PROLEGOMENA
TESTIMONIES OF THE ANCIENTS CONCERNING THE EPISTLES OF ST. IGNATIUS
(Galland., *Veterum Patrum Biblioth.*, t. I, Venice 1765, in fol. p. 245.)I. POLYCARP, *Epist. ad Philippenses*, cap. 13.
A RUFINUS' VERSION: I shall send to you the epistles of Ignatius, and others if there are any that have been transmitted to us, from which you may derive very great benefit; for they contain perfect instruction regarding faith and patience, according to the Lord's precept.
ANCIENT TRANSLATOR: As a certain one of our own said, having been sentenced to the beasts for the sake of his testimony toward God: Since I am the wheat of Christ, and I am ground by the teeth of beasts, that I may be found the pure bread of God.
FROM EUSEBIUS, *Hist. Eccl.*, lib. 3, cap. 36: The epistles of Ignatius, which were sent to us by him, and others as many as we had with us, we have sent to you, as you instructed; which are appended to this epistle. From which you will be able to derive great benefit; for they contain faith and patience, and all the edification pertaining to our Lord.
H. VALESIUS' VERSION: We have sent to you all the epistles of Ignatius which he wrote to me, and which lastly we were able to find among us, just as you ordered us; which we have indeed appended to this epistle (*ad Phil.*). From these you will be permitted to derive great benefit; for they contain faith, patience, and the rest that pertains to the growth of the worship of our Lord.
II. IRENAEUS, *lib. 5 Contra haereses*, cap. 28. FROM EUSEBIUS, *Hist. Eccl.*, lib. 3, cap. 26: As one of our own said, having been sentenced to the beasts by reason of his testimony toward God: That I am the wheat of God, and am ground by the teeth of beasts, that I may be found a pure loaf.
H. VALESIUS' VERSION: As a certain one of our own is said to have spoken, having been condemned to the beasts for the sake of faith in Christ: I am the wheat of God, and I am ground by the teeth of wild beasts and broken into pieces, that I may be rendered pure bread. *Epist. ad Rom.*, cap. 4.
III. THEOPHILUS OF ANTIOCH, as is said, *Comment. in sacr. quat. Evangel.* From the edition *Biblioth. Patrum Paris.* 1644, tom. 1, p. 450, A. "When His mother Mary was betrothed." Why is Christ conceived not of a simple virgin, but of one who is betrothed? First, that by the generation of Joseph the origin of Mary might be displayed; secondly, lest she be stoned by the Jews as an adulteress; thirdly, that by fleeing into Egypt she might have the solace of a husband; fourthly, that His birth might deceive the devil, who supposed Jesus to be born of a married woman, not of a Virgin. *Epist. ad Ephes.*, cap. 19. See below for Jerome's testimony.
IV. ORIGEN, *Prolog. in Cantic. canticor.* From the recent Paris edition, 1740, tom. III, p. 30, D. I remember that one of the saints said, regarding Ignatius by name, regarding Christ: "But my love has been crucified"; and I do not judge him worthy of reproach for this. *Epist. ad Rom.*, cap. 7.
IDEM, *homil. VI in Lucam*, ibid., p. 958, A. (Greek described from the papers of Grabe): "It is well written in one of the epistles of a certain martyr [I refer to Ignatius, the second bishop of Antioch after the blessed Peter, who in the persecution in Rome fought with beasts]: And the prince of this world was unaware of the virginity of Mary."
H. VALESIUS' VERSION: Elegantly it is written in one of the epistles of a certain martyr (I refer to Ignatius, the second bishop of Antioch after the blessed Peter, who in the persecution in Rome fought with the beasts): The virginity of Mary was hidden from the prince of this world. *Epist. ad Ephes.*, cap. 19.
PROLEGOMENA
A Ignatius, who is still celebrated by the speech of many even in our own time, obtained the bishopric of Antioch in the second succession after Peter. Tradition tells that he was sent from the parts of Syria to the city of Rome and given to the beasts for the sake of his witness to Christ. As he traveled through Asia under guard, he would stop in every city and encourage the people of the churches with evangelical exhortations to persist in the faith and to beware of the contagion of the heretics, which even then had begun to sprout up in greater numbers, and to cling more diligently and tenaciously to the traditions of the apostles. For the sake of security, and so that nothing of uncertainty might remain for posterity, he asserted that he had even committed these traditions to writing. B Finally, when he had come to Smyrna where Polycarp was, he wrote from there one letter to the Church of the Ephesians, in which he makes mention of Onesimus their pastor; another to the city of Magnesia, which lies above the Maeander, in which he mentions Dama the bishop; and he writes also to the church that is in Tralles, whose leader he designated as Polybius. Moreover, in that which he wrote to the Roman Church, he entreats them not, by sparing him from his punishments, to wish to deprive him of his hope of martyrdom; and a little later he uses these words: "From Syria," he says, "even to Rome I fight with beasts by land and by sea, night and day," etc. He wrote these and many other things similar to these to the various churches. C But he also wrote to Polycarp, giving him a letter as an apostolic man, and he commends the Church of Antioch to him in particular. Indeed, writing to the Smyrnaeans, he used certain words—from where he assumed them we do not know—in which he speaks thus about the Savior: "But I know that even after the resurrection he was in the flesh, and I believe it. For when he came to Peter and those who were with him, he said to them: 'Take hold, and see, for I am not a bodiless demon.' And they touched him and believed." Irenaeus also knows of his martyrdom, and makes mention of his writings. D Polycarp, too, having advanced further from Smyrna, when he had come to the Troad, sent letters from there to the Philadelphians and to the Church of the Smyrnacans, and privately to Polycarp, their bishop. Since he clearly recognized him as an apostolic man, he commends to him, as a good and faithful pastor, the flock of the Church of Antioch, asking him to take care of it with diligence.
B Idem, in his letter to the Smyrnaeans, speaking of our Savior, records certain words of His, the source of which I do not know. "For my part," he says, "I know and believe that the Lord appeared in the flesh even after the resurrection. And when He came to those who were with Peter, He said to them, 'Lay hold, handle me, and see that I am not an incorporeal spirit.' And immediately they touched Him, and they believed." Irenaeus C makes mention both of his martyrdom and of his letters. But Polycarp also makes mention of these very letters in his letter to the Philippians, saying to them in these words: "I exhort you all, therefore, to be obedient and to practice all that patience which ye saw before your eyes, not only in the blessed Ignatius, and Rufus, and Zosimus, but also in others among yourselves; and in Paul himself, and the rest of the Apostles; being persuaded that all these "ran not in vain," but in faith and righteousness, and that they are in the place due to them with the Lord, with whom they also suffered. For they "loved not the present world," but Him who died for us, and was raised by God for our sake." And subsequently he adds: "You have written to me, both you and Ignatius, requesting that if anyone goes into Syria, he should convey your letters thither. Which I will do, if I find a favorable occasion, either I myself or he whom I shall send to act as ambassador on your behalf."
D But since it is impossible for us to enumerate everyone, as many as have at any time in the first succession of the Apostles been shepherds or evangelists in the churches throughout the world, it is sufficient that we have set down the memory of those alone by name, whose records of the apostolic teaching still remain with us even to this day—as, for instance, of Ignatius, in the letters which we have enumerated. Moreover, he makes mention of both Justin the Martyr and Ignatius, bringing forward testimonies again from what was written by them.
VI. ATHANASIUS, Letter on the Synods of Ariminum and Seleucia, num. 47.
A Ignatius indeed, who was appointed bishop of Antioch after the apostles, and who was a martyr of Christ, writing about the Lord said: “There is one Physician, both carnal and spiritual, made and not made, God in man, true life in death, both of Mary and of God...” But if we, knowing their faith in Christ, are persuaded that the blessed Ignatius also wrote correctly, calling him “made” on account of the flesh (for Christ became flesh), and “not made” in that he is not of the works and created things, but is the Son from the Father, etc. *Epist. ad Ephes.*, cap. 7.VII. HIERONYMUS, lib. De viris illustrib., cap. 16, with the ancient GREEK INTERPRETER.
B Ignatius, the third bishop of the Church of Antioch after Peter the apostle, when Trajan was stirring up persecution, was condemned to the beasts and was sent in chains to Rome. And while sailing, he came to Smyrna, where Polycarp, a hearer of John, was bishop; he wrote one letter to the Ephesians, another to the Magnesians, a third to the Trallians, and a fourth to the Romans. And departing from there, he wrote to the Philadelphians and the Smyrnaeans, and especially to Polycarp, commending the Church of Antioch to him. In which he also places a testimony from the Gospel, which was recently translated by me, concerning the person of Christ, saying (*ad Smyrn.*, cap. 3): “For I myself also after the resurrection saw him in the flesh; and I believe that he is. And when he came to Peter, and to those who were with Peter, he said to them: ‘Behold, touch me and see that I am not an incorporate demon.’ And straightway they touched him, and they believed.” C It seems worthy, since we have made mention of such a man, to set forth a few things from his letter which he wrote to the Romans (cap. 5): “From Syria even unto Rome I fight with beasts, by sea and by land,” etc. And when he had already been condemned to the beasts, in the ardor of suffering, when he heard the lions roaring, he said: “I am the grain of Christ, to be ground by the teeth of the beasts, that I may be found pure bread.” He suffered in the eleventh year of Trajan.Read FRECULPHUS, *tom.* II, *lib.* II, *cap.* 11, and HONORIUS AUGUSTODUNENSIS, *De luminar. Eccles.*, *cap.* 16.
The same, book Against Helvidius, no. 17.
Can I not summon against you the whole series of ancient writers: Ignatius, Polycarp, Irenaeus, Justin the Martyr, and many other apostolic and eloquent men who, sensing these same things against Ebion, Theodotus of Byzantium, and Valentinus, wrote volumes full of wisdom?THE SAME, book 1 Commentary on Matthew 1, 18.
The martyr Ignatius also added a fourth reason why he (Christ) was conceived of a betrothed woman: that his birth, he says, might be hidden from the devil, while he thought that he was brought forth not of a virgin, but of a wife. *Epist. ad Ephes.*, cap. 19.See the testimony of the same Jerome concerning the epistle of Barnabas. See also Freculphus in *Chron.*, *lib.* II, *cap.* 11, transcribing the words of Jerome while omitting his name.
[VIII.]
S. DIONYSIUS THE AREOPAGITE, *lib. De divin. nominib.*, cap. 4, § 12. From the Antw. edit. 1633, p. 565. Although it has seemed to some of our scriptural commentators that the name of "love" (eros) is more divine than the name of "charity" (agape). And the divine Ignatius also writes: "My love has been crucified." Epist. to the Rom., cap. 7. (See the Paraphrase of Pachymeres.)
[IX.]
BASILIUS, or whoever the author may be, *homil. in sanctam Christi generationem*, num. 3. From the Paris edit. 1722, vol. I, p. 598, B. Another argument has also been brought forward by one of the ancients, namely, that the espousal of Joseph was devised in order that the virginity of Mary might remain hidden from the ruler of this world. Epist. to the Eph., cap. 19.
[X.]
JOANNES CHRYSOSTOMUS, *homil. in S. Ignatium martyrem*, num. 5. From the Paris edit. 1718, vol. II, p. 599, D. In the midst of the theater, with the whole city seated above and watching, he (Ignatius) endured his martyrdom, with the beasts set upon him and stirred up, so that under the eyes of all he might raise a trophy against the devil, and make all the spectators imitators of his own struggles; and not only did he die so bravely, but he died with joy. For he was not departing as one who was to be torn from life, but as one being called to a better and more spiritual life, and thus he gladly watched the beasts. Whence is this clear? From the words which he spoke when he was about to die. For when he had learned that this manner of punishment awaited him: "May I have the benefit of those beasts," he said. For such is the way of lovers: whatever they may suffer for the sake of those they love, they accept with joy, and they feel they are enjoying their desire most when what they endure is most severe. And this indeed happened in his case. For he was eager to imitate the apostles not only in death, but also in his readiness. And knowing that they had departed the presence of the council with joy after being scourged, he wished to be like his masters not only in his death, but also in his joy; therefore, he said, "May I have the benefit of the beasts." Epist. to the Rom., cap. 5.
INCERTUS AUCTOR (Unknown Author) apud CHRYSOSTOMUM, *homil. de Legislatore*, num. 4. Ibid., vol. VI, p. 410, C. Therefore, a certain noble man among the ancients—Ignatius was his name—who was adorned with both priesthood and martyrdom, writing to a certain priest, said: "Let nothing be done without your will, nor do you yourself do anything without the will of God." Epist. to Polycarp, cap. 4.
[XII.]
THEODORETUS, *epist. 89, ad Florentium Patricium*. From the Paris edit. 1642, vol. III, p. 966, B.
These things, furthermore, have been handed down to us not only by the apostles and prophets, but also by those who have interpreted their books: Ignatius, Eustathius, Athanasius, Basilius, Gregorius, Joannes, and the rest of the lights of the world.IDEM, *epist. 145, ad monachos Constantinopolitanos*. Ibid., p. 1027, A. And even more ancient than these are Ignatius, and Polycarp, and Irenaeus, and Justinus, and Hippolytus; of whom...
many are not only preeminent among the high priests, but also adorn the choir of martyrs.
IDEM, *dial. Immutab.* 1. Ibid., tom. IV, pag. 33, A. I will show you, moreover, the most celebrated teacher of the Church, and his belief concerning the divine Incarnation, so that you may know what he thought regarding the nature that was assumed. For you have surely heard of that Ignatius, who received the grace of the high priesthood through the right hand of the great Peter, and after having governed the Church of the Antiochians, offered up the crown of martyrdom.... Hear, therefore, the men who proclaim the apostolical doctrine.
Of the holy Ignatius, bishop of Antioch and martyr, from his Epistle to the Smyrnaeans.
Fully persuaded concerning our Lord, that he is of the lineage of David according to the flesh, and the Son of God according to divinity and power: truly born of a Virgin: baptized by John, that all righteousness might be fulfilled by him: truly crucified for us in the flesh under Pontius Pilate and Herod the tetrarch. *Epist. ad Smyrnaeos*, cap. 1.Of the same, from the same Epistle.
For what does it profit me, if anyone praises me, but blasphemes my Lord, not confessing him to be flesh-bearer? He who does not say this, has utterly denied him, being a bearer of a dead thing. *Ibid.*, cap. 5.Of the same, from the same Epistle.
For if these things were done by our Lord in opinion only, then I also am bound in opinion. B Why then have I delivered myself to death, to fire, to the sword, to the beasts? But he who is near the sword, is near God. Only in the name of Jesus Christ, that I might be a partaker in his sufferings, I endure all things, while he who is the perfect man—whom some, being ignorant, deny—strengthens me. *Ibid.*, cap. 4.Of the same, from the Epistle to the Ephesians.
For our God Jesus Christ was borne in the womb of Mary according to the dispensation of God, of the seed of David indeed, but of the Holy Spirit: who was born and baptized, that our mortality might be cleansed. *Ex Epist. ad Ephes.*, cap. 18.Of the same, from the same Epistle.
For you all man by man collectively come together in grace by name in one faith and in one Jesus Christ, who is of the lineage of David according to the flesh, the Son of man, and Son of God. C *Ibid.*, cap. 20.Of the same, from the same Epistle.
There is one physician, both fleshly and spiritual, born of the unbegotten, God in man, true life in death, both of Mary and of God, first passible and then impassible, Jesus Christ our Lord. *Ibid.*, cap. 7.Of the same, from the Epistle to the Trallians.
Therefore, stop your ears when anyone speaks to you apart from Jesus Christ, who is of the lineage of David, of Mary, whowas truly born, truly ate and drank, was persecuted under Pontius Pilate, was crucified and died, in the sight of those in heaven, on earth, and under the earth. A
Of the holy Ignatius, bishop of Antioch and martyr, from the Epistle to the Smyrnaeans. For I myself know and believe that he was in the flesh even after the resurrection; and when he came to those with Peter, he said to them: "Take, handle me, and see that I am not a spirit without body." And they immediately touched him and believed.
Of the same, from the same Epistle. After the resurrection, moreover, he ate and drank with them, as one united to the Father both carnally and spiritually. B
Of the holy Ignatius, bishop of Antioch and martyr, from the Epistle to the Smyrnaeans. They do not admit the Eucharist and offerings, because they do not confess that the Eucharist is the flesh of our Savior Jesus Christ, which suffered for our sins, and which the Father in his goodness raised up. C
XIII. GELASIUS I, *Adversus Eutych. et Nestor.* From the Library of the Fathers, Paris, Vol. IV, Part 1, p. 423, F. Testimonies of the ancients concerning the two natures in Christ. Of Ignatius, bishop and martyr of Antioch, from the Epistle to the Ephesians. "There is one Physician, fleshly and spiritual, begotten and unbegotten, God in man, true life in death, come both of Mary and of God, first passible and then impassible, our Lord Jesus Christ." And after a few words: "All of you, man by man, join together in common, by grace, by name, in one faith and in one Jesus Christ, who was of the race of David according to the flesh, being the Son of Man and the Son of God."
XIV. EPHRAEMIUS, Patriarch of Theopolis, in his Epistle to Zenobius the scholastic of Emesa. From Photius, *Bibliotheca*, Cod. CCXXVIII, p. 778, Rouen edition, 1653. D "What, therefore, is said in the third chapter, both from the words of the Gospels and from those of the apostles, and also from our blessed Fathers, Ignatius the God-bearer, Julius, Athanasius, the Gregories, and Basil, etc."
The same, *On the Sacred Laws of Antioch*, Book III. From Photius, ibid., Cod. CCXXIX, p. 810. Likewise Ignatius, a divine man and martyr, writing his epistle to the Smyrnaeans, uses the article in a similar way.
XV. GILDAS THE WISE, *In the Chastisement of the Clergy of Britain*, near the beginning. From the Library of the Fathers, Paris, Vol. V, p. 409, D. Who among you, like the holy martyr Ignatius, bishop of the city of Antioch, has been crushed by the teeth of lions at Rome after wondrous deeds in Christ for the sake of his testimony? If you were to hear his words, spoken as he was being led to his passion (if your countenances were ever suffused with a blush of shame), you would not only not consider yourselves priests in comparison with him, but not even average Christians. For he says in the Epistle which he sent to the Roman Church: "From Syria even to Rome I am fighting with wild beasts, by land and by sea, by night and by day, bound and chained to ten leopards, I mean to the soldiers who are given to my custody, who become even more savage because of our acts of kindness. But I am being better instructed by their wickedness: yet I am not thereby justified. O the saving beasts that are being prepared for me! When will they come? When will they be let loose? When will it be granted me to enjoy their meat? Which I crave to be prepared more sharply."
and I will invite them to the devouring of me, and I will entreat them, lest perhaps, as they have done to some (refusing to touch them), they may be afraid to touch my body; nay, if they hesitate, I will use force, I will press myself upon them. Grant me, I pray, this favor; I know what is expedient for me; now I begin to be a disciple of Christ. Let envy, whether of human affection or spiritual wickedness, depart, that I may be worthy to attain to Jesus Christ. Let fires, crosses, beasts, dispersions of bones, rending of members, and the punishments of the whole body, and all the tortures devised by the devil’s art be fulfilled upon me, provided only I may be worthy to attain to Jesus Christ... A Christian is not moderate, but perfect; a priest is not base, but eminent, who says: "Now I begin to be a disciple of Christ." Epist. ad Rom., chap. 5. From Rufinus, Hist. eccles., lib. III, cap. 36.
XVI.
Author of the Chronicon Paschale, p. 221, Paris edit. 1688.
That the Lord, after having preached the Gospel for three years, came to the voluntary and life-giving cross, is taught by that Ignatius, the Deifer and martyr, who was the genuine disciple of John the theologian, and who was appointed by the Apostles as bishop of the most holy Church of Antioch. Indeed, he wrote thus verbatim in the Epistle to the Trallians: "For Mary truly brought forth a body, with God dwelling in her, and God the Word was truly born from the Virgin, putting on a body like to us, A susceptible to suffering, without sin. He was truly conceived in the womb (He who forms all men in the womb), fashioning and making for Himself a body from the Virgin, without seed, of course, and without the intercourse of a man; and He was carried in the womb, just as we were carried in time; and He was truly given milk and nourished just as we; and He used food and drink just as we do; and at thirty years of age He was baptized by John, in truth and not in phantasm. And for three years He preached the Gospel, and performed signs and wonders before the false Jews; and under Pilate, governor of Judea, He was judged; He was scourged, He was struck with blows, He was spat upon, He wore a crown of thorns and a purple garment, He was condemned, He was crucified in truth, not in phantasm; He did not die deceitfully, but truly; He was buried, and He rose from the dead." Behold, such a great doctor of the Church openly declares that the Savior preached the Gospel for three years. From the interpolated Epist. ad Trallianos, cap. 10. Cf. Dufresne, in his notes to this passage, warns that the ancient Ignatian interpretation was appropriated by [the interpolator], which, however, the published editions present as somewhat fuller and in some places varied.XVII.
Jobius the monk, De Oeconomia seu Verbo incarnato, lib. VII, cap. 31. In Photius, Bibliotheca, Cod. CCXXII, p. 622.
For the divine Ignatius commemorates that three things were hidden from the prince of this age: the virginity of Mary, C the conception of the Lord, and the crucifixion. Epist. ad Ephes., cap. 19.XVIII.
Leontius of Byzantium, lib. De sectis, Act. III, Ex bibl. PP. Paris. tom. XI, p. 503, C.
Moreover, in those times which are numbered from the birth of Christ until the reign of Constantine, these teachers and Fathers existed: Ignatius Theophorus, Irenaeus, Justin, etc. All of these the heresies which arose after them accept.XIX.
JOANNES Rhetor, in EUAGRIUS, *Hist. Eccl.*, bk. I, chap. 16. A Then also the divine Ignatius, after he had, as he himself desired, obtained the bellies of wild beasts in the amphitheater of the city of Rome as a tomb, etc. *Epist. ad Rom.*, chap. 4.XX.
ANASTASIUS Senior, Patriarch of Antioch, in the book *On the Right Dogmas of Truth*. From the Cambridge College manuscript, in PEARSON, *Vindic. Ignat.*, part I, chap. 2. Clothed in the form of a servant, so that, being God, He might lie hidden from the prince of this world. *Ad Ephes.*, chap. 19.XXI.
ANASTASIUS SINAITA, in the book *Oδηγός* (Guide), chap. 12. Of St. Ignatius, Bishop of Antioch. Suffer me to be an imitator of the passion of my God. *Ad Rom.*, chap. 6.XXII.
ANTIOCHUS, *homil.* cxxiv. From the Paris *Bibl. PP.*, vol. XII, p. 219. Ignatius Theophorus says through his epistle: "Give heed to the bishop, that God also may act toward you." May my soul be in place of those who obey the bishop, presbyters, and deacons; may it be my lot to have a portion with them in God. B *Ad Polycarp.*, chap. 6. The same Antiochus recites the words of Saint Ignatius here and elsewhere, copied from his other Epistles.XXIII.
MAXIMUS, in the *Scholia on Pseudo-Dionysius the Areopagite, On Divine Names*, chap. 4, § 12, p. 613. "My love." One must ask how it is that when Ignatius is speaking with Onesimus, the successor of Timothy, and writing to the Romans, "My love has been crucified," etc.... A proof of this is that it is not attached here; he writes indeed to some, that is, to the Romans; but he writes simply, indeed, the divine Ignatius. *Ad Rom.*, chap. 7. C The same, in *Loc. comm.*, *Serm.* II. From the edition of Combefis, vol. II, p. 534. Of Ignatius. You who are perfect, think perfect things; for to those who wish to do well, God is ready to provide. *Ad Smyrn.*, chap. 11. The same, *ibid.*, *serm.* XLIII, p. 638. Of Saint Ignatius. Even if I be strong in things divine, D I must for that very reason fear more, and be on guard against those who puff me up in vain; for they that praise me, afflict me with scourges. *Ad Trall. interpol.*, chap. 4.XXIV.
THEODORE THE PRESBYTER, in PHOTIUS, *Biblioth.*, *Cod.* 1, p. 3. Why does this book (of Dionysius the Areopagite) cite the epistle of the blessed Ignatius? For Dionysius flourished in the times of the apostles; but Ignatius struggled in the contest of martyrdom while Trajan Augustus was emperor, and he wrote that epistle, which the book mentions, shortly before his death.XXV.
ANDREW OF CRETE, Homily 11, on the Nativity of the B. Virgin. From the Oxford MS. in PEARSON, *Vindic. Ignat.*, part 1, ch. 2.A As the holy man, whose name is Ignatius, says: The virginity of Mary, and her childbearing, and likewise the death of Christ, were hidden from the ruler of this age: three terrible mysteries, which were performed in the silence of God. *Epist. ad Ephes.*, ch. 19.
XXVI.
ANTONIUS MELISSA, *Loc. comm.*, lib. 2, ch. 48.Bear all things, as the Lord bears you; endure all in love; ask for greater wisdom than you possess. Bear the infirmities of all; for where there is more labor, there is much profit. *Epist. ad Polycarp.*, ch. 1.
[IDEM, ibid., lib. 2, ch. 89.]
Stand like an anvil when you are beaten; it is the mark of a great athlete to be beaten and yet to conquer; above all, for God’s sake, all things must be endured, that He also may endure us. *Ad Polycarp.*, ch. 3.
[IDEM, ibid., lib. 2, ch. 23.]
Let slaves not desire to be set free at the public cost; but let them serve all the more for the glory of God, that they may obtain a better freedom from God. *Ad Polycarp.*, ch. 4.
[IDEM, ibid., lib. 1, ch. 14.]
If any one is able to remain in chastity for the honor of the flesh of the Lord, let him remain without boasting; and if he becomes known as being more than the bishop, he is corrupted. But it is fitting for those who marry and for those who are married to make their union with the consent of the bishop, that the marriage may be according to God, and not according to desire. *Ad Polycarp.*, ch. 5.
[IDEM, ibid., lib. 2, ch. 84.]
Patiently endure one another with gentleness, as God does us always. *Ad Polycarp.*, ch. 6.
[IDEM, ibid., lib. 2, ch. 3.]
C Make it your aim not to resist the bishop, that you may be subject to God; and the more you see the bishop keeping silent, the more you should fear him. For every one whom the master of the house sends to manage his own household, we ought to receive as we would him who sent him. The bishop, therefore, it behooves us to look upon as the Lord himself. *Ad Ephes.*, chaps. 5 and 6.
[IDEM, ibid., lib. 2, ch. 67.]
Nothing is better than peace, by which every war is brought to an end. *Ad Ephes.*, ch. 13.
[IDEM, ibid., lib. 2, ch. 19.]
D When Samuel was still a small boy, he was called "the Seer," and was numbered among the prophets. Daniel, while yet a youth, judged certain elders and showed them to be wicked, demonstrating that they were not elders, but utterly lustful. Jeremiah, because of his youth, refused the office of prophesying which God was assigning to him, but hears from God: Do not say, "I am younger"; for to whomever I send you, you shall go. But Solomon the wise, when he was twelve years old, understood the great question regarding the ignorance of the women concerning their children. David the prophet, at once [...]
A a king, a mere youth, is anointed by Samuel to be king.
The editions of Melissa relate that these things were taken from the Epistle to the Magnesians. Things very similar to these exist in the interpolated Epistle to the Magnesians, ch. 3. But it seems rather that Melissa copied these from the Epistle attributed to Mary of Castabala, where they occur almost word for word in chapters 3 and 4.
XXVII.
THEODORUS STUDITES, Catechism CXXVII. From the Biblioth. PP. Paris. vol. II, p. 727, F.
Ignatius the God-bearer also agrees, writing in this sense: "I warn you against the man-shaped beasts, the heretics: whom you must not only not admit, but not even meet, if possible." Epist. to the Smyrnæans, ch. 4. Cotelerius will give a better interpretation of this passage below, no. 30.Same [Theodorus], in Iambics, no. 70. From the Sirmond edition of his works, Paris, vol. V, p. 766.
On Saint Ignatius the God-bearer.
Bearing the love of Christ deep within your heart, You appeared a blessed companion of the Apostles: Eagerly pursuing error in a sharp struggle, You show yourself a second Paul in your epistles.XXVIII.
MICHAEL SYNCELLUS, In Praise of Dionysius the Areopagite. From the Antwerp edition of the Areopagite’s works, vol. II, p. 233.
For the divine Ignatius also writes: "My love has been crucified." C For the divine Ignatius, about to contend in martyrdom at Rome and, by the order of the tyrant Trajan, to be thrown as food to the lions, in about the ninth year of his reign, while he (Trajan) was stirred up against the most pious lovers of Christ, wrote this utterance to the Romans in his epistle. Ch. 7.XXIX.
PHOTIUS, Bibliotheca, Codex CXXVI, p. 306.
He (Polycarp) also reports that he sent the letters of the divine Ignatius to them (the Philippians); and he asks to be informed in return if they have heard anything about him.XXX.
FROM THE ROYAL CODEX 1624. In COTELERIUS, in the Notes to ch. 4 of the Epistle to the Smyrnæans.
From the Epistle to the Smyrnæans of the same Father [Ignatius the God-bearer].
"I warn you against the man-shaped beasts, the heretics: whom you must not only not receive, but if possible, not even meet; but only pray for them, if by any means they may repent." D Ad Smyrn., ch. 4. Theodorus Studites recites almost the same, as we saw just now: in whom, as here, there is an explanation, not a portion of the text, as the learned Cotelerius warns.XXXI.