Part 38

I salute the holy presbytery. I salute the sacred deacons, and that person most dear to me,[1894] whom may I behold, through the Holy Spirit, occupying my place when I shall attain to Christ. My soul be in place of his. I salute the sub-deacons, the readers, the singers, the doorkeepers, the labourers,[1895] the exorcists, the confessors.[1896] I salute the keepers of the holy gates, the deaconesses in Christ. I salute the virgins betrothed to Christ, of whom may I have joy in the Lord Jesus.[1897] I salute the people of the Lord, from the smallest to the greatest, and all my sisters in the Lord.

CHAP. XIII.—_Salutations continued._

I salute Cassian and his partner in life, and their very dear children. Polycarp, that most worthy bishop, who is also deeply interested in you, salutes you; and to him I have commended you in the Lord. The whole church of the Smyrnæans, indeed, is mindful of you in their prayers in the Lord. Onesimus, the pastor of the Ephesians, salutes you. Damas,[1898] the bishop of Magnesia, salutes you. Polybius, bishop of the Trallians, salutes you. Philo and Agathopus, the deacons, my companions, salute you. “Salute one another with a holy kiss.”[1899]

CHAP. XIV.—_Conclusion._

I write this letter to you from Philippi. May He who is alone unbegotten, keep you stedfast both in the spirit and in the flesh, through Him who was begotten before time[1900] began! And may I behold you in the kingdom of Christ! I salute him who is to bear rule over you in my stead: may I have joy of him in the Lord! Fare ye well in God, and in Christ, being enlightened by the Holy Spirit.

Footnote 1851:

Comp. Acts xi. 26.

Footnote 1852:

Literally, “in the Lord.”

Footnote 1853:

Eph. iv. 1.

Footnote 1854:

Deut. vi. 4; Mark xii. 29.

Footnote 1855:

Gen. xix. 24.

Footnote 1856:

The MS. has “Lord.”

Footnote 1857:

Gen. i. 26, 27.

Footnote 1858:

Gen. v. 1, ix. 6.

Footnote 1859:

Deut. xviii. 15; Acts iii. 22, vii. 37.

Footnote 1860:

Literally, “after these things.”

Footnote 1861:

Isa. xliv. 6.

Footnote 1862:

Isa. ix. 6.

Footnote 1863:

Isa. vii. 14; Matt. i. 23.

Footnote 1864:

Isa. liii. 7; Jer. xi. 19.

Footnote 1865:

John xvii. 3.

Footnote 1866:

John i. 1.

Footnote 1867:

John i. 14.

Footnote 1868:

Matt. i. 1.

Footnote 1869:

1 Cor. viii. 4, 6; Gal. iii. 20.

Footnote 1870:

Eph. iv. 5, 6; 1 Tim. ii. 5.

Footnote 1871:

1 Tim. ii. 5.

Footnote 1872:

Comp. John vi. 70. Some read, “the son of the devil.”

Footnote 1873:

Or, “that cannot be known.”

Footnote 1874:

Comp. 1 John ii. 22, iv. 3; 2 John 7.

Footnote 1875:

Jer. xvii. 5.

Footnote 1876:

Phil. iii. 18, 19.

Footnote 1877:

The text is here doubtful.

Footnote 1878:

Literally, “fox-like thoes,” lynxes being perhaps intended.

Footnote 1879:

Some think that this is the same person as the Euodias referred to by St Paul, Phil. iv. 2; but, as appears from the Greek (ver. 3, αἵτινες), the two persons there mentioned were _women_.

Footnote 1880:

1 Cor. xvi. 22.

Footnote 1881:

Comp. 1 Cor. iv. 16.

Footnote 1882:

Comp. Col. iv. 18.

Footnote 1883:

1 Pet. v. 2.

Footnote 1884:

2 Tim. iv. 6.

Footnote 1885:

Phil. iii. 8.

Footnote 1886:

Comp. 1 Pet. iii. 6.

Footnote 1887:

Eph. vi. 1, 3.

Footnote 1888:

Literally, “If I did despise.”

Footnote 1889:

Or, “judgment.”

Footnote 1890:

Job xxxi. 13, 14.

Footnote 1891:

Comp. 2 Thess. iii. 10.

Footnote 1892:

Eph. v. 3.

Footnote 1893:

1 Tim. v. 6, 11.

Footnote 1894:

Literally, “the name desirable to me,” referring to Hero the deacon.

Footnote 1895:

A class of persons connected with the church, whose duty it was to bury the bodies of the martyrs and others.

Footnote 1896:

Such as voluntarily confessed Christ before Gentile rulers.

Footnote 1897:

Some insert here a clause referring to _widows_.

Footnote 1898:

Or, as some read, “Demas.”

Footnote 1899:

2 Cor. xiii. 12.

Footnote 1900:

Literally, “before ages.”

THE EPISTLE OF IGNATIUS TO HERO, A DEACON OF ANTIOCH.

_Ignatius, who is also called Theophorus, to Hero, the deacon of Christ, and the servant of God, a man honoured by God, and most dearly loved as well as esteemed, who carries Christ and the Spirit within him, and who is mine own son in faith and love: Grace, mercy, and peace from Almighty God, and from Christ Jesus our Lord, His only-begotten Son, “who gave Himself for our sins, that He might deliver us from the present evil world,”[1901] and preserve us unto His heavenly kingdom._

CHAP. I.—_Exhortations to earnestness and moderation._

I exhort thee in God, that thou add [speed] to thy course, and that thou vindicate thy dignity. Have a care to preserve concord with the saints. Bear [the burdens of] the weak, that “thou mayest fulfil the law of Christ.”[1902] Devote[1903] thyself to fasting and prayer, but not beyond measure, lest thou destroy thyself[1904] thereby. Do not altogether abstain from wine and flesh, for these things are not to be viewed with abhorrence, since [the Scripture] saith, “Ye shall eat the good things of the earth.”[1905] And again, “Ye shall eat flesh even as herbs.”[1906] And again, “Wine maketh glad the heart of man, and oil exhilarates, and bread strengthens him.”[1907] But all are to be used with moderation, as being the gifts of God. “For who shall eat or who shall drink without Him? For if anything be beautiful, it is His; and if anything be good, it is His.”[1908] Give attention to reading,[1909] that thou mayest not only thyself know the laws, but mayest also explain them to others, as the earnest servant[1910] of God. “No man that warreth entangleth himself with the affairs of this life, that he may please him who hath chosen him to be a soldier; and if a man also strive for masteries, yet is he not crowned except he strive lawfully.”[1911] I that am in bonds pray that my soul may be in place of yours.

CHAP. II.—_Cautions against false teachers._

Every one that teaches anything beyond what is commanded, though he be [deemed] worthy of credit, though he be in the habit of fasting, though he live in continence, though he work miracles, though he have the gift of prophecy, let him be in thy sight as a wolf in sheep’s clothing,[1912] labouring for the destruction of the sheep. If any one denies the cross, and is ashamed of the passion, let him be to thee as the adversary himself. “Though he give all his goods to feed the poor, though he remove mountains, though he give his body to be burned,”[1913] let him be regarded by thee as abominable. If any one makes light of the law or the prophets, which Christ fulfilled at His coming, let him be to thee as antichrist. If any one says that the Lord is a mere man, he is a Jew, a murderer of Christ.

CHAP. III.—_Exhortations as to ecclesiastical duties._

“Honour widows that are widows indeed.”[1914] Be the friend of orphans; for God is “the father of the fatherless, and the judge of the widows.”[1915] Do nothing without the bishops; for they are priests, and thou a servant of the priests. They baptize, offer sacrifice,[1916] ordain, and lay on hands; but thou ministerest to them, as the holy Stephen did at Jerusalem to James and the presbyters. Do not neglect the sacred meetings[1917] [of the saints]; inquire after every one by name. “Let no man despise thy youth, but be thou an example to the believers, both in word and conduct.”[1918]

CHAP. IV.—_Servants and women are not to be despised._

Be not ashamed of servants, for we possess the same nature in common with them. Do not hold women in abomination, for they have given thee birth, and brought thee up. It is fitting, therefore, to love those that were the authors of our birth (but only in the Lord), inasmuch as a man can produce no children without a woman. It is right, therefore, that we should honour those who have had a part in giving us birth. “Neither is the man without the woman, nor the woman without the man,”[1919] except in the case of those who were first formed. For the body of Adam was made out of the four elements, and that of Eve out of the side of Adam. And, indeed, the altogether peculiar birth of the Lord was of a virgin alone. [This took place] not as if the lawful union [of man and wife] were abominable, but such a kind of birth was fitting to God. For it became the Creator not to make use of the ordinary method of generation, but of one that was singular and strange, as being the Creator.

CHAP. V.—_Various relative duties._

Flee from haughtiness, “for the Lord resisteth the proud.”[1920] Abhor falsehood, for says [the Scripture], “Thou shalt destroy all them that speak lies.”[1921] Guard against envy, for its author is the devil, and his successor Cain, who envied his brother, and out of envy committed murder. Exhort my sisters to love God, and be content with their own husbands only. In like manner, exhort my brethren also to be content with their own wives. Watch over the virgins, as the precious treasures of Christ. Be long-suffering,[1922] that thou mayest be great in wisdom. Do not neglect the poor, in so far as thou art prosperous. For “by alms and fidelity sins are purged away.”[1923]

CHAP. VI.—_Exhortations to purity and caution._

Keep thyself pure as the habitation of God. Thou art the temple of Christ. Thou art the instrument of the Spirit. Thou knowest in what way I have brought thee up. Though I am the least of men, do thou seek to follow me, be thou an imitator of my conduct. I do not glory in the world, but in the Lord. I exhort Hero, my son; “but let him that glorieth, glory in the Lord.”[1924] May I have joy of thee, my dear son, whose guardian may He be who is the only unbegotten God, and the Lord Jesus Christ! Do not believe all persons, do not place confidence in all; nor let any man get the better of thee by flattery. For many are the ministers of Satan; and “he that is hasty to believe is light of heart.”[1925]

CHAP. VII.—_Solemn charge to Hero, as future bishop of Antioch._

Keep God in remembrance, and thou shalt never sin. Be not double-minded[1926] in thy prayers; for blessed is he who doubteth not. For I believe in the Father of the Lord Jesus Christ, and in His only-begotten Son, that God will show me, Hero, upon my throne. Add speed, therefore,[1927] to thy course. I charge thee before the God of the universe, and before Christ, and in the presence of the Holy Spirit, and of the ministering ranks [of angels], keep in safety that deposit which I and Christ have committed to thee, and do not judge thyself unworthy of those things which have been shown by God [to me] concerning thee. I hand over to thee the church of Antioch. I have commended you to Polycarp in the Lord Jesus Christ.

CHAP. VIII.—_Salutations._

The bishops, Onesimus, Bitus, Damas, Polybius, and all they of Philippi (whence also I have written to thee), salute thee in Christ. Salute the presbytery worthy of God: salute my holy fellow-deacons, of whom may I have joy in Christ, both in the flesh and in the spirit. Salute the people of the Lord, from the smallest to the greatest, every one by name; whom I commit to thee as Moses did [the Israelites] to Joshua, who was their leader after him. And do not reckon this which I have said presumptuous on my part; for although we are not such as they were, yet we at least pray that we may be so, since indeed we are the children of Abraham. Be strong, therefore, O Hero, like a hero, and like a man. For from henceforth thou shalt lead[1928] in and out the people of the Lord that are in Antioch, and so “the congregation of the Lord shall not be as sheep which have no shepherd.”[1929]

CHAP. IX.—_Concluding salutations and instructions._

Salute Cassian, my host, and his most serious-minded partner in life, and their very dear children, to whom may “God grant that they find mercy of the Lord in that day,”[1930] on account of their ministrations to us, whom also I commend to thee in Christ. Salute by name all the faithful in Christ that are at Laodicea. Do not neglect those at Tarsus, but look after them steadily, confirming them in the gospel. I salute in the Lord, Maris the bishop of Neapolis, near Anazarbus. Salute thou also Mary my daughter, distinguished both for gravity and erudition, as also “the church which is in her house.”[1931] May my soul be in place of hers: she is the very pattern of pious women. May the Father of Christ, by His only-begotten Son, preserve thee in good health, and of high repute in all things, to a very old age, for the benefit of the church of God! Farewell in the Lord, and pray thou that I may be perfected.

Footnote 1901:

Gal. i. 4.

Footnote 1902:

Gal. vi. 2.

Footnote 1903:

Literally, “have leisure for.”

Footnote 1904:

Literally, “cast thyself down.”

Footnote 1905:

Isa. i. 19.

Footnote 1906:

Gen. ix. 3.

Footnote 1907:

Ps. civ. 15.

Footnote 1908:

Eccles. ii. 25 (after LXX.); Zech. ix. 17.

Footnote 1909:

Comp. 1 Tim. iv. 13.

Footnote 1910:

Literally, “athlete.”

Footnote 1911:

2 Tim. ii. 4.

Footnote 1912:

Comp. Matt. vii. 15.

Footnote 1913:

1 Cor. xiii. 2.

Footnote 1914:

1 Tim. v. 3.

Footnote 1915:

Ps. lxviii. 5.

Footnote 1916:

The term ἱερουργέω, which we have translated as above, is one whose signification is disputed. It occurs once in the New Testament (Rom. xv. 16), where it is translated in our English version simply “ministering.” Etymologically, it means “to act as a priest,” and we have in our translation followed Hesychius (Cent. iv.), who explains it as meaning “to offer sacrifice.”

Footnote 1917:

Specially, assemblies for the celebration of the Lord’s Supper.

Footnote 1918:

1 Tim. iv. 12.

Footnote 1919:

1 Cor. xi. 11.

Footnote 1920:

Jas. iv. 6; 1 Pet. v. 5.

Footnote 1921:

Ps. v. 6.

Footnote 1922:

Prov. xiv. 29.

Footnote 1923:

Prov. xv. 27 (after LXX.: xvi. 6 in English version).

Footnote 1924:

1 Cor. i. 31; 2 Cor. x. 17.

Footnote 1925:

Ecclus. xix. 4.

Footnote 1926:

Comp. Jas. i. 6, 8.

Footnote 1927:

Compare Epistle to the Antiochians, chap. xii.

Footnote 1928:

Comp. Deut. xxxi. 7, 23.

Footnote 1929:

Num. xxvii. 17.

Footnote 1930:

2 Tim. i. 18.

Footnote 1931:

Col. iv. 15.

THE EPISTLE OF IGNATIUS TO THE PHILIPPIANS.

_Ignatius, who is also called Theophorus, to the church of God which is at Philippi, which has obtained mercy in faith, and patience, and love unfeigned: Mercy and peace from God the Father, and the Lord Jesus Christ, “who is the Saviour of all men, specially of them that believe.”_[1932]

CHAP. I.—_Reason for writing the epistle._

Being mindful of your love and of your zeal in Christ, which ye have manifested towards us, we thought it fitting to write to you, who display such a godly and spiritual love to the brethren,[1933] to put you in remembrance of your Christian course,[1934] “that ye all speak the same thing, being of one mind, thinking the same thing, and walking by the same rule of faith,”[1935] as Paul admonished you. For if there is one God of the universe, the Father of Christ, “of whom are all things;”[1936] and one Lord Jesus Christ, our [Lord], “by whom are all things;” and also one Holy Spirit, who wrought[1937] in Moses, and in the prophets and apostles; and also one baptism, which is administered that we should have fellowship with the death of the Lord;[1938] and also one elect church; there ought likewise to be but one faith in respect to Christ. For “there is one Lord, one faith, one baptism; one God and Father of all, who is through all, and in all.”[1939]

CHAP. II.—_Unity of the three Divine Persons._

There is then one God and Father, and not two or three; One who is; and there is no other besides Him, the only true [God]. For “the Lord thy God,” saith [the Scripture], “is one Lord.”[1940] And again, “Hath not one God created us? Have we not all one Father?”[1941] And there is also one Son, God the Word. For “the only-begotten Son,” saith [the Scripture], “who is in the bosom of the Father.”[1942] And again, “One Lord Jesus Christ.”[1943] And in another place, “What is His name, or what His Son’s name, that we may know?”[1944] And there is also one Paraclete.[1945] For “there is also,” saith [the Scripture], “one Spirit,”[1946] since “we have been called in one hope of our calling.” And again, “We have drunk of one Spirit,”[1947] with what follows. And it is manifest that all these gifts [possessed by believers] “worketh one and the self-same Spirit.”[1948] There are not then either three Fathers,[1949] or three Sons, or three Paracletes, but one Father, and one Son, and one Paraclete. Wherefore also the Lord, when He sent forth the apostles to make disciples of all nations, commanded them to “baptize in the name of the Father, and of the Son, and of the Holy Ghost,”[1950] not into one [person] having three names, nor into three [persons] who became incarnate, but into three possessed of equal honour.

CHAP. III.—_Christ was truly born, and died, etc._

For there is but One that became incarnate, and that neither the Father nor the Paraclete, but the Son only, [who became so] not in appearance or imagination, but in reality. For “the Word became flesh.”[1951] For “Wisdom builded for herself a house.”[1952] And God the Word was born as man, with a body, of the Virgin, without any intercourse of man. For [it is written], “A virgin shall conceive in her womb, and bring forth a son.”[1953] He was then truly born, truly grew up, truly ate and drank, was truly crucified, and died, and rose again. He who believes these things, as they really were, and as they really took place, is blessed. He who believeth them not is no less accursed than those who crucified the Lord. For the prince of this world rejoiceth when any one denies the cross, since he knows that the confession of the cross is his own destruction. For that is the trophy which has been raised up against his power, which when he sees, he shudders, and when he hears of, is afraid.

CHAP. IV.—_The malignity and folly of Satan._

And indeed, before the cross was erected, he (Satan) was eager that it should be so; and he “wrought” [for this end] “in the children of disobedience.”[1954] He wrought in Judas, in the Pharisees, in the Sadducees, in the old, in the young, and in the priests. But when it was just about to be erected, he was troubled, and infused repentance into the traitor, and pointed him to a rope to hang himself with, and taught him [to die by] strangulation. He terrified also the silly woman, disturbing her by dreams; and he, who had tried every means to have the cross prepared, now endeavoured to put a stop to its erection: not that he was influenced by repentance on account of the greatness of his crime (for in that case he would not be utterly depraved), but because he perceived his own destruction [to be at hand]. For the cross of Christ was the beginning of his condemnation, the beginning of his death, the beginning of his destruction. Wherefore, also, he works in some that they should deny the cross, be ashamed of the passion, call the death an appearance, mutilate and explain away the birth of the Virgin, and calumniate the [human] nature[1955] itself as being abominable. He fights along with the Jews to a denial of the cross, and with the Gentiles to the calumniating of Mary,[1956] who are heretical in holding that Christ possessed a mere phantasmal body.[1957] For the Leader of all wickedness assumes manifold[1958] forms, beguiler of men as he is, inconsistent, and even contradicting himself, projecting one course and then following another. For he is wise to do evil, but as to what good may be he is totally ignorant. And indeed he is full of ignorance, on account of his voluntary want of reason: for how can he be deemed anything else who does not perceive reason when it lies at his very feet?

CHAP. V.—_Apostrophe to Satan._

For if the Lord were a mere man, possessed of a soul and body only, why dost thou mutilate and explain away His being born with the common nature of humanity? Why dost thou call the passion a mere appearance, as if it were any strange thing happening to a [mere] man? And why dost thou reckon the death of a mortal to be simply an imaginary death? But if, [on the other hand,] He is both God and man, then why dost thou call it unlawful to style Him “the Lord of glory,”[1959] who is by nature unchangeable? Why dost thou say that it is unlawful to declare of the Law-giver who possesses a human soul, “The Word was made flesh,”[1960] and was a perfect man, and not merely one dwelling in a man? But how came this magician into existence, who of old formed all nature that can be apprehended either by the senses or intellect, according to the will of the Father; and, when He became incarnate, healed every kind of disease and infirmity?[1961]

CHAP. VI.—_Continuation._

And how can He be but God, who raises up the dead, sends away the lame sound of limb, cleanses the lepers, restores sight to the blind, and either increases or transmutes existing substances, as the five loaves and the two fishes, and the water which became wine, and who puts to flight thy whole host by a mere word? And why dost thou abuse the nature of the Virgin, and style her members disgraceful, since thou didst of old display such in public processions,[1962] and didst order them to be exhibited naked, males in the sight of females, and females to stir up the unbridled lust of males? But now these are reckoned by thee disgraceful, and thou pretendest to be full of modesty, thou spirit of fornication, not knowing that then only anything becomes disgraceful when it is polluted by wickedness. But when sin is not present, none of the things that have been created are shameful, none of them evil, but all very good. But inasmuch as thou art blind, thou revilest these things.

CHAP. VII.—_Continuation: inconsistency of Satan._

And how, again, does Christ not at all appear to thee to be of the Virgin, but to be God over all,[1963] and the Almighty? Say, then, who sent Him? Who was Lord over Him? And whose will did He obey? And what laws did He fulfil, since He was subject neither to the will nor power of any one? And while you deny that Christ was born,[1964] you affirm that the unbegotten was begotten, and that He who had no beginning was nailed to the cross, by whose permission I am unable to say. But thy changeable tactics do not escape me, nor am I ignorant that thou art wont to walk with slanting and uncertain[1965] steps. And thou art ignorant who really was born, thou who pretendest to know everything.

CHAP. VIII.—_Continuation: ignorance of Satan._