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Ante-Nicene
Fathers
The Writings of the Fathers Down to A.D.
325
Volume I. The Apostolic Fathers with Justin Martyr and Irenaeus
Clement of
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Volume II. Fathers of the Second Century
Hermas(641), Tatian(701), Theophilus(727), Athenagoras(770,
Clement of
Latin Christianity: Its Founder, Tertullian (1410)
Three Parts:
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Volume IV. The Fathers of the Third Century
Tertullian Part IV; Minucius Felix(2258); Commodian(2290); Origen (2313)
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Volume V. The Fathers of the Third Century
Hippolytus(2890); Cyprian(3891); Caius(4282); Novatian(4287); Appendix
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Volume VI. The Fathers of the Third Century
Gregory Thaumaturgus(4377); Dinysius the Great(4437); Julius Africanus(4482); Anatolius and Minor Writers(4503); Methodius(4664); Arnobius(4780)
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Volume VII. Fathers of the Third and Fourth Centuries
Lactantius(6458), Venantius(6462), Asterius(6465), Victorinus(6469), Dionysius(6494), Apostolic Teaching and Constitutions, Homily, Liturgies
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Volume VIII. Fathers of the Third and Fourth Centuries
The Twelve Patriarchs(6717), Excerpts and Epistles, The
Clementia(6763), Apocrypha(7134), Decretals(7398), Memoirs of
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Volume X. Recently Discovered Additions to Early Christian Literature; Commentaries of Origen
The Gospel of Peter(7576), The Diatessaron of Tatian(7605), The Apocalypse of Peter(7781), The Visio Pauli(7785), The Apocalypses of the Virgin and Sedrach(7803), The Testament of Abraham(7814), The Acts of Xanthippe and Polyxena(7830), The Narrative of Zosimus(7845), The Apology of Aristides(7879), The Epistles of Clement (Complete Text)(7851), Origen's Commentary on John, Books I-X(7905), Origen's Commentary on Mathew, Books I, II, and X-XIV(8036)
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Questionable Writings
THE PROTEVANGELIUM OF JAMES; THE GOSPEL OF PSEUDO MATTHEW; THE GOSPEL
OF THE NATIVITY OF MARY; HISTORY OF JOSPEH THE CARPENTER; THE GOSPEL OF THOMAS; THE
GOSPEL OF NICODEMUS; THE LETTER OF PONTIUS PILATE; THE NARRATIVE OF JOSPEH; AVENGING
OF THE SAVIOUR; ACTS OF THE HOLY APOSTLES PETER AND PAUL
Nicene and Post-Nicene
St.
Volume I.
Prolegomena:
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Volume II.
The City of
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Volume III.
On the Holy Trinity, Doctrinal
Treatises, Moral Treatises
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Volume IV.
The Anti-Manichaean Writings,
The Anti-Donatist Writings
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Volume V.
Anti-Pelagian Writings
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Volume VI.
Sermon on the Mount, Harmony
of the Gospels, Homilies on the Gospels
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Volume VII.
Homilies on the Gospel of
John, Homilies on the First Epistle of John, Soliloquies
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Volume VIII.
Expositions on the Psalms
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St. Chrysostom Volumes
Volume IX.
On the Priesthood, Ascetic
Treatises, Select Homilies and Letters, Homilies on the Statutes
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Volume X.
Homilies on the Gospel of St.
Matthew
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Volume XI.
Homilies on the Acts of the
Apostles and the Epistle to the Romans
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Volume XII.
Homilies on First and Second
Corinthians
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Volume XIII.
Homilies on the Epistles to
the Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy,
Titus, and Philemon
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Volume XIV.
Homilies on the Gospel of St.
John and the Epistle to the Hebrews
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Nicene and Post-Nicene
Fathers
Series II
Volume I.
Eusebius: Church History from
A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine
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Volume II.
Socrates: Church History from
A.D. 305-438; Sozomenus: Church History from A.D. 323-425
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Volume III.
Theodoret, Jerome and
Gennadius, Rufinus and Jerome
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Volume IV.
Athanasius: Select Writings
and Letters
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Volume V.
Gregory of Nyssa: Dogmatic
Treatises; Select Writings and Letters
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Volume VI.
Jerome: Letters and Select
Works
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Volume VII.
Cyril of Jerusalem, Gregory
Nazianzen
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Volume VIII.
Basil: Letters and Select
Works
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Volume IX.
Hilary of Poitiers, John of
Damascus
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Volume X.
Ambrose: Select Works and
Letters
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Volume XI.
Sulpitius Severus, Vincent of
Lerins, John Cassian
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Volume XII.
Leo the Great, Gregory the
Great
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Volume XIII.
Gregory the Great II, Ephriam
Syrus, Aphrahat
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Volume XIV.
The Seven Ecumenical Councils
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This document is from the Christian Classics Ethereal Library |
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THE
FIRST EPISTLE OF CLEMENT TO THE CORINTHIANS
CHAP.
I.--THE SALUTATION. PRAISE OF THE
CORINTHIANS BEFORE THE
BREAKING
FORTH OF SCHISM AMONG THEM.
THE Church of God which sojourns at Rome,
to the Church of God sojourning at Corinth, to them that are called and
sanctified by the will of God, through our Lord Jesus Christ: Grace unto you,
and peace, from Almighty God through Jesus Christ, be multiplied.
Owing, dear brethren, to the sudden and
successive calamitous events which have happened to ourselves, we feel that we
have been somewhat tardy in turning our attention to the points respecting
which you consulted us;(2) and especially to that shameful and detestable
sedition, utterly abhorrent to the elect of God, which a few rash and
self-confident persons have kindled to such a pitch of frenzy, that your
venerable and illustrious name, worthy to be universally loved, has suffered
grievous injury.(3) For who ever dwelt even for a short time among you, and did
not find your faith to be as fruitful of virtue as it was firmly
established?(4) Who did not admire the sobriety and moderation of your
godliness in Christ? Who did not proclaim the magnificence of your habitual
hospitality? And who did not rejoice over your perfect and well-grounded
knowledge? For ye did all things without respect of persons, and walked in the
command-merits of God, being obedient to those who had the rule over you, and
giving all fitting honour to the presbyters among you. Ye enjoined young men to
be of a sober and serious mind; ye instructed your wives to do all things with
a blameless, becoming, and pure conscience, loving their husbands as in duty
bound; and ye taught them that, living in the rule of obedience, they should manage
their household affairs becomingly, and be in every respect marked by
discretion.
CHAP.
II.--PRAISE OF THE CORINTHIANS CON-
TINUED.
Moreover, ye were all distinguished by
humility, and were in no respect puffed up with pride, but yielded obedience
rather than extorted it,(5) and were more willing to give than to receive?
Content with the provision which God had made for you, and carefully attending
to His words, ye were inwardly filled(7) with His doctrine, and His sufferings
were before your eyes. Thus a profound and abundant peace was given to you all,
and ye had an insatiable desire for doing good, while a full outpouring of the
Holy Spirit was upon you all. Full of holy designs, ye did, with true
earnestness of mind and a godly confidence, stretch forth your hands to God
Almighty, beseeching Him to be merciful unto you, if ye had been guilty of any
involuntary transgression. Day and night ye were anxious for the whole
brotherhood,(8) that the number of God's elect might be saved with mercy and a
good conscience.(9) Ye were sincere and uncorrupted, and forgetful of injuries
between one another. Every kind of faction and schism was abominable in your
sight. Ye mourned over the transgressions of your neighhours: their
deficiencies you deemed your own. Ye never grudged any act of kindness, being
"ready to every good work."(10) Adorned by a thoroughly virtuous and
religious life, ye did all things in the fear of God. The commandments and
ordinances of the Lord were written upon the tablets of your hearts.(11)
CHAP.
III.--THE SAD STATE OF THE CORINTHIAN CHURCH AFTER SEDITION
AROSE
IN IT FROM ENVY AND EMULATION.
Every kind of honour and happiness(12) was
bestowed upon you, and then was fulfilled that which is written, "My
beloved did eat and drink, and was enlarged and became fat, and
kicked."(13) Hence flowed emulation and envy, strife and sedition,
persecution and disorder, war and captivity. So the worthless rose up against
the honoured, those of no reputation
6
against
such as were renowned, the foolish against the wise, the young against those
advanced in years. For this reason righteousness and peace are now far departed
from you, inasmuch as every one abandons the fear of God, and is become blind
in His faith,(1) neither walks in the ordinances of His appointment, nor acts a
part becoming a Christian,(2) but walks after his own wicked lusts, resuming
the practice of an unrighteous and ungodly envy, by which death itself entered
into the world.(3)
CHAP.
IV.--MANY EVILS HAVE ALREADY FLOWED FROM THIS SOURCE IN
ANCIENT
TIMES.
For thus it is written: "And it came
to pass after certain days, that Cain brought of the fruits of the earth a
sacrifice unto God; and Abel also brought of the firstlings of his sheep, and
of the fat thereof. And God had respect to Abel and to his offerings, but Cain
and his sacrifices He did not regard. And Cain was deeply grieved, and his
countenance fell. And God said to Cain, Why art thou grieved, and why is try
countenance fallen? If thou offerest rightly, but dost not divide rightly, hast
thou not sinned? Be at peace: thine offering returns to thyself, and thou shalt
again possess it. And Cain said to Abel his brother, Let us go into the field.
And it came to pass, while they were in the field, that Cain rose up against
Abel his brother, and slew him."(4) Ye see, brethren, how envy and
jealousy led to the murder of a brother. Through envy, also, our father Jacob
fled from the face of Esau his brother.(5) Envy made Joseph be persecuted unto
death, and to come into bondage.(6) Envy compelled Moses to flee from the face
of Pharaoh king of Egypt, when he heard these words from his fellow-countryman,
"Who made thee a judge or a ruler over us? wilt thou kill me, as thou
didst kill the Egyptian yesterday?"(7) On account of envy, Aaron and
Miriam had to make their abode without the camp.(8) Envy brought down Dathan
and Abiram alive to Hades, through the sedition which they excited against
God's servant Moses.(9) Through envy, David underwent the hatred not only of
foreigners, but was also persecuted by Saul king of Israel.(10)
CHAP.
V.--NO LESS EVILS HAVE ARISEN FROM THE SAME SOURCE IN THE
MOST
RECENT TIMES. THE MARTYRDOM OF PETER AND PAUL.
But not to dwell upon ancient examples, let
us come to the most recent spiritual heroes.(11) Let us take the noble examples
furnished in our own generation. Through envy and jealousy, the greatest and
most righteous pillars[of the Church](3) have been persecuted and put to
death.(12) Let us set before our eyes the illustrious(13) apostles. Peter,
through unrighteous envy, endured not one or two, but numerous labours and when
he had at length suffered martyrdom, departed to the place of glory due to him.
Owing to envy, Paul also obtained the reward of patient endurance, after being
seven times thrown into captivity,(14) compelled(15) to flee, and stoned. After
preaching both in the east and west, he gained the illustrious reputation due
to his faith, having taught righteousness to the whole world, and come to the
extreme limit of the west,(16) and suffered martyrdom under the prefects.(17)
Thus was he removed from the world, and went into the holy place, having proved
himself a striking example of patience.
CHAP.
VI.--CONTINUATION. SEVERAL OTHER
MARTYRS.
To these men who spent their lives in the
practice of holiness, there is to be added a great multitude of the elect, who,
having through envy endured many indignities and tortures, furnished. us with a
most excellent example. Through envy, those women, the Danaids(18) and Dircae, being
persecuted, after they had suffered terrible and unspeakable torments, finished
the course of their faith with stedfastness,(19) and though weak in body,
received a noble reward. Envy has alienated wives from their husbands, and
changed that saying of our father Adam, "This is now bone of my bones, and
flesh of my flesh." Envy and strife have overthrown great cities and
rooted up mighty nations.
7
CHAP.
VII.--AN EXHORTATION TO REPENTANCE.
These things, beloved, we write unto you,
not merely to admonish you of your duty, but also to remind ourselves. For we
are struggling on the same arena, and the same conflict is assigned to both of
us. Wherefore let us give up vain and fruitless cares, and approach to the
glorious and venerable rule of our holy calling. Let us attend to what is good,
pleasing, and acceptable in the sight of Him who formed us. Let us look
stedfastly to the blood of Christ, and see how precious that blood is to
God,(1) which, having been shed for our salvation, has set the grace of
repentance before the whole world. Let us turn to every age that has passed,
and learn that, from generation to generation, the Lord has granted a place of
repentance to all such as would be converted unto Him. Noah preached
repentance, and as many as listened to him were saved.(2) Jonah proclaimed
destruction to the Ninevites;(3) but they, repenting of their sins, propitiated
God by prayer, and obtained salvation, although they were aliens [to the
covenant] of God.
CHAP.
VIII.--CONTINUATION RESPECTING REPENTANCE.
The ministers of the grace of God have, by
the Holy Spirit, spoken of repentance; and the Lord of all things has himself
declared with an oath regarding it, "As I live, saith the Lord, I desire
not the death of the sinner, but rather his repentance ; "(4) adding, moreover, this gracious declaration
Repent O house of Israel, of your iniquity.(5) Say to the children of My
people, Though your sins reach from earth to heaven, I and though they be redder(6)
than scarlet, and blacker than sackcloth, yet if ye turn to Me with your whole
heart, and say, Father ! I will listen to you, as to a holy(7) people."
And in another place He speaks thus: "Wash
you, and become clean; put away the wickedness of your souls from before
mine eyes; cease from your evil ways, and learn to do well; seek out judgment,
deliver the oppressed, judge the fatherless, and see that justice is done to
the widow; and come, and let us reason together. He declares, Though your sins
be like crimson, I will make them white as snow; though they be like scarlet, I
will whiten them like wool. And if ye be
willing and obey Me, ye shall eat the good of the land; but if ye
refuse, and will not hearken unto Me, the sword shall devour you, for the mouth
of the Lord hath spoken these things."(8) Desiring, therefore, that all
His beloved should be partakers of repentance, He has, by His almighty will,
established [these declarations].
CHAP.
IX.--EXAMPLES OF THE SAINTS.
Wherefore, let us yield obedience to His
excellent and glorious will; and imploring His mercy and loving-kindness, while
we forsake all fruitless labours,(9) and strife, and envy, which leads to
death, let us turn and have recourse to His compassions. Let us stedfastly
contemplate those who have perfectly ministered to His excellent glory. Let us take (for instance)
Enoch, who, being found righteous in obedience, was translated, and death was
never known to happen to him? Noah, being found faithful, preached regeneration
to the world through his ministry; and the Lord saved by him the animals which,
with one accord, entered into the ark.
CHAP.
X.--CONTINUATION OF THE ABOVE.
Abraham, styled "the friend,"(11)
was found faithful, inasmuch as he rendered obedience to the words of God. He,
in the exercise of obedience, went out from his own country, and from his
kindred, and from his father's house, in order that, by forsaking a small
territory, and a weak family, and an insignificant house, he might inherit the
promises of God. For God said to him, "Get thee out from thy country,, and
from thy kindred, and from thy father's house, into the land which I shall
show thee. And I will make thee a great
nation, and will bless thee, and make thy name great, and thou shall be
blessed. And I will bless them that bless thee, and curse them that curse thee;
and in thee shall all the families of the earth be blessed."(12) And
again, on his departing from Lot, God said to him. "Lift up thine eyes,
and look from the place where thou now art, northward, and southward, and eastward,
and westward; for all the land which thou seest, to thee will I give it, and to
thy seed for ever. And I will make thy seed as the dust of the earth, [so that]
if a man can number the dust of the earth, then shall thy seed also be
numbered."(13) And again [the Scripture] saith, "God brought forth
Abram, and spake unto him, Look up now to heaven, and count the stars if thou
be able to number them; so shall thy seed be. And Abram believed God, and it
was counted to him for righteousness."(14) On account of his faith and
hospitality, a son
8
was
given him in his old age; and in the exercise of obedience, he offered him as a
sacrifice to God on one of the mountains which He showed him.(1)
CHAP.
XL.--CONTINUATION. LOT.
On account of his hospitality and godliness,
Lot was saved out of Sodore when all the country round was punished by means of
fire and brimstone, the Lord thus making it manifest that He does not forsake
those that hope in Him, but gives up such as depart from Him to punishment and
torture.(2) For Lot's wife, who went forth with him, being of a different mind
from himself and not continuing in agreement with him [as to the command which
had been given them], was made an example of, so as to be a pillar of salt unto
this day.(3) This was done that all might know that those who are of a double
mind, and who distrust the power of God, bring down judgment on themselves? and
become a sign to all succeeding generations.
CHAP.
XII.--THE REWARDS OF AITH AND HOSPITALITY. RAHAB.
On account of her faith and hospitality,
Rahab the harlot was saved. For when spies were sent by Joshua, the son of Nun,
to Jericho, the king of the country ascertained that they were come to spy out
their land, and sent men to seize them, in order that, when taken, they might be
put to death. But the hospitable Rahab receiving them, concealed them on the
roof of her house under some stalks of flax. And when the men sent by the king
arrived and said "There came men unto thee who are to spy out our land;
bring them forth, for so the king commands," she answered them, "The
two men whom ye seek came unto me, but quickly departed again and are
gone," thus not discovering the spies to them. Then she said to the men,
"I know assuredly that the Lord your God hath given you this city, for the
fear and dread of you have fallen on its inhabitants. When therefore ye shall
have taken it, keep ye me and the house of my father in safety." And they
said to her, "It shall be as thou hast spoken to us. As soon, therefore,
as thou knowest that we are at hand, thou shall gather all thy family under thy
roof, and they shall be preserved, but all that. are found outside of thy
dwelling shall perish."(5)
Moreover, they gave her a sign to this effect, that she should hang
forth from her house a scarlet thread. And thus they made it manifest that
redemption should flow through the blood
of the Lord to all them that believe and hope in God.(6) Ye see,
beloved, that there was not only faith, but prophecy, in this woman.
CHAP.
XIII.--AN EXHORTATION TO HUMILITY.
Let us therefore, brethren, be of humble
mind, laying aside all haughtiness, and pride, and foolishness, and angry
feelings; and let us act according to that which is written (for the Holy
Spirit saith, "Let not the wise man glory in his wisdom, neither let the
mighty man glory in his might, neither let the rich man Story in his riches; but let him that glorieth glory
in the Lord, in diligently seeking Him, and doing judgment and
righteousness"(7)), being especially mindful of the words of the Lord
Jesus which He spake, teaching us meekness and long-suffering. For thus He
spoke: "Be ye merciful, that ye may obtain mercy; forgive, that it may be
forgiven to you ; as ye do, so shall it be done unto you; as ye judge, so shall
ye be judged; as ye are kind, so shall kindness be shown to you; with what
measure ye mete, with the same it shall be measured to you."(8) By this
precept and by these rules let us stablish ourselves, that we walk with all
humility in obedience to His holy words. For the holy word saith, "On whom
shall I look, but on him that is meek and peaceable, and that trembleth at My
words?"(9)
CHAP.
XIV.--WE SHOULD OBEY GOD RATHER THAN THE AUTHORS OF SEDITION.
It is right and holy therefore, men and
brethren, rather to obey God than to follow those who, through pride and
sedition, have become the leaders of a detestable emulation. For we shall incur
no slight injury, but rather great danger, if we rashly yield ourselves to the
inclinations of men who aim at exciting strife and tumults, so as to draw us
away from what is good. Let us be kind one to another after the pattern of the
tender mercy and benignity of our Creator. For it is written, "The
kind-hearted shall inhabit the land, and the guiltless shall be left upon it,
but transgressors shall be destroyed from off the face of it."(10) And
again [the Scripture] saith, "I saw the ungodly highly exalted, and lifted
up like the cedars of Lebanon: I passed by, and, behold, he was not; and I
diligently sought his place, and could not find it. Preserve innocence, and
look on equity: for there shall be a remnant to the peaceful man."(11)
9
CHAP.
XV.--WE MUST ADHERE TO THOSE WHO CULTIVATE PEACE, NOT TO THOSE WHO MERELY
PRETEND TO DO SO.
Let us cleave, therefore, to those who
cultivate peace with godliness, and not to those who hypocritically profess to
desire it. For [the Scripture] saith in a certain place, "This people
honoureth Me with their lips, but their heart is far from Me."(1) And
again: "They bless with their mouth, but curse with their heart."(2)
And again it saith, "They loved Him with their mouth, and lied to Him with
their tongue; but their heart was not right with Him, neither were they
faithful in His covenant."(3) "Let the deceitful lips become silent,"(4)
[and "let the Lord destroy all the lying lips,(5)] and the boastful tongue
of those who have said, Let us magnify our tongue; our lips are our own; who is
lord over us? For the oppression of the poor, and for the sighing of the needy,
will I now arise, saith the Lord: I will place him in safety; I will deal confidently with him."(6)
CHAP.
XVI.--CHRIST AS AN EXAMPLE OF HUMILITY,
For Christ is of those who are
humble-minded, and not of those who exalt themselves over His flock. Our Lord
Jesus Christ, the Sceptre of the majesty of God, did not come in the pomp of
pride or arrogance, although He might have done so, but in a lowly condition,
as the Holy Spirit had declared regarding Him. For He says, "Lord, who
hath believed our report, and to whom is the arm of the Lord revealed ? We have
declared [our message] in His presence: He is, as it were, a child, and like a
root in thirsty ground; He has no form nor glory, yea, we saw Him, and He had
no form nor comeliness; but His form was without eminence, yea, deficient in
comparison with the [ordinary] form of men. He is a man exposed to stripes and
suffering, anti acquainted with the endurance of grief: for His countenance was
turned away; He was despised, and not esteemed. He bears our iniquities, and is
in sorrow for our sakes; yet we supposed that [on His own account] He was
exposed to labour, and stripes, and affliction. But He was wounded for our
transgressions, and bruised for our iniquities. The chastisement of our peace
was upon Him, and by His stripes we were
healed. All we, like sheep, have gone astray; [every] man has wandered in his
own way; and the Lord has delivered Him up for our sins, while He in the midst
of His sufferings openeth not His mouth. He was brought as a sheep to the
slaughter, and as a lamb before her shearer is dumb, so He openeth not His
mouth. In His humiliation His judgment was taken away; who shall declare His
generation? for His life is taken from the earth. For the transgressions of my
people was He brought down to death. And
I will give the wicked for His sepulchre, and the rich for His death? because
He did no iniquity, neither was guile found in His mouth. And the Lord is
pleased to purify Him by stripes.(8) If ye make(9) an offering for sin, your
soul shall see a long-lived seed. And the Lord is pleased to relieve Him of the
affliction of His soul, to show Him light, and to form Him with
understanding,(10) to justify the Just One who ministereth well to many; and
the Himself shall carry their sins. On this account He shall inherit many, and shall
divide the spoil of the strong; because His soul was delivered to death, and He
was reckoned among the transgressors, and He bare the sins of many, and for
their sins was He delivered."(11) And again He saith, "I am a worm,
and no man; a reproach of men, and despised of the people. All that see Me have
derided Me; they have spoken with their lips; they have wagged their head,
[saying] He hoped in God, let Him deliver Him, let Him save Him, since He
delighteth in Him."(12) Ye see, beloved, what is the example which has
been given us; for if the Lord thus humbled Himself, what shall we do who have
through Him come under the yoke of His grace ?
CHAP.
XVII.--THE SAINTS AS EXAMPLES OF HUMILITY.
Let us be imitators also of those who in
goat-skins and sheep-skins(13) went about proclaiming the coming of Christ; I
mean Elijah, Elisha, and Ezekiel among the prophets, with those others to whom
a like testimony is borne [in Scripture]. Abraham was specially honoured, and
was called the friend of God; yet he, earnestly regarding the glory of God,
humbly declared, "I am but dust and ashes."(14) Moreover, it is thus
written of Job, "Job was a righteous man, and blameless, truthful,
God-fearing, and one that kept himself from all evil."(15) But bringing an
accu-
1O
sation
against himself, he said, " No man is free from defilement, even if his
life be but of one day."(1) Moses was called faithful in all God's
house;(2) and through his instrumentality, God punished Egypt(3) with plagues
and tortures. Yet he, though thus greatly honoured, did not adopt lofty
language, but said, when the divine oracle came to him out of the bush,
"Who am I, that Thou sendest me ? I am a man of a feeble voice and a slow
tongue."(4) And again he said, "I am but as the smoke of a
pot."(5)
CHAP.
XVIII.--DAVID AS AN EXAMPLE OF HUMILITY.
But what shall we say concerning David, to
whom such testimony was borne, and of whom(6) God said, "I have found a
man after Mine own heart, David the son of Jesse; and in everlasting mercy have
I anointed him?"(7) Yet this very man saith to God, "Have mercy on
me, O Lord, according to Thy great mercy; and according to the multitude of Thy
compassions, blot out my transgression. Wash me still more from mine iniquity,
and cleanse me from my sin. For I acknowledge my iniquity, and my sin is ever
before me. Against Thee only have I sinned, and done that which was evil in Thy
sight; that Thou mayest be justified in Thy sayings, and mayest overcome when
Thou(8) art judged. For, behold, I was conceived in transgressions, and in my
sins did my mother conceive me. For, behold, Thou hast loved truth; the secret
and hidden things of wisdom hast Thou shown me. Thou shalt sprinkle me with
hyssop, and I shall be cleansed; Thou shalt wash me, and I shall be whiter than
snow. Thou shalt make me to hear joy and gladness; my bones, which have been
humbled, shall exult. Turn away Thy face from my sins, and blot out all mine
iniquities. Create in me a clean heart, O God, and renew a right spirit within
me.(9) Cast me not away from Thy presence, and take not Thy Holy Spirit from
me. Restore to me the joy of Thy salvation, and establish me by Thy governing
Spirit. I will teach transgressors Thy ways, and the ungodly shall be converted
unto Thee. Deliver me from blood-guiltiness,(10) O God, the God of my
salvation: my tongue shall exult in Thy righteousness. O Lord, Thou shalt open
my mouth, and my lips shall show forth Thy praise. For if Thou hadst desired
sacrifice, I would have given it; Thou wilt not delight in burnt-offerings. The
sacrifice [acceptable] to God is a bruised spirit; a broken and a contrite
heart God will not despise."(11)
CHAP.
XIX.--IMITATING THESE EXAMPLES, LET US SEEK AFTER PEACE.
Thus the humility and godly submission of
so great and illustrious men have rendered not only us, but also all the
generations before us, better; even as many as have received His oracles in
fear and truth. Wherefore, having so many great and glorious examples set
before us, let us turn again to the practice of that peace which from the
beginning was the mark set before us;(12) and let us look stedfastly to the
Father and Creator of the universe, and cleave to His mighty and surpassingly
great gifts and benefactions, of peace. Let us contemplate Him with our
understanding, and look with the eyes of our soul to His long-suffering will.
Let us reflect how free from wrath He is towards all His creation.
CHAP.
XX.--THE PEACE AND HARMONY OF THE UNIVERSE.
The heavens, revolving under His
government, are subject to Him in peace. Day and night run the course appointed
by Him, in no wise hindering each other. The sun and moon, with the companies
of the stars, roll on in harmony according to His command, within their
prescribed limits, and without any deviation. The fruitful earth, according to
His will, brings forth food in abundance, at the proper seasons, for man and
beast and all the living beings upon it, never hesitating, nor changing any of
the ordinances which He has fixed. The unsearchable places of abysses, and the
indescribable arrangements of the lower world, are restrained by the same laws.
The vast unmeasurable sea, gathered together by His working into various
basins,(13) never passes beyond the bounds placed around it, but does as He has
commanded. For He said, "Thus far shalt thou come, and thy waves shall be
broken within thee."(14) The ocean, impassible to man, and the worlds
beyond it, are regulated by the same enactments of the Lord. The seasons of
spring, summer, autumn, and winter, peacefully give place to one another. The
winds in their several quarters(15) fulfil, at the proper time, their service
without hindrance. The ever-flowing fountains, formed both for enjoyment and
health, furnish without fail their breasts for the life of men. The very
smallest
11
of living
beings meet together in peace and concord. All these the great Creator and Lord
of all has appointed to exist in peace and harmony; while He does good to all,
but most abundantly to us who have fled for refuge to His compassions through
Jesus Christ our Lord, to whom be glory and majesty for ever and ever. Amen.
CHAP.
XXI.--LET US OBEY GOD, AND NOT THE AUTHORS OF SEDITION.
Take heed, beloved, lest His many
kindnesses lead to the condemnation of us all. [For thus it must be] unless we
walk worthy of Him, and with one mind do those things which are good and
well-pleasing in His sight. For [the Scripture] saith in a certain place,
"The Spirit of the Lord is a candle searching the secret parts of the
belly."(1) Let us reflect how near He is, and that none of the thoughts or
reasonings in which we engage are hid from Him. It is right, therefore, that we
should not leave the post which His will has assigned us. Let us rather offend
those men who are foolish, and inconsiderate, and lifted up, and who glory in
the pride of their speech, than [offend] God. Let us reverence the Lord Jesus
Christ, whose blood was given for us; let us esteem those who have the rule
over us;(2) let us honour the aged(3) among us; let us train up the young men
in the fear of God; let us direct our wives to that which is good. Let them
exhibit the lovely habit of purity [in all their conduct]; let them show forth
the sincere disposition of meekness; let them make manifest the command which
they have of their tongue, by their manner(4) of speaking; let them display
their love, not by preferring(5) one to another, but by showing equal affection
to all that piously fear God. Let your children be partakers of true Christian
training; let them learn of how great avail humility is with God--how much the
spirit of pure affection can prevail with Him--how excellent and great His fear
is, and how it saves all those who walk in(6) it with a pure mind. For He is a
Searcher of the thoughts and desires [of the heart]: His breath is in us; and when
He pleases, He will take it away.
CHAP.
XXII.--THESE EXHORTATIONS ARE CONFIRMED BY THE CHRISTIAN FAITH, WHICH PROCLAIMS
THE MISERY OF SINFUL CONDUCT.
Now the faith which is in Christ confirms
all these [admonitions]. For He Himself by the Holy Ghost thus addresses us:
"Come, ye children, hearken unto Me; I will teach you the fear of the
Lord. What man is he that desireth life, and loveth to see good days ? Keep thy
tongue from evil, and thy lips from speaking guile. Depart from evil, and do
good; seek peace, and pursue it. The eyes of the Lord are upon the righteous,
and His ears are [open] unto their prayers. The face of the Lord is against
them that do evil, to cut off the remembrance of them from the earth. The
righteous cried, and the Lord heard him, and delivered him out of all his
troubles."(7) "Many are the stripes [appointed for] the wicked; but
mercy shall compass those about who hope in the Lord."(8)
CHAP.
XXIII.--BE HUMBLE, AND BELIEVE THAT CHRIST WILL COME AGAIN.
The all-merciful and beneficent Father has
bowels [of compassion] towards those that fear Him, and kindly and lovingly
bestows His favours upon those who come to Him with a simple mind. Wherefore
let us not be double-minded; neither let our soul be lifted(9) up on account of
His exceedingly great and glorious gifts. Far from us be that which is written,
"Wretched are they who are of a double mind, and of a doubting heart; who
say, These things we have heard even in the times of our fathers; but, behold,
we have grown old, and none of them has happened unto us.."(10) Ye foolish
ones! compare yourselves to a tree: take [for instance] the vine. First of all,
it sheds its leaves, then it buds, next it puts forth leaves, and then it
flowers; after that comes the sour grape, and then follows the ripened fruit.
Ye perceive how in a little time the fruit of a tree comes to maturity. Of a
truth, soon and suddenly shall His will be accomplished, as the Scripture also
bears witness, saying, "Speedily will He come, and will not tarry;"(11)
and, "The Lord shall suddenly come to His temple, even the Holy One, for
whom ye look."(12)
CHAP.
XXIV.--GOD CONTINUALLY SHOWS US IN NATURE THAT THERE WILL BE A RESURRECTION.
Let us consider, beloved, how the Lord
continually proves to us that there shall be a future resurrection, of which He
has rendered the Lord Jesus Christ the first-fruits(13) by raising Him from the
dead. Let us contemplate, beloved, the resurrection which is at all times
taking place. Day and night declare to us a resurrection. The night sinks to
sleep, and the day arises; the day [again] departs, and the night comes on.
12
Let us
behold the fruits [of the earth], how the sowing of grain takes place. The
sower(1) goes forth, and casts it into the ground; and the seed being thus
scattered, though dry and naked when it fell upon the earth, is gradually
dissolved. Then out of its dissolution the mighty power of the providence of
the Lord raises it up again, and from one seed many arise and bring forth
fruit.
CHAP.
XXV.--THE PHOENIX AN EMBLEM OF OUR RESURRECTION.
Let us consider that wonderful sign [of the
resurrection] which takes place in Eastern lands, that is, in Arabia and the
countries round about. There is a certain bird which is called a phoenix. This
is the only one of its kind, and lives five hundred years. And when the time of
its dissolution draws near that it must die, it builds itself a nest of
frankincense, and myrrh, and other spices, into which, when the time is
fulfilled, it enters and dies. But as the flesh decays a certain kind of worm
is produced, which, being nourished by the juices of the dead bird, brings
forth feathers. Then, when it has acquired strength, it takes up that nest in
which are the bones of its parent, and bearing these it passes from the land of
Arabia into Egypt, to the city called Heliopolis. And, in open day, flying in
the sight of all men, it places them on the altar of the sun, and having done
this, hastens back to its former abode. The priests then inspect the registers
of the dates, and find that it has returned exactly as the five hundredth year
was completed.(2)
CHAP.
XXVI.--WE SHALL RISE AGAIN, THEN, AS THE SCRIPTURE ALSO TESTIFIES.
Do we then deem it any great and wonderful
thing for the Maker of all things to raise up again those that have piously
served Him in the assurance of a good faith, when even by a bird He shows us
the mightiness of His power to fulfil His promise ?(3) For [the Scripture]
saith in a certain place, "Thou shalt raise me up, and I shall confess unto
Thee; "(4) and again, "I laid me down, and slept; I awaked, because
Thou art with me; "(5) and again, Job says, "Thou shalt raise up this
flesh of mine, which has suffered all these things."(6)
CHAP.
XXVII.--IN THE HOPE OF THE RESURRECTION, LET US CLEAVE TO THE OMNIPOTENT AND OMNISCIENT GOD.
Having then this hope, let our souls be
bound to Him who is faithful in His promises, and just in His judgments. He who
has commanded us not to lie, shall much more Himself not lie; for nothing is
impossible with God, except to lie.(7) Let His faith therefore be stirred up
again within us, and let us consider that all things are nigh unto Him. By the
word of His might(8) He established all things, and by His word He can
overthrow them. "Who shall say unto Him, What hast thou done ? or, Who
shall resist the power of His strength?"(9) When and as He pleases He will
do all things, and none of the things determined by Him shall pass away? All
things are open before Him, and nothing can be hidden from His counsel.
"The heavens(11) declare the glory of God, and the firmament showeth His
handy-work. Day unto day uttereth speech, and night unto night showeth
knowledge. And there are no words or speeches of which the voices are not
heard."(12)
CHAP.XXVIII.--GOD
SEES ALL THINGS: THEREFORE LET US AVOID TRANSGRESSION.
Since then all things are seen and heard
[by God], let us fear Him, and forsake those wicked works which proceed from
evil desires;(13) so that, through His mercy, we may be protected from the
judgments to come. For whither can any of us flee from His mighty hand ? Or
what world will receive any of those who run away from Him ? For the Scripture
saith in a certain place, "Whither shall I go, and where shall I be hid
from Thy presence? If I ascend into heaven, Thou art there; if I go away even
to the uttermost parts of the earth, there is Thy right hand; if I make my bed
in the abyss, there is Thy Spirit."(14) Whither, then, shall any one go,
or where shall he escape from Him who comprehends all things ?
CHAP. XXIX.--LET
US AlSO DRAW NEAR TO GOD IN PURITY OF HEART.
Let us then draw near to Him with holiness
of spirit, lifting up pure and undefiled hands unto Him, loving our gracious
and merciful Father, who has made us partakers in the blessings of His elect.(15)
For thus it is written, "When the Most High divided the nations, when He
scattered(16) the sons of Adam, He fixed the bounds of the nations according to
the number of the angels of God. His people Jacob became the portion of the
Lord, and Israel the lot of His
13
inheritance."(1)
And in another place [the Scripture] saith, "Behold, the Lord taketh unto
Himself a nation out of the midst of the nations, as a man takes the
first-fruits of his threshing-floor; and from that nation shall come forth the
Most Holy.(2)
CHAP.
XXX.--LET US DO THOSE THINGS THAT PLEASE GOD, AND FLEE FROM THOSE HE HATES,
THAT WE MAY BE BLESSED.
Seeing, therefore, that we are the portion
of the Holy One, let us do all those things which pertain to holiness, avoiding
all evil-speaking, all abominable and impure embraces, together with all
drunkenness, seeking after change,(3) all abominable lusts, detestable
adultery, and execrable pride. "For God," saith [the Scripture],
"resisteth the proud, but giveth grace to the humble."(4) Let us
cleave, then, to those to whom grace has been given by God. Let us clothe
ourselves with concord and humility, ever exercising self-control, standing far
off from all whispering and evil-speaking, being justified by our works, and
not our words. For [the Scripture] saith, "He that speaketh much, shall
also hear much in answer. And does he that is ready in speech deem himself
righteous? Blessed is he that is born of woman, who liveth but a short time: be
not given to much speaking."(5) Let our praise be in God, and not of
ourselves; for God hateth those that commend themselves. Let testimony to our
good deeds be borne by others, as it was in the case of our righteous
forefathers. Boldness, and arrogance, and audacity belong to those that are
accursed of God; but moderation, humility, and meekness to such as are blessed
by Him.
CHAP.
XXXI.--LET US SEE BY WHAT MEANS WE MAY OBTAIN THE DIVINE BLESSING.
Let us cleave then to His blessing, and
consider what are the means(6) of possessing it. Let us think(7) over the
things which have taken place from the beginning. For what reason was our
father Abraham blessed? was it not because he wrought righteousness and truth
through faith?(8) Isaac, with perfect confidence, as if knowing what was to
happen,(9) cheerfully yielded himself as a sacrifice.(10) Jacob, through
reason(11) of his brother, went forth with humility from his own land, and came
to Laban and served him; and there was given to him the sceptre of the twelve
tribes of Israel.
CHAP.
XXXII.--WE ARE JUSTIFIED NOT BY OUR OWN WORKS, BUT BY FAITH.
Whosoever will candidly consider each
particular, will recognise the greatness of the gifts which were given by
him.(12) For from him(13) have sprung the priests and all the Levites who
minister at the altar of God. From him also [was descended] our Lord Jesus
Christ according to the flesh.(14) From him [arose] kings, princes, and rulers
of the race of Judah. Nor are his other tribes in small glory, inasmuch as
God had promised, "Thy seed shall
be as the stars of heaven."(15) All
these, therefore, were highly honoured,
and made great, not for their own sake, or for their own works, or for the
righteousness which they wrought, but through the operation of His will. And
we, too, being called by His will in Christ Jesus, are not justified by
ourselves, nor by our own wisdom, or understanding, or godliness, or works
which we have wrought in holiness of heart; but by that faith through which,
from the beginning, Almighty God has justified all men; to whom be glory for
ever and ever. Amen.
CHAP.
XXXIII.--BUT LET US NOT OWE UP THE PRACTICE OF GOOD WORKS AND LOVE. GOD HIMSELF
IS AN EXAMPLE TO US OF GOOD WORKS.
What shall we do, then, brethren? Shall we
become slothful in well-doing, and cease from the practice of love? God forbid
that any such course should be followed by us! But rather let us hasten with
all energy and readiness of mind to perform every good work. For the Creator
and Lord of all Himself rejoices in His works. For by His infinitely great power
He established the heavens, and by His incomprehensible wisdom He adorned them.
He also divided the earth from the water which surrounds it, and fixed it upon
the immoveable foundation of His own will. The animals also which are upon it
He commanded by His own word(16) into existence. So likewise, when He had
formed the sea, and the living creatures which are in it, He enclosed them
[within their proper bounds] by His own power. Above all,(17) with His holy and
undefiled hands He formed man, the most excellent [of His creatures], and truly
great through the understanding given him--the express likeness of His own
image. For
14
thus
says God: "Let us make man in Our image, and after Our likeness. So God
made man; male and female He created them."[1] Having thus finished all
these things, He approved them, and blessed them, and said, "Increase and
multiply."(2) We see,(3) then, how all righteous men have been adorned
with good works, and how the Lord Himself, adorning Himself with His works, rejoiced.
Having therefore such an example, let us without delay accede to His will, and
let us work the work of righteousness with our whole strength.
CHAP.
XXXIV.--GREAT IS THE REWARD OF GOOD WORKS WITH GOD. JOINED TOGETHER IN HARMONY,
LET US IMPLORE THAT REWARD FROM HIM.
The good servant(4) receives the bread of
his labour with confidence; the lazy and slothful cannot look his employer in
the face. It is requisite, therefore, that we be prompt in the practice of
well-doing; for of Him are all things. And thus He forewarns us: "Behold,
the Lord [cometh], and His reward is before His face, to render to every man
according to his work."(5) He exhorts us, therefore, with our whole heart
to attend to this,(6) that we be not lazy or slothful in any good work. Let our
boasting and our confidence be in Him. Let us submit ourselves to His will. Let
us consider the whole multitude of His angels, how they stand ever ready to
minister to His will. For the Scripture saith, "Ten thousand times ten
thousand stood around Him, and thousands of thousands ministered unto Him,(7)
and cried, Holy, holy, holy, [is] the Lord of Sabaoth; the whole creation is
full of His glory."(8) And let us therefore, conscientiously gathering
together in harmony, cry to Him earnestly, as with one mouth, that we may be
made partakers of His great and glorious promises. For [the Scripture] saith,
"Eye hath not seen, nor ear heard, neither have entered into the heart of
man, the things which He hath prepared for them that wait for Him."(9)
CHAP.
XXXV.--IMMENSE IS THIS REWARD. HOW SHALL WE OBTAIN IT?
How blessed and wonderful, beloved, are the
gifts of God! Life in immortality, splendour in righteousness, truth in perfect
confidence,(10) faith in assurance, self-control in holiness! And all these fall
under the cognizance of our understandings [now]; what then shall those things
be which are prepared for such as wait for Him? The Creator and Father of all
worlds,(11) the Most Holy, alone knows their amount and their beauty. Let us
therefore earnestly strive to be found in the number of those that wait for
Him, in order that we may share in His promised gifts. But how, beloved, shall
this be done? If our understanding be fixed by faith rewards God; if we
earnestly seek the things which are pleasing and acceptable to Him; if we do
the things which are in harmony with His blameless will; and if we follow the
way of truth, casting away from us all unrighteousness and iniquity, along with
all covetousness, strife, evil practices, deceit, whispering, and evil-speaking,
all hatred of God, pride and haughtiness, vainglory and ambition.(12) For they
that do such things are hateful to God; and not only they that do them, but
also those that take pleasure in them that do them.(13) For the Scripture
saith, "But to the sinner God said, Wherefore dost thou declare my
statutes, and take my covenant into thy mouth, seeing thou hatest instruction,
and castest my words behind thee? When thou sawest a thief, thou consentedst
with(14) him, and didst make thy portion with adulterers. Thy mouth has
abounded with wickedness, and thy tongue contrived(15) deceit. Thou sittest,
and speakest against thy brother; thou slanderest(16) thine own mother's son.
These things thou hast done, and I kept silence; thou thoughtest, wicked one, that
I should be like to thyself. But I will reprove thee, and set thyself before
thee. Consider now these things, ye that forget God, lest He tear you in
pieces, like a lion, and there be none to deliver. The sacrifice of praise will
glorify Me, and a way is there by which I will show him the salvation of
God."(17)
CHAP.
XXXVI.--ALL BLESSINGS ARE GIVEN TO US THROUGH CHRIST.
This is the way, beloved, in which we find
our Saviour,(18) even Jesus Christ, the High Priest of all our offerings, the
defender and helper of our infirmity. By Him we look up to the heights of
heaven. By Him we behold, as in a glass, His immaculate and most excellent
visage. By Him are the eyes of our hearts opened. By Him our foolish and
darkened understanding blossoms(19) up anew towards His marvellous light. By
Him the Lord has willed that we should taste of im-
15
mortal
knowledge,(1) "who, being the brightness of His majesty, is by so much
greater than the angels, as He hath by inheritance obtained a more excellent
name than they."(1) For it is thus written, "Who maketh His angels
spirits, and His ministers a flame of fire."(3) But concerning His Son(4)
the Lord spoke thus: "Thou art my Son, to-day have I begotten Thee. Ask of
Me, and I will give Thee the heathen for Thine inheritance, and the uttermost
parts of the earth for Thy possession."(5) And again He saith to Him,
"Sit Thou at My right hand, until I make Thine enemies Thy
footstool."(6) But who are His enemies? All the wicked, and those who set
themselves to oppose the will of God.(7)
CHAP.
XXXVII.--CHRIST IS OUR LEADER, AND WE HIS SOLDIERS.
Let us then, men and brethren, with all
energy act the part of soldiers, in accordance with His holy commandments. Let
us consider those who serve under our generals, with what order, obedience, and
submissiveness they perform the things which are commanded them. All are not
prefects, nor commanders of a thousand, nor of a hundred, nor of fifty, nor the
like, but each one in his own rank performs the things commanded by the king
and the generals. The great cannot subsist without the small, nor the small
without the great. There is a kind of mixture in all things, and thence arises
mutual advantage.(8) Let us take our body for an example.(9) The head is
nothing without the feet, and the feet are nothing without the head; yea, the
very smallest members of our body are necessary and useful to the whole body.
But all work(10) harmoniously together, and are under one common rule(11) for
the preservation of the whole body.
CHAP.
XXXVIII.--LET THE MEMBERS OF THE CHURCH SUBMIT THEMSELVES, AND NO ONE EXALT
HIMSELF ABOVE ANOTHER.
Let our whole body, then, be preserved in,
Christ Jesus; and let every one be subject to his neighbour, according to the
special gift(12) bestowed upon him. Let the strong not despise the weak, and
let the weak show respect unto the strong. Let the rich man provide for the
wants of the poor; and let the poor man bless God, because He hath given him
one by whom his need may be supplied. Let the wise man display his wisdom, not
by [mere] words, but through good deeds. Let the humble not bear testimony to
himself, but leave witness to be borne to him by another.(13) Let him that is
pure in the flesh not grow proud(14) of it, and boast, knowing that it was
another who bestowed on him the gift of continence. Let us consider, then,
brethren, of what matter we were made,--who and what manner of beings we came
into the world, as it were out of a sepulchre, and from utter darkness.(15) He
who made us and fashioned us, having prepared His bountiful gifts for us before
we were born, introduced us into His world. Since, therefore, we receive all
these things from Him, we ought for everything to give Him thanks; to whom be
glory for ever and ever. Amen.
CHAP.
XXXIX.--THERE IS NO REASON FOR SELF-CONCEIT.
Foolish and inconsiderate men, who have
neither wisdom(16) nor instruction, mock and deride us, being eager to exalt
themselves in their own conceits. For what can a mortal man do? or what
strength is there in one made out of the dust? For it is written, "There
was no shape before mine eyes, only I heard a sound,(17) and a voice [saying],
What then? Shall a man be pure before the Lord? or shall such an one be
[counted] blameless in his deeds, seeing He does not confide in His servants,
and has charged(18) even His angels with perversity? The heaven is not clean in
His sight: how much less they that dwell in houses of clay, of which also we
ourselves were made! He smote them as a moth; and from morning even until
evening they endure not. Because they could furnish no assistance to
themselves, they perished. He breathed upon them, and they died, because they
had no wisdom. But call now, if any one will answer thee, or if thou wilt look
to any of the holy angels; for wrath destroys the foolish man, and envy killeth
him that is in error. I have seen the foolish taking root, but their habitation
was presently consumed. Let their sons be far from safety; let them be
despised(19) before the gates of those less than themselves, and there shall be
none to deliver. For what was prepared for them, the righteous shall eat; and
they shall not be delivered from evil."(20)
16
CHAP.
XL.--LET US PRESERVE IN THE CHURCH THE ORDER APPOINTED BY GOD.
These things therefore being manifest to
us, and since we look into the depths of the divine knowledge, it behoves us to
do all things in [their proper] order, which the Lord has commanded us to
perform at stated times.(1) He has enjoined offerings [to be presented] and
service to be performed [to Him], and that not thoughtlessly or irregularly,
but at the appointed times and hours. Where and by whom He desires these things
to be done, He Himself has fixed by His own supreme will, in order that all
things being piously done according to His good pleasure, may be acceptable
unto Him.(2) Those, therefore, who present their offerings at the appointed
times, are accepted and blessed; for inasmuch as they follow the laws of the
Lord, they sin not. For his own peculiar services are assigned to the high priest,
and their own proper place is prescribed to the priests, and their own special
ministrations devolve on the Levites. The layman is bound by the laws that
pertain to laymen.
CHAP.
XLI.--CONTINUATION OF THE SAME SUBJECT.
Let every one of you, brethren, give thanks
to God in his own order, living in all good conscience, with becoming gravity,
and not going beyond the rule of the ministry prescribed to him. Not in every
place, brethren, are the daily sacrifices offered, or the peace-offerings, or the
sin-offerings and the trespass-offerings, but in Jerusalem only. And even there
they are not offered in any place, but only at the altar before the temple,
that which is offered being first carefully examined by the high priest and the
ministers already mentioned. Those, therefore, who do anything beyond that
which is agreeable to His will, are punished with death. Ye see,(3) brethren,
that the greater the knowledge that has been vouchsafed to us, the greater also
is the danger to which we are exposed.
CHAP.
XLII.--THE ORDER OF MINISTERS IN THE CHURCH.
The apostles have preached the Gospel to us
from(4) the Lord Jesus Christ; Jesus Christ [has done sol from(4) God. Christ
therefore was sent forth by God, and the apostles by Christ. Both these appointments,(5)
then, were made in an orderly way, according to the will of God. Having
therefore received their orders, and being fully assured by the resurrection of
our Lord Jesus Christ, and established(6) in the word of God, with full
assurance of the Holy Ghost, they went forth proclaiming that the kingdom of
God was at hand. And thus preaching through countries and cities, they
appointed the first-fruits [of their labours], having first proved them by the
Spirit,(7) to be bishops and deacons of those who should afterwards believe.
Nor was this any new thing, since indeed many ages before it was written
concerning bishops and deacons. For thus saith the Scripture(8) a certain
place, "I will appoint their bishops s in righteousness, and their deacons(9)
in faith."(10)
CHAP.
XLIII.--MOSES OF OLD STILLED THE CONTENTION WHICH AROSE CONCERNING THE PRIESTLY
DIGNITY.
And what wonder is it if those in Christ
who were entrusted with such a duty by God, appointed those [ministers] before
mentioned, when the blessed Moses also, "a faithful servant in all his
house,"(11) noted down in the sacred books all the injunctions which were
given him, and when the other prophets also followed him, bearing witness with
one consent to the ordinances which he had appointed? For, when rivalry arose
concerning the priesthood, and the tribes were contending among themselves as
to which of them should be adorned with that glorious title, he commanded the
twelve princes of the tribes to bring him their rods, each one being inscribed
with the name(12) of the tribe. And he took them and bound them [together], and
sealed them with the rings of the princes of the tribes, and laid them up in
the tabernacle of witness on the table of God. And having shut the doors of the
tabernacle, he sealed the keys, as he had done the rods, and said to them, Men
and brethren, the tribe whose rod shall blossom has God chosen to fulfil the
office of the priesthood, and to minister unto Him. And when the morning was
come, he assembled all Israel, six hundred thousand men, and showed the seals
to the princes of the tribes, and opened the tabernacle of witness, and brought
forth the rods. And the rod of Aaron was found not only to have blossomed, but
to bear fruit upon it.(13) What think ye, beloved? Did not Moses know
beforehand that this would happen? Undoubtedly he knew; but he acted thus, that
there might be no sedition in Israel, and that
17
the
name of the true and only God might be glorified; to whom be glory for ever and
ever. Amen.
CHAP.
XLIV.--THE ORDINANCES OF THE APOSTLES, THAT THERE MIGHT BE NO CONTENTION
RESPECTING THE PRIESTLY OFFICE.
Our apostles also knew, through our Lord
Jesus Christ, and there would be strife on account of the office(1) of the
episcopate. For this reason, therefore, inasmuch as they had obtained a perfect
fore-knowledge of this, they appointed those [ministers] already mentioned, and
afterwards gave instructions,(2) that when these should fall asleep, other
approved men should succeed them in their ministry. We are of opinion,
therefore, that those appointed by them,(3) or afterwards by other eminent men,
with the consent of the whole Church, and who have blame-lessly served the
flock of Christ in a humble, peaceable, and disinterested spirit, and have for
a long time possessed the good opinion of all, cannot be justly dismissed from
the ministry. For our sin will not be small, if we eject from(1) the
episcopate(4) those who have blamelessly and
holily fulfilled its duties.(5) Blessed are those presbyters who, having
finished their course before now, have obtained a fruitful and perfect
departure [from this world]; for they have no fear lest any one deprive them of
the place now appointed them. But we see that ye have removed some men of
excellent behaviour from the ministry, which they fulfilled blamelessly and
with honour.
CHAP.
XLV.--IT IS THE PART OF THE WICKED TO VEX THE RIGHTEOUS,
Ye are fond of contention, brethren, and
full of zeal about things which do not pertain to salvation. Look carefully
into the Scriptures, which are the true utterances of the Holy Spirit.
Observe(6) that nothing of an unjust or counterfeit character is written in
them. There(7) you will not find that the righteous were cast off by men who
themselves were holy. The righteous were indeed persecuted, but only by the
wicked. They were cast into prison, but only by the unholy; they were stoned,
but only by transgressors; they were slain, but only by the accursed, and such
as had conceived an unrighteous envy against them. Exposed to such sufferings,
they endured them gloriously. For what shall we say, brethren? Was Daniel s
cast into the den of lions by such as feared God? Were Ananias, and Azarias,
and Mishael shut up in a furnace(9) of fire by those who observed(10) the great
and glorious worship of the Most High? Far from us be such a thought! Who,
then, were they that did such things? The hateful, and those full of all
wickedness, were roused to such a pitch of fury, that they inflicted torture on
those who served God with a holy and blameless purpose [of heart], not knowing
that the Most High is the Defender and Protector of all such as with a pure
conscience venerate" His all-excellent name; to whom be glory for ever and
ever. Amen. But they who with confidence endured [these things] are now heirs
of glory and honour, and have been exalted and made illustrious(12) by God in
their memorial for ever and ever. Amen.
CHAP.
XLVI.--LET US CLEAVE TO THE RIGHTEOUS: YOUR
STRIFE IS PERNICIOUS.
Such examples, therefore, brethren, it is
right that we should follow;(13) since it is written, "Cleave to the holy,
for those that cleave to them shall [themselves] be made holy."(14) And
again, in another place, [the Scripture] saith, "With a harmless man thou
shalt prove(15) thyself harmless, and with an elect man thou shalt be elect,
and with a perverse man thou shalt show(16) thyself perverse."(17) Let us
cleave, therefore, to the innocent and righteous, since these are the elect of
God. Why are there strifes, and tumults, and divisions, and schisms, and
wars(18) among you? Have we not [all] one God and one Christ? Is there not one
Spirit of grace poured out upon us? And have we not one calling in Christ?(19)
Why do we divide and tear to pieces the members of Christ, and raise up strife
against our own body, and have reached such a height of madness as to forget
that "we are members one of another?"(20) Remember the words of our
Lord Jesus Christ, how(21) He said, "Woe to that man [by whom(21) offences
come]! It were better for him that he had never been born, than that he should
cast a stumbling-block before one of my elect. Yea, it were better for him that
a millstone should be
18
hung
about [his neck], and he should be sunk in the depths of the sea, than that he
should cast a stumbling-block before one of my little ones.(1) Your schism has
subverted [the faith of] many, has discouraged many, has given rise to doubt in
many, and has caused grief to us all. And still your sedition continueth.
CHAP.
XLVII.--YOUR RECENT DISCORD IS WORSE THAN THE FORMER WHICH TOOK PLACE IN THE
TIMES OF PAUL.
Take up the epistle of the blessed Apostle
Paul. What did he write to you at the time when the Gospel first began to be
preached?(2) Truly, under the inspiration(3) of the Spirit, he wrote to you
concerning himself, and Cephas, and Apollos,(4) because even then parties(5)
had been formed among you. But that inclination for one above another entailed
less guilt upon you, inasmuch as your partialities were then shown towards
apostles, already of high reputation, and towards a man whom they had approved.
But now reflect who those are that have perverted you, and lessened the renown
of your far-famed brotherly love. It is disgraceful, beloved, yea, highly
disgraceful, and unworthy of your Christian profession,(6) that such a thing
should be heard of as that the most stedfast and ancient Church of the
Corinthians should, on account of one or two persons, engage in sedition
against its presbyters. And this rumour has reached not only us, but those also
who are unconnected(7) with us; so that, through your infatuation, the name of
the Lord is blasphemed, while danger is also brought upon yourselves.
CHAP.
XLVIII.--LET US RETURN TO THE PRACTICE OF BROTHERLY LOVE.
Let us therefore, with all haste, put an
end s to this [state of things]; and let us fall down before the Lord, and
beseech Him with tears, that He would mercifully(9) be reconciled to us, and
restore us to our former seemly and holy practice of brotherly love. For [such
conduct] is the gate of righteousness, which is set open for the attainment of
life, as it is written, "Open to me the gates of righteousness; I will go
in by them, and will praise the Lord: this is the gate of the Lord: the
righteous shall enter in by it."(10) Although, therefore, many gates have
been set open, yet this gate of righteousness is that gate in Christ by which
blessed are all they that have entered in and have directed their way in
holiness and righteousness, doing all things without disorder. Let a man be
faithful: let him be powerful in the utterance of knowledge; let him be wise in
judging of words; let him be pure in all his deeds; yet the more he seems to be
superior to others [in these respects], the more humble-minded ought he to be,
and to seek the common good of all, and not merely his own advantage.
CHAP.
XLIX.--THE PRAISE OF LOVE.
Let him who has love in Christ keep the
commandments of Christ. Who can describe the [blessed] bond of the love of God?
What man is able to tell the excellence of its beauty, as it ought to be told?
The height to which love exalts is unspeakable. Love unites us to God. Love
covers a multitude of sins.(11) Love beareth all things, is long-suffering in
all things.(12) There is nothing base, nothing arrogant in love. Love admits of
no schisms: love gives rise to no seditions: love does all things in harmony.
By love have all the elect of God been made perfect; without love nothing is well-pleasing to God.
In love has the Lord taken us to Himself. On account of the Love he bore us,
Jesus Christ our Lord gave His blood for us by the will of God; His flesh for
our flesh, and His soul for our souls.(13)
CHAP.
L.--LET US PRAY TO BE THOUGHT WORTHY OF LOVE.
Ye see, beloved, how great and wonderful a
thing is love, and that there is no declaring its perfection. Who is fit to be
found in it, except such as God has vouchsafed to render so? Let us pray,
therefore, and implore of His mercy, that we may live blameless in love, free
from all human partialities for one above another. All the generations from
Adam even unto this day have passed away; but those who, through the grace of
God, have been made perfect in love, now possess a place among the godly, and
shall be made manifest at the revelation(14) of the kingdom of Christ. For it
is written, "Enter into thy secret chambers for a little time, until my
wrath and fury pass away; and I will remember a propitious(15) day, and will
raise you up out of your graves."(16) Blessed are we, beloved, if we keep
the commandments of God in the harmony of love; that so through love our sins
may be forgiven us. For it is written, "Blessed are they whose
transgressions are forgiven, and whose sins are covered. Blessed is the man
whose sin
19
the
Lord will not impute to him, and in whose mouth there is no guile."(1)
This blessedness cometh upon those who have been chosen by God through Jesus
Christ our Lord; to whom be glory for ever and ever. Amen.
CHAP.
LI.--LET THE PARTAKERS IN STRIFE ACKNOWLEDGE THEIR SINS.
Let us therefore implore forgiveness for
all those transgressions which through any [suggestion] of the adversary we
have committed. And those who have been the leaders of sedition and
disagreement ought to have respect(2) to the common hope. For such as live in
fear and love would rather that they themselves than their neighbours should be
involved in suffering. And they prefer to bear blame themselves, rather than
that the concord which has been well and piously(3) handed down to us should
suffer. For it is better that a man should acknowledge his transgressions than
that he should harden his heart, as the
hearts of those were hardened who stirred up sedition against Moses the servant
of God, and whose condemnation was made manifest [unto all]. For they went down
alive into Hades, and death swallowed them up.(4) Pharaoh with his army and all
the princes of Egypt, and the chariots with their riders, were sunk in the
depths of the Red Sea, and perished,(5) for no other reason than that their
foolish hearts were hardened, after so many signs and wonders had been wrought
in the land of Egypt by Moses the servant of God.
CHAP.
LII.--SUCH A CONFESSION IS PLEASING TO GOD.
The Lord, brethren, stands in need of
nothing; and He desires nothing of any one, except that confession be made to
Him. For, says the elect David, "I will confess unto the Lord ; and that
will please Him more than a young bullock that hath horns and hoofs. Let the
poor see it, and be glad."(6) And again he saith, "Offer(7) unto God
the sacrifice of praise, and pay thy vows unto the Most High. And call upon Me
in the day of thy trouble: I will deliver thee, and thou shalt glorify
Me."(8) For "the sacrifice of God is a broken spirit."(9)
CHAP.
LIII.--THE LOVE OF MOSES TOWARDS HIS PEOPLE.
Ye understand, beloved, ye understand well
the Sacred Scriptures, and ye have looked very earnestly into the oracles of
God. Call then these things to your remembrance. When Moses went up into the
mount, and abode there, with fasting and humiliation, forty days and forty
nights, the Lord said unto him, "Moses, Moses, get thee down quickly from
hence; for thy people whom thou didst bring out of the land of Egypt have
committed iniquity. They have speedily departed from the way in which I
commanded them to walk, and have made to themselves molten images."(10)
And the Lord said unto him, "I have spoken to thee once and again, saying,
I have seen this people, and, behold, it is a stiff-necked people: let Me
destroy them, and blot out their name from under heaven; and I will make thee a
great and wonderful nation, and one much more numerous than this."(11) But
Moses said, "Far be it from Thee, Lord: pardon the sin of this people;
else blot me also out of the book of the living."(12) O marvellous(13)
love! O insuperable perfection! The servant speaks freely to his Lord, and asks
forgiveness for the people, or begs that he himself might perish(14) along with
them.
CHAP.
LIV.--HE WHO IS FULL OF LOVE WILL INCUR EVERY LOSS, THAT PEACE MAY BE RESTORED
TO THE CHURCH.
Who then among you is noble-minded? who
compassionate? who full of love? Let him declare, "If on my account
sedition and disagreement and schisms have arisen, I will depart, I will go
away whithersoever ye desire, and I will do whatever the majority(15) commands;
only let the flock of Christ live on terms of peace with the presbyters set
over it." He that acts thus shall procure to himself great glory in the
Lord; and every place will welcome(16) him. For "the earth is the Lord's,
and the fulness thereof."(17) These things they who live a godly life, that
is never to be repented of, both have done and always will do.
CHAP.
LV.--EXAMPLES OF SUCH LOVE.
To bring forward some examples from among
the heathen: Many kings and princes, in times of pestilence, when they had been
instructed by an oracle, have given themselves up to death, in order that by
their own blood they might deliver their fellow-citizens [from destruction].
Many have gone forth from their own cities, that so sedition might be brought
to an end within
20
them.
We know many among ourselves who have given themselves up to bonds, in order
that they might ransom others. Many, too, have surrendered themselves to
slavery, that with the price(1) which they received for themselves, they might
provide food for others. Many women also, being strengthened by the grace of
God, have performed numerous manly exploits. The blessed Judith, when her city
was besieged, asked of the elders permission to go forth into the camp of the
strangers; and, exposing herself to danger, she went out for the love which she
bare to her country and people then besieged; and the Lord delivered Holofernes
into the hands of a woman.(2) Esther also, being perfect in faith, exposed
herself to no less danger, in order to deliver the twelve tribes of Israel from
impending destruction. For with fasting and humiliation she entreated the
everlasting God, who seeth all things; and He, perceiving the humility of her
spirit, delivered the people for whose sake she had encountered peril.(3).
CHAP.
LVI.--LET US ADMONISH AND CORRECT ONE ANOTHER.
Let us then also pray for those who have
fallen into any sin, that meekness and humility may be given to them, so that
they may submit, not unto us, but to the will of God. For in this way they
shall secure a fruitful and perfect remembrance from us, with sympathy for
them, both in our prayers to God, and our mention of them to the saints.(4) Let
us receive correction, beloved, on account of which no one should feel
displeased. Those exhortations by which we admonish one another are both good
[in themselves] and highly profitable, for they tend to unite(5) us to the will
of God. For thus saith the holy Word: "The Lord hath severely chastened
me, yet hath not given me over to death."(6) "For whom the Lord
loveth He chasteneth, and scourgeth every son whom He receiveth."(7)
"The righteous," saith it, "shall chasten me in mercy, and
reprove me; but let not the oil of sinners make fat my head."(8) And again
he saith, "Blessed is the man whom the Lord reproveth, and reject not thou
the warning of the Almighty. For He causes sorrow, and again restores [to
gladness]; He woundeth, and His hands make whole. He shall deliver thee in six
troubles, yea, in the seventh no evil shall touch thee. In famine He shall
rescue thee from death, and in war He shall free thee from the power(9) of the
sword. From the scourge of the tongue will He hide thee, and thou shalt not
fear when evil cometh. Thou shalt hugh at the unrighteous and the wicked, and
shalt not be afraid of the beasts of the field. For the wild beasts shall be at
peace with thee: then shalt thou know that thy house shall be in peace, and the
habitation of thy tabernacle shall not fail? Thou shall know also that thy seed
shall be great, and thy children like the grass of the field. And thou shall
come to the grave like ripened corn which is reaped in its season, or like a
heap of the threshing-floor which is gathered together at the proper
time."(11) Ye see, beloved, that protection is afforded to those that are
chastened of the Lord; for since God is good, He corrects us, that we may be
admonished by His holy chastisement.
CHAP.
LVII.--LET THE AUTHORS OF SEDITION SUBMIT THEMSELVES.
Ye therefore, who laid the foundation of
this sedition, submit yourselves to the presbyters, and receive correction so
as to repent, bending the knees of your hearts. Learn to be subject, laying
aside the proud and arrogant self-confidence of your tongue. For it is better
for you that ye should occupy(12) a humble but honourable place in the flock of
Christ, than that, being highly exalted, ye should be cast out from the hope of
His people.(13) For thus speaketh all-virtuous Wisdom:(14)" Behold, I will
bring forth to you the words of My Spirit, and I will teach you My speech.
Since I called, and ye did not hear; I held forth My words, and ye regarded
not, but set at naught My counsels, and yielded not at My reproofs; therefore I
too will laugh at your destruction; yea, I will rejoice when ruin cometh upon
you, and when sudden confusion overtakes you, when overturning presents itself
like a tempest, or when tribulation and oppression fall upon you. For it shall
come to pass, that when ye call upon Me, I will not hear you; the wicked shall
seek Me, and they shall not find Me. For they hated wisdom, and did not choose
the fear of the Lord; nor would they listen to My counsels, but despised My
reproofs. Wherefore they shall eat the fruits of their own way, and they shall
be filled with their own ungodliness." ...(15)
21
CHAP.
LVIII.--BLESSINGS SOUGHT FOR ALL THAT CALL UPON GOD.
May God, who seeth all things, and who is
the Ruler of all spirits and the Lord of all flesh--who chose our Lord Jesus
Christ and us through Him to be a peculiar(1) people--grant to every soul that
calleth upon His glorious and holy Name, faith, fear, peace, patience,
long-suffering, self-control, purity, and sobriety, to the well-pleasing of His
Name, through our High Priest and Protector, Jesus Christ, by whom be to Him
glory, and majesty, and power, and honour,
both now and for evermore. Amen.
CHAP.
LIX.--THE CORINTHIANS ARE EXHORTED SPEEDILY TO SEND BACK WORD THAT PEACE HAS
BEEN RESTORED. THE BENEDICTION.
Send back speedily to us in peace and with
joy these our messengers to you: Claudius Ephebus and Valerius Bito, with
Fortunatus: that they may the sooner announce to us the peace and harmony we so
earnestly desire and long for [among you], and that we may the more quickly
rejoice over the good order re-established among you. The grace of our Lord
Jesus Christ be with you, and with all everywhere that are the called of God
through Him, by whom be to Him glory, honour, power, majesty, and eternal
dominion,(2) from everlasting to everlasting.(3) Amen.(4)
25
THE
EPISTLE OF MATHETES TO DIOGNETUS
CHAP.
I.--OCCASION OF THE EPISTLE.
SINCE I see thee, most excellent Diognetus,
exceedingly desirous to learn the mode of worshipping God prevalent among the
Christians, and inquiring very carefully and earnestly concerning them, what
God they trust in, and what form of religion they observe,[1] so as all to look
down upon the world itself, and despise death, while they neither esteem those
to be gods that are reckoned such by the Greeks, nor hold to the superstition
of the Jews; and what is the affection which they cherish among themselves; and
why, in fine, this new kind or practice [of piety] has only now entered into
the world,[2] and not long ago; I cordially welcome this thy desire, and I
implore God, who enables us both to speak and to hear, to grant to me so to
speak, that, above all, I may hear you have been edified,[3] and to you so to
hear, that I who speak may have no cause of regret for having done so.
CHAP.
II.--THE VANITY OF IDOLS.
Come, then, after you have freed[4]
yourself from all prejudices possessing your mind, and laid aside what you have
been accustomed to, as something apt to deceive[5] you, and being made, as if
from the beginning, a new man, inasmuch as, according to your own confession,
you are to be the hearer of a new [system of] doctrine; come and contemplate,
not with your eyes only, but with your understanding, the substance and the
form[6] of those whom ye declare and deem to be gods. Is not one of them a
stone similar to that on which we tread? Is[7] not a second brass, in no way
superior to those vessels which are constructed for our ordinary use? Is not a
third wood, and that already rotten? Is not a fourth silver, which needs a man
to watch it, lest it be stolen? Is not a fifth iron, consumed by rust? Is not a
sixth earthenware, in no degree more valuable than that which is formed for the
humblest purposes? Are not all these of corruptible matter? Are they not
fabricated by means of iron and fire? Did not the sculptor fashion one of them,
the brazier a second, the silversmith a third, and the potter a fourth? Was not
every one of them, before they were formed by the arts of these [workmen] into
the shape of these [gods], each in its[8] own way subject to change? Would not
those things which are now vessels, formed of the same materials, become like
to such, if they met with the same artificers? Might not these, which are now
worshipped by you, again be made by men vessels similar to others? Are they not
all deaf? Are they not blind? Are they not without life? Are they not destitute
of feeling? Are they not incapable of motion? Are they not all liable to rot?
Are they not all corruptible? These things ye call gods; these ye serve; these
ye worship; and ye become altogether like to them. For this reason ye hate the
Christians, because they do not deem these to be gods. But do not ye
yourselves, who now think and suppose [such to be gods], much more cast
contempt upon them than they [the Christians do]? Do ye not much more mock and
insult them, when ye worship those that are made of stone and earthenware,
without appointing any persons to guard them; but those made of silver and gold
ye shut up by night, and appoint watchers to look after them by day, lest they
be stolen? And by those gifts which ye mean to present to them, do ye not, if
they are possessed of sense, rather punish [than honour] them? But if, on the
other hand, they are destitute of sense, ye convict them of this fact, while ye
worship them with blood and the smoke of sacrifices. Let any one of you suffer
such indignities![9] Let any one of you endure to have such things done to
himself! But not a single human being will, unless compelled to it,
26
endure
such treatment, since he is endowed with sense and reason. A stone, however,
readily bears it, seeing it is insensible. Certainly you do not show [by your[1]
conduct] that he [your God] is possessed of sense. And as to the fact that
Christians are not accustomed to serve such gods, I might easily find many
other things to say; but if even what has been said does not seem to any one
sufficient, I deem it idle to say anything further.
CHAP.
III.--SUPERSTITIONS OF THE JEWS.
And next, I imagine that you are most
desirous of hearing something on this point, that the Christians do not observe
the same forms of divine worship as do the Jews. The Jews, then, if they
abstain from the kind of service above described, and deem it proper to worship
one God as being Lord of all, [are right]; but if they offer Him worship in the
way which we have described, they greatly err. For while the Gentiles, by
offering such things to those that are destitute of sense and hearing, furnish
an example of madness; they, on the other hand by thinking to offer these
things to God as if He needed them, might justly reckon it rather an act of
folly than of divine worship. For He that made heaven and earth, and all that
is therein, and gives to us all the things of which we stand in need, certainly
requires none of those things which He Himself bestows on such as think of
furnishing them to Him. But those who imagine that, by means of blood, and the
smoke of sacrifices and burnt-offerings, they offer sacrifices [acceptable] to
Him, and that by such honours they show Him respect,--these, by[2] supposing
that they can give anything to Him who stands in need of nothing, appear to me
in no respect to differ from those who studiously confer the same honour on
things destitute of sense, and which therefore are unable to enjoy such
honours.
CHAP.
IV.--THE OTHER OBSERVANCES OF THE JEWS.
But as to their scrupulosity concerning
meats, and their superstition as respects the Sabbaths, and their boasting
about circumcision, and their fancies about fasting and the new moons, which
are utterly ridiculous and unworthy of notice,--I do not[3] think that you
require to learn anything from me. For, to accept some of those things which
have been formed by God for the use of men as properly formed, and to reject
others as useless and redundant,--how can this be lawful? And to speak falsely
of God, as if He forbade us to do what is good on the Sabbath-days,--how is not
this impious? And to glory in the circumcision[4] of the flesh as a proof of
election, and as if, on account of it, they were specially beloved by God,--how
is it not a subject of ridicule? And as to their observing months and days,[5]
as if waiting upon[6] the stars and the moon, and their distributing,[7]
according to their own tendencies, the appointments of God, and the
vicissitudes of the seasons, some for festivities,[8] and others for
mourning,--who would deem this a part of divine worship, and not much rather a
manifestation of folly? I suppose, then, you are sufficiently convinced that
the ChriStians properly abstain from the vanity and error common [to both Jews
and Gentiles], and from the busy-body spirit and vain boasting of the Jews; but
you must not hope to learn the mystery of their peculiar mode of worshipping
God from any mortal.
CHAP.
V.--THE MANNERS OF THE CHRISTIANS.
For the Christians are distinguished from
other men neither by country, nor language, nor the customs which they observe.
For they neither inhabit cities of their own, nor employ a peculiar form of
speech, nor lead a life which is marked out by any singularity. The course of
conduct which they follow has not been devised by any speculation or
deliberation of inquisitive men; nor do they, like some, proclaim themselves
the advocates of any merely human doctrines. But, inhabiting Greek as well as
barbarian cities, according as the lot of each of them has determined, and
following the customs of the natives in respect to clothing, food, and the rest
of their ordinary conduct, they display to us their wonderful and confessedly
striking[9] method of life. They dwell in their own countries, but simply as
sojourners. As citizens, they share in all things with others, and yet endure
all things as if foreigners. Every foreign land is to them as their native
country, and every land of their birth as a land of strangers. They marry, as
do all [others]; they beget children; but they do not destroy their
offspring.[10] They
27
have a
common table, but not a common bed.[1] They are in the flesh, but they do not
live after the flesh.[2] They pass their days on earth, but they are citizens
of heaven.[3] They obey the prescribed laws, and at the same time surpass the
laws by their lives. They love all men, and are persecuted by all. They are
unknown and condemned; they are put to death, and restored to life.[4] They are
poor, yet make many rich;[5] they are in lack of all things, and yet abound in
all; they are dishonoured, and yet in their very dishonour are glorified. They
are evil spoken of, and yet are justified; they are reviled, and bless;[6] they
are insulted, and repay the insult with honour; they do good, yet are punished
as evil-doers. When punished, they rejoice as if quickened into life; they are
assailed by the Jews as foreigners, and are persecuted by the Greeks; yet those
who hate them are unable to assign any reason for their hatred.
CHAP.
VI.--THE RELATION OF CHRISTIANS TO THE WORLD.
To sum up all in one word--what the soul is
in the body, that are Christians in the world. The soul is dispersed through
all the members of the body, and Christians are scattered through all the
cities of the world. The soul dwells in the body, yet is not of the body; and
Christians dwell in the world, yet are not of the world.[7] The invisible soul
is guarded by the visible body, and Christians are known indeed to be in the
world, but their godliness remains invisible. The flesh hates the soul, and
wars against it,[8] though itself suffering no injury, because it is prevented
from enjoying pleasures; the world also hates the Christians, though in nowise
injured, because they abjure pleasures. The soul loves the flesh that hates it,
and [loves also] the members; Christians likewise love those that hate them.
The soul is imprisoned in the body, yet preserves[9] that very body; and
Christians are confined in the world as in a prison, and yet they are the
preservers[9] of the world. The immortal soul dwells in a mortal tabernacle; and
Christians dwell as sojourners in corruptible [bodies], looking for an
incorruptible dwelling[10] in the heavens. The soul, when but ill-provided with
food and drink, becomes better; in like manner, the Christians, though
subjected day by day to punishment, increase the more in number.[11] God has
assigned them this illustrious position, which it were unlawful for them to
forsake.
CHAP.
VII.--THE MANIFESTATION OF CHRIST.
For, as I said, this was no mere earthly
invention which was delivered to them, nor is it a mere human system of
opinion, which they judge it right to preserve so carefully, nor has a
dispensation of mere human mysteries been committed to them, but truly God
Himself, who is almighty, the Creator of all things, and invisible, has sent from
heaven, and placed among men, [Him who is] the truth, and the holy and
incomprehensible Word, and has firmly established Him in their hearts. He did
not, as one might have imagined, send to men any servant, or angel, or ruler,
or any one of those who bear sway over earthly things, or one of those to whom
the government of things in the heavens has been entrusted, but the very
Creator and Fashioner of all things--by whom He made the heavens--by whom he
enclosed the sea within its proper bounds--whose ordinances[12] all the
stars[13] faithfully observe--from whom the sun[14] has received the measure of
his daily course to be observed[15]--whom the moon obeys, being commanded to
shine in the night, and whom the stars also obey, following the moon in her course;
by whom all things have been arranged, and placed within their proper limits,
and to whom all are subject--the heavens and the things that are therein, the
earth and the things that are therein, the sea and the things that are
therein--fire, air, and the abyss--the things which are in the heights, the
things which are in the depths, and the things which lie between. This
[messenger] He sent to them. Was it then, as one[16] might conceive, for the
purpose of exercising tyranny, or of inspiring fear and terror? By no means,
but under the influence of clemency and meekness. As a king sends his son, who
is also a king, so sent He Him; as God[17] He sent Him; as to men He sent Him;
as a Saviour He sent Him, and as seeking to persuade, not to compel us; for violence
has no place in the character of God. As calling us He sent Him, not as
vengefully pursuing us; as loving us He sent Him, not as judging us. For He
will yet send Him to judge us, and who shall endure His appearing?[18] ... Do
you not see them exposed to wild beasts,
28
that
they may be persuaded to deny the Lord, and yet not overcome? Do you not see
that the more of them are punished, the greater becomes the number of the rest?
This does not seem to be the work of man: this is the power of God; these are
the evidences of His manifestation.
CHAP.
VIII.--THE MISERABLE STATE OF MEN BEFORE THE COMING OF THE WORD.
For, who of men at all understood before
His coming what God is? Do you accept of the vain and silly doctrines of those
who are deemed trustworthy philosophers? of whom some said that fire was God,
calling that God to which they themselves were by and by to come; and some
water; and others some other of the elements formed by God. But if any one of
these theories be worthy of approbation, every one of the rest of created
things might also be declared to be God. But such declarations are simply the
startling and erroneous utterances of deceivers;[1] and no man has either seen
Him, or made Him known,[2] but He has revealed Himself. And He has manifested
Himself through faith, to which alone it is given to behold God. For God, the
Lord and Fashioner of all things, who made all things, and assigned them their
several positions, proved Himself not merely a friend of mankind, but also
long-suffering [in His dealings with them.] Yea, He was always of such a
character, and still is, and will ever be, kind and good, and free from wrath,
and true, and the only one who is [absolutely] good;[3] and He formed in His
mind a great and unspeakable conception, which He communicated to His Son
alone. As long, then, as He held and preserved His own wise counsel in
concealment,[4] He appeared to neglect us, and to have no care over us. But
after He revealed and laid open, through His beloved Son, the things which had
been prepared from the beginning, He conferred every blessing[5] all at once
upon us, so that we should both share in His benefits, and see and be active[6]
[in His service]. Who of us would ever have expected these things? He was
aware, then, of all things in His own
mind, along with His Son, according to
the relation[7] subsisting between them.
CHAP.
IX.--WHY THE SON WAS SENT SO LATE.
As long then as the former time[8] endured,
He permitted us to be borne along by unruly impulses, being drawn away by the
desire of pleasure and various lusts. This was not that He at all delighted in
our sins, but that He simply endured them; nor that He approved the time of
working iniquity which then was, but that He sought to form a mind conscious of
righteousness,[9] so that being convinced in that time of our unworthiness of
attaining life through our own works, it should now, through the kindness of
God, be vouchsafed to us; and having made it manifest that in ourselves we were
unable to enter into the kingdom of God, we might through the power of God be
made able. But when our wickedness had reached its height, and it had been
clearly shown that its reward,[10] punishment and death, was impending over us;
and when the time had come which God had before appointed for manifesting His
own kindness and power, how[11] the one love of God, through exceeding regard
for men, did not regard us with hatred, nor thrust us away, nor remember our
iniquity against us, but showed great long-suffering, and bore with us,[12] He
Himself took on Him the burden of our iniquities, He gave His own Son as a
ransom for us, the holy One for transgressors, the blameless One for the
wicked, the righteous One for the unrighteous, the incorruptible One for the
corruptible, the immortal One for them that are mortal. For what other thing
was capable of covering our sins than His righteousness? By what other one was
it possible that we, the wicked and ungodly, could be justified, than by the
only Son of God? O sweet exchange! O unsearchable operation! O benefits
surpassing all expectation! that the wickedness of many should be hid in a
single righteous One, and that the righteousness of One should justify many
transgressors![13] Having therefore convinced us in the former time[14] that our
nature was unable to attain to life, and having now revealed the Saviour who is
able to save even those things which it was [formerly] impossible to save, by
both these facts He desired to lead us to trust in His kindness, to esteem Him
our Nourisher, Father, Teacher, Counsellor, Healer, our Wisdom, Light, Honour,
Glory, Power, and Life, so that we should not be anxious[15] concerning
clothing and food.
29
CHAP.
X.--THE BLESSINGS THAT WILL FLOW FROM FAITH.
If you also desire [to possess] this faith,
you likewise shall receive first of all the knowledge of the Father.[1] For God
has loved mankind, on whose account He made the world, to whom He rendered
subject all the things that are in it,[2] to whom He gave reason and
understanding, to whom alone He imparted the privilege of looking upwards to
Himself, whom He formed after His own image, to whom He sent His only-begotten
Son, to whom He has promised a kingdom in heaven, and will give it to those who
have loved Him. And when you have attained this knowledge, with what joy do you
think you will be filled? Or, how will you love Him who has first so loved you?
And if you love Him, you will be an imitator of His kindness. And do not wonder
that a man may become an imitator of God. He can, if he is willing. For it is
not by ruling over his neighbours, or by seeking to hold the supremacy over
those that are weaker, or by being rich, and showing violence towards those
that are inferior, that happiness is found; nor can any one by these things
become an imitator of God. But these things do not at all constitute His
majesty. On the contrary he who takes upon himself the burden of his neighbour;
he who, in whatsoever respect he may be superior, is ready to benefit another
who is deficient; he who, whatsoever things he has received from God, by
distributing these to the needy, becomes a god to those who receive [his
benefits]: he is an imitator of God. Then thou shalt see, while still on earth,
that God in the heavens rules over [the universe]; then thou shall begin to
speak the mysteries of God; then shalt thou both love and admire those that
suffer punishment because they will not
deny God; then shall thou condemn the deceit and error of the world when thou
shall know what it is to live truly in heaven, when thou shalt despise that
which is here esteemed to be death, when thou shalt fear what is truly death,
which is reserved for those who shall be condemned to the eternal fire, which
shall afflict those even to the end that are committed to it. Then shalt thou
admire those who for righteousness' sake endure the fire that is but for a
moment, and shalt count them happy when
thou shalt know [the nature of] that fire.
CHAP.
XI.--THESE THINGS ARE WORTHY TO BE KNOWN AND BELIEVED.
I do not speak of things strange to me, nor
do I aim at anything inconsistent with right reason;[3] but having been a
disciple of the Apostles, I am become a teacher of the Gentiles. I minister the
things delivered to me to those that are disciples worthy of the truth. For who
that is rightly taught and begotten by the loving[4] Word, would not seek to
learn accurately the things which have been clearly shown by the Word to His
disciples, to whom the Word being manifested has revealed them, speaking
plainly [to them], not understood indeed by the unbelieving, but conversing
with the disciples, who, being esteemed faithful by Him, acquired a knowledge
of the mysteries of the Father? For which s reason He sent the Word, that He
might be manifested to the world; and He, being despised by the people [of the
Jews], was, when preached by the Apostles, believed on by the Gentiles.[6] This
is He who was from the beginning, who appeared as if new, and was found old,
and yet who is ever born afresh in the hearts of the saints. This is He who,
being from everlasting, is to-day called[7] the Son; through whom the Church is
enriched, and grace, widely spread, increases in the saints. furnishing
understanding, revealing mysteries, announcing times, rejoicing over the
faithful. giving[8] to those that seek, by whom the limits of faith are not
broken through, nor the boundaries set by the fathers passed over. Then the
fear of the law is chanted, and the grace of the prophets is known, and the
faith of the gospels is established, and the tradition of the Apostles is
preserved, and the grace of the Church exults; which grace if you grieve not,
you shall know those things which the Word teaches, by whom He wills, and when
He pleases. For whatever things we are moved to utter by the will of the Word
commanding us, we communicate to you with pains, and from a love of the things
that have been revealed to us.
CHAP.
XII.--THE IMPORTANCE OF KNOWLEDGE TO TRUE SPIRITUAL LIFE.
When you have read and carefully listened
to these things, you shall know what God bestows on such as rightly love Him,
being made [as ye are] a paradise of delight, presenting[9] in yourselves a
tree bearing all kinds of produce and flourishing well, being adorned with
various fruits. For in this place[10] the tree of knowledge and the tree of life
have been planted; but it is not the tree of knowledge that destroys--it
30
is
disobedience that proves destructive. Nor truly are those words without
significance which are written, how God from the beginning planted the tree of
life in the midst of paradise, revealing through knowledge the way to life,[1]
and when those who were first formed did not use this [knowledge] properly,
they were, through the fraud of the Serpent, stripped naked.[2] For neither can
life exist without knowledge, nor is knowledge secure without life. Wherefore
both were planted close together. The Apostle, perceiving the force [of this
conjunction], and blaming that knowledge which, without true doctrine, is
admitted to influence life,[3] declares, "Knowledge puffeth up, but love
edifieth." For he who thinks he knows anything without true knowledge, and
such as is witnessed to by life, knows nothing, but is deceived by the Serpent,
as not[4] loving life. But he who combines knowledge with fear, and seeks after
life, plants in hope, looking for fruit. Let your heart be your wisdom; and let
your life be true knowledge[5] inwardly received. Bearing this tree and
displaying its fruit, thou shalt always gather[6] in those things which are
desired by God, which the Serpent cannot reach, and to which deception does not
approach; nor is Eve then corrupted,[7] but is trusted as a virgin; and
salvation is manifested, and the Apostles are filled with understanding, and
the Passover[8] of the Lord advances, and the choirs[9] are gathered together,
and are arranged in proper order, and the Word rejoices in teaching the
saints,--by whom the Father is glorified: to whom be glory for ever. Amen.[10]
33
THE
EPISTLE OF POLYCARP TO THE PHILIPPIANS(1)
Polycarp, and the presbyters(2) with him,
to the Church of God sojourning at Philippi: Mercy to you, and peace from God
Almighty, and from the Lord Jesus Christ, our Saviour, be multiplied.
CHAP.
I.--PRAISE OF THE PHILIPPIANS.
I have greatly rejoiced with you in our
Lord Jesus Christ, because ye have followed the example(3) of true love [as
displayed by God], and have accompanied, as became you, those who were bound in
chains, the fitting ornaments of saints, and which are indeed the diadems of
the true elect of God and our Lord; and because the strong root of your faith,
spoken of in days(4) long gone by, endureth even until now, and bringeth forth
fruit to our Lord Jesus Christ, who for our sins suffered even unto death,
[but] "whom God raised froth the dead, having loosed the bands of the
grave."(5) "In whom, though now ye see Him not, ye believe, and
believing, rejoice with joy unspeakable and full of glory; "(6) into which
joy many desire to enter, knowing that "by grace ye are saved, not of
works,"(7) but by the will of God through Jesus Christ.
CHAP.
II.--AN EXHORTATION TO VIRTUE.
"Wherefore, girding up your
loins,"(8) "serve the Lord in fear"(9) and truth, as those who
have forsaken the vain, empty talk and error of the multitude, and
"believed in Him who raised up our Lord Jesus Christ from the dead, and
gave Him glory,"(10) and a throne at His right hand. To Him all
things" in heaven and on earth are subject. Him every spirit serves. He
comes as the Judge of the living and the dead.(12) His blood will God require
of those who do not believe in Him.(13) But He who raised Him up from the dead
will raise(14) up us also, if we do His will, and walk in His commandments, and
love what He loved, keeping ourselves from all unrighteousness, covetousness,
love of money, evil speaking, falsewitness; "not rendering evil for evil,
or railing for railing,"(15) or blow for blow, or cursing for cursing, but
being mindful of what the Lord said in His teaching: "Judge not, that ye
be not judged;(16) forgive, and it shall be forgiven unto you;(17) be merciful,
that ye may obtain mercy;(18) with what measure ye mete, it shall be measured
to you again;(19) and once more, "Blessed are the poor, and those that are
persecuted for righteousness' sake, for theirs is the kingdom of God."(20)
CHAP.
III.--EXPRESSIONS OR PERSONAL UNWORTHINESS.
These things, brethren, I write to you
concerning righteousness, not because I take anything upon myself, but because
ye have invited me to do so. For neither I, nor any other such one, can come up
to the wisdom" of the blessed and glorified Paul. He, when among you,
accurately and stedfastly taught the word of truth in the presence of those who
were then alive. And when absent from you, he wrote you a letter,(22) which, if
you carefully study, you will find to be the means of building you up in that
faith which has been given you, and which, being followed by hope, and preceded
by love towards God, and Christ, and our neighbour, "is the mother of us
all."(23) For if any one be inwardly
34
possessed
of these graces, he hath fulfilled the command of righteousness, since he that
hath love is far from all sin.
CHAP.
IV.--VARIOUS EXHORTATIONS.
"But the love of money is the root of
all evils."(1) Knowing, therefore, that "as we brought nothing into
the world, so we can carry nothing out,"(2) let us arm ourselves with the
armour of righteousness;(3) and let us teach, first of all, ourselves to walk
in the commandments of the Lord. Next, [teach] your wives [to walk] in the
faith given to them, and in love and purity tenderly loving their own husbands
in all truth, and loving all [others] equally in all chastity; and to train up
their children in the knowledge and fear of God. Teach the widows to be
discreet as respects the faith of the Lord, praying continually(4) for all,
being far from all slandering, evil-speaking, false-witnessing, love of money,
and every kind of evil; knowing that they are the altar s of God, that He
clearly perceives all things, and that nothing is hid from Him, neither
reasonings, nor reflections, nor any one of the secret things of the heart.
CHAP.
V.--THE DUTIES OF DEACONS, YOUTHS, AND VIRGINS.
Knowing, then, that "God is not
mocked,"(6) we ought to walk worthy of His commandment and glory. In like
manner should the deacons be blameless before the face of His righteousness, as
being the servants of God and Christ,(7) and not of men. They must not be
slanderers, double-tongued,(8) or lovers of money, but temperate in all things,
compassionate, industrious, walking according to the truth of the Lord, who was
the servant(9) of all. If we please Him in this present world, we shall receive
also the future world, according as He has promised to us that He will raise us
again from the dead, and that if we live(10) worthily of Him, "we shall also reign together
with Him,"(11) provided only we believe. In like manner, let the young men
also be blameless in all things, being especially careful to preserve purity,
and keeping themselves in, as with a bridle, from every kind of evil. For it is
well that they should be cut off from(12) the lusts that are in the world,
since "every lust warreth against
the spirit; "(13) and "neither fornicators, nor effeminate, nor
abusers of themselves with mankind, shall inherit the kingdom of God,"(14)
nor those who do things inconsistent and unbecoming. Wherefore, it is needful
to abstain from all these things, being subject to the presbyters and deacons,
as unto God and Christ. The virgins also must walk in a blameless and pure
conscience.
CHAP.
VI.--THE DUTIES OF PRESBYTERS AND OTHERS.
And let the presbyters be compassionate and
merciful to all, bringing back those that wander, visiting all the sick, and
not neglecting the widow, the orphan, or the poor, but always "providing
for that which is becoming in the sight of God and man ; "(15) abstaining
from all wrath, respect of persons, and unjust judgment; keeping far off from .
all covetousness, not quickly crediting [an evil re port] against any one, not
severe in judgment, as knowing that we are all under a debt of sin. If then we
entreat the Lord to forgive us, we ought also ourselves to forgive;(16) for we
are before the eyes of our Lord and God, and "we must all appear at the
judgment-seat of Christ, and must every one give an account of himself."(17)
Let us then serve Him in fear, and with all reverence, even as He Himself has
commanded us, and as the apostles who preached the Gospel unto us, and the
prophets who proclaimed beforehand the coming of the Lord [have alike taught
us]. Let us be zealous in the pursuit of that which is good, keeping ourselves
from causes of offence, from false brethren, and from those who in hypocrisy
bear the name of the Lord, and draw away vain men into error.
CHAP.
VII.--AVOID THE DOCETAE, AND PERSEVERE IN FASTING AND PRAYER.
"For whosoever does not confess that
Jesus Christ has come in the flesh, is antichrist;"(18) and whosoever does
not confess the testimony of the cross,(19) is of the devil; and whosoever
perverts the oracles of the Lord to his own lusts, and says that there is
neither a resurrection nor a judgment, he is the first-born of Satan.(20)
Wherefore, forsaking the vanity of many, and their false doctrines, let us
return to the word which has been handed down to us from(21) the beginning;
"watching unto prayer,"(22) and persevering in fasting; beseeching in
our supplications the all-seeing God "not to lead us into tempta-
35
tion,"(1)
as the Lord has said: "The spirit truly is willing, but the flesh is
weak."(2)
CHAP.
VIII.--PERSEVERE IN HOPE AND PATIENCE.
Let us then continually persevere in our
hope, and the earnest of our righteousness, which is Jesus Christ, "who
bore our sins in His own body on the tree,"(3) "who did no sin,
neither was guile found in His mouth,"(4) but endured all things for us,
that we might live in Him.(5) Let us then be imitators of His patience; and if
we suffer(6) for His name's sake, let us glorify Him.(7) For He has set us this
example s in Himself, and we have believed that such is the case.
CHAP.
IX.--PATIENCE INCULCATED.
I
exhort you all, therefore, to yield obedience to the word of righteousness, and
to exercise all patience, such as ye have seen [set] before your eyes, not only
in the case of the blessed Ignatius, and Zosimus, and Rufus, but also in others
among yourselves, and in Paul himself, and the rest of the apostles. [This do]
in the assurance that all these have not run(9) in vain, but in faith and
righteousness, and that they are [now] in their due place in the presence of
the Lord, with whom also they suffered. For they loved not this present world,
but Him who died for us, and for our sakes was raised again by God from the
dead.
CHAP.
X.--EXHORTATION TO THE PRACTICE OF VIRTUE.(10)
Stand fast, therefore, in these things, and
follow the example of the Lord, being firm and unchangeable in the faith,
loving the brotherhood,(11) and being attached to one another, joined together
in the truth, exhibiting the meekness of the Lord in your intercourse with one
another, and despising no one. When you can do good, defer it not, because
"alms delivers from death."" Be all of you subject one to
another? having your conduct blameless among the Gentiles,"(14) that ye
may both receive praise for your good works, and the Lord may not be blasphemed
through you. But woe to him by whom the name of the Lord is blasphemed!(15)
Teach, therefore, sobriety to all, and manifest it also in your own conduct.
CHAP.
XI.--EXPRESSION OF GRIEF ON ACCOUNT OF VALENS.
I am greatly grieved for Valens, who was
once a presbyter among you, because he so little understands the place that was
given him [in the Church]. I exhort you, therefore, that ye abstain from
covetousness,(16) and that ye be chaste and truthful. "Abstain from every
form of evil."(17) For if a man cannot govern himself in such matters, how
shall he enjoin them on others ? If a man does not keep himself from
covetousness,(16) he shall be defiled by idolatry, and shall be judged as one
of the heathen. But who of us are ignorant of the judgment of the Lord ?
"Do we not know that the saints shall judge the world ?"(18) as Paul
teaches. But I have neither seen nor heard of any such thing among you, in the
midst of whom the blessed Paul laboured, and who are commended(19) in the
beginning of his Epistle. For he boasts of you in all those Churches which
alone then knew the Lord; but we [of Smyrna] had not yet known Him. I am deeply
grieved, therefore, brethren, for him (Valens) and his wife; to whom may the
Lord grant true repentance! And be ye then moderate in regard to this matter,
and "do not count such as enemies,"(20) but call them back as
suffering and straying members, that ye may save your whole body. For by so
acting ye shall edify yourselves.(21)
CHAP.
XII.--EXHORTATION TO VARIOUS GRACES.
For I trust that ye are well versed in the
Sacred Scriptures, and that nothing is hid from you; but to me this privilege
is not yet granted.(23) It is declared then in these Scriptures, "Be ye
angry, and sin not,"(23) and, "Let not the sun go down upon your
wrath."(24) Happy is he who remembers(25) this, which I believe to be the
case with you. But may the God and Father of our Lord Jesus Christ, and Jesus
Christ Himself, who is the Son of God, and our everlasting High Priest, build
you up in faith and truth, and in all meekness, gentleness, patience,
long-suffering, forbearance, and purity; and may He bestow on you a lot and
portion among His saints, and on us with you, and on all that are under heaven,
who shall believe in our Lord
36
Jesus
Christ, and in His Father, who "raised Him from the dead.(1) Pray for all
the saints. Pray also for kings,(2) and potentates, and princes, and for those
that persecute and hate you,(3) and for the enemies of the cross, that your
fruit may be manifest to all, and that ye may be perfect in Him.
CHAP.
XIII.--CONCERNING THE TRANSMISSION OF EPISTLES.
Both you and Ignatius(4) wrote to me, that
if any one went [from this] into Syria, he should carry your letter(5) with
him; which request I will attend to if I find a fitting opportunity, either
personally, or through some other acting for me, that your desire may be
fulfilled. The Epistles of Ignatius written by him(6) to us, and all the rest
[of his Epistles] which we have by us, we have sent to you, as you requested.
They are subjoined to this Epistle, and by them ye may be greatly profited; for
they treat of faith and patience, and all things that tend to edification in
our Lord. Any(7) more certain information you may have obtained respecting both
Ignatius himself, and those that were(8) with him, have the goodness to make
known(9) to us.
CHAP.
XIV.--CONCLUSION.
These things I have written to you by
Crescens, whom up to the present(10) time I have recommended unto you, and do
now recommend. For he has acted blamelessly among us, and I believe also among
you. Moreover, ye will hold his sister in esteem when she comes to you. Be ye
safe in the Lord Jesus Christ. Grace be with you all.(11) Amen.
37
INTRODUCTORY
NOTE TO THE EPISTLE CONCERNING THE MARTYRDOM OF POLYCARP
INTERNAL evidence goes far to establish the
credit which Eusebius lends to this specimen of the martyrologies, certainly
not the earliest if we accept that of Ignatius as genuine. As an encyclical of
one of" the seven churches" to another of the same Seven, and as bearing
witness to their aggregation with others into the unity of "the Holy and
Catholic Church," it is a very interesting witness, not only to an article
of the creed, but to the original meaning and acceptation of the same. More
than this, it is evidence of the strength of Christ perfected in human
weakness; and thus it affords us an assurance of grace equal to our day in
every time of need. When I see in it, however, an example of what a noble army
of martyrs, women and children included, suffered in those days "for the
testimony of Jesus," and in order to hand down the knowledge of the Gospel
to these boastful ages of our own, I confess myself edified by what I read,
chiefly because I am humbled and abashed in comparing what a Christian used to
be, with what a Christian is, in our times, even at his best estate.
That this Epistle has been interpolated can
hardly be doubted, when we compare it with the unvarnished specimen, in
Eusebius. As for the "fragrant smell" that came from the fire, many
kinds of wood emit the like in burning; and, apart from Oriental warmth of
colouring, there seems nothing incredible in the narrative if we except
"the dove" (chap. xvi.), which, however, is probably a corrupt
reading,(1) as suggested by our translators. The blade was thrust into the
martyr's left side; and this, opening the heart, caused the outpouring of a
flood, and not a mere trickling. But, though Greek thus amended is a plausible
conjecture, there seems to have been nothing of the kind in the copy quoted by
Eusebius. On the other hand, note the truly catholic and scriptural testimony:
"We love the martyrs, but the Son of God we worship: it is impossible for
us to worship any other."
Bishop Jacobson assigns more than fifty
pages to this martyrology, with a Latin version and abundant notes. To these I
must refer the student, who may wish to see this attractive history in all the
light of critical scholarship and, often, of admirable comment.
The following is the original Introductory
Notice:--
The following letter purports to have been
written by the Church at Smyrna to the Church at Philomelium, and through that
Church to the whole Christian world, in order to give a succinct account of the
circumstances attending the martyrdom of Polycarp. It is the earliest of all
the Martyria, and has generally been accounted both the most interesting and
authentic. Not a few, however, deem it interpolated in several passages, and
some refer it to a much later date than the
38
middle
of the second century, to which it has been commonly ascribed. We cannot tell
how much it may owe to the writers (chap. xxii.) who successively transcribed
it. Great part of it has been engrossed by Eusebius in his Ecclesiastical History (iv. 15); and it is instructive to
observe, that some of the most startling miraculous phenomena recorded in the
text as it now stands, have no place in the narrative as given by that early
historian of the Church. Much discussion has arisen respecting several
particulars contained in this Martyrium; but into these disputes we do not
enter, having it for our aim simply to present the reader with as faithful a
translation as possible of this very interesting monument of Christian
antiquity.
39
THE
ENCYCLICAL EPISTLE OF THE CHURCH AT SMYRNA CONCERNING THE MARTYRDOM OF THE HOLY
POLYCARP
The Church of God which sojourns at Smyrna,
to the Church of God sojourning in Philomelium,(1) and to all the
congregations(2) of the Holy and Catholic Church in every place: Mercy, peace,
and love from God the Father, and our Lord Jesus Christ, be multiplied.
CHAP.
I.--SUBJECT OF WHICH WE WRITE.
We have written to you, brethren, as to
what relates to the martyrs, and especially to the blessed Polycarp, who put an
end to the persecution, having, as it were, set a seal upon it by his martyrdom. For almost all the events that
happened previously [to this one], took place that the Lord might show us from
above a martyrdom becoming the Gospel. For he waited to be delivered up, even
as the Lord had done, that we also might become his followers, while we look
not merely at what concerns ourselves but have regard also to our neighbours.
For it is the part of a true and well-founded love, not only to wish one's self
to be saved, but also all the brethren.
CHAP.
II.--THE WONDERFUL CONSTANCY OF THE MARTYRS.
All the martyrdoms, then, were blessed and
noble which took place according to the will of God. For it becomes us who
profess(3) greater piety than others, to ascribe the authority over all things
to God. And truly,(4) who can fail to admire their nobleness of mind, and their
patience, with that love towards their Lord which they displayed?--who, when
they were so torn with scourges, that the frame of their bodies, even to the
very inward veins and arteries, was laid open, still patiently endured, while
even those that stood by pitied and bewailed them. But they reached such a
pitch of magnanimity, that not one of them let a sigh or a groan escape them;
thus proving to us all that those holy martyrs of Christ, at the very time when
they suffered such torments, were absent from the body, or rather, that the
Lord then stood by them, and communed with them. And, looking to the grace of
Christ, they despised all the torments of this world, redeeming themselves from
eternal punishment by [the suffering of] a single hour. For this reason the
fire of their savage executioners appeared cool to them. For they kept before
their view escape from that fire which is eternal and never shall be quenched,
and looked forward with the eyes of their heart to those good things which are
laid up for such as endure; things "which ear hath not heard, nor eye
seen, neither have entered into the heart of man,"(5) but were revealed by
the Lord to them, inasmuch as they were no longer men, but had already become
angels. And, in like manner, those who were condemned to the wild beasts
endured dreadful tortures, being stretched out upon beds full of spikes, and
subjected to various other kinds of torments, in order that, if it were
possible, the tyrant might, by their lingering tortures, lead them to a
denial [of Christ].
CHAP.
III.--THE CONSTANCY OF GERMANICUS. THE DEATH OF POLYCARP IS DEMANDED.
For the devil did indeed invent many things
against them; but thanks be to God, he could not prevail over all. For the most
noble Germanicus strengthened the timidity of others by his own patience, and
fought heroically(6) with the wild beasts. For, when the proconsul sought to
persuade him, and urged him(7) to
40
take
pity upon his age, he attracted the wild beast towards himself, and provoked
it, being desirous to escape all the more quickly from an unrighteous and
impious world. But upon this the whole multitude, marvelling at the nobility of
mind displayed by the devout and godly race of Christians,(1) cried out,
"Away with the Atheists; let Polycarp be sought out !"
CHAP.
IV.--QUINTUS THE APOSTATE.
Now one named Quintus, a Phrygian, who was
but lately come from Phrygia, when he saw the wild beasts, became afraid. This
was the man who forced himself and some others to come forward voluntarily [for
trial]. Him the proconsul, after many entreaties, persuaded to swear and to
offer sacrifice. Wherefore, brethren, we do not commend those who give
themselves up [to suffering], seeing the Gospel does not teach so to do.(2)
CHAP.
V, --THE DEPARTURE AND VISION OF POLYCARP.
But the most admirable Polycarp, when he
first heard [that he was sought for], was in no measure disturbed, but resolved
to continue in the city. However, in deference to the wish of many, he was
persuaded to leave it. He departed, therefore, to a country house not far
distant from the city. There he stayed with a few [friends], engaged in nothing
else night and day than praying for all men, and for the Churches throughout
the world, according to his usual custom. And while he was praying, a vision
presented itself to him three days before he was taken; and, behold, the pillow
under his head seemed to him on fire. Upon this, turning to those that were
with him, he said to them prophetically," I must be burnt alive."
CHAP.
VI.--POLYCARP IS BETRAYED BY A SERVANT.
And when those who sought for him were at
hand, he departed to another dwelling, whither his pursuers immediately came
after him. And when they found him not, they seized upon two youths [that were
there], one of whom, being subjected to torture, confessed. It was thus
impossible that he should continue hid, since those that betrayed him were of
his own household. The Irenarch(3) then (whose office is the same as that of
the Cleronomus(4)), by name Herod, hastened to bring him into the stadium.
[This all happened] that he might fulfil his special lot, being made a partaker
of Christ, and that they who betrayed him might undergo the punishment of Judas
himself.
CHAP.
VII.--POLYCARP IS FOUND BY HIS PURSUERS.
His pursuers then, along with horsemen, and
taking the youth with them, went forth at supper-time on the day of the
preparation? with their usual weapons, as if going out against a robber.(6) And
being come about evening [to the place where he was], they found him lying down
in the upper room of(7) a certain little house, from which he might have
escaped into another place; but he refused, saying, "The will of God(8) be
done."(9) So when he heard that they were come, he went down and spake
with them. And as those that were present marvelled at his age and constancy,
some of them said. "Was so much effort(10) made to capture such a
venerable man?(11) Immediately then, in that very hour, he ordered that
something to eat and drink should be set before them, as much indeed as they
cared for, while he besought them to allow him an hour to pray without
disturbance. And on their giving him leave, he stood and prayed, being full of
the grace of God, so that he could not cease(12) for two full hours, to the
astonishment of them that heard him, insomuch that many began to repent that
they had come forth against so godly and venerable an old man.
CHAP.
VIII.--POLYCARP IS BROUGHT INTO THE CITY.
Now, as soon as he had ceased praying, having
made mention of all that had at any time come in contact with him, both small
and great, illustrious and obscure, as well as the whole Catholic Church
throughout the world, the time of his departure having arrived, they set him
upon an ass, and conducted him into the city, the day being that of the great
Sabbath. And the Irenarch Herod, accompanied by his father Nicetes (both riding
in a chariot(13)), met him, and taking him up into the chariot, they seated
themselves beside him, and endeavoured to persuade him, saying, "What harm
is there in saying, Lord Caesar,(14) and in sacrificing, with the other
ceremonies observed on such occasions, and so make sure of safety?" But he
at first gave them no answer; and when they continued to urge him,
41
he said,
"I shall not do as you advise me." So they, having no hope of
persuading him, began to speak bitter(1) words unto him, and cast him with
violence out of the chariot,(2) insomuch that, in getting down from the
carriage, he dislocated his leg(3) [by the fall]. But without being
disturbed,(4) and as if suffering nothing, he went eagerly forward with all
haste, and was conducted to the stadium, where the tumult was so great, that
there was no possibility of being heard.
CHAP.
IX.--POLYCARP REFUSES TO REVILE CHRIST.
Now, as Polycarp was entering into the
stadium, there came to him a voice from heaven, saying, "Be strong, and
show thyself a man, O Polycarp !" No one saw who it was that spoke to him;
but those of our brethren who were present heard the voice. And as he was
brought forward, the tumult became great when they heard that Polycarp was
taken. And when he came near, the proconsul asked him whether he was Polycarp.
On his confessing that he was, [the proconsul] sought to persuade him to deny
[Christ], saying, "Have respect to thy old age," and other similar
things, according to their custom, [such as]," Swear by the fortune of
Caesar; repent, and say, Away with the Atheists." But Polycarp, gazing
with a stern countenance on all the multitude of the wicked heathen then in the
stadium, and waving his hand towards them, while with groans he looked up to
heaven, said, "Away with the Atheists."(5) Then, the proconsul urging
him, and saying, "Swear, and I will set thee at liberty, reproach
Christ;" Polycarp declared, "Eighty and six years have I served Him,
and He never did me any injury: how then can I blaspheme my King and my
Saviour?"
CHAP.
X.--POLYCARP CONFESSES HIMSELF A CHRISTIAN.
And when the proconsul yet again pressed
him, and said, "Swear by the fortune of Caesar," he answered,
"Since thou art vainly urgent that, as thou sayest, I should swear by the
fortune of Caesar, and pretendest not to know who and what I am, hear me
declare with boldness, I am a Christian. And if you wish to learn what the
doctrines(6) of Christianity are,
appoint me a day, and thou shalt hear them." The proconsul replied,
"Persuade the people." But Polycarp said, "To thee I have
thought it right to offer an account [of my faith]; for we are taught to give
all due honour (which entails no injury upon ourselves) to the powers and
authorities which are ordained of God.(7) But as for these, I do not deem them
worthy of receiving any account from me."(8)
CHAP.
XI.--NO THREATS HAVE ANY EFFECT ON POLYCARP.
The proconsul then said to him, "I
have wild beasts at hand ; to these will I cast thee, except thou repent."
But he answered, "Call them then, for we are not accustomed to repent of
what is good in order to adopt that which is evil;(9) and it is well for me to
be changed from what is evil to what is righteous."(10) But again the
proconsul said to him, "I will cause thee to be consumed by fire, seeing
thou despisest the wild beasts, if thou wilt not repent." But Polycarp
said, "Thou threatenest me with fire which burneth for an hour, and after
a little is extinguished, but art ignorant of the fire of the coming judgment
and of eternal punishment, reserved for the ungodly. But why tarriest thou?
Bring forth what thou wilt."
CHAP.
XII.--POLYCARP IS SENTENCED TO BE BURNED.
While he spoke these and many other like
things, he was filled with confidence and joy, and his countenance was full of
grace, so that not merely did it not fall as if troubled by the things said to
him, but, on the contrary, the proconsul was astonished, and sent his herald to
proclaim in the midst of the stadium thrice, "Polycarp has confessed that
he is a Christian." This proclamation having been made by the herald, the
whole multitude both of the heathen and Jews, who dwelt at Smyrna, cried out
with uncontrollable fury, and in a loud voice, "This is the teacher of
Asia,(11) the father of the Christians, and the overthrower of our gods, he who
has been teaching many not to sacrifice, or to worship the gods." Speaking
thus, they cried out, and besought Philip the Asiarch(12) to let loose a lion
upon Polycarp. But Philip answered that it was not lawful for him to do so,
seeing the shows(13) of wild beasts were already finished. Then it seemed good
to them to cry out with one consent, that Polycarp should be burnt alive. For
thus it behooved the vision which was revealed to him in regard to his pillow
to be fulfilled, when, seeing it on fire as he was praying, he turned about and
said prophetically to the faithful that were with him," I must be burnt
alive."
42
CHAP.
XIII.--THE FUNERAL PILE IS ERECTED,
This, then, was carried into effect with
greater speed than it was spoken, the multitudes immediately gathering together
wood and fagots out of the shops and baths; the Jews especially, according to custom,
eagerly assisting them in it. And when the funeral pile was ready, Polycarp,
laying aside all his garments, and loosing his girdle, sought also to take off
his sandals,--a thing he was not accustomed to do, inasmuch as every one of the
faithful was always eager who should first touch his skin. For, on account of
his holy life,(1) he was, even before his martyrdom, adorned(2) with every kind
of good. Immediately then they surrounded him with those substances which had
been prepared for the funeral pile. But when they were about also to fix him
with nails, he said, "Leave me as I am; for He that giveth me strength to
endure the fire, will also enable me, without your securing me by nails, to
remain without moving in the pile."
CHAP.
XIV.--THE PRAYER OF POLYCARP.
They did not nail him then, but simply
bound him. And he, placing his hands behind him, and being bound like a
distinguished ram [taken] out of a great flock for sacrifice, and prepared to
be an acceptable burnt-offering unto God, looked up to heaven, and said,
"O Lord God Almighty, the Father of thy beloved and blessed Son Jesus
Christ, by whom we have received the knowledge of Thee, the God of angels and
powers, and of every creature, and of the whole race of the righteous who live before
thee, I give Thee thanks that Thou hast counted me, worthy of this day and this
hour, that I should have a part in the number of Thy martyrs, in the cup(3) of
thy Christ, to the resurrection of eternal life, both of soul and body, through
the incorruption [imparted] by the Holy Ghost. Among whom may I be accepted
this day before Thee as a fat(4) and acceptable sacrifice, according as Thou,
the ever-truthful(5) God, hast fore-ordained, hast revealed beforehand to me,
and now hast fulfilled. Wherefore also I praise Thee for all things, I bless
Thee, I glorify Thee, along with the everlasting and heavenly Jesus Christ, Thy
beloved Son, with whom, to Thee, and the Holy Ghost, be glory both now and to
all coming ages. Amen."(6)
CHAP.
XV.--POLYCARP IS NOT INJURED BY THE FIRE.
When he had pronounced this amen, and so
finished his prayer, those who were appointed for the purpose kindled the fire.
And as the flame blazed forth in great fury,(7) we, to whom it was given to
witness it, beheld a great miracle, and have been preserved that we might
report to others what then took place. For the fire, shaping itself into the
form of an arch, like the sail of a ship when filled with the wind, encompassed
as by a circle the body of the martyr. And he appeared within not like flesh
which is burnt, but as bread that is baked, or as gold and silver glowing in a
furnace. Moreover, we perceived such a sweet odour [coming from the pile], as
if frankincense or some such precious spices had been smoking(8) there.
CHAP.
XVI.-- POLYCARP IS PIERCED BY A DAGGER.
At length, when those wicked men perceived
that his body could not be consumed by the fire, they commanded an executioner
to go near and pierce him through with a dagger. And on his doing this, there
came forth a dove,(9) and a great quantity of blood, so that the fire was
extinguished; and all the people wondered that there should be such a
difference between the unbelievers and the elect, of whom this most admirable
Polycarp was one, having in our own times been an apostolic and prophetic
teacher, and bishop of the Catholic Church which is in Smyrna. For every word that went out of his
mouth either has been or shall yet be accomplished.
CHAP.
XVII.--THE CHRISTIANS ARE REFUSED POLYCARP'S BODY.
But when the adversary of the race of the
righteous, the envious, malicious, and wicked one, perceived the impressive(10)
nature of his martyrdom, and [considered] the blameless life he had led from
the beginning, and how he was now crowned with the wreath of immortality, having
beyond dispute received his reward, he did his utmost that not the least
memorial of him should be taken away by us, although many desired to do this,
and to become possessors(11) of his holy flesh. For this end he suggested it to
Nicetes, the father of Herod and brother of Alce, to go and entreat the
governor not to give up his body to be buried, "lest," said he,
"forsaking Him
43
that
was crucified, they begin to worship this one." This he said at the
suggestion and urgent persuasion of the Jews, who also watched us, as we sought
to take him out of the fire, being ignorant of this, that it is neither
possible for us ever to forsake Christ, who suffered for the salvation of such
as shall be saved throughout the whole world (the blameless one for sinners[1]),
nor to worship any other. For Him indeed, as being the Son of God, we adore;
but the martyrs, as disciples and followers of the Lord, we worthily love on
account of their extraordinary[2] affection towards their own King and Master,
of whom may we also be made companions[3] and fellow-disciples!
CHAP.
XVIII.--THE BODY OF POLYCARP IS BURNED.
The centurion then, seeing the strife
excited by the Jews, placed the body[4] in the midst of the fire, and consumed
it. Accordingly, we afterwards took up his bones, as being more precious than
the most exquisite jewels, and more purified[5] than gold, and deposited them
in a fitting place, whither, being gathered together, as opportunity is allowed
us, with joy and rejoicing, the Lord shall grant us to celebrate the
anniversary[6] of his martyrdom, both in memory of those who have already
finished their course,[7] and for the exercising and preparation of those yet
to walk in their steps.
CHAP.
XIX.--PRAISE OF THE MARTYR POLYCARP.
This, then, is the account of the blessed
Polycarp, who, being the twelfth that was martyred in Smyrna (reckoning those
also of Philadelphia), yet occupies a place of his own[8] in the memory of all
men, insomuch that he is everywhere spoken of by the heathen themselves. He was
not merely an illustrious teacher, but also a pre-eminent martyr, whose
martyrdom all desire to imitate, as having been altogether consistent with the
Gospel of Christ. For, having through patience overcome the unjust governor,
and thus acquired the crown of immortality, he now, with the apostles and all
the righteous[in heaven], rejoicingly glorifies God, even the Father, and
blesses our Lord Jesus Christ, the Saviour of our souls, the Governor of our
bodies, and the Shepherd of the Catholic Church throughout the world.[9]
CHAP.
XX.--THIS EPISTLE IS TO BE TRANSMITTED TO THE BRETHREN.
Since, then, ye requested that we would at
large make you acquainted with what really took place, we have for the present
sent you this summary account through our brother Marcus. When, therefore, ye
have yourselves read this Epistle,[10] be pleased to send it to the brethren at
a greater distance, that they also may glorify the Lord, who makes such choice
of His own servants. To Him who is able to bring us all by His grace and
goodness[11] into his everlasting kingdom, through His only-begotten Son Jesus
Christ, to Him be glory, and honour, and power, and majesty, for ever. Amen.
Salute all the saints. They that are with us salute you, and Evarestus, who
wrote this Epistle, with all his house.
CHAP.
XXI.--THE DATE OF THE MARTYRDOM.
Now, the blessed Polycarp suffered
martyrdom on the second day of the month Xanthicus just begun,[12] the seventh
day before the Kalends of May, on the great Sabbath, at the eighth hour.[13] He
was taken by Herod, Philip the Trallian being high priest,[14] Statius
Quadratus being proconsul, but Jesus Christ being King for ever, to whom be
glory, honour, majesty, and an everlasting throne, from generation to
generation. Amen.
CHAP.
XXII.--SALUTATION.
We wish you, brethren, all happiness, while
you walk according to the doctrine of the Gospel of Jesus Christ; with whom be
glory to God the Father and the Holy Spirit, for the salvation of His holy
elect, after whose example[15] the blessed Polycarp suffered, following in
whose steins may we too be found in the kingdom of Jesus Christ!
These things[16] Caius transcribed from the
copy of Irenaeus (who was a disciple of Polycarp), having himself been intimate
with Irenaeus. And I Socrates transcribed them at Corinth from the copy of
Caius. Grace be with you all.
And I again, Pionius, wrote them from the
previously written copy, having carefully searched into them, and the blessed
Polycarp having
44
manifested
them to me through a revelation, even as I shall show in what follows. I have
collected these things, when they had almost faded away through the lapse of
time, that the Lord Jesus Christ may also gather me along with His elect into
His heavenly kingdom, to whom, with the Father and the Holy Spirit, be glory
for ever and ever. Amen.
49
THE
EPISTLE OF IGNATIUS TO THE EPHESIANS SHORTER AND LONGER VERSIONS
Ignatius,
who is also called Theopharus, to the Church which is at Ephesus, in Asia,
deservedly most happy, being blessed in the greatness and fulness of God the
Father, and predestinated before the beginning[1] of time, that it should be
always for an enduring and unchangeable glory, being united[2] and elected
through the true passion by the will of the Father, and Jesus Christ, our God:
Abundant happiness through Jesus Christ, and His undefiled grace. Ignatius, who
is also called Theophorus, to the Church which is at Ephesus, in Asia,
deservedly most happy, being blessed in the greatness and fulness of God the
Father, and predestinated before the beginning[1] of time, that it should be
always for an enduring and unchangeable glory, being united[2] and elected
through the true passion by the will of God the Father, and of our Lord Jesus
Christ our Saviour : Abundant happiness through Jesus Christ, and His undefiled
joy.[3]
CHAP.
I.--PRAISE OF THE EPHESIANS.
I have become acquainted with your name,
much-beloved in God, which ye have acquired by the habit of righteousness,
according to the faith and love in Jesus Christ our Saviour. Being the
followers[4] of God, and stirring up[5] yourselves by the blood of God, ye have
perfectly accomplished the work which was beseeming to you. For, on hearing
that I came bound from Syria for the common name and hope, trusting through
your prayers to be permitted to fight with beasts at Rome, that so by martyrdom
I may indeed become the disciple of Him "who gave Himself for us, an
offering and sacrifice to God,"[6][ye hastened to see me[7]]. I received,
therefore,[8] your whole multitude in the name of God, through Onesimus, a man
of inexpressible love,[9] and your bishop in the flesh, whom I pray you by Jesus Christ to
love, and that you would all seek to be like him. And blessed be He who has
granted unto you, being worthy, to obtain such an excellent bishop.
I have become acquainted with your
greatly-desired name in God, which ye have acquired by the habit of
righteousness, according to the faith and love in Christ Jesus our Saviour.
Being the followers[4] of the love of God towards man, and stirring up s
yourselves by the blood of Christ, you have perfectly accomplished the work
which was beseeming to you. For, on hearing that I came bound from Syria for
the sake of Christ, our common hope, trusting through your prayers to be
permitted to fight with beasts at Rome, that so by martyrdom I may indeed
become the disciple of Him "who gave Himself for us, an offering and a
sacrifice to God,"[6] [ye hastened to see me[7]]. I have therefore
received your whole multitude in the name of God, through Onesimus, a man of
inexpressible love,[9] and who is your bishop, whom I pray you by Jesus Christ
to love, and that you would all seek to be like him. Blessed be God, who has
granted unto you, who are yourselves so excellent, to obtain such an excellent
bishop.
50
CHAP.
II.--CONGRATULATIONS AND ENTREATIES.
As to my fellow-servant Burrhus, your
deacon in regard to God and blessed in all things,[1] I beg that he may
continue longer, both for your honour and that of your bishop. And Crocus also,
worthy both of God and you, whom I have received as the manifestation[2] of
your love, hath in all things refreshed[3] me, as the Father of our Lord Jesus
Christ shall also refresh[3] him; together with Onesimus, and Burrhus, and
Euplus, and Fronto, by means of whom, I have, as to love, beheld all of you.
May I always have joy of you, if indeed I be worthy of it. It is therefore
befitting that you should in every way glorify Jesus Christ, who hath glorified
you, that by a unanimous obedience "ye may be perfectly joined together in
the same mind, and in the same judgment, and may all speak the same thing
concerning the same thing,"[5] and that, being subject to the bishop and
the presbytery, ye may in all respects be sanctified.
As to
our fellow-servant Burrhus, your deacon in regard to God and blessed in all
things, I pray that he may continue blameless for the honour of the Church, and
of your most blessed bishop. Crocus also, worthy both of God and you, whom we
have received as the manifestation[2] of your love to us, hath in all things
refreshed[3] me, and "hath not been ashamed of my chain,"[4] as the
Father of our Lord Jesus Christ will also refresh[3] him; together with
Onesimus, and Burrhus, and Euplus, and Fronto, by means of whom I have, as to
love, beheld all of you. May I always have joy of you, if indeed I be worthy of
it. It is therefore befitting that you should in every way glorify Jesus
Christ, who hath glorified you, that by a unanimous obedience "ye may be
perfectly joined together in the same mind and in the same judgment, and may
all speak the same thing concerning the same thing,"[5] and that, being
subject to the bishop and the presbytery, ye may in all respects be sanctified.
CHAP.
III.--EXHORTATIONS TO UNITY.
I do not issue orders to you, as if I were
some great person. For though I am bound for the name[of Christ], I am not yet
perfect in Jesus Christ. For now I begin to be a disciple, and I speak to you
as fellow-disciples with me. For it was needful for me to have been stirred up
by you in faith, exhortation, patience, and long-suffering. But inasmuch as
love suffers me not to be silent in regard to you, I have therefore taken[6]
upon me first to exhort you that ye would all run together in accordance with
the will of God. For even Jesus Christ, our inseparable life, is
the[manifested] will of the Father; as also bishops, settled everywhere to the
utmost bounds[of the earth], are so by the will of Jesus Christ.
I do not issue orders to you, as if I were
some great person. For though I am bound for His name, I am not yet perfect in
Jesus Christ. For now I begin to be a disciple, and I speak to you as my
fellow-servants. For it was needful for me to have been admonished by you in
faith, exhortation, patience, and long-suffering. But inasmuch as love suffers
me not to be silent in regard to you, I have therefore taken[6] upon me first
to exhort you that ye would run together in accordance with the will of God.
For even Jesus Christ does all things according to the will of the Father, as
He Himself declares in a certain place, "I do always those things that
please Him."[7] Wherefore it behoves us also to live according to the will
of God in Christ, and to imitate Him as Paul did. For, says he, "Be ye followers
of me, even as I also am of Christ."[8]
CHAP.
IV.--THE SAME CONTINUED.
Wherefore it is fitting that ye should run
together in accordance with the will of your bishop, which thing also ye do.
For your justly renowned presbytery, worthy of God, is fitted as exactly to the
bishop as the strings are to the harp. Therefore in your
Wherefore it is fitting that ye also should
run together in accordance with the will of the bishop who by God's
appointment[9] rules over you. Which thing ye indeed of yourselves do, being
instructed by the Spirit. For your justly-renowned presbytery, being worthy of
God, is fitted as exactly to the bishop as the strings are to the harp. Thus,
being joined together in concord and harmonious
51
concord
and harmonious love, Jesus Christ is sung. And do ye, man by man, become a
choir, that being harmonious in love, and taking up the song of God in unison,
ye may with one voice sing to the Father through Jesus Christ, so that He may
both hear you, and perceive by your works that ye are indeed the members of His
Son. It is profitable, therefore, that you should live in an unblameable unity,
that thus ye may always enjoy communion with God. love, of which Jesus Christ
is the Captain and Guardian, do ye, man by man, become but one choir; so that,
agreeing together in concord, and obtaining[1] a perfect unity with God, ye may
indeed be one in harmonious feeling with God the Father, and His beloved Son
Jesus Christ our Lord. For, says He, "Grant unto them, Holy Father, that
as I and Thou are one, they also may be one in us."[2] It is therefore
profitable that you, being joined together with God in an unblameable unity,
should be the followers of the example of Christ, of whom also ye are members.
CHAP.
V.--THE PRAISE OF UNITY.
For if I in this brief space of time, have
enjoyed such fellowship with your bishop--I mean not of a mere human, but of a
spiritual nature--how much more do I reckon you happy who are so joined to him
as the Church is to Jesus Christ, and as Jesus Christ is to the Father, that so
all things may agree in unity ! Let no man deceive himself: if any one be not
within the altar, he is deprived of the bread of God. For if the prayer of one
or two possesses[4] such power, how much more that of the bishop and the whole
Church ! He, therefore, that does not assemble with the Church, has even[5] by
this manifested his pride, and condemned himself. For it is written, "God
resisteth the proud."[9] Let us be careful, then, not to set ourselves in
opposition to the bishop, in order that we may be subject to God.
For if I, in this brief space of time, have
enjoyed such fellowship with your bishop--I mean not of a mere human, but of a
spiritual nature--how much more do I reckon you happy, who so depend[3] on him
as the Church does on the Lord Jesus, and the Lord does on God and His Father,
that so all things may agree in unity ! Let no man deceive himself: if any one
be not within the altar, he is deprived of the bread of God. For if the prayer
of one or two possesses[4] such power that Christ stands in the midst of them,
how much more will the prayer of the bishop and of the whole Church, ascending
up in harmony to God, prevail for the granting of all their petitions in Christ
! He, therefore, that separates himself from such, and does not meet in the
society where sacrifices[6] are offered, and with "the Church of the
first-born whose names are written in heaven," is a wolf in sheep's
clothing,[7] while he presents a mild outward appearance. Do ye, beloved, be
careful to be subject to the bishop, and the presbyters and the deacons. For he
that is subject to these is obedient to Christ, who has appointed them; but he
that is disobedient to these is disobedient to Christ Jesus. And "he that
obeyeth not[8] the Son shall not see life, but the wrath of God abideth on
him." For he that yields not obedience to his superiors is self-confident,
quarrelsome, and proud. But" God," says[the Scripture]
"resisteth the proud, but giveth grace to the humble ;"[9] and,
"The proud have greatly transgressed." The Lord also says to the
priests, "He that heareth you, heareth Me; and he that heareth Me, heareth
the Father that sent Me. He that despiseth you, despiseth Me; and he that
despiseth Me, despiseth Him that sent Me."
CHAP.
VI.--HAVE RESPECT TO THE BISHOP AS TO CHRIST HIMSELF.
Now the more any one sees the bishop
keeping silence,[10] the more ought he to revere him. For we ought to receive
every one whom the Master of the house sends to be over His household,[11] as
we would do Him that sent him. It is manifest, therefore, that we should look
upon the bishop even as we would upon the
The more, therefore, you see the bishop
silent, the more do you reverence him. For we ought to receive every one whom
the Master of the house sends to be over His household,[11] as we would do Him
that sent him. It is manifest, therefore, that we should look upon the bishop
even as we would look upon the Lord Himself, standing, as he does, before the
Lord. For "it behoves the man who looks carefully about him, and is active
in his business, to stand before kings, and not to stand before
52
Lord
Himself. And indeed Onesimus himself greatly commends your good order in God,
that ye all live according to the truth, and that no sect[2] has any dwelling-place
among you. Nor, indeed, do ye hearken to any one rather than to Jesus Christ
speaking in truth. slothful men."[1] And indeed Onesimus himself greatly
commends your good order in God, that ye all live according to the truth, and
that no sect ' has any dwelling-place among you. Nor indeed do ye hearken to
any one rather than to Jesus Christ, the true Shepherd and Teacher. And ye are,
as Paul wrote to you, "one body and one spirit, because ye have also been
called in one hope of the faith.[3] Since also "there is one Lord, one
faith, one baptism, one God and Father of all, who is over all, and through
all, and in all."[4] Such, then, are ye, having been taught by such
instructors, Paul the Christ-bearer, and Timothy the most faithful.
CHAP.
VII.--BEWARE OF FALSE TEACHERS.
For some are in the habit of carrying about
the name[of Jesus Christ] in wicked guile, while yet they practise things
unworthy of God, whom ye must flee as ye would wild beasts. For they are
ravening dogs, who bite secretly, against whom ye must be on your guard,
inasmuch as they are men who can scarcely be cured. There is one Physician who
is possessed both of flesh and spirit; both made and not made; God existing in
flesh; true life in death; both of Mary and of God; first possible and then
impossible,[7] even Jesus Christ our Lord.
But some most worthless persons are in the
habit of carrying about the name[of Jesus Christ] in wicked guile, while yet
they practise things unworthy of God, and hold opinions contrary to the doctrine
of Christ, to their own destruction, and that of those who give credit to them,
whom you must avoid as ye would wild beasts. For "the righteous man who
avoids them is saved for ever; but the destruction of the ungodly is sudden,
and a subject of rejoicing."[5] For "they are dumb dogs, that cannot
bark,"[6] raving mad, and biting secretly, against whom ye must be on your
guard, since they labour under an incurable disease. But our Physician is the
only true God, the unbegotten and unapproachable, the Lord of all, the Father
and Begetter of the only-begotten Son. We have also as a Physician the Lord our
God, Jesus the Christ, the only-begotten Son and Word, before time began,[8]
but who afterwards became also man, of Mary the virgin. For "the Word was
made flesh."[9] Being incorporeal, He was in the body; being impassible,
He was in a passible body; being immortal, He was in a mortal body; being life,
He became subject to corruption, that He might free our souls from death and
corruption, and heal them, and might restore them to health, when they were
diseased with ungodliness and wicked lusts.
CHAP.
VIII.--RENEWED PRAISE OF THE EPHESIANS.
Let not then any one deceive you, as indeed
ye are not deceived, inasmuch as ye are wholly devoted to God. For since there
is no strife raging among you which might distress you, ye are certainly living
in accordance with God's will. I am far inferior to you, and require to be
sanctified by your Church of Ephesus, so renowned throughout the world. They
that are carnal cannot do those things which are spiritual, nor they that are
spiritual the things which are carnal; even as faith cannot do the works of un-
Let not then any one deceive you, as indeed
ye are not deceived; for ye are wholly devoted to God. For when there is no
evil desire within you, which might defile and torment you, then do ye live in
accordance with the will of God, and are[the servants] of Christ. Cast ye out
that which defiles[10] you, who are of the[11] most holy Church of the
Ephesians, which is so famous and celebrated throughout the world. They that
are carnal cannot do those things which are spiritual, nor they that are
spiritual the things which are carnal; even as faith cannot do the works of
unbelief, nor unbelief the works of faith. But ye, being full of the Holy
Spirit, do nothing according to the flesh, but all things according to the
Spirit. Ye are complete in Christ Jesus, "who is the Saviour of all men,
specially of them that believe."[12]
53
belief,
nor unbelief the works of faith. But even those things which ye do according to
the flesh are spiritual; for ye do all things in Jesus Christ.
CHAP.
IX.--YE HAVE GIVEN NO HEED TO FALSE TEACHERS.
Nevertheless, I have heard of some who have
passed on from this to you, having false doctrine, whom ye did not suffer to
sow among you, but stopped your ears, that ye might not receive those things
which were sown by them, as being stones[1] of the temple of the Father,
prepared for the building of God the Father, and drawn up on high by the
instrument of Jesus Christ, which is the cross,[2] making use of the Holy
Spirit as a rope, while your faith was the means by which you ascended, and
your love the way which led up to God. Ye, therefore, as well as all your
fellow-travellers, are God-bearers, temple-bearers, Christ-bearers, bearers of
holiness, adorned in all respects with the commandments of Jesus Christ, in
whom also I exult that I have been thought worthy, by means of this Epistle, to
converse and rejoice with you, because with respect to your Christian life[7]
ye love nothing but God only.
Nevertheless, I have heard of some who have
passed in among you, holding the wicked doctrine of the strange and evil
spirit; to whom ye did not allow entrance to sow their tares, but stopped your ears
that ye might not receive that error which was proclaimed by them, as being
persuaded that that spirit which deceives the people does not speak the things
of Christ, but his own, for he is a lying spirit. But the Holy Spirit does not
speak His own things, but those of Christ, and that not from himself, but from
the Lord; even as the Lord also announced to us the things that He received
from the Father. For, says He, "the word which ye hear is not Mine, but
the Father's, who sent Me."[3] And says He of the Holy Spirit, "He
shall not speak of Himself, but whatsoever things He shall hear from
Me."[4] And He says of Himself to the Father, "I have," says He,
"glorified Thee upon the earth ; I have finished the work which, Thou gavest
Me; I have manifested Thy name to men."[5] And of the Holy Ghost, "He
shall glorify Me, for He receives of Mine."[6] But the spirit of deceit
preaches himself, and speaks his own things, for he seeks to please himself. He
glorifies himself, for he is full of arrogance. He is lying, fraudulent,
soothing, flattering, treacherous, rhapsodical, trifling, inharmonious,
verbose, sordid, and timorous. From his power Jesus Christ will deliver you,
who has founded you upon the rock, as being chosen stones, well fitted for the
divine edifice of the Father, and who are raised up on high by Christ, who was
crucified for you, making use of the Holy Spirit as a rope, and being borne up
by faith, while exalted by love from earth to heaven, walking in company with
those that are undefiled. For, says[the Scripture], "Blessed are the
undefiled in the way, who walk in the law of the Lord."[8] Now the way is
unerring, namely, Jesus Christ. For, says He, "I am the way and the
life."[9] And this way leads to the Father. For "no man," says
He, "cometh to the Father but by Me."[10] Blessed, then, are ye who
are God-bearers, spirit-bearers, temple-bearers, bearers of holiness, adorned
in all respects with the commandments of Jesus Christ, being "a royal
priesthood, a holy nation, a peculiar people,"[11] on whose account I
rejoice exceedingly, and have had the privilege, by this Epistle, of conversing
with "the saints which are at Ephesus, the faithful in Christ
Jesus."[12] I rejoice, therefore, over you, that ye do not give heed to
vanity, and love nothing according to the flesh, but according to God.
CHAP.
X.--EXHORTATIONS TO PRAYER, HUMILITY, ETC.
And pray ye without ceasing in behalf of
other men. For there is in them hope of repentance that they
And pray ye without ceasing in behalf of
other men; for there is hope of the repentance, that they may attain to God.
For "cannot he that falls arise again, and he
54
may
attain to God. See,[2] then, that they be instructed by your works, if in no
other way. Be ye meek in response to their wrath, humble in opposition to their
boasting: to their blasphemies return[4] your prayers; in contrast to their
error, be ye stedfast[5] in the faith; and for their cruelty, manifest your
gentleness. While we take care not to imitate their conduct, let us be found their
brethren in all true kindness; and let us seek to be followers of the Lord(who
ever more unjustly treated, more destitute, more condemned?), that so no plant
of the devil may be found in you, but ye may remain in all holiness and
sobriety in Jesus Christ, both with respect to the flesh and spirit. That goes
astray return ?"[1] Permit them, then, to be in structed by you. Be ye
therefore the ministers of God, and the mouth of Christ. For thus saith the
Lord, "If ye take forth the precious from the vile, ye shall be as my
mouth."[3] Be ye humble in response to their wrath; oppose to their
blasphemies your earnest prayers; while they go astray, stand ye stedfast in
the faith. Conquer ye their harsh temper by gentleness, their passion by
meekness. For "blessed are the meek ;"[6] and Moses was meek above
all men;[7] and David was exceeding meek.[8] Wherefore Paul exhorts as follows:
"The servant of the Lord must not strive, but be gentle towards all men,
apt to teach, patient, in meekness instructing those that oppose
themselves."[9] Do not seek to avert e ourselves on those that injure you,
for says[the Scripture], If I have returned evil to those who returned evil to
me."[10] Let us make them brethren by our kindness. For say ye to those
that hate you, Ye are our brethren, that the name of the Lord may be glorified.
And let us imitate the Lord, "who, when He was reviled, reviled not again
;"[11] when He was crucified, He answered not; "when He suffered, He
threatened not ;"[12] but prayed for His enemies, "Father, forgive
them; they know not what they do."[13] If any one, the more he is injured,
displays the more patience, blessed is he. If any one is defrauded, if any one
is despised, for the name of the Lord, he truly is the servant of Christ. Take
heed that no plant of the devil be found among you, for such a plant is bitter
and salt. "Watch ye, and be ye sober,"[14] in Christ Jesus.
CHAP.
XI.--AN EXHORTATION TO FEAR GOD, ETC.
The last times are come upon us. Let us
therefore be of a reverent spirit, and fear the long-suffering of God, that it
tend not to our condemnation. For let us either stand in awe of the wrath to
come, or show regard for the grace which is at present displayed--one of two
things. Only[in one way or another] let us be found in Christ Jesus unto the
true life. Apart from Him, let nothing attract[16] you, for whom I bear about
these bonds, these spiritual jewels, by which may I arise through your prayers,
of which I entreat I may always be a partaker, that I may be found in the lot
of the Christians of Ephesus, who have always been of the same mind with the
apostles through the power of Jesus Christ.
The last times are come upon us. Let us
therefore be of a reverent spirit, and fear the long-suffering of God, lest we
despise the riches of His goodness and forbearance.[15] For let us either fear
the wrath to come, or let us love the present joy in the life that now is; and
let our present and true joy be only this, to be found in Christ Jesus, that we
may truly live. Do not at any time desire so much as even to breathe apart from
Him. For He is my hope; He is my boast; He is my never-failing riches, on whose
account I bear about with me these bonds from Syria to Rome, these spiritual
jewels, in which may I be perfected through your prayers, and become a partaker
of the sufferings of Christ, and have fellowship with Him in His death, His
resurrection from the dead, and His everlasting life.[17] May I attain to this,
so that I may be found in the lot of the Christians of Ephesus, who have always
had intercourse with the apostles by the power of Jesus Christ, with Paul, and
John, and Timothy the most faithful.
CHAP.
XII.--PRAISE OF THE EPHESIANS.
I know both who I am, and to whom I write.
I am a condemned man, ye have been the objects of
I know both who I am, and to whom I write.
I am the very insignificant Ignatius, who have my lot with[18] those who are
exposed to danger and condemnation.
55
mercy;
I am subject to danger, ye are established in safety. Ye are the persons
through(1) whom those pass that are cut off for the sake of God. Ye are
initiated into the mysteries of the Gospel with Paul, the holy, the martyred,
the deservedly most happy, at whose feet(4) may I be found, when I shall attain
to God; who in all his Epistles makes mention of you in Christ Jesus. But ye
have been the objects of mercy, and are established in Christ. I am one
delivered over [to death], but the least of all those that have been cut off
for the sake of Christ, "from the blood of righteous Abel"(2) to the
blood of Ignatius. Ye are initiated into the mysteries of the Gospel with Paul,
the holy, the martyred, inasmuch as he was "a chosen vessel;"(3) at
whose feet may I be found, and at the feet of the rest of the saints, when I
shall attain to Jesus Christ, who is always mindful of you in His prayers.
CHAP.
XIII.--EXHORTATION TO MEET TOGETHER FREQUENTLY FOR THE WORSHIP OF GOD.
Take heed, then, often to come together to
give thanks to God, and show forth His praise. For when ye assemble frequently
in the same place, the powers of Satan are destroyed, and the destruction at
which he aims(7) is prevented by the unity of your faith. Nothing is more
precious than peace, by which all war, both in heaven and earth,(8) is brought
to an end.
Take heed, then, often to come together to
give thanks to God, and show forth His praise. For when ye come frequently
together in the same place, the powers of Satan are destroyed, and his
"fiery darts"(6) urging to sin fall back ineffectual. For your concord
and harmonious faith prove his destruction, and the torment of his assistants.
Nothing is better than that peace which is according to Christ, by which all
war, both of aërial and terrestrial spirits, is brought to an end. "For we
wrestle not against blood and flesh, but against principalities and powers, and
against the rulers of the darkness of this world, against spiritual wickedness
in heavenly places."(9)
CHAP.
XIV.--EXHORTATIONS TO FAITH AND LOVE.
None of these things is hid from you, if ye
perfectly possess that faith and love towards Christ Jesus(10) which are the
beginning and the end of life. For the beginning is faith, and the end is
love.(11) Now these two. being inseparably connected together,(12) are of God,
while all other things which are requisite for a holy life follow after them.
No man [truly] making a profession of faith sinneth;(13) nor does he that
possesses love hate any one. The tree is made manifest by its fruit;(15) so
those that profess themselves to be Christians shall be recognised by their
conduct. For there is not now a demand for mere profession,(16) but that a man
be found continuing in the power of faith to the end.
Wherefore none of the devices of the devil
shall be hidden from you, if, like Paul, ye perfectly possess that faith and
love towards Christ(10) which are the beginning and the end of life. The
beginning of life is faith, and the end is love. And these two being
inseparably connected together, do perfect the man of God; while all other
things which are requisite to a holy life follow after them. No man making a
profession of faith ought to sin, nor one possessed of love to hate his
brother. For He that said, "Thou shalt love the Lord thy God,"(14)
said also, "and thy neighbour as thyself."(14) Those that profess
themselves to be Christ's are known not only by what they say, but by what they
practise. "For the tree is known by its fruit."(15)
CHAP.
XV.--EXHORTATION TO CONFESS CHRIST BY SILENCE AS WELL AS SPEECH.
It is better for a man to be silent and be
[a Christian], than to talk and not to be one. It is good to teach, if he who
speaks also acts. There is then one Teacher, who spake and it was done; while
even those things which He did in silence are worthy of
It is better for a man to be silent and be
[a Christian], than to talk and not to be one. "The kingdom of God is not
in word, but in power."(17) Men "believe with the heart, and confess
with the mouth," the one "unto righteousness," the other
"unto salvation."(18) It is good to teach, if he who speaks also
acts. For he who shall both "do and teach, the same shall be great in the
kingdom."(19)
56
the
Father. He who possesses the word of Jesus, is truly able to hear even His very
silence, that he may be perfect, and may both act as he speaks, and be recognised
by his silence. There is nothing which is hid from God, but our very secrets
are near to Him. Let us therefore do all things as those who have Him dwelling
in us, that we may be His temples,(2) and He may be in us as our God, which
indeed He is, and will manifest Himself before our faces. Wherefore we justly
love Him. Our Lord and God, Jesus Christ, the Son of the living God, first did
and then taught, as Luke testifies, "whose praise is in the Gospel through
all the Churches."(1) There is nothing which is hid from the Lord, but our
very secrets are near to Him. Let us therefore do all things as those who have
Him dwelling in us, that we may be His temples,(2) and He may be in us as God.
Let Christ speak in us, even as He did in Paul. Let the Holy Spirit teach us to
speak the things of Christ in like manner as He did.
CHAP.
XVI.--THE FATE OF FALSE TEACHERS.
Do not err, my brethren.(3) Those that
corrupt families shall not inherit the kingdom of God.(4) If, then, those who
do this as respects the flesh have suffered death, how much more shall this be
the case with any one who corrupts by wicked doctrine the faith of God, for
which Jesus Christ was crucified! Such an one becoming defiled [in this way],
shall go away into everlasting fire, and so shall every one that hearkens unto
him.
Do not err, my brethren.(3) Those that
corrupt families shall not inherit the kingdom of God.(4) And if those that
corrupt mere human families are condemned to death, how much more shall those
suffer everlasting punishment who endeavour to corrupt the Church of Christ,
for which the Lord Jesus, the only-begotten Son of God, endured the cross, and
submitted to death! Whosoever, "being waxen fat,"(5) and "become
gross," sets at nought His doctrine, shall go into hell. In like manner,
every one that has received from God the power of distinguishing, and yet
follows an unskilful shepherd, and receives a false opinion for the truth,
shall be punished. "What communion hath light with darkness? or Christ
with Belial? Or what portion hath he that believeth with an infidel? or the
temple of God with idols?"(6) And in like manner say I, what communion
hath truth with falsehood? or righteousness with unrighteousness? or true
doctrine with that which is false?
CHAP.
XVII.--BEWARE OF FALSE DOCTRINES.
For this end did the Lord suffer the
ointment to be poured upon His head,(7) that He might breathe immortality into
His Church. Be not ye anointed with the bad odour of the doctrine of the prince
of this world; let him not lead you away captive from the life which is set
before you. And why are we not all prudent, since we have received the
knowledge of God, which is Jesus Christ? Why do we foolishly perish, not
recognising the gift which the Lord has of a truth sent to us?
For this end did the Lord suffer the
ointment to be poured upon His head,(7) that His Church might breathe forth
immortality. For saith [the Scripture], "Thy name is as ointment poured
forth; therefore have the virgins loved Thee; they have drawn Thee; at the
odour of Thine ointments we will run after Thee."(8) Let no one be
anointed with the bad odour of the doctrine of [the prince of] this world; let
not the holy Church of God be led captive by his subtlety, as was the first
woman.(9) Why do we not, as gifted with reason, act wisely? When we had
received from Christ, and had grafted in us the faculty of judging concerning
God, why do we fall headlong into ignorance? and why, through a careless
neglect of acknowledging the gift which we have received, do we foolishly
perish?
CHAP.
XVIII.--THE GLORY OF THE CROSS.
Let my sprat be courted as nothing(10) for
the sake of the cross, which is a stumbling-block" to those that do not
believe, but to us salvation and the cross of Christ is indeed a
stumbling-block to those that do not believe, but to the believing it is
salvation and life eternal. "Where is the wise man? where the
disputer?"(13) Where is the boasting of those who
57
life
eternal. "Where is the wise man? where the disputer?"(1) Where is the
boasting of those who are styled prudent? For our God, Jesus Christ, was,
according to the appointment(3) of God, conceived in the womb by Mary, of the
seed of David, but by the Holy Ghost. He was born and baptized, that by His
passion He might purify the water. are called mighty? For the Son of God, who
was begotten before time began(2), and established all things according to the
will of the Father, He was conceived in the womb of Mary, according to the
appointment of God, of the seed of David, and by the Holy Ghost. For says [the
Scripture], "Behold, a virgin shall be with child, and shall bring forth a
son, and He shall be called Immanuel."(4) He was born and was baptized by
John, that He might ratify the institution committed to that prophet.
CHAP.
XIX.--THREE CELEBRATED MYSTERIES.
Now the virginity of Mary was hidden from
the prince of this world, as was also her offspring, and the death of the Lord;
three mysteries of renown,(5) which were wrought in silence by(6) God. How,
then, was He manifested to the world?(7) A star shone forth in heaven above all
the other stars, the light of Which was inexpressible, while its novelty struck
men with astonishment. And all the rest of the stars, with the sun and moon,
formed a chorus to this star, and its light was exceedingly great above them
all. And there was agitation felt as to whence this new spectacle came, so
unlike to everything else [in the heavens]. Hence every kind of magic was
destroyed, and every bond of wickedness disappeared; ignorance was removed, and
the old kingdom abolished, God Himself being manifested in human form for the
renewal of eternal life. And now that took a beginning which had been prepared
by God. Henceforth all things were in a state of tumult, because He meditated
the abolition of death.
Now the virginity of Mary was hidden from
the prince of this world, as was also her offspring, and the death of the Lord;
three mysteries of renown,(5) which were wrought in silence, but have been
revealed to us. A star shone forth in heaven above all that were before it, and
its light was inexpressible, while its novelty struck men with astonishment.
And all the rest of the stars, with the sun and moon, formed a chorus to this
star. It far exceeded them all in brightness, and agitation was felt as to
whence this new spectacle [proceeded]. Hence worldly wisdom became folly;
conjuration was seen to be mere trifling; and magic became utterly ridiculous.
Every law(8) of wickedness vanished away; the darkness of ignorance was
dispersed; and tyrannical authority was destroyed, God being manifested as a
man, and man displaying power as God. But neither was the former a mere
imagination,(9) nor did the second imply a bare humanity;(10) but the one was
absolutely true," and the other an economical arrangement.(12) Now that
received a beginning which was perfected by God.(13) Henceforth all things were
in a state of tumult, because He meditated the abolition of death.
CHAP.
XX.--PROMISE OF ANOTHER LETTER.
If Jesus Christ shall graciously permit me
through your prayers, and if it be His will, I shall, in a second little work
which I will write to you, make further manifest to you [the nature of] the
dispensation of which I have begun [to treat], with respect to the new man,
Jesus Christ, in His faith and in His love, in His suffering and in His
resurrection. Especially [will I do this 14] if the Lord make known to me that
ye come together
CHAP.
XX.--EXHORTATIONS TO STEDFASTNESS AND UNITY.
Stand fast, brethren, in the faith of Jesus
Christ, and in His love, in His passion, and in His resurrection. Do ye all
come together in common, and individually,(15) through grace, in one faith of
God the Father, and of Jesus Christ His only-begotten Son, and "the
first-born of every creature,"(16) but of the seed of David according to
the flesh, being under the guidance of the Comforter, in obedience to the
bishop and the presbytery with an undivided mind, breaking one and the same
bread, which is the medicine of immortality, and the antidote which prevents us
from dying, but a cleansing remedy driving away evil, [which causes] that we
should live in God through Jesus Christ.
58
man by
man in common through grace, individually,(1) in one faith, and in Jesus
Christ, who was of the seed of David according to the flesh, being both the Son
of man and the Son of God, so that ye obey the bishop and the presbytery with
an undivided mind, breaking one and the same bread, which is the medicine of
immortality, and the antidote to prevent us from dying, but [which causes] that
we should live for ever in Jesus Christ.
CHAP.
XXI.--CONCLUSION.
My soul be for yours and theirs(2) whom,
for the honour of God, ye have sent to Smyrna; whence also I write to you,
giving thanks unto the Lord, and loving Polycarp even as I do you. Remember me,
as Jesus Christ also remembered you. Pray ye for the Church which is in Syria,
whence I am led bound to Rome, being the last of the faithful who are there,
even as I have been thought worthy to be chosen(4) to show forth the honour of
God. Farewell in God the Father, and in Jesus Christ, our common hope.
My soul be for yours and theirs(2) whom,
for the honour of God, ye have sent to Smyrna; whence also I write to you,
giving thanks to the Lord, and loving Polycarp even as I do you. Remember me,
as Jesus Christ also remembers you, who is blessed for evermore. Pray ye for
the Church of Antioch which is in Syria, whence I am led bound to Rome, being
the last of the faithful that are there, who(3) yet have been thought worthy to
carry these chains to the honour of God. Fare ye well in God the Father, and
the Lord Jesus Christ, our common hope, and in the Holy Ghost. Fare ye well.
Amen. Grace [be with you].(5)
THE
EPISTLE OF IGNATIUS TO THE MAGNESIANS SHORTER AND LONGER VERSIONS.
Ignatius,
who is also called Theophorus, to the [Church] blessed in the grace of God the
Father, in Jesus Christ our Saviour, in whom I salute the Church which is at
Magnesia, near the Moeander, and wish it abundance of happiness in God the
father, and in Jesus Christ. Ignatius, who is also called Theophorus, to the
[Church] blessed in the grace of God the Father, in Jesus Christ our Saviour,
in whom I salute the Church which is at Magnesia, near the Moeander, and wish
it abundance of happiness in God the Father, and in Jesus Christ, our Lord, in
whom may you have abundance of happiness.
CHAP.
I.--REASON OF WRITING THE EPISTLE.
HAVING been informed of your godly(1) love,
so well-ordered, I rejoiced greatly, and determined to commune with you in the
faith of Jesus Christ. For as one who has been thought worthy of the most
honourable of all names,(2) in those bonds which I bear about, I commend the
Churches, in which I pray for a union both of the flesh and spirit of Jesus
Christ, the constant source of our life, and of faith and love, to which
nothing is to be preferred, but especially of Jesus and the Father, in whom, if
we endure all the assaults of the prince of this world, and escape them, we
shall enjoy God.
HAVING been informed of your godly(1) love,
so well-ordered, I rejoiced greatly, and determined to commune with you in the
faith of Jesus Christ. For as one who has been thought worthy of a divine and
desirable name, in those bonds which I bear about, I commend the Churches, in
which I pray for a union both of the flesh and spirit of Jesus Christ,
"who is the Saviour of all men, but specially of them that
believe;"(3) by whose blood ye were redeemed; by whom ye have known God,
or rather have been known by Him;(4) in whom enduring, ye shall escape all the
assaults of this world: for "He is faithful, who will not suffer you to be
tempted above that which ye are able."(5)
CHAP.
II.--I REJOICE IN YOUR MESSENGERS.
Since, then, I have had the privilege of
seeing you, through Damas your most worthy bishop, and through your worthy
presbyters Bassus and Apollonius, and through my fellow-servant the deacon
Sotio, whose friendship may I ever enjoy, inasmuch as he is subject to the
bishop as to the grace of God, and to the presbytery as to the law of Jesus
Christ, [I now write(8) to you].
Since, then, I have had the privilege of
seeing you, through Damas your most worthy(6) bishop, and through your
worthy(6) presbyters Bassus and Apollonius, and through my fellow-servant the
deacon Sotio, whose friendship may I ever enjoy,(7) inasmuch as he, by the
grace of God, is subject to the bishop and presbytery, in the law of Jesus
Christ, [I now write s to you].
60
CHAP.
III.--HONOUR YOUR YOUTHFUL BISHOP.
Now it becomes you also not to treat your
bishop too familiarly on account of his youth,(1) but to yield him all
reverence, having respect to(2) the power of God the Father, as I have known
even holy presbyters do, not judging rashly, from the manifest youthful
appearance(3) [of their bishop], but as being themselves prudent in God,
submitting to him, or rather not to him, but to the Father of Jesus Christ, the
bishop of us all. It is therefore fitting that you should, after no
hypocritical fashion, obey [your bishop], in honour of Him who has wired us [so
to do], since he that does not so deceives not [by such conduct] the bishop
that is visible, but seeks to mock Him that is invisible. And all such conduct
has reference not to man,(10) but to God, who knows all secrets.
Now it becomes you also not to despise the
age of your bishop, but to yield him all reverence, according to the will of
God the Father, as I have known even holy presbyters do, not having regard to
the manifest youth [of their bishop], but to his knowledge in God; inasmuch as
"not the ancient are [necessarily] wise, nor do the aged understand
prudence; but there is a spirit in men."(4) For Daniel the wise, at twelve
years of age, became possessed of the divine Spirit, and convicted the elders,
who in vain carried their grey hairs, of being false accusers, and of lusting
after the beauty of another man's wife.(5) Samuel also, when he was but a
little child, reproved Eli, who was ninety years old, for giving honour to his
sons rather than to God.(6) In like manner, Jeremiah also received this message
from God, "Say not, I am a child."(7) Solomon too, and Josiah,
[exemplified the same thing.] The former, being made king at twelve years of
age, gave that terrible and difficult judgment in the case of the two women
concerning their children.(8) The latter, coming to the throne when eight years
old(9) cast down the altars and temples [of the idols], and burned down the
groves, for they were dedicated to demons, and not to God. And he slew the
false priests, as the corrupters and deceivers of men, and not the worshippers
of the Deity. Wherefore youth is not to be despised when it is devoted to God.
But he is to be despised who is of a wicked mind, although he be old, and full
of wicked days.(11) Timothy the Christ-bearer was young, but hear what his
teacher writes to him: "Let no man despise try youth, but be thou an
example of the believers in word and in conduct."(12) It is becoming,
therefore, that ye also should be obedient to your bishop, and contradict him
in nothing; for it is a fearful thing to contradict any such person. For no one
does [by such conduct] deceive him that is visible, but does [in reality] seek
to mock Him that is invisible, who, however, cannot be mocked by any one. And
every such act has respect not to man, but to God. For God says to Samuel,
"They have not mocked thee, but Me."(13) And Moses declares,
"For their murmuring is not against us, but against the Lord
God."(14) No one of those has, [in fact,] remained unpunished, who rose up
against their superiors. For Dathan and Abiram did not speak against the law,
but against Moses,(15) and were cast down alive into Hades. Korah also,(16) and
the two hundred and fifty who conspired with him against Aaron, were destroyed
by fire. Absalom, again,(17) who had slain his brother, became suspended on a
tree, and had his evil-designing heart thrust through with darts. In like
manner was Abeddadan(18) beheaded for the same reason. Uzziah,(19) when he
presumed to oppose the priests and the priesthood, was smitten with leprosy.
Saul also was dishonoured,(20) because he did not wait for Samuel the high
priest. It behoves you, therefore, also to reverence your superiors.
61
CHAP,
IV.--SOME WICKEDLY ACT INDEPENDENTLY OF THE BISHOP.
It is fitting, then, not only to be called
Christians, but to be so in reality: as some indeed give one the title of
bishop, but do all things without him. Now such persons seem to me to be not
possessed of a good conscience, seeing they are not stedfastly gathered
together according to the commandment.
It is fitting, then, not only to be called
Christians, but to be so in reality. For it is not the being called so, but the
being really so, that renders a man blessed. To those who indeed talk of the
bishop, but do all things without him, will He who is the true and first
Bishop, and the only High Priest by nature, declare, "Why call ye Me Lord,
and do not the things which I say ?"[1] For such persons seem to me not
possessed of a good conscience, but to be simply dissemblers and hypocrites.
CHAP.
V.--DEATH IS THE FATE OF ALL SUCH.
Seeing, then, all things have an end, these
two things are simultaneously set before us--death and life; and every one
shall go unto his own place. For as there are two kinds of coins, the one of
God, the other of the world, and each of these has its special character
stamped upon it,[so is it also here.][2] The unbelieving are of this world; but
the believing have, in love, the character of God the Father by Jesus Christ,
by whom, if we are not in readiness to die into His passion,[3] His life is not
in us.
Seeing, then, all things have an end, and
there is set before us life upon our observance[of God's precepts], but death
as the result of disobedience, and every one, according to the choice he makes,
shall go to his own place, let us flee from death, and make choice of life. For
I remark, that two different characters are found among men--the one true coin,
the other spurious. The truly devout man is the right kind of coin, stamped by
God Himself. The ungodly man, again, is false coin, unlawful, spurious,
counterfeit, wrought not by God, but by the devil. I do not mean to say that
there are two different human natures, but that there is one humanity,
sometimes belonging to God, and sometimes to the devil. If any one is truly
religious, he is a man of God; but if he is irreligious, he is a man of the
devil, made such, not by nature, but by his own choice. The unbelieving bear
the image of the prince of wickedness. The believing possess the image of their
Prince, God the Father, and Jesus Christ, through whom, if we are not in
readiness to die for the truth into His passion,[3] His life is not in us.
CHAP.
VI.--PRESERVE HARMONY.
Since therefore I have, in the persons
before mentioned, beheld the whole multitude of you in faith and love, I exhort
you to study to do all things with a divine harmony,[4] while your bishop
presides in the place of God, and your presbyters in the place of the assembly
of the apostles, along with your deacons, who are most dear to me, and are
entrusted with the ministry of Jesus Christ, who was with the Father before the
beginning of time,[5] and in the end was revealed. Do ye all then, imitating
the same divine conduct,[7] pay respect to one another, and let no one look
upon his neighbour after the flesh, but do ye continually love each other in
Jesus Christ. Let nothing exist among you that may divide you ; but be ye
united with your bishop, and those that preside over you, as a type and
evidence of your immortality.[8]
Since therefore I have, in the persons
before mentioned, beheld the whole multitude of you in faith and love, I exhort
you to study to do all things with a divine harmony,[4] while your bishop
presides in the place of God, and your presbyters in the place of the assembly
of the apostles, along with your deacons, who are most dear to me, and are
entrusted with the ministry of Jesus Christ. He, being begotten by the Father
before the beginning of time,[5] was God the Word, the only-begotten Son, and
remains the same for ever; for "of His kingdom there shall be no
end,"[6] says Daniel the prophet. Let us all therefore love one another in
harmony, and let no one look upon his neighbour according to the flesh, but in
Christ Jesus. Let nothing exist among you which may divide you; but be ye united
with your bishop, being through him subject to God in Christ.
62
CHAP.
VII.--DO NOTHING WITHOUT THE BISHOP AND PRESBYTERS.
As therefore the Lord did nothing without
the Father, being united to Him, neither by Himself nor by the apostles, so
neither do ye anything without the bishop and presbyters. Neither endeavour
that anything appear reasonable and proper to yourselves apart; but being come
together into the same place, let there be one prayer, one supplication, one
mind, one hope, in love and in joy undefiled. There is one Jesus Christ, than
whom nothing is more excellent. Do ye therefore all run together as into one
temple of God, as to one altar, as to one Jesus Christ, who came forth from one
Father, and is with and has gone to one.
As therefore the Lord does nothing without
the Father, for says He, "I can of mine own self do nothing,"[1] so
do ye, neither presbyter, nor deacon, nor layman, do anything without the
bishop. Nor let anything appear commendable to you which is destitute of his approval.[2]
For every such thing is sinful, and opposed[to the will of] God. Do ye all come
together into the same place for prayer. Let there be one common supplication,
one mind, one hope, with faith unblameable in Christ Jesus, than which nothing
is more excellent. Do ye all, as one man, run together into the temple of God,
as unto one altar, to one Jesus Christ, the High Priest of the unbegotten God.
CHAP,
VIII.--CAUTION AGAINST FALSE DOCTRINES.
Be not deceived with strange doctrines, nor
with old fables, which are unprofitable. For if we still live according to the
Jewish law, we acknowledge that we have not received grace. For the divinest
prophets lived according to Christ Jesus. On this account also they were
persecuted, being inspired by His grace to fully convince the unbelieving that
there is one God, who has manifested Himself by Jesus Christ His Son, who is
His eternal Word, not proceeding forth from silence,[5] and who in all things
pleased Him that sent Him.
Be not deceived with strange doctrines,
"nor give heed to fables and endless genealogies,"[3] and things in
which the Jews make their boast. "Old things are passed away: behold, all
things have become new."[4] For if we still live according to the Jewish
law, and the circumcision of the flesh, we deny that we have received grace.
For the divinest prophets lived according to Jesus Christ. On this account also
they were persecuted, being inspired by grace to fully convince the unbelieving
that there is one God, the Almighty, who has manifested Himself by Jesus Christ
His Son, who is His Word, not spoken, but essential. For He is not the voice of
an articulate utterance, but a substance begotten by divine power, who has in
all things pleased Him that sent Him.[6]
CHAP.
IX.--LET US LIVE WITH CHRIST.
If, therefore, those who were brought up in
the ancient order of things[7] have come to the possession of a new[8] hope, no
longer observing the Sabbath, but living in the observance[10] of the Lord's
Day, on which also our life has sprung up again by Him and by His death--whom
some deny, by which mystery we have obtained faith,[12] and therefore endure,
that we may be found the disciples of Jesus Christ, our only Master--how shall
we be able to live apart from Him, whose disciples the prophets themselves in
the Spirit did wait for Him as their Teacher? And therefore He whom they
rightly waited for, being come, raised them from the dead.[16]
If, then, those who were conversant with
the ancient Scriptures came to newness of hope, expecting the coming of Christ,
as the Lord teaches us when He says, "If ye had believed Moses, ye would
have believed Me, for he wrote of Me;"[9] and again, "Your father
Abraham rejoiced to see My day, and he saw it, and was glad; for before Abraham
was, I am; "[11] how shall we be able to live without Him? The prophets
were His servants, and foresaw Him by the Spirit, and waited for Him as their
Teacher, and expected Him as their Lord and Saviour, saying, "He will come
and save us."[13] Let us therefore no longer keep the Sabbath after the
Jewish manner, and rejoice in days of idleness; for "he that does not
work, let him not eat."[14] For say the[holy] oracles, "In the sweat
of thy face shalt thou eat thy bread."[15] But let every one of you keep
the Sabbath after a spiritual manner, rejoicing in meditation on the law, not
in relaxation of the body, admiring the work-
63
manship
of God, and not eating things prepared the day before, nor using lukewarm
drinks, and walking within a prescribed space, nor finding delight in dancing
and plaudits which have no sense in them.[1] And after the observance of the
Sabbath, let every friend of Christ keep the Lord's Day as a festival, the
resurrection-day, the queen and chief of all the days[of the week]. Looking
forward to this, the prophet declared, "To the end, for the eighth
day,"[2] on which our life both sprang up again, and the victory over
death was obtained in Christ, whom the children of perdition, the enemies of
the Saviour, deny, "whose god is their belly, who mind earthly
things,"[3] who are "lovers of pleasure, and not lovers of God,
having a form of godliness, but denying the power thereof."[4] These make
merchandise of Christ, corrupting His word, and giving up Jesus to sale: they
are corrupters of women, and covetous of other men's possessions, swallowing up
wealth[5] insatiably; from whom may ye be delivered by the mercy of God through
our Lord Jesus Christ!
CHAP.
X.--BEWARE OF JUDAIZING.
Let us not, therefore, be insensible to His
kindness. For were He to reward us according to our works, we should cease to
be. Therefore, having become His disciples, let us learn to live according to
the principles of Christianity.[7] For whosoever is called by any other name
besides this, is not of God. Lay aside, therefore, the evil, the old, the sour
leaven, and be ye changed into the new leaven, which is Jesus Christ. Be ye
salted in Him, lest any one among you should be corrupted, since by your savour
ye shall be convicted. It is absurd to profess[12] Christ Jesus, and to
Judaize. For Christianity did not embrace[13] Judaism, but Judaism
Christianity, that so every tongue which believeth might be gathered together
to God.
Let us not, therefore, be insensible to His
kindness. For were He to reward us according to our works, we should cease to
be. For "if Thou, Lord, shalt mark iniquities, O Lord, who shall
stand?"[6] Let us therefore prove ourselves worthy of that name which we
have received. For whosoever is called by any other name besides this, he is
not of God; for he has not received the prophecy which speaks thus concerning
us: "The people shall be called by a new name, which the Lord shall name
them, and shall be a holy people."[8] This was first fulfilled in Syria;
for "the disciples were called Christians at Antioch,"[9] when Paul
and Peter were laying the foundations of the Church. Lay aside, therefore, the
evil, the old, the corrupt leaven,[10] and be ye changed into the new leaven of
grace. Abide in Christ, that the stranger[11] may not have dominion over you.
It is absurd to speak of Jesus Christ with the tongue, and to cherish in the
mind a Judaism which has now come to an end. For where there is Christianity
there cannot be Judaism. For Christ is one, in whom every nation that believes,
and every tongue that confesses, is gathered unto God. And those that were of a
stony heart have become the children of Abraham, the friend of God;[14] and in
his seed all those have been blessed[15] who were ordained to eternal life[16]
in Christ.
CHAP.
XI.--I WRITE THESE THINGS TO WARN YOU.
These things[I address to you], my beloved,
not that I know any of you to be in such a state;[17] but, as less than any of
you, I desire to guard you beforehand, that ye fall not upon the hooks of vain
doctrine, but that
These things[I address to you], my beloved,
not that I know any of you to be in such a state;[17] but, as less than any of
you, I desire to guard you beforehand, that ye fall not upon the hooks of vain
doctrine, but that you may rather attain to a full assurance in Christ, who was
begotten by the Father before all ages, but was afterwards
64
ye
attain to full assurance in regard to the birth, and passion, and resurrection
which took place in the time of the government of Pontius Pilate, being truly
and certainly accomplished by Jesus Christ, who is our hope,[1] from which may
no one of you ever be turned aside. Born of the Virgin Mary without any
intercourse with man. He also lived a holy life, and healed every kind of
sickness and disease among the people, and wrought signs and wonders for the
benefit of men; and to those who had fallen into the error of polytheism He
made known the one and only true God, His Father, and underwent the passion,
and endured the cross at the hands of the Christ-killing Jews, under Pontius
Pilate the governor and Herod the king. He also died, and rose again, and
ascended into the heavens to Him that sent Him, and is sat down at His right
hand, and shall come at the end of the world, with His Father's glory, to judge
the living and the dead, and to render to every one according to his works.[2]
He who knows these things with a full assurance, and believes them, is happy;
even as ye are now the lovers of God and of Christ, in the full assurance of
our hope, from which may no one of us[3] ever be turned aside!
CHAP.
XII.--YE ARE SUPERIOR TO ME.
May I enjoy you in all respects, if indeed
I be worthy! For though I am bound, I am not worthy to be compared to any of
you that are at liberty. I know that ye are not puffed up, for ye have Jesus
Christ in yourselves. And all the more when I commend you, I know that ye
cherish modesty[4] of spirit; as it is written, "The righteous man is his
own accuser."[5]
May I enjoy you in all respects, if indeed
I be worthy! For though I am bound, I am not worthy to be compared to one of
you that are at liberty. I know that ye are not puffed up, for ye have Jesus in
yourselves. And all the more when I commend you, I know that ye cherish
modesty[4] of spirit; as it is written, "The righteous man is his own
accuser;"[5] and again, "Declare thou first thine iniquities, that
thou mayest be justified;"[6] and again, "When ye shall have done all
things that are commanded you, say, We are unprofitable servants;"[7]
"for that which is highly esteemed among men is abomination in the sight
of God."[8] For says[the Scripture], "God be merciful to me a
sinner."[9] Therefore those great ones, Abraham and Job,[10] styled
themselves "dust and ashes[11] before God. And David says, "Who am I
before Thee, 0 Lord, that Thou hast glorified me hitherto?"[12] And Moses,
who was "the meekest of all men,"[13] saith to God, "I am of a
feeble voice, and of a slow tongue."[14] Be ye therefore also of a humble
spirit, that ye may be exalted; for "he that abaseth himself shall be
exalted, and he that exalteth himself shall be abased."[15]]
CHAP.
XIII.--BE ESTABLISHED IN FAITH AND UNITY.
Study, therefore, to be established in the
doctrines of the Lord and the apostles, that so all things, whatsoever ye do,
may prosper both in the flesh and spirit; in faith and love; in the Son, and in
the Father, and in the Spirit; in the beginning and in the end; with your most
admirable bishop, and the well-compacted spiritual crown of your presbytery,
and the deacons who are according to God. Be ye subject to the bishop, and to
one another, as Jesus Christ to the Father,
Study, therefore, to be established in the
doctrines of the Lord and the apostles, that so all things, whatsoever ye do,
may prosper, both in the flesh and spirit, in faith and love, with your most
admirable bishop, and the well-compacted[16] spiritual crown of your
presbytery, and the deacons who are according to God. Be ye subject to the
bishop, and to one another, as Christ to the Father. that there may be a unity
according to God among you.
65
according
to the flesh, and the apostles to Christ, and to the Father, and to the Spirit;
that so there may be a union beth fleshly and spiritual.
CHAP.
XIV.--YOUR PRAYERS REQUESTED.
Knowing as I do that ye are full of God, I
have but briefly exhorted you. Be mindful of me in your prayers, that I may
attain to God; and of the Church which is in Syria, whence I am not worthy to
derive my name: for I stand in need of your united prayer in God, and your
love, that the Church which is in Syria may be "deemed worthy of being
refreshed[2] by your Church.
Knowing as I do that ye are full of all
good, I have but briefly exhorted you in the love of Jesus Christ. Be mindful
of me in your prayers, that I may attain to God; and of the Church which is in
Syria, of whom I am not worthy to be called bishop. For I stand in need of your
united prayer in God, and of your love, that the Church which is in Syria may
be deemed worthy, by your good order, of being edified[1] in Christ.
CHAP.
XV.--SALUTATIONS.
The
Ephesians from Smyrna(whence I also write to you), who are here for the glory
of God, as ye also are, who have in all things refreshed me, salute you, along
with Polycarp, the bishop of the Smyrnaeans. The rest of the Churches, in honour
of Jesus Christ, also salute you. Fare ye well in the harmony of God, ye who
have obtained the inseparable Spirit, who is Jesus Christ.
The Ephesians from Smyrna(whence I also
write to you), who are here for the glory of God, as ye also are, who have in
all things refreshed me, salute you, as does also Polycarp. The rest of the
Churches, in honour of Jesus Christ, also salute you. Fare ye well in harmony,
ye who have obtained the inseparable Spirit, in Christ Jesus, by the will of
God.
66
THE EPISTLE
OF IGNATIUS TO THE TRALLIANS
SHORTER
AND LONGER VERSIONS
Ignatius,
who is also called Theophorus, to the holy Church which is at Tralles, in Asia,
beloved of God, the Father of Jesus Christ, elect, and worthy of God,
possessing peace through the flesh, and blood, and passion of Jesus Christ, who
is our hope, through our rising again to Him,[1] which also I salute in
its fulness,[2] and in the apostalical
character,[3] and wish abundance of happiness. lgnatius, who is also called
Theaphorus, to the holy Church which is at Tralles, beloved by God the Rather,
and Jesus Christ, elect, and worthy of God, possessing peace through the flesh
and Spirit of Jesus Christ, who is our hope, in His passion by the cross and
death, and in His resurrection, which also I salute in its fulness,[2] and in
the apostolical character,[3] and wish abundance of happiness.
CHAP.
I.--ACKNOWLEDGMENT OF THEIR EXCELLENCE.
I know that ye possess an unblameable and
sincere mind in patience, and that not only in present practice,[5] but
according to inherent nature, as Polybius your bishop has shown me, who has
come to Smyrna by the will of God and Jesus Christ, and so sympathized in the
joy which I, who am bound in Christ Jesus, possess, that I beheld your whole
multitude in him. Having therefore received through him the testimony of your
good-will, according to God, I gloried to find you, as I knew you were, the
followers of God.
I know that ye possess an unblameable and
sincere mind in patience, and that not only for present use,[4] but as a
permanent possession, as Polybius your bishop has shown me, who has come to
Smyrna by the will of God the Father, and the Lord Jesus Christ, His Son, with
the cooperation of the Spirit, and so sympathized in the joy which I, who am bound
in Christ Jesus, possess, that I beheld your whole multitude in Him. Having
therefore received through him the testimony of your good-will according to
God, I gloried to find that you were the followers of Jesus Christ the Saviour.
CHAP.
II.--BE SUBJECT TO THE BISHOP, ETC.
For, since ye are subject to the bishop as
to Jesus Christ, ye appear to me to live not after the manner of men, but
according to Jesus Christ, who died for us, in order, by believing in His
death, ye may escape from death. It is therefore necessary that, as ye indeed
do, so without the bishop ye should do nothing, but should also
Be ye subject to the bishop as to the Lord,
for "he watches for your souls, as one that shall give account to
God."[6] Wherefore also, ye appear to me to live not after the manner of
men, but according to Jesus Christ, who died for us, in order that, by
believing in His death, ye may by baptism be made partakers of His
resurrection. It is therefore necessary, whatsoever things ye do, to do nothing
without the bishop. And be ye subject also to the presbytery, as to the
apostles of Jesus Christ, who is
67
be
subject to the presbytery, as to the apostle of Jesus Christ, who is our hope,
in whom, if we live, we shall [at last] be found. It is fitting also that the
deacons, as being [the ministers] of the mysteries of Jesus Christ, should in
every respect be pleasing to all.(1) For they are not ministers of meat and
drink, but servants of the Church of God. They are bound, therefore, to avoid
all grounds of accusation [against them], as they would do fire. Our hope, in
whom, if we live, we shall be found in Him. It behoves you also, in every way,
to please the deacons, who are [ministers] of the mysteries of Christ Jesus;
for they are not ministers of meat and drink, but servants of the Church of
God. They are bound, therefore, to avoid alI grounds of accusation [against
them], as they would a burning fire. Let them, then, prove themselves to be
such.
CHAP.
III.--HONOUR THE DEACONS, etc.
In like manner, let all reverence the
deacons as an appointment(2) of Jesus Christ, and the bishop as Jesus Christ,
who is the Son of the Father, and the presbyters as the sanhedrin of God, and
assembly of the apostles. Apart from these, there is no Church.(4) Concerning
all this, I am persuaded that ye are of the same opinion. For I have received
the manifestations of your love, and still have it with me, in your bishop,
whose very appearance is highly instructive,(6) and his meekness of itself a
power; whom I imagine even the ungodly must reverence, seeing they are(7) also
pleased that I do not spare myself. But shall I, when permitted to write on
this point, reach such a height of self-esteem, that though being a
condemned(8) man, I should issue commands to you as if I were an apostle?
And do ye reverence them as Christ Jesus,
of whose place they are the keepers, even as the bishop is the representative
of the Father of all things, and the presbyters are the sanhedrim of God, and
assembly(3) of the apostles of Christ. Apart from these there is no elect
Church, no congregation of holy ones, no assembly of saints. I am persuaded
that ye also are of this opinion. For I have received the manifestation s of
your love, and still have it with me, in your bishop, whose very appearance is
highly instructive, and his meekness of itself a power; whom I imagine even the
ungodly must reverence. Loving you as I do, I avoid writing in any severer
strain to you, that I may not seem harsh to any, or wanting [in tenderness]. I
am indeed bound for the sake of Christ, but I am not yet worthy of Christ. But
when I am perfected, perhaps I shall then become so. I do not issue orders like
an apostle.
CHAP.
IV.--I HAVE NEED OF HUMILITY.
I have great knowledge in God,(9) but I
restrain myself, lest, I should perish through boasting. For now it is needful
for me to be the more fearful; and not give heed to those that puff me up. For
they that speak to me [in the way of commendation] scourge me. For I do indeed
desire to suffer, but I know not if I be worthy to do so. For this longing,
though it is not manifest to many, all the more vehemently assails me.(13) I
therefore have need of meekness, by which the prince of this world is brought
to nought.
But I measure myself, that I may not perish
through boasting: but it is good to glory in the Lord.(10) And even though I
were established(11) in things pertaining to God, yet then would it befit me to
be the more fearful, and not give heed to those that vainly puff me up. For
those that commend me scourge me. [I do indeed desire to suffer(12)], but I
know not if I be worthy to do so. For the envy of the wicked one is not visible
to many, but it wars against me. I therefore have need of meekness, by which
the devil, the prince of this world, is brought to nought.
68
CHAP.
V.--I WILL NOT TEACH YOU PROFOUND DOCTRINES.
Am I not able to write to you of heavenly
things? But I fear to do so, lest I should inflict injury on you who are but
babes [in Christ]. Pardon me in this respect, lest, as not being able to
receive [such doctrines], ye should be strangled by them. For even I, though I
am bound [for Christ], yet am not on that account able to understand heavenly
things, and the places(4) of the angels, and their gatherings under their
respective princes, things visible and invisible. Without reference to such
abstruse subjects, I am still but a learner [in other respects(5)]; for many
things are wanting to us, that we come not short of God.
For might(1) not I write to you things more
full of mystery? But I fear to do so, lest I should inflict injury on you who
are but babes [in Christ]. Pardon me in this respect, lest, as not being able
to receive their weighty import,(2) ye should be strangled by them. For even I,
though I am bound [for Christ], and am able to understand heavenly things, the
angelic orders, and the different sorts(3) of angels and hosts, the
distinctions between powers and dominions, and the diversities between thrones
and authorities, the mightiness of the Aeons, and the pre-eminence of the
cherubim and seraphim, the sublimity of the spirit, the kingdom of the Lord,
and above all, the incomparable majesty of Almighty God--though I am acquainted
with these things, yet am I not therefore by any means perfect; nor am I such a
disciple as Paul or Peter. For many things are yet wanting to me, that I may
not fall short of God.
CHAP.
VI.--ABSTAIN FROM THE POISON OF HERETICS.
I therefore, yet not I, but the love of
Jesus Christ, entreat you that ye use Christian nourishment only, and abstain
from herbage of a different kind; I mean heresy. For those(7) [that are given
to this] mix(11) up Jesus Christ with their own poison, speaking things which
are unworthy of credit, like those who administer a deadly drug in sweet wine,
which he who is ignorant of does greedily(13) take, with a fatal pleasure(14)
leading to his own death.
I therefore, yet not l, out the love of
Jesus Christ, "entreat you that ye all speak the same thing, and that
there be no divisions among you; but that ye be perfectly joined together in
the same mind, and in the same judgment."(6) For there are some vain
talkers(8) and deceivers, not Christians, but Christ-betrayers,(9) bearing
about the name of Christ in deceit, and "corrupting the word"(10) of
the Gospel; while they intermix the poison of their deceit with their
persuasive talk,(12) as if they mingled aconite with sweet wine, that so he who
drinks, being deceived in his taste by the very great sweetness of the draught,
may incautiously meet with his death. One of the ancients gives us this advice,
"Let no man be called good who mixes good with evil."(15) For they
speak of Christ, not that they may preach Christ, but that they may reject
Christ; and they speak(16) of the law, not that they may establish the law, but
that they may proclaim things contrary to it. For they alienate Christ from the
Father, and the law from Christ. They also calumniate His being born of the
Virgin; they are ashamed of His cross; they deny His passion; and they do not
believe His resurrection. They introduce God as a Being unknown; they suppose
Christ to be unbegotten; and as to the Spirit, they do not admit that He
exists. Some of them say that the Son is a mere man, and that the Father, Son,
and Holy Spirit are but the same person, and that the creation is the work of
God, not by Christ, but by some other strange power.
CHAP.
VII.--THE SAME CONTINUED.
Be on your guard, therefore, against such
persons. And this will be the case with you if you are not puffed up, and
continue in intimate union with(17) Jesus Christ our God, and the
Be on your guard, [therefore, against such
persons, that ye admit not of a snare for your own souls. And act so that your
life shall be without offence to all men, lest ye become as "a snare upon
a watch-tower, and as a net which is spread out."(18) For" he that
does not heal him-
69
bishop,
and the enactments of the apostles. He that is within the altar is pure, but(2)
he that is without is not pure; that is, he who does anything apart from the bishop,
and presbytery, and deacons,(4) such a man is not pure in his conscience. Self
in his own works, is the brother of him that destroys himself."(1) If,
therefore, ye also put away conceit, arrogance, disdain, and haughtiness, it
will be your privilege to be inseparably united to God, for "He is nigh
unto those that fear Him."(3) And says He, "Upon whom will I look,
but upon him that is humble and quiet, and that trembles at my words?"(5)
And do ye also reverence your bishop as Christ Himself, according as the
blessed apostles have enjoined you. He that is within the altar is pure,
wherefore also he is obedient to the bishop and presbyters: but he that is
without is one that does anything apart from the bishop, the presbyters, and
the deacons. Such a person is defiled in his conscience, and is worse than an
infidel. For what is the bishop but one who beyond all others possesses all
power and authority, so far as it is possible for a man to possess it, who
according to his ability has been made an imitator of the Christ Of God?(6) And
what is the presbytery but a sacred assembly, the counsellors and assessors of
the bishop? And what are the deacons but imitators of the angelic powers,(7)
fulfilling a pure and blameless ministry unto him, as the holy Stephen did to
the blessed James, Timothy and Linus to Paul, Anencletus and Clement to Peter?
He, therefore, that will not yield obedience to such, must needs be one utterly
without God, an impious man who despises Christ, and depreciates His
appointments.
CHAP. VIII.--BE
ON YOUR GUARD AGAINST THE SNARES OF THE DEVIL.
Not that I Know there is anything of this
kind among you; but I put you on your guard, inasmuch as I love you greatly,
and foresee the snares of the devil. Wherefore, clothing(11) yourselves with
meekness, be ye renewed(12) in faith, that is the flesh of the Lord, and in
love, that is the blood of Jesus Christ. Let no one of you cherish any grudge
against his neighbour. Give no occasion to the Gentiles, lest by means of a few
foolish men the whole multitude [of those that believe] in God be evil spoken
of. For, "Woe to him by whose vanity my name is blasphemed among
any."(17)
Now I write these things unto you, not that
I know there are any such persons among you; nay, indeed I hope that God will
never permit any such report to reach my ears, He "who spared not His Son
for the sake of His holy Church."(8) But foreseeing the snares of the
wicked one, I arm you beforehand by my admonitions, as my beloved and faithful
children in Christ, furnishing you with the means of protection(9) against the
deadly disease of unruly men, by which do ye flee from the disease(10)
[referred to] by the good-will of Christ our Lord. Do ye therefore,
clothing(11) yourselves with meekness, become the imitators of His sufferings,
and of His love, wherewith(13) He loved us when He gave Himself a ransom(14)
for us, that He might cleanse us by His blood from our old ungodliness, and
bestow life on us when we were almost on the point of perishing through the
depravity that was in us. Let no one of you, therefore, cherish any grudge
against his neighbour. For says our Lord, "Forgive, and it shall be
forgiven unto you."(15) Give no occasion to the Gentiles, lest "by
means of a few foolish men the word and doctrine [of Christ.] be
blasphemed."(16) For says the prophet, as in the person of God, "Woe
to him by whom my name is blasphemed among the Gentiles."(17)
CHAP.
IX,--REFERENCE TO THE HISTORY OF CHRIST.
Stop your ears, therefore, when any one
speaks to you at variance with(18)
Stop your ears, therefore, when any one
speaks to you at variance with(18) Jesus Christ, the Son of God, who was
70
Jesus
Christ, who was descended from David, and was also of Mary; who was truly born,
and did eat and drink. He was truly persecuted under Pontius Pilate; He was
truly crucified, and [truly] died, in the sight of beings in heaven, and on
earth, and under the earth. He was also truly raised from the dead, His Father
quickening Him, even as after the same manner His Father will so raise up us
who believe in Him by Christ Jesus, apart from whom we do not possess the true
life. Descended from David, and was also of Mary; who was truly begotten of God
and of the Virgin, but not after the same manner. For indeed God and man are
not the same. He truly assumed a body; for "the Word was made
flesh,"(1) and lived upon earth without sin. For says He, "Which of
you convicteth me of sin?"(2) He did in reality both eat and drink. He was
crucified and died under Pontius Pilate. He really, and not merely in
appearance, was crucified, and died, in the sight of beings in heaven, and on
earth, and under the earth. By those in heaven I mean such as are possessed of
incorporeal natures; by those on earth, the Jews and Romans, and such persons
as were present at that time when the Lord was crucified; and by those under
the earth, the multitude that arose along with the Lord. For says the
Scripture, "Many bodies of the saints that slept arose,"(3) their
graves being opened. He descended, indeed, into Hades alone, but He arose
accompanied by a multitude; and rent asunder that means(4) of separation which
had existed from the beginning of the world, and cast down its partition-wall.
He also rose again in three days, the Father raising Him up; and after spending
forty days with the apostles, He was received up to the Father, and "sat
down at His right hand, expecting till His enemies are placed under His
feet."(5) On the day of the preparation, then, at the third hour, He
received the sentence from Pilate, the Father permitting that to happen; at the
sixth hour He was crucified; at the ninth hour He gave up the ghost; and before
sunset He was buried.(6) During the Sabbath He continued under the earth in the
tomb in which Joseph of Arimathaea had laid Him. At the dawning of the Lord's
day He arose from the dead, according to what was spoken by Himself, "As
Jonah was three days and three nights in the whale's belly, so shall the Son of
man also be three days and three nights in the heart of the earth."(7) The
day of the preparation, then, comprises the passion; the Sabbath embraces the
burial; the Lord's Day contains the resurrection.
CHAP.
X.--THE REALITY OF CHRIST'S PASSION.
But if, as some that are without God, that
is, the unbelieving, say, that He only seemed to suffer (they themselves only
seeming to exist), then why am I in bonds? Why do I long to be exposed to s the
wild beasts? Do I therefore die in vain?(9) Am I not then guilty of
falsehood(10) against [the cross of] the Lord?
But if, as some that are without God, that
is, the unbelieving, say, He became man in appearance [only], that He did not
in reality take unto Him a body, that He died in appearance [merely], and did
not in very deed suffer, then for what reason am I now in bonds, and long to be
exposed to(8) the wild beasts? In such a case, I die in vain, and am guilty of
falsehood(10) against the cross of the Lord. Then also does the prophet in vain
declare, "They shall look on Him whom they have pierced, and mourn over
themselves as over one beloved."(11) These men, therefore, are not less
unbelievers than were those that crucified Him. But as for me, I do not place
my hopes in one who died for me in appearance, but in reality. For that which
is false is quite abhorrent to the truth. Mary then did truly conceive a
71
body
which had God inhabiting it. And God the Word was truly born of the Virgin,
having clothed Himself with a body of like passions with our own. He who forms
all men in the womb, was Himself really in the womb, and made for Himself a
body of the seed of the Virgin, but without any intercourse of man. He was
carried in the womb, even as we are, for the usual period of time; and was
really born, as we also are; and was in reality nourished with milk, and
partook of common meat and drink, even as we do. And when He had lived among
men for thirty years, He was baptized by John, really and not in appearance;
and when He had preached the Gospel three years, and done signs and wonders, He
who was Himself the Judge was judged by the Jews, falsely so called, and by
Pilate the governor; was scourged, was smitten on the cheek, was spit upon; He
wore a crown of thorns and a purple robe; He was condemned: He was crucified in
reality, and not in appearance, not in imagination, not in deceit. He really
died, and was buried, and rose from the dead, even as He prayed in a certain
place, saying, "But do Thou, O Lord, raise me up again, and I shall
recompense them."(1) And the Father, who always hears Him,(2) answered and
said, "Arise, O God, and judge the earth; for Thou shall receive all the
heathen for Thine inheritance."(3) The Father, therefore, who raised Him
up, will also raise us up through Him, apart from whom no one will attain to
true life. For says He, "I am the life; he that believeth in me, even
though he die, shall live: and every one that liveth and believeth in me, even
though he die, shall live for ever."(4) Do ye therefore flee from these
ungodly heresies; for they are the inventions of the devil, that serpent who
was the author of evil, and who by means of the woman deceived Adam, the father
of our race.
CHAP.
XI.--AVOID THE DEADLY ERRORS OF THE DOCETAE.
Flee, therefore, those evil offshoots [of
Satan], which produce death-bearing fruit, whereof if any one tastes, he
instantly dies. For these men 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 it(9) He calls you through His passion, as being His members.
The head, therefore, cannot be born by itself, without its members; God, who is
[the Saviour] Himself, having promised their union.(10)
Do ye also avoid those wicked offshoots of
his,(5) Simon his firstborn son, and Menander, and Basilides, and all his
wicked mob of followers,(6) the worshippers of a man, whom also the prophet
Jeremiah pronounces accursed.(7) Flee also the impure Nicolaitanes, falsely so
called,(8) who are lovers of pleasure, and given to calumnious speeches. Avoid
also the children of the evil one, Theodotus and Cleobulus, who produce
death-bearing fruit, whereof if any one tastes, he instantly dies, and that not
a mere temporary death, but one that shall endure for ever. These men are not
the planting of the Father, but are an accursed brood. And says the Lord, "Let
every plant which my heavenly Father has not planted be rooted up."(11)
For if they had been branches of the Father, they would not have been
"enemies of the cross of Christ,"(12) but rather of those who
"killed the Lord of glory."(13) But now, by denying the cross, and
being ashamed of the passion, they cover the transgression of the Jews, those
fighters against God, those murderers of the Lord; for it were too little to
style them merely
72
murderers
of the prophets. But Christ invites you to [share in] His immortality, by His
passion and resurrection, inasmuch as ye are His members.
CHAP.
XII.--CONTINUE IN UNITY AND LOVE.
I salute you from Smyrna, together with the
Churches of God which are with me, who have refreshed me in all things, both in
the flesh and in the spirit. My bonds, which I carry about with me for the sake
of Jesus Christ (praying that I may attain to God), exhort you. Continue in
harmony among yourselves, and in prayer with one another; for it becomes every
one of you, and especially the presbyters, to refresh the bishop, to the
hon-our of the Father, of Jesus Christ, and of the apostles. I entreat you in
love to hear me, that I may not, by having written, be a testimony against you.
And do ye also pray for me, who have need of your love, along with the mercy of
God, that I may be worthy of the lot for which I am destined, and that I may
not be found reprobate.
I salute you from Smyrna, together with the
Churches of God which are with me, whose rulers have refreshed me in every respect,
both in the flesh and in the spirit. My bonds, which I carry about with me for
the sake of Jesus Christ (praying that I may attain to God), exhort you.
Continue in harmony among yourselves, and in supplication; for it becomes every
one of you, and especially the presbyters, to refresh the bishop, to the honour
of the Father, and to the honour of Jesus Christ and of the apostles. I entreat
you in love to hear me, that I may not, by having thus written, be a testimony
against you. And do ye also pray for me, who have need of your love, along with
the mercy of God, that I may be thought worthy to attain the lot for which I am
now designed, and that I may not be found reprobate.
CHAP.
XIII.--CONCLUSION.
The love of the Smymaeans and Ephesians
salutes you. Remember in your prayers the Church which is in Syria, from which
also I am not worthy to receive my appellation, being the last(1) of them. Fare
ye well in Jesus Christ, while ye continue subject to the bishop, as to the
command [of God], and in like manner to the presbytery. And do ye, every man,
love one another with an undivided heart. Let my spirit be sanctified(2) by
yours, not only now, but also when I shall attain to God. For I am as yet
exposed to danger. But the Father is faithful in Jesus Christ to fulfil both
mine and your petitions: in whom may ye be found unblameable.
The love of the Smyrnaeans and Ephesians
salutes you. Remember our Church which is in Syria, from which I am not worthy
to receive my appellation, being the last(1) of those of that place. Fare ye
well in the Lord Jesus Christ, while ye continue subject to the bishop, and in
like manner to the presbyters and to the deacons. And do ye, every man, love
one another with an undivided heart. My spirit salutes you,(2) not only now,
but also when I shall have attained to God; for I am as yet exposed to danger.
But the Father of Jesus Christ is faithful to fulfil both mine and your
petitions: in whom may we be found without spot. May I have joy of you in the
Lord.
THE
EPISTLE OF IGNATIUS TO THE ROMANS SHORTER AND LONGER VERSIONS
Ignatius,
who is also called Theophorus, to the Church which has obtained mercy, through
the majesty of the Mast High Father, and Jesus Christ, His only-begotten Son;
the Church which is beloved and enlightened by the will of Him that willeth all
things which are according to the love of Jesus Christ our God, which also
presides in the place of the report of the Romans, worthy of God, worthy of
honour, worthy of the highest happiness, worthy of praise, worthy of obtaining
her every desire, worthy of being deemed holy,(2) and which presides over love,
is named from Christ, and from the Father, which I also salute in the name of
Jesus Christ, the San of the Father: to those who are united, both according ta
the flesh and spirit, to every one of His commandments; who are filled
inseparably with the grace of God, and are purified from every strange taint,
[I wish] abundance of happiness unblameably, in Jesus Christ our God. Ignatius,
who is also called Theophorus, to the Church which has obtained mercy, through
the majesty of the Mast High God the Father, and of Jesus Christ, His
only-begotten Son; the Church which is sanctified and enlightened by the will
of God, who farmed all things that are according to the faith and love of Jesus
Christ, our God and Saviour; the Church which presides in the place of the
region of the Romans, and which is worthy of God, worthy of honour, worthy of
the highest happiness, worthy of praise, worthy of credit,(1) worthy of being deemed
holy,(2) and which presides over love, is named from Christ, and from the
Father, and is possessed of the Spirit, which I also salute in the name of
Almighty God, and of Jesus Christ His Son: to those who are united, both
according to the flesh and spirit, to every one of His commandments, who are
filled inseparably with all the grace of God, and are purified from every
strange taint, [I wish] abundance of happiness unblameably, in God, even the
Father, and our Lord Jesus Christ.
CHAP.
I.--AS A PRISONER, I HOPE TO SEE YOU.
THROUGH prayer(3) to God I have obtained
the privilege of seeing your most worthy faces,(4) and have even(5) been
granted more than I requested; for I hope as a prisoner in Christ Jesus to
salute you, if indeed it be the will of God that I be thought worthy of
attaining unto the end. For the beginning has been well or-
THROUGH prayer to God I have obtained the
privilege of seeing your most worthy faces,(4) even as I earnestly begged might
be granted me; for as a prisoner in Christ Jesus I hope to salute you, if
indeed it be the will [of God] that I be thought worthy of attaining unto the
end. For the beginning has been well ordered, if I may obtain grace to cling
to(6) my lot without hindrance unto the end. For I am afraid of your love,(7)
lest it should do me an injury. For it is easy for you to accomplish what you
please;
74
dered,
if I may obtain grace to cling to(1) my lot without hindrance unto the end. For
I am afraid of your love,(3) lest it should do me an injury. For it is easy for
you to accomplish what you please; but it is difficult for me to attain to God,
if ye spare me. But it is difficult for me to attain to God, if ye do not spare
me,(2) under the pretence of carnal affection.
CHAP.
II.--DO NOT SAVE ME FROM MARTYRDOM.
For it is not my desire to act towards you
as a man-pleaser,(4) but as pleasing God, even as also ye please Him. For
neither shall I ever have such [another] opportunity of attaining to God; nor
will ye, if ye shall now be silent, ever be entitled to(5) the honour of a
better work. For if ye are silent concerning me, I shall become God's; but if
you show your love to my flesh, I shall again have to run my race. Pray, then,
do not seek to confer any greater favour upon me than that I be sacrificed to
God while the altar is still prepared; that, being gathered together in love,
ye may sing praise to the Father, through Christ Jesus, that God has deemed me,
the bishop of Syria, worthy to be sent for(6) from the east unto the west. It
is good to set from the world unto God, that I may rise again to Him. For it is
not my desire that ye should please men, Out God, even as also ye do please
Him. For neither shall I ever hereafter have such an opportunity of attaining
to God; nor will ye, if ye shall now be silent, ever be entitled to s the
honour of a better work. For if ye are silent concerning me, I shall become
God's; but if ye show your love to my flesh, I shall again have to run my race.
Pray, then, do not seek to confer any greater favour upon me than that I be
sacrificed to God, while the altar is still prepared; that, being gathered
together in love, ye may sing praise to the Father, through Christ Jesus, that
God has deemed me, the bishop of Syria, worthy to be sent for(6) from the east
unto the west, and to become a martyr(7) in behalf of His own precious (8)
sufferings, so as to pass from the world to God, that I may rise again unto
Him.
CHAP.
III.--PRAY RATHER THAT I MAY ATTAIN' TO MARTYRDOM.
Ye have never envied any one; ye have taught
others. Now I desire that those things may be confirmed [by your conduct],
which in your instructions ye enjoin [on others]. Only request in my behalf
both inward and outward strength, that I may not only speak, but [truly] will;
and that I may not merely be called a Christian, but really be found to be one.
For if I be truly found [a Christian], I may also be called one, and be then
deemed faithful, when I shall no longer appear to the world. Nothing visible is
eternal.(9) "For the things which are seen are temporal, but the things
which are not seen are eternal."(10) For our God, Jesus Christ, Bow that
He is with(11) the Father, is all the more revealed [in
Ye have never envied any one; ye have
taught others. Now I desire that those things may be confirmed [by your
conduct], which in your instructions ye enjoin [on others]. Only request in my
behalf both inward and outward strength, that I may not only speak, but [truly]
will, so that I may not merely be called a Christian, but really found to be one.
For if I be truly found [a Christian], I may also be called one, and be then
deemed faithful, when I shall no longer appear to the world. Nothing visible is
eternal. "For the things which are seen are temporal, but the things which
are not seen are eternal.(10) The Christian is not the result (12) of
persuasion, but of power.(13) When he is hated by the world, he is beloved of
God. For says [the Scripture], "If ye were of this world, the world would
love its own; but now ye are not of the world, but I have chosen you out of it:
continue in fellowship with me."(14)
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His
glory]. Christianity is not a thing(1) of silence only, but also of [manifest]
greatness.
CHAP.
IV.--ALLOW ME TO FALL A PREY TO THE WILD BEASTS.
I write to the Churches, and impress on
them all, that I shall willingly die for God, unless ye hinder me. I beseech of
you not to show an unseasonable good-will towards me. Suffer me to become food
for the wild beasts, through whose instrumentality it will be granted me to
attain to God. I am the wheat of God, and let me be ground by the teeth of the
wild beasts, that I may be found the pure bread of Christ. Rather entice the
wild beasts, that they may become my tomb, and may leave nothing of my body; so
that when I have fallen asleep [in death], I may be no trouble to any one. Then
shall I truly be a disciple of Christ, when the world shall not see so much as
my body. Entreat Christ for me, that by these instruments(2) I may be found a
sacrifice [to God]. I do not, as Peter and Paul, issue commandments unto you.
They were apostles; I am but a condemned man: they were free,(3) while I am,
even until now, a servant. But when I suffer, I shall be the freedman of Jesus,
and shall rise again emancipated in Him. And now, being a prisoner, I learn not
to desire anything worldly or vain.
I write to all the Churches, and impress on
them all, that I shall willingly die for God, unless ye hinder me. I beseech of
you not to show an unseasonable goodwill towards me. Suffer me to become food
for the wild beasts, through whose instrumentality it will be granted me to
attain to God. I am the wheat of God, and am ground by the teeth of the wild
beasts, that I may be found the pure bread of God. Rather entice the wild
beasts, that they may become my tomb, and may leave nothing of my body; so that
when I have fallen asleep [in death], I may not be found troublesome to any
one. Then shall I be a true disciple of Jesus Christ, when the world shall not
see so much as my body. Entreat the Lord for me, that by these instruments(2) I
may be found a sacrifice to God. I do not, as Peter and Paul, issue
commandments unto you. They were apostles of Jesus Christ, but I am the very
least [of believers]: they were free,(3) as the servants of God; while I am,
even until now, a servant. But when I suffer, I shall be the freedman of Jesus
Christ, and shall rise again emancipated in Him. And now, being in bonds for
Him, I learn not to desire anything worldly or vain.
CHAP.
V.--I DESIRE TO DIE.
From Syria even unto Rome I fight with
beasts,(4) both by land and sea, both by night and day, being bound to ten
leopards, I mean a band of soldiers, who, even when they receive benefits,(5)
show themselves all the worse. But I am the more instructed by their injuries
[to act as a disciple of Christ]; "yet am I not thereby
justified."(6) May I enjoy the wild beasts that are prepared for me; and I
pray they may be found eager to rush upon me, which also I will entice to
devour me speedily, and not deal with me as with some, whom, out of fear, they
have not touched. But if they be unwilling to assail me, I will compel them to
do so. Pardon me
From Syria even unto Rome I fight with
beasts,(4) both by land and sea, both by night and day, being bound to ten
leopards, I mean a band of soldiers, who, even when they receive benefits,(5)
show themselves all the worse. But I am the more instructed by their injuries
[to act as a disciple of Christ]; "yet am I not thereby
justified."(6) May I enjoy the wild beasts that are prepared for me; and I
pray that they may be found eager to rush upon me, which also I will entice to
devour me speedily, and not deal with me as with some, whom, out of fear, they
have not touched. But if they be unwilling to assail me, I will compel them to
do so. Pardon me [in this] I know what is for my benefit. Now I begin to be a
disciple, and have(7) no desire after anything visible or invisible, that I may
attain to Jesus Christ. Let fire and the cross; let the crowds of wild beasts;
let breakings, tearings, and separations of bones; let cutting off of members;
let bruising to pieces of the whole body; and let
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[in
this]: I know what is for my benefit. Now I begin to be a disciple. And let no
one, of things visible or invisible, envy(2) me that I should attain to Jesus
Christ. Let fire and the cross; let the crowds of wild beasts; let tearings,(2)
breakings, and dislocations of bones; let cutting off of members; let
shatterings of the whole body; and let all the dreadful(3) torments of the
devil come upon me: only let me attain to Jesus Christ. The very torment of the
devil come upon me: only let me attain to Jesus Christ.
CHAP.
VI.--BY DEATH I SHALL ATTAIN TRUE LIFE.
All the pleasures of the world, and all the
kingdoms of this earth, (4) shall profit me nothing. It is better for me to die
in behalf of(5) Jesus Christ, than to reign over all the ends of the earth.
"For what shall a man be profited, if he gain the whole world, but lose
his own soul?''(6) Him I seek, who died for us: Him I desire, who rose again
for our sake. This is the gain which is laid up for me. Pardon me, brethren: do
not hinder me from living, do not wish to keep me in a state of death; (7) and
while I desire to belong to God, do not ye give me over to the world. Suffer me
to obtain pure light: when I have gone thither, I shall indeed be a man of God.
Permit me to be an imitator of the passion of my God. If any one has Him within
himself, let him consider what I desire, and let him have sympathy with me, as
knowing how I am straitened.
All the ends of the world, and all the
kingdoms of this earth,(4) shall profit me nothing. It is better for me to die
for the sake of Jesus Christ, than to reign over all the ends of the earth.
"For what is a man profited, if he gain the whole world, but lose his own
soul?" I long after the Lord, the Son of the true God and Father, even
Jesus Christ. Him I seek, who died for us and rose again. Pardon me, brethren:
do not hinder me in attaining to life; for Jesus is the life of believers. Do
not wish to keep me in a state of death,(7) for life without Christ is death.
While I desire to belong to God, do not ye give me over to the world. Suffer me
to obtain pure light: when I have gone thither, I shall indeed be a man of God.
Permit me to be an imitator of the passion of Christ, my God. If any one has
Him within himself, let him consider what I desire, and let him have sympathy
with me, as knowing how I am straitened.
CHAP.
VII.--REASON OF DESIRING TO DIE.
The prince of this world would fain carry
me away, and corrupt my disposition towards God. Let none of you, therefore,
who are [in Rome] help him; rather be ye on my side, that is, on the side of
God. Do not speak of Jesus Christ, and yet set your desires on the world. Let
not envy find a dwelling-place among you; nor even should I, when present with
you, exhort you to it, be ye persuaded to listen to me, but rather give credit
to those things which I now write to you. For though I am alive while I write
to you, yet I am eager to die. My love(8) has been crucified, and there is no
The prince of this world would fain carry
me away, and corrupt my disposition towards God. Let none of you, therefore,
who are [in Rome] help him; rather be ye on my side, that is, on the side of
God. Do not speak of Jesus Christ, and yet prefer this world to Him. Let not
envy find a dwelling-place among you; nor even should I, when present with you,
exhort you to it, be ye persuaded, but rather give credit to those things which
I now write to you. For though I am alive while I write to you, yet I am eager
to die for the sake of Christ. My love s has been crucified, and there is no
fire in me that loves anything; but there is living water springing up in
me,(9) and which says to me inwardly, 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,
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fire in
me desiring to be fed;(1) but there is within me a water that liveth and
speaketh,(2) saying to me inwardly, 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 afterwards of the seed of David and Abraham; and I
desire the drink of God, namely His blood, which is incorruptible love and
eternal life. The Son of God, who became afterwards of the seed of David and
Abraham; and I desire the drink, namely His blood, which is incorruptible love
and eternal life.
CHAP.
VIII.--BE YE FAVOURABLE TO ME.
I no longer wish to live after the manner
of men, and my desire shall be fulfilled if ye consent. Be ye willing, then,
that ye also may have your desires fulfilled. I entreat you in this brief
letter; do ye give credit to me. Jesus Christ will reveal these things to you,
[so that ye shall know] that I speak truly. He(5) is the mouth altogether free
from falsehood, by which the Father has truly spoken. Pray ye for me, that I
may attain [the object of my desire]. I have not written to you according to
the flesh, but according to the will of God. If I shall suffer, ye have wished
[well] to me; but if I am rejected, ye have hated me.
I no longer wish to live after the manner
of men, and my desire shall be fulfilled if ye consent. "I am crucified
with Christ: nevertheless I live; yet no longer I, since Christ liveth in
me."(3) I entreat you in this brief letter: do not refuse me; believe me
that I love Jesus, who was delivered [to death] for my sake. "What shall I
render to the Lord for all His benefits towards me ?"(4) Now God, even the
Father, and the Lord Jesus Christ, shall reveal these things to you, [so that
ye shall know] that I speak truly. And do ye pray along with me, that I may
attain my aim in the Holy Spirit. I have not written to you according to the
flesh, but according to the will of God. If I shall suffer, ye have loved me;
but if I am rejected, ye have hated me.
CHAP.
IX.--PRAY FOR THE CHURCH IN SYRIA.
Remember in your prayers the Church in
Syria, which now has God for its shepherd, instead of me. Jesus Christ alone
will oversee it, and your love [will also regard it]. But as for me, I am
ashamed to be counted one of them; for indeed I am not worthy, as being the very
last of them, and one born out of due time.(6) But I have obtained mercy to be
somebody, if I shall attain to God. My spirit salutes you, and the love of the
Churches that have received me in the name of Jesus Christ, and not as a mere
passer-by. For even those Churches which were not(7) near to me in the way, I
mean according to the flesh,(8) have gone before me,(9) city by city, [to meet
me.]
Remember in your prayers the Church which
is in Syria, which, instead of me, has now for its shepherd the Lord, who says,
"I am the good Shepherd." And He alone will oversee it, as well as
your love towards Him. But as for me, I am ashamed to be counted one of them;
for I am not worthy, as being the very last of them, and one born out of due
time. But I have obtained mercy to be somebody, if I shall attain to God. My
spirit salutes you, and the love of the Churches which have received me in the
name of Jesus Christ, and not as a mere passerby. For even those Churches which
were not near to me in the way, have brought me forward, city by city.
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CHAP.
X.--CONCLUSION.
Now I write these things to you from Smyrna
by the Ephesians, who are deservedly most happy. There is also with me, along
with many others, Crocus, one dearly beloved by me.(1) As to those who have
gone before me from Syria to Rome for the glory of God, I believe that you are
acquainted with them; to whom, [then,] do ye make known that I am at hand. For
they are all worthy, both of God and of you; and it is becoming that you should
refresh them in all things. I have written these things unto you, on the day
before the ninth of the Kalends of September (that(2) is, on the twenty-third
day of August). Fare ye well to the end, in the patience of Jesus Christ. Amen.
Now I write these things to you from Smyrna
by the Ephesians, who are deservedly most happy. There is also with me, along
with many others, Crocus, one dearly beloved by me.(1) As to those who have
gone before me from Syria to Rome for the glory of God, I believe that you are
acquainted with them; to whom, [then,] do ye make known that I am at hand. For
they are all worthy, both of God and of you; and it is becoming that you should
refresh them in all things. I have written these things unto you on the day
before the ninth of the Kalends of September. Fare ye well to the end, in the
patience of Jesus Christ.
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THE
EPISTLE OF IGNATIUS TO THE PHILADELPHIANS SHORTER AND LONGER VERSIONS
Ignatius,
who is also called Theophorus, to the Church of God the Father, and our Lord
Jesus Christ, which is at Philadelphia, in Asia, which has obtained mercy, and
is established in the harmony of God, and rejoiceth unceasingly(1) in the
passion of our Lord, and is filled with all mercy through his resurrection;
which I salute in the blood of Jesus Christ, who is our eternal and enduring
joy, especially if [men] are in unity with the bishop, the presbyters, and the
deacons, who have been appointed according to the mind of Jesus Christ, whom He
has established in security, after His own will, and by His Holy Spirit.
Ignatius,
who is also called Theophorus, to the Church of God the Father, and of the Lord
Jesus Christ, which is at Philadelphia, which has obtained mercy through love, and is
established in the harmony of God, and
rejoiceth unceasingly,(1) in the passion of our Lord Jesus, and is filled with all mercy through His
resurrection; which I salute in the
blood of Jesus Christ, who is our eternal and enduring jay,
especialty to those who are in unity
with the bishop, and the presbyters, and the
deacons, who have been appointed by the will of God the Father, through the Lord Jesus Christ, who,
according to His own will, has
firmly established His Church upon a rock, by a spiritual building, not made with hands, against which the
winds and the floods have
beaten, yet have not been able to overthrow it:(2) yea, and may spiritual wickedness never be able
to do so, but be thoroughly
weakened by the power of Jesus Christ our Lord.
CHAP.
I.--PRAISE OF THE BISHOP.
WHICH bishop,(3) I know, obtained the
ministry which pertains to the common [weal], not of himself, neither by
men,(4) nor through vainglory, but by the love of God the Father, and the Lord
Jesus Christ; at whose meekness I am struck with admiration, and who by his
silence is able to accomplish more than those who vainly talk. For he is in
harmony with the commandments [of God], even as the harp is with its strings.
Wherefore my soul declares his mind towards God a happy one, knowing it to be
virtuous and perfect, and that his stability as well as freedom from all anger
is after the example of the infinite(6) meekness of the living God.
HAVING beheld your bishop, I know that he
was not selected to undertake the ministry which pertains to the common [weal],
either by himself or by men,(4) or out of vainglory, but by the love of Jesus
Christ, and of God the Father, who raised Him from the dead; at whose meekness
I am struck with admiration, and who by His silence is able to accomplish more
than they who talk a great deal. For he is in harmony with the commandments and
ordinances of the Lord, even as the strings are with the harp, and is no less
blameless than was Zacharias the priest.(5) Wherefore my soul declares his mind
towards God a happy one, knowing it to be virtuous and perfect, and that his
stability as well as freedom from all anger is after the example of the
infinite meekness of the living God.
CHAP.
II.--MAINTAIN UNION WITH THE BISHOP.
Wherefore, as children of light and truth,
flee from division and wicked
Wherefore, as children of light and truth,
avoid the dividing of your unity, and the wicked doctrine of the
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doctrines;
but where the shepherd is, there do ye as sheep follow. For there are many wolves
that appear worthy of credit, who, by means of a pernicious pleasure, carry
captives those that are running towards God; but in your unity they shall have
no place. heretics, from whom "a defiling influence has gone forth into
all the earth.''(1) But where the shepherd is, there do ye as sheep follow. For
there are many wolves in sheep's clothing,(2) who, by means of a pernicious
pleasure, carry captive(3) those that are running towards God; but in your
unity they shall have no place.
CHAP.
III.--AVOID SCHISMATICS.
Keep yourselves from those evil plants
which Jesus Christ does not tend, because they are not the planting of the
Father. Not that I have found any division among you, but exceeding purity. For
as many as are of God and of Jesus Christ are also with the bishop. And as many
as shall, in the exercise of repentance, return into the unity of the Church,
these, too, shall belong to God, that they may live according to Jesus Christ.
Do not err, my brethren. If any man follows him that makes a schism in the
Church, he shall not inherit the kingdom of God. If any one walks according to
a strange(5) opinion, he agrees not with the passion [of Christ.].
Keep yourselves, then, from those evil
planes which Jesus Christ does not tend, bat that wild beast, the destroyer of
men, because they are not the planting of the Father, but the seed of the
wicked one. Not that I have found any division among you do I write these
things; but I arm you beforehand, as the children of God. For as many as are of
Christ are also with the bishop; but as many as fall away from him, and embrace
communion with the accursed, these shall be cut off along with them. For they
are not Christ's husbandry, but the seed of the enemy, from whom may you ever
be delivered by the prayers of the shepherd, that most faithful and gentle
shepherd who presides over you. I therefore exhort you in the Lord to receive
with all tenderness those that repent and return to the unity of the Church,
that through your kindness and forbearance they may recover(4) themselves out
of the snare of the devil, and becoming worthy of Jesus Christ, may obtain
eternal salvation in the kingdom of Christ. Brethren, be not deceived. If any
man follows him that separates from the truth, he shall not inherit the kingdom
of God; and if any man does not stand aloof from the preacher of falsehood, he
shall be condemned to hell. For it is obligatory neither to separate from the
godly, nor to associate with the ungodly. If any one walks according to a
strange(5) opinion, he is not of Christ, nor a partaker of His passion; but is
a fox,(6) a destroyer of the vineyard of Christ. Have no fellowship(7) with
such a man, lest ye perish along with him, even should he be thy father, thy
son, thy brother, or a member of thy family. For says [the Scripture],
"Thine eye shall not spare him."(8) You ought therefore to "hate
those that hate God, and to waste away [with grief] on account of His
enemies."(9) I do not mean that you should beat them or persecute them, as
do the Gentiles "that know not the Lord and God;"(10) but that you
should regard them as your enemies, and separate yourselves from them, while
yet you admonish them, and exhort them to repentance, if it may be they will
hear, if it may be they will submit themselves. For our God is a lover of
mankind, and "will have all men to be saved, and to come to the knowledge
of the truth."(11) Wherefore "He makes His sun to rise upon the evil
and on the good, and sendeth rain on the just and on the unjust;"(12) of
whose kindness the Lord, wishing us also to be imitators, says, "Be ye
perfect, even as also your Father that is in heaven is perfect."(13)
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CHAP.
IV.--HAVE BUT ONE EUCHARIST, ETC.
Take ye heed, then, to have but one
Eucharist. For there is one flesh of our Lord Jesus Christ, and one cup to
[show forth(1)] the unity of His blood; one altar; as there is one bishop,
along with the presbytery and deacons, my fellow-servants: that so, whatsoever
ye do, ye may do it according to [the will of] God.
I have confidence of you m the Lord, that
ye will be of no other mind. Wherefore I write boldly to your love, which is
worthy of God, and exhort you to have but one faith, and one [kind of]
preaching, and one Eucharist. For there is one flesh of the Lord Jesus Christ;
and His blood which was shed for us is one; one loaf also is broken to all [the
communicants], and one cup is distributed among them all: there is but one
altar for the whole Church, and one bishop, with the presbytery and deacons, my
fellow-servants. Since, also, there is but one unbegotten Being, God, even the
Father; and one only-begotten Son, God, the Word and man; and one Comforter,
the Spirit of truth; and also one preaching, and one faith, and one baptism;(2)
and one Church which the holy apostles established from one end of the earth to
the other by the blood of Christ, and by their own sweat and toil; it behoves
you also, therefore, as "a peculiar people, and a holy nation,"(3) to
perform all things with harmony in Christ. Wives, be ye subject to your husbands
in the fear of God;(4) and ye virgins, to Christ in purity, not counting
marriage an abomination, but desiring that which is better, not for the
reproach of wedlock, but for the sake of meditating on the law. Children, obey
your parents, and have an affection for them, as workers together with God for
your birth [into the world]. Servants, be subject to your masters in God, that
ye may be the freed-men of Christ.(5) Husbands, love your wives, as
fellow-servants of God, as your own body, as the partners of your life, and
your co-adjutors in the procreation of children. Virgins, have Christ alone
before your eyes, and His Father in your prayers, being enlightened by the
Spirit. May I have pleasure in your purity, as that of Elijah, or as of Joshua
the son of Nun, as of Melchizedek, or as of Elisha, as of Jeremiah, or as of
John the Baptist, as of the beloved disciple, as of Timothy, as of Titus, as of
Evodius, as of Clement, who departed this life in [perfect] chastity,(6) Not,
however, that I blame the other blessed [saints] because they entered into the
married state, of which I have just spoken.(7) For I pray that, being found
worthy of God, I may be found at their feet in the kingdom, as at the feet of
Abraham, and Isaac, and Jacob; as of Joseph, and Isaiah, and the rest of the
prophets; as of Peter, and Paul, and the rest of the apostles, that were
married men. For they entered into these marriages not for the sake of
appetite, but out of regard for the propagation of mankind. Fathers,
"bring up your children in the nurture and admonition of the
Lord;"(8) and teach them the holy Scriptures, and also trades, that they
may not indulge in idleness. Now [the Scripture] says, "A righteous father
educates [his children] well; his heart shall rejoice in a wise son.''(9)
Masters, be gentle towards your servants, as holy Job has taught you;(10) for
there is one nature, and one family of mankind. For "in Christ there is
neither bond nor free." (11) Let governors be obedient to Caesar; soldiers
to those that command them; deacons to the presbyters, as
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to
high-priests; the presbyters, and deacons, and the rest of the clergy, together
with all the people, and the soldiers, and the governors, and Caesar [himself],
to the bishop; the bishop to Christ, even as Christ to the Father. And thus
unity is preserved throughout. Let not the widows be wanderers about, nor fond
of dainties, nor gadders from house to house; but let them be like Judith,
noted for her seriousness; and like Anna, eminent for her sobriety. I do not ordain
these things as an apostle: for "who am I, or what is my father's
house,"(1) that I should pretend to be equal in honour to them? But as
your "fellow-soldier,"(2) I hold the position of one who [simply]
admonishes you.
CHAP.
V.--PRAY FOR ME.
My brethren, I am greatly enlarged in
loving you; and rejoicing exceedingly [over you], I seek to secure your safety.
Yet it is not I, but Jesus Christ, for whose sake being bound I fear the more,
inasmuch as I am not yet perfect. But your prayer to God shall make me perfect,
that I may attain to that portion which through mercy has been allotted me,
while I flee to the Gospel as to the flesh of Jesus, and to the apostles as to
the presbytery of the Church. And let us also love the prophets, because they too
have proclaimed the Gospel,(4) and placed their hope in Him,(5) and waited for
Him; in whom also believing, they were saved, through union to Jesus Christ,
being holy men, worthy of love and admiration, having had witness borne to them
by Jesus Christ, and being reckoned along with in the Gospel of the common
hope.
My brethren, I am greatly enlarged in
loving you; and rejoicing exceedingly [over you], I seek to secure your safety.
Yet it is not I, but the Lord Jesus through me; for whose sake being bound, I
fear the more, for I am not yet perfect. But your prayer to God shall make me
perfect, that I may attain that to which I have been called, while I flee to
the Gospel as to the flesh of Jesus Christ, and to the apostles as the
presbytery of the Church. I do also love the prophets as those who announced
Christ, and as being partakers of the same Spirit with the apostles. For as the
false prophets and the false apostles drew [to themselves] one and the same
wicked, deceitful, and seducing(3) spirit; so also did the prophets and the
apostles receive from God, through Jesus Christ, one and the same Holy Spirit,
who is good, and sovereign,(6) and true, and the Author of [saving]
knowledge.(7) For there is one God of the Old and New Testament, "one Mediator
between God and men," for the creation of both intelligent and sensitive
beings, and in order to exercise a beneficial and suitable providence [over
them]. There is also one Comforter, who displayed(9) His power in Moses, and
the prophets, and apostles. All the saints, therefore, were saved by Christ,
hoping in Him, and waiting for Him; and they obtained through Him salvation,
being holy ones, worthy of love and admiration, having testimony borne to them
by Jesus Christ, in the Gospel of our common hope.
CHAP.
VI.--DO NOT ACCEPT JUDAISM.
But if any one preach the Jewish law(9)
unto you, listen not to him. For it is better to hearken to Christian doctrine
from a man who has been circumcised, than to Judaism from one uncircumcised.
But if either of such persons do not speak concerning Jesus Christ, they are in
my judgment but as monuments and sepulchres of the dead, upon which are written
only the names of men. Flee therefore the wicked devices and snares of the
prince prophets, but denies Christ to be the Son of God, he is a liar, even as
also is his father the devil,(10) and is a Jew falsely so called, being
possessed of(11) mere carnal circumcision. If any one confesses Christ Jesus
the Lord, but denies the God of the law and of the prophets, saying that the
Father of Christ is not the Maker of heaven and earth, he has not continued in
the truth any more than his father the devil,(10) and is a disciple of Simon
Magus, not of the Holy Spirit. If any one says there is one God, and also
confesses Christ Jesus, but thinks the Lord to be a mere man, and not the
only-begotten(12) God, and Wis-
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of this
world, lest at any time being conquered(1) by his artifices,(2) ye grow weak in
your love. But be ye all joined together(3) with an undivided heart. And I thank
my God that I have a good conscience in respect to you, and that no one has it
in his power to boast, either privately or publicly, that I have burdened(6)
any one either in much or in little. And I wish for all among whom I have
spoken, that they may not possess that for a testimony against them. Dom, and
the Word of God, and deems Him to consist merely of a soul and body, such an
one is a serpent, that preaches deceit and error for the destruction of men,
And such a man is poor in understanding, even as by name he is an Ebionite.(4)
If any one confesses the truths mentioned,(5) but calls lawful wedlock, and the
procreation of children, destruction and pollution, or deems certain kinds of
food abominable, such an one has the apostate dragon dwelling within him. If
any one confesses the Father, and the Son, and the Holy Ghost, and praises the
creation, but calls the incarnation merely an appearance, and is ashamed of the
passion, such an one has denied the faith, not less than the Jews who killed
Christ. If any one confesses these things, and that God the Word did dwell in a
human body, being within it as the Word, even as the soul also is in the body,
because it was God that inhabited it, and not a human soul, but affirms that
unlawful unions are a good thing, and places the highest happiness(7) in
pleasure, as does the man who is falsely called a Nicolaitan, this person can
neither be a lover of God, nor a lover of Christ, but is a corrupter of his own
flesh, and therefore void of the Holy Spirit, and a stranger to Christ. All
such persons are but monuments and sepulchres of the dead, upon which are
written only the names of dead men. Flee, therefore, the wicked devices and
snares of the spirit which now worketh in the children of this world,s lest at
any time being overcome,(1) ye grow weak in your love. But be ye all joined
together(3) with an undivided heart and a willing mind, "being of one
accord and of one judgment,"(9) being always of the same opinion about the
same things, both when you are at ease and in danger, both in sorrow and in
joy. I thank God, through Jesus Christ, that I have a good conscience in
respect to you, and that no one has it in his power to boast, either privately
or publicly, that I have burdened any one either in much or in little. And I
wish for all among whom I have spoken, that they may not possess that for a
testimony against them.
CHAP.
VII.--I HAVE EXHORTED YOU TO UNITY.
For though some would nave deceived me
according to the flesh, yet the Spirit, as being from God, is not deceived. For
it knows both whence it comes and whither it goes,(10) and detects the secrets
[of the heart]. For, when I was among you, I cried, I spoke with a loud voice:
Give heed to the bishop, and to the presbytery and deacons. Now, some suspected
me of having spoken thus, as knowing beforehand the division caused by some
among you.(11) But He is my witness, for whose sake I am in bonds, that I got
no intelligence from any man.(13) But the Spirit proclaimed
For though some would nave deceived me
according to the flesh, yet my spirit is not deceived; for I have received it
from God. For it knows both whence it comes and whither it goes, and detects
the secrets [of the heart]. For when I was among you, I cried, I spoke with a
loud voice--the word is not mine, but God's--Give heed to the bishop, and to
the presbytery and deacons. But if ye suspect that I spake thus, as having
learned beforehand the division caused by some among you, He is my witness, for
whose sake I am in bonds, that I learned nothing of it from the mouth of any
man. But the Spirit made an announcement to me, saying as follows: Do nothing
without the bishop; keep your bodies(12) as the temples of God; love unity;
avoid divisions; be ye followers of Paul, and of the rest of the apostles, even
as they also were of Christ.
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these
words: Do nothing without the bishop; keep your bodies(1) as the temples of
God;(2) love unity; avoid divisions; be the followers of Jesus Christ, even as
He is of His Father.
CHAP.
VIII.--THE SAME CONTINUED.
I therefore did what belonged to me, as a
man devoted to(3) unity. For where there is division and wrath, God doth not
dwell. To all them that repent, the Lord grants forgiveness, if they turn in
penitence to the unity of God, and to communion with the bishop.(4) I trust [as
to you] in the grace of Jesus Christ, who shall free you from every bond. And I
exhort you to do nothing out of strife, but according to the doctrine of
Christ. When I heard some saying, If I do not find it in the ancient(7) Scriptures,
I will not believe the Gospel; on my saying to them, It is written, they
answered me, That remains to be proved. But to me Jesus Christ is in the place
of all that is ancient: His cross, and death, and resurrection, and the
faith(8) which is by Him, are undefiled monuments of antiquity; by which I
desire, through your prayers, to be justified.
I therefore did what belonged to me, as a
man devoted to unity; adding this also, that where there is diversity of
judgment, and wrath, and hatred, God does not dwell. To all them that repent,
God grants forgiveness, if they with one consent return to the unity of Christ,
and communion with the bishop.(4) I trust to the grace of Jesus Christ, that He
will free you from every bond of wickedness.(5) I therefore exhort you that ye
do nothing out of strife,(6) but according to the doctrine of Christ. For I
have heard some saying, If I do not find the Gospel in the archives, I will not
believe it. To such persons I say that my archives are Jesus Christ, to disobey
whom is manifest destruction. My authentic archives are His cross, and death,
and resurrection, and the faith which bears on these things, by which I desire,
through your prayers, to be justified. He who disbelieves the Gospel
disbelieves everything along with it. For the archives ought not to be
preferred to the Spirit.(9) "It is hard to kick against the
pricks;"(10)it is hard to disbelieve Christ; it is hard to reject the
preaching of the apostles.
CHAP.
IX.--THE OLD TESTAMENT IS GOOD: THE NEW TESTAMENT IS BETTER.
The priests(11) indeed are good, but the
High Priest is better; to whom the holy of holies has been committed, and who
alone has been trusted with the secrets of God. He is the door of the Father,
by which enter in Abraham, and Isaac, and Jacob, and the prophets, and the
apostles, and the Church. All these have for their object the attaining to the
unity of God. But the Gospel possesses something transcendent [above the former
dispensation], viz., the appearance of our Lord Jesus Christ, His passion and
resurrection. For the beloved prophets announced Him,(17) but the Gospel is the
perfection of immortality.(18) All these things are good together, if ye
believe in love.
The priests(11) indeed, and the ministers
of the word, are good; but the High Priest is better, to whom the holy of
holies has been committed, and who alone has been entrusted with the secrets of
God. The ministering powers of God are good. The Comforter is holy, and the
Word is holy, the Son of the Father, by whom He made all things, and exercises
a providence over them all. This is the Way(12) which leads to the Father, the
Rock,(13) the Defence,(14) the Key, the Shepherd,(15) the Sacrifice, the
Door(16) of knowledge, through which have entered Abraham, and Isaac, and
Jacob, Moses and all the company of the prophets, and these pillars of the
world, the apostles, and the spouse of Christ, on whose account He poured out
His own blood, as her marriage portion, that He might redeem her. All these
things tend towards the unity of the one and only true God. But the Gospel
possesses something transcendent [above the former dispensation], viz. the
appearing of our Saviour Jesus Christ, His passion, and the resurrection
itself. For those things which the prophets announced, saying, "Until He
come for whom it is reserved, and He shall be the expectation
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of the
Gentiles,"(1) have been fulfilled in the Gospel, [our Lord saying,]
"Go ye and teach all nations, baptizing them in the name of the Father,
and of the Son, and of the Holy Ghost."(2) All then are good together, the
law, the prophets, the apostles, the whole company[of others] that have
believed through them: only if we love one another.
CHAP.
X.--CONGRATULATE THE INHABITANTS OF ANTIOCH ON THE CLOSE OF
THE
PERSECUTION.
Since, according to your prayers, and the
compassion which ye feel in Christ Jesus, it is reported to me that the Church
which is at Antioch in Syria possesses peace, it will become you, as a Church
of God, to elect a deacon to act as the ambassador of God[for you] to[the
brethren there], that he may rejoice along with them when they are met
together, and glorify the name[of God], Blessed is he in Jesus Christ, who
shall be deemed worthy of such a ministry; and ye too shall be glorified. And
if ye are willing, it is not beyond your power to do this, for the sake(3) of
God; as also the nearest Churches have sent, in some cases bishops, and in
others presbyters and deacons.
Since, according to your prayers, and the
compassion which ye feel in Christ Jesus, it is reported to me that the Church
which is at Antioch in Syria possesses peace, it will become you, as a Church
of God, to elect a bishop to act as the ambassador of God[for you] to[the
brethren] there, that it may be granted them to meet together, and to glorify
the name of God. Blessed is he in Christ Jesus, who shall be deemed worthy of
such a ministry; and if ye be zealous[in this matter], ye shall receive glory
in Christ. And if ye are willing, it is not altogether beyond your power to do
this, for the sake of(3) God; as also the nearest Churches have sent, in some
cases bishops, and in others presbyters and deacons.
CHAP.
XI.--THANKS AND SALUTATION.
Now, as to Philo the deacon, of Cilicia, a
man of reputation, who still ministers to me in the word of God, along with
Rheus Agathopus, an elect man, who has followed me from Syria, not regarding(4)
his life,--these bear witness in your behalf; and I myself give thanks to God
for you, that ye have received them, even as the Lord you. But may those that
dishonoured them be forgiven through the grace of Jesus Christ! The love of the
brethren at Troas salutes you; whence also I write to you by Burrhus, who was
sent along with me by the Ephesians and Smyrnaeans, to show their respect.(7)
May the Lord Jesus Christ honour them, in whom they hope, in flesh, and soul,
and faith, and love, and concord! Fare ye well in Christ Jesus, our common
hope.
Now, as to Philo the deacon, a man of
Cilicia, of high reputation, who still ministers to me in the word of God,
along with Gaius and Agathopus, an elect man, who has followed me from Syria,
not regarding(4) his life,--these also bear testimony in your behalf. And I
myself give thanks to God for you, because ye have received them: and the Lord
will also receive you. But may those that dishonoured them be forgiven through
the grace of Jesus Christ, "who wisheth not the death of the sinner, but
his repentance."(5)` The love of the brethren at Troas salutes you; whence
also I write to you by Burrhus,(6) who was sent along with me by the Ephesians
and Smyrnaeans, to show their respect:(7) whom the Lord Jesus Christ will
requite, in whom they hope, in flesh, and soul, and spirit, and faith, and
love, and concord. Fare ye well in the Lord Jesus Christ, our common hope, in
the Holy Ghost.
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THE
EPISTLE OF IGNATIUS TO THE SMYRAEANS SHORTER AND LONGER VERSIONS.
Ignatius,
who is also called Theophorus, to the Church of God the Father, and of the beloved Jesus Christ, which has
through mercy obtained every kind of gift, which is filled with faith and love,
and is deficient in no gift, most worthy of God, and adorned with holiness:(1)
the Church which is at Smyrna, in Asia, wishes abundance of happiness, through
the immaculate Spirit and word of God. Ignatius, who is also called Theophorus,
to the Church of God the most high Father, and His beloved Son Jesus Christ,
which has through mercy obtained every kind of gift, which is filled with
faithand love, and is deficient in no gift, most worthy of God, and adorned
with holiness:(1) the Church which is at Smyrna, in Asia, wishes abundance of
happiness, through the immaculate Spirit and word of God.
CHAP.
I.--THANKS TO GOD FOR YOUR FAITH.
I glorify God, even Jesus Christ, who has
given you such wisdom. For I have observed that ye are perfected in an
immoveable faith, as if ye were nailed to the cross of our Lord Jesus Christ,
both in the flesh and in the spirit, and are established in love through the
blood of Christ, being fully persuaded with respect to our Lord, that He was
truly of the seed of David according to the flesh,(3) and the Son of God
according to the will and power(4) of God; that He was truly born of a virgin,
was baptized by John, in order that all righteousness might be fulfilled(5) by
Him; and was truly, under Pontius Pilate and Herod the tetrarch, nailed[to the
cross] for us in His flesh. Of this fruit(7) we are by His divinely-blessed
passion, that He might set up a standard s for all ages, through His
resurrection, to all His holy and faithful[followers], whether among Jews or
Gentiles, in the one body of His Church.
I glorify the God and Father of our Lord
Jesus Christ, who by Him has given you such wisdom. For I have observed that ye
are perfected in an immoveable faith, as if ye were nailed to the cross of our
Lord Jesus Christ, both in the flesh and in the spirit, and are established in
love through the blood of Christ, being fully persuaded, in very truth, with
respect to our Lord Jesus Christ, that He was the Son of God, "the
first-born of every creature,''(2) God the Word, the only-begotten Son, and was
of the seed of David according to the flesh,(3) by the Virgin Mary; was
baptized by John, that all righteousness might be fulfilled(5) by Him; that He
lived a life of holiness without sin, and was truly, under Pontius Pilate and
Herod the tetrarch, nailed[to the cross] for us in His flesh. From whom we also
derive our being,(6) from His divinely-blessed passion, that He might set up a
standard for the ages, through His resurrection, to all His holy and
faithful[followers], whether among Jews or Gentiles, in the one body of His
Church.
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CHAP.
II.--CHRIST'S TRUE PASSION.
Now, He suffered all these things for our
sakes, that we might be saved. And He suffered truly, even as also He truly raised
up Himself, not, as certain unbelievers maintain, that He only seemed to
suffer, as they themselves only seem to be[Christians]. And as they believe, so
shall it happen unto them, when they shall be divested of their bodies, and be
mere evil spirits.(3)
Now, He suffered all these things for us;
and He suffered them really, and not in appearance only, even as also He truly
rose again. But not, as some of the unbelievers, who are ashamed of the
formation of man, and the cross, and death itself, affirm, that in appearance
only, and not in truth, He took a body of the Virgin, and suffered only in
appearance, forgetting, as they do, Him who said, "The Word was made
flesh;"(1) and again, "Destroy this temple, and in three days I will
raise it up;"(2) and once more, "If I be lifted up from the earth, I
will draw all men unto Me."(4) The Word therefore did dwell in flesh, for
"Wisdom built herself an house."(5) The Word raised up again His own
temple on the third day, when it had been destroyed by the Jews fighting
against Christ. The Word, when His flesh was lifted up, after the manner of the
brazen serpent in the wilderness, drew all men to Himself for their eternal
salvation.(6)
CHAP.
III.--CHRIST WAS POSSESSED OF A BODY AFTER HIS RESURRECTION.
For I know that after His resurrection also
He was still possessed of flesh,(7) and I believe that He is so now. When, for
instance, He came to those who were with Peter, He said to them, "Lay
hold, handle Me, and see that I am not an incorporeal spirit."(8) And
immediately they touched Him, and believed, being convinced both by His flesh
and spirit. For this cause also they despised death, and were found its
conquerors.(12) And after his resurrection He did eat and drink with them, as
being possessed of flesh, although spiritually He was united to the Father.
And I know that He was possessed of a body
not only in His being born and crucified, but I also know that He was so after
His resurrection, and believe that He is so now. When, for instance, He came to
those who were with Peter, He said to them, "Lay hold, handle Me, and see
that I am not an incorporeal spirit."(8) "For a spirit hath not flesh
and bones, as ye see Me have."(9) And He says to Thomas, "Reach
hither thy finger into the print of the nails, and reach hither thy hand, and
thrust it into My side;"(10) and immediately they believed that He was
Christ. Wherefore Thomas also says to Him, "My Lord, and my God."(11)
And on this account also did they despise death, for it were too little to say,
indignities and stripes. Nor was this all; but also after He had shown Himself
to them, that He had risen indeed, and not in appearance only, He both ate and
drank with them during forty entire days. And thus was He, with the flesh,
received up in their sight unto Him that sent Him, being with that same flesh
to come again, accompanied by glory and power. For, say the[holy] oracles,
"This same Jesus, who is taken up from you into heaven, shall so come, in
like manner as ye have seen Him go unto heaven."(13) But if they say that
He will come at the end of the world without a body, how shall those "see
Him that pierced Him,"(14) and when they recognise Him, "mourn for
themselves?"(15) For incorporeal beings have neither form nor figure, nor the
aspect(16) of an animal possessed of shape, because their nature is in itself
simple.
CHAP.
IV.--BEWARE OF THESE HERETICS.
I give you these instructions, beloved,
assured that ye also hold the same opinions[as I do]. But I
I give you these instructions, beloved, assured
that ye also hold the same opinions[as I do]. But I guard you beforehand from
these beasts in the shape of men, from
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guard
you beforehand from those beasts in the shape of men, whom you must not only
not receive, but, if it be possible, not even meet with; only you must pray to
God for them, if by any means they may be brought to repentance, which,
however, will be very difficult. Yet Jesus Christ, who is our true life, has
the power of[effecting] this. But if these things were done by our Lord only in
appearance, then am I also only in appearance bound. And why have I also
surrendered myself to death, to fire, to the sword, to the wild beasts? But,[in
fact,] he who is near to the sword is near to God; he that is among the wild
beasts is in company with God; provided only he be so m the name of Jesus
Christ. I undergo all these things that I may suffer together with Him,(1) He
who became a perfect man inwardly strengthening me.(2) whom you must not only
turn away, but even flee from them. Only you must pray for them, if by any
means they may be brought to repentance. For if the Lord were in the body in
appearance only, and were crucified in appearance only, then am I also bound in
appearance only. And why have I also surrendered myself to death, to fire, to
the sword, to the wild beasts? But,[in fact,] I endure all things for Christ,
not in appearance only, but in reality, that I may suffer together with Him,
while He Himself inwardly strengthens me; for of myself I have no such ability.
CHAP.
V.--THEIR DANGEROUS ERRORS,
Some ignorantly(3) deny Him, or rather have
been denied by Him, being the advocates of death rather than of the truth.
These persons neither have the prophets persuaded, nor the law of Moses, nor
the Gospel even to this day, nor the sufferings we have individually endured.
For they think also the same thing regarding us.(4) For what does any one
profit me, if he commends me, but blasphemes my Lord, not confessing that He
was[truly] possessed of a body?(5) But he who does not acknowledge this, has in
fact altogether denied Him, being enveloped in death.(6) I have not, however, thought good to write
the names of such persons, inasmuch as they are unbelievers. Yea, far be it
from me to make any mention of them, until they repent and return to[a true
belief in] Christ's passion, which is our resurrection.
Some have ignorantly denied Him, and
advocate falsehood rather than the truth. These persons neither have the
prophecies persuaded, nor the law of Moses, nor the Gospel even to this day,
nor the sufferings we have individually endured. For they think also the same
thing regarding us. For what does it profit, if any one commends me, but
blasphemes my Lord, not owning Him to be God incarnate?(5) He that does not
confess this, has in fact altogether denied Him, being enveloped in death. I
have not, however, thought good to write the names of such persons, inasmuch as
they are unbelievers; and far be it from me to make any mention of them, until
they repent.
CHAP.
VI--UNBELIEVERS IN THE BLOOD OF CHRIST SHALL BE CONDEMNED.
Let no man deceive himself. Both the things
which are in heaven, and the glorious angels,(7) and rulers, both visible and
invisible, if they believe not in the blood of Christ, shall, in
Let no man deceive himself. Unless he
believes that Christ Jesus has lived in the flesh, and shall confess His cross
and passion, and the blood which He shed for the salvation of the world, he
shall not obtain eternal life, whether he be a king, or a priest, or a ruler, or
a private
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consequence,
incur condemnation.(1) "He that is able to receive it, let him receive
it."(2) Let not[high] place puff any one up: for that which is worth all
is a faith and love, to which nothing is to be preferred. But consider those
who are of a different opinion with respect to the grace of Christ which has
come unto us, how opposed they are to the will of God. They have no regard for
love; no care for the widow, or the orphan, or the oppressed; of the bond, or
of the free; of the hungry, or of the thirsty. person, a master or a servant, a
man or a woman. "He that is able to receive it, let him receive it.''(2)
Let no man's place, or dignity, or riches, puff him up; and let no man's low
condition or poverty abase him. For the chief points are faith towards God,
hope towards Christ, the enjoyment of those good things for which we look, and
love towards God and our neighbour. For, "Thou shall love the Lord thy God
with all thy heart, and thy neighbour as thyself."(4) And the Lord says,
"This is life eternal, to know the only true God, and Jesus Christ whom He
has sent."(5) And again, "A new commandment give I unto you, that ye
love one another. On these two commandments hang all the law and the
prophets."(6) Do ye, therefore, notice those who preach other doctrines,
how they affirm that the Father of Christ cannot be known, and how they exhibit
enmity and deceit in their dealings with one another. They have no regard for
love; they despise the good things we expect hereafter; they regard present things
as if they were durable; they ridicule him that is in affliction; they laugh at
him that is in bonds.
CHAP.
VII.--LET US STAND ALOOF FROM SUCH HERETICS.
They abstain from the Eucharist and from
prayer,(7) because they confess not the Eucharist to be the flesh of our
Saviour Jesus Christ, which suffered for our sins, and which the Father, of His
goodness, raised up again. Those, therefore, who speak against this gift of
God, incur death(11) in the midst of their disputes. But it were better for them
to treat it with respect,(13) that they also might rise again. It is fitting,
therefore, that ye should keep aloof from such persons, and not to speak of(15)
them either in private or in public, but to give heed to the prophets, and
above all, to the Gospel, in which the passion[of Christ] has been revealed to
us, and the resurrection has been fully proved.(16) But avoid all divisions, as
the beginning of evils. They are ashamed of the cross; they mock at the
passion; they make a jest of the resurrection. They are the offspring of that
spirit who is the author of all evil, who led Adam,(8) by means of his wife, to
transgress the commandment, who slew Abel by the hands of Cain, who fought
against Job, who was the accuser of Joshua(9) the son of Josedech, who sought
to ''sift the faith"(10)of the apostles, who stirred up the multitude of
the Jews against the Lord, who also now "worketh in the children of
disobedience;(12)from whom the Lord Jesus Christ will deliver us, who prayed
that the faith of the apostles might not fail,(14) not because He was not able
of Himself to preserve it, but because He rejoiced in the pre-eminence of the
Father. It is fitting, therefore, that ye should keep aloof from such persons,
and neither in private nor in public to talk with(15) them; but to give heed to
the law, and the prophets, and to those who have preached to you the word of
salvation. But flee from all abominable heresies, and those that cause schisms,
as the beginning of evils.
CHAP.
VIII.--LET NOTHING BE DONE WITHOUT THE BISHOP.
See that ye all follow the bishop, even as
Jesus Christ does the Father, and the presbytery as ye would the apostles; and
reverence the deacons, as being the institution(17) of God. Let no man do
anything connected with the Church without the bishop. Let that be deemed a
proper(18) Eucharist, which is[administered] either
See that ye all follow the bishop, even as
Christ Jesus does the Father, and the presbytery as ye would the apostles. Do
ye also reverence the deacons, as those that carry out[through their office]
the appointment of God. Let no man do anything connected with the Church
without the bishop. Let that be deemed a proper(18) Eucharist, which
is[administered] either by the bishop, or by one to whom he has entrusted it. Wherever
the bishop shall appear, there let the multitude[of the people] also be;
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by the
bishop, or by one to whom he has entrusted it. Wherever the bishop shall
appear, there let the multitude[of the people] also be; even as, wherever Jesus
Christ is, there is the Catholic Church. It is not lawful without the bishop
either to baptize or to celebrate a love-feast; but whatsoever he shall approve
of, that is also pleasing to God, so that everything that is done may be secure
and valid.(2) even as where Christ is, there does all the heavenly host stand
by, waiting upon Him as the Chief Captain of the Lord's might, and the Governor
of every intelligent nature. It is not lawful without the bishop either to
baptize, or to offer, or to present sacrifice, or to celebrate a love-feast.(1)
But that which seems good to him, is also well-pleasing to God, that everything
ye do may be secure and valid.
CHAP.
IX.--HONOUR THE BISHOP.
Moreover,(3) it is in accordance with
reason that we should return to soberness[of conduct], and, while yet we have
opportunity, exercise repentance towards God. It is well to reverence(5) both
God and the bishop. He who honours the bishop has been honoured by God; he who
does anything without the knowledge of the bishop, does[in reality] serve the
devil. Let all things, then, abound to you through grace, for ye are worthy. Ye
have refreshed me in all things, and Jesus Christ[shall refresh] you. Ye have
loved me when absent as well as when present. May God recompense you, for whose
sake, while ye endure all things, ye shall attain unto Him.
Moreover, it is in accordance with reason
that we should return to soberness[of conduct], and, while yet we have
opportunity, exercise repentance towards God. For "in Hades there is no
one who can confess his sins."(4) For "behold the man, and his work
is before him."(6) And[the Scripture saith], "My son, honour thou God
and the king."(7) And say I, Honour thou God indeed, as the Author and
Lord of all things, but the bishop as the high-priest, who bears the image of
God--of God. inasmuch as he is a ruler, and of Christ, in his capacity of a
priest. After Him, we must also honour the king. For there is no one superior
to God, or even like to Him, among all the beings that exist. Nor is there any
one in the Church greater than the bishop, who ministers as a priest to God for
the salvation of the whole world. Nor, again, is there any one among rulers to
be compared with the king, who secures peace and good order to those over whom
he rules. He who honours the bishop shall be honoured by God, even as he that
dishonours him shall be punished by God. For if he that rises up against kings
is justly held worthy of punishment, inasmuch as he dissolves public order, of
how much sorer punishment, suppose ye, shall he be thought worthy,(8) who
presumes to do anything without the bishop, thus both destroying the[Church's]
unity, and throwing its order into confusion? For the priesthood is the very
highest point of all good things among men, against which whosoever is mad
enough to strive, dishonours not man, but God, and Christ Jesus, the
First-born, and the only High Priest, by nature, of the Father. Let all things
therefore be done by you with good order in Christ. Let the laity be subject to
the deacons; the deacons to the presbyters; the presbyters to the bishop; the
bishop to Christ, even as He is to the Father. As ye, brethren, have refreshed
me, so will Jesus Christ refresh you. Ye have loved me when absent, as well as
when present. God will recompense you, for whose sake ye have shown such
kindness towards His prisoner. For even if I am not worthy of it, yet your
zeal[to help me] is an admirable(9) thing. For "he who honours a prophet
in the name of a prophet, shall receive a prophet's reward."(10) It is
manifest also, that he who honours a prisoner of Jesus Christ shall receive the
reward of the martyrs.
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CHAP.
X.--ACKNOWLEDGMENT OF THEIR KINDNESS.
Ye have done well in receiving Philo and
Rheus Agathopus as servants(1) of Christ our God, who have followed me for the
sake of God, and who give thanks to the Lord in your behalf, because ye have in
every way refreshed them. None of these things shall be lost to you. May my
spirit be for you,(3) and my bonds, which ye have not despised or been ashamed
of; nor shall Jesus Christ, our perfect hope, be ashamed of you.
Ye have done well in receiving Philo, and
Gaius, and Agathopus, who, being the servants(1) of Christ, have followed me
for the sake of God, and who greatly bless the Lord in your behalf, because ye
have in every way refreshed them. None of those things which ye have done to
them shall be passed by without being reckoned unto you. "The Lord
grant" to you "that ye may find mercy of the Lord in that
day!"(2) May my spirit be for you,(3) and my bonds, which ye have not
despised or been ashamed of. Wherefore, neither shall Jesus Christ, our perfect
hope, be ashamed of you.
CHAP.
XI.--REQUEST TO THEM TO SEND A MESSENGER TO ANTIOCH.
Your prayer has reached to the Church which
is at Antioch in Syria. Coming from that place bound with chains, most
acceptable to God,(4) I salute all; I who am not worthy to be styled from
thence, inasmuch as I am the least of them. Nevertheless, according to the will
of God, I have been thought worthy[of this honour], not that I have any
sense(5)[of having deserved it], but by the grace of God, which I wish may be
perfectly given to me, that through your prayers I may attain to God. In order,
therefore, that your work may be complete both on earth and in heaven, it is fitting
that, for the honour of God, your Church should elect some worthy delegate;(6)
so that he, journeying into Syria, may congratulate them that they are[now] at
peace, and are restored to(7) their proper greatness, and that their proper
constitution(8) has been re-established among them. It seems then to me a becoming thing, that you
should send some one of your number with an epistle, so that, in company with
them, he may rejoice(9) over the tranquility which, according to the will of
God, they have obtained, and because
that, through your prayers, they have now reached
the
harbour. As persons who are perfect, ye should also aim at(10) those things which are perfect. For when ye are
desirous to do well, God is also ready to assist you.
Your prayers have reached to the Church of
Antioch, and it is at peace. Coming from that place bound, I salute all; I who
am not worthy to be styled from thence, inasmuch as I am the least of them.
Nevertheless, according to the will of God, I have been thought worthy[of this
honour], not that I have any senses[of having deserved it], but by the grace of
God, which I wish may be perfectly given to me, that through your prayers I may
attain to God. In order, therefore, that your work may be complete both on
earth and in heaven, it is fitting that, for the honour of God, your Church
should elect some worthy delegate;(6) so that he, journeying into Syria, may
congratulate them that they are[now] at peace, and are restored to their proper
greatness, and that their proper constitution(8) has been re-established among
them. What appears to me proper to be done is this, that you should send some
one of your number with an epistle, so that, in company with them, he may
rejoice over the tranquillity which, according to the will of God, they have
obtained, and because that, through your prayers, I have secured Christ as a
safe harbour. As persons who are perfect, ye should also aim at(10) those
things which are perfect. For when ye are desirous to do well, God is also
ready to assist you.
CHAP.
XII.--SALUTATIONS.
The love of the brethren at Troas salutes
you; whence also I write to The love of your
brethren at Troas salutes you;
whence also I write to you
by Burgus, whom ye sent with
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you by
Burrhus, whom ye sent with me, together with the Ephesians, your brethren, and
who has in all things refreshed me. And I would that all may imitate him, as
being a pattern of a minister(1) of God. Grace will reward him in all things. I
salute your most worthy(2) bishop, and your very venerable(3) presbytery, and
your deacons, my fellow-servants, and all of you individually, as well as
generally, in the name of Jesus Christ, and in His flesh and blood, in His
passion and resurrection, both corporeal and spiritual, in union with God and
you.(4) Grace, mercy, peace, and patience, be with you for evermore! me,
together with the Ephesians, your brethren, and who has in all things refreshed
me. And I would that all may imitate him, as being a pattern of a minister of
God. The grace of the Lord will reward him in all things. I salute your most
worthy bishop Polycarp, and your venerable presbytery, and your Christ-bearing
deacons, my fellow-servants, and all of you individually, as well as generally,
in the name of Christ Jesus, and in His flesh and blood, in His passion and
resurrection, both corporeal and spiritual, in union with God and you. Grace,
mercy, peace, and patience, be with you in Christ for evermore! salute the
families of my bretheren, with their wives and children, and the virgins
who are called widows.(5) Be ye strong, I pray,
in the power of the Holy Ghost.
Philo, who is with me, greets you. I salute the house of Tavias, and pray that
it may be confirmed in faith and love, both corporeal and spiritual. I
salute Alce, my well-beloved,(6) and the
incomparable Daphnus, and Eutecnus, and all by name. Fare ye well in the grace of God.
CONCLUSION.
I salute the families of my brethren, with
their wives and children, and those that are ever virgins, and the widows. Be ye
strong, I pray, in the power of the Holy Ghost. Philo, my fellow-servant, who
is with me, greets you. I salute the house of Tavias, and pray that it may be
confirmed in faith and love, both corporeal and spiritual. I salute Alce; my
well-beloved,(6) and the incomparable Daphnus, and Eutecnus, and all by name.
Fare ye well in the grace of God, and of our Lord Jesus Christ, being filled
with the Holy Spirit, and divine and sacred wisdom.
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THE
EPISTLE OF IGNATIUS TO POLYCARP SHORTER
AND LONGER VERSIONS
Ignatius,
who is also called Theophorus, to Polycarp, Bishop of the Church of the
Srayrnĉans, or rather, who has, as his own bishop, God the Father, and the Lord
Jesus Christ:[wishes] abundance of happiness. Ignatius, bishop of Antioch, and
a witness for Jesus Christ, to Polycarp, Bishop of the Church of the Smyrnĉans,
or rather, who has, as his own bishop, God the Father, and Jesus
Christ:[wishes] abundance of happiness.
CHAP.
I.-- COMMENDATION AND EXHORTATION.
HAVING obtained good proof that thy mind is
fixed in God as upon an immoveable rock, I loudly glorify[His name] that I have
been thought worthy[to behold] thy blameless face,(1) which may I ever enjoy in
God! I entreat thee, by the grace with which thou art clothed, to press forward
in thy course, and to exhort all that they may be saved. Maintain thy position
with all care, both in the flesh and spirit. Have a regard to preserve unity,
than which nothing is better. Bear with all, even as the Lord does with thee.
Support(2) all in love, as also thou doest. Give thyself to prayer without
ceasing.(3) Implore additional understanding to what thou already hast. Be
watchful, possessing a sleepless spirit. Speak to every man separately, as God
enables thee.(4) Bear the infirmities of all, as being a perfect athlete[in the
Christian life]: where the labour is great, the gain is all the more. HAVING
obtained good proof that thy mind is fixed in God as upon an immoveable rock, I
loudly glorify[His name] that I have been thought worthy to behold thy blameless
face,(1) which may I ever enjoy in God! I entreat thee, by the grace with which
thou art clothed, to press forward in thy course, and to exhort all that they
may be saved. Maintain thy position with all care, both in the flesh and
spirit. Have a regard to preserve unity, than which nothing is better. Bear
with all even as the Lord does with thee. Support(2) all in love, as also thou
doest. Give thyself to prayer Without ceasing.(3) Implore additional
understanding to what thou already hast. Be watchful, possessing a sleepless
spirit. Speak to every man separately, as God enables thee.(4) Bear the
infirmities of all, as being a perfect athlete[in the Christian life], even as
does the Lord of all. For says[the Scripture], "He Himself took our infirmities,
and bare our sicknesses."(5) Where the labour is great, the gain is all
the more.
CHAP.II.--EXHORTATIONS.
If thou
lovest the good disciples, no thanks are due to thee on that account; but
rather seek by meekness to subdue the more troublesome. Every kind of wound is
not healed with the same plaster. Mitigate vio-
If thou lovest the good disciples, no
thanks are due to thee on that account; but rather seek by meekness to subdue
the more troublesome. Every kind of wound is not healed with the same plaster.
Mitigate violent attacks[of disease] by gentle applications.(6) Be in all
things "wise as a serpent, and harmless always as a
94
lent
attacks[of disease] by gentle applications.(1) Be in all things "wise as a
serpent, and harmless as a dove."(2) For this purpose thou art composed of
both flesh and spirit, that thou mayest deal tenderly(3) with those[evils] that
present themselves visibly before thee. And as respects those that are not
seen,(4) pray that[God] would reveal them unto thee, in order that thou mayest
be wanting in nothing, but mayest abound in every gift. The times call for
thee, as pilots do for the winds, and as on
tossed with tempest seeks for the haven, so that both thou[and those
under thy care] may attain to God. Be sober as an athlete of God: the prize set
before thee is immortality and eternal life, of which thou art also persuaded.
In all things may my soul be for thing,(5) and my bonds also, which thou hast
loved. dove."(2) For this purpose thou art composed of both soul and body,
art both fleshly and spiritual, that thou mayest correct those[evils] that
present themselves visibly before thee; and as respects those that are not
seen, mayest pray that these should be revealed to thee, so that thou mayest be
wanting in nothing, but mayest abound in every gift. The times call upon thee
to pray. For as the wind aids the pilot of a ship, and as havens are
advantageous for safety to a tempest-tossed vessel, so is also prayer to thee,
in order that thou mayest attain to God. Be sober as an athlete of God, whose
will is immortality and eternal life; of which thou art also persuaded. In all
things may my soul be for thine,(5) and my bonds also, which thou hast loved.
CHAP.
III.--EXHORTATIONS.
Let not those who seem worthy of credit, but
teach strange doctrines,(6) fill thee with apprehension. Stand firm, as does an
anvil which is beaten. It is the part of a noble(7) athlete to be wounded, and
yet to conquer. And especially, we ought to bear all things for the sake of
God, that He also may bear with us. Be ever becoming more zealous than what
thou art. Weigh carefully the times. Look for Him who is above all time,
eternal and invisible, yet who became visible for our sakes; impalpable and
impassible, yet who became passible on our account; and who in every kind of
way suffered for our sakes.
Let not those who seem worthy of credit,
but teach strange doctrines,(6) fill thee with apprehension. Stand firm, as
does an anvil which is beaten. It is the part of a noble(7) athlete to be
wounded, and yet to conquer. And especially we ought to bear all things for the
sake of God, that He also may bear with us, and bring us into His kingdom. Add
more and more to thy diligence; run thy race with increasing energy; weigh
carefully the times. Whilst thou art here, be a conqueror; for here is the
course, and there are the crowns, Look for Christ, the Son of God; who was
before time, yet appeared in time; who was invisible by nature, yet visible in
the flesh; who was impalpable, and could not be touched, as being without a
body, but for our sakes became such, might be touched and handled in the body;
who was impassible as God, but became passible for our sakes as man; and who in
every kind of way suffered for our sakes.
CHAP.
IV.--EXHORTATIONS.
Let not widows be neglected. Be thou, after
the Lord, their protector s and friend. Let nothing be done without thy
consent; neither do thou anything without the approval of God, which indeed
thou dost not, inasmuch as thou art stedfast. Let your assembling together be
of of frequent(9) occurrence: seek after all by name.(10) Do not despise either
male or female slaves, yet neither let them be puffed up with conceit, but
rather let them
Let not the widows be neglected. Be thou,
after the Lord, their protector and friend. Let nothing be done without thy
consent; neither do thou anything without the approval of God, which indeed
thou doest not. Be thou stedfast. Let your assembling together be of
frequent(9) occurrence: seek after all by name.(10) Do not despise either male
or female slaves, yet neither let them be puffed up with conceit, but rather
let them submit themselves(11) the more, for the glory of God, that they may
obtain from God a better liberty. Let them not wish to be set free[from
slavery] at the public expense, that they be not found slaves to their own
desires.
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submit
themselves(1) the more, for the glory of God, that they my obtain from God a
better liberty. Let them not long to be set free[from slavery] at the public
expense, that they be not found slaves to their own desires.
CHAP.
V.--THE DUTIES OF HUSBANDS AND WIVES.
Flee evil arts; but all the more discourse
in public regarding them.(2) Speak to my sisters, that they love the Lord, and
be satisfied with their husbands both in the flesh and spirit. In like manner
also, exhort my brethren, in the name of Jesus Christ, that they love their
wives, even as the Lord the Church.(3) If any one can continue in a state of
purity,(4) to the honour of Him who is Lord of the flesh,(5) let him so remain
without boasting. If he begins to boast, he is undone; and if he reckon himself
greater than the bishop, he is ruined. But it becomes both men and women who
marry, to form their union with the approval of the bishop, that their marriage
may be according to God, and not after their own lust. Let all things be done
to the honour of God.(7)
Flee evil arts; but all the more discourse
in public regarding them. Speak to my sisters, that they love the Lord, and be
satisfied with their husbands both in the flesh and spirit. In like manner
also, exhort my brethren, in the name of Jesus Christ, that they love their
wives, even as the Lord the Church. If any one can continue in a state of
purity,(4) to the honour of the flesh of the Lord, let him so remain without
boasting. If he shall boast, he is undone; and if he seeks to be more
prominent(6) than the bishop, he is ruined. But it becomes both men and women
who marry, to form their union with the approval of the bishop, that their
marriage may be according to the Lord, and not after their own lust. Let all
things be done to the honour of God.(7)