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ccel/s/schaff/anf01.xml:iii.ii.ii-p1 | Come,
then, after you have freed yourself from all prejudices
possessing your mind, and laid aside what you have been accustomed to, as
something apt to deceive 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 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 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 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! Let any one of you endure to have such things done to
himself! But not a single human being will, unless compelled to it,
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 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. | null |
ccel/s/schaff/anf01.xml:iii.ii.ii-p8 |
The text is here uncertain, and the sense obscure. The meaning seems to
be, that by sprinkling their gods with blood, etc., they tended to prove
that these were not possessed of sense. | null |
ccel/s/schaff/anf01.xml:iii.ii.iii-p1 | 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 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. | null |
ccel/s/schaff/anf01.xml:iii.ii.iv-p1 | 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 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 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, as
if waiting upon the
stars and the moon, and their distributing, according to their own tendencies, the appointments of God, and
the vicissitudes of the seasons, some for festivities, 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. | null |
ccel/s/schaff/anf01.xml:iii.ii.iv-p5 | This
seems to refer to the practice of Jews in fixing the beginning of the
day, and consequently of the Sabbath, from the rising of the stars. They
used to say, that when three stars of moderate magnitude appeared, it was
night; when two, it was twilight; and when only one, that day had not yet
departed. It thus came to pass (according to their night-day
(νυχθήμερον)
reckoning), that whosoever engaged in work on the evening of Friday, the
beginning of the Sabbath, after three stars of moderate size were
visible, was held to have sinned, and had to present a trespass-offering;
and so on, according to the fanciful rule described. | null |
ccel/s/schaff/anf01.xml:iii.ii.v-p1 | 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 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. They
have a
common table, but not a common bed. They are in the flesh, but they do not live
after the flesh. They pass their days on
earth, but they are citizens of heaven.
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. They are poor, yet make many rich; 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; 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. | null |
ccel/s/schaff/anf01.xml:iii.ii.vi-p1 | 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. 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, 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 that very body; and
Christians are confined in the world as in a prison, and yet they are the
preservers of the world. The immortal soul
dwells in a mortal tabernacle; and Christians dwell as sojourners in
corruptible [bodies], looking for an incorruptible dwelling 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. God
has assigned them this illustrious position, which it were unlawful for
them to forsake. | null |
ccel/s/schaff/anf01.xml:iii.ii.vii-p1 | 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 all the stars faithfully observe—from whom the sun has received the measure of his daily
course to be observed—
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 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 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? … Do you
not see them exposed to wild beasts,
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. | null |
ccel/s/schaff/anf01.xml:iii.ii.viii-p1 | 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; and no man has either seen Him, or made Him
known, 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; 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, 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 all at once upon us, so
that we should both share in His benefits, and see and be active
[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 subsisting between
them. | null |
ccel/s/schaff/anf01.xml:iii.ii.ix-p1 | As long then as the former time 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, 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, 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 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, 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! Having therefore
convinced us in the former time 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 concerning clothing and food. | null |
ccel/s/schaff/anf01.xml:iii.ii.x-p1 | If you also desire [to possess] this faith, you
likewise shall receive first of all the knowledge of the Father. For God has loved mankind, on whose account He made the world, to
whom He rendered subject all the things that are in it, 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. | null |
ccel/s/schaff/anf01.xml:iii.ii.xi-p1 | I do not speak of things strange to me, nor do I
aim at anything inconsistent with right reason; 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 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 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. 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 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 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. | null |
ccel/s/schaff/anf01.xml:iii.ii.xii-p1 | 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 in yourselves a tree bearing all kinds of
produce and flourishing well, being adorned with various fruits. For in
this place the tree of knowledge and the tree of life have
been planted; but it is not the tree of knowledge that destroys—
it
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, and when those who were first
formed did not use this [knowledge] properly, they were, through the
fraud of the Serpent, stripped naked. 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, 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 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 inwardly received. Bearing this tree
and displaying its fruit, thou shalt always gather 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, but is trusted as a
virgin; and salvation is manifested, and the Apostles are filled with
understanding, and the Passover of the Lord advances, and
the choirs
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. | null |
ccel/s/schaff/anf01.xml:iv.i-p1 | [a.d. 65–100–155.]
The Epistle of Polycarp is
usually made a sort of preface to those of Ignatius, for reasons which
will be obvious to the reader. Yet he was born later, and lived to a much
later period. They seem to have been friends from the days of their
common pupilage under St. John; and there is nothing improbable in the
conjecture of Usher, that he was the “angel of the church in
Smyrna,” to whom the Master says, “Be thou faithful unto
death, and I will give thee a crown of life.” His pupil Irenæus
gives us one of the very few portraits of an apostolic man which are to
be found in antiquity, in a few sentences which are a picture: “I
could describe the very place in which the blessed Polycarp sat and
taught; his going out and coming in; the whole tenor of his life; his
personal appearance; how he would speak of the conversations he had held
with John and with others who had seen the Lord. How did he make mention
of their words and of whatever he had heard from them respecting the
Lord.” Thus he unconsciously tantalizes our reverent curiosity.
Alas! that such conversations were not written for our learning. But
there is a wise Providence in what is withheld, as well as in the
inestimable treasures we have received. | null |
ccel/s/schaff/anf01.xml:iv.i-p2 | Irenæus will tell us more concerning him, his visit to
Rome, his rebuke of Marcion, and incidental anecdotes, all which are
instructive. The expression which he applied to Marcion is found in this
Epistle. Other facts of interest are found in the Martyrdom, which
follows in these pages. His death, in extreme old age under the first of
the Antonines, has been variously dated; but we may accept the date we
have given, as rendered probable by that of the Paschal question, which
he so lovingly settled with Anicetus, Bishop of Rome. | null |
ccel/s/schaff/anf01.xml:iv.i-p3 | The Epistle to the Philippians is the more interesting
as denoting the state of that beloved church, the firstborn of European
churches, and so greatly endeared to St. Paul. It abounds in practical
wisdom, and is rich in Scripture and Scriptural allusions. It reflects
the spirit of St. John, alike in its lamb-like and its aquiline features:
he is as loving as the beloved disciple himself when he speaks of Christ
and his church, but “the son of thunder” is echoed in his
rebukes of threatened corruptions in faith and morals. Nothing can be
more clear than his view of the doctrines of grace; but he writes like
the disciple of St. John, though in perfect harmony with St. Paul’s
hymn-like eulogy of Christian love. | null |
ccel/s/schaff/anf01.xml:iv.i-p5 | The
authenticity of the following Epistle can on no fair grounds be
questioned. It is abundantly established by external testimony, and is
also supported by the internal evidence. Irenæus says (Adv.
Hær., iii. 3): “There is extant an Epistle of Polycarp written
to the Philippians, most satisfactory, from which those that have a mind
to do so may learn the character of his
faith,” etc.
This passage is embodied by Eusebius in his Ecclesiastical History
(iv. 14); and in another place the same writer refers to the Epistle
before us as an undoubted production of Polycarp (Hist. Eccl.,
iii. 36). Other ancient testimonies might easily be added, but are
superfluous, inasmuch as there is a general consent among scholars at the
present day that we have in this letter an authentic production of the
renowned Bishop of Smyrna. | null |
ccel/s/schaff/anf01.xml:iv.i-p6 | Of Polycarp’s life little is known, but that
little is highly interesting. Irenæus was his disciple, and tells us
that “Polycarp was instructed by the apostles, and was brought into
contact with many who had seen Christ” (Adv. Hær., iii. 3;
Euseb. Hist. Eccl., iv. 14). There is also a very graphic account
given of Polycarp by Irenæus in his Epistle to Florinus, to which the
reader is referred. It has been preserved by Eusebius (Hist.
Eccl., v. 20). | null |
ccel/s/schaff/anf01.xml:iv.i-p7 | The Epistle before us is not perfect in any of the
Greek mss. which contain
it. But the chapters wanting in Greek are contained in an ancient Latin
version. While there is no ground for supposing, as some have done, that
the whole Epistle is spurious, there seems considerable force in the
arguments by which many others have sought to prove chap. xiii. to be an
interpolation. | null |
ccel/s/schaff/anf01.xml:iv.i-p8 | The date of the Epistle cannot be satisfactorily
determined. It depends on the conclusion we reach as to some points, very
difficult and obscure, connected with that account of the martyrdom of
Polycarp which has come down to us. We shall not, however, probably be
far wrong if we fix it about the middle of the second century. | null |
ccel/s/schaff/anf01.xml:iv.ii-p2 | Polycarp, and the presbyters 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. | null |
ccel/s/schaff/anf01.xml:iv.ii.i-p1 | I have greatly rejoiced with you in our Lord Jesus
Christ, because ye have followed the example 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 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 from the dead, having loosed the bands of the grave.” “In whom, though now ye see Him not, ye
believe, and believing, rejoice with joy unspeakable and full of
glory;” into which joy many desire to enter,
knowing that “by grace ye are saved, not of works,” but by the will of God through Jesus
Christ. | null |
ccel/s/schaff/anf01.xml:iv.ii.ii-p1 | “Wherefore, girding up your
loins,” “serve the Lord in fear” 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,” 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. His blood will God
require of those who do not believe in Him. But He who raised
Him up from the dead will raise
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, false witness; “not rendering evil
for evil, or railing for railing,” 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; forgive, and it shall be forgiven unto
you; be
merciful, that ye may obtain mercy; with what
measure ye mete, it shall be measured to you again;” and once
more, “Blessed are the poor, and those that are persecuted for
righteousness’ sake, for theirs is the kingdom of God.” | null |
ccel/s/schaff/anf01.xml:iv.ii.iii-p1 | 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, 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.” For if any one be inwardly
possessed of these graces, he hath fulfilled the command of
righteousness, since he that hath love is far from all sin. | null |
ccel/s/schaff/anf01.xml:iv.ii.iii-p3 | The form is plural, but
one Epistle is probably meant. [So, even in English,
“letters” may be classically used for a single letter, as we
say “by these presents.” But even we might speak of St. Paul
as having written his Epistles to us; so the Epistles to
Thessalonica and Corinth might more naturally still be referred to
here]. | null |
ccel/s/schaff/anf01.xml:iv.ii.iv-p1 | “But the love of money is the root of all
evils.” Knowing, therefore, that “as we
brought nothing into the world, so we can carry nothing out,” let us arm ourselves with the armour of
righteousness; 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 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 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. | null |
ccel/s/schaff/anf01.xml:iv.ii.v-p1 | Knowing, then, that “God is not
mocked,” 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, and
not of men. They must not be slanderers, double-tongued, or lovers of money, but temperate in all
things, compassionate, industrious, walking according to the truth of the
Lord, who was the servant 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 worthily of Him, “we shall also reign
together with Him,” 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 the lusts that are in
the world, since “every lust warreth against the
spirit;” and “neither
fornicators, nor effeminate, nor abusers of themselves with mankind,
shall inherit the kingdom of God,” 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. | null |
ccel/s/schaff/anf01.xml:iv.ii.vi-p1 | 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;” abstaining from all wrath, respect of persons,
and unjust judgment; keeping far off from all covetousness, not quickly
crediting [an evil report] 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; 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.”
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. | null |
ccel/s/schaff/anf01.xml:iv.ii.vii-p1 | “For whosoever does not confess that Jesus
Christ has come in the flesh, is antichrist;” and whosoever does not confess the testimony of the cross, 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. Wherefore, forsaking the
vanity of many, and their false doctrines, let us return to the word
which has been handed down to us from the
beginning; “watching unto prayer,” and persevering in fasting; beseeching in our supplications the
all-seeing God “not to lead us into temptation,”
as the Lord has said: “The spirit truly is willing, but the
flesh is weak.” | null |
ccel/s/schaff/anf01.xml:iv.ii.viii-p1 | 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,” “who did no sin, neither was guile found
in His mouth,” but endured all things
for us, that we might live in Him.
Let us then be imitators of His patience;
and if we suffer for His name’s sake, let us glorify Him. For He has set us this example in Himself, and we have believed that such is
the case. | null |
ccel/s/schaff/anf01.xml:iv.ii.ix-p1 | 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 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. | null |
ccel/s/schaff/anf01.xml:iv.ii.x-p2 | Stand fast, therefore, in these things, and
follow the example of the Lord, being firm and unchangeable in the faith,
loving the brotherhood, 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,” 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! Teach, therefore, sobriety to all, and manifest
it also in your own conduct. | null |
ccel/s/schaff/anf01.xml:iv.ii.xi-p1 | 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, and
that ye be chaste and truthful. “Abstain from every form of evil.” 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, 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?” 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 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,” but call them back as
suffering and straying members, that ye may save your whole body. For by
so acting ye shall edify yourselves. | null |
ccel/s/schaff/anf01.xml:iv.ii.xi-p2 | Some think
that incontinence on the part of the Valens and his wife is
referred to. [For many reasons I am glad the translators have preferred
the reading πλεονεξίας. The next
word, chaste, sufficiently rebukes the example of Valens. For once
I venture not to coincide with Jacobson’s comment.] | null |
ccel/s/schaff/anf01.xml:iv.ii.xi-p4 | Some think that incontinence on the part of the
Valens and his wife is referred to. [For many reasons I am glad the
translators have preferred the reading πλεονεξίας. The next
word, chaste, sufficiently rebukes the example of Valens. For once
I venture not to coincide with Jacobson’s comment.] | null |
ccel/s/schaff/anf01.xml:iv.ii.xii-p1 | 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.
It is declared then in these Scriptures,
“Be ye angry, and sin not,” and,
“Let not the sun go down upon your wrath.” Happy is he who remembers 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
Jesus Christ, and in His Father, who “raised
Him from the dead.” Pray for all the saints. Pray
also for kings, and potentates, and
princes, and for those that persecute and hate you, and for the enemies of the cross, that your fruit may be manifest
to all, and that ye may be perfect in Him. | null |
ccel/s/schaff/anf01.xml:iv.ii.xiii-p1 | Both you and Ignatius wrote to me, that if any one went [from this] into
Syria, he should carry your letter 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 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 more certain information
you may have obtained respecting both Ignatius himself, and those that
were
with him, have the goodness to make known to
us. | null |
ccel/s/schaff/anf01.xml:iv.ii.xiii-p7 | Polycarp was aware of the death of Ignatius (chap. ix.),
but was as yet apparently ignorant of the circumstances attending it.
[Who can fail to be touched by these affectionate yet entirely calm
expressions as to his martyred friend and brother? Martyrdom was the
habitual end of Christ’s soldiers, and Polycarp expected his own;
hence his restrained and temperate words of interest.] | null |
ccel/s/schaff/anf01.xml:iv.ii.xiv-p1 | These things I have written to you by Crescens, whom up
to the present 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.
Amen. | null |
ccel/s/schaff/anf01.xml:iv.iii-p1 | 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. | null |
ccel/s/schaff/anf01.xml:iv.iii-p2 | 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, 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.” | null |
ccel/s/schaff/anf01.xml:iv.iii-p4 | 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. | null |
ccel/s/schaff/anf01.xml:iv.iii-p6 | 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
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. | null |
ccel/s/schaff/anf01.xml:iv.iv-p1 | The Church of God which sojourns
at Smyrna, to the Church of God sojourning in Philomelium, and to all the congregations of the Holy
and Catholic Church in every place: Mercy, peace, and love from God the
Father, and our Lord Jesus Christ, be multiplied. | null |
ccel/s/schaff/anf01.xml:iv.iv.i-p1 | 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. | null |
ccel/s/schaff/anf01.xml:iv.iv.ii-p1 | All the
martyrdoms, then, were blessed and noble which took place according to
the will of God. For it becomes us who profess greater piety than others, to ascribe the
authority over all things to God. And truly, 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,” 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]. | null |
ccel/s/schaff/anf01.xml:iv.iv.iii-p1 | 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 with the wild beasts. For, when
the proconsul sought to persuade him, and urged him
to
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, cried out, “Away with the Atheists;
let Polycarp be sought out!” | null |
ccel/s/schaff/anf01.xml:iv.iv.iv-p1 | 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. | null |
ccel/s/schaff/anf01.xml:iv.iv.v-p1 | 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.” | null |
ccel/s/schaff/anf01.xml:iv.iv.vi-p1 | 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 then
(whose office is the same as that of the Cleronomus), 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. | null |
ccel/s/schaff/anf01.xml:iv.iv.vii-p1 | 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. And being come about
evening [to the place where he was], they found him lying down in the
upper room of a certain little house, from which he might
have escaped into another place; but he refused, saying, “The will
of God be done.” 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 made to capture such a venerable
man?” 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 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. | null |
ccel/s/schaff/anf01.xml:iv.iv.viii-p1 | 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), 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 Cæsar, 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,
he said, “I shall not do as you advise me.” So they,
having no hope of persuading him, began to speak bitter
words unto him, and cast him with violence out of the chariot, insomuch that, in getting down from the
carriage, he dislocated his leg [by
the fall]. But without being disturbed, 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. | null |
ccel/s/schaff/anf01.xml:iv.iv.ix-p1 | 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
Cæsar; 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.” 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?” | null |
ccel/s/schaff/anf01.xml:iv.iv.x-p1 | And when the proconsul yet again pressed him, and
said, “Swear by the fortune of Cæsar,” he answered,
“Since thou art vainly urgent that, as thou sayest, I should swear
by the fortune of Cæsar, 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 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. But
as for these, I do not deem them worthy of receiving any account
from me.” | null |
ccel/s/schaff/anf01.xml:iv.iv.xi-p1 | 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;
and it is well for me to be changed from what is evil to what is
righteous.” 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.” | null |
ccel/s/schaff/anf01.xml:iv.iv.xii-p1 | 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, 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 to let loose a lion upon Polycarp. But Philip answered that it
was not lawful for him to do so, seeing the shows 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.” | null |
ccel/s/schaff/anf01.xml:iv.iv.xiii-p1 | 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, he was, even before
his martyrdom, adorned 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.” | null |
ccel/s/schaff/anf01.xml:iv.iv.xiv-p1 | 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 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 and acceptable sacrifice,
according as Thou, the ever-truthful God, hast foreordained, 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.” | null |
ccel/s/schaff/anf01.xml:iv.iv.xiv-p5 | Eusebius (Hist. Eccl., iv. 15) has
preserved a great portion of this Martyrium, but in a text considerably
differing from that we have followed. Here, instead of “and,”
he has “in the Holy Ghost.” | null |
ccel/s/schaff/anf01.xml:iv.iv.xv-p1 | 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, 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 there. | null |
ccel/s/schaff/anf01.xml:iv.iv.xvi-p1 | 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, 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. | null |
ccel/s/schaff/anf01.xml:iv.iv.xvi-p2 | Eusebius omits all mention of
the dove, and many have thought the text to be here corrupt. It
has been proposed to read ἐπ’ ἀριστερᾷ,
“on the left hand side,” instead of περιστερά,
“a dove.” | null |
ccel/s/schaff/anf01.xml:iv.iv.xvii-p1 | But when the adversary of
the race of the righteous, the envious, malicious, and wicked one,
perceived the impressive 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 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
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), 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 affection towards their own King
and Master, of whom may we also be made companions and fellow-disciples! | null |
ccel/s/schaff/anf01.xml:iv.iv.xviii-p1 | The centurion then, seeing the strife excited
by the Jews, placed the body 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 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 of his martyrdom, both in memory
of those who have already finished their course, and for the exercising and preparation of
those yet to walk in their steps. | null |
ccel/s/schaff/anf01.xml:iv.iv.xix-p1 | 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 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. | null |
ccel/s/schaff/anf01.xml:iv.iv.xix-p3 | Several additions
are here made. One ms. has,
“and the all-holy and life-giving Spirit;” while the old
Latin version reads, “and the Holy Spirit, by whom we know all
things.” | null |
ccel/s/schaff/anf01.xml:iv.iv.xx-p1 | 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, 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 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. | null |
ccel/s/schaff/anf01.xml:iv.iv.xxi-p1 | Now, the blessed Polycarp suffered martyrdom on the
second day of the month Xanthicus just begun, the seventh day
before the Kalends of May, on the great Sabbath, at the eighth hour. He was taken by Herod,
Philip the Trallian being high priest,
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. | null |
ccel/s/schaff/anf01.xml:iv.iv.xxi-p3 | Great obscurity hangs over the
chronology here indicated. According to Usher, the Smyrnæans began the
month Xanthicus on the 25th of March. But the seventh day before the
Kalends of May is the 25th of April. Some, therefore, read ᾽Απριλλίων instead of
Μαίων. The great
Sabbath is that before the passover. The “eighth hour” may
correspond either to our 8 a.m.
or 2 p.m. | null |
ccel/s/schaff/anf01.xml:iv.iv.xxii-p1 | 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 the blessed Polycarp suffered, following in whose steps may we
too be found in the kingdom of Jesus Christ! | null |
ccel/s/schaff/anf01.xml:iv.iv.xxii-p3 | These things Caius transcribed from the copy of Irenæus (who
was a disciple of Polycarp), having himself been intimate with Irenæus.
And I Socrates transcribed them at Corinth from the copy of Caius. Grace
be with you all. | null |
ccel/s/schaff/anf01.xml:iv.iv.xxii-p5 | And I again, Pionius, wrote them from the previously
written copy, having carefully searched into them, and the blessed
Polycarp having
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. | null |
ccel/s/schaff/anf01.xml:v.i-p1 | [a.d. 30–107.] The seductive myth which
represents this Father as the little child whom the Lord placed in the
midst of his apostles (St. Matt. xviii. 2) indicates
at least the period when he may be supposed to have been born. That he
and Polycarp were fellow-disciples under St. John, is a tradition by no
means inconsistent with anything in the Epistles of either. His
subsequent history is sufficiently indicated in the Epistles which
follow. | null |
ccel/s/schaff/anf01.xml:v.i-p2 | Had not the plan of this series been so exclusively
that of a mere revised reprint, the writings of Ignatius themselves would
have made me diffident as to the undertaking. It seems impossible for any
one to write upon the subject of these precious remains, without
provoking controversy. This publication is designed as an
Eirenicon, and hence “few words are best,” from one
who might be supposed incapable of an unbiased opinion on most of the
points which have been raised in connection with these Epistles. I must
content myself therefore, by referring the studious reader to the
originals as edited by Bishop Jacobson, with a Latin version and copious
annotations. That revered and learned divine honoured me with his
friendship; and his precious edition has been my frequent study, with
theological students, almost ever since it appeared in 1840. It is by no
means superannuated by the vigorous Ignatian literature which has since
sprung up, and to which reference will he made elsewhere. But I am
content to leave the whole matter, without comment, to the minds of
Christians of whatever school and to their independent conclusions. It is
a great thing to present them in a single volume with the shorter and
longer Epistles duly compared, and with the Curetonian version besides.
One luxury only I may claim, to relieve the drudging task-work of a mere
reviser. Surely I may point out some of the proverbial wisdom of this
great disciple, which has often stirred my soul, as with the trumpet
heard by St. John in Patmos. In him, indeed, the lions encountered a
lion, one truly begotten of “the Lion of the tribe of Judah.”
Take, then, as a specimen, these thrilling injunctions from his letter to
Polycarp, to whom he bequeathed his own spirit, and in whom he well knew
the Church would recognize a sort of survival of St. John himself. If the
reader has any true perception of the rhythm and force of the Greek
language, let him learn by heart the originals of the following
aphorisms:— | null |
ccel/s/schaff/anf01.xml:v.i-p5 | Ignatius so delighted in his name Theophorus
(sufficiently expounded in his own words to Trajan or his official
representative), that it is worth noting how deeply the early Christians
felt and believed in (2 Cor. vi. 16) the indwelling
Spirit. | null |
ccel/s/schaff/anf01.xml:v.i-p6 | Ignatius has been censured for his language to the
Romans, in which he seems to crave martyrdom. But he was already
condemned, in law a dead man, and felt himself at liberty to glory in his
tribulations. Is it more than modern Christians often too lightly sing?
— | null |
ccel/s/schaff/anf01.xml:v.i-p8 | The Epistle to the Romans is utterly inconsistent with
any conception on his part, that Rome was the see and residence of a
bishop holding any other than fraternal relations with himself. It is
very noteworthy that it is devoid of expressions, elsewhere made
emphatic, which would have been much insisted upon had they
been found herein. Think what use would have been made of it, had the
words which he addresses to the Smyrnæans (chap. viii.) to strengthen
their fidelity to Polycarp, been found in this letter to the Romans,
especially as in this letter we first find the use of the phrase
“Catholic Church” in patristic writings. He defines it as to
be found “where Jesus Christ is,” words which certainly do
not limit it to communion with a professed successor of St. Peter. | null |
ccel/s/schaff/anf01.xml:v.i-p11 | The
epistles ascribed to Ignatius have given rise to more controversy than
any other documents connected with the primitive Church. As is evident to
every reader on the very first glance at these writings, they contain
numerous statements which bear on points of ecclesiastical order that
have long divided the Christian world; and a strong temptation has thus
been felt to allow some amount of prepossession to enter into the
discussion of their authenticity or spuriousness. At the same time, this
question has furnished a noble field for the display of learning and
acuteness, and has, in the various forms under which it has been debated,
given rise to not a few works of the very highest ability and
scholarship. We shall present such an outline of the controversy as may
enable the reader to understand its position at the present day. | null |
ccel/s/schaff/anf01.xml:v.i-p12 | There are, in all, fifteen Epistles which bear the name
of Ignatius. These are the following: One to the Virgin Mary, two to the
Apostle John, one to Mary of Cassobelæ, one to the Tarsians, one to the
Antiochians, one to Hero, a deacon of Antioch, one to the Philippians;
one to the Ephesians, one to the Magnesians, one to the Trallians, one to
the Romans, one to the Philadelphians, one to the Smyrnæans, and one to
Polycarp. The first three exist only in Latin: all the rest are extant
also in Greek. | null |
ccel/s/schaff/anf01.xml:v.i-p13 | It is now the universal opinion of critics, that the
first eight of these professedly Ignatian letters are spurious. They bear
in themselves indubitable proofs of being the production of a later age
than that in which Ignatius lived. Neither Eusebius nor Jerome makes the
least reference to them; and they are now by common consent set aside as
forgeries, which were at various dates, and to serve special purposes,
put forth under the name of the celebrated Bishop of Antioch. | null |
ccel/s/schaff/anf01.xml:v.i-p14 | But after the question has been thus simplified, it
still remains sufficiently complex. Of the seven Epistles which are
acknowledged by Eusebius (Hist. Eccl., iii. 36), we possess two
Greek recensions, a shorter and a longer. It is plain that one or other
of these exhibits a corrupt text, and
scholars have for the
most part agreed to accept the shorter form as representing the genuine
letters of Ignatius. This was the opinion generally acquiesced in, from
the time when critical editions of these Epistles began to be issued,
down to our own day. Criticism, indeed, fluctuated a good deal as to
which Epistles should be accepted and which rejected. Archp. Usher
(1644), Isaac Vossius (1646), J. B. Cotelerius (1672), Dr. T. Smith
(I709), and others, edited the writings ascribed to Ignatius in forms
differing very considerably as to the order in which they were arranged,
and the degree of authority assigned them, until at length, from about
the beginning of the eighteenth century, the seven Greek Epistles, of
which a translation is here given, came to be generally accepted in their
shorter form as the genuine writings of Ignatius. | null |
ccel/s/schaff/anf01.xml:v.i-p15 | Before this date, however, there had not been wanting
some who refused to acknowledge the authenticity of these Epistles in
either of the recensions in which they were then known to exist. By far
the most learned and elaborate work maintaining this position was that of
Daillé (or Dallæus), published in 1666. This drew forth in reply the
celebrated Vindiciæ of Bishop Pearson, which appeared in 1672. It
was generally supposed that this latter work had established on an
immoveable foundation the genuineness of the shorter form of the Ignatian
Epistles; and, as we have stated above, this was the conclusion almost
universally accepted down to our own day. The only considerable exception
to this concurrence was presented by Whiston, who laboured to maintain in
his Primitive Christianity Revived (1711) the superior claims of
the longer recension of the Epistles, apparently influenced in doing so
by the support which he thought they furnished to the kind of Arianism
which he had adopted. | null |
ccel/s/schaff/anf01.xml:v.i-p16 | But although the shorter form of the Ignatian letters
had been generally accepted in preference to the longer, there was still
a pretty prevalent opinion among scholars, that even it could not be
regarded as absolutely free from interpolations, or as of undoubted
authenticity. Thus said Lardner, in his Credibility of the Gospel
History (1743): “have carefully compared the two editions, and
am very well satisfied, upon that comparison, that the larger are an
interpolation of the smaller, and not the smaller an epitome or
abridgment of the larger. … But whether the smaller themselves are
the genuine writings of Ignatius, Bishop of Antioch, is a question that
has been much disputed, and has employed the pens of the ablest critics.
And whatever positiveness some may have shown on either side, I must own
I have found it a very difficult question.” | null |
ccel/s/schaff/anf01.xml:v.i-p17 | This expression of uncertainty was repeated in
substance by Jortin (1751), Mosheim (1755), Griesbach (1768), Rosenmüller
(1795), Neander (1826), and many others; some going so far as to deny
that we have any authentic remains of Ignatius at all, while others,
though admitting the seven shorter letters as being probably his, yet
strongly suspected that they were not free from interpolation. Upon the
whole, however, the shorter recension was, until recently, accepted
without much opposition, and chiefly in dependence on the work of Bishop
Pearson above mentioned, as exhibiting the genuine form of the Epistles
of Ignatius. | null |
ccel/s/schaff/anf01.xml:v.i-p18 | But a totally different aspect was given to the
question by the discovery of a Syriac version of three of these Epistles
among the mss. procured
from the monastery of St. Mary Deipara, in the desert of Nitria, in
Egypt. In the years 1838, 1839, and again in 1842, Archdeacon Tattam
visited that monastery, and succeeded in obtaining for the English
Government a vast number of ancient Syriac manuscripts. On these being
deposited in the British Museum,
the late Dr. Cureton, who
then had charge of the Syriac department, discovered among them, first,
the Epistle to Polycarp, and then again, the same Epistle, with those to
the Ephesians and to the Romans, in two other volumes of manuscripts. | null |
ccel/s/schaff/anf01.xml:v.i-p19 | As the result of this discovery, Cureton published in
1845 a work, entitled, The Ancient Syriac Version of the Epistles of
St. Ignatius to Polycarp, the Ephesian, and the Romans, etc., in
which he argued that these Epistles represented more accurately than any
formerly published what Ignatius had actually written. This, of course,
opened up the controversy afresh. While some accepted the views of
Cureton, others very strenuously opposed them. Among the former was the
late Chev. Bunsen; among the latter, an anonymous writer in the
English Review, and Dr. Hefele, in his third edition of the
Apostolic Fathers. In reply to those who had controverted his
arguments, Cureton published his Vindiciæ Ignatianæ in 1846, and
his Corpus Ignatianum in 1849. He begins his introduction to the
last-named work with the following sentences: “Exactly three
centuries and a half intervened between the time when three Epistles in
Latin, attributed to St. Ignatius, first issued from the press, and the
publication in 1845 of three letters in Syriac bearing the name of the
same apostolic writer. Very few years passed before the former were
almost universally regarded as false and spurious; and it seems not
improbable that scarcely a longer period will elapse before the latter be
almost as generally acknowledged and received as the only true and
genuine letters of the venerable Bishop of Antioch that have either come
down to our times, or were ever known in the earliest ages of the
Christian Church.” | null |
ccel/s/schaff/anf01.xml:v.i-p20 | Had the somewhat sanguine hope thus expressed been
realized, it would have been unnecessary for us to present to the English
reader more than a translation of these three Syriac Epistles. But the
Ignatian controversy is not yet settled. There are still those who hold
that the balance of argument is in favour of the shorter Greek, as
against these Syriac Epistles. They regard the latter as an epitome of
the former, and think the harshness which, according to them, exists in
the sequence of thoughts and sentences, clearly shows that this is the
case. We have therefore given all the forms of the Ignatian letters which
have the least claim on our attention. The
reader may judge, by comparison for himself, which of these is to be
accepted as genuine, supposing him disposed to admit the claims of any
one of them. We content ourselves with laying the materials for judgment
before him, and with referring to the above-named works in which we find
the whole subject discussed. As to the personal history of Ignatius,
almost nothing is known. The principal source of information regarding
him is found in the account of his martyrdom, to which the reader is
referred. Polycarp alludes to him in his Epistle to the Philippians
(chap. ix.), and also to his letters (chap. xiii.). Irenæus quotes a
passage from his Epistle to the Romans (Adv. Hær., v. 28;
Epist. ad Rom., chap. iv.), without, however, naming him. Origen
twice refers to him, first in the preface to his Comm. on the Song of
Solomon, where he quotes a passage from the Epistle of Ignatius to the
Romans, and again in his sixth homily on St. Luke, where he quotes from
the Epistle to the Ephesians, both times naming the author. It is
unnecessary to give later references. | null |
ccel/s/schaff/anf01.xml:v.i-p21 | The other Epistles, bearing the name of Ignatius, will
be found in the Appendix; so that the English reader possesses in this
volume a complete collection of the Ignatian letters. | null |
ccel/s/schaff/anf01.xml:v.i-p22 | Supposing the letters
of Ignatius and the account of his martyrdom to be authentic, we learn
from them that he voluntarily presented himself before Trajan at Antioch,
the seat of his bishopric, when that prince was on his first
expedition against the Parthians and Armenians (a.d. 107); and on professing
himself a Christian, was condemned to the wild beasts. After a long and
dangerous voyage he came to Smyrna, of which Polycarp was bishop, and
thence wrote his four Epistles to the Ephesians, the Magnesians, the
Trallians, and the Romans. From Smyrna he came to Troas, and tarrying
there a few days, he wrote to the Philadelphians, the Smyrnæans, and
Polycarp. He then came on to Neapolis, and passed through the whole of
Macedonia. Finding a ship at Dyrrachium in Epirus about to sail into
Italy, he embarked, and crossing the Adriatic, was brought to Rome, where
he perished on the 20th of December 107, or, as some think, who deny a
twofold expedition of Trajan against the Parthians, on the same day of
the year a.d. 116. | null |
ccel/s/schaff/anf01.xml:v.ii-p1 | 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
of time, that it should be always for an enduring and unchangeable glory,
being united 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. | null |
ccel/s/schaff/anf01.xml:v.ii-p4 | 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
of time, that it should be always for an enduring and unchangeable glory,
being united 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. | null |
ccel/s/schaff/anf01.xml:v.ii.i-p1 | 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 of God, and stirring up 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,” [ye hastened to see me]. I received, therefore, your whole multitude
in the name of God, through Onesimus, a man of inexpressible love, 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. | null |
ccel/s/schaff/anf01.xml:v.ii.i-p8 | 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 of the love of God towards man, and stirring up 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,” [ye hastened to see me]. I
have therefore received your whole multitude in the name of God, through
Onesimus, a man of inexpressible love, 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. | null |
ccel/s/schaff/anf01.xml:v.ii.ii-p1 | As to my
fellow-servant Burrhus, your deacon in regard to God and blessed in all
things, 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 of your love, hath in all things
refreshed me, as the Father
of our Lord Jesus Christ shall also refresh 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,” and that, being subject to the bishop and the presbytery, ye may
in all respects be sanctified. | null |
ccel/s/schaff/anf01.xml:v.ii.ii-p7 | 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 of your
love to us, hath in all things refreshed me, and “hath not been ashamed of my chain,” as the Father of our Lord Jesus Christ will
also refresh 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,” and that,
being subject to the bishop and the presbytery, ye may in all respects be
sanctified. | null |
ccel/s/schaff/anf01.xml:v.ii.iii-p1 | 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
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. | null |
ccel/s/schaff/anf01.xml:v.ii.iii-p3 | 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 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.” 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.” | null |
ccel/s/schaff/anf01.xml:v.ii.iv-p1 | 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
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. | null |
ccel/s/schaff/anf01.xml:v.ii.iv-p2 | Wherefore it is fitting that ye
also should run together in accordance with the will of the bishop who by
God’s appointment 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 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 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.” 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. | null |
ccel/s/schaff/anf01.xml:v.ii.v-p1 | 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 such power, how much
more that of the bishop and the whole Church! He, therefore, that does
not assemble with the Church, has even by this
manifested his pride, and condemned himself. For it is written,
“God resisteth the proud.” Let us be
careful, then, not to set ourselves in opposition to the bishop, in order
that we may be subject to God. | null |
Subsets and Splits