Table of Contents

1491 ORDO RERUM 1492

ORDER OF SUBJECTS CONTAINED IN THIS VOLUME

S. IGNATIUS MARTYR.

PROLEGOMENA. Testimonies of the ancients regarding the epistles of S. Ignatius. 9 Preface of Vossius to the epistles of S. Ignatius. 31 Judgment of Cotelier on the epistles of S. Ignatius. 33 IGNATIAN VINDICATIONS by John Pearson. Epistle to the Archbishop of Canterbury, Gilbert. 37 Admonition to the reader. 37 Proemium. On the origin, progress, and present state of the controversy. Chapter I. Occasion of the writing and distribution of the Proemium. 49 CAP. II. The first Latin edition of Ignatius, of Latin only. His epistles accepted as genuine. 51 CAP. III. The epistles of Ignatius first edited in Greek. Various judgments of learned men regarding them. 51 CAP. IV. Certain strictures of the author. What should be thought concerning the various judgments of men. 59 CAP. V. Another ancient Latin version published by the Archbishop of Armagh, by which interpolations were detected. The Greek epistles edited from the Medicean codex by Isaac Vossius. What learned men have thought about the epistles so purged and edited. 60 CAP. VI. The opinion of Daillé, that Ignatius wrote some epistles. That the epistles we have are the same as those Eusebius possessed. That the six mentioned by Eusebius were not written by Ignatius, but were forged by an impostor two hundred years after the death of Ignatius. That the epistle to Polycarp was not known to Eusebius, but was supplanted by another impostor two hundred years after Eusebius. Our opinion. That seven epistles are mentioned by Eusebius, and that all of them were written by the most holy martyr Ignatius himself. 65

PART ONE OF THE VINDICATIONS. Arguments in favor of the epistles of S. Ignatius are brought forward from the testimonies of the ancients and are defended against the exceptions of Daillé. CHAPTER I. Arguments in favor of the epistles of S. Ignatius are either external or internal. The external are from testimonies, the internal from the epistles themselves. 75 CAP. II. Testimonies in favor of the epistles of S. Ignatius. Which are so arranged that no century lacks its testimonies, from the second, in which they were first born, to the fifteenth, in which the epistles were printed. 76 CAP. III. Arguments in favor of S. Ignatius, taken partly from witnesses, partly from testimonies. From the number, antiquity, and sequence of the witnesses. From the general and particular indication of the testimonies. 96 CAP. IV. The argument of the adversaries from testimonies against the Ignatians is expunged. That the Stichometry is not that of the patriarch Nicephorus. And that both Nicephorus and Anastasius admitted the Ignatian epistles. That the author of the Stichometry does not condemn the Ignatian epistles. Defense of the response of Hammond. That the supposition is not proved from the mere title of apocrypha. Nor from the remainder who are enumerated with Ignatius. Concerning the judgment of the ancient Church on the Shepherd of Hermas. The consensus of Nicephorus and Gelasius is appealed to in vain. The decree published under the name of Gelasius does not seem to be his. Defense of Ussher is vindicated against the objections of Daillé. Our response added to those of Hammond and Ussher. That in the Stichometry under the name of Ignatius, not the epistles but the [books] are understood. A brief dissertation concerning the indices and also concerning the didascalia and the apostolic constitutions. 102 CAP. V. The testimony of S. Polycarp is vindicated from exceptions. That neither faith nor force is lacking to it. The authority of the epistle to the Philippians is accepted by all. The so-called Stichometry of Nicephorus does not detract from its authority. The latter part of the epistle is no less genuine than the former. That our testimony has been sprinkled with falsehood is an open calumny. The highest particle does not contradict the former ones. The force of the testimony is defended. It is shown that no other epistles of Ignatius could have been meant by Polycarp than those we possess. 133 CAP. VI. The testimony of S. Irenæus is liberated from objections. It is frivolous and absurd to think that it was cited from elsewhere than the epistle to the Romans. There is no empty distinction between having said and having written. No apophthegms of Ignatius are mentioned by the ancients. It is asserted without any reason that Irenæus was ignorant of the epistles of Ignatius. The negative argument against the testimony of Irenæus has no force. 150 CAP. VII. The testimonies of Origen are vindicated from objections. 1. They are not fruitless, because they refute the errors of Daillé regarding the age of his impostor and the hallucination of Eusebius: and furthermore because they thoroughly overthrow the negative argument. 1. They are not false. The work on the Song of Songs is by Origen himself; not by a Latin author, but an interpreter, and indeed Rufinus. The homilies on S. Luke are by Origen himself, not by a Latin author, but an interpreter, and indeed Jerome. 169 CAP. VIII. The authority of Eusebius is defended. He was not a midwife to the Dailléan impostor. He correctly applied the testimonies of Polycarp and Irenæus. He was not ignorant of the testimonies of Origen. S. Athanasius was not deceived by Eusebius. Nor did he cite Ignatius in the way that Salmasius and Blondel did. Hammond is criticized in vain and undeservedly. 185 CAP. IX. The testimonies of S. Chrysostom are vindicated from objections. The first is in the panegyric from the epistle to the Romans. Chrysostom neither ignored nor despised the epistles of Ignatius. He extracted the sentiment not from the Acts, but from the epistle. Cyprian is praised by Chrysostom. The second is from the epistle to Polycarp. The oration, that there is one author of the Old and New Testament, is ascribed to Chrysostom. The conjectures of Savilio and Ussher are answered. 193 CAP. X. The age of Pseudo-Dionysius is elicited. The opinion of Daillé is proposed and refuted. Very many Catholics believed him to have been the true Areopagite before A. D. 630. The author, whoever he is, published his books long before A. D. 520. It is proved by many that he lived in the fourth century. Finally, it is probable that he wrote in the last days of Eusebius. 199

PART TWO OF THE VINDICATIONS. Arguments in favor of the Ignatian epistles are brought forward, drawn from the epistles themselves, and the objections of Daillé are refuted. CHAPTER I. Arguments in favor of the Ignatians drawn from the epistles themselves are brought forward. S. Ignatius wrote about A. D. 107. The matter of the epistles in general, considered for that age, is extremely fitting. The writings of impostors are accustomed to reek of the customs of their own age. Nothing in these epistles looks to later times. It is certain that there were bishops in Asia when S. Ignatius was led to martyrdom. The author of the epistles describes bishops and presbyters in such a way that what he says of them fits that age, but not a later one. Two heresies were especially powerful in the time of Ignatius, one which asserted Christ to be a man in appearance, the other which asserted him to be a mere man. Ignatius alone pricks these two, and [proclaims] Christ simply the Word. The tradition of apostolic doctrine in the epistles, and the unwritten traditions mentioned in later centuries, are not contained therein. Many other things are handed down in them which savor of no other age than that of Ignatius. Nothing proves any writing a supposition more certainly than the violation of times. Various examples of this matter. Forged works generally betray themselves by the timing of events. The epistles of the Socratics edited by Allatius are convicted of falsity from that fact. The confused treatment of matters by Daillé is reprehended. 269 CAP. II. The argument of Daillé drawn from time is refuted. Ignatius named no heretic; Clobius, or Cleobulus, was a heretic of the first century. The famous passage of S. Jerome is explained at length and defended against the importunate conjectures of Daillé. Ignatius did not write against Theodotus, but condemned his heresy in Ebion. 282

^A CAP. III. — The argument derived from Valentinus’ Sige is proposed. Daillé’s introductory conjectures are refuted. There is vain dispute concerning the various readings. The prudence of the interpolator is wrongly invoked. Bad faith is undeservedly ascribed to Petavius. The silence of Irenaeus is expunged by the silence of Eusebius. 292

^A CAP. IV. — The first assertion, that those words *ouo apo siges* strike at the heresy of the Ebionites, is proved from what precedes and follows. They are an explanation only of *ouo apo siges*. The opposition between *Logos* and *Sige* is most frequent. Petavius’ exposition is defended. The objection concerning a cold locution is rejected. Similar explanations of the ancient Fathers are brought forward. The twin passage of S. Augustine is vindicated, and it is strengthened by another from Fulgentius. That the locution is not empty. *Ou apo siges* does not contradict the Patavian sense. 'Ex *siges* is not ill rendered as "after silence." 298

^B CAP. V. — Second assertion, that those words do not pertain at all to Valentinus. The Valentinians never said that Sige brought forth the *Logos*. In the school of Valentinus, only *Nous* [was born] from Bythos and Sige, and was therefore called *Monogenes*. The *Logos*, however, because he was not from Bythos and Sige, is termed a diminishment, and was a blind *Aeon*. The genealogy of the *Aeons* is incorrectly represented by Blondel. A fragment of the Valentinian [doctrine] in Epiphanius is explained. The passage of Cyril of Jerusalem is discussed. Daillé’s distinction between mediate and immediate production is exploded. The words of Ignatius are poorly reconciled with the tenets of Valentinus. All of Daillé’s arguments are answered point by point. The genuine explanation of the Ignatian passages is returned. The exposition of the adversaries is shown to be distorted. 307

^B CAP. VI. — Third assertion, that this heresy was older than Valentinus, and accepted by the ancient Gnostics. The same is asserted by Irenaeus, Tertullian, Epiphanius, and Theodoret. It is shown that Bythos and Sige were among the combinations of the ancient Gnostics, against Blondel. It is proved that they derived both *Nous* and *Aletheia* from Bythos and Sige, and from *Nous* [there came] *Anthropos* and *Logos*, against Daillé. Three arguments of Daillé’s brought to the contrary are refuted. 321

^C CAP. VII. — The fourth assertion is proposed, [to show] that it cannot be proved for certain that the errors of Valentinus himself were completely unknown to Ignatius. That it was possible for Ignatius to have known them is proved by comparing the age of Valentinus with that of S. Polycarp. It is denied that Valentinus lived after Anicetus. The passage of Tertullian is examined. Blondel’s argument is answered. The antiquity of the Valentinian heresy is proven from the monuments of the ancients. The age of Basilides is debated with Daillé. It is shown that he taught his heresy before the reign of Hadrian. The testimonies adduced by Daillé are answered at length. 334

^C CAP. VIII. — The four final arguments for the violation of time are answered. The author of the epistles suspected nothing of Constantine’s Christianity. The word *Leopardus* does not diminish the antiquity of the epistle to the Romans. Daillé’s figments concerning the appellation of a certain order of soldiers. It is shown against Bochart that the word *Leopardus* was in use before the age of Constantine. The reception of penitents does not prove the novelty of the epistles. The opinion of Albaspinaeus is debated. It is wrongly asserted that Onesimus, whom Ignatius preceded at Ephesus, had died during the time of the Ignatian martyrdom. The various opinions of certain people concerning Onesimus do not prove it. 348

^D CAP. IX. — Matters alien to the virtues of S. Ignatius are purged. No heresy is found in his epistles. No irreverence towards the Holy Scriptures. Apocrypha are often cited by the most ancient writers. Casaubon’s double response is brought forward, and both [parts] are established by many [examples]. The epistle of S. Ignatius to the Romans is vindicated from the objections of Daillé. The fortitude, constancy, and magnanimity of the martyrs are defended, and explained by many sentences of the Fathers and of Christian heroes; Ignatius’ words are shown to be consonant with their deeds. 357

^D CAP. X. — The veracity of S. Ignatius is defended. What *koia*, *e*, is, is explained. The singular nature of S. Paul’s epistle to the Ephesians is described. The true reading of the author and of the interpolator is asserted. The author of the epistles does not say that he saw Christ in the flesh. All Greek codices, and the excerpts of the ancients *oida*, do not acknowledge *ouk oida*. Rufinus and the librarians are poorly said to have corrupted the text. The authority of Jerome in translating Greek is not such that it calls the credit of all Greek codices into doubt. Hugo Grotius’ explanation is defended. What is held in the epistle concerning the star seen by the Magi is not rashly written. Many in the Church have followed the same. It is not poorly asserted that Christ ate and drank after the resurrection. 374

^D CAP. XI. — It is hard to believe that some Docetae abstained from the Eucharist. The Simonians did not vanish immediately after the death of Simon. It does not appear that Ignatius said the Romans could easily rescue him from execution. Nor, if he did say it, does it call his veracity into doubt. S. Ignatius could have promised the opportunity of writing a second epistle to the Ephesians. The redemption from the vexation of soldiers, and the faculty of free custody, customed to be procured by the Churches for confessors, is described at length. The modesty of the martyr, both towards the Trallians and towards Polycarp, is defended. 386

CAP. XII. — Arguments taken from the diction are refuted. The true notion of the word *theophoros* among the ancients. That word was attributed to S. Ignatius while he was among the living. The discourses of Ignatius held with Trajan are explained. The martyrs were called by pagans *kakhodaimones*, that is, unhappy or unfortunate. The fable of S. Ignatius received in the arms of Christ as a boy is far later than this title. Another tradition, contemporary with that fable, [is] unknown to the ancients. Anastasius and Metaphrastes first mentioned the fable itself. The fables seem to have been born in the age of Ignatius, patriarch of Constantinople. Our Ignatius does not call presbyters *hiereas*. 398

CAP. XIII. — The master argument is discussed. Its foundation is shown to be placed on the ruins of the presbyterian parts. Four assertions are established concerning the distinct names and offices of the three sacred orders. Assertion I. That very many other writers of the second century observed the same distinction between the words episcopate and presbyterate that our Ignatius observes. Which is proved by the testimonies of the Acts of Ignatius and Polycarp, the Emperor Hadrian, Dionysius bishop of the Corinthians, the martyrs of Lyons (whose testimony is vindicated from Blondel’s chronological objections), Hegesippus, Polycrates, Serapion, the Anonymous author in Eusebius, and the Apostolic Canons. Assertion II. No writer of the second century attributed the name of bishop to a simple presbyter constituted in the second order of the ministry. A manifest reason why Ignatius should chastely observe that distinction. Assertion III. No writer of the second century at all, when he enumerates the grades, or when he speaks of the individual ministers of his own time, attributed the name of presbyter to him who was a bishop. The passages of Papias, Irenaeus, Clement of Alexandria, Polycarp, Pius, and Hermas are examined. Assertion IV. That in the age when S. Ignatius is said to have written, three distinct sacred orders existed in the Church. Which is proved by the testimonies of others, as well as of all those who observed the communion of names in the apostolic writings. Daillé’s effuse oratory is curbed. 409

CAP. XIV. — No words show that this writer lived long after Ignatius. Compound words do not smell of imposture. Examples from the New Testament, Clement of Rome, and Cicero. They are not poetic. If any are rare or new, they suit Ignatius perfectly. The number of words [used] by *ethos*, by the example of Xenophon, by *physis*, is defended by the common use of all. The immodesty of the words is refuted. The conjecture concerning a fabricator is rejected. The usage of the words *physis* and *adein* is defended. Some phrases are explained and defended. 441

CAP. XV. — The Ignatian imitation of the Apostle is not [a sign of] *an*. The word is familiar to the Greeks, and so used by Ignatius a few times that it is praised by Chrysostom. The censure of Arruntius is rejected. In the word *isophozos* there is no imitation of the apostle. What *isophozos* is, and what *anexikakian* is, is taught, as well as *peripatous*. Some phrases used quite often are defended. Apostolic irony is by no means expressed by Ignatius. 453

DISSERTATIO D. LE NOURRY on the true, interpolated, and supposititious epistles of S. Ignatius. 471

PART ONE. On the true epistles of S. Ignatius. CHAPTER ONE. The state of the question and the analysis of the genuine epistles of Ignatius is proposed. CAP. II. The various opinions of writers concerning these epistles; certain things to be observed are premised, and the method by which the true sentence will be defended. 476 CAP. III. The first argument is proposed, drawn from those things which the adversaries feign. 477 CAP. IV. The second argument, taken from the testimony of Polycarp, is vindicated from the exceptions of the adversaries. 479 CAP. V. The third argument from the authority of Irenaeus, which is vindicated from the exceptions of the adversaries, is taken. 483 CAP. VI. The fourth argument, taken from the testimony of Origen, is vindicated from the exceptions of the adversaries. 487 CAP. VII. The fifth argument, taken from other innumerable writers, whom the adversaries admit to have adjudged the epistles to Ignatius, is taken. 493 CAP. VIII. The objection taken from the testimony of Nicephorus and Anastasius is answered. 501 CAP. IX. The negative argument, taken from the customs of certain Churches, is refuted. 505 CAP. X. Another negative argument, deduced from the silence of authors, is refuted. 509

CAP. XI. It is proved from the very epistles that Ignatius of Antioch is truly their author. 514 CAP. XII. Dallæus's objections, drawn from the heretics and heresies mentioned by Ignatius, are solved. 515 CAP. XIII. That there is nothing falsely feigned in these epistles beyond the faith of the times. 523 CAP. XIV. That nothing occurs in these epistles which is foreign to the person, character, or piety of Ignatius. 526 CAP. XV. That nothing was stated falsely or rashly in these epistles. 528 CAP. XVI. That the wisdom and modesty of Ignatius are not compromised in these epistles. 532 CAP. XVII. That the style of these epistles is entirely Ignatian. 534 CAP. XVIII. The terms "bishop" and "presbyter" are used by Ignatius in no other sense than that of the apostles and apostolic men. 535 CAP. XIX. That there are no words in the epistles of our author which are not Ignatian. 539 CAP. XX. That there are no corrupt imitations of Paul in these epistles. 540 CAP. XXI. That there is no corrupt imitation of Paul in the inscriptions or the repetitions of the epistles. 542 CAP. XXII. That Ignatius is truly the author of the epistle to Polycarp which we now have. 544

PART SECOND. — On the interpolations of the genuine epistles of Ignatius, and on other epistles falsely ascribed to him, and their authors. CAPUT PRIMUM. — On the interpolations of the epistles of Ignatius. 547 CAP. II. — On other epistles ascribed to Ignatius. 548 CAP. III. — It is proven that all these epistles are false and supposititious. 551 CAP. IV. — On other Latin epistles inscribed with the name of Ignatius. 553 CAP. V. — Who were the interpolators of the genuine epistles of Ignatius, and the authors of the adulterated ones. 554

PART THIRD. — On the editions and versions of all the epistles of Ignatius, both genuine and adulterated, and on various notes and observations upon them. CAPUT PRIMUM. — On the editions and versions of the epistles of Ignatius. 555 CAP. II. — On various notes and observations upon the epistles of Ignatius. 557 CAP. III. — Certain new observations on the epistles of Ignatius. 559 Proœmia Gallandii to the epistles of S. Ignatius and his acts of martyrdom.

CAPUT PRIMUM. — S. Ignatius wrote seven epistles. There is a double exemplar of these; one sincere, the other interpolated. Omitting the latter, we treat of the former, the principal editions of which are proposed. The best of all is that of Thomas Smith. 565 CAP. II. — The edition of Thomas Smith committed to press, with the editor's scholia omitted: in their place, are first set forth the integrated excerpts from the ancient Fathers, taken from the genuine epistles; then follows the fragments of the same epistles, as many as exist in the Rupelucaldian Damascene Parallels. By the help of these, the sincere text is either confirmed, or corrected, or even sometimes supplied. 568 CAP. III. — The opinion of Simon and Tentzel concerning the Medicean manuscript codex. Whence Suicerus drew the Ignatian [material] which he inserted into his Thesaurus. Interpolated, or even supposititious epistles, which some learned men have at times incorrectly held to be sincere. The edition of the epistles inscribed to the Romans, which Clericus undertook to prepare, is held to be not very trustworthy. 571 CAP. IV. — Who have defended the integrity of these epistles above others. The recent hater of them, Oudin, is sharply chastised by the distinguished Mamachi. Heumann, likewise generally a follower of Oudin, is criticized; his objection concerning Latin words mixed into the Greek text is refuted. The epistles[were] written by Ignatius at the time he was sent from Antioch to Rome to be consumed by martyrdom. 575 CAP. V. — On the sincere Acts of the Ignatian martyrdom first edited by the distinguished Theoderic Ruinart. Both of their ancient interpreters are added; their integrity is asserted in a few words. 578 CAP. VI. — On the time at which the holy martyr is thought to have suffered; two more celebrated opinions are current, of which one assigns his martyrdom to the year 116, the other to 107. The latter appears to be preferable to the former: and thus the Ignatian epistles are considered to have been written in the year 107; the Acts of the martyrdom, in truth, are thought to have been committed to writing in the following year, 108. 579

LUMPER'S DISSERTATION on the doctrine of S. Ignatius. Article I. — Dogmatic observations on the genuine epistles of S. Ignatius. 585 Article II. — Moral observations. 598 Article III. — Disciplinary observations. 600 H. DENZINGER'S CRITICAL DISQUISITION on the integrity of the received text of the epistles of S. Ignatius. I. — The cause and status of the controversy. 601 II. — What has been established thus far regarding this question by the learned. 601 III. — Evidence taken from the doctrine of Christ the Lord. 603 IV. — Evidence taken from the doctrine of the episcopal power. 607 V. — Evidence from the diversity of style. 608 VI. — Evidence taken from the connection of sentiments. 609 VII. — Evidence taken from other internal reasons. 613 VIII. — Evidence taken from authorities. 615 IX. — That the Syrian who transcribed the Curetonian Ignatius excerpted the text, which did not differ from ours. 619 X. — That the Curetonian Syriac truly transmits only excerpts composed for ascetic use. 621

GENUINE EPISTLES OF IGNATIUS PREFACE of C. J. HEFELIUS. — I. — On the seven epistles of S. Ignatius. 625 II. — On the Acts of the martyrdom of S. Ignatius. 639 EPISTLE TO THE EPHESIANS. 643 I. — Praise of the Ephesians for the embassy sent to him. Praise of Onesimus. 643 II. — Praise of the remaining legates. Exhortation to obedience toward the bishop and presbyter. 645 III. — Driven by love, without any arrogance, I exhort you to unity. 645 IV. — Presbyters, imitate unity with the bishop. Praise and utility of this unity. 647 V. — You should regard the bishop as Christ himself. Onesimus praises you in this matter. 647 VI. — Beware of heretics; Christ, God-become-man, is the one physician. 649 VII. — Do not be seduced. You are great and spiritual, I am the least. 651 VIII. — To false teachers you have not lent your ears, [but] are temples of God. 651 IX. — Pray for others, be mild, humble, etc. 653 X. — The times are now very late; let us fear the Lord; pray for me. 653 XI. — Praise of the Ephesians. Martyrdom impending. 655 XII. — Assemble more often for the worship of God. 655 XIII. — Hold fast to faith and love, and show yourselves Christians by your works. 655 XIV. — Let us profess the Lord not only by speaking, but by being silent. 657 XV. — Those who corrupt the faith with false doctrines will go into eternal fire. 657 XVI. — Beware of the false doctrines of the heretics. 657 XVII. — The glory of the cross. The nativity and baptism of Christ. 659 XVIII. — Three mysteries of a cry. 659 XIX. — I will write to you again. 661 XX. — Pray for me and farewell. 661

EPISTLE TO THE MAGNESIANS. 661 I. — Cause of the epistle and pious vows. 663 II. — I rejoice in your legates. 663 III. — Honor your youthful bishop. 663 IV. — Some improperly act without a bishop. 665 V. — Death is proposed to such, because they do not have the character of Christians, [their] behavior, and do not die to their desires. 665 VI. — Keep concord. 667 VII. — Do nothing without the bishop and presbyters; be one temple of God. 667 VIII. — Beware of the false doctrines of those who judaize. 669 IX. — Let us live with Christ. 669 X. — Do not judaize. 669 XI. — I write these things not as one chastising, but as one warning you. 671 XII. — For you are better than I. 671 XIII. — Be confirmed in faith and union. 671 XIV. — Pray for me and for the Church of Syria. 671 XV. — The Ephesians and other Churches greet you. 673

CONTENTS OF THIS VOLUME

^A EPISTLE TO THE TRALLIANS. I. — Your fame has become known to me through Polybius. 675 II. — Be subject to the bishop, presbyters, and deacons. 675 III. — Honor the deacons, the bishop, and the presbyters. 677 IV. V. — I have need of humility and gentleness. I will not impart sublime doctrines to you. 677 VI. — Abstain from the poison of the heretics. 679 VII. — Guard yourselves from heretics. 679 VIII. — Be fortified against the devil’s snares with gentleness, faith, and love. 681 IX. — Do not listen to those who speak without Christ. The history of Christ. 681 X. — If Christ did not truly suffer, I bear chains in vain. 681 XI. — Flee the deadly plantations of the Docetists. 683 XII. — Remain in unity and love. 683 XIII. — Farewell, pray for the Church of Syria, etc. 683

EPISTLE TO THE ROMANS. I. — I hope to see you, though bound. 685 II. — Do not prevent my martyrdom. 687 III. — Pray rather to God that He may supply me with strength for martyrdom. 687 IV. — Let me be ground by the teeth of wild beasts, that I may be found the bread of Christ. 689 V. — I desire to die. 689 VI. — By my death I shall attain the true life. 691 VII. — I desire to die, for my love has been crucified. 693 VIII. — Show me favor. 693 IX. — Pray for the Church of Syria. A greeting. 695 X. — Conclusion. 695

EPISTLE TO THE PHILADELPHIANS. I. — Praise of the bishop. 697 II. — Hold to union with the bishop, and flee evil doctrines. 697 III. — Flee schismatics. 699 IV. — Use one Eucharist. 699 V. — Pray for me, who flee to the Gospel and the bishops. Honor also the prophets of the Old Testament. 699 VI. — Yet do not admit Judaism. 701 VII. — I have urged you toward unity by the impulse of the Holy Spirit. 701 VIII. — Strive for unity. Christ is in place of the documents. 703 IX. — The Old Testament is good, the New Covenant is better. 703 X. — Congratulate the Antiochenes on the restoration of peace. 705 XI. — I thank you for receiving my companions kindly. The brethren at Troas greet you. 705

EPISTLE TO THE SMYRNAEANS. I. — Glorify God for your faith. 707 II. — Christ truly suffered in the flesh. Against the Docetists. 707 III. — Christ was in the flesh even after the resurrection. 709 IV. — Beware of these heretics. If Christ had not truly suffered, neither would I suffer. 709 V. — The danger of the error of the Docetists. 711 VI. — He who does not believe in the blood of Christ will be judged, even if he were an angel. These heretics also lack virtues. 711 VII. — These heretics abstain from the Eucharist, denying that it is the flesh of Christ. Let us turn away from them. 713 VIII. — Let nothing be done without the bishop. 713 IX. — Honor the bishop. You have refreshed me in all things. 713 X. — You received my companions kindly; your reward shall not be lacking. 715 XI. — Send a legate to the Antiochenes for the restored peace. 715 XII. — Greetings. 717 XIII. — Greetings. 717

EPISTLE TO POLYCARP. I. — Praise and exhortation. 719 II. — Continuation of exhortations. 719 III. — Continuation. 721 IV. — Continuation. 722 V. — What the bishop should counsel spouses, the celibate, and those betrothed. 723 VI. — Duties of the Christian flock. 725 VII. — Send a legate to the Antiochenes concerning the restored peace. 725 VIII. — And let other Churches send legates or epistles to Antioch. Greetings. 725

INTERPOLATED EPISTLES. Notice. 729 1. Epistle to the Ephesians. 729 2. To the Magnesians. 757 3. To the Trallians. 777 4. To the Romans. 801 5. To the Philadelphians. 817 6. To the Smyrnaeans. 839 7. To Polycarp. 857

SUPPOSITITIOUS EPISTLES. Epistle of Mary the proselyte to Ignatius. 875 Epistle of Ignatius to Mary the proselyte. 881 Epistle of Ignatius to the Tarsians. 887 — Of the same to the Antiochenes. 897 — Of the same to Hero the deacon of Antioch. 909 — Of the same to the Philippians. 919 — De Baptismo. 941 — Of the same to St. John the Apostle and Evangelist. 941 — Of the same to the same. 943 — Of the same to St. Mary the Virgin, Mother of our Lord Jesus Christ. 945 Responsio of the Virgin to this epistle. 915 Elogium of St. Ignatius. 915 Fragments or sentences of St. Ignatius which do not exist in his epistles. 947 Other fragments. 949

EXTRACTS FROM THE EPISTLES OF ST. IGNATIUS, edited in Syriac by the learned Cureton and rendered into Latin by the same. 961 Epistle to Polycarp. 961 — To the Ephesians. 963 — To the Romans. 965

LITURGY OF ST. IGNATIUS. 969

MARTYRDOM OF ST. IGNATIUS. I. — The pastoral care of Ignatius and his desire for martyrdom. 979 II. — Ignatius is condemned by Trajan. 981 III. — St. Ignatius sails to Smyrna. 983 IV. — Ignatius writes to the Churches, especially the Roman. 983 V. — Ignatius is led from Smyrna to Rome. 985 VI. — Ignatius is devoured by beasts at Rome. 985 VII. — Ignatius appears to those sleeping after his death. 987 Martyrdom of St. Ignatius from the old interpretation, found in the Cottonian manuscripts and first edited by J. Ussher. 987 Relatio of Tiberianus, governor of Palaestina Prima, to the Emperor Trajan concerning the Christians. 991 Relatio of C. Plinius, governor of Bithynia, to the same regarding them. 995 Rescript of the Emperor Trajan concerning the Christians. 993 Sentence of Tertullian concerning this rescript of Trajan. 993

ST. POLYCARP, MARTYR AND BISHOP OF THE SMYRNAEANS. Prolegomena. I. — Concerning the epistle of St. Polycarp. 993 II. — Concerning the martyrdom of St. Polycarp. 1001

EPISTLE OF ST. POLYCARP TO THE PHILIPPIANS. I. — Praise for kindness toward the bound brethren and for firm faith. 1005 II. — Exhortation to virtue. 1005 III. — I do not write these things arrogantly. Paul is your teacher. 1007 IV. — Let us flee avarice; let us teach ourselves, our wives, and widows. 1007 V. — Duties of deacons, young men, and virgins. 1009 VI. — Duties of presbyters and common duties. 1009 VII. — Flee the Docetists, and persevere in fastings and prayer. 1011 VIII. — Persevere in hope and patience. 1011 IX. — Exercise patience through the example of Ignatius. 1011 X. — Exhortation to virtues. 1013 XI. — I am saddened for Valens; beware of avarice. 1013 XII. — Forgive him. May God grant you virtues. Pray for all, even for your enemies. 1013

XIII. — I shall deliver your letters to those in Antioch. I am sending you Ignatius’s letters. 1015 XIV. — I commend Crescens to you. Farewell. 1015 Ancient version of the Epistle of St. Polycarp to the Philippians. 1015 Notice on the subsequent fragments. 1021

FRAGMENTA E RESPONSIONUM CAPITULIS S. POLYCARPO ASCRIPTIS. 1025

CIRCULAR EPISTLE OF THE CHURCH OF SMYRNA CONCERNING THE MARTYRDOM OF ST. POLYCARP.

I. — We write concerning the martyrdom of Polycarp and his companions. 1029 II. — The wonderful constancy of the martyrs. 1029 III. — The constancy of Germanicus. Polycarp’s death is demanded. 1031 IV. — Quintus the apostate. 1031 V. — Polycarp’s retreat and vision. 1033 VI. — Polycarp is betrayed by a slave-boy. Herod, the irenarch. 1033 VII. — Polycarp is found by the persecutors. 1033 VIII. — Polycarp is led into the city. 1035 IX. — Polycarp does not curse his Lord Christ. 1035 X. — Polycarp confesses himself a Christian, and wishes to speak of Christ. 1035 XI. — Neither the threats of wild beasts nor of fire terrify Polycarp. 1037 XII. — Polycarp is condemned to the stake. 1037 XIII. — The pyre is built. 1037 XIV. — Polycarp’s prayer. 1039 XV. — Polycarp is not harmed by the fire. 1039 XVI. — Polycarp is pierced with a dagger. 1041 XVII. — Polycarp’s body is not surrendered to the Christians. 1041 XVIII. — Polycarp’s body is burned. Relics. 1043 XIX. — Praise of Polycarp the martyr. 1043 XX. — Send this epistle to the brethren. 1043 XXI. — The time of the martyrdom. 1043 XXII. — Greeting. Transcribers of the epistle. 1045

POPE EVARISTUS

POPE ALEXANDER I

POPE SIXTUS I

POPE TELESPHORUS

POPE HIGINIUS

POPE PIUS I

POPE ANICETUS I

POPE SOTER

POPE ELEUTHERIUS

ST. MELITO, BISHOP OF SARDIS IN ASIA

§ IV. — On the fatherland of Melito. 1153 § V. — When Melito flourished. 1155 § VI. — On the parents and teachers of Melito. 1157 § VII. — On the erudition of Melito in general, and specifically on his oratory. 1159 § VIII. — On the philosophical erudition of Melito. 1161 § IX. — On the theological erudition of Melito. 1163 § X. — On the chastity of Melito. 1163 § XI. — On the other virtues of Melito. 1165 § XII. — On the prophetic gift of Melito. 1167 § XIII. — Melito is created Bishop of Sardis. 1169 § XIV. — Whether Melito is to be understood by the angel of the Church of Sardis, Apoc. III. 1171 § XV. — On the canon of the Old Testament recounted by Melito. 1175 § XVI. — On the controversy settled in the Church of Laodicea regarding the celebration of the Passover. 1177 § XVII. — On the apology of Melito for the Christians. 1181 § XVIII. — On the death of Melito. 1181 II. — ON THE WRITINGS OF ST. MELITO. 1183 Institution. 1183 § I. — Melito wrote many learned works. Testimonies regarding his erudition. 1183 § II. — Many have given a catalog of books written by Melito. The catalog of Eusebius thereof. 1185 § III. — The catalog of Eusebius is compared with the Hieronymian one. 1185 § IV. — Eusebius is compared with Rufinus. 1187 § V. — Honorius is compared with Eusebius. 1187 § VI. — The catalogs of Eusebius and Nicephorus are compared with each other. 1189 § VII. — Comparison of Trithemius and Eusebius. 1189 § VIII. — Assimilation of the catalogs of Sixtus Senensis with the Eusebian one. 1189 § IX. — Sandius is noted. 1189 § X. — Whether Melito wrote other books beyond those mentioned by Eusebius and Jerome. 1189 § XI. — On the books of Melito concerning the Passover. 1189 § XII. — On the book *On Citizenship and Prophets*. 1191 § XIII. — On the book *On the Lord's Day*. 1191 § XIV. — On the book *On the Nature of Man*. 1193 § XV. — On the book *On the Obedience of Faith and the Senses*. 1193 § XVI. — On the book *On Soul and Body*. 1195 § XVII. — On the book *On the Creation and Birth of Christ*. 1197 § XVIII. — On the book *On Prophecy*. 1197 § XIX. — On the book called *The Key*. 1197 § XX. — On the book *On the Revelation of John*. 1197 § XXI. — On the book *On the Corporeal God*. 1201 § XXII. — On the Apology of St. Melito. 1201 § XXIII. — On the six books. 1203 § XXIV. — Observation on the books of Melito against heresies. On the book *On the Incarnation of Christ*. 1205 § XXV. — On the book *On the Transitus of Mary*. 1205 Fragments of the lost works of St. Melito. 1207 Fragment from the Apology of Melito to Antoninus Caesar. 1225 Spurious works of St. Melito. Book on the Transitus of the Virgin Mary. 1231 Book of the Acts of John the Apostle, written by Leucius, attributed to Melitus the bishop. 1239 Monitum. 1239 Prologue of Melitus on the acts of John the Apostle and Evangelist. 1239 Acts or miracles of St. John the Apostle and Evangelist. 1241

ST. PAPIAS, BISHOP OF HIERAPOLIS. Notitia. 1249 Fragments of St. Papias from the five books of the *Exposition of the Oracles of the Lord*. 1255

ST. QUADRATUS, BISHOP OF ATHENS. Notitia. 1261 Fragment of Quadratus from his *Apology for the Christian Religion*. 1265

ARISTIDES, APOLOGIST AND CHRISTIAN PHILOSOPHER. Notitia. 1267

AGRIPPA CASTOR. Notitia. 1269

ARISTO OF PELLA. Notitia. 1271 Fragments of Aristo of Pella from the *Disputation of Jason and Papiscus*. 1277

ST. CLAUDIUS APOLLINARIS, BISHOP OF HIERAPOLIS AND APOLOGIST. Notitia. 1285 ARTICLE I. — History of his life. 1285 ARTICLE II. — The writings of Claudius Apollinaris. 1288 FRAGMENTS OF ST. CLAUDIUS APOLLINARIS. 1295

ST. HEGESIPPUS. Notitia. 1303 FRAGMENTS OF ST. HEGESIPPUS from the five books of the *Ecclesiastical Acts* (Commentaries). 1307 I. — Regarding the history of the martyrdom of James, the brother of the Lord. 1307 II. — Regarding the kinsmen of our Savior. 1313 III. — Regarding the martyrdom of Simeon, son of Clopas, bishop of Jerusalem. 1317 IV. — Regarding the time when Hegesippus himself flourished. 1319 V. — Regarding his journey to the city of Rome, and regarding the Jewish sects. 1321 VI. — From Book V of the *Commentaries*. 1325

PANTÆNUS. Notitia. 1327 CERTAIN FRAGMENTS OF PANTÆNUS THE ALEXANDRIAN PHILOSOPHER. 1329

RHODON. Notitia. 1331 FRAGMENTS OF RHODON from the work *Against the Heresy of Marcion*, addressed to Callistio. 1333

MAXIMUS, BISHOP OF JERUSALEM. Notitia. 1337 FRAGMENT OF MAXIMUS from his book *On Matter*. 1339

POLYCRATES, BISHOP OF EPHESUS. Notitia. 1355 FRAGMENTS OF POLYCRATES from his epistle to Victor and the Roman Church. 1357

ACTS OF ST. TIMOTHY, BISHOP OF EPHESUS AND MARTYR, BY POLYCRATES. Monitum. 1361 The acts of St. Timothy begin. 1365

ST. THEOPHILUS, BISHOP OF CÆSAREA IN PALESTINE. Notitia. 1365 FRAGMENT OF ST. THEOPHILUS from his epistle on the paschal question, written in the name of the synod of Cæsarea. 1369

ST. SERAPION, BISHOP OF ANTIOCH. Notitia. 1371 FRAGMENTS OF SERAPION. I. — From his epistle to Caricus and Ponticus. 1373 II. — From his book *On the Gospel of Peter*. 1373

APOLLONIUS. Notitia. 1375 FRAGMENTS OF APOLLONIUS from his book *Against the Cataphrygians*. 1381

RELIQUÆ OF MANY ANONYMOUS AUTHORS PRESERVED BY ST. IRENAEUS. Monitum. 1383 The Reliquæ begin. 1385

EPISTLE OF THE CHURCHES OF VIENNE AND LYONS CONCERNING THE MARTYRDOM OF ST. POTHINUS, BISHOP, AND MANY OTHERS. Proemia. 1401 Fragment of the epistle of the holy martyrs of Lyons to Eleutherus, the Roman pontiff. 1405

ORDER OF CONTENTS

Epistle of the Churches of Vienna and Lyons concerning the martyrdom of St. Pothinus and others. 1409

APPENDIX. I. — PASSION OF THE HOLY MARTYRS EPIPODIUS AND ALEXANDER. Admonition. 1453 The passion of the holy martyrs Epipodius and Alexander begins. 1455 II. — PASSION OF ST. SYMPHORIANUS. Admonition. 1461 The passion of St. Symphorianus begins. 1463 III. — ACTS OF THE HOLY MARTYRS ANDOCHIUS, THYRSUS, AND FELIX. 1467

POPE VICTOR I. Notice. 1475 CHRONOLOGICAL-HISTORICAL COMMENTARY ON ST. VICTOR. § I. — The feast day of St. Victor, his era, or the duration of his see. 1475 § II. — Various deeds and writings of St. Victor. 1480 EPISTLES OF POPE ST. VICTOR I. FIRST EPISTLE. — To Theophilus, Bishop of Alexandria. — Concerning Easter and baptism: concerning the accusation and judgment of bishops and concerning the harmony of unanimity. 1483 EPISTLE II. — To the Africans. — Concerning the aforementioned causes. 1487 EPISTLE III. — To Desiderius, Bishop of Vienna. 1488 EPISTLE IV. — The Paracoda to the bishop. 1489

ARCHÆUS, AFRICAN BISHOP. FRAGMENT concerning celebrating Easter on the Lord’s Day. 1491

THEOPHILUS OF ANTIOCH, ATHENAGORAS, TATIAN, HERMIAS. They are only mentioned here; their writings are to be found in the following volume VI.

THE END OF VOLUME FIVE.