Chapter 145 of 146

from 'Troas for Neapolis—for such is the order of the day **—

To Potycarp

zeal, one qualified for the part of God's courier; then confer on him the distinction of going to Syria and extolling, for the glory of God, the untiring charity of your community. 3 A Christian is not his own master; his time belongs to God.

This is God's work; and it will be yours, too, once you have accomplished it. Yes, I trust in the grace of God that you are ready for a noble work which concerns God. Knowing your intense zeal for the truth, I confine my exhortation to these few words.

To conclude.

Because of my sudden embarkation from 'Troas for Neapolis—for such is the order of the day **—

I cannot personally write to all the Churches.

Therefore, God-minded as you are, you will please write to the principal Churches"** and tell them to do the same thing: those that can afford it should send messengers; the rest should send letters through the kindness of your personal delegates. You are qualified for this task. In this way you all will reap honor from a work destined to live forever.

2 Remember me to all by name, especially to the widow" of Epitropus, with her whole family and those of her children. Remember me to my dear Attalus. Remember me to the man who will have the honor of going to Syria. God's grace will forever be with him, as also with Polycarp who sends him. 3 I say good-bye to you all forever in Jesus Christ our God, through whom I wish you to be united with God and under His watchful eye.

Farewell in the Lord!

- a ve f "a Rs \ Oh , rf Ls & a= \ ey

» eo J od, ae cer ; ; oh "D haw > "

{ soa!

UMN oi ey

CLEMENT OF ROME

INTRODUCTION

* The term came into use when in 1686 J. B. Cotelier published a volume entitled, Patres aevi apostolici. It included Barnabas, Clement of Rome, Ignatius of Antioch, Hermas, and Polycarp of Smyrna.

Later it became customary to add to these the Didache, the Epistle to Diognetus, Papias of Hierapolis, and Quadratus.

It has been proposed in recent years to abandon this collective name so well established by usage.

Questions of authorship and chronology raised by modern scholarship urge this. There is, however, a golden thread running through all these works that marks them out as a group by themselves—their Apostolic inspiration. They are, therefore, a welcome bridge between the New Testament and the post-canonical primitive Christian literature that follows.

Removed from the Hellenistic philosophy and rhetoric of the time, they are a spontaneous flowering of the Holy Scriptures, and for a long time furnished in good part the customary reading at liturgical gatherings.

2 See O. Bardenhewer, Geschichte der altkirchlichen Literatur 1 (2d ed., Freiburg i. Br. 1913) 119-22.

® Tbid., 122.

THE EPISTLE TO THE CORINTHIANS

1 This title is, of course, a later addition. The numeral letter " A "

(<= " First"), appearing in the chief manuscripts, was added by copyists to distinguish this epistle from the so-called "Second"

Epistle of Clement, to which it was joined. See the Introduction, The Gr. word rendered "to live (reside) as a stranger (alien, exile) " is so used in Luke 24. 18 and Heb. 11.9. The verb and the corresponding noun emphasize transitoriness and non-citizenship.

Cf. 1 Peter 2.11: "I exhort you to be like strangers and exiles "; Phil. 3.20: "Our true home is in heaven." For the same thought,

Nores see 1 Peter 1.1 and 17, and Heb. 11.13.

This detachment from the native soil or the world was one of the most strongly marked features of the Christian religion. The true hopes of a Christian are anchored, not in this world, but in the next.

1 Cor. 7.31: "The visible form of this world is passing away" CF. A. Spencer). It was this otherworldliness that contributed so largely, as we know from the Ignatian letters, to the Christian's readiness to sacrifice this life that he might win the eternal. See Matt. ro. 39.

$1 Cor. 1.2; Rom. 1.7. Cf. Rom. 1.6; 1 Cor. 1.24; Rom. 8. 28, and compare Matt. 22.14. The predicates "called" and "sanctified " recall St. Paul's frequent use of them to designate a "Christian."

Clement wrote toward the close of the first century; yet, he is astonishingly familiar with the whole New Testament, which proves the rapidity with which the canonical writings spread over the whole

Roman empire.

*'This terse expression of Christ's mediatorship (1 Tim.

2. 5) eventually found its way into the Roman liturgy, where every collect ends with the words: per Christum Dominum nostrum.

Cf. A.

Jungmann, Die Stellung Christi im liturgischen Gebet (Minster i.

W. 1925).

®* This is the first instance of Clement's fondness for synonyms.

An educated Roman would naturally be familiar with this means of emphasis. Nor is this the only indication of Clement's acquaintance with the ancient rhetorical theory. See note 106. The " calamities " were incidental to the persecution which the Roman Christians endured under Domitian.

This epistle was "probably written towards the close of Domitian's reign or on the accession of Nerva"

(Lightfoot).

° The Corinthian schism came to the ears of the Roman Christians (see 47.7), and Rome took action. See the Introduction, p. 4 f.

* The adjective émexrs occurs frequently in the N.T.: cf. Phil.

4.5; 1 Tim. 3. 3; Titus 3. 2; James 3. 17; 1 Peter 2. 18. Good English equivalents are: reasonable, fair, gentle, forbearing, thoughtful, considerate, courteous. In Phil. 4. 5 the Vulgate renders modestia vestra.

"Note here and in the following the practical, ethical, and altogether unmystical character of Clement's Christianity " (Knopf).

See notes 12, 15, 91, 95.

* The noun yvéous is a favorite with St. Paul (23 instances) and is also used by St. Peter (4 instances).

It was destined later to play an important part in combating the heresy known as Gnosticism.

CiLemMeEntT: To THe CorinTHIANS

See K. Bihlmeyer, Kirchengeschichte 1 (1oth ed., Paderborn 1936), section 29.

PGi, Eph, 5. 21-24; Phil.,4. 8 £.; Col. 3. 18-21; Titus-2, 4 £. ao" ACts.20.°35.

More than for earthly goods, the Corinthians cared for the spiritual sustenance furnished by Christ. The word épédov (Lat. viaticum ) signifies supplies for travelling, travelling allowance, means and ways, maintenance needed for life's pilgrimage.

Acts 2.17; Rom.

5.5.

Knopf takes offence at Clement's "rational moralism," which considers the outpouring of the Spirit as a reward of personal piety, "in contrast with St. Paul and St. John."

But while God is free in bestowing His gifts, is it wrong or unChristian to suppose that He may be more lavish in showering them on a fervent community than on one that does not strive to excel in the practice of virtue? See notes 7, 15, 91, 95.

18'The word ddeAddrys occurs in 1 Peter 2.7 and 5.9.

All Christians the wide world over are " brothers in Christ." For "the full number of His elect," see note 165. tunics. to Lanes. 205°9.'175 2 Cor.or8.

5 Prov. 7.3. "Note again Clement's moralism" (Knopf).

See notes 7, 12, 91, 95.

26 Deut. 32. 15.

Polsa. 3. 5, 18 Wisd. 2. 24.

19 Quoted from the Septuagint, Gen. 4. 3-8; but there are some divergences from the Hebrew text. In this epistle the same applies to other quotations from the Old Testament.

0 Cain's sacrifice, it seems, was correct in form ("you offered rightly"), but was either marred by selfish motives or by reserving to himself the best, while giving God the worst (Lightfoot).

See the commentators on Genesis. The next sentence is very obscure, since the reference of the pronoun airoi is not clear. meeen.. 27. 413/37. e2-exod, 2. 14.

28 Num. 12 and 16.

41 Kings 18.

25'The word rendered "athlete" means, of course, combatant, fighter, champion. Metaphors from the Greek games are common in St. Paul and the early patristic writers.

See, for instance, Ignatius, Pol. 1.3; 2.3; 3.1. The expression "nearest to us Cin time or in place) " is vague and is not much improved by the addition of " our

Nores own generation." It seems evident, however, that Clement refers to the Neronian persecution. This epistle probably was written about 6.

: 2° The word oridos is applied to St. Peter and other Apostles in Gal. 2.9. They were "the main support" of the early Church.

27 The word paprupeiv came early to be used for "sealing one's testimony with blood."

Cf. Acts 22.20; 1 Tim. 6.13. It is not always possible to decide which sense prevails, "to give testimony " or "to die as a martyr for the faith."

See Lightfoot's note; also H. Delehaye, "Martyr et confesseur," Anal. Bolland. 39 (1921)

20-49, and H. v. Campenhausen, Die Idee des Martyriums in der alten Kirche (Gottingen 1936); also, E. Peterson, Zeuge der Wahrheit (Leipzig 1937).

28 See Acts 0,25, 305 13..50; 14: 63/17. 10, 145/20. 33:2, Cos. tanae 33- *° Literally, "the extremity of the West." In Rom. 15.24 St. Paul speaks of his intention of visiting Spain. Cf. E. Barnikol, Spanienreise und Romerbrief (Halle 1934).

8° Tacitus (Ann. 15. 44) speaks of a multitudo ingens.

31 The reference is of course to Rome.

82 The " Danaids and Dircae" are evidently Christian women who were subjected to tortures not unlike those inflicted on the daughters of Danaus and on Dirce who were known to the readers from Greek mythology. Dirce was tied to the horns of a bull and thus dragged to death. The Danaids were slain, but their special manner of death is not known. For ancient literary references to these women, see the notes on this passage by Lightfoot and Knopf. Compare Tertullian,

Apol. 15, and Martial, Epigrams 7, 8, 16, and 21.

*$Gen. 2.23.

The "mighty cities" and "powerful nations" would naturally include Troy, Babylon, Carthage, Numantia, Corinth, and, above all, Jerusalem. a2 CE. 5 -Peter 1219; *° Wisd. 12, 10. On the concept of perdvova Coccurring 8 times in this chapter and the next) as "change of heart," "conversion," etc., see A. H. Dirksen, The New Testament Concept of Metanoia (diss.

Catholic University of America: Washington 1932); H. Pohlmann, Die Metanoia als Zentralbegriff der christlichen Frémmigkeit. Eine kritische und systematische Untersuchung zum ordo salutis auf biblisch-theologischer Grundlage (Leipzig 1938).

Note that in about 20 passages in this epistle Clement speaks of God as "the Master," a designation not common in modern speech. The idea is

Crement: To THE CorinTHIANs

the same that prompted St. Paul to call himself the SodAos or " slave " of Christ.

86 Gen. 7.

86* Jonas 3; Matt. 12. 41.

*t Literally, "they were strangers to God," not being members of the Chosen People.

88 Ezech, 33. 11-27.

89 Tsa. 1. 16-20.

*0 The sense seems to be: "If you do these things, I give you the right to complain in case I do not answer your prayers." a) Gen.'5. 24; Heb: 11. 5. e Gen, 6.9 f5'°7. 1; Heb. 11. 7; 2 Peter 2.\5. elcae 41, 0; 2 Par. 20.7; James'2. 23.

44 Gen. 12. 1-3.

#5 Gen. 13. 14-16.

*6 Gen. 15.5, 6; Rom. 4.3. On this extremely important text, see the standard biblical and theological treatises. The literal meaning is clear: Abraham believed God who had said that He would make him the father of a numerous posterity; "and it (this belief in the truth of God's word) was reckoned (accepted) in his favor as justification." In biblical Greek eis with the accusative often replaces the predicate nominative. See below, 31.2, and 32. 4.

<iGen, 21.22; Heb. 11. 17. een, 19; 2 Peter 2. 6, 7.

49 Jos. 2; James 2.25; Heb. 11. 31.

5° Jos. 2; see the entire chapter. baler, 6723 f., 1 Kings 2..16;-1 Cor. 1. 31; 2) Cor.10717.

Pe Matt..5, 770.14, 15; 7.11, 2, 12; Luke 6, 31,36-36, peisa. 66. 2.

Prov. 2. 21, 22; Ps. 36.'9,.38. pers. 30, 35-37: b° Ica, 29.113; Mark 7. 6.

EE swO1. 5; 77. 30, 37; 30. 10; 11..4-0. pealsa, 53. 1-12. oo Ps, 215.9-9. sorteb, 11, 37.

6'Isa. 41. 8; 2 Par. 20. 7; James 2. 23; Gen. 18. 27.

EGbel 1: 14. 4, 5:

68 Num. 12. 7; Heb. 3. 2, 5; Exod. 3. 11; 4. 10. The source of the second quotation is unknown. The use of xarvds, etc., for worthless

Nores things and, especially, the perishableness of life, was known to the ancients; Knopf quotes Empedocles, Seneca, and Marcus Aurelius.

64 Ps, 88. 21; 1 Kings 13. 14; Acts 13. 22.

Sb Ps) 5013-10.

66 To achieve "peace" in the sadly distracted Corinthian community, Clement points out that God's blessings are conditioned on men's humility, modesty, and obedience.

This is the great lesson most needed by the Corinthians at the present moment.

He then passes on to a magnificent eulogy of the cosmos and its orderly arrangement or administration (80icyous). The " goal" to be reached in our daily lives is none other than that " goal of peace handed down to us from the beginning," when God created heaven and earth and laid the foundations of peace and harmony in the world. For the word Adya, see note 179. A penaprupnpévos is one " on whom favorable judgment has been passed "; or, in this context, one "on whom testimonials so eulogistic have been showered" (J. Donovan, The Logia in Ancient and Recent Literature (Cambridge 1924) 16.

6? Heb. 12. 1.

68 The following exposition is'a picture on a grand scale of the orderliness that characterizes the physical world.

It was Clement's idea, as it was that of the contemporary Stoics, that a man's private life should reflect the order so visible in the macrocosm; and since the cosmos according to the Stoics was divine, it was only through this harmony with it that man could partake of the divine. This is the meaning of their well-known principle of morality expressed in the maxim: secundum naturam vivere. But if Clement's language is strongly tinged with Stoic ideas current at the time, especially at Rome, yet the gulf between Stoicism and Christianity is sharply brought out by his belief and statement that God is a personal Being that created the world. For expressions of Stoic admiration for the cosmos, we may compare Cicero's De natura deorum, 2. 47-57; 98-104, and his Somnium Scipionis 15. Seneca, too, affords many parallels; see Ad Marciam 18; Ad Helviam 8; Natur. quaest. 5. 13 ff.; De benefic. 4. 25.

In general, it must be remembered that the Fathers depended for their knowledge of the cosmos primarily on the Bible (Genesis, the Book of Job, the Psalms). At the same time, they had no scruple in availing themselves of the ready-made Stoic vocabulary when terms were wanted to express their ideas. An instance in point is the use of the term 8povpyés for "Creator," stripped, of course, of its pagan connotations. 'T'o them, as to the Stoics, God was warp and ebepyérns.

CLEMENT:

To THE CorINTHIANS

Both believed in God's 8:oixyo1s (arrangement, administration) of the world, though each in his own way.

Cf. G. Bardy, " Expressions stoiciennes dans la Prima Clementis," Rech. des sciences rel. 12

(1922) 73-85. In this connection, E. H. Blakeney, The Hymn of Cleanthes (London 1921) may be read with profit.

Se Jobiss. 41, 7'The "boundless sea" is probably the Mediterranean; the "ocean" mentioned later is assumed to be the Atlantic. The expression, " the stations of the winds" (10), seems to imply that each of the four prevailing winds has, as it were, its regular station or quarter, from which it blows at its proper time.

After the precedent set by St. Paul (as in Rom. 1. 25) of interrupting the narrative or the exposition by a doxology, such sudden praises of God are common in the Fathers.

In Clement it occurs again in 32. 4; 38. 4; 43. 6; 45. 73 50.7; 58. 2; 61. 3; 64. ge» Prov: 20. 2:7. a Fiebs'4.. 12. dé Psi33. 12-105. 31.10.

75 The source of this quotation is unknown. clean aqui; Mal, 3.1. pate Gor. 15, 20-ff. fy Cor. 15, 35-39; Matt. 13; 3:

7?'The myth of the phoenix was well known in antiquity since Hesiod and Herodotus. Ovid tells the story in Metam. 15. 392-407.

Another reference to it is in Pliny the Elder, Hist. Nat. 10. 2; again, in Tacitus, Ann. 6.34. Mention of the bird is also found in Jewish authors. Clement seems to have been the first Christian writer to make use of the myth, which became quite popular after him, as is also attested by early Christian art. Perhaps the best-known account in Christian literature is that of a poem attributed to Lactantius (for text, commentary, and translation, cf. M. C. FitzPatrick, De ave

Phoenice [diss. University of Pennsylvania: Philadelphia 1933]).

8° The source of this quotation is unknown; but see Ps. 27. 7 and 87.11. The Gr. word éfopoAoyeiv Cor the middle), in Latin generally rendered confiteri, means " to confess freely (openly, publicly)," as in Mark 1.5, or "to profess (acknowledge) openly and joyfully," as here, or "to promise, " engage," "agree," as in Luke 22. 6.

81 Job 19. 26—freely quoted.

82 Heb. 10. 23; 11. 11; Ps. 144. 14.—Heb. 6. 18.

Be Wisd. 9.1; Heb. 1. 3; Wisd. 12. 12; 11. 22.

POPS. 1002-4.

IIO Nores aS Ps. 3807-10; 86 Deut. 32. 8, 9.

87 Deut. 4.34; Num. 18.27; 2 Par. 31.14; Ezech. 48.12; Deut.

14.2.

88 Prov. 3. 34; James 4. 6; Peter 5. 5.

S10 1432, 3;

>? Rom:'2.'20:

Gen.

12.2, 3; 18.18; Gal. 3.14; James 2.21 ff. (Abraham), Gen. 22.7 ff. CIsaac), Gen. 28f. (Jacob).

For the expression "enabled by faith," see Gal. 3.14; others take the preposition &4 in a weaker sense, as in Rom. 2.27.

The sense of the phrase " because he knew the future" is not clear, since the Scripture does not say that he foresaw the Sacrifice of Christ. The Greek may, however, mean: "although he knew what was in store for him."

Knopf is irritated by Clement's uttering iors (faith) and oveiy (to do) in the same breath. See above notes 7, 12, 15; also 95, and 146.

®2 Rom. 9. 4, 5.

98 Gen? 15:53:22. 17; 20.4.

#€ hom, 3-26:

°° See Rom. 6.1. After explaining that Abraham was justified by faith" (ch. 4) and that this faith comes "through Jesus Christ"

(ch. 5), St. Paul insists that it does not follow that therefore we may "continue in sin." Clement argues similarly: "Shall we rest from doing good and give up love?" Knopf takes this occasion to contrast the Apostle's "Solafidismus" with Clement's "Synergismus"; with what right, the reader may judge for himself. Knopf forgets that the "mystic" St. Paul was at the same time the greatest Christian

" moralizer." perbitas 31) 2) Fim? 2.2%; 2017; 2 Corouse:

Gen. 'T. 26, 27.

°8 Gen. 1. 28, 22.

Si Teaao 1036201; Prov 24a Ps. 61503:

RO itis s'T +1 Dan. 7.10; Isa. 6.3. See also Apoc. 4.8. The passage in Clement is sometimes regarded as the earliest indication of the use of the Sanctus Ctersanctus, trisagiwm) in the liturgy of primitive

Christianity; cf. H. Engberding, "'Trishagion," Lex. fiir Theol. und Kirche 10 (1938) 295. For ready reference see also H. T. Henry,

"Agios O Theos," Cath. Encyclopedia 1 (1907) 211f., and A Fortescue, " Sanctus," ibid. 13 (1912) 432-4.

PACS 2045

CLEMENT:

To THE CoRINTHIANS

III 108 1 Cor. 2. 9; cf. Isa. 64. 4; 65.16. Note, in the following, 35. 2, Clement's magnificent summing up of "the gifts of God" which we enjoy as Christians: life, sanctifying grace, which is the pledge of immortality; joyousness, which is not marred by, but coexists with, and is born of, the keeping of the commandments; truth, the true knowledge of God, which empowers us to speak to Him without fear, being His children; faith, so certain that it begets absolute trust and confidence; continence, chastity, self-mastery, without which there is no holiness.

The preposition "with" here represents the Gr. éy, denoting that in each pair the second item is "involved (included, embedded) in" the first, or that the first is essentially connected with _ the second. For another equally magnificent summation, see 36.2 and note 106.

104 Rom. 1. 29-32.

PPS. 40, 16-23.

106 Heb. 2.17, 18; 3.1; 4.15. Note this summing up (see note 103) of the glories of our High Priest Jesus Christ, which has no equal in early literature for splendor of expression or depth of thought.

Each of the following four sentences begins with &d rovrov, © through Him," or, more literally, " He it is through whom "

—a device well known to the ancient rhetoricians. nev Ct, 2..Cor.)3. 18; a2 Fieb, 173) 4. a8 Ps) 103: 4° Heb. 1. 7.—Ps.'2..7, 8; Heb. 12.5. ets, LOO. 1 a 1eD, 1/13; oe GcGte 15.23.

112 For the following cf. 1 Cor. 12. 12 ff.; 12. 21, 22.

113 " The whole of our body "; a reference, evidently, to the whole Church, which is one body in Christ—the Mystical Body. This subject, always a favorite one with the Fathers, has evoked numerous studies in recent decades; the bibliography has been collected by J.

Bluett: "The Mystical Body of Christ: 1890-1940," Theol. Studies 3 (1942) 260-89. The modern consciousness of this most intimate union of Christ and the Church has been authoritatively voiced in the encyclical letter given to the world by the present Pope, Pius XII, in 1943: Mystici Corporis. See note 137, 143, and 146. Paragraphs

1 and 2 of this chapter show that the "Social Question" was a burning problem even in Clement's time, and it is significant that he finds its solution in his conception of the Mystical Body. Cf.

I. Giordani, II messagio sociale dei primi Padri della Chiesa (Turin

Nores 1938; also trans. into English by A. I. Zizzamia [Paterson 1944]) passim.

114 Rom. 12. 4 ff.; 1 Cor. 16. 17; Phil. 2. 30.

115 In 1 Cor. 16. 17 and Phil. 2.30, the word iorépyya is used in a different sense.

116 J iterally, " the one who is holy in the flesh."

MU ob i41G-193 15515; 4. 19-545118 Rom. 11.33 CR. Knox: "the mine of God's knowledge ");

TOT Aro:

119 Clement is proving his point by an illustration from the Old Testament as though the temple and its services were still existing.

As the Apostolic Fathers speak of bishop, presbyters, and deacons, so Clement here adopts the Jewish terminology (high priest, priests, and Levites) in the same sense. See note 125.

120 This is the first instance in Christian literature of the use of Aaixds, "layman." To express the notion of "the laity" Ignatius coined the phrase oi car' dv8pa; see Ignatius, Ephes. notes 15 and 48. a4 s Corr soa:

122 In the New Testament vads is the name for the holy place, the Sanctuary, in front of which stood the altar. For the Jewish sacrifices, see Exod. 29. 38-42; Num. 28. 3-8; 6. 13 ff.; Lev. 4. 3 ff; 14. 13-17,

24-28.

128 Clement uses dé (not ék, for which see, for example, John 8.23): "with a message from." Cf. Luke 1. 26.

24 Titus 1.5; Rom. 16.5. For Clement there is only one way of holding legitimate authority in the Church: it originates with God, is communicated through Christ to the Apostles, and from these is passed on to their legitimate successors. Only a decade or so later,

Ignatius, bishop of Antioch, makes this " Apostolic succession " the starting point of almost all his exhortations addressed to the Churches in Asia.

125 Isa. 60.17. In Clement the terms éricxoros and mpeoBirepos are still synonymous. Compare 21.6; 44. 5; 47.6; 54.2; 57.1. The "bishops" in Isaias are, of course, overseers, superintendents, magistrates. See note 129. ie Name 12.73 sllels 302, 6; 227 Num: <1 7, .

Pe CE ONDE I 7.03

°° Tt is not always clear from the context whether Clement uses the words éricxoros and émoxom) in the sense of "bishop" and "episcopate."

See note 125.

The word 8épa, as proper to the

CLEMENT: To THE CorINTHIANS

"episcopate," seems to include sacrifices, alms, prayers, contributions to the agape, and the Eucharist.

Each official is supposed to offer the Sapa that belong to his sacred ministry (Acroupyia).

180'The word tézos admits of two interpretations. Either: "these men will not be dislodged from the place which has been built for them," that is, heaven (cf. Matt. 25. 34); or: " being dead, they are no longer exposed to the danger of ejection from their office." For the former sense, see Clem. 5. 4 and 7.

'51 Here, again, two interpretations are possible; the one, given in the text, harmonizes with the whole tone and purpose of this epistle; the other: "Contend zealously, if you will, but let your zeal be directed to things pertaining to salvation" (Lightfoot). In the latter case, we have to read éore (the imperative).

182 Since many "unjust and fraudulent things" are written in the Scriptures, y¢yparra: must obviously be given a fuller sense:

"written and approved as a precedent for future conduct." When the Fathers introduce a text with the word yéyparra, they mean to quote it as having the authority and approval of Holy Scripture.

Hence here, negatively: there is no scriptural authority or approval for unjust and fraudulent actions; there would be such authority if good men were instanced as having been repudiated by holy men.

, ae Dans6.16, 17; 3. 19 Hi:

184 The source of the first quotation is uncertain. For the second, see Ps. 17. 26, 27, where "Thou" refers to God: He deals with men according to their character. Clement here accommodates the words of the Psalmist to another sense. The words of Holy Scripture are so sacred, so meaningful, and couched in such pregnant language, that they were often applied in a so-called accommodated sense. This use runs through the writings of the Fathers and the liturgy of the Church. See Romans 15. 4.

486 James 4. 1. ie Eph. 4. 4-6.

"We are members of one another"; Rom. 12.5. The translation in the text is that of F. A. Spencer. In the following, 37. 4 and 46. 5-7, there is clear proof that Clement was acquainted with the doctrine of the Mystical Body of Christ. See note 113.

188 Matt. 26.24; Luke 17. 1, 2; Mark 9. 42.

189 Phil. 4. 15 (==" soon after your conversion to Christianity ").

Cor. 1. 10 ff.

141 We are accustomed to speak of Christian education, etc.; how

NoreEs much richer and more meaningful is Clement's expression, " your training in Christ"! See notes 113 and 143.

142 Clement, evidently, was not appealed to by the Corinthians for a decision in their dispute, but wrote to them, as it were, motu proprio. "The people differing from us in religion" are the Jews and the pagans. A proper regard for the respect of " outsiders" is inculcated frequently from the very beginning of Christianity; see, for example, Matt. 5. 16; 1 Cor. 10. 32 (" Give no offence to either

Jew or Greek"); 1 Thess. 4.12; 1 Tim. 6.1; 1 Peter 2.15; also Ignatius, Trall. 8. 2.

148 Ps. 117,19,20.

Note that in §4 the preposition "of" in " observance of the law " and " the gate of Christ" is a poor substitute for the more vigorous use of év in the original. St. Paul's use of "in Christ" was widely copied by the early Fathers as a reminder of his teaching that the Church is the " body of Christ." Cf. his epistle to the Ephesians. See notes 113 and 146.

14¢ Luke 1.75; 145 A reference to the charismata which were so plentifully bestowed upon the Corinthians; see above, 13. 1 and 38. 1 f. The rebellious members of the Corinthian community seem to have possessed, or boasted of possessing, all the "graces" mentioned in this paragraph. In the value Clement sets upon these extraordinary phenomena, he is at one with St. Paul (1 Cor. 13. 13): "he (the person so blessed) must seek the common good and not his personal advantage." The "wise" or "skilled" man here referred to is one who knows how to discern what is right or wrong in the discourses made by others. 'The word rendered " pure" generally implies sexual purity or virginity. See note 116. The "continent " are often warned not to boast of their gift; see 38. 2.

146 The "love in Christ": the love founded in Christ and establishing that intimate "union with Christ " explained in John 15. See also John 14.15; 1 John 5. 1-3, and note 113. It is noteworthy that both Clement and Ignatius insist again and again upon the need of "love" in addition to that of "faith." See notes 91 and 95.

CU Col. 3 514.

148 Prov. 10.12; 1 Peter 4.8; James) 5:20; espe a Cor. 13.47; 1 John 2.5; 4. 17 ff. Note Clement's beautiful variation of St. Paul's encomium of love. With him the "love of God" is now God's love for us, and now our love for God. Love both giving and receiving— this is true Christian mysticism.

It will not do to play off "the

CiremeNT: To THE CoRINTHIANS

mysticism of Paul and John" (Knopf) against that of Clement, the matter-of-fact Roman. See note 7.

4° Tsa. 26.20. Clement says that the souls of the pious before Christ's coming (when God's anger lay upon the world) were kept, barred from heaven, in a separate place or prison (the Limbo

Patrum) until Christ after His Resurrection released them.

60 PS. 31412; Rom, -4:'7-9.

1 Num. 16; Ps. 48.15. Here the new Latin Psalter, published by the Pontifical Biblical Institute in 1945, reads: Infernus erit domus eorum. asd Exod. 14. artes) GOs. 31°33. por S849i24, 15; $0. 10.

185 Fxod. 34.28; Deut. 9.9; for the following, see Deut. 9. 12; 9. 13, 14; Exod. 32. 31, 32. "I will make you the ruler of a mighty nation": this is, evidently, the sense of the underlying Semitic expression: "I will make you into a mighty nation."

186 Tt has been surmised that the sentiment here expressed prompted Clement, who was ordained by St. Peter, to make room for Linus as the Apostle's immediate successor in the episcopacy.

157 Ps, 23.1. In the new Psalter (see note 151) this verse reads:

Domini est terra et quae replent eam. In the following sentence the Gr. word for "living as citizens" should be given full weight. It recalls Phil. 3. 20.

188 The reference here is either to the Roman Christians or to Christians in general.

Later in the history of the Church the ransom of Christian captives became an established practice.

159 Judith 8 ff. geo' Fisth, 4. 16.

161 Ps, 117. 18: Castigavit, castigavit me Dominus. For the following citations cf. Prov. 3. 12; Heb. 12. 6; Ps. 140. 5; Job 5. 17-26.

162; Peter 5.5. "Submit to the presbyters": the exact words which St. Peter, the first bishop of Rome, made use of. Note the stern tone adopted by his successor. Is this a mere matter of chance?

See the Introduction, p. 4, and note 164.

Submissiveness to duly established ecclesiastical authority is an ever-recurring theme in the Apostolic Fathers, in whose writings the verb irordocec$a, rendered "submit," and its cognates are used 26 times. The verb rendered " accept correction " often shades over into "submit to disciplining and chastisement." See Luke 23.16. The expression " the flock of Christ" recalls Luke 12. 32.

Nores 168 Proy. 1. 23-33.

In ecclesiastical usage the word Wisdom, is a collective title for the Book of Wisdom, Proverbs, Ecclesiasticus, and Ecclesiastes.

164 "By Him through us": Clement speaks as though he were conscious of being more than just the bishop of another diocese. See note 162.

185 Clement speaks of a well-fixed, well-determined (lit., "recounted in detail"; "told exactly") number of the elect; but the epistle as a whole is proof that he was not what was later called a predestinarian.

The word zais may be taken strictly as "Son," or, in a wider sense, as " Servant" (see Matt. 12.18). The scriptural reference following is from Acts 26. 18.

166 Flere Clement suddenly breaks into a solemn prayer addressed to God the Father.

It extends from 59. 3 to 61.4. It is one of the most precious gems preserved in early Christian literature.

We should, perhaps, take for granted that Clement merely reproduces a prayer used Sunday after Sunday in the Roman liturgy. Examples of such a sudden outburst of religious emotion may be found in the Gospels, as in Matt. 12. 18-21 and in John 17. Cf. A. Baumstark,

"Trisagion und Qedusha," Jahrb. f. Liturgiewissenschaft 3 (1923) 18-32; J. Marty, " Etude des textes cultuels de pri¢re conservés par les

'Peres apostoliques,'" Rev. d'hist. et de phil. rel. 10 (1930) 90-95.

167 Roh. 1.18. In the following Clement draws upon Isa. 57. 15, 13.11, Job 5.11, Kings, 2.7, [uke 1.:53,-Deuti 32: 307 ae

16732,.27. 16> Esth: sot, ae® Vindith Ou 1.

163 Ps, .LIG. 114s 704133 O4095.00; 3.

170 1 Kings 8. 60; 2 Kings 19. 19; Ezech. 36. 23; Ps. 78. 13; 94.73

Oe. uP Wisc. 7.175 Psi00. 12, 13 sl oata7etO5..0 I inoas 172 Joel 2.13; Eccli. 2.11.

For the following see Ps. 39. 3; 118.

133; Deut!

112.25, 295. 13018; 21.04"

(Ours rulers; that. is spot temporal and ecclesiastical.

L78 Ps, 00,.2) 70x 4y0120; INGMNOn 25.26; 21% Luke. 71; PSs 210; Bd oa 7. 208

7° Ps. 144.18; 146.9; 1 Tim. 2.7. The following part of the prayer (60. 4-61.2) has been termed "a grand testimony" to the profound conviction of early Christianity, that the authority of the state and of state officials is from God (see Rom. 13. 1). This conviction was sublimated in the liturgical prayer of the Christian

Cirement: To THE CoRINTHIANS Lr communities, as here at Rome. Cf. F. J. Délger, " Zur antiken und frihchristlichen Auffassung der Herrschergewalt von Gottes Gnaden," Antike und Christentum 3 (1932), esp. 118f.

Similar prayers for rulers are in use in the Church today. We pray for their welfare and bow to them, so, however, as not to "oppose the will of God." See also L. Biehl, Das liturgische Gebet fiir Kaiser und

Reich. Ein Beitrag zur Geschichte des Verhiiltnisses von Kirche u.

Staat (Paderborn 1937). e7emn Lim, 17>. 1 Ob.13.,6,. 10% Sets. 25,207 124s.

Beeb. 2437 8.1.1 beter 2.25.

179 The word here rendered " the writings " deserves special attention.

In 19.1, it primarily refers to revelation, yet with implied connotation of Holy Writ. In 53. 1, the " oracles of God " are simply

God's Word, His inspired Word, His revelation; and this is found in Holy Writ. The third reference to ddya is in the present chapter.

"God's educative oracles" or "God's oracular teaching" cannot otherwise be interpreted than as revelation viewed in its moral and educational effects. 'This sense of Adyia has been established by J.

Donovan, The Logia in Ancient and Recent Literature (Cambridge 1924). po ocki5 1.34; Rom..16;4181'The Gr. word for "witnesses" contains an almost juridical connotation: "these men are to give reliable information to us of your conduct."

2Num. 16.22; 27:16; Heb, 12.9;—Deut. 142; 26. 18;-Exod.

Cons yb Sa1 3A, 4 LES 2, 14. eo EJeDA217>). .1.

184 See note I.

IGNATIUS OF ANTIOCH

INTRODUCTION

1 Eduard Norden, a competent judge of ancient literature, regards Ignatius's letters as the most exquisite part of the literary remains of this time. See his Die antike Kunstprosa (Leipzig 1923) 2. 510.

Note the accent on the word Theophdrus (@coddpos), " Godbearer "—not Thedphorus (@edqopos)), " God-borne." That Ignatius's surname was actually pronounced to express the former meaning, is well argued by J. B. Lightfoot, The Apostolic Fathers, part 2: S.

Ignatius, S. Polycarp (London 1889) 1. 25-28 and 2. 21-23. See also Ephes. note 27.

* A noble tribute to the character and the enlightened mind of Ignatius will be found in a eulogy preserved among a series of sermons preached on the Antiochian bishops by another illustrious son of Antioch, St. John Chrysostom. See In S. Martyrem Ignatium

1 CMG 50. 588).

* A good summary of the controversy in England is given by J. H.

Srawley, The Epistles of St. Ignatius (Society for Promoting Christian Knowledge, London 1935) 9-20. See also O. Bardenhewer,

Geschichte der altkirchlichen Literatur 1 (and ed., Freiburg i. Br.

1913) 143-50.

® See the excellent treatise by H. de Genouillac, L'Eglise chrétienne au temps de saint Ignace d'Antioche (Paris 1907).

® Read J. H. Newman, "The Theology of the Seven Epistles of St. Ignatius," Essays Critical and Historical 1 sect. 5 (London 1912).

' For the former, see, for example, L. Marchal, " Judéo-Chrétiens,"

Dict. de théol. cath. 8.2 (1925) 1681-709; for the latter, G. Bareille, "Docétisme," op. cit., 4.2 C1910) 1484-501. Cf. also C, C. Richardson, The Christianity of Ignatius of Antioch (New York 1935)

Si-54: Dieresy., ® See especially Norden, op. cit. 510-12.

Icnatius: To THE EpHeEsiaNns

TO THE EPHESIANS

Following the example of the greatest Christian letter writer, Ignatius opens his epistles with a studied greeting, only slightly varied by the circumstances of the community addressed. But what a difference! Compared with Ignatius, St. Paul seems chary of words and almost lacking in warmth of tone. The warm-hearted Ignatius, on the other hand, is rich and even exuberant in expression and generous in acknowledging all the virtues and prerogatives of his addressees.

He certainly embraced Christianity with fervor and is anxious to let all the world know what a joy it is to be a Christian.

Another point of difference between the epistles of these two men is that, while those of St. Paul are really doctrinal treatises in epistolary form, those of Ignatius approach more closely the ideal of familiar effusions. But a marked likeness between the two writers is the fact

—that "God the Father" and "the Lord Jesus Christ" were in the centre of their lives. Cf. H. Korn, Die Nachwirkungen der Christusmystik des Paulus in den apostolischen Vatern (Leipzig 1928).

1 The reference to Christ's "true" or "real suffering" is a first inkling of Ignatius's unremitting zeal in combating the dangerous heresy called Docetism, which denied the reality of Our Lord's human nature.

See note 7 of the Introduction and the prefatory note to Tall.

2 The Greek wording allows of another interpretation: the Ephesians owed their reputation to "a natural disposition, a constitutional trait, made right (éxaia)," or to "a temperament rectified (that is, supernaturalized) by faith and love through Jesus Christ."

This tallies well with what follows: because they had been "restored to new life in the Blood of God " (that is, had become Christians), they were enabled to change their natural benevolence into the Christian virtue of charity. Note the preposition card, "conformably to."

' By way of background, the reader will do well to compare St.

Paul's letter to the same Church, especially 1. 3-23. Both writers are | familiar with the expression "imitators of God," used by the Apostle in 5.1. See Trall. note 7. Cf. T'. Preiss, " La mystique de limitation du Christ et de l'unité chez Ignace d'Antioche," Rev. d'hist. et de phil. rel. 18 (1938)197-241.

*The idea of becoming a true "disciple" of Christ must have gt

Nores _ taken strong hold of Ignatius, and, no doubt, of the early Christians generally. For Ignatius to be a true disciple and to lay down his life for Christ was one and the same thing. This recalls several of Our

Lord's utterances; as, for example, Luke 14. 26 and 27. See note 11.

The possibility of martyrdom lay within the horizon of every ancient Christian.

On the Martyrergeist of the early Christians, see K.

Priimm, Christentum als Neuheitserlebnis (Freiburg i. Br. 1939) 348-57. The words " you hastened to see me" are an echo of Matt.

25. 36.

""S"This seems to have been a different person from the slave of the same name whom St. Paul returned to his master Philemon.

® Literally, "your bishop in the flesh."

St. Paul's epistles are replete with instances of the various senses of the word oépé (flesh),

__especially when contrasted with aveipa (Spirit). In the latter case, the precise meaning of the two expressions is not always obvious.

Here the rendering " your bishop here on earth" does not exhaust the meaning of odpé; it seems to imply that Onesimus was their visible bishop, in contrast with their invisible bishop, Christ.

Cf.

1 Peter 2.25. See note 17, and Pol. note 1.

7 Such abrupt benedictions, or outbursts of praise and thanks to God, are common in the letters of St. Paul: Rom. 1. 25; 9. 5; 2 Cor. i 40k: 31; pn.

73; also 4 etenelas ' "This expression is with great propriety confined in Ignatius to deacons, since the function which the bishop had in common with them was ministration; Magn. 2; Philad. 4; Smyrn. 12" (Lightfoot).

Note, however, that St. Paul, in calling Epaphras and 'Tychicus "fellow servants" or "fellow slaves" in Col. 1.7 and 4.7, seems to put these co-workers on a level with himself, both being "slaves" of Christ like himself (Phil. 1. 1).

* Submissiveness to authority is one of the key notes in all Ignatius's exhortations to the several churches—a proof of the strictly monarchical constitution of the Church. The word rendered " sanctified" may also mean "consecrated," that is, to the service of God; or " dedicated," that is, to the truth, as in John 17. 19.

10'The expression "the Name" for "the name of Christ" is perhaps a reminiscence of St. Paul, Phil. 2.9: "The name that is above any other name." A Christian, when speaking of "the Name," was understood to refer to Christ, which recalls the biblical use of "the name of God" for "the nature, essence, majesty of God."

See above, I. 2.

'1 For Ignatius's idea of "discipleship" see note 4. The noun

Icnatius:

To THE EPHESIANS

I21 pabyrns and the verb pabyrevew have a distinctly Christian ring, which is best expressed by "disciple" and "to initiate into discipleship."

Compare Our Lord's injunction in Matt. 28. 19: " Initiate all nations in discipleship." 'The words "I am not yet perfected in Jesus Christ " show Ignatius's terseness and virility of expression, since the Greek word rendered " perfected " literally means—to use our modern educational parlance—"I am not yet graduated in (the school of) Jesus

Christ; I am right now only a freshman Cépyyy éxw)." This recalls the verb used in Luke 6. 4o: " No disciple is above his teacher: even when fully trained, that is, graduated, he is at best only like his teacher," and, above, in 2. 2. aES 2 Like St. Paul, Ignatius borrows metaphors from the great Greek games, with which every reader was well acquainted.

See, for. instance, 1 Cor. 9. 24 and Phil. 3. 14. See Pol. note 3.

18 The word rendered "inseparable" is used in several different senses. See Trall. note 5. When Christ is called "the mind of the Father," the word yvepn includes the intellect as well as the will. See

Philad. note 3. For the connotations of St. John's Adyos, applied to Christ by Ignatius in Magn. 8. 2, see the commentators.

14 The expression "the vast, wide earth" is intended to reproduce the Greek 74 zépara; literally, "the farthest parts Cof the earth)."

Ignatius means, of course, the bishops appointed "the world over, even including those at the farthest ends."

15 The Greek phrase rendered " the rank and file" deserves special attention. A rendering like " individually," "severally," "man for man" (for which see 20. 2 and note 48), does not always do justice to it. Words in general receive their special color from the context; so the word dvjp may mean: man, grown-up man, husband, individual, person, soldier (as we speak of the men in the service), etc.,— always in keeping with the context.

In the present passage, as in several others in these letters, the reference is to men or persons in contrast with those in authority, called "the bishop" and "the presbytery." As these form a choir or harmonious unit, so the rest of the community are exhorted to form a choir and, by their concord and submission, join this symphony of praise. Plainly, then, Ignatius regards these men or persons as what we would call "the rank and file" (as the common soldiers in the army of Christ, in contrast with their commanders), or the people or the laity contrasted with the clergy. Ignatius, in other words, assumes the existence of two welldefined groups (note the use of the definite article o:) in the Church.

See Trall. note 15.

Nores '

16 The rendering "melodies" seems to be more in keeping with the context than " members."

17 The adjective zvevmarixds shares all the senses of the corresponding noun.

See note 6. For the expression, " symphony of unity,"

2 Cor. 6.15 may be compared. besjohivo.33.

19 Cf, Matt. 18.:19, 20.

20 Prov. 3. 34; James 4.6; 1 Peter 5.5.

21 A bishop's quiet and retiring manner (see Philad. 1) should not encourage taking advantage of it. He represents " the Master of the household." One should " fear" or " reverence" him.

22 The syntax of this sentence is not clear. I supply dxovere after érei. For emendations of the text, see Lightfoot.

28 See notes 6 and 17.

24" Born and unborn "; or " begotten and unbegotten." Christ was "born" in His human nature, "unborn" in His divine essence.

~Tgnatius wrote before the Nicene Creed fixed the terminology more accurately: "genitus, non factus." Correctly understood, the words

"created and uncreate" could also be applied to Christ. 'The expression " sprung from Mary " is another thrust at Docetism. See notes

1, 45, and 49.

2° The Greek word means literally " filth," "scum," " offscouring "; it was a term used "of those criminals, generally the vilest of their class, whose blood was shed to expiate the sins of the nation"

(Lightfoot). See Jer. 22. 28; Tob. 5.20; 1 Cor. 4.13 C' We are the world's refuse"). All that Ignatius seems to mean is: "I devote my life to you"; "I offer myself as a ransom for you"; or, perhaps, "I am the meanest among you"; "I am your lowliest servant."

See Me _ 18.1, and note 52.

*6 See Rom. 8.5 and 8, and notes 6, 17, and 23. Other renderings would be: "to live the life of nature" and "to live the life of the Spirit."

~ #7 Regarding the word "Christ-bearer": F. J. Délger, " Christophoros als Ehrentitel fiir Martyrer und Heilige im christlichen

Altertum," Antike und Christentum 4 (1933) 73-80, has pointed out in reference to the present passage, that evidently Ignatius reminds his addressees of the pagan festivals held in honor of Artemis, " the Great

Goddess of Ephesus." On these occasions miniatures of her great temple, also containing her image, were carried in solemn procession.

Besides, pilgrims to famous shrines of a deity, such as, for example, Artemis, could purchase tiny reproductions of the shrine visited, to

Icnatius: To THe Epnesians ioe be cherished as souvenirs or worn as amulets (cf. also Lightfoot's observations). In what sense the Christian Ephesians are to " bear"

God, a temple, etc., Ignatius has intimated a few lines before: " you considered yourselves stones of the Father's temple-sec:."This vis only one of the numerous instances in which the early Christians availed themselves of the pagan terminology in use among their contemporaries and infused a new content into them. Note, inci-_

« dentally, that Ignatius refers to himself in all his letters as "also called Theophorus."

See note 2 of the Introduction and Smyrn. note 22; also Clement, note 68.

*8 1 Thess. 5.17. The quotation in § 2 is from Col. 1. 23.

29 See notes 6, 17, 23, and 26.

80 See Matt. 3. 7.

*t Ephesus was " the highway of God's martyrs." Bands of prisoners from the East—including many Christians—intended for the shows and hunting scenes in the amphitheatre, would naturally pass through Ephesus, before taking ship for Rome (see Srawley). Note the words cis Oedv, victims "intended for God," that is, to be martyred for the sake of Christ.

82 The word " eucharist " is quite general, but here doubtless refers to the celebration of "the Eucharist."

See Philad. 4. The word "God's" should also be supplied with " praise."

Cf. P. Batiffol, L'Eucharistie, La présence réelle et la transsubstantiation (oth ed.

Paris 1930) 39-50. Since in the Koine the comparative often replaces a superlative, the words rendered "more frequently" may mean:

"as frequently as possible."—In the following, Ignatius recommends concord and frequent eucharistic gatherings as a safe means of undoing the machinations of the enemies of the Church, whether these are "the forces of wickedness on high" (Eph. 6.12), or earthly powers. eae Lim's:

84 Faith and love (Ignatius hardly ever speaks of faith alone; see Smyrn. note 1) "are God,'—one of those pregnant expressions so frequently met with in the Fathers.

If we possess faith and love in perfect blending, we possess God.

One may recall Rom.

13. 10; 1 Tim. 4. 12; and, especially, 1 John 4. 8: "God is love." perme ony 3.753 15..18. be viatt, 12.33, 87 The Greek word 8%vayis denotes power, faculty, capacity; also function, potency, and even action Ce. g., the action of medicines);

Notes ' similarly, not only " power to work miracles," but also " miraculous deed," " miracle."

BoP Suk3

200} 1A0.25

Eph. 3.171 Cor. 310;10: 19:

401 Cor. 6.9, 10; Eph. 5.5. The phrase "do not be deceived "

'or "do not let yourselves be led astray" recurs like a refrain in all )..\ the admonitions of Ignatius. The solemn warning, first sounded by .* Christ (Matt. 24. 4; Mark 13.5; Luke 21.8), was caught up by St. tae Paul, and is reiterated by the Apostolic Fathers. To us this constant

\ (\ warning against false doctrine is a guarantee that no false doctrine entered the infant Church. This reflection made a lasting impression on John Henry Newman and had a decisive influence on molding his future. See Magn. note 26 and Pol. note 12. See note 6 of the | Introduction.

; 41 x Cor. 2. 6, 8.

42 The "unbelievers" here are evidently the Jews and Judaizing Christians, 1 Cor. 1. 23.

$87 (Corn t. 19;,20;7hom 3; 2:7.

44 John: 7.-42;; Rom, 1.3.

S) 45 Another reference to Docetism. See notes 1 and 49.

4° The words "in stillness" are variously interpreted. They may mean that these mysteries were wrought in God's " quiet way"; but while this would be true of the conception and birth of Jesus, it is not true of "the death of the Lord." Ignatius seems to mean that these mysteries were " accomplished," that is, that God's decrees concerning them were made, "in the stillness of eternity." 'The noun rendered "loudly proclaimed" recalls our expression "crying," as in "a crying need," a need that calls for notice. In this sense the three mysteries " were forced upon the notice of all the world" inasmuch

"\_as they were "loudly proclaimed" by the preaching of the Apostles. by) f ~ Ignatius, it should be added, is the first writer outside the New a | Testament to mention the Virgin Birth. The deception of the devil

» | in the economy of the Redemption became a favorite theme of the , \_ Fathers.

wa Rom..6:44:

*8 For an explanation of the expression oi xar' dv8pa, see note 15.

Here it is used in a less stringent sense: " your entire community,"

"you all as one man," " you all, man for man."

49 Rom. 1.3. See note 45. bor Gor. v1. Fz:

°° Cf. T. Schermann, "Zur Erklarung der Stelle Epistula ad

Icnatius: To THE MacnesiAns

Ephesios 20.2 des Ignatius von Antiochien ¢dppaxov dOavactas,"

Theol. Quartalschr. 92 (1910) 6 ff. J. R. Gasquet (Studies [Westminster 1904] 259. 2.) quotes one of the earlier editors, Wm. Jacobson, as comparing the present passage with the immortalitatis alimonia of the Post Communion of the 21st Sunday after Pentecost.

*? As a ransom for you "; this phrase has also been rendered (and perhaps correctly): " Dearer to me than my own life are you." The noun dvriyvxoy (ransom) occurs again in Smyrn. 10.2; Pol. 2. 3;

6. 1. See the use of zrepiynua above in 8.1 and 18. 1, and note 25. beete Limes 1,

TO THE MAGNESIANS

The preceding letter to the Ephesians gives the reader a good insight into the peculiarly Ignatian type of letter writing: it acquaints him with the writer's general religious outlook; it puts him in possession of practically all the facts that seemed important to him; it shows him what to expect, as he goes from letter to letter, in the way of motivation for leading a truly Christian life. In each of the letters, however, Ignatius managed to surprise the reader by a sudden flash or two that diversify the general picture and supplied the addressees with a fresh stimulus for accepting his exhortations.

Thus the Magnesians are told that submissiveness to ecclesiastical authority is simply called for by the fact of their being "Christians"; and on investigation we find that Ignatius is the first writer, in our extant literature, to use the words " Christian " and " Christianity " as titles of honor! The Smyrnaeans are exhorted to the same virtue on the ground that its practice is the only means of being members of " the Catholic Church"; and this, again, is the first occurrence of the term in the ancient Christian writers! In the Magnesians, too, it is a surprise to see how warmly Ignatius speaks of the Prophets—" those men so near to God "; but a little reflection shows the appropriateness

_ of his admiration for them as a motive for definitely breaking with Judaism. And did not St. Matthew designedly build up his Gospel to prove the truth of Christ's message by insisting that He fulfilled the ancient prophecies? And so there are flashes of light in every letter which break its general tone. To discover these will be the reader's own delight and privilege.

} | 1JIn this brief address Ignatius finds room for twice mentioning

Nores "God the Father" and " Jesus Christ "; for which see the Introduction, p. 53. St. Paul's greetings to the Churches had set the precedent, as, for instance, in Rom. r. 7: "Grace to you and peace from God our Father and the Lord Jesus Christ." Another noteworthy feature is Ignatius's use of the preposition év, "in" (see the Introduction, p58). It occurs six times in four lines!

Like St. Paul, Ignatius views all manifestations of Christian life as those of a life lived "in God," "in Cunion with) Jesus Christ."

This fact shows that the early Christians had a profound understanding of the Mystical Body of Christ.

Cf. E. Mersch, Le corps Mystique du Christ (Louvain 1933) 234-44. Of course, once St. Paul had set the example, the use of "in" was natural and spontaneous to later writers even in contexts where the idea of this mystical union is not indeed lost sight of, but still kept somewhat in the background, as, for instance, in the expression "through Jesus Christ" above. See notes 13 and 30.

* Their love was " well-ordered " because they were " submissive to authority." Clement, in writing to the Corinthians, laments the lack of " good order " in that community as destructive of a truly Christian life.

® The Greek genitive may be objective, "the faith in Jesus Christ," or subjective, "the faith given by Jesus Christ."

*A reminiscence, no doubt, of St. Paul's "the prisoner of Christ 'Jesus,' as in Eph. 3. 1.

_~* The expression "flesh and spirit" occurs more than 40 times in these letters against Docetism.

See notes 33 and 38, and Smyrn. same idea differently. See Ephes. notes 6 and 17. In the Church we have the whole Christ, His flesh and spirit, His body and soul, His human nature and divinity. This is one of the many warnings in these letters against Docetism.

See notes 33 and 38, and Smyrn. note 5.

° The antecedent of the pronoun js is uncertain.

7 Does Ignatius mean the union " of Jesus with the Father" or our union "with Jesus and the Father"? Perhaps both senses are meant to blend. See note 3.

® In the use of the verb rvyydévw (see Rom. note 5) there is a hint of chance or uncertainty implied in the noun rvyn. Ignatius remembers St. Paul's exhortation: " Work out your salvation with fear and trembling " (Phil. 2. 12).

* For the use of the terms " bishop," " presbyter," "deacon" (note that representatives of all three orders of the ministry had come from Magnesia to meet the bishop of Antioch!) see especially H. de

Icnatius: To tHe Macnesians 12.7

Genouillac, L'Eglise chrétienne au temps de saint Ignace d'Antioche (Paris 1907) 137 ff. See also Philad. note 12.

10 This affectionate reference to deacons, even of Churches other than his own, occurs repeatedly in Ignatius's epistles. See Ephes. note 8 and Philad. note 11.

Zotion may have proved helpful to) Ignatius in various ways. He evidently wants him to stay with him. \

*1 The bishop is here thought of as the dispenser of "God's grace," \_ the presbyters as enforcing "the law of Jesus Christ."

There is, evidently, a reference to the sacraments in the former expression, and / one to preaching in the latter. ae / 1? The bishop's youth is " evident," " apparent " (perhaps " only too apparent") and strikes the eyes of the body, while his authority is visible only to " the eye of faith " (see below, 6. 1).

+8" Wise in God" is one of those numerous biblical or patristic expressions that have found their way into our everyday speech.

Compare 1 Cor. 4. 10: " We are fools for Christ's sake, but you are wise in Christ." In not a few instances of Ignatius's use of "in" the modern mind finds it difficult to see eye to eye with him.

*4 For the verb 6¢Aw, compare Matt. 27. 43. God " was pleased with us," that is, has deigned to choose us from the rest of mankind.

15"

A human being": here a rendering of the Greek cdpé. See above, note 5, and Ephes. notes 6 and 17.

15" "The followers of Christ called themselves " brethren," " saints,"

"believers," and " disciples." The word "Christian " appears in Acts _, 11. 26, 26. 28, and 1 Peter 4.16. In Acts 11.26 Luke reports: " At /

_Antioch the disciples were for the first time called Christians." It_| (W 5 ¥ as from the proper name " Christ," just as they spoke of " Herodiani,"

"Marciani," etc. To them, therefore, "Christians" simply meant adherents of a man called Christ.

Since the name originated at Antioch, it is not surprising that Ignatius of Antioch is the only .—— «__ Apostolic Father who uses it. Moreover, he is the oldest writer in early Christian literature to use both " Christian " and " Christianity " as titles of honor: Ephes. 11.12; Magn. 4.3;-10-1,

3; Trall. 6.1; Rom. 3.2, 3; Philad. 6.1; Pol. 7.3. Tacitus (Ann. 15. 44) in his description of the fire of Rome uses the noun Chrestiani, but gives the name of the Lord correctly as Christus.

In Pliny the Younger, a contemporary, we find the word Christiani seven times. For further details see K. Bauer, Antiochien in der iiltesten Kirchengeschichte

(Tiibingen 1919); H. Dieckmann, Antiochien ein Mittelpunkt urchristlicher Missionstatigkeit (Aachen 1920) 30 ff.

~ seems that the pagans at Antioch coined the name " Christians "

NorTeEs 16 Attendance at regular (feBaiws) church meetings and services authorized (xar' évroAjv) by the bishop is often inculcated in these letters as the mark of a conscientious Christian.

17 This expression is used by way of euphemism in a rather odious context in Acts 1.25. On the use of "the accommodated sense" in quoting Scripture texts, see Smyrn. note 25. For an exceptional meaning of zézr0s, see Rom. note 2.

18 The Greek has " to die into the Passion." Through baptism "we died into His death," as St. Paul says in Rom. 6. 4; that is, we were

- "incorporated with Him." See also Gal. 3. 27 and above, note 1.

19 The Greek word rendered " preside," here and in 2, distinctly implies power and authority to command.

See Rom. note 2. Some texts read rirov for rozov.

20" At Jast "; "in these last days "; "at the end of the present age "; chilleb. ti 2;to2677 Cor, 16) 51, *1 That is, " by outward appearances "; See note 15, and compare John 8. 15.

' "after an earthly fashion."

22 John 5.19 and 30; 8.28.

Note, incidentally, Ignatius's acquaintance even with the fourth Gospel, which was written only fifteen or twenty years before.

*8 The reference seems to be to doctrines hatched out in private conventicles.

?4See Eph. 4.3-6. "That," summing up the preceding clause, 'is the whole, the true, the genuine Jesus Christ."

Christ is not truly ours, and we are not truly Christians, unless we have "one prayer, etc."

*5 John 8. 42; 13. 3; 16.28. With Ignatius's striking "assertion of the true divinity of Jesus during the incarnation"

J. Moffatt, "Ignatius of Antioch. A Study in Personal Religion," Journ. of Rel.

10 (1930) 174.9, appositely compares the lines by St. Thomas Aquinas:

Verbum supernum prodiens, Nec Patris linquens dexteram.

*6 This important warning, first uttered by Christ (Luke 21.

8; Mark 13.5), has since been re-echoed by the Church throughout the centuries. See 1 Cor. 6.9; 1 Tim. 1.3; Titus 1.14; 3.9. Warning

__against heresy is a mark of the true Church.

While its frequent eer Yee occurrence in early patristic times is a sad testimony to the constant dangers threatening from heretical teaching—a danger to which many individual Christians and even whole communities succumbed—it

Icnatius: To tHe Macnesians

is at the same time a guarantee to us that the Church was ever jealously watching over the depositum fidei. Gal. 1.8; 1 Cor. 11.2.

See Ephes. note 4o.

*t The edifying life of these holy men was actually (and, we may assume, also consciously) "in accordance with Christ's way" and patterned after Him.

Without knowing the program He was to unfold centuries later, they actually followed it. 'They announced

His coming, they waited for Him, they hoped in Him, and many of them were persecuted for His sake. And since they were saved, and salvation is possible only through the grace of Christ, they were actually saved by Him. Their teachings were incorporated in the Gospel, for Christ did not come to annul, but to fulfill, the Law and the Prophets. It is touching to hear Ignatius speak so warmly of these Prophets, calling them "most godly men."

*8 This is a truly majestic reference to the Incarnation—the Word of God stepping forth from the silence of eternity!

See Ephes. note 46.

29" By a name other than this," namely, "Christian," which is understood after the mention Cin the Greek) of " Christianity." Such inaccuracies or forms of brachylogy are common in Greek. See Tvrall. note 26.

80" Be salted by Him"; "Let Him be your salt." But the Greek is more vigorous: "Be salted Cand, as it were, soaked) in Him."

See note 1. ee Pil. 211.

*2"Qne who is of less account than you are,"

"who is your inferior "; in other words, " who is not your superior or bishop."

Ph TS 83 Another warning against Docetism.

ENS Waid na ee Oe reas ee Proy. 18. 17.

Borst. 3, 87 The bishop is supposed to sit in the centre, surrounded by his presbytery. The word "crown" recalls the Latin corona, an encircling attendance. The men who made up this group were " fittingly selected," " appropriately chosen," for their task. All worked together, all were of one mind!

"Tn the flesh," that is, in His human nature. See notes 5 and 33.

89 As Jand is soaked with water, so these Christians were " absorbed or steeped in God." Not only were their minds continually occupied with God, but their whole way of life was divine; they were " full of God."

40 For " unflinching," see Trall. note 5 and Ephes. note 13.

Nores 14 The Greek word means "band." Compare the German Bund.

Several expressions both in Clement's epistle to the Corinthians and in the Ignatian letters seem to indicate that "the presbytery " ordinarily acted as a collective body. Cf. K. Priimm, Christentum als Neuheitserlebnis (Freiburg i. Br. 1939) 323.

18 As Christ and His Apostles were a definite and distinctive group, so, Ignatius says, in a church deserving of the name there must be one group of persons (bishop, presbyters, deacons) sharply set off against another. See Ephes. notes 15 and 48; also note 36 below.

16 The usual rendering "I think many things in God" seems meaningless. See the Introd. p. 58.

17 Generally rendered " who would puff me'up." Ignatius's friends would no doubt refer to him as a martyr, a confessor of the faith, etc.~

18 See Ignatius's letter to the Romans, which reads like a rapturous expression of his longing for the crown of martyrdom, or, as he puts it, for " perfect discipleship." See Ephes. notes 4 and 11.

19 The words " of the honor" are implied in the context. a 20 Note the strong expression roAenei.

Ignatius longed to suffer, but refused to think of himself as a hero, a martyr, a true disciple; hence there was a struggle, a war, going on his breast. His passionate desire for martyrdom " kept tugging at his heart," "put him on the rack."

John 12. 31314430; InCor 2. O08: gle Gores 2, 23" Pardon me": things." supply "if I refrain from speaking of heavenly

9 '(Ol. 1716, *> 'The sense seems to be: many things have yet to be done by us if we do not wish to miss, or "come short of," reaching God. The one great thing yet to be accomplished by Ignatius was to die for Christ.

~*6"Fleretics": most translators_say" they," _though Ienatius "has not spoken of any persons.

For a Greek it was easy to pass from heretical teaching to heretical teachers.

See Magn. note 29. The very rapeurAéxovow means: "they weave (plait, braid) Jesus Christ into themselves," that is, "into their own web." There is here a mixing of metaphors, since the next sentence speaks of liquids.

27" Apart from": see note 9.

78 On this use of "flesh" and "blood" see the observations by Lightfoot.

*9 Isa. 52. 5, freely quoted.

*° Another warning against Docetism. See Ephes. note 24.

Icnatius: To tHe Romans

*t Well explained by Lightfoot: "My life and my preaching alike are a falsehood against Him, for they assume that Christ really did rise." If the Docetists were right, Ignatius's testimony was false: " my life is a lie about the Lord."

2 Matt/15<13.

°° The Greek word rendered " means " often signifies " to promise," but since Ignatius here does not refer to a promise of something future, but declares (professes) a present fact, the rendering given in the text is preferable. God and we are one, as the head and the members are meant to be.

34 The text is not certain.

85 For " the love of the Smyrnaeans " see Rom. note 2.

°6'The reference is evidently to "the people" in their mutual relations, as distinct from their duty to their superiors. See Ephes. notes 15 and 48; also note 15 above.

TO THE ROMANS

This is the last of the four letters which Ignatius on his journey from Antioch wrote from Smyrna, where St. Polycarp was bishop.

It may well be imagined that the farther westward he travelled, the more his mind was occupied with the scenes that would await him in the Amphitheatre, and the more his heart would throb with the prospect of at last becoming a true disciple of Christ.

It is easy to believe, also, that the conversations of the two martyr saints were chiefly concerned with martyrdom both as a duty and a privilege of a Christian.

But there was a tiny cloud looming on the Western horizon.

Might not the Roman Christians, some of whom were prominent in public life, use their influence and obtain for him a stay of the capital sentence or even its complete revocation? Such a calamity must be prevented! And so, Ignatius resolved to write to the Romans, not to strengthen them in the faith, as he did the Asiatic

In fact, it is pethaps by this letter that Ignatius is best remembered by posterity. For depth of feeling and nobility of sentiment, a sentence like this is unforgettable:

" God's wheat I am, and I am to be ground that I may prove Christ's

Norers 14 The Greek word means "band." Compare the German Bund.

Several expressions both in Clement's epistle to the Corinthians and in the Ignatian letters seem to indicate that "the presbytery" ordinarily acted as a collective body. Cf. K. Priimm, Christentum als Neuheitserlebnis (Freiburg i. Br. 1939) 323.

16 The usual rendering "I think many things in God" seems meaningless. See the Introd. p. 58.

17 Generally rendered " who would puff me'up." Ignatius's friends would no doubt refer to him as a martyr, a confessor of the faith, etc.

18 See Ignatius's letter to the Romans, which reads like a rapturous expression of his longing for the crown of martyrdom, or, as he puts it, for " perfect discipleship." See Ephes. notes 4 and 11.

9 The words "of the honor" are implied in the context.

20 Note the strong expression wodeuei.

*sloun 12. 34-114130; sGore 221090; BR COLa al, 2.

23 "Pardon me": things." supply "if I refrain from speaking of heavenly 43 Cols 1016.

*> The sense seems to be: many things have yet to be done by us if we do not wish to miss, or "come short of," reaching God. The one great thing yet to be accomplished by Ignatius was to die for Christ.

*6"Heretics"": most translators-say" they," _though-Ienatius has not spoken of any persons.

For a Greek it was easy to pass from heretical teaching to heretical teachers.

See Magn. note 29. The very mapenrhéxovow means: "they weave (plait, braid) Jesus Christ into themselves," that is, "into their own web." There is here a mixing of metaphors, since the next sentence speaks of liquids.

27" Apart from": see note 9.

78 On this use of "flesh" and "blood" see the observations by Lightfoot.

*9 Isa. 52. 5, freely quoted.

*° Another warning against Docetism. See Ephes. note 24.

Icnatrus: To tHe Romans

*t Well explained by Lightfoot: " My life and my preaching alike are a falsehood against Him, for they assume that Christ really did rise." If the Docetists were right, Ignatius's testimony was false: " my life is a lie about the Lord."

82 Matt. 15. 13.

** The Greek word rendered " means" often signifies " to promise," but since Ignatius here does not refer to a promise of something future, but declares (professes) a present fact, the rendering given in the text is preferable. God and we are one, as the head and the members are meant to be.

4 The text is not certain.

°° For " the love of the Smyrnaeans" see Rom. note 2.

*6'The reference is evidently to "the people" in their mutual relations, as distinct from their duty to their superiors. See Ephes. notes 15 and 48; also note 15 above.

TO THE ROMANS

This is the last of the four letters which Ignatius on his journey from Antioch wrote from Smyrna, where St. Polycarp was bishop.

It is easy to believe, also, that the conversations of the two martyr saints were chiefly concerned with martyrdom both as a duty and a privilege of a Christian.

But there was a tiny cloud looming on the Western horizon.

Churches, but to beg them not to intervene in his behalf through "unseasonable kindness." There are passages in this letter, which portrays his love for Christ and his desire to die for Him, that have no equal in Christian literature. In fact, it is pethaps by this letter that Ignatius is best remembered by posterity. For depth of feeling and nobility of sentiment, a sentence like this is unforgettable:

"God's wheat I am, and I am to be ground that I may prove Christ's

NorTEs pure bread."

Cf. O. Perler, "Ignatius von Antiochien und die rémische Christengemeinde," Divus Thomas 22 (1944) 413-51.

+See Smyrn. inscr. and Philad. inscr.

* Clear as the general theme of this letter is, its verbal expression teems with puzzles. This is especially true of the inscription.

"Through ": more literally, "in accordance with," "conformably to." The following genitives may be objective ("faith in, and love for, Christ") or subjective ("faith and love imparted by Christ").

The Greek word réaos often denotes a place or thing in one way or another distinguished; hence, "in the chief place of the Roman territory." But what does Ignatius mean by "the Roman territory "?

What is its extent? There the Church " presides"; but how does she | preside?

Politically, culturally, morally, spiritually?

'There is no answer.

Ignatius tells us where the Church presides, but fails to tell us " over what" she holds the presidency. The addressees understood, of course. Of the following six adjectives, each beginning with déwo-, the sense is fairly clear, though "worthy of sanctification " is

__a puzzle. The adjective dyvés often means sexual purity. And shall we read ypiorovopos Or xpiorovdpos? 'The former would mean " goyerned by the law of Christ," the latter "keeping (maintaining, following) the law of Christ."

Surely, to the Romans it was not doubtful what Ignatius meant to say. Other puzzles are pointed out in note 3.

But the real crux interpretum is the expression rendered " presiding in love." 'The word dyazy is, of course, capable of several different senses; but why is it prefaced by the definite article? Some scholars are of the opinion that the puzzles of the inscription can be solved by assuming that Ignatius is alluding to the primacy of the bishop of Rome.

See, for example, J. R. Gasquet, Studies (Westminster 1904) 248-81: "Lightfoot's St. Ignatius and the Roman Primacy."

This is not the place to rehearse the argument for and against such an acceptation, and it is enough to say that the true meaning of the celebrated phrase is still an open question. One thing is certain:

Ignatius is extraordinarily lavish in his praise of the Roman Church, and it is hardly admissible to assume that his encomium was no more than a captatio benevolentiae designed to wring from the Romans the favor he was pleading for. See J. Thiele, " Vorrang in der Liebe,"

Theologie und Glaube 19 (1927) 701-9; A. Ehrhard, Die Kirche der Martyrer (Munich 1932) 276; O. Perler, loc. cit.; L. Késters, Die

Kirche unseres Glaubens (2d ed., Freiburg i. Br. 1935) 120; K.

Bihlmeyer, Kirchengeschichte 1 C1oth ed., Paderborn 1936) 102.

Icnatius:

To tHe Romans

"Tn flesh and spirit": see Ephes. notes 6 and 17. In what sense had the Roman Church " every foreign stain thoroughly filtered out of it"? Errors of doctrine? Or errors of life? Perhaps the reference is to the Neronian and Domitian persecutions which may have acted like "a purge" of the Roman community.

*Cf. Rom. 1.9 ff.

> For the Greek word rendered "obtain," see Magn. note 8. The adjective " due" renders the preposition ézo-.

*It has been conjectured that "your love (charity, affection) " should in this context be substituted by "you who are united by Christian charity," "your brotherhood,"

" your community."

'The same has been said concerning other passages in these letters: cf., e. g., H. de Genouillac, L'Eglise au temps de saint Ignace d'Antioche

126, 238.

™y Thess. 2..4;-Gal. 1. 10.

8 As T. Zahn suggests (Ignatii et Polycarpi epistulae, martyria, fragmenta [Patrum apostolicorum opera 2, 3d ed., Leipzig 1876] 59), this seems to be an allusion to the habit of craftsmen to inscribe their names on the completed work.

* That is, "I shall become a martyr and thus proclaim the glory of God."

2° Compare Phil. 2. 17 and 2 Tim. 4. 6.

11 Note this passionate outcry at the prospect before him: " How glorious it is to be a setting sun! May I be a sun that rises in His presence!" A fva-clause may, of course, express a wish or command

(cf. Eph. 5. 33). See note 18.

12 In other words, "be consistent and practice what you are wont to inculcate in teaching disciples," the chief lesson being that a disciple must be ready to die for Christ.

It is not clear whom Ignatius means in saying " you have taught others." One may see in the adjective a reference to Clement, the bishop of Rome, who about twenty years earlier had written a letter to the rebellious community of Corinth.

18"

A believer": literally, "faithful," "loyal," that is, to Christ.

Ignatius seems to say: " After my death I shall be spoken of as having been a true believer."

14 The convincing power of Christianity is not so much in what its defenders may say about it, as in its inherent greatness, which cannot fail to make an impression on outsiders.

Christianity wins more adherents by the life of the faithful than by a discussion of its merits.

Notes Ua OB Go) aod par os He 7. Cor. 4.4:

17 Col. 1. 16. The Greek word rendered " fascinate" means to woo, court, try to obtain one's consent, attract, coax by admiring and praising.

18 The Greek allows this clause to be taken as a wish: " Only let me make my way to God." See note 11. The early Christians were convinced that sufferings endured by martyrs are the work of the devil, that martyrdom is actually a conflict with the devil. Cf. F. J.

Délger, " Der Kampf mit dem Aegypter in der Perpetua-Vision. Das Martyrium als Kampf mit dem Teufel," Antike und Christentum 3

(1932) 177-88. This view is evident throughout the correspondence and treatises of St. Cyprian: cf. E. H. Hummel, The Concept of Martyrdom according to St. Cyprian of Carthage (The Catholic

University of America Studies in Christian Antiquity 9, Washington 1946) ch. 3.

19 Note this echo of Matt. 16. 26.

49 7 Goreo. £53 *1 Literally, "Suffer me to copy the Passion of my God."

'The sentiment expressed in the preceding sentence is at first sight strange:

"Once arrived in the pure light of the beatific vision, I shall be a man," that is, he shall have reached the perfection of human nature.

In the present economy of salvation man is not "man" in the full sense of the word until he reaches his eternal salvation.

*? I follow Origen's interpretation of this passage: Comm. in Cant.

Cant. prol. (GCS, Origenes 8.71 Baehrens). Lightfoot and others understand 6 éuds épws as " my earthly passions."

22 Joh 4n 1077.30.

2* John 6. 33; 25 John: 7.42; Rom. 1.3.

6 Such expressions as xara dvOpwrov and xat& odpxa are familiar from the New Testament.

See Ephes. notes 6 and 17, and Trall. note 8.

27 See note 6.

*S Here, as in Philad. 11.2 and Smyrn. 12.1, the preposition dd refers not to the scribe so much as to the bearer of the letter. a? a1 aess.23

Icnatius: To THE PHILaADELPHIANS tox

TO THE PHILADELPHIANS

Among the Ignatian letters, this address to the Philadelphians gives the fullest résumé of the writer's Christian belief.

Facts, moral exhortations, and mystical experience are thrown into one grammatical structure of unusual length, which rivals the address to the Romans. Note this ringing indictment of Docetism: the Philadel- ' phian community "unwaveringly exults in the Passion of our Lord, firmly believes in His Resurrection," and is saluted by Ignatius "in the Blood of Jesus Christ." See Trall. prefatory note. Cf. M. Rackl,

Die Christologie des hl. Ignatius von Antiochien (Freiburg i. Br.

1914). Philadelphia had been visited in person by Ignatius. aGals 1.1.

2"T am charmed," and not: "J am amazed (astounded, marvel)."

The compounds of zA:joow are capable of a more pleasant sense than that which our "amazement" conveys.

See, for instance, Luke 2. 48: "they were overjoyed."

*'The word yveyn connotes both understanding (thought, intelligence) and will (disposition, inclination, etc.). Ignatius lauds the bishop's " disposition to please God," " his Godward aspirations." See

Ephes. note 13.

* For this expression, see John 6. 57; Acts 14. 15.

®Or "native to the light of truth," in Knox's translation (Eph.

5G.) 6 John 1o. 7 ff.; Matt. 7. 15.

PCaleg. 7511 Cor.9. 24-26.

8 Matt. 15. 13.

®1 Cor. 6.1 and 10; see Ephes. note 40.

*0n1 'Com 10. 16/and 17:

11 In Christian antiquity places of worship contained one altar, and one only. The significance of this fact is explained by F. J. Délger,

"Die Heiligkeit das Altars und ihre Begriindung im christlichen Altertum," Antike und Christentum 2 (1930) 183. For the expression "my fellow servants," see 11. 1; also Ephes. note 8 and Magn. note Io.

12Jonatius never tires of laying his finger on the hierarchical constitution of the Church. The function which by Christ's institution belonged to the distinct group called "the Apostles" passed on in due time to another distinct group called "the presbyters of the Church." Clement, too, insists on the need of this " Apostolic succession" in Church government. The Gospel is called "the flesh of

Notes Jesus" because it is the record of His earthly life, etc. In the first and the second century the term " presbyters " often included bishops.

See Magn. note 9.

Salad bier bee eed te MAtt> 2370.7.

189 (Corst170) 12.1671 hess.2.7,.; *2 Jolin3).3.

Cor. 2. 10 and 11; 14.24 and 25. For the following, compare the incident related in Acts 12. 20 ff., of a delegation of 'Tyrians and Sidonians applauding a speech by Agrippa I with the cry, "It is the voice of a god, not of a man." See especially F. J. Délger, @EOY

@QNH. Die Gottes-Stimme bei Ignatius von Antiochien, Kelsos und Origenes," Antike und Christentum 5 (1936) 218-23. ae Matt, LOW.

10 Bohs 5.1 Jolin 8735.

Po Johns 32.

*1 The reference is, evidently, to the ancient authoritative records (as it were, "the archives") of the Old Testament, as opposed to the New. The Greek here is extremely condensed: "If I do not find

(this or that) in the Old Testament, I do not believe it at all; for I do not believe in the Gospel."

22 John 10.7 and 9.

*8 Literally, "all these things." In Greek a general neuter expression often designates persons, as, for example, in John 6.37. It is here all the more natural because raira wdvra includes things, since

"the Church" implies all the means of sanctification (sacraments, etc.); similarly, "the Prophets" implies their prophecies, etc.

But the sentence as a whole is somewhat vague, since the verb is omitted.

Another puzzle is the expression "the oneness of Cor, with) God," for which compare "the oneness of Jesus Christ" above in 5. 2.

The sense seems fairly clear: no matter what means God has devised, whether in the past or in the present, they all have but one purpose

Ceis)—to unite us with God; in this way all these things are " one in Cwith) God."

As many tributary rivers "empty into" the main stream, so "all these things" are means of uniting us with God.

*4 Phil. 1.8. The word orAdyyva means " tenderness," " affection,"

"compassion," or simply "heart."

See Philem. 7, 12, 20; 1 John 2.17 Col anne:

*°"The Name": frequently used absolutely in early Christian literature for "the name of the Lord Jesus." See Ephes. note to.

26 See Rom. note 6. cee aa Rs ba y's el 8

Icnatius: To THE SmMyRNAEANS

TO THE SMYRNAEANS

The address to the Smyrnaeans is short, but affectionate. Ignatius is now at T'roas, and the end of the journey is not too far distant.

Of the three letters written here, two are intended for Smyrna. He doubtless never forgot all that he had seen and heard and experienced in Polycarp's episcopal city: the people overflowed with faith and love, were endowed with every gift, lacking in nothing, radiant with God's splendor.

And then there were reminiscences of a more personal nature.

His trip to Smyrna had been a via made dolorosa by ten leopards in human form; but there came a respite at Smyrna, and the Churches of Asia vied with each other to comfort him "in flesh and spirit." A special letter of thanks was due to the Smyrnaeans. But Ignatius is always true to himself. The inroads of heresy weigh heavily on his mind. So the first part of the letter is devoted to an attack on Docetism, not by argumentation, but by triumphantly pointing out fact after fact of Christ's life and redemptive work. There follows one of his favorite exhortations: follow the presbytery, follow the Apostles, follow Christ, as He followed the Father. If you do this, he says, you will be members of the Catholic, the universal, Church.

In conclusion he asks the Smyrnaeans to send a delegation to Antioch, where the Christian community was again enjoying peace.

1 Note the ever-recurring formula " faith and love " in the Ignatian letters (see Ephes. note 34) and, indeed, in the Apostolic Fathers.

The nature of this "love" is briefly described in 6.2; compare also Clement 8. 4. See St. Paul's eulogy of love in 1 Cor. 13. 4-13.

2 The same praise was accorded by St. Paul to the Corinthians; see 1 Cor. 1.7. For xdpuopa, " gift," " grace," in the wider and the narrower sense, see F. Zorell, Lexicon Graecum Novi Testamenti (2d ed., Paris 1931) s. v.; for the literature, cf. I. Rohr, " Charismen," Lex. f. Theol. u. Kirche 2 (1931) 838-40.

* The precise meaning of éyo¢dpos is not clear; but see Ephes. note 27. If the word means " bearer of sacred vessels," the sacred vessels which the Church of Smyrna bears are the Christian graces and virtues (Lightfoot). The rendering given in the text is a possible alternative.

* Cf. M. H. Shepherd, "Smyrna in the Ignatian Letters," Jour. of Rel. 20 (1940) 141-59.

5 Literally, "in flesh and in spirit." See Ephes. note 6 and Magn. note 5; also notes 6 and 8 below.

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