Genuine Letters

THE EPISTLES OF SAINT IGNATIUS

THE EPISTLES OF SAINT IGNATIUS

(From the edition of Karl Joseph Hefele, *Patrum apostolicorum Opera*, 3rd ed., Tübingen 1847, 8vo.)

PREFACE BY KARL JOSEPH HEFELE

I. CONCERNING THE SEVEN EPISTLES OF SAINT IGNATIUS

I. Regarding the homeland, origin, and birth of blessed Ignatius Theophorus, nothing certain is found among the ancients. In the judgment of Tillemont, this most celebrated bishop of Antioch was of Syrian rather than Greek extraction. From the words of Gregory Abulpharagius (13th c.), learned men have conjectured that Ignatius was a native of Nora in Sardinia, or of Nora in Cappadocia or Phrygia. Metaphrastes and the Greek Menaea, according to the Bollandists, maintain that he was that very little child whom our Savior, in the final year of His preaching, set forth as an example for the apostles who were arguing about primacy, when He said: *Whoever humbles himself as this little child, he is the greatest in the kingdom of heaven.*

That Ignatius was a hearer of the apostle St. John and a fellow-disciple of St. Polycarp is handed down by the Acts of his martyrdom and by some of the ancients. St. Gregory the Great calls him a disciple of St. Peter as well. ^A The Apostolic Constitutions contend that Ignatius was ordained bishop of Antioch by St. Paul. However, many have thought that the governance of the Church was handed over to him by Peter. Petrus Halloixius judges that he was honored with this by John the Evangelist. Eusebius records that Ignatius succeeded Evodius, who had been appointed by the apostles, in the administration of the Antiochene Church, and that he was the second bishop of that city; however, the Apostolic Constitutions (VII, 46) imply that Evodius and Ignatius presided over the Church of Antioch at the same time, the former appointed by Peter, the latter by Paul. Theodoretus, finally, advocates a third opinion, that Ignatius succeeded St. Peter immediately. Baronius and Natalis Alexander conjecture that Evodius and Ignatius presided at the same time, the one over those converted to the worship of the true religion from the Jews, the other over those from the Gentiles; and that these having at length been brought to harmony, Ignatius yielded to Evodius, and again sat after his death.

Concerning the pastoral care of Ignatius, the Acts of his martyrdom speak in chapter 4. Furthermore, these same acts narrate that Ignatius was led by Trajan ^B towards Armenia and Parthia...

and while he was staying at Antioch, he was condemned to the beasts and carried off to Rome.

After a long and dangerous voyage, bound to ten soldiers whom he calls the leopards (13), the holy martyr arrived at Smyrna, where from a conversation held with Saint Polycarp and the legates of the adjacent Churches, he derived immense pleasure, and wrote four epistles—to the Ephesians, Magnesians, Trallians, and Romans.

From Smyrna he came to Troas, where Ignatius devoted his stay of a few days to writing letters to the Philadelphians, the Smyrnaeans, and Polycarp. From there, to use the words of Lumper, he was led to Neapolis, and passing through Philippi, he traveled throughout the whole of Macedonia. At Epidamnus (that is, Dyrrachium) in Epirus, finding a ship soon to depart, he sailed over the Adriatic Sea, and ascended into the Tyrrhenian. When he arrived at Puteoli, he wished to disembark from the ship in order to travel to Rome from Puteoli, following the example of Saint Paul. But driven back into the high seas by a violent wind, he was compelled to sail past that city. Finally, arriving at the Port of Rome, he was greeted by the faithful who had come out to meet him, but he was hurried by his guards to Rome, led into the amphitheater, and exposed to two lions, which devoured him immediately, leaving only the harder bones, which were collected and carried to Antioch, to be cherished like a priceless treasure.

The Acts of his passion in chapters 2 and 7 record that Ignatius was condemned to the beasts in the ninth year of the Emperor Trajan, or 107 A.D., and was crowned by martyrdom at the beginning of the tenth year of Trajan, on December 20, 107.

Pearson devised and championed another opinion in a posthumous dissertation on the year in which Saint Ignatius was condemned to the beasts by Trajan at Antioch (14). To his side joined Antonius Pagius (15), Grabe (16), the Benedictines of the Congregation of Saint Maur (17), and many others.

On the authority of John Malalas, these learned men assert that Trajan, departing for the Parthians towards the end of the year 115, at the time of that earthquake which nearly crushed the emperor, wintered at Antioch, and at the beginning of the year 116 summoned our Ignatius to trial; and that this blessed prelate was crowned with martyrdom at the end of that same year, 116.

It cannot be denied that the greatest masters of chronologies, Henricus Norisius, Antonius Pagius, and William Lloyd (18) proved that Trajan’s Parthian war began in the year of Christ 112. If, therefore, Trajan had only once taken up arms against Armenia and the Parthians, and had only once stayed at Antioch, then Ignatius would surely have undergone his martyrdom after the year 112.

But Tillemont (19) rightly seems to have conjectured that two expeditions, the Armenian and the Parthian, were undertaken by Trajan, an opinion which Edward Corsini (20), a man distinguished in the finer arts of literature, has also confirmed by coins. For, according to Dio and Zonaras, the title of "Optimus" was then first granted to Trajan when, having expelled Parthamasiris and completely suppressed the other petty kings, he occupied Armenia. And therefore, since the name of "Optimus" occurs on many coins struck at Rome in which he himself is called Consul V, it can certainly hardly be doubted that Trajan had subdued Armenia before the year 112 (U.C. 865), in which he assumed his sixth consulship at Rome. Finally, to pass over in silence other arguments of Corsini, another excellent coin of Trajan is held, in which the Caesar himself is called APICT. CEB. TERM. AAK. ПАPO., i.e., Optimus, Augustus, Germanicus, Dacicus, Parthicus, and at the same time his tenth year of empire is seen expressed. Therefore, in the year U.C. 861 (107 A.D.), into which his tenth year of empire falls, Trajan had already received the names of Optimus and Parthicus. A double departure of Trajan into the East must therefore be acknowledged (21), and nothing more serious (22) stands in the way of our believing that Ignatius departed from the living in the year 107.

II. GENUINE EPISTLES OF SAINT IGNATIUS

II. Fifteen epistles are circulated under the name of Saint Ignatius, of which three have reached us only in Latin, and, smelling not at all of Greek, appear to have proceeded not from an interpreter, but from a Latin author: one to the Blessed Virgin, and two to Saint John. The rest, however, survive in Greek.

Of these fifteen epistles, eight are considered spurious by the unanimous consent of the learned: 1) one to the Blessed Virgin, 2) and 3) two to Saint John, 4) one to Maria Cassabolita, 5) one to the Tarsians, 6) one to the Antiochians, 7) one to Hero, deacon of Antioch, 8) one to the Philippians (23).

Of the remaining seven, which were addressed 1) to the Ephesians, 2) to the Magnesians, 3) to the Trallians, 4) to the Romans, 5) to the Philadelphians, 6) to the Smyrnaeans, and 7) to Polycarp, the authenticity is universally acknowledged by the learned in our time.

^A there exist two Greek versions: one shorter, one longer. Almost all critics have affirmed that the shorter version is to be preferred to the longer. Schmidt [(24)], however, and Netzius [(25)], granting to neither version the merit of sincerity, believed that both arose from the alteration of some genuine exemplar [(26)]. But in more recent times, Dr. Karl Meier, a professor of theology at Giessen—who recently passed away—bestowing the palm upon the longer version, contended that while it is not indeed entirely integral and genuine, it is nonetheless far to be preferred to the shorter one [(27)]. But so far was he from achieving this through the applause of learned men that, as far as I know, he did not draw anyone over to his own opinion; many, indeed, having called the matter back into dispute, defended the shorter version. Let us here praise the venerable Richard Rothe [(28)], now at Heidelberg, Arndt of Ratzeburg [(29)], Baur of Tübingen [(30)], and Friedrich Düsterdieck of Hameln [(31)].

Meier attempted to fortify his opinion with three main arguments.

a) In the shorter version, he says, the Nicene doctrine concerning the divinity of Christ is maintained, and therefore it should be considered to have been written in post-Nicene times; the longer version, however, preserves a manner of speaking less decisive on this matter, which is consistent with the apostolic age. But a sharper inspection of both versions shows that the longer version also calls Christ God eighteen times, speaks more definitely about the person of the Holy Spirit, and has used a fuller formula of the Trinity [(32)]; whence it happens that it is rightly to be attributed to later times.

b) The second argument Meier draws from the character of the style, warning that the shorter version bears the nature of a deformed and obscure epitome, to which the longer version ought to provide light with a better text. But on the contrary, many places in the longer version are finally illustrated by the shorter. You may easily see that the former is excessively wordy and lacks gravity of diction. Nor will the sluggish additions and superfluous citations escape you, by which an interpolator has dared to augment the genuine text. No one, however, will think the shorter version to be an epitome, if he considers the succinct and concise speech, pregnant with weighty thoughts, that can distinguish the fervent from the cold and harsh epitome in terms of grammatical ^B regulations less obnoxious to the writer's fervor. Finally, as to the reproach of obscurity, you should consider that to be said only of corrupt places, to which a remedy can most often be applied [(33)].

c) Meier also adduces in support of his opinion an ancient witness, namely the *Chronicon Paschale*, written in the times of the Emperor Constantius (ad a. D. 32, p. 416, Vol. I, ed. Bonn. 1832), in which a passage of the longer version (to the Trallians c. 10) is praised. But we have more ancient witnesses at hand, Eusebius [(34)] and Athanasius [(35)], from whom you may easily conclude that the shorter version was in their hands, because the words cited by them are found in the shorter version only, and not equally in the longer [(36)].

d) Finally, in the longer version, besides bishops, presbyters, and deacons, other orders of the clergy are also named (Philad. c. 4: καὶ ὁ λοιπὸς κλῆρος), which did not yet exist in the Church in the time of Saint Ignatius.

We think, therefore, that the shorter version is rightly to be preferred to the longer, interpolated one.

III. When the epistles of Saint Ignatius again came forth from darkness into light, the first of all to be detected and printed were those three false epistles, written only in Latin, one to the Blessed Virgin and two to Saint John. See above, no. II. Three years later, Jacobus Faber Stapulensis, omitting these epistles—because they were most worthy of all shadows—published eleven others (7 interpolated and 4 false) from the old Latin version in Paris in 1498. But in the year 1536, Symphorianus Champerius of Lyon saw to the editing of those published by Faber, along with three others rejected by him, and a fourth (no less false) to Mary Cassobolita, never before published; and thus at last 15 epistles of Ignatius existed in Latin.

Of these, twelve (7 interpolated and 5 false) were published for the first time by Valentin Hartung Fried, or Pacæus, from a Greek codex of the library of Augsburg at Dillingen in 1557, his name having been changed according to the custom of the age. Andreas Gesner published the same 12 epistles in Greek and Latin (interpreted by Johannes Brunner) from a codex of the library of the distinguished Gaspard von Nydpryck at Zurich in 1559. Since Pacæus's edition was unknown to him, Gesner boasted that he was the first to have published the Greek epistles of Ignatius.

Nearly a hundred years later, the shorter and genuine epistles of S. Ignatius were finally discovered, and Isaac Voss first published them in Greek at Amsterdam in 1646, from a single surviving manuscript of the Medicean library from the eleventh century. He added the ancient Latin version, which responds to the Greek exemplar in almost every detail. James Ussher, Archbishop of Armagh, had published it at Oxford in 1644 from two manuscripts, one at Cambridge and the other from the library of Richard, Bishop of Norwich.

However, since that (unique) Medicean or Florentine manuscript lacked the epistle to the Romans, Voss attempted to restore it to its integrity for his edition, taking it from the interpolated version, guided by the ancient interpreter. But in the year 1689, Theodoric Ruinart made public the epistle to the Romans, which was in perfect agreement with the ancient Latin version, from the parchment codex 1451 of the Royal Library of Paris in his *Acta martyrum sincera*; subsequently, Grabe and Clericus ordered it to be produced. In 1709, the most excellent edition of Thomas Smith was produced at Oxford, which was followed by Ludovic Frey, Richard Russel, Andreas Gallandius, and William Jacobson, whom we have also taken as our guides.

IV. Among those who published defenses for these epistles, no one is ignorant of the eminence of Pearson. Matthæus Larroque, Samuel Basnage, Casimir Oudin, John Daillé, and others, to whom the frequent mention of bishops in these epistles—among other things—was by no means pleasing, set out to attack his work. But to them responded those defending the authenticity of our epistles: Nicolaus Nourry, Remi Ceillier, Thomas Maria Mamachi, and Lumpet. In our own times, especially D. Baur of Tübingen has called the authenticity of the epistles of Ignatius into doubt, contending that they were fabricated at Rome in the middle of the century by a certain forger in favor of the idea of the episcopacy, strongly contradicted chiefly by Dr. Rothe, John Eduard Huther, Friedrich Düsterdieck, and an anonymous author in the journal *Herold des Glaubens*.

V. Listen to what moves us, who are undertaking the matter of the epistles of Ignatius:

1) D. Baur has by no means persuaded us that the occasion alleged for Ignatius’s journey to Rome and the writing of these epistles is a fabrication.

a) For it cannot be doubted that Trajan wintered at Antioch.

b) No one will rightly deny that he condemned Christians to death, especially those who had been denounced and accused. For the emperor had already commanded the proconsul Pliny: "If they are denounced and proven guilty, they are to be punished."

c) The populace, demanding bread and circuses, could in no way be placated better than by the condemnation of Christians to the beasts.

d) That the Emperor sent condemned Christians to Rome to do something pleasing to the Roman populace is in no way contrary to the truth.

e) That Ignatius is said to have met the brethren at Smyrna and at Troas and to have written epistles there is not at all contrary ^B to the cruelty of the guards, of which he himself complains in his epistle to the Romans, ch. 5. For among the Romans, captives shackled to soldiers were permitted to receive friends and converse with them freely. Paul, e.g., preached Christ while in chains (cf. Acts xxviii, 16, 30, 31). Furthermore, Christians very often purchased access to martyrs and those in prison from the soldiers with silver. Pearson, therefore, rightly writes: "Since this was a most ancient custom of the Church, it is clear that the same occurred during the bonds of Ignatius..." In every way, therefore, deacons and others sent by the churches ministered to Ignatius on his journey, and thus, as much as was in them, they redeemed him from the vexations of the soldiers with bribes. From this it is correctly understood what he writes concerning the soldiers, whom he calls leopards: *οἳ καὶ εὐεργετούμενοι χείρους γίνονται* ("who even when treated well become worse"), namely, the more money they received from the faithful for the relaxation of their suffering, ^C the more sharply they would vex the holy martyr at intervals, to extort a greater amount of money and bleed the Christians more copiously. Therefore, since refreshment and redemption from the iniquity of the soldiers so often occurred for Ignatius—and, as Tertullian says, the opportunity for "free custody"—he could easily have composed those epistles that we possess, some of which could have been written in the space of not much longer than one hour, nor is any one of them so long as to require more than three hours.

f) Ignatius, writing to the Romans from Smyrna, did not do anything absurd, as it seems to Baur. For two routes led from Smyrna to Rome, one by sea, the other by land, as V. C. Tafel has well demonstrated. ^D By the terrestrial route...

Ignatius, perhaps because the soldiers had business in Troas and Macedonia, was led (cf. *Acta martyr.*, c. 5); but the letter, without doubt by the maritime route, by a certain light ship, could have been sent to the City before Ignatius arrived at Rome himself. Nor can it be doubted that by the terrestrial route also, that letter, handed over to some other person, could have arrived in Rome more quickly than Ignatius himself, worn out by old age (51).

g) Nor did Ignatius pray unreasonably that the Romans should abstain from any attempt to liberate him. For it was the custom of Christians to strive as much as they were able to liberate brothers who were captured and condemned for the faith, which we learn from the *Const. apost.* IV, § 9; V, §§ 1, 2, from Lucian’s *Peregrinus*, § 12, and from Eusebius’ *Hist. eccl.* VI, 40 (52). Furthermore, it is known that even in the time of the Apostle Paul there were believers in Caesar’s household; but in the time of Domitian, Suetonius reports that Domitilla and Clement, from the family of Caesar, followed the sacred rites of the Christians. Finally, no one is ignorant of the hunger for gold of the Roman magistrates. Therefore, the faithful could easily accomplish something in favor of Ignatius, either by money, or by deceit, or by some other method.

h) That Ignatius departed for the West is clear from the words of St. Polycarp. For in chapter 13 of the epistle to the Philippians we read: "And about Ignatius himself, and those who are with him, make known whatever you may have learned more certainly." But if Ignatius had remained in Antioch and had not come to the West, in no way would Polycarp of Smyrna have written those words to the Philippians, which is easily demonstrated from the geographical location.

Rome ..... Philippi ..... Smyrna ..... Antioch.

Certainly no one from Smyrna would go to the Philippians in order to be informed about what is happening at Antioch; but they could well be informed by the Philippians about what happens in Rome.

i) That Ignatius was condemned to the beasts, St. Irenæus (53) testifies. (See *Testimonies of the ancients* above under no. II.) But Irenæus, the disciple of Polycarp, could in no way be mistaken in this matter.

k) That Ignatius fought with beasts in Rome, Origen (54) clearly teaches. (See *ibid.*, under no. IV.)

l) The Roman journey of Eusebius (55) is also witness. (See where referenced above, under no. V.)

m) Finally, the pronouncement of St. Chrysostom (56) is of great weight, testifying to the Antiochian tradition concerning Ignatius of Antioch. (See his testimony among others, under no. X.)

Let us pass over the testimonies of moderns who have not the slightest doubt about Ignatius’ Roman journey. See, however, ^A what Huterus, I, p. 57-61, wrote against Baur.

2) Ignatius can be proven to have written many epistles by the testimonies of the ancients no less.

a) Polycarp (57) is the first to speak of the epistles of Ignatius: "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... from which you will be able to be greatly profited. For they contain faith and endurance and all edification, which pertains to our Lord." Therefore, those who wish to call the epistles of Ignatius into doubt must, following the lead of Daillé, also declare war on the epistle of Polycarp, a fact that escaped Baur. But who is there who would think that some forger had progressed to such a degree of rashness that, while the holy Polycarp was still living (58), he would attribute false epistles not only to his friend Ignatius, but even to Polycarp himself? Who would believe it?

b) Should one think that Irenæus also, the disciple of Polycarp, did not perceive this double fraud? Yet Irenæus offers testimony to the epistles of both Ignatius and Polycarp.

α) Concerning the testimony of the epistle of Ignatius to the Romans, see the *Testimonies of the ancients* under no. II.

β) But concerning the epistle of Polycarp to the Philippians, St. Irenæus discourses thus: "There is also an epistle of Polycarp written to the Philippians, etc." (59).

c) Friedrich Dürsterdieck employs Lucian of Samosata as a third witness to the Ignatian epistles, who in the dialogue *On the Death of Peregrinus* seems to mock the history of our Ignatius. For Peregrinus (§ 1, 42) is often called *kakodaimōn* (evil-spirited), by which name Trajan also characterized Ignatius (cf. *Martyrdom of Ignatius*, c. 2). Then Peregrinus is described as a bishop (§ 11), and with these words: "bound in Syria" (§ 18). Furthermore, Lucian narrates (§ 13) that the Christians sent subsidies to their captive Peregrinus. Would you not refer these things to the envoys whom the Asian churches sent to Ignatius to offer congratulations (Ign. ad Eph. c. 1, 2, ad Magn. c. 2)? He attacks Ignatius with extreme bitterness for being eager for martyrdom. For he mocks his noble fervor as if it were the madness of vainglory, and when Ignatius had exhorted the churches to send congratulators to Antioch (Ign. ad Philad. c. 10, ad Polyc. c. 7 seq.), conversely, concerning Peregrinus in Lucian, it is thus: "They say that to almost all the famous cities he sent epistles... and he ordained some of his companions as envoys for this purpose, calling them *nekrangëloi* (corpse-messengers) and *nerterodromoi* (couriers of the dead)" (§ 41), but listen again to Ignatius: "it is fitting... to appoint a *theopresbytēs* (God-ambassador)" (Smyrn. c. 11), "*theodromos* (God-runner)" (Polyc. c. 7 (60).

^B Baur contends that our epistles were forged while St. Polycarp was still living. Cf. above § IV.

d) Following Irenaeus, Origen (61) also made mention of Ignatius’ epistles ^A saying: "I remember someone of the saints once said, concerning Christ: 'My own love has been crucified'" (from Ep. of Ignatius to Rom. c. 7). e) Let us add to these witnesses Eusebius (62), who treats not only of the Roman journey of Ignatius but also explicitly of his seven epistles, describing each in a few words and drawing much from the epistles to the Romans (c. 5) and to the Smyrnaeans (c. 3). (For the testimony of Eusebius, see above, col. 11, under n. V.) f) Athanasius (63) also bears witness to the Ignatian epistles (above, col. 15, n. VI). g) Finally, let us hear Jerome (64), who seems to have repeated only the words of Eusebius: "Ignatius, the third bishop of the Church of Antioch after Peter the apostle," etc. (For the rest, see above, col. 16, n. VII). You will find the testimonies of later Fathers, including among them ten testimonies from Theodoret, collected in Gallandius and Cotelerius at the beginning of this volume. EDIT. PATROL.

3) Baur contends that in these letters Ignatius exposes himself in such a way—both by a desire for martyrdom that is more fervent than is just, and by a clashing conjunction of humility and modesty with boastfulness and pride—that you can nowhere uncover the footsteps of an apostolic man, but can easily find a forged personality. Truly, a) A singular heat and agitation of soul, a natural and unaffected manner of presentation, and an all-encompassing sincerity and simplicity display a writer bringing forth his words from his inmost heart, and do not betray a forger (65). Above all, no forger would have written that famous ch. 4 to the Trallians, where Ignatius blatantly testifies how dangerous some pride is to him, as he hastens towards the crown of martyrdom. For in a more fervent desire for martyrdom, a forger would have placed the glory of his hero. b) In truth, it seems not in the least marvelous to us if Ignatius, expecting the crown of martyrdom, burning with a fervent love for Christ, and, in that same way in which Paul was led to Rome, being greeted far and wide by the brethren and adorned with praises, was burning with a certain vehement desire for martyrdom (66). c) Baur thinks he has detected clashing humility in those places where Ignatius calls himself the least and unworthy, and compares himself only to the deacons, not to the bishops; e.g., to the Smyrn. c. 11 and 12; to the Rom. c. 4 and 9; to the Eph. c. 8 and 18; to the Trall. c. 13; to the Philad. c. 4; to the Magn. c. 2. But you will perceive that the same humility was proper to the divine Paul as well, from 1 Cor. xv, 8-10, Eph. iii, 8, and 1 Tim. i, 12-13. d) Boastfulness and pride, unbecoming to an apostolic man, cannot be found in the surname *Theophoros* (God-bearer). For in apostolic times, many of the faithful used such honorific names themselves, such as Blessed Peter, Barnabas, Barsabas Justus, and others. Furthermore, St. Ignatius is not more immodest than the blessed Paul (II Cor. i, 1, 11; v, 11, 21-23; Gal. ii, 11, 17), whom not even his most acerbic critic would wish to call a forged person on account of that.

4) A forger, in self-aggrandizement and commendation, would scarcely have neglected to speak of the need for Ignatius to have words with the Apostle John. But nowhere in our epistles will you find such things (67).

5) Those who think these epistles were produced and forged for the sake of explaining the episcopate do not bring into their counsel the epistle of Ignatius to the Romans, in which no mention of the episcopate is made (68). A forger, certainly, while fabricating his own story at Rome, would have spoken of the Roman episcopate as well. But it must be noted that the author of the epistles did not primarily intend to commend ecclesiastical hierarchy and obedience, etc., toward bishops. For it was a much greater concern for him to exhort the faithful away from the venom of the Judaizing Docetists. For the avoiding of this contagion, then, ecclesiastical unity and the closest conjunction with the bishop is postulated (69).

6) The heresies which blessed Ignatius censures clearly demonstrate that his epistles are to be ascribed to the first times of the second century. Most have believed that two different kinds of heretics (Docetists and Judaizers) were being attacked by Ignatius. Huther (70), however, has well taught that Ignatius sharpened his weapons only against one kind of heretic, namely, the Judaizing Docetists. For if the blessed Father had fought against Judaizers also in their own sense, without any doubt he would have spoken also of circumcision, which is found nowhere in his epistles. Huther, and Dusterdieck following him, command that such advocates of the law be understood as those who are censured in Col. ii, 16 sqq., and whose asceticism seemed akin to Judaism. Dusterdieck (l. c., p. 55) divides this single class of Judaizing Docetists into two families, affirming that they sprang from the errors of Cerinthus. The Magnesians and Philadelphians preserved the elements of both Cerinthian heresies, joining Judaism with a less refined Gnosticism or Docetism (cf. ad Magn. c. 9, ad Philad. c. 6); the Smyrnaeans, Ephesians, and Trallians, however, more imbued with Greek philosophy, had so polished the Cerinthian heresy that, with that Jewish element abandoned, only Gnostic opinions remained.

^A Exceeding the fashion of Cerinthus, and approaching the more severe Docetism of the later Gnostics, they brought it over and cherished it; from which it happens that Ignatius, in his epistles to the Ephesians, the Smyrnaeans, Polycarp, and the Trallians, has attacked Docetism alone. That those heretics, however, were not of the number of the later Gnostics, who flourished in the middle of the second century, is clearly evident from the fact that Ignatius touches only upon Docetism, and does not even touch upon the other errors of the later Gnostics.

7) Finally, it cannot be denied that our epistles have displeased some, not for critical, but only for dogmatic reasons. For whoever denies the divine institution of the episcopate, or the divinity of Christ, or the real presence of the Lord in the Eucharist, must necessarily attempt to diminish the authority of the epistles of Ignatius. But compare what Huther (l. c., p. 12 sqq.) has urged against them.

VI. A few months ago, Mr. William Cureton, an Englishman, made public the ancient Syriac version of three of the epistles of St. Ignatius. In the year 1839, Henry Tattam, most skilled in Coptic literature, traveling through Egypt, discovered in the Syriac monastery of Nitria a most ancient codex, transcribed before the middle of the sixth century, which contained the Syriac version of the epistle of St. Ignatius to Polycarp. Then, aided by public funds, the most learned Tattam traveled to Egypt a second time in the year 1842, and, favored by good fortune, he happened to purchase many other codices of that monastery, among which ^B was also found (from the sixth or seventh century) the ancient Syriac version of three of the epistles of St. Ignatius—to the Ephesians, to the Romans, and to Polycarp—along with many fragments of the Ignatian epistles. With these codices discovered, William Cureton, being most thoroughly acquainted with Oriental literature, hoped that he would render a great service to patristic studies if he were to send that Syriac version to the press and add an English translation, and attempt to provide a Greek text corresponding (though not accurately) to the Syriac version.

When, however, Tattam had brought from Egypt two codices of the epistle to Polycarp, as we have said, one in the year 1839 and the other in the year 1842, Cureton had only the former, because it was the older, transcribed for printing, adding the variant readings of the more recent codex. Furthermore, that very learned man also decided to publish and add to his book a large Syriac fragment of the Martyrdom of St. Ignatius and of his epistle to the Romans, which Cureton himself had discovered in the British Museum in the year 1839. Thus his work appeared in London in 1845 under the title: *The ancient Syriac version of the epistles of saint Ignatius to St. Polycarp, the Ephesians, and the Romans; together with extracts from his epistles, collected from the writings of Severus of Antioch, Timotheus of Alexandria, and others, edited with an english translation, and notes. Also the greek text of these three epistles, corrected ^C according to the authority of the Syriac version. By William Cureton, M. A. London: Rivingtons. Berlin: Asher et Comp. MDCCCXLV.*

Using this book, we have noted in their proper place every major difference between that Syriac version and our Greek text. Cureton attempts to persuade us that that Syriac version corresponds most accurately to the genuine Ignatian text, and that all the things which are found to be more extensive in our Greek text were added and introduced by others. But so far are we from agreeing with him that we cannot but regard the Syriac version as nothing more than an epitome of the Ignatian epistles, composed by a certain Syrian monk for his own pious uses (cf. below the note to ch. 2 of the epistle to the Ephesians), especially since the same codices discovered by Tattam also contain, as Cureton himself admits, many other excerpts from the Ignatian epistles, as well as other ascetic treatises. Furthermore, it often appears from the fact that the connection of ideas in the Syriac version is less tight, that that monk acted not so much the part of a translator as that of an epitomizer. Compare what we have noted for individual passages: to the Ephesians, ch. 3, 8, 9, 14, 19; to the Trallians, in the title and ch. 4; to the Romans, ch. 6; to Polycarp, in the title and ch. 7; and the Martyrdom of St. Ignatius in the title.

VII. Doubts have also been wrongly raised concerning the integrity of the epistles of Ignatius. In particular, everything stated about the episcopate and the divinity of Christ is attributed by some to an interpolator. But: a) There is no external indication of interpolation. b) Passages cited by the ancients are read in the same way in our shorter recension. Cf. above, the testimonies of the ancients. c) A tighter connection of the subject matter and discourse bids farewell to any suspicion of interpolation; for those statements, if displeasing, cannot be extracted without the devastation of the entire discourse as well as its meaning. ^D d) Furthermore, you will find the same manner of style in the rejected as in the approved parts of the epistles. e) The fact that mention of Σιγῆς is made in ch. 8 of the epistle to the Magnesians does not offer an indication of interpolation, as we have demonstrated in our notes to this location. f) Some learned men who, led by polemical causes alone, called the integrity of our epistles into doubt. g) Those who think that our epistles have been interpolated for the sake of the episcopate can in no way explain why the epistle to the Romans alone was not defiled by the interpolator, since they believe that his impious hands did not spare the other six. Those who think them interpolated seem in the most recent days to have obtained very strong testimony to such an interpolation in the Syriac version edited by William Cureton.

^A To speak briefly, the suspicion of interpolation seems not to merit the slightest applause, and I am fully persuaded that such a mediocrity of judgment is not golden. Let the Epistles of Ignatius be as they are, or let them not be.

VIII. The author of the Epistles was not well-versed in the Greek language, and following the impulses of an ardent spirit rather than the rules of grammar, he violated the structure of his periods not once, but frequently interrupted the connection of his speech with interjected sentences, and was unable to express his sublime and profound thoughts with sufficient words; so that you might easily detect him to be a son not of Greece, but of Asia.

IX. Regarding the time at which these epistles were written, two more celebrated opinions are current, one of which favors the year 107, the other the year 116. We, who assigned the martyrdom of Ignatius to the year 107 above in § 1, must believe that the epistles also were written in the same year.

X. Regarding the doctrine of Ignatius, Lumperus, Junius, Heynsius and van Gilse, Mohlerus and others have disputed.

II. CONCERNING THE ACTS OF THE MARTYRDOM OF ST. IGNATIUS.

I. The Acts of the Martyrdom of St. Ignatius were edited in 1647 from a manuscript codex of Caius College by Usher of Armagh, who deserved very well of the holy martyr and his epistles. To this ancient version, the most learned man joined another ^B taken from a most ancient codex of the Cottonian library, in which many absurd and fabulous narratives, taken from later interpolated Acts, are contained contrary to the faith of history.

But in the year 1689, Theodoric Ruinart, a priest of the Congregation of St. Maur, published our Acts in Greek, together with a new Latin version, at Paris from a Parisian manuscript codex, formerly Colbertine, now royal, in his *Appendix to the Sincere and Selected Acts of the First Martyrs*. That this Greek exemplar agrees most closely with the ancient version of the Caius codex is easily evident to anyone from a slight collation.

After Ruinart, Grabius, Ittigius, Smithius, and Jacobsonus especially edited our Acts, having removed the errors that had crept in here and there.

II. These Acts, to speak with Smithius, "were written by those belonging to the household of St. Ignatius, who accompanied him from Antioch as far as Rome, and were present at his final and most glorious contest; many things in the Acts themselves render this most evident." For in these, those who committed them to writing speak thus: 'We, being distressed, were being led away, groaning at the separation from him that was about to happen to us for the sake of the righteous one.' And with a few things interjected towards the end: 'Having been eyewitnesses of these things.'

These, I say, and other things place it beyond all doubt that these Acts were written by the companions of St. Ignatius; and indeed not long after his ^C consummation, and, as is most probable, in the next year; while the things done, together with the plan of the whole journey, remained more faithfully in recent memory.

"That these were Philo and Agathopus, whom the most holy martyr mentions in the epistles to the Smyrnæans and the Philadelphians — the former a deacon of the Church of Antioch, the latter of the Church of Tarsus — can hardly be doubted by anyone, nor ought it to be." Thus far Smithius. Gallandius adds that at least Crocus must be added by name to Philo and Agathopus, who is said to have followed the holy martyr all the way to Rome.

III. Our Acts are considered authentic and genuine by Usher, Dodwell, Ruinart, Grabius, Tillemont, Pearson, Smithius, Cotelerius, Mamachius, Gallandius, Lumperus, Möhler, and others. Dallæus, however, held both the writings of the holy martyr himself and his Acts to be supposititious; but just as the most learned Pearson undertook the defense of the former, so he did the defense of the latter in part II of *Vindiciae Epistularum S. Ignatii*, chap. 12. Besides Dallæus, Oudinus also, Heumannus, and others have attempted to impugn the truth of the Acts; but the most learned man Mamachius, of the Order of Preachers, has utterly overturned their opinion.

Indeed, the arguments of Dallæus and his associates are of no weight.

a) The objections which have been brought forward against the Roman iter and the plan of Ignatius’ journey are futile, as is apparent from those things which we have brought forward above to defend this journey. But the most learned ^D

Tafel’s dissertations on the Via Egnatia have brought new light to our subject; and whoever reads them will be so far from being able to consider the route, by which the holy martyr is said to have been led, a monstrous one, that he will clearly perceive that Ignatius used nothing other than the common Roman road (91).

b) Dallaeus conjectured that the author of the Acts lived long after the time of Ignatius, from the speeches which are represented as having been held by the martyr with Trajan, which that critic thinks our Acts have invented contrary to every semblance of truth and propriety. Pearson (92) has already responded to him, arguing that those speeches certainly disturb neither the accounts of truth nor of propriety. Only one word, *kakodaimōn* (c. 2), used by Trajan, seems to have provided an occasion for that objection, which no one would say was in the least unfitting for the emperor, provided he understood it correctly. For whoever knows what *kakodaimōn* means, and how pagans were accustomed to address Christians in judgment, will easily feel that this is both true and appropriate. *Kakodaimōn*, moreover, as Pearson has shown from many examples, is nothing other than an unhappy man (93). Furthermore, it must be noted that the speeches of Ignatius and Trajan were not reported word-for-word by the writer of the Acts, and that our author used the same license that historians in general claimed for themselves in narrating the speeches of others. But if, for example, in chapter 2, Trajan calls the gods of the Gentiles demons, you will certainly easily perceive that the Christian writer has expressed the mind of Trajan in Christian words.

c) An argument for their authenticity seems to us to be drawn from the fact that these Acts were composed in simple and plain language, and ^B d) they correspond remarkably to those things which we learn from Eusebius and St. John Chrysostom concerning the martyrdom of Ignatius (94). e) Finally, there is nothing read there that conflicts with the history of Trajan (95). Truly, the testimonies of the Ancients for our Acts cannot be found from the first six centuries of the Christian era.

IV. Ussher, Grabe, and others have thought the final part of the Acts of Ignatius to be spurious and attached by a certain interpolator; for causes, as it seems to me, not sufficient.

a) We do not at all deny that the final part of the Acts is missing in the other Latin version of the Cottonian codex, but that this codex is of no authority, sufficiently appears from those things which we said above in § 1; and it is even clearer that that interpreter, once the arrival of Ignatius in the City was narrated, turned from the genuine copy of the Acts to the fables of an interpolator.

Exstat autem posterior illa Actorum pars, a Grabio in dubium vocata, in versione codicis Caiensis, et in Græco exemplari Parisiensi.

b) If you listen to Grabe, those words in c. 7, which in our version sound thus: *Of these we ourselves having become spectators, when in tears we had spent the whole night, and with bended knees and much prayer had besought the Lord that he might make us, weak ones, certain regarding those things which had been done,* etc., appear openly to conflict with one another. For if the spectators themselves, says Grabe, had seen these things with their own eyes, what need was there to ask further certainty concerning them from God? — But Grabe, having wrongly interpreted the Greek text, made this objection; for they were *autoptal* (eyewitnesses) not regarding the death of Ignatius, but desired to be made certain of this, ^B whether his martyrdom was acceptable to God, as Clericus has already warned (96).

c) Grabe contends that it is false that in c. 7 Ignatius is said to have died when the consuls at Rome were, for the second time, Sura and Senecio, i. e., in the year 107. For Grabe, as we have seen above, admitting only one Parthian expedition of Trajan, ascribed the death of the holy martyr to the year 116. We, on the contrary, have thought it safer to accede to the other opinion, which judges that Ignatius departed from the living in the year 107.

d) Ussher’s objection, with the discovery of the Greek copy, has already been omitted by Grabe. Ussher was reading in the Caiensis codex (c. 4): *giving thanks per PRÆCEDENTES litteras, appositas ad ipsas,* etc. From this, the most learned man concluded that the final part of the Acts had been composed by that writer of the fifth century who translated the Greek Acts into the Latin language, and prefixed a collection of the epistles of Ignatius to his copy; Ussher suspected that by those words, *præcedentes litteras*, this preceding collection of epistles was indicated. But the Greek: ... διὰ τῶν ἡγουμένων, γραμμάτων εὐχαρίστων ἐκπεμφθέντων κ. τ. λ. ought to be rendered thus: *and that he might render reward to the Churches, which had met him through their own rulers (ἡγουμένων), giving thanks by letters (γραμμάτων) sent to them (the Caiensis codex wrongly: appositas ad ipsas).* Since the matter is thus, you will easily perceive that Ussher’s objection possesses no force, nor will you doubt the integrity of the Acts, even if perhaps a very few things have been added, either corrupted by the fault of scribes, or by the hands of later ones.

V. The Acts of the Martyrdom of St. Ignatius, interpolated from about the sixth century, Metaphrastes has in Greek for December 20, and from then on in Latin, Surius and the Bollandists, for the Kalends of February; they are in Greek and Latin in the edition of the Apostolic Fathers by Cotelerius.

THE EPISTLES OF SAINT IGNATIUS

SAINT IGNATIUS' EPISTLES

TO THE EPHESIANS

^A Ignatius, who is also Theophorus, to the Church which is at Ephesus in Asia, blessed in the greatness and fullness of God the Father, predestined before the ages to be forever in permanent and unchangeable glory, united and chosen in true passion, by the will of the Father and of Jesus Christ our God, sends greeting in Jesus Christ and in blameless grace.

I. Praise of the Ephesians for the embassy sent by them. Praise of Onesimus.

^B I have received in God your name, much beloved, which you have acquired by a righteous nature, according to faith and love in Jesus Christ our Savior. Being imitators of God, having been quickened in the blood of God, you have performed the work consonant with your nature in perfect fashion. For having heard that I am bound from Syria for the sake of the common name and hope, hoping by your prayer to succeed in fighting with beasts in Rome, that by the martyrdom I may be able to obtain...

Ancient Translator

Ignatius, who is also Theophorus, blessed in the greatness and fullness of the Father of God, predestined before the ages to be always in permanent and unchangeable glory, united and chosen in true passion, by the will of the Father and of Jesus Christ our God, to the Church deservedly blessed existing in Ephesus of Asia, sends greeting abundantly in Jesus Christ, and in immaculate grace.

CAPUT I.

Accepting in God your much beloved name, which you possessed by a just nature, according to faith and love in Christ Jesus our Savior: because being imitators of God, and rekindling yourselves in the blood of Christ God, you have perfectly performed the work that is akin. For hearing that...

I was brought bound from Syria for the sake of our common name and hope, and hoping through your prayer to succeed in fighting with wild beasts in Rome, that by suffering martyrdom I might be able to be a disciple of him who offered himself for us as an offering and sacrifice to God. 14 Since, therefore, I have received in the name of God your whole multitude in the person of Onesimus, a man of ineffable charity and your bishop in the flesh, whom I pray that you may love according to Jesus Christ, and that you may all be like him. For blessed is He who has granted to you, worthy as you are, to possess such a bishop.

15

II. Praise of the rest of the envoys. Exhortation to obedience towards the bishop and the presbytery.

Regarding my fellow-servant Burrhus, your deacon according to God, and blessed in all things, I pray that he may remain for your honor and that of the bishop. And Crocus also, worthy of God and of you, whom I have received as a pattern of the love you bear, has refreshed 16 me in all things; and may the Father of Jesus Christ likewise refresh him, together with Onesimus and Burrhus and Euplus and Fronto, through whom I have seen you all in love. May I have 17 joy of you always, if indeed I be worthy. It is therefore fitting for you in every way to glorify Jesus Christ, who has glorified you, so that you may be joined together in one obedience, 18 being perfectly united in the same mind and in the same judgment, and may all speak the same thing concerning the same matter, 19 so that, being subject to the bishop and the presbytery, you may be in all respects sanctified.

III. Without all pride — led by love — I exhort you to unity.

20 I am not commanding you, as if I were someone. For even if I am bound in the name of Christ, I am not yet perfect in Jesus Christ. For now I am beginning...

to be a disciple, and I speak to you as to my fellow-disciples. For I ought to have been trained by you in faith, in admonition, in endurance, and in patience. ^A But since love does not permit me to be silent concerning you, for that reason I have hastened to exhort you, so that you may concur with the mind of God. For even Jesus Christ, our inseparable life, is the mind of the Father, as also the bishops, who have been appointed throughout the ends of the earth, are in the mind of Jesus Christ. ^B

IV. On the unity of the presbyterate. Whence it is proper for you to concur with the mind of the bishop, which is what you do. For your noteworthy presbyterate, worthy of God, is blended with the bishop as the strings with the lyre. Therefore, through your unanimity and harmonious love, Jesus Christ is sung. And you, each of you individually, become a chorus, so that being harmonious in unanimity, having received the color of God in unity, you may sing with one voice through Jesus Christ to the Father, so that He may both hear you and acknowledge you—by the good works you do—to be members of His Son. It is, therefore, useful for you to be in an immaculate unity, so that you may also always be partakers of God.

V. The praise and utility of this unity. For if I, in a short space of time, contracted such a familiarity with your bishop—a familiarity not human, but spiritual—how much more do I count you happy, who are joined to him as the Church is to Jesus Christ, and as Jesus Christ is to the Father, that all things may be ^C in… the mind of Jesus Christ. But now I have the beginning of learning; and I speak to you as to my teachers. For it was fitting for me to be received by you in faith, in admonition, in endurance, in long-suffering. But because love does not permit me to be silent for your sake, for this reason I have taken the initiative to ask you to concur with the mind of God. For Jesus Christ, our incomparable life, is the mind of the Father; even as they who have been appointed according to the ends of the earth are in the mind of Jesus Christ.

CHAPTER IV. Whence it is proper for you to concur with the mind of the bishop: which is what you do. For your presbyterate, worthy to be named, worthy of God, is so concordant with the bishop as the strings of a lyre. Therefore, in your consensus and concordant love, Jesus Christ is sung. And you, each one, have become a chorus; so that being harmonious in consensus, receiving the melody of God in unity, you may sing with one voice through Jesus Christ to the Father; so that He may both hear you, and acknowledge through what good works you perform, that you are members of His Son. It is useful, therefore, for you to be in an immaculate unity; so that you may also always partake of God.

CHAPTER V. For if I in a small space of time held such a familiarity with your bishop, which was not human but spiritual; how much more do I bless you, who are joined to him as the Church to Jesus Christ, and as ^D even he is united to Christ; and he who is united to Christ is also united to the Father.

^A Let there be harmony in all things, so that Jesus Christ may be one with the Father in unity. Let no one be deceived; if anyone is not within the altar, he is deprived of the bread of God. For if the prayer of one or two has such power, how much more does that of the bishop and the whole Church have? He, therefore, who does not come to the gathering is already puffed up with pride and has separated and condemned himself. For it is written: “God resists the proud.” Let us therefore strive not to resist the bishop, that we may be subject to God.

VI. Regard the bishop as the Lord himself. Onesimus praises you in this matter. ^B And just as long as anyone sees the bishop silent, let him revere him all the more; for whomsoever the master of the house sends to manage his own household, we ought to receive him as we would the one who sent him. It is manifest, therefore, that we ought to regard the bishop as the Lord himself. And Onesimus himself praises your divine order beyond measure, because you all live according to the truth, and because no heresy dwells among you; nor do you listen to anyone more than to Jesus Christ, who speaks in truth.

VII. Beware of heretics; Christ — the God-man — is the one physician. ^C For some are accustomed to carry about the name with wicked guile, while doing certain things unworthy of God, whom you ought to avoid as wild beasts. For they are mad dogs, biting in secret, whom you ought to beware of, as being difficult to heal. There is one physician, both carnal and spiritual, ^D born and unborn, God become in flesh, true life in death, and from Mary and from God, first passible and then impassible, our Lord Jesus Christ.

[VIII. Ne seducamini. Vos estis magni et spirituales, ego minimus.] ^A Let no one therefore seduce you, just as you are not seduced; for you are entirely God's. For when no strife is implicated within you, such as might torment you, then indeed you live according to God. I am the offscouring of you, and I am to be purified by your Church of the Ephesians, which is most famous for all ages. Carnal men cannot work spiritual things, nor can spiritual men work carnal things; just as faith cannot [work] the things of unbelief, nor does unbelief [work] the things of faith. But those things which you perform even according to the flesh, these are spiritual; for in Jesus Christ you perform all things.

[IX. Falsis doctoribus non præbuistis aures, vos, templa Dei.] ^B I have known, however, that some from there have passed through, who possess a perverse doctrine; whom you did not permit to sow among you, but you stopped your ears, so that you would not receive the things disseminated by them, since you are stones of the temple of the Father, prepared for the building of God the Father, lifted up on high by the crane of Jesus Christ, which is the cross, using the Holy Spirit as a rope; and your faith is your guide, and your charity is the way that leads up to God. You are therefore all companions on the journey, God-bearers and temple-bearers, Christ-bearers, holy-bearers, in all things adorned with the commandments of Jesus Christ; over whom I exult, because I have been judged worthy to come among you through those things which you... ^C

[alt-version omitted]

CHAPTER VIII.

CAPUT IX.

^A that I have been accounted worthy, by what I write, to converse with you and to rejoice with you, because, having regard to another life, you love nothing except God alone.

X. Pray for others, be mild, humble, etc.

And pray also for other men without ceasing. For there is hope of repentance in them, that they may attain to God. Allow them, therefore, to be instructed by your deeds at least. In relation to their anger, be you mild; in relation to their boastfulness, be you humble; in relation to their blasphemies, oppose you your prayers; in relation to their error, be you steadfast in the faith; in relation to their ferocity, be you gentle. Do not hasten to imitate them, but let us be found their brothers in kindness; and let us strive to be imitators of the Lord (who has ever endured more wrong, who has been more destitute, who more contemned?), so that no herb of the devil may be found in you; but remain in all purity and temperance, in Jesus Christ, both carnally and spiritually. ^B

XI. The last times are now at hand; pray for me.

The last times are now at hand. Let us be reverent and fear the long-suffering of God, lest it turn into judgment for us. For we must either fear the wrath to come or love the grace that is present; one of the two. Let us only be found in Christ Jesus, for the true life. Let nothing be seemly to you without Him, in whom I carry about my bonds, those spiritual pearls, in which may it be granted me to rise again through your prayer, of which I pray that I may always be partaker, that I may be found in the lot of the Ephesians, the Christians ^C who have always agreed with the apostles in the power of Jesus Christ. ^D

Old interpretation.

...whom and exulting I have been accounted worthy, by which I write, to speak to you, and to rejoice with you; since according to another life you love nothing except God alone.

CAPUT X.

But also for other men pray to God without ceasing. For there is in them hope of repentance, that they may possess God. Advise them, therefore, to be instructed by you at least through your works. To their anger be you mild; to their magniloquence, you humble-minded; to their blasphemies, you [your] prayers; to their error, you firm in faith; to their savage ways, you mild. Not hastening to imitate them, let us be found their brothers in meekness: but let us strive to be imitators of God; (who suffers more unjustly, who is defrauded, who is contemned?) so that no herb of the devil may be found in you, but that you may remain in all chastity and temperance, in Jesus Christ, carnally and spiritually.

CAPUT XI.

Extreme times: henceforth let us be ashamed and let us fear the long-suffering of God; that it may not turn to judgment for us. For we must either fear the future wrath, or love the present grace; one of the two alone is found in Christ Jesus, to live unto the truth. Without Him let nothing be seemly to you; in whom I carry my bonds, spiritual [pearls...].

in which may it be granted to me to rise again through your prayer; that I may always be a partaker of their lot, and be found in the fellowship of the Ephesian Christians, who have always agreed with the apostles in the power of Jesus Christ.

XII. Praise of the Ephesians. Approaching Martyrdom.

I know who I am, and to whom I write. I am a condemned man, you have obtained mercy; I am exposed to danger, you are established. You are the passage for those who are being put to death for God; fellow-mystics of Paul, who was sanctified, who was martyred, and is worthily blessed, at whose feet may it be granted me to be found, when I shall attain to God, who in every epistle makes mention of you in Christ Jesus.

XIII. Assemble more frequently for the worship of God.

Do your diligence, therefore, to assemble more frequently for thanksgiving to God, and for His glory. For when you meet together frequently in the same place, the powers of Satan are destroyed, and his destruction is brought to nothing in the concord of your faith. Nothing is better than peace, by which every war of those in heaven and those on earth is brought to an end.

XIV. Hold fast to faith and love, and show yourselves to be Christians by your works.

None of these things escapes you, if you possess perfect faith and love toward Jesus Christ, which are the beginning and the end of life. Faith is the beginning, and love is the end. And these two, being joined together, are of God; while all other things are consequential to virtue. No one who professes faith sins, nor does anyone who possesses love hate. The tree is manifest by its fruit; so those who profess to be Christians shall be seen by what they do. For the work is not ^C just a matter of profession now, but if one be found in the power of faith until the end.

Chapter XII.

CHAPTER XIII.

CHAPTER XIV.

^A.

XV. Let us profess the Lord not only by speaking, but also by being silent. It is better to be silent and be, than to speak and not be. It is good to teach, if the one who speaks acts. There is therefore one Teacher, who spoke, and it was done; and the things which he did while silent are worthy of the Father. He who possesses the word of Jesus truly can also hear his silence, that he may be perfect, that he may act through the things he says, and be known through the things over which he is silent. Nothing escapes the Lord, but even our hidden thoughts are close to Him. Let us therefore do all things as if He were dwelling in us, that we may be His temples, and He may be in us as our God; which is indeed the case, and will appear before our face; from which it follows that we rightly love Him.

XVI. Those who corrupt the faith with false doctrines will go into eternal fire. Do not be deceived, my brethren. The destroyers of households ^B will not inherit the kingdom of God. If, therefore, those who did these things according to the flesh have died, how much more if someone corrupts the faith of God with evil doctrine, for which Jesus Christ was crucified? Such a person, having become defiled, will go into the unquenchable fire, and likewise the one who listens to him.

XVII. Beware of the doctrines of heretics. For this reason, the Lord received ointment upon His head, that He might breathe incorruption into the Church. Do not be anointed with the foul odor of the doctrine of the prince of this world; do not let him take you captive away from the life that is set before you. But why are we not all wise, having received the knowledge of God, which is Jesus Christ? Why do we perish foolishly, not recognizing the gift which the Lord has truly sent? ^C

Vetus Interpres [The Old Translator]: ...is God; but all other things are to be followed in goodness. No one who promises the faith sins; neither does he who possesses charity hate. A tree is manifest by its fruit: thus, those who profess to be Christians will be made manifest by their works. For the work is not now a matter of profession, but of the strength of faith, if one is found to be such unto the end.

CHAPTER XV It is better to be silent and be, than to speak and not be. It is good to teach, if he who speaks acts. There is therefore one Teacher, who spoke, and it was done; and the things which He did while silent are worthy of the Father. He who possesses the word of Jesus truly can also hear His silence, that he may be perfect; that he may act through the things he says, and be known through the things over which He is silent. Nothing escapes the Lord; but even our hidden things are close to Him. Let us therefore do all things, with Him indeed dwelling in us; that we may be His temples, and He may be in us as our God; as He indeed is, and will appear before our face; from which it follows that we rightly love Him.

CHAPTER XVI Do not be deceived, my brethren. The corrupters of the house will not inherit the kingdom of God. If, therefore, those who did these things according to the flesh have died; how much more if someone corrupts the faith of God with evil doctrine, for which Jesus Christ was crucified? Such a person, having become defiled, will go into the unquenchable fire; and likewise he who listens to him.

CHAPTER XVII For this reason, the Lord received the ointment upon His head, that He might breathe incorruption into the Church. Do not be anointed with the stench of the doctrine of the prince of this present world; do not let him take you captive from living [the life]. But why are we not all wise, receiving the knowledge of God, which is Jesus Christ? Why do we perish foolishly, ignoring the gift which the Lord has truly sent?

^A My spirit is the peripsima of the Cross, which is a stumbling block to those who do not believe, but to us it is salvation and eternal life. Where is the wise man? Where is the debater? Where is the boasting of those called prudent? For our God, Jesus Christ, was conceived by Mary according to the dispensation of God, from the seed of David indeed, but also of the Holy Spirit; who was born and baptized that by His passion He might purify the water.

XIX. The three mysteries of the cry. The virginity of Mary and her delivery, in like manner also the death of the Lord; three mysteries of the cry, which were wrought in the silence of God. How then was He manifested to the ages? A star shone in heaven ^B brighter than all the stars, and its light was ineffable, and its newness brought astonishment. And all the other stars, together with the sun and the moon, became a chorus to this star; but it surpassed them all in its light. And there was a disturbance as to whence this newness came, so unlike them. Hence all magic was dissolved, and every bond of malice vanished; ignorance was destroyed, and the old kingdom was overthrown, when God was manifested humanly for the newness of eternal life. And that which had been prepared by God began its course. Thence all things were in turmoil, because He was meditating the abolition of death.

CHAPTER XVIII My spirit is the peripsima of the Cross; which is a stumbling block to those who do not believe, but to us is salvation and eternal life. Where is the wise man? Where is the disputant? Where is the boasting of those called wise? For our God, Jesus Christ, was conceived from Mary, according to the dispensation of God, from the seed of David indeed, but of the Holy Spirit: who was born and was baptized, that by His passion He might purify the water.

CHAPTER XIX And the virginity of Mary, and her delivery, was hidden from the prince of this world; in like manner also the death of the Lord: three mysteries of the cry, which were wrought in the silence of God. How then was He manifested to the ages? An astral star shone in heaven above all stars, and its light was ineffable, and its newness bestowed astonishment. But all the remaining stars, together with the sun and the moon, became a chorus to that star: while it itself shed its light above all. But there was a disturbance [wondering] whence the newness came, which was unlike them; by which all magic was dissolved, and every bond of malice disappeared, all ignorance was taken away, and the old kingdom was corrupted; God being manifested humanly into the newness of eternal life. And it assumed a beginning, which was perfected with God. Thence all things were moved, because of the meditation on the dissolution of death.

^A If Jesus Christ counts me worthy through your prayer, and if it be His will, in the second little book which I am about to write to you, I will make known to you the dispensation which I began [12] regarding the new man, Jesus Christ, in faith in Him and in His love, in His passion and resurrection; ^B especially if the Lord reveals to me that you, all of you man by man, come together in common through grace [15] by name in one faith and in one Jesus Christ, who according to the flesh is of the race of David, the Son of man and Son of God, so that you may obey the bishop and the presbytery with an undistracted mind, breaking one bread, which is the medicine of immortality, the antidote against death, and the means of living forever in Jesus Christ.

XXI. Pray for me and farewell. 16 May you have refreshment in me, as I do in him whom you sent to the honor of God ^C to Smyrna, whence I also write to you, giving thanks to the Lord, loving Polycarp as I do you. Remember me, as Jesus Christ remembers you. Pray for the Church which is in Syria, from whence I am led in chains to Rome, being the least of the faithful who are there, 18 just as I have been counted worthy to be found for the honor of God. Fare well in God the Father and in Jesus Christ, our common hope.

TO THE MAGNESIANS

19 Ignatius, who is also Theophorus, to the Church which is blessed in the grace of God the Father, in Jesus Christ our Savior, in whom I salute the Church which is in Magnesia, which is by the Maeander, and I pray in God the Father and in Jesus Christ ^D that you may be united, and by that fact you refresh me; therefore, I also will refresh you.

^A Having learned that your order according to God is of such great excellence, I was glad and determined to speak to you in the faith of Jesus Christ. For having been deemed worthy to bear a most God-befitting name, in these bonds which I carry about, I praise the Churches, with whom I pray for union in flesh and spirit of Jesus Christ, who is our everlasting life, and union in faith and love, which is preferred to everything; but most of all union with Jesus and the Father, in whom we, enduring all the evil of the prince of this world and escaping it, shall attain to God. ^B

II. I rejoice in your messengers.

Since, therefore, I have been deemed worthy to see you through Dama your bishop, worthy of God, and the worthy presbyters Bassus and Apollonius, and my fellow-servant Sotion the deacon, whom I wish to enjoy, because he is subject to the bishop as to the grace of God, and to the presbytery as to the law of Jesus Christ.

III. Honor your youthful bishop.

It is fitting for you also not to make free with the age ^C of your bishop.

Old interpretation.

Ignatius, who is also Theophorus, to the Church blessed in the grace of God the Father in Christ Jesus our Saviour; in whom I salute the Church existing in Magnesia, that which is by the Maeander, and I pray in God the Father and in Jesus Christ that she may have much joy.

CAPUT I. Knowing that your multi-excellent order is according to that charity which is of God, I, exulting, chose to speak to you in the faith of Jesus Christ. For, having been found worthy of a name most befitting God, in the bonds which I wear, I sing to the Churches, in which I pray for a union of the flesh and spirit of Jesus Christ, who is our life forever, and for a union of faith and charity (to which nothing is preferred), but most especially of Jesus and the Father, in whom, when we have endured all the injury of the prince of this present age, and have escaped, we shall attain to God.

CAPUT II. Since therefore I have been accounted worthy to behold you through Dama your bishop, worthy of God, and the worthy presbyters Bassus and Apollonius, and my fellow-servant Sotion the deacon, whom may I enjoy; because he is subject to the bishop as to the grace of God, and to the presbytery as to the law of Jesus Christ. [Glorified be God the Father of our Lord Jesus Christ.]

^D These men think they bring forward a master-argument against the truth and antiquity of these epistles, because they say the Ignatian epistles always call those "bishops" who are the supreme priests, but "presbyters" those who are the lesser priests; which, however, in my judgment, does not even deserve to be called an argument, so feeble is it and invalid. For it is certain—a fact which the holy Scriptures and the holy Fathers do not permit us to doubt—that in the apostolic age there existed two degrees of priesthood, the higher and the lower, different in essence, although common in name. Would it not have been lawful for St. Ignatius to speak of both priesthoods at once? No one will deny it, unless I am mistaken. I ask, then, in what manner could he have done this? Should he have called the first order "presbyters" sometimes, and the second "bishops"? To speak so would be altogether without precedent. It was necessary, therefore, for him to call the bishops the supreme overseers, and the presbyters overseers of a subordinate rank; just as he did. COTEL.

^A of the bishop, but rather in accordance with the power of God the Father, to accord him all reverence, just as I have known the holy presbyters to do, who do not take advantage of his ^B apparently youthful state, but as prudent men in God, yield to him—yet not to him, but to the Father of Jesus Christ, the bishop of all. For the honor, then, of Him who desired us, it is fitting to obey without any hypocrisy; since it is not that a person deceives this visible bishop, but rather tries to outwit the invisible One. And in such a matter, the argument is not with flesh, but with God, who knows the hidden things.

IV. Some act badly without the bishop.

It is fitting, therefore, not only to be called Christians, but actually to be so; just as some indeed call the bishop [by his title], but do everything without him. Such persons do not seem to me to have a good conscience, because they do not assemble firmly according to the commandment.

V. To such as these, death is proposed, for they do not possess the character of Christians, that is, love, and they do not die to their desires.

Since, however, things have an end, and two things together are set before us, death and life, and each is about to go to his own place; just as there are two coinages, the one of God, and the other of the world, and each of them has its own character impressed upon it—

Old interpreter

CAPUT III.

But it also befits you not to take advantage of the age of the bishop, but according to the virtue of God the Father to attribute all reverence to him, just as I have known the holy presbyters to do; not assuming the apparent youthful order, but as prudent in God, yielding to him—or rather, not to him, but to the Father of Jesus Christ, the bishop of all. For the honor, therefore, of Him who desired us, it is fitting that we obey, without any hypocrisy: because not in any way does one deceive this visible bishop, but outwits the invisible. Such a matter of speech, however, is not to the flesh, but to God, who knows the hidden things.

CAPUT IV.

It is fitting, therefore, not only to be called Christians, but also to be so; just as some indeed call him bishop, but without him do all things. Such persons, however, do not seem to me to be of good conscience, because they do not assemble firmly according to the commandment.

CAPUT V.

Since, therefore, things have an end, and two [things] are set before us together, death and life; and each is about to go to his own place. For just as there are two coinages, this one of God, and this one of the world; and each of them has its own character superposed: the infidels, of this world; the faithful, however, in ^{C D}

love, bear the character of God the Father through Jesus Christ, by whom, if we are not ready to die into His passion, His life is not in us.

[VI. Keep concord.]

Since, therefore, in the persons mentioned above, I have beheld the whole multitude in faith and in love, I exhort you: study to do all things in the concord of God, with the bishop presiding in the place of God, and the presbyters in the place of the apostolic senate, and the deacons, most dear to me, who have been entrusted with the ministry of Jesus Christ, who was with the Father before the ages, and in the end appeared. All of you, therefore, having received the same divine ways, respect one another, and let no one look at his neighbor according to the flesh, but in Jesus Christ love one another always. Let there be nothing among you which can divide you, but be united to the bishop and to those who preside, in type and in the instruction of incorruptibility. ^B

[VII. Do nothing without the bishop and the presbyters; be one temple of God.]

As, therefore, the Lord did nothing without the Father, being united with Him, neither by Himself nor through the apostles; so do you do nothing without the bishop and the presbyters. And do not attempt to have anything appear plausible to you separately. But in one [place] let there be one prayer, one supplication, one mind, one hope, in love, in the blameless joy. There is one Jesus Christ, than whom nothing is better. All of you, therefore, run together as into one temple of God, as to one altar, as to one Jesus Christ, who came forth from the one Father, and is [again] in the One, and has returned. ^C

VIII. Beware of the false doctrines of the Judaizers.

^A Do not be led astray by strange doctrines, nor by old fables, which are useless. For if we still live according to Judaism, we confess that we have not received grace. For the most divine prophets lived according to Jesus Christ. For this reason also they were persecuted, being inspired by His grace, so as to convince the unbelieving that there is one God who manifested Himself through Jesus Christ His Son, who is His eternal Word, not proceeding from silence, and who in all things was pleasing to Him who sent Him.

IX. Let us live with Christ.

^B If, therefore, those who were brought up in the old order of things attained to the newness of hope, no longer keeping the Sabbath, but living according to the Lord’s Day, in which also our life has sprung up through Him and His death—which some deny, through which mystery we have received the faith, and because of which we endure, that we may be found disciples of Jesus Christ, our only teacher—how shall we be able to live apart from Him, whose disciples the prophets themselves were in the Spirit, and as their teacher awaited Him? And for this reason, He whom they rightly awaited, when He came, raised them from the dead.

X. Do not Judaize.

^C Let us not, therefore, be insensible to His kindness. For if He were to imitate us according to what we do, we would not [be able to exist].

The Old Interpreter

CHAPTER VIII.

CAPUT IX.

CAPUT X.

^A Since, therefore, we have become His disciples, let us learn to live according to Christianity. For whoever is called by any other name besides this, he is not of God. Cast away, therefore, the evil leaven, which is old and sour, and be transmuted into a new leaven, which is Jesus Christ. Let yourselves be salted in Him, so that none among you may become corrupted, since by the odor you will be detected. It is absurd to profess Christ Jesus and to judaize. For Christianity did not believe in Judaism, but Judaism in Christianity, so that every tongue that believes might be gathered together unto God.

XI. I write these things to you, not as rebuking you, but as forewarning you.

XII. For you are better than I am.

XIII. Be confirmed in faith and unity.

^A And with the Father and the Spirit, in the beginning and in the end, along with your most worthy bishop and the fittingly woven spiritual crown of your presbytery, and with the deacons who are according to God. Be subject to the bishop and to one another, as Jesus Christ ^B was to the Father according to the flesh, and the apostles to Christ and to the Father and to the Spirit; so that there may be a union both carnal and spiritual.

XIV. Pray for me and for the Church of Syria.

Knowing that you are full of God, I have exhorted you briefly. Be mindful of me in your prayers, that I may attain to God, and to the Church in Syria—of which I am not worthy to be called [a member]; for I am in need of your prayer and charity united in God, so that the Church in Syria may be deigned to be refreshed through your Church.

XV. The Ephesians and other Churches salute you.

The Ephesians salute you from Smyrna, from whence I write to you, being present for the glory of God, even as you are, who in all things have refreshed me, together with Polycarp, bishop of the Smyrnaeans. And the other Churches also salute you in honor of Jesus Christ. Farewell in the concord of God, possessing an ^C inseparable spirit, which is Jesus Christ.

TO THE TRALLIANS

Ignatius, who is also Theophorus, to the Church beloved by God, the Father of Jesus Christ, which is in Tralles of Asia, elect and worthy of God, having peace in ^D flesh and in spirit, in faith and in charity, in the Son and in the Father and in the Holy Spirit, in the beginning and in the end, with your most worthy bishop, and the fittingly woven spiritual crown of your presbytery, and those who are deacons according to God. Be subject to the bishop and to one another, as Jesus Christ to the Father according to the flesh, and the apostles to Christ and to the Father and to the Spirit; so that there may be a union carnal and spiritual.

CAPUT XIV.

Knowing that you are full of God, I have briefly besought you. Be mindful of me in your prayers, that I may enjoy God; and concerning the Church in Syria—whence I am not worthy to be called [a member]. I am in extreme need of your prayer and charity united in God, that I may be deigned to have that Church which is in Syria refreshed through your Church.

CAPUT XV.

The Ephesians from Smyrna (whence I also write to you) salute you, being present for the glory of God, as are you; who in all things have refreshed me, together with Polycarp, bishop of the Smyrnaeans. And the rest of the Churches salute you in honor of Jesus Christ. Farewell in the concord of God, possessing an inseparable spirit, which is Jesus Christ.

TO THE TRALLIANS

Ignatius, who is also Theophorus, to the Church beloved by God, the Father of Jesus Christ, which is in Tralles of Asia, elect and worthy of God, having peace in

the flesh and blood and passion of Jesus Christ, our hope in the resurrection which is in Him; which Church I also greet in the fullness, in the apostolic character, and I pray for it to fare very well. ^A

I. Your praise became known to me through Polybius. I have known that you possess an unblamable and unwavering mind in patience, not by custom alone, but by nature, just as your bishop Polybius disclosed to me, who came to Smyrna by the will of God and Jesus Christ, and who so rejoiced with me, a prisoner in Jesus Christ, that I saw your whole multitude in him. Having therefore received through him your benevolence, which is according to God, I seemed to have found you, as I knew you to be, imitators of God. ^B

II. Be subject to the bishop, the presbyters, and the deacons. For when you are subject to the bishop as to Jesus Christ, you appear to me to be living not after the manner of men, but according to Jesus Christ, who died for us, that by believing in His death you might escape death. It is therefore necessary, as you are doing, that you do nothing without the bishop, but be subject also to the presbytery, as to the apostles of Jesus Christ, our hope, in whom we shall be found living. ^C It is necessary also that the deacons, being deacons of the mysteries of Jesus Christ, should in every way please all men. For they are not ministers of food and drink, but servants of the Church of God.

Therefore they must guard against accusations as against fire.

III. Honor the deacons, the bishop, and the presbyters.

^A Likewise, let all reverence the deacons as the commandment of Jesus Christ, and the bishop as Jesus Christ, who is the Son of the Father, and the presbyters as the council of God and the assembly of the apostles. Without these, it is not called a Church. Concerning these, I am persuaded that you hold the same opinion. For I have received the exemplar of your love, and I have it with me in your bishop; whose very demeanor is great instruction, and his gentleness is power; whom I think even the ungodly reverence, seeing that I do not spare myself. ^B Am I, when I have been permitted to write concerning this, become so puffed up in mine own estimation that, though I am condemned, I should command you as an apostle?

IV. I have need of humility and gentleness.

I have many thoughts in God; but I measure myself, lest I should perish by boasting. For now I must fear the more, and not give heed to those who would puff me up. For they who speak to me scourge me. For although I desire to suffer, yet I do not know if I am worthy. For this zeal is not apparent to many, but it attacks me all the more. I need, therefore, ^C gentleness, in which the prince of this world is brought to naught.

V. I will not impart sublime doctrines to you.

VI. Abstain from the poison of heretics.

VII. Guard yourselves against heretics.

V.

VI.

VII.

^A is not clean in conscience, that is, he who performs anything apart from the bishop and the presbytery and the deacon—this person is not clean in conscience.

VIII. Against the snares of the devil, arm yourselves with gentleness, faith, and charity.

Not that I have known of anything of the kind among you, but I am guarding you, as my dearly beloved, foreseeing the snares of the devil. You, therefore, arming yourselves with gentleness, refashion yourselves in faith, which is the flesh of the Lord, and in charity, which is the blood of Jesus Christ. Let no one of you have anything against his neighbor. Give no occasion to the Gentiles, that the multitude which is in God be not blasphemed on account of a few foolish ones. For woe to him ^B through whom my name is blasphemed in vanity among some.

IX. Do not listen to those who speak without Christ. The history of Christ.

Therefore, stop your ears when anyone speaks to you without Jesus Christ, who was of the race of David, of Mary, who was truly born, both ate and drank, was truly persecuted under Pontius Pilate, was truly crucified and died, while those in heaven, on earth, and under the earth beheld it; who also truly rose from the dead, his Father having raised him up, ^C just as in like manner his Father will also raise us up in Christ Jesus, who believe in him, without whom we do not have the true life.

X. If Christ did not truly suffer, I wear these chains in vain.

But if, as some who are godless, that is, unbelievers, say, that he suffered only in appearance, while they themselves exist only in appearance, why am I in bonds? Why do I also pray to fight with wild beasts? Am I therefore dying in vain? Surely I am not lying about the Lord? ^D

XI. Flee the deadly plantations of the Docetists.

Flee, therefore, those evil offshoots which produce deadly fruit, of which if anyone tastes, he dies on the spot. For these are not the planting of the Father. For if they were, they would appear as branches of the cross, and their fruit would be incorruptible—by which, in His passion, He invites you, being His members. A head cannot, therefore, be brought forth without members, since God promises union, which is He Himself.

XII. Abide in unity and charity.

I salute you from Smyrna, together with the Churches of God ^A that are with me, which have refreshed me in all things, both in flesh and in spirit. My bonds, which I carry about for the sake of Jesus Christ, exhort you: abide in your concord and in prayer with one another. For it is fitting for every one of you, and especially for the presbyters, to refresh the bishop in honor of the Father, of Jesus Christ, and of the apostles. I pray that you may hear me in love, so that by writing this I may not be a testimony against you. And pray also for me, who am in need of your love in the mercy of God, that I may be thought worthy of the lot which I am about to obtain—as death draws near—so that I may not be found a castaway. ^B

XIII. Farewell, pray for the Church in Syria, etc.

The charity of the Smyrnaeans and Ephesians salutes you. Remember in your prayers the Church which is in Syria, of which I am not even worthy to be called a member, being the last of them. Farewell in Jesus Christ. ^C

THE OLD INTERPRETER

CHAPTER XI.

CHAPTER XII.

CHAPTER XIII.

^A My spirit is consecrated for you, not only now, but also when I attain to God. For I am still in danger; but the Father is faithful in Jesus Christ to grant my petition and yours; in whom may you be found blameless.

TO THE ROMANS

^B Ignatius, who is also Theophorus, to the Church which has obtained mercy in the majesty of the most high Father and of Jesus Christ, His only Son; the Church which is beloved and enlightened by the will of Him who willed all things that are according to the love of Jesus Christ our God; which also presides in the place of the region of the Romans, worthy of God, worthy of honor, worthy to be called blessed, worthy of praise, worthy to obtain, worthy to be pure, and presiding in love, bearing the name of Christ, bearing the name of the Father; which I also salute in the name of Jesus Christ, the Son of the Father; to those who are united in flesh and spirit by every commandment of His, being filled with the grace of God without division, and purged from every strange color, I wish most abundantly, in Jesus Christ our God, blameless joy.

I. Having prayed to God, I have attained the sight of your faces, worthy of God, so as to receive even more than I asked; for being bound in Christ Jesus, I hope to salute you, if it be the will of God that I be accounted worthy to reach the end. For the beginning is well ^C disposed; if indeed I attain to grace, so that I may receive my inheritance without hindrance.

^A For I fear your charity, lest it should do me an injury. For it is easy for you to do what you wish; but it is difficult for me to attain to God, if you spare me.

II. Do not deliver me from martyrdom.

For I would not have you please men, but please God, even as also you do please him. For I shall never again have such an opportunity to attain to God; nor can you, if you remain silent, be inscribed to a better work. For if you remain silent concerning me, I shall become God’s; but if you love my flesh, I shall again have to run my race. Do not grant me anything more than to be offered to God, while the altar is still ready; so that being formed into a chorus in love, you may sing to the Father in Christ Jesus, ^B because God has deemed the bishop of Syria worthy to be found, having summoned him from the East to the West. It is good to set from the world unto God, that I may rise in Him.

III. Entreat God rather, that he may provide me with powers for martyrdom.

You have never envied any one; you have taught others. But I desire that those things which you enjoin in your teaching may also be established. Only seek for me powers both internal and external, so that I may not only speak, but also be willing; so that I may not only be called a Christian, but also be found to be one. For if I am found to be such, I can also be called so, and then be faithful, when I no longer appear to the world.

^C *Vetus Interpres.*

...for me to acquire. I fear your charity, lest it itself should harm me. For it is easy for you to do what you wish; but for me it is difficult to attain to God, if indeed you do not spare me.

CAPUT II.

For I do not desire you to please men, but to please God, just as you do please Him. Nor do I have at any time such an opportunity to attain to God; nor do you, if you are silent, have the means to be inscribed to a better work. For if you are silent concerning me, I shall be God's; but if you desire my flesh, I have again become a voice. Do not bestow anything more upon me than to be sacrificed to God, while the sacrificial altar is still prepared, so that in charity, having been formed into a chorus, you may sing to the Father in Jesus Christ, because God has deemed the bishop of Syria worthy to be found, transmitting him from the East to the West. It is good to set from the world to God, that I may rise in Him.

CAPUT III.

You have never envied any one in anything; others you have instructed. I, however, wish that those things which you taught and commanded may be firm. Only seek for me power from within and from without, that I may not only speak, but also want; not that I may only be called a Christian, but also be found to be one. For if I am found, I can also be called so; and then I am able to be faithful, when I no longer appear to the world. Nothing which is mere appearance is good. For our God Jesus Christ is in the Father ^D

^A even more manifest. Christianism is a work not of silence, but of greatness.

IV. Allow me to be ground by the teeth of wild beasts, that I may be found the bread of Christ.

I am writing to the Churches, and I charge all ^B that I am willingly dying for God, unless you hinder me. I beseech you, do not be an unseasonable kindness to me. Allow me to be food for the wild beasts, through whom it is possible to attain unto God. I am the wheat of God, and I am ground by the teeth of the wild beasts, that I may be found the pure bread of Christ. Rather, coax the wild beasts that they may become my tomb, and leave nothing of my body, lest, when I have fallen asleep, I become a burden to anyone. Then I shall be a disciple of Christ in truth, when the world shall not see even my body. Entreat Christ ^C on my behalf, that through these instruments I may be found a sacrifice. I do not command you as did Peter and Paul. They were apostles, I am a condemned man; they were free, I am until now a slave. But if I suffer, I shall be a freedman of Jesus, and I shall rise again in Him as a free man. Now, bound, I am learning to desire nothing worldly or vain.

V. Mori cupio.

From Syria even unto Rome I fight with wild beasts, by land and by sea, night and day, bound to ten ^D leopards—that is, a band of soldiers; who even when they are treated well, become all the worse. but I am the more instructed by their injuries; yet not for this am I justified. I long for the beasts prepared for me; and I pray that they may be found prompt for me; and indeed I will entice them to devour me quickly, not as they have done with some, whom they have been afraid to touch. And even if they be unwilling of themselves, I will compel them. Pardon me; I know what is useful for me. Now I am beginning to be a disciple. Let no one, of things visible or invisible, begrudge me attaining unto Jesus Christ. Let fire and cross, let the packs of wild beasts, let tearings, separations, scatterings of bones, mutilations of limbs, the grinding of the whole body, and the cruel punishments of the devil come upon me, if only I may attain unto Jesus Christ.

^B

VI. By my death I shall attain true life.

Nothing will profit me in the pleasures of the world, nor the kingdoms of this age. It is better for me to die for Jesus Christ than to reign over the ends of the earth. For what does it profit a man if he gain the whole world, but suffer the loss of his own soul? (Matt. xvi, 26). I seek Him who died for our sake; I desire Him who rose again for us. This profit lies before me. Forgive me, brethren! Do not hinder me from living; do not wish me to die; do not deliver me, who desire to be of God, unto the world. Suffer me to attain the pure light; when I have arrived there, I shall be a man of God. Grant me to ^C imitate the passion of my God.

If any one has Him within himself, let him understand what I desire, and let him have sympathy with me, as he knows the things that straiten me.

The prince of this world wishes to carry me away and to corrupt my mind directed toward God. Let none of you who are near assist him; rather, be on my side, that is, on the side of God. Do not speak of Jesus Christ and yet desire the world. Do not let envy dwell in you; even if I should implore you when I am present, do not obey me; rather, believe these things which I now write to you. For I write to you while living, but desiring to die. My earthly desire has been crucified, and there is no fire of earthly longing in me, but water living and speaking within me, saying from within: "Come to the Father." I have no delight in corruptible food, nor in the pleasures of this life. I desire the bread of God, the heavenly bread, the bread of life, which is the flesh of Jesus Christ, the Son of God, who became afterward of the seed of David and Abraham; and I desire the drink of God, His blood, which is incorruptible love and eternal life.

^A VIII. Faveatis mihi.

(83) No longer do I wish to live according to men. This will be, if you desire it. ^B Desire it, that you also may be desired.

CAPUT VII.

The prince of this world wishes to carry me off, and to corrupt my mind toward my God. Let no one of you, therefore, who are present, help him; rather be on my side, that is, on the side of God. Do not speak of Jesus Christ and yet desire the world. Let envy not dwell among you. Nor if I, when present, should entreat you, do you believe me; believe rather these things which I write to you. For I write to you living, desiring to die. My desire has been crucified, and there is no fire in me desiring any water, but a living one that speaks in me, saying from within: "Come to the Father." I find no delight in corruptible food, nor in the pleasures of this life. I desire the bread of God, the heavenly bread, the bread of life, which is the flesh of Jesus Christ, the Son of God, who came to be in the last times of the seed of David and Abraham; and I desire the drink of God, His blood, which is incorruptible love and eternal life.

CHAPTER VIII

No longer do I wish to live according to men; and this will be, if you desire it. Desire it, therefore, that you also may be desired.

I beseech you in a few words; believe me. Jesus Christ will make these things manifest to you, that I speak the truth; that truthful mouth, in which the Father has spoken truly. Pray for me, that I may attain. I have not written to you according to the flesh, but according to the will of God. If I suffer, you have desired it; if I am rejected, you have hated it.

IX. Pray for the Church of Syria. Salutation. ^B Remember in your prayers the Church of Syria, which has God for its pastor in my stead. Jesus Christ alone shall oversee it, and your love. But I am ashamed to be called one of them; for I am not worthy, being the least of them and an untimely birth. But I have obtained mercy to be someone, if I attain to God. My spirit and the love of the Churches which received me in the name of Jesus Christ, not as a wayfarer, salute you. For even the Churches which did not belong to me, according to the flesh, accompanied me from city to city.

X. Conclusion. ^C I write these things to you from Smyrna by the most worthy Ephesians, who are to be called blessed. And there is with me, along with many others, Crocus, a name desired by me. Concerning those who preceded me from Syria to Rome for the glory of God, I believe you have known them, to whom you should also declare that I am near. For they are all worthy of God and of you; ^D whom it is fitting for you to refresh in everything. I have written these things to you on the ninth day before the Kalends of September [which is the twenty-third of August]. Fare well to the end, in the endurance of Jesus Christ. Amen.

TO THE PHILADELPHIANS

^A Ignatius, also called Theophorus, to the Church of God the Father and of the Lord Jesus Christ, which is at Philadelphia in Asia, which has obtained mercy and is established in the concord of God, and rejoices in the passion of our Lord inseparably, and is fully assured in all mercy by his resurrection; which I salute in the blood of Jesus Christ, which is eternal and abiding joy; most of all, if they are at one with the bishop, and the presbyters and deacons who are with him, who have been appointed according to the mind of Jesus Christ, whom He has established in security according to His own will, by His Holy Spirit.

I. Praise of the bishop.

^B I know that this bishop did not obtain the ministry which pertains to the common good, neither of himself, nor through men, nor through vainglory, but in the love of God the Father and the Lord Jesus Christ; whose gentleness I stand amazed at, who by being silent is more powerful than those who speak vanity. For he is attuned to the commandments as a harp to its strings. Wherefore my soul blesses his godly mind, recognizing it to be virtuous and perfect, as well as his immovability and his freedom from anger in all the gentleness of the living God.

II. Maintain union with the bishop, and flee from evil doctrines.

Children of light and of truth ^C therefore, flee from division and evil doctrines; but where the shepherd is, there follow as sheep. For many wolves, appearing worthy of belief, take captive with evil pleasure those who are running toward God; but in your unity they shall have no place.

OLD INTERPRETER

Ignatius, who is also Theophorus, to the Church of God the Father and Jesus Christ, which is in Philadelphia of Asia, having obtained propitiation, and established in the concord of God, and exulting in the passion of our Lord Jesus Christ inseparably, and confirmed in his resurrection by all mercy: which I salute in the blood of Jesus Christ, which is eternal and unpolluted joy, especially if we are in unity with the bishop and those presbyters and deacons who are with him, manifested in the mind of Jesus Christ, whom according to His own will He has established in the firmness of His own Holy Spirit.

CAPUT I.

This bishop I know to have possessed the administration pertaining to the common good, not of himself, nor through men, neither according to vainglory, but in the charity of God the Father and of the Lord Jesus Christ. Whose mildness I have admired; who, being silent, can do more than those who speak vanity. For you are in harmony with the commandments, as a harp with its strings. Wherefore my soul blesses him who is in the mind of the Lord himself; knowing him to be possessed of virtue and perfection, and his immovability and freedom from anger in all the mildness of the living God.

CAPUT II.

Children therefore of light and truth, flee from partition and evil doctrines: but where the shepherd is, there follow as sheep. For many wolves, held to be worthy of faith, by a baleful pleasure take captive those who are runners toward God; but in your unity they have no place.

III. Flee from schismatics.

Abstain from noxious herbs, which Jesus Christ does not cultivate, because they are not the planting of the Father. ^A Not that I found division among you, but rather purity. For as many as are of God and of Jesus Christ, these are with the bishop; and as many as shall repent and come into the unity of the Church, these also shall be of God, that they may live according to Jesus Christ. Be not deceived, my brethren. If any man follows one that makes a schism, he does not inherit the kingdom of God; if any man walks in strange doctrine, such a one does not assent to the Passion.

IV. Use one Eucharist.

Strive, therefore, to use one Eucharist; for one is the flesh of our Lord Jesus Christ, and one cup into the unity of His blood, one altar, as there is one bishop, along with the presbytery and the deacons, my fellow-servants; ^B that whatever you do, you may do it according to God.

V. Pray for me, who take refuge in the Gospel and the apostles. Honor also the prophets of the Old Testament.

My brethren, I am exceedingly poured out in love for you, and greatly rejoicing, I strengthen you; yet not I, but Jesus Christ, in whom being bound I fear the more, because I am not yet perfect. But your prayer to God will make me perfect, that I may attain the lot which I have been granted through mercy, ^C taking refuge in the Gospel as the flesh of Jesus, and in the apostles as the presbytery of the Church. But let us also love the prophets; for they too proclaimed the message of the Gospel, and hoped in Him, and awaited Him, in whom also they believed and were saved in the unity of Jesus Christ, being worthy of love and admiration, holy men, having been approved by Jesus Christ and numbered together in the Gospel of our common hope.

^A

VI. Do not admit Judaism.

If any man preaches Judaism to you, do not listen to him. For it is better to hear of Christianity from a man who is circumcised, than of Judaism from one who is uncircumcised. But if both speak not concerning Jesus Christ, these to me are tombstones and sepulchres of the dead, upon which are inscribed only the names of men. Flee therefore the wicked subversions and snares of the prince of this age, lest, being troubled by his wisdom, you be weakened in love. ^B But all of you be gathered together in an undivided heart. I thank my God that I have a good conscience in regard to you, and no one can boast, either privately or openly, that I have burdened anyone in small matters or in great. And to all amongst whom I have spoken, I pray that this may not turn to their testimony ^C against them.

VII. I have exhorted you by the Holy Spirit to unity.

For even if some desired to deceive me according to the flesh, the Spirit cannot be deceived, for He is from God. He knows whence He comes and whither He goes, and He reproves the secrets. I cried out while I was among you, I spoke with a loud voice: Give heed to the bishop and to the presbytery and to the deacons. But some suspected ^D that I said these things because I foreknew the division caused by some. But the One in whom I am bound is my witness, that I knew it not from the flesh of any man; but the Spirit preached, saying: Do nothing without the bishop; keep your bodies as the temple of God; love unity; flee divisions; be imitators of Jesus Christ, as He is of His Father.

^A I, for my part, was doing what was mine, as a man set toward unity. For where there is division and anger, God does not dwell. The Lord, therefore, forgives all who repent, if they repent into the unity of God and the council of the bishop. I believe ^B in the grace of Jesus Christ, who will loosen from you every bond. I beseech you, however, to do nothing out of contentiousness, but according to the teaching of Christ. For I heard some saying, "Unless I find it in the ancient records, I do not believe it in the Gospel"; and when I said to them, "It is written," they answered me, "That is the question." But for me, the ancient records are Jesus Christ, ^D the unassailable ancient records are His cross and death and His resurrection and the faith which is through Him; in these I desire to be justified by your prayer. ^C Good also are the priests, but better is the high priest, who has been entrusted with the Holy of Holies, who alone has been entrusted with the secrets of God; he himself is the door

VIII. Strive for unity. Christ is instead of documents.

I, for my part, did what was my duty, as a man set toward unity. For where there is division and anger, God does not dwell. The Lord, therefore, forgives all who repent, if they convert to the unity of God and to communion with the bishop. I believe in the grace of Jesus Christ, who will loosen from you every bond. I beseech you, however, to do nothing out of contentiousness, but according to the discipline of Christ. For I heard some saying: "If I do not find it in the ancients, I do not believe it in the Gospel," and when I said to them that it is written, they answered me that it is a matter of question. But to me, the beginning is Jesus Christ; the inviolable principles are His cross and death and His resurrection and the faith which is through Him: in which I desire to be justified by your prayer.

IX. The Old Testament is good, the New Covenant is better.

Good indeed are the priests, but the prince of priests is better, to whom the Holy of Holies has been entrusted, to whom alone the secrets of God have been entrusted; who himself is the door of the Father, through which enter Abraham and Isaac and Jacob, and the prophets, and the apostles, and the Church. All these things (are ordered) into the unity of faith. Furthermore, he possesseth something preeminent.

The Gospel has something distinctive, namely, the advent of our Lord Jesus Christ, his passion, and his resurrection. For the beloved prophets announced him, but the Gospel is the perfection of eternal life. All these things together are good, if you believe in love. ^A

X. Congratulate the Antiochians on the end of the persecution.

Since it has been announced to me, through your prayer and the compassion which you have in Christ Jesus, that the ^B Church which is in Antioch of Syria has peace; it is fitting for you, as a Church of God, to appoint a deacon to perform there the embassy of God, so that he may rejoice with them who have assembled there together, and glorify the name. Blessed in Jesus Christ is he who shall be deemed worthy of such a ministry, and you will also be glorified. This is not impossible for you, if you wish, for the sake of the name of God; as even the nearest Churches have sent bishops, and some have sent presbyters and deacons. ^C

XI. I give you thanks because you received my companions kindly. The brethren in Troas salute you.

As for Philon, the deacon from Cilicia, a man well-attested, who even now ministers to me in the word of God together with Rheus Agathopus, a chosen man, who follows me from Syria—having renounced his life—who also bear witness to you: I also give thanks to God for you, because you received them as the Lord (received) you. But may those who insulted them be forgiven by the grace of Jesus Christ. ^D The love of the brethren who are in Troas salutes you, from where I also write to you through Burrhus, who was sent with me by the Ephesians and Smyrnaeans out of honor. May the Lord Jesus Christ honor them, in whom they hope in flesh, soul, faith, love, and concord. Farewell in Christ Jesus, our common hope.

TO THE SMYRNAEANS

^A Ignatius, who is also Theophorus, to the Church of God the Father and of the beloved Jesus Christ, which has obtained mercy in every gift, is filled with faith and love, lacking in no gift, most worthy of God and bearer of holy things, which is at Smyrna in Asia, in unblemished Spirit and the Word of God, ^B much greeting.

I glorify Jesus Christ the God, who has made you so wise; for I have observed that you are established in immovable faith, as if you were nailed to the cross of our Lord Jesus Christ, both in flesh and in spirit, and confirmed in love in the blood of Christ; completely persuaded ^C regarding our Lord, that he is truly of the race of David according to the flesh, Son of God according to the will and power of God, truly born of a Virgin, baptized by John, in order that all righteousness might be fulfilled by him, and truly nailed for us in the flesh under Pontius Pilate and Herod the tetrarch. From this fruit ^D we are, through his divinely-blessed passion, that he might raise a signal for the ages through his resurrection to his saints and faithful, whether among Jews or among Gentiles, in one body of his Church.

II. Christ truly suffered in the flesh. Against the Docetists. For all these things he suffered for us, that we might be saved.

And he truly suffered, just as he truly raised ^A himself—not as certain unbelievers say, that he suffered in appearance, for they themselves are in appearance; and as they think, so shall it happen to them, being bodiless and demoniacal.

III. Christ was in the flesh even after the resurrection.

For I 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 bodiless demon." And immediately they touched him, and believed, being convinced by his flesh and spirit. For this reason they also despised death, and were found to be above death. And after the resurrection he ate and drank with them as one of flesh, although spiritually he was united to the Father.

IV. Beware of these heretics. If Christ did not truly suffer, neither would I suffer.

These things I advise you, beloved, knowing that you yourselves are so disposed. But I safeguard you against wild beasts in human form, whom you must not only not receive, but, if it is possible, not even meet; only pray for them, if by any chance they might repent, which is difficult. But of this Jesus Christ has the power, who is our true life. For if these things were done by our Lord in appearance, then I am also bound in appearance. And why also have I delivered myself to death, to fire, to the sword, to wild beasts? But he who is near the sword is near God; ^B he who is among the wild beasts is with God; provided that he suffers in his name.

^A I endure all things, he himself strengthening me, who was made perfect man.

V. The danger of the Docetic error. Some fools deny him, or rather are denied by him, being advocates of death rather than of truth; whom neither the prophecies have persuaded, nor the law of Moses, nor even to this day the Gospel, nor the sufferings of us individually. For they think the same thing concerning us. For what does it profit me if anyone praises me, but blasphemes my Lord, by denying that he has put on flesh? He who does not confess this, has perfectly denied him, being a bearer of a corpse ^B. Indeed, their names, being unbelieving, it did not seem good to me to write. And far be it from me even to make mention of them, until they return to [a belief in] the passion of Christ, which is our resurrection.

VI. He who does not believe in the blood of Christ shall be judged, even if he were an angel. These heretics even lack virtues. Let no one be led astray. Even if they are heavenly beings, or the glory of angels, or rulers visible and invisible, if they do not believe in the blood of Christ, judgment awaits them too. Let him who is able to receive it, receive it. Let position puff no one up; ^C for all consists in faith and love, than which nothing is more excellent. But consider those who hold an alien opinion regarding the grace of Jesus Christ which has come to us, how they are contrary to the will of God. They have no care for love, neither for the widow, nor for the orphan, nor for the oppressed, nor for the bound or the loosed, nor for the hungry or the thirsty.

[Vetus interpres] ...in the name of Jesus Christ, to suffer with him, I shall endure all things: he himself fortifying me, who was made perfect man.

CAPUT V. Whom certain ignorant ones deny, but rather they are denied by him; existing as preachers of death rather than of truth: whom neither the prophecies, nor the law of Moses have persuaded; but ^D not even until now the Gospel, nor the sufferings of us who are according to the man. For they think the same thing concerning us. For what does it profit me if anyone praises me, but blasphemes my Lord, not confessing that he is clothed in flesh? But he who does not say this, has perfectly denied him, existing as a bringer of death. Indeed, their names, existing as unbelieving, it did not seem good to me to write; neither let there be any record of them for me, until they repent into the passion, which is our resurrection.

CAPUT VI. Let no one be led astray. Even the supercelestial ones, and the glory of angels and rulers visible and invisible, if they do not believe in the blood of Christ; for them also there is judgment. Let him who can, receive it. Let no one be puffed up by quality. For all is faith and charity, than which nothing is preferred. But consider those who think otherwise regarding the grace of Jesus Christ, that which has come into us; how they are contrary to the sentiment of God. There is no care for charity among them, not for the widow, not for the orphan, not for the tribulated, not for the bound or the loosed, not for the hungry or the thirsty.

^A They abstain from the Eucharist and from prayer, 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. They, therefore, who speak against the gift of God, die in the midst of their disputations. It would be better for them to practice love, so that they might also rise again. It is fitting, therefore, to abstain from such people, and not to speak about them, either in private or in public; but to pay heed to the prophets, and especially to the Gospel, in which the passion has been revealed to us, and the resurrection has been perfected. Flee from divisions, as the beginning of evils.

VIII. Let nothing be done without the bishop.

^B Follow the bishop, all of you, even as Jesus Christ does the Father; and the presbyterate as the apostles; and respect the deacons as the commandment of God. Let no man do anything connected with the Church without the bishop. Let that be deemed a valid Eucharist which is performed under the bishop, or by one to whom he has entrusted it. Where the bishop shall appear, there let the multitude 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 hold an agape; but whatever he shall approve, this is also pleasing to God, that everything which is done may be secure and valid.

IX. Honor the bishop.

^C It is reasonable, then, that we should wake up, as we still have time, to repent to God. It is good to recognize God and the bishop. He who honors the bishop is honored by God; he who does anything secretly without the bishop serves the devil.

The Old Interpreter

CHAPTER VII

They recede from the Eucharist and from prayer, because they do not confess that the Eucharist is the flesh of our Savior Jesus Christ which suffered for our sins, which the Father in His goodness raised up. They who contradict this gift of God, therefore, die in their searchings. It would be advantageous, however, for them to love, so that they might rise again. It is decent to recede from such, and neither to speak of them apart, nor in common; but to attend to the prophets, and especially to the Gospel, in which the passion is shown to us, and the resurrection is perfected. Flee, therefore, from partitions, as the beginning of evils.

CHAPTER VIII

Follow the bishop, all of you, as Jesus Christ follows the Father; and the presbytery as the apostles; and respect the deacons, as the commandment of God. Let no one perform any of those things which pertain to the Church without the bishop. Let that be deemed a firm thanksgiving which is under him, or which he himself has conceded. Wherever, therefore, the bishop appears, there let the multitude be; just as wherever Jesus Christ is, there is the universal Church. It is not lawful without the bishop to baptize or to celebrate the agape; but whatever he might approve, this is also pleasing to God; that everything which is done may be stable and firm.

CHAPTER IX

It is reasonable henceforth to be awake; and while we still have time, to repent to God. It is well, to embrace this gift of God with love.

^A For he who does anything secretly from the bishop serves the devil. May grace now abound to you all; for you are worthy. In all things you have refreshed me, and Jesus Christ will refresh you. You have loved me in my absence and in my presence. May God, for whose sake you endure all things, recompense you; and you shall attain unto Him.

^B CHAPTER X Comites meos benevole suscepistis; non deerit vobis merces. Philo and Rheus Agathopus, who followed me for the sake of God, you have done well to receive as ministers of Christ God; who also give thanks to the Lord for you, because you have refreshed them in every way. Nothing of this will be lost to you. My spirit and my bonds, which you have not despised nor been ashamed of, will in turn refresh you. Nor shall perfect faith, Jesus Christ, be ashamed of you.

CHAPTER XI Send a messenger to the Antiochenes for the restoration of peace.

Your prayer has reached the Church which is in Antioch in Syria; whence I, being bound in chains most pleasing to God, salute all, not being worthy to be from there, being the least of them; but by the will of God I have been deemed worthy, not from any conscience of my own, but by the grace of God, which I pray may be given to me in its perfection, that through your prayer I may attain to God. ^C That your work, therefore, may be perfect, both on earth and in heaven, it is befitting that your Church should, for the honor of God, appoint a deacon—a messenger of God—to go as far as Syria to congratulate them, that they are at peace, and have received their own proper magnitude, and their own body has been restored to them. It has seemed a worthy thing to me, therefore, that you should send some one of your number with an epistle, that he may glorify with them ^D the prosperity which, through the will of God, has come to them, and...

that the Church has attained to tranquility through your prayer. Being perfect, you should also think of perfect things. For God is ready to grant to those who desire to do well. ^A

XII. Salutations.

The love of the brethren who are at Troas salutes you, whence also I write to you by Burrhus, whom you sent with me together with the Ephesians, your brethren, and who has refreshed me in every way. And would that all might imitate him, seeing he is an exemplar of the divine ministry! May grace reward him in all things. I salute the bishop worthy of God, and the most God-befitting presbytery, and my fellow-servants the deacons, and all of them both individually and in common, in the name of Jesus Christ, and in his flesh and in his blood, in his passion and resurrection, both carnal and spiritual, ^B in the name and in the unity of God and of you. Grace be to you, mercy, peace, and patience always.

XIII. Salutations.

I salute the houses of my brethren with their wives and children, and the virgins who are called widows. Be strong in the power of the Spirit. Philo, who is with me, salutes you. I salute the house of Tavia, which I pray may be established in faith and in love, both carnal and spiritual. I salute Alce, a name most dear to me, and the incomparable Daphnus, and Eutecnus, and all by name. Fare well in the grace of God. ^C

Vetus interpres.

...which, according to God, is the tranquility come to them; and since it has now reached the port through your prayer. Being perfect, also think of perfect things. For God is prepared to grant to those who desire to do well.

CAPUT XII.

The love of the brethren who are in Troas salutes you: whence also I write to you by Burrhus, whom you sent with me together with the Ephesians, your brethren; who has made me rest in all things. And would that all might imitate him, who is an exemplar of the divine ministry. May grace reward him in all things. I salute the bishop worthy of God, and the presbytery befitting God, and my fellow-servants the deacons; and all of them, individually and commonly, in the name of Jesus Christ, and in his flesh, and in his blood, and in his passion and resurrection, carnal and spiritual, in the unity of God and of you. Grace, mercy, and peace be to you, and patience always.

CAPUT XIII.

I salute the houses of my brethren, with their wives and children; and the virgins called widows. Fare well in the power of the Father. Philo, who is with me, salutes you. I salute the house of Tavia, which I pray may be established in faith and in carnal and spiritual love. I salute Alce, a name desired by me; and the incomparable Daphnus; and Eutecnus, and all by name. Farewell in the grace of God.

AD POLYCARPUM. ^D

Ignatius, who is also Theophorus, to Polycarp, bishop of the Church of the Smyrnaeans, who is rather himself the bishop

of God the Father and the Lord Jesus Christ, much greeting.

[I. Laust et adhortatio.]

^A Approving thy mind in God, which is grounded as if on an immovable rock, I glorify thee exceedingly, having been deemed worthy of thy spotless face, which may I enjoy in God. I beseech thee in the grace 14 with which thou art 15 clothed, to add to thy course, and to exhort all, that they may be saved. Vindicate thy place with all diligence, both carnal and spiritual. Have a care for unity, than which nothing is better. Bear all, as the Lord also bears thee. Suffer all in love, even as thou dost. Be devoted to perpetual prayers. Ask for greater understanding than that which thou hast. Be vigilant, possessing a sleepless spirit. Speak to each one according to the help of God. Bear the maladies of all, as a perfect athlete. Where there is more labor, there is much gain.

[II. Continuatio adhortationum.]

If thou lovest 21 good disciples, it is no grace to thee; rather 22 bring the more pestilent [ones] into subjection in meekness.

Old interpretation.

Ignatius, who is also Theophorus, to Polycarp, bishop of the Church of the Smyrnaeans, but rather visited by God the Father and the Lord Jesus Christ, much joy. ^B

CAPUT I. Accepting thy judgment in God, fixed as on an immovable rock, I superglorify, being deemed worthy of thy immaculate face, which may I enjoy in God. I beseech thee in the grace of God with which thou art clothed, to add to thy course, and to exhort all that they may be saved. Maintain thy place in all care, carnal and spiritual. Care for union, than which nothing is better. Support all; as the Lord also [supports] thee. Sustain all in charity; as thou also dost. Be devoted to incessant prayers. Ask for an intellect more ample than that which thou hast. Watch, possessing a spirit that does not sleep. Speak to each one according to the custom of God. Bear the sicknesses of all, as a perfect athlete. Where there is greater labor, there is much gain.

CAPUT II. If thou lovest good disciples, there is no grace to thee: rather bring those who are worse into subjection in meekness. Not every wound is ^C healed by the same plaster. ^D

^A Assuage fevered attacks with fomentations. Be thou prudent as the serpent in all things, and simple as the dove. For this cause art thou both carnal and spiritual, that thou mayest handle gently those things which appear before thee; but seek those which are invisible, that they may be manifested unto thee, that thou mayest lack nothing and mayest abound in every gift. The time demands thee, as a pilot demands winds, and as one tossed by the storm demands a harbor, so that thou mayest attain unto God. Be sober as an athlete of God; the prize set before thee is immortality and life eternal, of which thou art also persuaded. May I and my bonds, which thou hast loved, be a redemption for thee in all things.

III. Continuatio. (29) Let not those who seem to be trustworthy, yet teach strange doctrines, astound thee. Stand firm as an anvil which is smitten. It is the part of a great athlete to be battered ^B and yet to conquer. Especially must we endure all things for the sake of God, that He also may endure us. (32) Become more diligent than thou art. Observe the times. Wait for Him who is above time, the timeless, the invisible, who for our sake became visible, the impalpable, the impassible, who for our sake became passible, who in every way endured for our sake.

IV. Continuatio. Let not widows be neglected. After the Lord, be thou their guardian. Let nothing be done without thy judgment, ^C nor do thou thyself do anything without the judgment of God; which indeed thou dost not do, being steadfast. (37) Let assemblies be held more frequently. Seek everyone out by name. Do not despise servants and handmaids; ^D yet let not them be puffed up; but let them serve the more to the glory of God, that they may obtain a better freedom from God. Let them not desire to be set free at the public expense, that they may not be found slaves of desire.

V. What the bishop should advise the spouses, bridegrooms, and brides.

Flee from evil arts; but rather speak of these before the people. ^B Tell my sisters to love the Lord, and to be content with their husbands in both flesh and spirit. Likewise, command my brothers, in the name of Jesus Christ, to love their wives as the Lord loves the Church. If anyone is able to remain in chastity, for the honor of Him who is Lord of the flesh, let him remain in humility. If he boasts, he has perished; and if he should consider himself greater than the bishop, he is ruined. Indeed, it is fitting that those who marry and those who are married should perform their union with the advice of the bishop, so that the marriage may be according to God, and not according to desire. Let all things be done to the honor of God.

VI. The duties of the Christian flock.

Heed the bishop, that God may also heed you. Would that I could in turn refresh those who are subject to the bishop, the presbyters, and the deacons; and would that it might be my lot to have a share with them in God. Labor together with one another, struggle together, run together, suffer together, sleep together, rise together, as stewards of God, and associates, and ministers. Please Him to whom you serve, from whom you also receive your wages. Let no one among you be found a deserter. Let your baptism remain as your arms, ^C faith as your helmet, love as your spear, patience as your panoply. Let your deposits be your works, so that you may receive your due as a reward. Be therefore long-suffering toward one another in meekness, as God is toward you. May I have joy of you always.

VII. Send a messenger to the Antiochenes for the restoration of peace. ^B Since the Church which is in Syria in Antioch has peace, as has been reported to me, through your prayer, I also have become more comforted in the freedom from care that is of God, if indeed through suffering I might attain to God, in order to be found your disciple in the resurrection. It is fitting, Polycarp most blessed of God, to assemble a most godly council and to appoint someone whom you hold very dear and who is diligent, who may be able to be called a courier of God; assign him the honor, that having traveled into Syria he may glorify your diligent love unto the glory of Christ. A Christian has no authority over himself, but gives his time to God. This is the work of God and of yours, when you shall have carried it out for Him. For I trust in the grace that you are ready for a good work that is fitting for God. Knowing then your earnestness for the truth, I have exhorted you in a few letters.

VIII. That other Churches also should send deputies or letters to Antioch. Salutations.

Since I could not write to all the Churches, ^C because of my unexpectedly sailing from Troas to Neapolis, in accordance with the will of God, ^D I have done so in a few words, as being one who is subject to God's will. Do you, therefore, who are well-acquainted with the intent of God, perform what is acceptable to God, in order that you may be found among those whom you have deemed worthy of this task. I greet him who shall be deemed worthy to travel to Syria.