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.” (1Ti_4:10)
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,1 to put you in remembrance of your Christian course,2 “that ye all speak the same thing, being of one mind, thinking the same thing, and walking by the same rule of faith,” (1Co_1:10; Phi_2:2, Phi_3:16) as Paul admonished you. For if there is one God of the universe, the Father of Christ, “of whom are all things;” (1Co_8:6) and one Lord Jesus Christ, our [Lord], “by whom are all things;” (1Co_8:6) and also one Holy Spirit, who wrought (1Co_12:11) 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;3 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.” (Eph_4:5)
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.” (Deu_6:4; Mar_12:29) And again, “Hath not one God created us? Have we not all one Father? (Mal_2:10) 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.” (Joh_1:18) And again, “One Lord Jesus Christ.” (1Co_8:6) And in another place, “What is His name, or what His Son’s name, that we may know?” (Pro_30:4) And there is also one Paraclete.4 For “there is also,” saith [the Scripture], “one Spirit,” (Eph_4:4) since “we have been called in one hope of our calling.” (1Co_12:13) And again, “We have drunk of one Spirit,” (Eph_4:4) with what follows. And it is manifest that all these gifts [possessed by believers] “worketh one and the self-same Spirit.” (1Co_12:11) There are not then either three Fathers,5 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,” (Mat_28:19) not unto 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.
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.” (Joh_1:14) For “Wisdom builded for herself a house.” (Pro_9:1) 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.” (Isa_7:14) 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, 117 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.” (Eph_2:2) 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;6 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] nature7 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,8 who are heretical in holding that Christ possessed a mere phantasmal body.9 For the leader of all wickedness assumes manifold10 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,” (1Co_2:8) who is by nature unchangeable? Why dost thou say that it is unlawful to declare of the Lawgiver who possesses a human soul, “The Word was made flesh,” (Joh_1:14) 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? (Mat_4:23, Mat_9:35)
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,11 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,12 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,13 you affirm that the unbegotten was begotten, and that He who had no 118 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 uncertain14 steps. And thou art ignorant who really was born, thou who pretendest to know everything.
Chap. VIII. — Continuation: Ignorance of Satan.
For many things are unknown15 to thee; [such as the following]: the virginity of Mary; the wonderful birth; Who it was that became incarnate; the star which guided those who were in the east; the Magi who presented gifts; the salutation of the archangel to the Virgin; the marvellous conception of her that was betrothed; the announcement of the boy-forerunner respecting the son of the Virgin, and his leaping in the womb on account of what was foreseen; the songs of the angels over Him that was born; the glad tidings announced to the shepherds; the fear of Herod lest his kingdom should be taken from him; the command to slay the infants; the removal into Egypt, and the return from that country to the same region; the infant swaddling-bands; the human registration; the nourishing by means of milk; the name of father given to Him who did not beget; the manger because there was not room [elsewhere]; no human preparation [for the Child]; the gradual growth, human speech, hunger, thirst, journeyings, weariness; the offering of sacrifices and then also circumcision, baptism; the voice of God over Him that was baptized, as to who He was and whence [He had come]; the testimony of the Spirit and the Father from above; the voice of John the prophet when it signified the passion by the appellation of “the Lamb;” the performance of divers miracles, manifold healings; the rebuke of the Lord ruling both the sea and the winds; evil spirits expelled; thou thyself subjected to torture, and, when afflicted by the power of Him who had been manifested, not having it in thy power to do anything.
Chap. IX. — Continuation: Ignorance of Satan.
Seeing these things, thou wast in utter perplexity.16 And thou wast ignorant that it was a virgin that should bring forth; but the angels’ song of praise struck thee with astonishment, as well as the adoration of the Magi, and the appearance of the star. Thou didst revert to thy state of [wilful] ignorance, because all the circumstances seemed to thee trifling;17 for thou didst deem the swaddling-bands, the circumcision, and the nourishment by means of milk contemptible:18 these things appeared to thee unworthy of God. Again, thou didst behold a man who remained forty days and nights without tasting human food, along with ministering gels at whose presence thou didst shudder, when first of all thou hadst seen Him baptized as a common man, and knewest not the reason thereof. But after His [lengthened] fast thou didst again assume thy wonted audacity, and didst tempt Him when hungry, as if He had been an ordinary man, not knowing who He was. For thou saidst, “If thou be the Son of God, command that these stones be made bread.” (Mat_4:3) Now, this expression, “If thou be the Son,” is an indication of ignorance. For if thou hadst possessed real knowledge, thou wouldst have understood that the Creator can with equal ease both create what does not exist, and change that which already has a being. And thou temptedst by means of hunger19 Him who nourisheth all that require food. And thou temptedst the very “Lord of glory,” (1Co_2:8) forgetting in thy malevolence that “man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.” For if thou hadst known that He was the Son of God, thou wouldst also have understood that He who had kept his20 body from feeling any want for forty days and as many nights, could have also done the same for ever. Why, then, does He suffer hunger? In order to prove that He had assumed a body subject to the same feelings as those of ordinary men. By the first fact He showed that He was God, and by the second that He was also man.
Chap. X. — Continuation: Audacity of Satan.
Darest thou, then, who didst fall “as lightning” (Luk_10:18) from the very highest glory, to say to the Lord, “Cast thyself down from hence (Mat_4:6) [to Him] to whom the things that are not are reckoned as if they were, (Comp. Rom_4:17) and to provoke to a display of vainglory Him that was free from all ostentation? And didst thou pretend to read in Scripture concerning Him: “For He hath given His angels charge concerning Thee, and in their hands they shall bear Thee up, lest thou shouldest dash Thy foot against a stone?” (Mat_4:6) At the same time thou didst pretend to be ignorant of the rest, furtively concealing what [the Scripture] predicted concerning thee and thy servants: “Thou shalt tread upon the adder and the basilisk; the lion and the dragon shall thou trample under foot.” (Psa_91:13) 119
Chap. XI. — Continuation: Audacity of Satan.
If, therefore, thou art trodden down under the feet of the Lord, how dost thou tempt Him that cannot be tempted, forgetting that precept of the lawgiver, “Thou shall not tempt the Lord thy God?” (Deu_6:16) Yea, thou even darest, most accursed one, to appropriate the works of God to thyself, and to declare that the dominion over these was delivered to thee. (Luk_4:6) And thou dost set forth thine own fall as an example to the Lord, and dost promise to give Him what is really His own, if He would fall down and worship thee. (Mat_4:9) And how didst thou not shudder, O thou spirit more wicked through thy malevolence than all other wicked spirits, to utter such words against the Lord? Through thine appetite21 was thou overcome, and through thy vainglory wast thou brought to dishonour: through avarice and ambition dost thou [now] draw on [others] to ungodliness. Thou, O Belial, dragon, apostate, crooked serpent, rebel against God, outcast from Christ, alien from the Holy Spirit, exile from the ranks of the angels, reviler of the laws of God, enemy of all that is lawful, who didst rise up against the first-formed of men, and didst drive forth [from obedience to] the commandment [of God] those who had in no respect injured thee; thou who didst raise up against Abel the murderous Cain; thou who didst take arms against Job: dost thou say to the Lord, “If Thou wilt fall down and worship me?” Oh what audacity! Oh what madness! Thou runaway slave, thou incorrigible22 slave, dost thou rebel against the good Lord? Dost thou say to so great a Lord, the God of all that either the mind or the senses can perceive, “If Thou wilt fall down and worship me?”
Chap. XII. — The Meek Reply of Christ.
But the Lord is long-suffering, and does not reduce to nothing him who in his ignorance dares [to utter] such words, but meekly replies, “Get thee hence, Satan.” (Mat_4:10) He does not say, “Get thee behind Me,” for it is not possible that he should be converted; but, “Begone, Satan,” to the course which thou hast chosen. “Begone” to those things to which, through thy malevolence, thou hast been called. For I know Who I am, and by Whom I have been sent, and Whom it behoves Me to worship. For “thou shall worship the Lord thy God, and Him only shalt thou serve.” (Mat_4:10; Deu_6:13) I know the one [God]; I am acquainted with the only [Lord] from whom thou hast become an apostate. I am not an enemy of God; I acknowledge His pre-eminence; I know the Father, who is the author of my generation.
Chap. XIII. — Various Exhortations and Directions.
These things, brethren, out of the affection which I entertain for you, I have felt compelled to write, exhorting you with a view to the glory of God, not as if I were a person of any consequence, but simply as a brother. Be ye subject to the bishop, to the presbyters, and to the deacons. Love one another in the Lord, as being the images of God. Take heed, ye husbands, that ye love your wives as your own members. Ye wives also, love your husbands, as being one with them in virtue of your union. If any one lives in chastity or continence, let him not be lifted up, lest he lose his reward. Do not lightly esteem the festivals. Despise not the period of forty days, for it comprises an imitation of the conduct of the Lord. After the week of the passion, do not neglect to fast on the fourth and sixth days, distributing at the same time of thine abundance to the poor. If any one fasts on the Lord’s Day or on the Sabbath, except on the paschal Sabbath only, he is a murderer of Christ.
Chap. XIV. — Farewells and Cautions.
Let your prayers be extended to the Church of Antioch, whence also I as a prisoner am being led to Rome. I salute the holy bishop Polycarp; I salute the holy bishop Vitalius, and the sacred presbytery, and my fellow-servants the deacons; in whose stead may my soul be found. Once more I bid farewell to the bishop, and to the presbyters in the Lord. If any one celebrates the passover along with the Jews, or receives the emblems of their feast, he is a partaker with those that killed the Lord and His apostles.
Chap. XV. — Salutations. Conclusion.
Philo and Agathopus the deacons salute you. I salute the company of virgins, and the order of widows; of whom may I have joy! I salute the people of the Lord, from the least unto the greatest. I have sent you this letter through Euphanius the reader, a man honoured of God, and very faithful, happening to meet with him at Rhegium, just as he was going on board ship. Remember my bonds (Comp. Col_4:18) that I may be made perfect in Christ. Fare ye well in the flesh, the soul, and the spirit, while ye think of things perfect, and turn yourselves away from the workers of iniquity, who corrupt the word of truth, and are strengthened inwardly by the grace of our Lord Jesus Christ. 120
FOOTNOTES
1 Literally, “to your brother-loving spiritual love according to God.”
2 Literally, “course in Christ.”
3 Literally, “which is given unto the death of the Lord.”
4 (i.e., “Advocate” or “Comforter;” comp. Joh_14:16
5 Comp. Athanasian Creed.
6 [This is the idea worked out by St. Bernard. See my note (supra). suffixed to the Syriac Epistle to Ephesians.]
7 The various Gnostic sects are here referred to, who held that matter was essentially evil, and therefore denied the reality of our Lord’s incarnation.
8 The ms. has μαγείας, “of magic;” we have followed the emendation proposed by Faber.
9 Literally, “heretical in respect to phantasy.”
10 Literally, is “various,” or “manifold.”
11 Reference seems to be made to obscene heathen practices.
12 i.e., so as to have no separate personality from the Father. Comp. Epistle to the Tarsians, chap. ii.
13 Literally, “and taking away Christ from being born.”
14 Literally, “double.”
15 According to many of the Fathers, Satan was in great ignorance as to a multitude of points connected with Christ. [See my note at end of the Syriac Epistle to Ephesians, supra.]
16 Literally, “thou wast dizzy in the head.”
17 Literally, “on account of the paltry things.”
18 Literally, “small.”
19 Or, “the belly.”
20 Some insert, “corruptible.”
21 Or, “belly.”
22 Or, “that always needs whipping.”
The Epistle of Maria the Proselyte to Ignatius
Mary of Cassobelae1 to Ignatius
Maria, a proselyte of Jesus Christ, to Ignatius Theophorus, most blessed bishop of the apostolic Church which is at Antioch, beloved in God the Father, and Jesus: Happiness and safety. We all2 beg for thee joy and health in Him.
Chap. I. — Occasion of the Epistle.
Since Christ has, to our wonder,3 been made known among us to be the Son of the living God, and to have become man in these last times by means of the Virgin Mary,4 of the seed of David and Abraham, according to the announcements previously made regarding Him and through Him by the company of the prophets, we therefore beseech and entreat that, by thy wisdom, Maris our friend, bishop of our native Neapolis,5 which is near Zarbus,6 and Eulogius, and Sobelus the presbyter, be sent to us, that we be not destitute of such as preside over the divine word as Moses also says, “Let the Lord God look out a man who shall guide this people, and the congregation of the Lord shall not be as sheep which have no shepherd.” (Num_27:16-17)
Chap. II. — Youth May Be Allied with Piety and Discretion.
But as to those whom we have named being young men, do not, thou blessed one, have any apprehension. For I would have you know that they are wise about the flesh, and are insensible to its passions, they themselves glowing with all the glory of a hoary head through their own7 intrinsic merits, and though but recently called as young men to the priesthood.8 Now, call thou into exercise9 thy thoughts through the Spirit that God has given to thee by Christ, and thou wilt remember10 that Samuel, while yet a little child, was called a seer, and was reckoned in the company of the prophets, that he reproved the aged Eli for transgression, since he had honoured his infatuated sons above God the author of all things, and bad allowed them to go unpunished, when they turned the office of the priesthood into ridicule, and acted violently towards thy people.
Chap. III. — Examples of Youthful Devotedness.
Moreover, the wise Daniel, while he was a young man, passed judgment on certain vigorous old men,11 showing them that they were abandoned wretches, and not [worthy to be reckoned] elders, and that, though Jews by extraction, they were Canaanites in practice. And Jeremiah, when on account of his youth he declined the office of a prophet entrusted to him by God, was addressed in these words: “Say not, I am a youth; for thou shalt go to all those to whom I send thee, and thou shalt speak according to all that I command thee; because I am with thee.” (Jer_1:7) And the wise Solomon, when only in the twelfth year of his age,12 had wisdom to decide the important question concerning the children of the two women,13 when it was unknown to whom these respectively belonged; so that the whole people were astonished at such wisdom in a child, and venerated him as being not a mere youth, but a full-grown man. And he solved the hard questions of the queen of the Ethiopians, which had profit in them as the streams of the Nile [have fertility], in such a manner that that woman, 121 though herself so wise, was beyond measure astonished.14
Chap. IV. — The Same Subject Continued.
Josiah also, beloved of God, when as yet he could scarcely speak articulately, convicts those who were possessed of a wicked spirit as being false in their speech, and deceivers of the people. He also reveals the deceit of the demons, and openly exposes those that are no gods; yea, while yet an infant he slays their priests, and overturns their altars, and defiles the place where sacrifices were offered with dead bodies, and throws down the temples, and cuts down the groves, and breaks in pieces the pillars, and breaks open the tombs of the ungodly, that not a relic of the wicked might any longer exist. (2Ki_22:1-20, 2Ki_23:1-37) To such an extent did he display zeal in the cause of godliness, and prove himself a punisher of the ungodly, while he as yet faltered in speech like a child. David, too, who was at once a prophet and a king, and the root of our Saviour according to the flesh, while yet a youth is anointed by Samuel to be king. (1Sa_16:1-23) For he himself says in a certain place, “I was small among my brethren, and the youngest in the house of my father.”15
Chap. V. — Expressions of Respect for Ignatius.
But time would fail me if I should endeavour to enumerate16 all those that pleased God in their youth, having been entrusted by God with either the prophetical, the priestly, or the kingly office. And those which have been mentioned may suffice, by way of bringing the subject to thy remembrance. But I entreat thee not to reckon me presumptuous or ostentatious [in writing as I have done]. For I have set forth these statements, not as instructing thee, but simply as suggesting the matter to the remembrance of my father in God. For I know my own place,17 and do not compare myself with such as you. I salute thy holy clergy, and thy Christ-loving people who are ruled under thy care as their pastor. All the faithful with us salute thee. Pray, blessed shepherd, that I may be in health as respects God.
FOOTNOTES
1 Nothing can be said with certainty as to the place here referred to. Some have conceived that the ordinary reading, Maria Cassobolita, is incorrect, and that it should be changed to Maria Castabalitis, supposing the reference to be to Castabala, a well-known city of Cilicia. But this and other proposed emendations rest upon mere conjecture.
2 Some propose to read, “always.”
3 Or, “wonderfully.”
4 The ms. has, “and.”
5 The ms. has Ἠμελάπης, which Vossius and others deem a mistake for ἡμεδαπῆς, as translated above.
6 The same as Azarbus (comp. Epist. to Hero, chap. ix.).
7 Literally, “in themselves.”
8 Literally, “in recent newness of priesthood.”
9 Literally, “call up.”
10 Literally, “know.”
11 The ancient Latin version translates ὠμογέροντας; “cruel old men,” which perhaps suits the reference better.
12 Comp. for similar statements to those here made, Epistle to the Magnesians (longer), chap. iii.
13 Literally, “understood the great question of the ignorance of the women respecting their children.”
14 Literally, “out of herself.”
15 Ps. 150:1 (in the Septuagint; not found at all in Hebrew).
16 Literally, “to trace up.”
17 Literally, “measure” or “limits.”
The Epistle of Ignatius to Mary at Neapolis, Near Zarbus.
Ignatius, who is also called Theophorus, to her who has obtained mercy through the grace of the most high God the Father, and Jesus Christ the Lord, who died far us, to Mary, my daughter, most faithful, worthy of God, and bearing Christ [in her heart], wishes abundance of happiness in God.
Chap. I. — Acknowledgment of Her Excellence and Wisdom.
Sight indeed is better than writing, inasmuch as, being one1 of the company of the senses, it not only, by communicating proofs of friendship, honours him who receives them, but also, by those which it in turn receives, enriches the desire for better things. But the second harbour of refuge, as the phrase runs, is the practice of writing, which we have received, as a convenient haven, by thy faith, from so great a distance, seeing that by means of a letter we have learned the excellence that is in thee. For the souls of the good, O thou wisest2 of women resemble fountains of the purest water; for they allure by their beauty passers-by to drink of them, even though these should not be thirsty. And thy intelligence invites us, as by a word of command, to participate in those divine draughts which gush forth so abundantly in thy soul.
Chap. II. — His Own Condition.
But I, O thou blessed woman, not being now so much my own master as in the power of others, am driven along by the varying wills of many adversaries,3 being in one sense in exile, in another in prison, and in a third in bonds. But I pay no regard to these things. Yea, by the injuries inflicted on me through them, I acquire all the more the character of a disciple, that I may attain to Jesus Christ. May I enjoy the torments which are prepared for me, seeing that “the sufferings of this present time are not worthy [to be compared] with the glory which shall be revealed in us.” (Rom_8:18)
Chap. III. — He Had Complied with Her Request.
I have gladly acted as requested in thy letter,4 having no doubt respecting those persons whom thou didst prove to be men of worth. For I am sure that thou barest testimony to them in the exercise of a godly judgment,5 and not through the influence of carnal favour. And thy numerous quotations of Scripture passages exceedingly delighted me, which, when I had read, I had no longer a single doubtful thought respecting the matter. For I did not hold that those things were simply to be glanced over by my eyes, of which I had received from thee such an incontrovertible demonstration. May I be in place of thy soul, because thou lovest Jesus, the Son of the living God. Wherefore also He Himself says to thee, “I love them that love Me; and those that seek Me shall find peace.”6
Chap. IV. — Commendation and Exhortation.
Now it occurs to me to mention, that the report is true which I heard of thee whilst thou wast at Rome with the blessed father7 Linus, whom the deservedly-blessed Clement, a hearer of Peter and Paul, has now succeeded. And by this time thou hast added a hundred-fold to thy reputation; and may thou, O woman! still further increase it. I greatly desired to come unto you, that I might have rest with you; but “the way of man is not in himself.” (Jer_10:23) For the military guard [under which I am kept] hinders my purpose, and does not permit me to go further. Nor indeed, in the state I am now in, can I either do or suffer anything. Wherefore deeming the practice of writing the second resource 123 of friends for their mutual encouragement, I salute flay sacred soul, beseeching of thee to add still further to thy vigour. For our present labour is but little, while the reward which is expected is great.
Chap. V. — Salutations and Good Wishes.
Avoid those that deny the passion of Christ, and His birth according to the flesh: and there are many at present who suffer under this disease. But it would be absurd to admonish thee on other points, seeing that thou art perfect in every good work and word, and able also to exhort others in Christ. Salute all that are like-minded with thyself, and who hold fast to their salvation in Christ. The presbyters and deacons, and above all the holy Hero, salute thee. Cassian my host salutes thee, as well as my sister, his wife, and their very dear children. May the Lord sanctify thee for evermore in the enjoyment both of bodily and spiritual health, and may I see thee in Christ obtaining the crown!
FOOTNOTES
1 Literally, “a part.”
2 Literally, “all-wise.”
3 Literally, “by the many wills of the adversaries.”
4 Literally, “I have gladly fulfilled the things commanded by three in the letter.”
5 Literally, “by a judgment of God.”
6 Pro_8:17 (loosely quoted from LXX.).
7 The original is πάπᾳ, [common to primitive bishops.]
The Epistle of Ignatius to St. John the Apostle
Ignatius, and the brethren who are with him, John the holy presbyter.
We are deeply grieved at thy delay in strengthening us by thy addresses and consolations. thy absence be prolonged, it will disappoint many of us. Hasten then to come, for we believe that it is expedient. There are also many of our women here, who are desirous to see Mary [the mother] of Jesus, and wish day by day to run off from us to you, that they may meet with her, and touch those breasts of hers which nourished the Lord Jesus, and may inquire of her respecting some rather secret matters. But Salome also, [the daughter of Anna,] whom thou lovest, who stayed with her five months at Jerusalem, and some other well-known persons, relate that she is full of all graces and all virtues, after the manner of a virgin, fruitful in virtue and grace. And, as they report, she is cheerful in persecutions and afflictions, free from murmuring in the midst of penury and want, grateful to those that injure her, and rejoices when exposed to troubles: she sympathizes with the wretched and the afflicted as sharing in their afflictions, and is not slow to come to their assistance. Moreover, she shines forth gloriously as contending in the fight of faith against the pernicious conflicts of vicious1 principles or conduct. She is the lady of our new religion and repentance,2 and the handmaid among the faithful of all works of piety. She is indeed devoted to the humble, and she humbles herself more devotedly than the devoted, and is wonderfully magnified by all, while at the same time she suffers detraction from the Scribes and Pharisees. Besides these points, many relate to us numerous other things regarding her. We do not, however, go so far as to believe all in every particular; nor do we mention such to thee. But, as we are informed by those who are worthy of credit, there is in Mary the mother of Jesus an angelic purity of nature allied with the nature of humanity.3 And such reports as these have greatly excited our emotions, and urge us eagerly to desire a sight of this (if it be lawful so to speak) heavenly prodigy and most sacred marvel. But do thou in haste comply with this our desire; and fare thou well. Amen.
FOOTNOTES
1 Literally, “of vices.”
2 Some mss. and editions seem with propriety to omit this word.
3 Literally, “a nature of angelic purity is allied to human nature.”
A Second Epistle of Ignatius to St. John.
His friend1 Ignatius to John the holy presbyter.
If thou wilt give me leave, I desire to go up to Jerusalem, and see the faithful2 saints who are there, especially Mary the mother, whom they report to be an object of admiration and of affection to all. For who would not rejoice to behold and to address her who bore the true God from her3 own womb, provided he is a friend of our faith and religion? And in like manner [I desire to see] the venerable James, who is surnamed Just, whom they relate to be very like Christ Jesus in appearance,4 in life, and in method of conduct, as if he were a twin-brother of the same womb. They say that, if I see him, I see also Jesus Himself, as to all the features and aspect of His body. Moreover, [I desire to see] the other saints, both male and female. Alas! why do I delay? Why am I kept back? Kind5 teacher, bid me hasten [to fulfil my wish], and fare thou well. Amen.
FOOTNOTES
1 Literally, “his own.”
2 Some omit this word.
3 Literally, “of herself.” Some read, instead of “de se,” “deorum,” when the translation will be, “the true God of gods.”
4 Or, “face.” Some omit the word.
5 Or, “good.”
The Epistle of Ignatius to the Virgin Mary
Her friend1 Ignatius to the Christ-bearing Mary.
Thou oughtest to have comforted and consoled me who am a neophyte, and a disciple of thy [beloved] John. For I have heard things wonderful to tell respecting thy [son] Jesus, and I am astonished by such a report. But I desire with my whole heart to obtain information concerning the things which I have heard from thee, who wast always intimate and allied with Him, and who wast acquainted with [all] His secrets. I have also written to thee at another time, and have asked thee concerning the same things. Fare thou well; and let the neophytes who are with me be comforted of thee, and by thee, and in thee. Amen.
Reply of the Blessed Virgin to This Letter.
The lowly handmaid of Christ Jesus to Ignatius, her beloved fellow-disciple.
The things which thou hast heard and learned from John concerning Jesus are true. Believe them, cling to them, and hold fast the profession of that Christianity which thou hast embraced, and conform thy habits and life to thy profession. Now I will come in company with John to visit thee, and those that are with thee. Stand fast in the faith, (1Co_16:13) and show thyself a man; nor let the fierceness of persecution move thee, but let thy spirit be strong and rejoice in God thy Saviour. (Luk_1:47) Amen.
FOOTNOTES
1 Literally, “her own.” [Mary is here called χριστοτόκος, and not θεοτόκος, which suggests a Nestorian forgery.]
