1362] recompense. Be long-suffering,
therefore, with one another, in meekness, and God shall be so with you.
May I have joy of you for ever!
CHAP. VII.—_Request that Polycarp would send a messenger to Antioch._
SHORTER.
Seeing that the church which is at Antioch in Syria is, as report has
informed me, at peace, through your prayers, I also am the more
encouraged, resting without anxiety in God,[1363] if indeed by means of
suffering I may attain to God, so that, through your prayers, I may be
found a disciple [of Christ].[1364] It is fitting, O Polycarp, most
blessed in God, to assemble a very solemn[1365] council, and to elect
one whom you greatly love, and know to be a man of activity, who may be
designated the messenger of God;[1366] and to bestow on him this honour
that he may go into Syria, and glorify your ever active love to the
praise of Christ. A Christian has not power over himself, but must
always be ready for[1367] the service of God. Now, this work is both
God’s and yours, when ye shall have completed it to His glory.[1368] For
I trust that, through grace, ye are prepared for every good work
pertaining to God. Knowing, therefore, your energetic love of the truth,
I have exhorted you by this brief epistle.
LONGER.
Seeing that the church which is at Antioch in Syria is, as report has
informed me, at peace, through your prayers, I also am the more
encouraged, resting without anxiety in God,[1369] if indeed by means of
suffering I may attain to God, so that, through your prayers, I may be
found a disciple [of Christ]. It is fitting, O Polycarp, most blessed in
God, to assemble a very solemn[1370] council, and to elect one whom you
greatly love, and know to be a man of activity, who may be designated
the messenger of God;[1371] and to bestow on him the honour of going
into Syria, so that, going into Syria, he may glorify your ever active
love to the praise of God. A Christian has not power over himself, but
must always be ready for[1372] the service of God. Now, this work is
both God’s and yours, when ye shall have completed it. For I trust that,
through grace, ye are prepared for every good work pertaining to God.
Knowing your energetic love of the truth, I have exhorted you by this
brief epistle.
CHAP. VIII.—_Let other churches also send to Antioch._
SHORTER.
Inasmuch as I have not been able to write to all the churches, because I
must suddenly sail from Troas to Neapolis, as the will[1373] [of the
emperor] enjoins, [I beg that] thou, as being acquainted with the
purpose[1374] of God, wilt write to the adjacent churches, that they
also may act in like manner, such as are able to do so sending
messengers,[1375] and the others transmitting letters through those
persons who are sent by thee, that thou[1376] mayest be glorified by a
work[1377] which shall be remembered for ever, as indeed thou art worthy
to be. I salute all by name, and in particular the wife of Epitropus,
with all her house and children. I salute Attalus, my beloved. I salute
him who shall be deemed worthy to go [from you] into Syria. Grace shall
be with him for ever, and with Polycarp that sends him. I pray for your
happiness for ever in our God, Jesus Christ, by whom continue ye in the
unity and under the protection of God.[1378] I salute Alce, my dearly
beloved.[1379] Fare ye well in the Lord.
LONGER.
Inasmuch, therefore, as I have not been able to write to all churches,
because I must suddenly sail from Troas to Neapolis, as the will[1380]
[of the emperor] enjoins, [I beg that] thou, as being acquainted with
the purpose[1381] of God, wilt write to the adjacent churches, that they
also may act in like manner, such as are able to do so sending
messengers, and the others transmitting letters through those persons
who are sent by thee, that thou mayest be glorified by a work[1382]
which shall be remembered for ever, as indeed thou art worthy to be. I
salute all by name, and in particular the wife of Epitropus, with all
her house and children. I salute Attalus, my beloved. I salute him who
shall be deemed worthy to go [from you] into Syria. Grace shall be with
him for ever, and with Polycarp that sends him. I pray for your
happiness for ever in our God, Jesus Christ, by whom continue ye in the
unity and under the protection of God. I salute Alce, my dearly
beloved[1383] Amen. Grace [be with you]. Fare ye well in the Lord.
Footnote 1318:
_i.e._ to make personal acquaintance with one esteemed so highly.
Footnote 1319:
Or, “tolerate.”
Footnote 1320:
Comp. 1 Thess. v. 17.
Footnote 1321:
Some read, “according to thy practice.”
Footnote 1322:
_i.e._ to make personal acquaintance with one esteemed so highly.
Footnote 1323:
Or, “tolerate.”
Footnote 1324:
Comp. 1 Thess. v. 17.
Footnote 1325:
Some read, “according to thy practice.”
Footnote 1326:
Matt. viii. 17.
Footnote 1327:
Literally, “paroxysms by embrocations.”
Footnote 1328:
Matt. x. 16.
Footnote 1329:
Literally, “flatter.”
Footnote 1330:
Some refer this to the mysteries of God, and others to things yet
future.
Footnote 1331:
Comp. Epistle of Ignatius to the Ephesians, chap. xxi. etc.
Footnote 1332:
Literally, “paroxysms by embrocations.”
Footnote 1333:
Matt. x. 16.
Footnote 1334:
Comp. Epistle of Ignatius to the Ephesians, chap. xxi. etc.
Footnote 1335:
Comp. 1 Tim. i. 3, vi. 3.
Footnote 1336:
Literally, “great.”
Footnote 1337:
Comp. 1 Tim. i. 3, vi. 3.
Footnote 1338:
Literally, “great.”
Footnote 1339:
The word in the original (φροντιστὴς) denotes one who _thinks_ or
_cares_ for another.
Footnote 1340:
Some refer the words to more _frequent_ meetings, and others to these
meetings being more numerous; no comparison is necessarily implied.
Footnote 1341:
_i.e._ so as to bring them out to the public assembly.
Footnote 1342:
Or, “act the part of slaves.”
Footnote 1343:
Some refer the words to more _frequent_ meetings, and others to these
meetings being more numerous; no comparison is necessarily implied.
Footnote 1344:
_i.e._ so as to bring them out to the public assembly.
Footnote 1345:
Or, “act the part of slaves.”
Footnote 1346:
Some insert μὴ, and render, “rather do not even speak of them.”
Footnote 1347:
Eph. v. 25.
Footnote 1348:
_i.e._ in celibacy.
Footnote 1349:
Some render, “to the honour of the flesh of the Lord,” as in the
longer recension.
Footnote 1350:
Comp. 1 Cor. x. 31.
Footnote 1351:
_i.e._ in celibacy.
Footnote 1352:
Literally, “if he be known beyond the bishop.”
Footnote 1353:
Comp. 1 Cor. x. 31.
Footnote 1354:
As this epistle, though sent to the bishop, was meant to be read to
the people, Ignatius here directly addresses them.
Footnote 1355:
Comp. chap. ii. etc.
Footnote 1356:
Or, “assessors.”
Footnote 1357:
A military reference, simply implying the idea of faithful effort
leading to future reward.
Footnote 1358:
Comp. Ignatius’ Epistle to the Ephesians, chap. ii.
Footnote 1359:
As this epistle, though sent to the bishop, was meant to be read to
the people, Ignatius here directly addresses them.
Footnote 1360:
Comp. chap. ii. etc.
Footnote 1361:
Or, “assessors.”
Footnote 1362:
Literally, “worthy of God.”
Footnote 1363:
Literally, “in freedom from care of God.”
Footnote 1364:
Some read, “in the resurrection.”
Footnote 1365:
Literally, “most befitting God.”
Footnote 1366:
Literally, “God-runner.”
Footnote 1367:
Literally, “at leisure for.”
Footnote 1368:
Literally, “to Him.”
Footnote 1369:
Literally, “in freedom from care of God.”
Footnote 1370:
Literally, “most befitting God.”
Footnote 1371:
Literally, “God-runner.”
Footnote 1372:
Literally, “at leisure for.”
Footnote 1373:
Some suppose the reference to be to the soldiers, or perhaps to God
Himself.
Footnote 1374:
Or, “as possessed of the judgment.”
Footnote 1375:
Literally, “men on foot.”
Footnote 1376:
Some have the plural “ye” here.
Footnote 1377:
Literally, “an eternal work.”
Footnote 1378:
Some propose to read, “and of the bishop.”
Footnote 1379:
Literally, “name desired by me.”
Footnote 1380:
Some suppose the reference to be to the soldiers, or perhaps to God
Himself.
Footnote 1381:
Or, “as possessed of the judgment.”
Footnote 1382:
Literally, “an eternal work.”
Footnote 1383:
Literally, “name desired by me.”
THE EPISTLES OF IGNATIUS AFTER THE SYRIAC VERSION.
INTRODUCTORY NOTICE.
Some account of the discovery of the Syriac version of the Ignatian
Epistles has been already given (p. 141). We have simply to add here a
brief description of the MSS. from which the Syriac text has been
printed. That which is named α by Cureton, contains only the Epistle to
Polycarp, and exhibits the text of that epistle which, after him, we
have followed. He fixes its age somewhere in the first half of the sixth
century, or before the year 550. The second MS., which Cureton refers to
as β, is assigned by him to the seventh or eighth century. It contains
the three Epistles of Ignatius, and furnishes the text here followed in
the Epistles to the Ephesians and Romans. The third MS., which Cureton
quotes as γ, has no date, but, as he tells us, “belonged to the
collection acquired by Moses of Nisibis in A.D. 931, and was written
apparently about three or four centuries earlier.” It contains the three
epistles to Polycarp, the Ephesians, and the Romans. The text of all
these MSS. is in several passages manifestly corrupt, and the
translators appear at times to have mistaken the meaning of the Greek
original.
THE EPISTLE OF IGNATIUS TO POLYCARP.[1384]
_Ignatius, who is [also called] Theophorus, to Polycarp, bishop of
Smyrna, or rather, who has as his own bishop God the Father, and our
Lord Jesus Christ: [wishes] abundance of happiness._
CHAP. I.
Because thy mind is acceptable to me, inasmuch as it is established in
God, as on a rock which is immoveable, I glorify God the more
exceedingly that I have been counted worthy of [seeing] thy face, which
I longed after in God. Now I beseech thee, by the grace with which thou
art clothed, to add [speed] to thy course, and that thou ever pray for
all men that they may be saved, and that thou demand[1385] things which
are befitting, with all assiduity both of the flesh and spirit. Be
studious of unity, than which nothing is more precious. Bear with all
men, even as our Lord beareth with thee. Show patience[1386] with all
men in love, as [indeed] thou doest. Be stedfast in prayer. Ask for more
understanding than that which thou [already] hast. Be watchful, as
possessing a spirit which sleepeth not. Speak with every man according
to the will of God. Bear the infirmities of all men as a perfect
athlete; for where the labour is great, the gain is also great.
CHAP. II.
If thou lovest the good disciples only, thou hast no grace; [but] rather
subdue those that are evil by gentleness. All [sorts of] wounds are not
healed by the same medicine. Mitigate [the pain of] cutting[1387] by
tenderness. Be wise as the serpent in everything, and innocent, with
respect to those things which are requisite, even as the dove. For this
reason thou art [composed] of both flesh and spirit, that thou mayest
entice[1388] those things which are visible before thy face, and mayest
ask, as to those which are concealed from thee, that they [too] may be
revealed to thee, in order that thou be deficient in nothing, and mayest
abound in all gifts. The time demands, even as a pilot does a ship, and
as one who stands exposed to the tempest does a haven, that thou
shouldst be worthy of God. Be thou watchful as an athlete of God. That
which is promised to us is life eternal, which cannot be corrupted, of
which things thou art also persuaded. In everything I will be
instead[1389] of thy soul, and my bonds which thou hast loved.
CHAP. III.
Let not those who seem to be somewhat, and teach strange doctrines,
strike thee with apprehension; but stand thou in the truth, as an
athlete[1390] who is smitten, for it is [the part] of a great athlete to
be smitten, and [yet] conquer. More especially is it fitting that we
should bear everything for the sake of God, that He also may bear us. Be
[still] more diligent than thou yet art. Be discerning of the times.
Look for Him that is above the times, Him who has no times, Him who is
invisible, Him who for our sakes became visible, Him who is impalpable,
Him who is impassible, Him who for our sakes suffered, Him who endured
everything in every form for our sakes.
CHAP. IV.
Let not the widows be overlooked; on account of[1391] our Lord be thou
their guardian, and let nothing be done without thy will; also do thou
nothing without the will of God, as indeed thou doest not. Stand
rightly. Let there be frequent[1392] assemblies: ask every man [to them]
by his name. Despise not slaves, either male or female; but neither let
them be contemptuous, but let them labour the more as for the glory of
God, that they may be counted worthy of a more precious freedom, which
is of God. Let them not desire to be set free out of the common [fund],
lest they be found the slaves of lusts.
CHAP. V.
Flee wicked arts; but all the more discourse regarding them. Speak to my
sisters, that they love in our Lord, and that their husbands be
sufficient for them in the flesh and spirit. Then, again, charge my
brethren in the name of our Lord Jesus Christ, that they love their
wives, as our Lord His church. If any man is able in power to continue
in purity,[1393] to the honour of the flesh of our Lord, let him
continue so without boasting; if he boasts, he is undone; if he become
known apart from the bishop, he has destroyed himself.[1394] It is
becoming, therefore, to men and women who marry, that they marry with
the counsel of the bishop, that the marriage may be in our Lord, and not
in lust. Let everything, therefore, be [done] for the honour of God.
CHAP. VI.
Look ye to the bishop, that God also may look upon you. I will be
instead of the souls of those who are subject to the bishop, and the
presbyters, and the deacons; with them may I have a portion in the
presence of God! Labour together with one another, act as athletes[1395]
together, run together, suffer together, sleep together, rise together.
As stewards of God, and of His household,[1396] and His servants, please
Him and serve Him, that ye may receive from Him the wages [promised].
Let none of you be rebellious. Let your baptism be to you as armour, and
faith as a spear, and love as a helmet, and patience as a panoply. Let
your treasures be your good works, that ye may receive the gift of God,
as is just. Let your spirit be long-suffering towards each other with
meekness, even as God [is] towards you. As for me, I rejoice in you at
all times.
CHAP. VII.
The Christian has not power over himself, but is [ever] ready to be
subject to God.[1397]
CHAP. VIII.
I salute him who is reckoned worthy to go to Antioch in my stead, as I
commanded thee.
Footnote 1384:
The inscription varies in each of the three Syriac MSS., being in the
first, “The Epistle of my lord Ignatius the bishop;” in the second,
“The Epistle of Ignatius;” and in the third, “The Epistle of Ignatius,
bishop of Antioch.”
Footnote 1385:
For “vindicate thy place” in the Greek.
Footnote 1386:
Literally, “draw out thy spirit.”
Footnote 1387:
Cureton observes, as one alternative here, that “the Syrian translator
seems to have read παράξυσμα for παροξυσμοὺς.”
Footnote 1388:
Or, “flatter,” probably meaning to “deal gently with.”
Footnote 1389:
Thus the Syriac renders ἀντίψυχον in the Greek.
Footnote 1390:
The Greek has ἄκμων, “an anvil.”
Footnote 1391:
The Greek has μετά, “after.”
Footnote 1392:
Or, “constant,” “regular.”
Footnote 1393:
_i.e._ “in celibacy.”
Footnote 1394:
Or, “corrupted himself.”
Footnote 1395:
Literally, “make the contest.”
Footnote 1396:
Literally, “sons of His house.”
Footnote 1397:
These are the only parts of chaps. vii. and viii. in the Greek that
are represented in the Syriac.
THE SECOND EPISTLE OF IGNATIUS: TO THE EPHESIANS.[1398]
_Ignatius, who is [also called] Theophorus, to the church which is
blessed in the greatness of God the Father, and perfected; to her who
was selected[1399] from eternity, that she might be at all times for
glory, which abideth, and is unchangeable, and is perfected and chosen
in the purpose of truth by the will of the Father of Jesus Christ our
God; to her who is worthy of happiness; to her who is at Ephesus, in
Jesus Christ, in joy which is unblameable: [wishes] abundance of
happiness_.
CHAP. I.
Inasmuch as your name, which is greatly beloved, is acceptable to me in
God, [your name] which ye have acquired by nature, through a right and
just will, and also by the faith and love of Jesus Christ our Saviour,
and ye are imitators of God, and are fervent in the blood of God, and
have speedily completed a work congenial to you; [for] when ye heard
that I was bound,[1400] so as to be able to do nothing for the sake of
the common name and hope (and I hope, through your prayers, that I may
be devoured by beasts at Rome, so that by means of this of which I have
been accounted worthy, I may be endowed with strength to be a disciple
of God), ye were diligent to come and see me. Seeing, then, that we have
become acquainted with your multitude[1401] in the name of God, by
Onesimus, who is your bishop, in love which is unutterable, whom I pray
that ye love in Jesus Christ our Lord, and that all of you imitate his
example;[1402] for blessed is He who has given you such a bishop, even
as ye deserve [to have].[1403]
CHAP. III.[1404]
But inasmuch as love does not permit me to be silent in regard to you,
on this account I have been forward to entreat of you that ye would be
diligent in the will of God.
CHAP. VIII.[1405]
For, so long as there is not implanted in you any one lust which is able
to torment you, behold, ye live in God. I rejoice in you, and offer
supplication[1406] on account of you, Ephesians, a church which is
renowned in all ages. For those who are carnal are not able to do
spiritual things, nor those that are spiritual carnal things; in like
manner as neither can faith [do] those things which are foreign to
faith, nor want of faith [do] what belongs to faith. For those things
which ye have done in the flesh, even these are spiritual, because ye
have done everything in Jesus Christ.
CHAP. IX.
And ye are prepared for the building of God the Father, and ye are
raised up on high by the instrument of Jesus Christ, which is the cross;
and ye are drawn by the rope, which is the Holy Spirit; and your pulley
is your faith, and your love is the way which leadeth up on high to God.
CHAP. X.
Pray for all men; for there is hope of repentance for them, that they
may be counted worthy of God. By your works especially let them be
instructed. Against their harsh words be ye conciliatory, by meekness of
mind and gentleness. Against their blasphemies do ye give yourselves to
prayer; and against their error be ye armed with faith. Against their
fierceness be ye peaceful and quiet, and be ye not astounded by them.
Let us, then, be imitators of our Lord in meekness, and strive who shall
more especially be injured, and oppressed, and defrauded.
CHAP. XIV.[1407]
The work is not of promise,[1408] unless a man be found in the power of
faith, even to the end.
CHAP. XV.
It is better that a man should be silent while he is something, than
that he should be talking when he is not; that by those things which he
speaks he should act, and by those things of which he is silent he
should be known.
CHAP. XVIII.[1409]
My spirit bows in adoration to the cross, which is a stumbling-block to
those who do not believe, but is to you for salvation and eternal life.
CHAP. XIX.
There was concealed from the ruler of this world the virginity of Mary
and the birth of our Lord, and the three renowned mysteries[1410] which
were done in the tranquillity of God from the star. And here, at the
manifestation of the Son, magic began to be destroyed, and all bonds
were loosed; and the ancient kingdom and the error of evil was
destroyed. Henceforward all things were moved together, and the
destruction of death was devised, and there was the commencement of that
which was perfected in God.
[1411]
Footnote 1398:
Another inscription is, “Epistle the second, which is to the
Ephesians.”
Footnote 1399:
Literally, “separated.”
Footnote 1400:
Literally, “bound from actions.”
Footnote 1401:
Cureton renders, “have received your abundance,” probably referring
the words to gifts sent by the Ephesians to Ignatius.
Footnote 1402:
Literally, “be in his image.”
Footnote 1403:
There is no apodosis, unless it be found in what follows.
Footnote 1404:
The following clause is the whole of chap. iii. in the Greek, which is
represented in the Syriac.
Footnote 1405:
Chaps. iv. v. vi. vii. of the Greek are totally omitted in the Syriac.
Footnote 1406:
Thus Cureton renders the words, referring in confirmation to the
Peshito version of Phil. i. 4, but the meaning is doubtful.
Footnote 1407:
Chaps. xi. xii. xiii. of the Greek are totally wanting in the Syriac,
and only these few words of chaps. xiv. and xv. are represented.
Footnote 1408:
The meaning seems to be that mere profession, without continuous
practice, is nothing.
Footnote 1409:
Chaps. xvi. and xvii. of the Greek are totally wanting in the Syriac.
Footnote 1410:
Literally, “the mysteries of the shout.” The meaning is here confused
and obscure. See the Greek.
Footnote 1411:
Chaps. xx. and xxi. of the Greek are altogether wanting in the Syriac.
THE THIRD EPISTLE OF THE SAME ST IGNATIUS.[1412]
_Ignatius, who is [also called] Theophorus, to the church which has
received grace through the greatness of the Father Most High; to her who
presideth in the place of the region of the Romans, who is worthy of
God, and worthy of life, and happiness, and praise, and remembrance, and
is worthy of prosperity, and presideth in love, and is perfected in the
law of Christ unblameable: [wishes] abundance of peace_.
CHAP. I.
From of old have I prayed to God, that I might be counted worthy to
behold your faces which are worthy of God: now, therefore, being bound
in Jesus Christ, I hope to meet you and salute you, if it be the will
[of God] that I should be accounted worthy to the end. For the beginning
is well arranged, if I be counted worthy to attain to the end, that I
may receive my portion, without hindrance, through suffering. For I am
in fear of your love, lest it should injure me. As to you, indeed, it is
easy for you to do whatsoever ye wish; but as to me, it is difficult for
me to be accounted worthy of God, if indeed ye spare me not.
CHAP. II.
For there is no other time such as this, that I should be accounted
worthy of God; neither will ye, if ye be silent, [ever] be found in a
better work than this. If ye let me alone, I shall be the word of God;
but if ye love my flesh, again am I [only] to myself a voice. Ye cannot
give me anything more precious than this, that I should be sacrificed to
God, while the altar is ready; that ye may be in one concord in love,
and may praise God the Father through Jesus Christ our Lord, because He
has deemed a bishop worthy to be God’s, having called him from the east
to the west. It is good that I should set from the world in God, that I
may rise in Him to life.[1413]
CHAP. III.
Ye have never envied any man. Ye have taught others. Only pray ye for
strength to be given to me from within and from without, that I may not
only speak, but also may be willing, and that I may not merely be called
a Christian, but also may be found to be [one]; for if I am found to be
[so], I may then also be called [so]. Then [indeed] shall I be faithful,
when I am no longer seen in the world. For there is nothing visible that
is good. The work is not [a matter[1414]] of persuasion; but
Christianity is great when the world hateth it.
CHAP. IV.
I write to all the churches, and declare to all men, that I willingly
die for the sake of God, if so be that ye hinder me not. I entreat of
you not to be [affected] towards me with a love which is unseasonable.
Leave me to become [the prey of] the beasts, that by their means I may
be accounted worthy: of God. I am the wheat of God, and by the teeth of
the beasts I shall be ground,[1415] that I may be found the pure bread
of God. Provoke ye greatly[1416] the wild beasts, that they may be for
me a grave, and may leave nothing of my body, in order that, when I have
fallen asleep, I may not be a burden upon any one. Then shall I be in
truth a disciple of Jesus Christ, when the world seeth not even my body.
Entreat of our Lord in my behalf, that through these instruments I may
be found a sacrifice to God. I do not, like Peter and Paul, issue orders
unto you. They are[1417] apostles, but I am one condemned; they indeed
are free, but I am a slave, even until now. But if I suffer, I shall be
the freed-man of Jesus Christ, and I shall rise in Him from the dead,
free. And now being in bonds, I learn to desire nothing.
CHAP. V.
From Syria, and even unto Rome, I am cast among wild beasts, by sea and
by land, by night and by day, being bound between ten leopards, which
are the band of soldiers, who, even when I do good to them, all the more
do evil unto me. I, however, am the rather instructed by their injurious
treatment;[1418] but not on this account am I justified to myself. I
rejoice in the beasts which are prepared for me, and I pray that they
may in haste be found for me; and I will provoke them speedily to devour
me, and not be as those which are afraid of some other men,[1419] and
will not approach them: even should they not be willing to approach me,
I will go with violence against them. Know me from myself what is
expedient for me.[1420] Let no one[1421] envy me of those things which
are seen and which are not seen, that I should be accounted worthy of
Jesus Christ. Fire, and the cross, and the beasts that are prepared,
cutting off of the limbs, and scattering of the bones, and crushing of
the whole body, harsh torments of the devil—let these come upon me,
but[1422] only let me be accounted worthy of Jesus Christ.
CHAP. VI.
The pains of the birth stand over against me.[1423]
CHAP. VII.
And my love is crucified, and there is no fire in me for another love. I
do not desire the food of corruption, neither the lusts of this world. I
seek the bread of God, which is the flesh of Jesus Christ; and I seek
His blood, a drink which is love incorruptible.
CHAP. IX.[1424]
My spirit saluteth you, and the love of the churches which received me
as the name of Jesus Christ; for those also who were near to [my] way in
the flesh, preceded me in every city.
[1425][Now therefore, being about to arrive shortly in Rome, I know many
things in God; but I keep myself within measure, that I may not perish
through boasting: for now it is needful for me to fear the more, and not
pay regard to those who puff me up. For they who say such things to me
scourge me; for I desire to suffer, but I do not know if I am worthy.
For zeal is not visible to many, but with me it has war. I have need,
therefore, of meekness, by which the prince of this world is destroyed.
I am able to write to you of heavenly things, but I fear lest I should
do you an injury. Know me from myself. For I am cautious lest ye should
not be able to receive [such knowledge], and should be perplexed. For
even I, not because I am in bonds, and am able to know heavenly things,
and the places of angels, and the stations of the powers that are seen
and that are not seen, am on this account a disciple; for I am far short
of the perfection which is worthy of God.] Be ye perfectly strong[1426]
in the patience of Jesus Christ our God.
* * * * *
Here end the three epistles of Ignatius, bishop and martyr.
Footnote 1412:
Another inscription is, “The Third Epistle.”
Footnote 1413:
Literally, “in life.”
Footnote 1414:
The meaning is probably similar to that expressed in chap. xiv. of the
Epistle to the Ephesians.
Footnote 1415:
Literally, “I am ground.”
Footnote 1416:
Literally, “with provoking, provoke.”
Footnote 1417:
Literally, “they are who are.”
Footnote 1418:
Literally, “by their injury.”
Footnote 1419:
Literally, “and not as that which is afraid of some other men.” So
Cureton translates, but remarks that the passage is evidently corrupt.
The reference plainly is to the fact that the beasts sometimes refused
to attack their intended victims. See the case of Blandina, as
reported by Eusebius (_Hist. Eccl._ v. 1).
Footnote 1420:
Cureton renders interrogatively, “What is expedient for me?” and
remarks that “the meaning of the Syriac appears to be, ‘I crave your
indulgence to leave the knowledge of what is expedient for me to my
own conscience.’”
Footnote 1421:
Literally, “nothing.”
Footnote 1422:
Literally, “and.”
Footnote 1423:
The Latin version translates the Greek here, “He adds gain to me.”
Footnote 1424:
Chap. viii. of the Greek is entirely omitted in the Syriac.
Footnote 1425:
The following passage is not found in this epistle in the Greek
recensions, but forms, in substance, chaps. iv. and v. of the Epistle
to the Trallians. Diverse views are held by critics as to its proper
place, according to the degree of authority they ascribe to the Syriac
version. Cureton maintains that this passage has been transferred by
the forger of the Epistle to the Trallians, “to give a fair colour to
the fabrication by introducing a part of the genuine writing of
Ignatius;” while Hefele asserts that it is bound by the “closest
connection” to the preceding chapter in the Epistle to the Trallians.
Footnote 1426:
Or, as in the Greek, “Fare ye well, to the end.”
THE MARTYRDOM OF IGNATIUS.
INTRODUCTORY NOTICE.
The following account of the martyrdom of Ignatius professes, in several
passages, to have been written by those who accompanied him on his
voyage to Rome, and were present on the occasion of his death (chaps. v.
vi. vii.). And if the genuineness of this narrative, as well as of the
Ignatian epistles, be admitted, there can be little doubt that the
persons in question were Philo and Agathopus, with Crocus perhaps, all
of whom are mentioned by Ignatius (_Epist. to Smyr._ chap. x.; _to
Philad._ chap. xi.; _to Rom._ chap. x.) as having attended him on that
journey to Rome which resulted in his martyrdom. But doubts have been
started by Daillé and others as to the date and authorship of this
account. Some of these rest upon internal considerations, but the
weightiest objection is found in the fact that no reference to this
narrative is to be traced during the first six centuries of our era.
This is certainly a very suspicious circumstance, and may well give rise
to some hesitation in ascribing the authorship to the immediate
companions and friends of Ignatius. On the other hand, however, this
account of the death of Ignatius is in perfect harmony with the
particulars recounted by Eusebius and Chrysostom regarding him. Its
comparative simplicity, too, is greatly in its favour. It makes no
reference to the legends which by and by connected themselves with the
name of Ignatius. As is well known, he came in course of time to be
identified with the child whom Christ (Matt. xviii. 2) set before His
disciples as a pattern of humility. It was said that the Saviour took
him up in His arms, and that hence Ignatius derived his name of
_Theophorus_; that is, according to the explanation which this legend
gives of the word, _one carried by God_. But in chap. ii. of the
following narrative we find the term explained to mean, “one who has
Christ in his breast;” and this simple explanation, with the entire
silence preserved as to the marvels afterwards connected with the name
of Ignatius, is certainly a strong argument in favour of the early date
and probable genuineness of the account. Some critics, such as Usher and
Grabe, have reckoned the latter part of the narrative spurious, while
accepting the former; but there appears to be a unity about it which
requires us either to accept it _in toto_, or to reject it altogether.
THE MARTYRDOM OF IGNATIUS.
CHAP. I.—_Desire of Ignatius for martyrdom._
When Trajan, not long since,[1427] succeeded to the empire of the
Romans, Ignatius, the disciple of John the apostle, a man in all
respects of an apostolic character, governed the church of the
Antiochians with great care, having with difficulty escaped the former
storms of the many persecutions under Domitian, inasmuch as, like a good
pilot, by the helm of prayer and fasting, by the earnestness of his
teaching, and by his [constant[1428]] spiritual labour, he resisted the
flood that rolled against him, fearing [only] lest he should lose any of
those who were deficient in courage, or apt to suffer from their
simplicity.[1429] Wherefore he rejoiced over the tranquil state of the
church, when the persecution ceased for a little time, but was grieved
as to himself, that he had not yet attained to a true love to Christ,
nor reached the perfect rank of a disciple. For he inwardly reflected,
that the confession which is made by martyrdom, would bring him into a
yet more intimate relation to the Lord. Wherefore, continuing a few
years longer with the church, and, like a divine lamp, enlightening
every one’s understanding by his expositions of the [Holy[1430]]
Scriptures, he [at length] attained the object of his desire.
CHAP. II.—_Ignatius is condemned by Trajan._
For Trajan, in the ninth[1431] year of his reign, being lifted up [with
pride], after the victory he had gained over the Scythians and Dacians,
and many other nations, and thinking that the religious body of the
Christians were yet wanting to complete the subjugation of all things to
himself, and [thereupon] threatening them with persecution unless they
should agree to[1432] worship dæmons, as did all other nations, thus
compelled[1433] all who were living godly lives either to sacrifice [to
idols] or die. Wherefore the noble soldier of Christ [Ignatius], being
in fear for the church of the Antiochians, was, in accordance with his
own desire, brought before Trajan, who was at that time staying at
Antioch, but was in haste [to set forth] against Armenia and the
Parthians. And when he was set before the emperor Trajan, [that prince]
said unto him, “Who art thou, wicked wretch,[1434] who settest[1435]
thyself to transgress our commands, and persuadest others to do the
same, so that they should miserably perish?” Ignatius replied, “No one
ought to call Theophorus[1436] wicked; for all evil spirits[1437] have
departed from the servants of God. But if, because I am an enemy to
these [spirits], you call me wicked in respect to them, I quite agree
with you; for inasmuch as I have Christ the King of heaven [within me],
I destroy all the devices of these [evil spirits].” Trajan answered,
“And who is Theophorus?” Ignatius replied, “He who has Christ within his
breast.” Trajan said, “Do _we_ not then seem to you to have the gods in
our mind, whose assistance we enjoy in fighting against our enemies?”
Ignatius answered, “Thou art in error when thou callest the dæmons of
the nations gods. For there is but one God, who made heaven, and earth,
and the sea, and all that are in them; and one Jesus Christ, the
only-begotten Son of God, whose kingdom may I enjoy.” Trajan said, “Do
you mean him who was crucified under Pontius Pilate?” Ignatius replied,
“I mean Him who crucified my sin, with him who was the inventor of
it,[1438] and who has condemned [and cast down] all the deceit and
malice of the devil under the feet of those who carry Him in their
heart.” Trajan said, “Dost thou then carry within thee Him that was
crucified?” Ignatius replied, “Truly so; for it is written, ‘I will
dwell in them, and walk in them.’”[1439] Then Trajan pronounced sentence
as follows: “We command that Ignatius, who affirms that he carries about
within him Him that was crucified, be bound by soldiers, and carried to
the great [city] Rome, there to be devoured by the beasts, for the
gratification of the people.” When the holy martyr heard this sentence,
he cried out with joy, “I thank thee, O Lord, that Thou hast vouchsafed
to honour me with a perfect love towards Thee, and hast made me to be
bound with iron chains, like[1440] Thy Apostle Paul.” Having spoken
thus, he then, with delight, clasped the chains about him; and when he
had first prayed for the church, and commended it with tears to the
Lord, he was hurried away by the savage[1441] cruelty of the soldiers,
like a distinguished ram, the leader of a goodly flock, that he might be
carried to Rome, there to furnish food to the bloodthirsty beasts.
CHAP. III.—_Ignatius sails to Smyrna._
Wherefore, with great alacrity and joy, through his desire to suffer, he
came down from Antioch to Seleucia, from which place he set sail. And
after a great deal of suffering he came to Smyrna, where he disembarked
with great joy, and hastened to see the holy Polycarp, [formerly] his
fellow-disciple, and [now] bishop of Smyrna. For they had both, in old
times, been disciples of St John the apostle. Being then brought to him,
and having communicated to him some spiritual gifts, and glorying in his
bonds, he entreated of him to labour[1442] along with him for the
fulfilment of his desire; earnestly indeed asking this of the whole
church (for the cities and churches of Asia had welcomed[1443] the holy
man through their bishops, and presbyters, and deacons, all hastening to
meet him, if by any means they might receive from him some[1444]
spiritual gift), but above all, the holy Polycarp, that, by means of the
wild beasts, he soon disappearing from this world, might be manifested
before the face of Christ.
CHAP. IV.—_Ignatius writes to the churches._
And these things he thus spake, and thus testified, extending his love
to Christ so far as one who was about to[1445] secure heaven through his
good confession, and the earnestness of those who joined their prayers
to his in regard to his [approaching] conflict; and to give a recompense
to the churches, who came to meet him through their rulers,
sending[1446] letters of thanksgiving to them, which dropped spiritual
grace, along with prayer and exhortation. Wherefore, seeing all men so
kindly affected towards him, and fearing lest the love of the
brotherhood should hinder his zeal towards the Lord,[1447] while a fair
door of suffering martyrdom was opened to him, he wrote to the church of
the Romans the epistle which is here subjoined.
(See the epistle as formerly given, pp. 205-220.)
CHAP. V.—_Ignatius is brought to Rome._
Having therefore, by means of this epistle, settled,[1448] as he wished,
those of the brethren at Rome who were unwilling [for his martyrdom];
and setting sail from Smyrna (for Christophorus was pressed by the
soldiers to hasten to the public spectacles in the mighty [city] Rome,
that, being given up to the wild beasts in the sight of the Roman
people, he might attain to the crown for which he strove), he [next]
landed at Troas. Then, going on from that place to Neapolis, he went [on
foot] by Philippi through Macedonia, and on to that part of Epirus which
is near Epidaumus; and finding a ship in one of the seaports, he sailed
over the Adriatic Sea, and entering from it on the Tyrrhene, he passed
by the various islands and cities, until, when Puteoli came in sight, he
was eager there to disembark, having a desire to tread in the footsteps
of the Apostle Paul.[1449] But a violent wind arising did not suffer him
to do so, the ship being driven rapidly forwards;[1450] and, simply
expressing his delight[1451] over the love of the brethren in that
place, he sailed by. Wherefore, continuing to enjoy fair winds, we were
reluctantly hurried on in one day and a night, mourning [as we did] over
the coming departure from us of this righteous man. But to him this
happened just as he wished, since he was in haste as soon as possible to
leave this world, that he might attain to the Lord whom he loved.
Sailing then into the Roman harbour, and the unhallowed sports being
just about to close, the soldiers began to be annoyed at our slowness,
but the bishop rejoicingly yielded to their urgency.
CHAP. VI.—_Ignatius is devoured by the beasts at Rome._
They pushed forth therefore from the place which is called Portus; and
(the[1452] fame of all relating to the holy martyr being already spread
abroad) we met the brethren full of fear and joy; rejoicing indeed
because they were thought worthy to meet with Theophorus, but struck
with fear because so eminent a man was being led to death. Now he
enjoined some to keep silence who, in their fervent zeal, were
saying[1453] that they would appease the people, so that they should not
demand the destruction of this just one. He being immediately aware of
this through the Spirit,[1454] and having saluted them all, and begged
of them to show a true affection towards him, and having dwelt [on this
point] at greater length than in his epistle,[1455] and having persuaded
them not to envy him hastening to the Lord, he then, after he had, with
all the brethren kneeling [beside him], entreated the Son of God in
behalf of the churches, that a stop might be put to the persecution, and
that mutual love might continue among the brethren, was led with all
haste into the amphitheatre. Then, being immediately thrown in,
according to the command of Cæsar given some time ago, the public
spectacles being just about to close (for it was then a solemn day, as
they deemed it, being that which is called the thirteenth[1456] in the
Roman tongue, on which the people were wont to assemble in more than
ordinary numbers[1457]), he was thus cast to the wild beasts close
beside the temple,[1458] that so by them the desire of the holy martyr
Ignatius should be fulfilled, according to that which is written, “The
desire of the righteous is acceptable[1459] [to God],” to the effect
that he might not be troublesome to any of the brethren by the gathering
of his remains, even as he had in his epistle expressed a wish
beforehand that so his end might be. For only the harder portions of his
holy remains were left, which were conveyed to Antioch and wrapped[1460]
in linen, as an inestimable treasure left to the holy church by the
grace which was in the martyr.
CHAP. VII.—_Ignatius appears in a vision after his death._
Now these things took place on the thirteenth day before the Calends of
January, that is, on the twentieth of December, Sura and Senecio being
then the consuls of the Romans for the second time. Having ourselves
been eye-witnesses of these things, and having spent the whole night in
tears within the house, and having entreated the Lord, with bended knees
and much prayer, that He would give us weak men full assurance
respecting the things which were done,[1461] it came to pass, on our
falling into a brief slumber, that some of us saw the blessed Ignatius
suddenly standing by us and embracing us, while others beheld him again
praying for us, and others still saw him dropping with sweat, as if he
had just come from his great labour, and standing by the Lord. When,
therefore, we had with great joy witnessed these things, and had
compared our several visions[1462] together, we sang praise to God, the
giver of all good things, and expressed our sense of the happiness of
the holy [martyr]; and now we have made known to you both the day and
the time [when these things happened], that, assembling ourselves
together according to the time of his martyrdom, we may have fellowship
with the champion and noble martyr of Christ, who trode under foot the
devil, and perfected the course which, out of love to Christ, he had
desired, in Christ Jesus our Lord; by whom, and with whom, be glory and
power to the Father, with the Holy Spirit, for evermore! Amen.
Footnote 1427:
The date of Trajan’s accession was A.D. 98.
Footnote 1428:
The text here is somewhat doubtful.
Footnote 1429:
Literally, “any of the faint-hearted and more guileless.”
Footnote 1430:
This word is of doubtful authority.
Footnote 1431:
The numeral is uncertain. In the old Latin version we find “the
fourth,” which Grabe has corrected into the nineteenth. The choice
lies between “ninth” and “nineteenth,” _i.e._ A.D. 107 or 116.
Footnote 1432:
Literally, “would choose to submit to.”
Footnote 1433:
Some read, “fear compelled.”
Footnote 1434:
Literally, “evil-dæmon.”
Footnote 1435:
Literally, “art zealous.”
Footnote 1436:
Or, “one who carries God.”
Footnote 1437:
Literally, “the dæmons.”
Footnote 1438:
The Latin version reads, “Him who bore my sin, with its inventor, upon
the cross.”
Footnote 1439:
2 Cor. vi. 16.
Footnote 1440:
Literally, “with.”
Footnote 1441:
Or, “beast-like.”
Footnote 1442:
It is doubtful if this clause should be referred to Polycarp.
Footnote 1443:
Or, “received.”
Footnote 1444:
Literally, “a portion of.”
Footnote 1445:
The Latin version has, “that he was to.”
Footnote 1446:
The punctuation and construction are here doubtful.
Footnote 1447:
Or, “should prevent him from hastening to the Lord.”
Footnote 1448:
Or, “corrected.”
Footnote 1449:
Comp. Acts xxviii. 13, 14.
Footnote 1450:
Literally, “the ship being driven onwards from the stern.”
Footnote 1451:
Literally, “declaring happy.”
Footnote 1452:
Literally, “for the.”
Footnote 1453:
Literally, “boiling, and saying.”
Footnote 1454:
Or, “in spirit.”
Footnote 1455:
_i.e._ in his Epistle to the Romans.
Footnote 1456:
The Saturnalia were then celebrated.
Footnote 1457:
Literally, “they came together zealously.”
Footnote 1458:
The amphitheatre itself was sacred to several of the gods.
Footnote 1459:
Prov. x. 24.
Footnote 1460:
Or “deposited.”
Footnote 1461:
To the effect, viz., that the martyrdom of Ignatius had been
acceptable to God.
Footnote 1462:
Literally, “the visions of the dreams.”
THE EPISTLE TO DIOGNETUS.
Introductory Notice.
The following interesting and eloquent epistle is anonymous, and we have
no clue whatever as to its author. For a considerable period after its
publication in 1592, it was generally ascribed to Justin Martyr. In
recent times Otto has inserted it among the works of that writer, but
Semisch and others contend that it cannot possibly be his. In dealing
with this question, we depend entirely upon the internal evidence, no
statement as to the authorship of the epistle having descended to us
from antiquity. And it can scarcely be denied that the whole tone of the
epistle, as well as special passages which it contains, points to some
other writer than Justin. Accordingly, critics are now for the most part
agreed that it is not his, and that it must be ascribed to one who lived
at a still earlier date in the history of the church. Several internal
arguments have been brought forward in favour of this opinion. Supposing
chap. xi. to be genuine, it has been supported by the fact that the
writer there styles himself “a disciple of the apostles.” But there is
great suspicion that the two concluding chapters are spurious; and even
though admitted to be genuine, the expression quoted evidently admits of
a different explanation from that which implies the writer’s personal
acquaintance with the apostles: it might, indeed, be adopted by one even
at the present day. More weight is to be attached to those passages in
which the writer speaks of Christianity as still being a _new_ thing in
the world. Expressions to this effect occur in several places (chap. i.
ii. ix.), and seem to imply that the author lived very little, if at
all, after the apostolic age. There is certainly nothing in the epistle
which is inconsistent with this opinion; and we may therefore believe,
that in this beautiful composition we possess a genuine production of
some apostolic man who lived not later than the beginning of the second
century.
The names of Clement of Rome and of Apollos have both been suggested as
those of the probable author. Such opinions, however, are pure fancies,
which it is perhaps impossible to refute, but which rest on nothing more
than conjecture. Nor can a single word be said as to the person named
Diognetus, to whom the letter is addressed. We must be content to leave
both points in hopeless obscurity, and simply accept the epistle as
written by an earnest and intelligent Christian to a sincere inquirer
among the Gentiles, towards the close of the apostolic age.
It is much to be regretted that the text is often so very doubtful. Only
three MSS. of the epistle, all probably exhibiting the same original
text, are known to exist; and in not a few passages the readings are, in
consequence, very defective and obscure. But notwithstanding this
drawback, and the difficulty of representing the full force and elegance
of the original, this epistle, as now presented to the English reader,
can hardly fail to excite both his deepest interest and admiration.
THE EPISTLE TO DIOGNETUS.
CHAP. 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,[1463] 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,[1464] 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,[1465] and to you so to hear, that I
who speak may have no cause of regret for having done so.
CHAP. II.—_The vanity of idols._
Come, then, after you have freed[1466] yourself from all prejudices
possessing your mind, and laid aside what you have been accustomed to,
as something apt to deceive[1467] 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[1468] 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[1469] 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[1470] 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 not much 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![1471] 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[1472] 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.
CHAP. 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[1473] 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.
CHAP. 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[1474] 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[1475] 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,[1476] as
if waiting upon[1477] the stars and the moon, and their
distributing,[1478] according to their own tendencies, the appointments
of God, and the vicissitudes of the seasons, some for festivities,[1479]
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.
CHAP. 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[1480] 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.[1481] They have a common table, but not a common bed.[1482]
They are in the flesh, but they do not live after the flesh.[1483] They
pass their days on earth, but they are citizens of heaven.[1484] 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.[1485] They
are poor, yet make many rich;[1486] 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;[1487] 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.
CHAP. 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.[1488] 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,[1489] though itself suffering
no injury, because it is prevented from enjoying pleasures; the world
also hates the Christians, though in no-wise 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[1490] 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[1491] 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.[1492] God has assigned them this
illustrious position, which it were unlawful for them to forsake.
CHAP. 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[1493] all the stars[1494] faithfully
observe—from whom the sun[1495] has received the measure of his daily
course to be observed[1496]—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[1497] 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[1498] 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?[1499] ... 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 that 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.
CHAP. 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;[1500]
and no man has either seen Him, or made Him known,[1501] 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;[1502] 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,[1503] 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[1504] all at once upon us, so that we should both share
in His benefits, and see and be active[1505] [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[1506]
subsisting between them.
CHAP. IX.—_Why the Son was sent so late._
As long then as the former time[1507] 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,[1508] 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,[1509] 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[1510] 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,[1511] 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[1512]
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[1513] concerning clothing and food.
CHAP. 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.[1514] For God has loved
mankind, on whose account He made the world, to whom He rendered subject
all the things that are in it,[1515] 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 shalt 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 shalt thou
condemn the deceit and error of the world when thou shalt 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.
CHAP. 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;[1516] 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[1517] 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[1518] 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[1519] 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[1520] 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.
CHAP. 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[1521] in yourselves a tree
bearing all kinds of produce and flourishing well, being adorned with
various fruits. For in this place[1522] 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,[1523] and when those who were first formed
did not use this [knowledge] properly, they were, through the fraud of
the serpent, stripped naked.[1524] 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,[1525] 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[1526] 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[1527] inwardly received. Bearing this tree and displaying its
fruit, thou shalt always gather[1528] 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,[1529] 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.
Footnote 1463:
Literally, “trusting in what God, etc., they look down.”
Footnote 1464:
Or, “life.”
Footnote 1465:
Some read, “that you by hearing may be edified.”
Footnote 1466:
Or, “purified.”
Footnote 1467:
Literally, “which is deceiving.”
Footnote 1468:
Literally, “of what substance, or of what form.”
Footnote 1469:
Some make this and the following clauses affirmative instead of
interrogative.
Footnote 1470:
The text is here corrupt. Several attempts at emendation have been
made, but without any marked success.
Footnote 1471:
Some read, “Who of you would tolerate these things?” etc.
Footnote 1472:
The text is here uncertain, and the sense obscure. The meaning seems
to be, that by sprinkling their gods with blood, etc., they tended to
prove that these were not possessed of sense.
Footnote 1473:
The text is here very doubtful. We have followed that adopted by most
critics.
Footnote 1474:
Otto, resting on MS. authority, omits the negative, but the sense
seems to require its insertion.
Footnote 1475:
Literally, “lessening.”
Footnote 1476:
Comp. Gal. iv. 10.
Footnote 1477:
This seems to refer to the practice of the Jews in fixing the
beginning of the day, and consequently of the Sabbath, from the rising
of the stars. They used to say, that when three stars of moderate
magnitude appeared, it was night; when two, it was twilight; and when
only one, that day had not yet departed. It thus came to pass
(according to their _night-day_ (νυχθήμερον) reckoning), that
whosoever engaged in work on the evening of Friday, the beginning of
the Sabbath, after three stars of moderate size were visible, was held
to have sinned, and had to present a trespass-offering; and so on,
according to the fanciful rule described.
Footnote 1478:
Otto thus supplies the _lacuna_ which here occurs in the MSS.,
καταδ[ιαιρεῖν].
Footnote 1479:
The great festivals of the Jews are here referred to on the one hand,
and the day of atonement on the other.
Footnote 1480:
Literally, “paradoxical.”
Footnote 1481:
Literally, “cast away fœtuses.”
Footnote 1482:
Otto omits “bed,” which is an emendation, and gives the second
_common_ the sense of _unclean_.
Footnote 1483:
Comp. 2 Cor. x. 3.
Footnote 1484:
Comp. Phil. iii. 20.
Footnote 1485:
Comp. 2 Cor. vi. 9.
Footnote 1486:
Comp. 2 Cor. vi. 10.
Footnote 1487:
Comp. 2 Cor. iv. 12.
Footnote 1488:
John xvii. 11, 14, 16.
Footnote 1489:
Comp. 1 Pet. ii. 11.
Footnote 1490:
Literally, “keeps together.”
Footnote 1491:
Literally, “incorruption.”
Footnote 1492:
Or, “though punished, increase in number daily.”
Footnote 1493:
Literally, “mysteries.”
Footnote 1494:
Literally, “elements.”
Footnote 1495:
The word “sun,” though omitted in the MSS., should manifestly be
inserted.
Footnote 1496:
Literally, “has received to observe.”
Footnote 1497:
Literally, “one of men.”
Footnote 1498:
_God_ here refers to the person sent.
Footnote 1499:
A considerable gap here occurs in the MSS.
Footnote 1500:
Literally, “these things are the marvels and error.”
Footnote 1501:
Or, “known Him.”
Footnote 1502:
Comp. Matt. xix. 17.
Footnote 1503:
Literally, “in a mystery.”
Footnote 1504:
Literally, “all things.”
Footnote 1505:
The sense is here very obscure. We have followed the text of Otto, who
fills up the _lacuna_ in the MS. as above. Others have, “to see, and
to handle Him.”
Footnote 1506:
Literally, “economically.”
Footnote 1507:
Otto refers for a like contrast between these two times to Rom. iii.
21-26, v. 20, and Gal. iv. 4.
Footnote 1508:
The reading and sense are doubtful.
Footnote 1509:
Both the text and rendering are here somewhat doubtful, but the sense
will in any case be much the same.