Front matter (continued, part 2)
CHAP. LVII.--LET THE AUTHORS OF SEDITION SUBMIT THEMSELVES.
Ye therefore, who laid the foundation of this sedition, submit yourselves to the presbyters, and receive correction so as to repent, bending the knees of your hearts. Learn to be subject, laying aside the proud and arrogant selfconfidence of your tongue. For it is better for you that ye should occupy(12) a humble but honourable place in the flock of Christ, than that, being highly exalted, ye should be cast out from the hope of His people.(13) For thus speaketh all-virtuous Wisdom:(14)" Behold, I will bring forth to you the words of My Spirit, and I will teach you My speech. Since I called, and ye did not hear; I held forth My words, and ye regarded not, but set at naught My counsels, and yielded not at My reproofs; therefore I too will laugh at your destruction; yea, I will rejoice when ruin cometh upon you, and when sudden confusion overtakes you, when overturning presents itself like a tempest, or when tribulation and oppression fall upon you. For it shall come to pass, that when ye call upon Me, I will not hear you; the wicked shall seek Me, and they shall not find Me. For they hated wisdom, and did not choose the fear of the Lord; nor would they listen to My counsels, but despised My reproofs. Wherefore they shall eat the fruits of their own way, and they shall be filled with their own ungodliness." ...(15)
CHAP. LVIII.--BLESSINGS SOUGHT FOR ALL THAT CALL UPON GOD.
May God, who seeth all things, and who is the Ruler of all spirits and the Lord of all flesh--who chose our Lord Jesus Christ and us through Him to be a peculiar(1) people--grant to every soul that calleth upon His glorious and holy Name, faith, fear, peace, patience, long-suffering, self-control, purity, and sobriety, to the well-pleasing of His Name, through our High Priest and Protector, Jesus Christ, by whom be to Him glory, and majesty, and power, and honour, both now and for evermore. Amen.
CHAP. LIX.--THE CORINTHIANS ARE EXHORTED SPEEDILY TO SEND BACK WORD THAT PEACE HAS BEEN RESTORED. THE BENEDICTION.
Send back speedily to us in peace and with joy these our messengers to you: Claudius Ephebus and Valerius Bito, with Fortunatus: that they may the sooner announce to us the peace and harmony we so earnestly desire and long for [among you], and that we may the more quickly rejoice over the good order re-established among you. The grace of our Lord Jesus Christ be with you, and with all everywhere that are the called of God through Him, by whom be to Him glory, honour, power, majesty, and eternal dominion,(2) from everlasting to everlasting.(3) Amen.(4)
THE EPISTLE OF MATHETES TO DIOGNETUS
CHAP. I.--OCCASION OF THE EPISTLE.
SINCE I see thee, most excellent Diognetus, exceedingly desirous to learn the mode of worshipping God prevalent among the Christians, and inquiring very carefully and earnestly concerning them, what God they trust in, and what form of religion they observe,[1] so as all to look down upon the world itself, and despise death, while they neither esteem those to be gods that are reckoned such by the Greeks, nor hold to the superstition of the Jews; and what is the affection which they cherish among themselves; and why, in fine, this new kind or practice [of piety] has only now entered into the world,[2] and not long ago; I cordially welcome this thy desire, and I implore God, who enables us both to speak and to hear, to grant to me so to speak, that, above all, I may hear you have been edified,[3] and to you so to hear, that I who speak may have no cause of regret for having done so.
CHAP. II.--THE VANITY OF IDOLS.
Come, then, after you have freed[4] yourself from all prejudices possessing your mind, and laid aside what you have been accustomed to, as something apt to deceive[5] you, and being made, as if from the beginning, a new man, inasmuch as, according to your own confession, you are to be the hearer of a new [system of] doctrine; come and contemplate, not with your eyes only, but with your understanding, the substance and the form[6] of those whom ye declare and deem to be gods. Is not one of them a stone similar to that on which we tread? Is[7] not a second brass, in no way superior to those vessels which are constructed for our ordinary use? Is not a third wood, and that already rotten? Is not a fourth silver, which needs a man to watch it, lest it be stolen? Is not a fifth iron, consumed by rust? Is not a sixth earthenware, in no degree more valuable than that which is formed for the humblest purposes? Are not all these of corruptible matter? Are they not fabricated by means of iron and fire? Did not the sculptor fashion one of them, the brazier a second, the silversmith a third, and the potter a fourth? Was not every one of them, before they were formed by the arts of these [workmen] into the shape of these [gods], each in its[8] own way subject to change? Would not those things which are now vessels, formed of the same materials, become like to such, if they met with the same artificers? Might not these, which are now worshipped by you, again be made by men vessels similar to others? Are they not all deaf? Are they not blind? Are they not without life? Are they not destitute of feeling? Are they not incapable of motion? Are they not all liable to rot? Are they not all corruptible? These things ye call gods; these ye serve; these ye worship; and ye become altogether like to them. For this reason ye hate the Christians, because they do not deem these to be gods. But do not ye yourselves, who now think and suppose [such to be gods], much more cast contempt upon them than they [the Christians do]? Do ye not much more mock and insult them, when ye worship those that are made of stone and earthenware, without appointing any persons to guard them; but those made of silver and gold ye shut up by night, and appoint watchers to look after them by day, lest they be stolen? And by those gifts which ye mean to present to them, do ye not, if they are possessed of sense, rather punish [than honour] them? But if, on the other hand, they are destitute of sense, ye convict them of this fact, while ye worship them with blood and the smoke of sacrifices. Let any one of you suffer such indignities![9] Let any one of you endure to have such things done to himself! But not a single human being will, unless compelled to it,
endure such treatment, since he is endowed with sense and reason. A stone, however, readily bears it, seeing it is insensible. Certainly you do not show [by your[1] conduct] that he [your God] is possessed of sense. And as to the fact that Christians are not accustomed to serve such gods, I might easily find many other things to say; but if even what has been said does not seem to any one sufficient, I deem it idle to say anything further.
CHAP. III.--SUPERSTITIONS OF THE JEWS.
And next, I imagine that you are most desirous of hearing something on this point, that the Christians do not observe the same forms of divine worship as do the Jews. The Jews, then, if they abstain from the kind of service above described, and deem it proper to worship one God as being Lord of all, [are right]; but if they offer Him worship in the way which we have described, they greatly err. For while the Gentiles, by offering such things to those that are destitute of sense and hearing, furnish an example of madness; they, on the other hand by thinking to offer these things to God as if He needed them, might justly reckon it rather an act of folly than of divine worship. For He that made heaven and earth, and all that is therein, and gives to us all the things of which we stand in need, certainly requires none of those things which He Himself bestows on such as think of furnishing them to Him. But those who imagine that, by means of blood, and the smoke of sacrifices and burnt-offerings, they offer sacrifices [acceptable] to Him, and that by such honours they show Him respect,--these, by[2] supposing that they can give anything to Him who stands in need of nothing, appear to me in no respect to differ from those who studiously confer the same honour on things destitute of sense, and which therefore are unable to enjoy such honours.
CHAP. IV.--THE OTHER OBSERVANCES OF THE JEWS.
But as to their scrupulosity concerning meats, and their superstition as respects the Sabbaths, and their boasting about circumcision, and their fancies about fasting and the new moons, which are utterly ridiculous and unworthy of notice,--I do not[3] think that you require to learn anything from me. For, to accept some of those things which have been formed by God for the use of men as properly formed, and to reject others as useless and redundant,--how can this be lawful? And to speak falsely of God, as if He forbade us to do what is good on the Sabbath-days,--how is not this impious? And to glory in the circumcision[4] of the flesh as a proof of election, and as if, on account of it, they were specially beloved by God,--how is it not a subject of ridicule? And as to their observing months and days,[5] as if waiting upon[6] the stars and the moon, and their distributing,[7] according to their own tendencies, the appointments of God, and the vicissitudes of the seasons, some for festivities,[8] and others for mourning,--who would deem this a part of divine worship, and not much rather a manifestation of folly? I suppose, then, you are sufficiently convinced that the Christians properly abstain from the vanity and error common [to both Jews and Gentiles], and from the busy-body spirit and vain boasting of the Jews; but you must not hope to learn the mystery of their peculiar mode of worshipping God from any mortal.
CHAP. V.--THE MANNERS OF THE CHRISTIANS.
For the Christians are distinguished from other men neither by country, nor language, nor the customs which they observe. For they neither inhabit cities of their own, nor employ a peculiar form of speech, nor lead a life which is marked out by any singularity. The course of conduct which they follow has not been devised by any speculation or deliberation of inquisitive men; nor do they, like some, proclaim themselves the advocates of any merely human doctrines. But, inhabiting Greek as well as barbarian cities, according as the lot of each of them has determined, and following the customs of the natives in respect to clothing, food, and the rest of their ordinary conduct, they display to us their wonderful and confessedly striking[9] method of life. They dwell in their own countries, but simply as sojourners. As citizens, they share in all things with others, and yet endure all things as if foreigners. Every foreign land is to them as their native country, and every land of their birth as a land of strangers. They marry, as do all [others]; they beget children; but they do not destroy their offspring.[10] They
have a common table, but not a common bed.[1] They are in the flesh, but they do not live after the flesh.[2] They pass their days on earth, but they are citizens of heaven.[3] They obey the prescribed laws, and at the same time surpass the laws by their lives. They love all men, and are persecuted by all. They are unknown and condemned; they are put to death, and restored to life.[4] They are poor, yet make many rich;[5] they are in lack of all things, and yet abound in all; they are dishonoured, and yet in their very dishonour are glorified. They are evil spoken of, and yet are justified; they are reviled, and bless;[6] they are insulted, and repay the insult with honour; they do good, yet are punished as evil-doers. When punished, they rejoice as if quickened into life; they are assailed by the Jews as foreigners, and are persecuted by the Greeks; yet those who hate them are unable to assign any reason for their hatred.
CHAP. VI.--THE RELATION OF CHRISTIANS TO THE WORLD.
To sum up all in one word--what the soul is in the body, that are Christians in the world. The soul is dispersed through all the members of the body, and Christians are scattered through all the cities of the world. The soul dwells in the body, yet is not of the body; and Christians dwell in the world, yet are not of the world.[7] The invisible soul is guarded by the visible body, and Christians are known indeed to be in the world, but their godliness remains invisible. The flesh hates the soul, and wars against it,[8] though itself suffering no injury, because it is prevented from enjoying pleasures; the world also hates the Christians, though in nowise injured, because they abjure pleasures. The soul loves the flesh that hates it, and [loves also] the members; Christians likewise love those that hate them. The soul is imprisoned in the body, yet preserves[9] that very body; and Christians are confined in the world as in a prison, and yet they are the preservers[9] of the world. The immortal soul dwells in a mortal tabernacle; and Christians dwell as sojourners in corruptible [bodies], looking for an incorruptible dwelling[10] in the heavens. The soul, when but ill-provided with food and drink, becomes better; in like manner, the Christians, though subjected day by day to punishment, increase the more in number.[11] God has assigned them this illustrious position, which it were unlawful for them to forsake.
CHAP. VII.--THE MANIFESTATION OF CHRIST.
For, as I said, this was no mere earthly invention which was delivered to them, nor is it a mere human system of opinion, which they judge it right to preserve so carefully, nor has a dispensation of mere human mysteries been committed to them, but truly God Himself, who is almighty, the Creator of all things, and invisible, has sent from heaven, and placed among men, [Him who is] the truth, and the holy and incomprehensible Word, and has firmly established Him in their hearts. He did not, as one might have imagined, send to men any servant, or angel, or ruler, or any one of those who bear sway over earthly things, or one of those to whom the government of things in the heavens has been entrusted, but the very Creator and Fashioner of all things--by whom He made the heavens- -by whom he enclosed the sea within its proper bounds--whose ordinances[12] all the stars[13] faithfully observe-- from whom the sun[14] has received the measure of his daily course to be observed[15]--whom the moon obeys, being commanded to shine in the night, and whom the stars also obey, following the moon in her course; by whom all things have been arranged, and placed within their proper limits, and to whom all are subject--the heavens and the things that are therein, the earth and the things that are therein, the sea and the things that are therein--fire, air, and the abyss--the things which are in the heights, the things which are in the depths, and the things which lie between. This [messenger] He sent to them. Was it then, as one[16] might conceive, for the purpose of exercising tyranny, or of inspiring fear and terror? By no means, but under the influence of clemency and meekness. As a king sends his son, who is also a king, so sent He Him; as God[17] He sent Him; as to men He sent Him; as a Saviour He sent Him, and as seeking to persuade, not to compel us; for violence has no place in the character of God. As calling us He sent Him, not as vengefully pursuing us; as loving us He sent Him, not as judging us. For He will yet send Him to judge us, and who shall endure His appearing?[18] ... Do you not see them exposed to wild beasts,
that they may be persuaded to deny the Lord, and yet not overcome? Do you not see that the more of them are punished, the greater becomes the number of the rest? This does not seem to be the work of man: this is the power of God; these are the evidences of His manifestation.
CHAP. VIII.--THE MISERABLE STATE OF MEN BEFORE THE COMING OF THE WORD.
For, who of men at all understood before His coming what God is? Do you accept of the vain and silly doctrines of those who are deemed trustworthy philosophers? of whom some said that fire was God, calling that God to which they themselves were by and by to come; and some water; and others some other of the elements formed by God. But if any one of these theories be worthy of approbation, every one of the rest of created things might also be declared to be God. But such declarations are simply the startling and erroneous utterances of deceivers;[1] and no man has either seen Him, or made Him known,[2] but He has revealed Himself. And He has manifested Himself through faith, to which alone it is given to behold God. For God, the Lord and Fashioner of all things, who made all things, and assigned them their several positions, proved Himself not merely a friend of mankind, but also long-suffering [in His dealings with them.] Yea, He was always of such a character, and still is, and will ever be, kind and good, and free from wrath, and true, and the only one who is [absolutely] good;[3] and He formed in His mind a great and unspeakable conception, which He communicated to His Son alone. As long, then, as He held and preserved His own wise counsel in concealment,[4] He appeared to neglect us, and to have no care over us. But after He revealed and laid open, through His beloved Son, the things which had been prepared from the beginning, He conferred every blessing[5] all at once upon us, so that we should both share in His benefits, and see and be active[6] [in His service]. Who of us would ever have expected these things? He was aware, then, of all things in His own mind, along with His Son, according to the relation[7] subsisting between them.
CHAP. IX.--WHY THE SON WAS SENT SO LATE.
As long then as the former time[8] endured, He permitted us to be borne along by unruly impulses, being drawn away by the desire of pleasure and various lusts. This was not that He at all delighted in our sins, but that He simply endured them; nor that He approved the time of working iniquity which then was, but that He sought to form a mind conscious of righteousness,[9] so that being convinced in that time of our unworthiness of attaining life through our own works, it should now, through the kindness of God, be vouchsafed to us; and having made it manifest that in ourselves we were unable to enter into the kingdom of God, we might through the power of God be made able. But when our wickedness had reached its height, and it had been clearly shown that its reward,[10] punishment and death, was impending over us; and when the time had come which God had before appointed for manifesting His own kindness and power, how[11] the one love of God, through exceeding regard for men, did not regard us with hatred, nor thrust us away, nor remember our iniquity against us, but showed great long-suffering, and bore with us,[12] He Himself took on Him the burden of our iniquities, He gave His own Son as a ransom for us, the holy One for transgressors, the blameless One for the wicked, the righteous One for the unrighteous, the incorruptible One for the corruptible, the immortal One for them that are mortal. For what other thing was capable of covering our sins than His righteousness? By what other one was it possible that we, the wicked and ungodly, could be justified, than by the only Son of God? O sweet exchange! O unsearchable operation! O benefits surpassing all expectation! that the wickedness of many should be hid in a single righteous One, and that the righteousness of One should justify many transgressors![13] Having therefore convinced us in the former time[14] that our nature was unable to attain to life, and having now revealed the Saviour who is able to save even those things which it was [formerly] impossible to save, by both these facts He desired to lead us to trust in His kindness, to esteem Him our Nourisher, Father, Teacher, Counsellor, Healer, our Wisdom, Light, Honour, Glory, Power, and Life, so that we should not be anxious[15] concerning clothing and food.
CHAP. X.--THE BLESSINGS THAT WILL FLOW FROM FAITH.
If you also desire [to possess] this faith, you likewise shall receive first of all the knowledge of the Father.[1] For God has loved mankind, on whose account He made the world, to whom He rendered subject all the things that are in it,[2] to whom He gave reason and understanding, to whom alone He imparted the privilege of looking upwards to Himself, whom He formed after His own image, to whom He sent His only-begotten Son, to whom He has promised a kingdom in heaven, and will give it to those who have loved Him. And when you have attained this knowledge, with what joy do you think you will be filled? Or, how will you love Him who has first so loved you? And if you love Him, you will be an imitator of His kindness. And do not wonder that a man may become an imitator of God. He can, if he is willing. For it is not by ruling over his neighbours, or by seeking to hold the supremacy over those that are weaker, or by being rich, and showing violence towards those that are inferior, that happiness is found; nor can any one by these things become an imitator of God. But these things do not at all constitute His majesty. On the contrary he who takes upon himself the burden of his neighbour; he who, in whatsoever respect he may be superior, is ready to benefit another who is deficient; he who, whatsoever things he has received from God, by distributing these to the needy, becomes a god to those who receive [his benefits]: he is an imitator of God. Then thou shalt see, while still on earth, that God in the heavens rules over [the universe]; then thou shall begin to speak the mysteries of God; then shalt thou both love and admire those that suffer punishment because they will not deny God; then shall thou condemn the deceit and error of the world when thou shall know what it is to live truly in heaven, when thou shalt despise that which is here esteemed to be death, when thou shalt fear what is truly death, which is reserved for those who shall be condemned to the eternal fire, which shall afflict those even to the end that are committed to it. Then shalt thou admire those who for righteousness' sake endure the fire that is but for a moment, and shalt count them happy when thou shalt know [the nature of] that fire.
CHAP. XI.--THESE THINGS ARE WORTHY TO BE KNOWN AND BELIEVED.
I do not speak of things strange to me, nor do I aim at anything inconsistent with right reason;[3] but having been a disciple of the Apostles, I am become a teacher of the Gentiles. I minister the things delivered to me to those that are disciples worthy of the truth. For who that is rightly taught and begotten by the loving[4] Word, would not seek to learn accurately the things which have been clearly shown by the Word to His disciples, to whom the Word being manifested has revealed them, speaking plainly [to them], not understood indeed by the unbelieving, but conversing with the disciples, who, being esteemed faithful by Him, acquired a knowledge of the mysteries of the Father? For which s reason He sent the Word, that He might be manifested to the world; and He, being despised by the people [of the Jews], was, when preached by the Apostles, believed on by the Gentiles.[6] This is He who was from the beginning, who appeared as if new, and was found old, and yet who is ever born afresh in the hearts of the saints. This is He who, being from everlasting, is to-day called[7] the Son; through whom the Church is enriched, and grace, widely spread, increases in the saints. furnishing understanding, revealing mysteries, announcing times, rejoicing over the faithful. giving[8] to those that seek, by whom the limits of faith are not broken through, nor the boundaries set by the fathers passed over. Then the fear of the law is chanted, and the grace of the prophets is known, and the faith of the gospels is established, and the tradition of the Apostles is preserved, and the grace of the Church exults; which grace if you grieve not, you shall know those things which the Word teaches, by whom He wills, and when He pleases. For whatever things we are moved to utter by the will of the Word commanding us, we communicate to you with pains, and from a love of the things that have been revealed to us.
CHAP. XII.--THE IMPORTANCE OF KNOWLEDGE TO TRUE SPIRITUAL LIFE.
When you have read and carefully listened to these things, you shall know what God bestows on such as rightly love Him, being made [as ye are] a paradise of delight, presenting[9] in yourselves a tree bearing all kinds of produce and flourishing well, being adorned with various fruits. For in this place[10] the tree of knowledge and the tree of life have been planted; but it is not the tree of knowledge that destroys--it
is disobedience that proves destructive. Nor truly are those words without significance which are written, how God from the beginning planted the tree of life in the midst of paradise, revealing through knowledge the way to life,[1] and when those who were first formed did not use this [knowledge] properly, they were, through the fraud of the Serpent, stripped naked.[2] For neither can life exist without knowledge, nor is knowledge secure without life. Wherefore both were planted close together. The Apostle, perceiving the force [of this conjunction], and blaming that knowledge which, without true doctrine, is admitted to influence life,[3] declares, "Knowledge puffeth up, but love edifieth." For he who thinks he knows anything without true knowledge, and such as is witnessed to by life, knows nothing, but is deceived by the Serpent, as not[4] loving life. But he who combines knowledge with fear, and seeks after life, plants in hope, looking for fruit. Let your heart be your wisdom; and let your life be true knowledge[5] inwardly received. Bearing this tree and displaying its fruit, thou shalt always gather[6] in those things which are desired by God, which the Serpent cannot reach, and to which deception does not approach; nor is Eve then corrupted,[7] but is trusted as a virgin; and salvation is manifested, and the Apostles are filled with understanding, and the Passover[8] of the Lord advances, and the choirs[9] are gathered together, and are arranged in proper order, and the Word rejoices in teaching the saints,--by whom the Father is glorified: to whom be glory for ever. Amen.[10]
THE EPISTLE OF POLYCARP TO THE PHILIPPIANS(1)
Polycarp, and the presbyters(2) with him, to the Church of God sojourning at Philippi: Mercy to you, and peace from God Almighty, and from the Lord Jesus Christ, our Saviour, be multiplied.
CHAP. I.--PRAISE OF THE PHILIPPIANS.
I have greatly rejoiced with you in our Lord Jesus Christ, because ye have followed the example(3) of true love [as displayed by God], and have accompanied, as became you, those who were bound in chains, the fitting ornaments of saints, and which are indeed the diadems of the true elect of God and our Lord; and because the strong root of your faith, spoken of in days(4) long gone by, endureth even until now, and bringeth forth fruit to our Lord Jesus Christ, who for our sins suffered even unto death, [but] "whom God raised froth the dead, having loosed the bands of the grave."(5) "In whom, though now ye see Him not, ye believe, and believing, rejoice with joy unspeakable and full of glory; "(6) into which joy many desire to enter, knowing that "by grace ye are saved, not of works,"(7) but by the will of God through Jesus Christ.
CHAP. II.--AN EXHORTATION TO VIRTUE.
"Wherefore, girding up your loins,"(8) "serve the Lord in fear"(9) and truth, as those who have forsaken the vain, empty talk and error of the multitude, and "believed in Him who raised up our Lord Jesus Christ from the dead, and gave Him glory,"(10) and a throne at His right hand. To Him all things" in heaven and on earth are subject. Him every spirit serves. He comes as the Judge of the living and the dead.(12) His blood will God require of those who do not believe in Him.(13) But He who raised Him up from the dead will raise(14) up us also, if we do His will, and walk in His commandments, and love what He loved, keeping ourselves from all unrighteousness, covetousness, love of money, evil speaking, falsewitness; "not rendering evil for evil, or railing for railing,"(15) or blow for blow, or cursing for cursing, but being mindful of what the Lord said in His teaching: "Judge not, that ye be not judged;(16) forgive, and it shall be forgiven unto you;(17) be merciful, that ye may obtain mercy;(18) with what measure ye mete, it shall be measured to you again;(19) and once more, "Blessed are the poor, and those that are persecuted for righteousness' sake, for theirs is the kingdom of God."(20)
CHAP. III.--EXPRESSIONS OR PERSONAL UNWORTHINESS.
These things, brethren, I write to you concerning righteousness, not because I take anything upon myself, but because ye have invited me to do so. For neither I, nor any other such one, can come up to the wisdom" of the blessed and glorified Paul. He, when among you, accurately and stedfastly taught the word of truth in the presence of those who were then alive. And when absent from you, he wrote you a letter,(22) which, if you carefully study, you will find to be the means of building you up in that faith which has been given you, and which, being followed by hope, and preceded by love towards God, and Christ, and our neighbour, "is the mother of us all."(23) For if any one be inwardly
possessed of these graces, he hath fulfilled the command of righteousness, since he that hath love is far from all sin.
CHAP. IV.--VARIOUS EXHORTATIONS.
"But the love of money is the root of all evils."(1) Knowing, therefore, that "as we brought nothing into the world, so we can carry nothing out,"(2) let us arm ourselves with the armour of righteousness;(3) and let us teach, first of all, ourselves to walk in the commandments of the Lord. Next, [teach] your wives [to walk] in the faith given to them, and in love and purity tenderly loving their own husbands in all truth, and loving all [others] equally in all chastity; and to train up their children in the knowledge and fear of God. Teach the widows to be discreet as respects the faith of the Lord, praying continually(4) for all, being far from all slandering, evil-speaking, falsewitnessing, love of money, and every kind of evil; knowing that they are the altar s of God, that He clearly perceives all things, and that nothing is hid from Him, neither reasonings, nor reflections, nor any one of the secret things of the heart.
CHAP. V.--THE DUTIES OF DEACONS, YOUTHS, AND VIRGINS.
Knowing, then, that "God is not mocked,"(6) we ought to walk worthy of His commandment and glory. In like manner should the deacons be blameless before the face of His righteousness, as being the servants of God and Christ,(7) and not of men. They must not be slanderers, double-tongued,(8) or lovers of money, but temperate in all things, compassionate, industrious, walking according to the truth of the Lord, who was the servant(9) of all. If we please Him in this present world, we shall receive also the future world, according as He has promised to us that He will raise us again from the dead, and that if we live(10) worthily of Him, "we shall also reign together with Him,"(11) provided only we believe. In like manner, let the young men also be blameless in all things, being especially careful to preserve purity, and keeping themselves in, as with a bridle, from every kind of evil. For it is well that they should be cut off from(12) the lusts that are in the world, since "every lust warreth against the spirit; "(13) and "neither fornicators, nor effeminate, nor abusers of themselves with mankind, shall inherit the kingdom of God,"(14) nor those who do things inconsistent and unbecoming. Wherefore, it is needful to abstain from all these things, being subject to the presbyters and deacons, as unto God and Christ. The virgins also must walk in a blameless and pure conscience.
CHAP. VI.--THE DUTIES OF PRESBYTERS AND OTHERS.
And let the presbyters be compassionate and merciful to all, bringing back those that wander, visiting all the sick, and not neglecting the widow, the orphan, or the poor, but always "providing for that which is becoming in the sight of God and man ; "(15) abstaining from all wrath, respect of persons, and unjust judgment; keeping far off from . all covetousness, not quickly crediting [an evil re port] against any one, not severe in judgment, as knowing that we are all under a debt of sin. If then we entreat the Lord to forgive us, we ought also ourselves to forgive;(16) for we are before the eyes of our Lord and God, and "we must all appear at the judgment-seat of Christ, and must every one give an account of himself."(17) Let us then serve Him in fear, and with all reverence, even as He Himself has commanded us, and as the apostles who preached the Gospel unto us, and the prophets who proclaimed beforehand the coming of the Lord [have alike taught us]. Let us be zealous in the pursuit of that which is good, keeping ourselves from causes of offence, from false brethren, and from those who in hypocrisy bear the name of the Lord, and draw away vain men into error.
CHAP. VII.--AVOID THE DOCETAE, AND PERSEVERE IN FASTING AND PRAYER.
"For whosoever does not confess that Jesus Christ has come in the flesh, is antichrist;"(18) and whosoever does not confess the testimony of the cross,(19) is of the devil; and whosoever perverts the oracles of the Lord to his own lusts, and says that there is neither a resurrection nor a judgment, he is the first-born of Satan.(20) Wherefore, forsaking the vanity of many, and their false doctrines, let us return to the word which has been handed down to us from(21) the beginning; "watching unto prayer,"(22) and persevering in fasting; beseeching in our supplications the all-seeing God "not to lead us into tempta-
tion,"(1) as the Lord has said: "The spirit truly is willing, but the flesh is weak."(2)
CHAP. VIII.--PERSEVERE IN HOPE AND PATIENCE.
Let us then continually persevere in our hope, and the earnest of our righteousness, which is Jesus Christ, "who bore our sins in His own body on the tree,"(3) "who did no sin, neither was guile found in His mouth,"(4) but endured all things for us, that we might live in Him.(5) Let us then be imitators of His patience; and if we suffer(6) for His name's sake, let us glorify Him.(7) For He has set us this example s in Himself, and we have believed that such is the case.
CHAP. IX.--PATIENCE INCULCATED.
I exhort you all, therefore, to yield obedience to the word of righteousness, and to exercise all patience, such as ye have seen [set] before your eyes, not only in the case of the blessed Ignatius, and Zosimus, and Rufus, but also in others among yourselves, and in Paul himself, and the rest of the apostles. [This do] in the assurance that all these have not run(9) in vain, but in faith and righteousness, and that they are [now] in their due place in the presence of the Lord, with whom also they suffered. For they loved not this present world, but Him who died for us, and for our sakes was raised again by God from the dead.
CHAP. X.--EXHORTATION TO THE PRACTICE OF VIRTUE.(10)
Stand fast, therefore, in these things, and follow the example of the Lord, being firm and unchangeable in the faith, loving the brotherhood,(11) and being attached to one another, joined together in the truth, exhibiting the meekness of the Lord in your intercourse with one another, and despising no one. When you can do good, defer it not, because "alms delivers from death."" Be all of you subject one to another? having your conduct blameless among the Gentiles,"(14) that ye may both receive praise for your good works, and the Lord may not be blasphemed through you. But woe to him by whom the name of the Lord is blasphemed!(15) Teach, therefore, sobriety to all, and manifest it also in your own conduct.
CHAP. XI.--EXPRESSION OF GRIEF ON ACCOUNT OF VALENS.
I am greatly grieved for Valens, who was once a presbyter among you, because he so little understands the place that was given him [in the Church]. I exhort you, therefore, that ye abstain from covetousness,(16) and that ye be chaste and truthful. "Abstain from every form of evil."(17) For if a man cannot govern himself in such matters, how shall he enjoin them on others ? If a man does not keep himself from covetousness,(16) he shall be defiled by idolatry, and shall be judged as one of the heathen. But who of us are ignorant of the judgment of the Lord ? "Do we not know that the saints shall judge the world ?"(18) as Paul teaches. But I have neither seen nor heard of any such thing among you, in the midst of whom the blessed Paul laboured, and who are commended(19) in the beginning of his Epistle. For he boasts of you in all those Churches which alone then knew the Lord; but we [of Smyrna] had not yet known Him. I am deeply grieved, therefore, brethren, for him (Valens) and his wife; to whom may the Lord grant true repentance! And be ye then moderate in regard to this matter, and "do not count such as enemies,"(20) but call them back as suffering and straying members, that ye may save your whole body. For by so acting ye shall edify yourselves.(21)
CHAP. XII.--EXHORTATION TO VARIOUS GRACES.
For I trust that ye are well versed in the Sacred Scriptures, and that nothing is hid from you; but to me this privilege is not yet granted.(23) It is declared then in these Scriptures, "Be ye angry, and sin not,"(23) and, "Let not the sun go down upon your wrath."(24) Happy is he who remembers(25) this, which I believe to be the case with you. But may the God and Father of our Lord Jesus Christ, and Jesus Christ Himself, who is the Son of God, and our everlasting High Priest, build you up in faith and truth, and in all meekness, gentleness, patience, longsuffering, 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.(1) Pray for all the saints. Pray also for kings,(2) and potentates, and princes, and for those that persecute and hate you,(3) and for the enemies of the cross, that your fruit may be manifest to all, and that ye may be perfect in Him.
CHAP. XIII.--CONCERNING THE TRANSMISSION OF EPISTLES.
Both you and Ignatius(4) wrote to me, that if any one went [from this] into Syria, he should carry your letter(5) with him; which request I will attend to if I find a fitting opportunity, either personally, or through some other acting for me, that your desire may be fulfilled. The Epistles of Ignatius written by him(6) to us, and all the rest [of his Epistles] which we have by us, we have sent to you, as you requested. They are subjoined to this Epistle, and by them ye may be greatly profited; for they treat of faith and patience, and all things that tend to edification in our Lord. Any(7) more certain information you may have obtained respecting both Ignatius himself, and those that were(8) with him, have the goodness to make known(9) to us.
CHAP. XIV.--CONCLUSION.
These things I have written to you by Crescens, whom up to the present(10) time I have recommended unto you, and do now recommend. For he has acted blamelessly among us, and I believe also among you. Moreover, ye will hold his sister in esteem when she comes to you. Be ye safe in the Lord Jesus Christ. Grace be with you all.(11) Amen.
INTRODUCTORY NOTE TO THE EPISTLE CONCERNING THE MARTYRDOM OF POLYCARP
INTERNAL evidence goes far to establish the credit which Eusebius lends to this specimen of the martyrologies, certainly not the earliest if we accept that of Ignatius as genuine. As an encyclical of one of" the seven churches" to another of the same Seven, and as bearing witness to their aggregation with others into the unity of "the Holy and Catholic Church," it is a very interesting witness, not only to an article of the creed, but to the original meaning and acceptation of the same. More than this, it is evidence of the strength of Christ perfected in human weakness; and thus it affords us an assurance of grace equal to our day in every time of need. When I see in it, however, an example of what a noble army of martyrs, women and children included, suffered in those days "for the testimony of Jesus," and in order to hand down the knowledge of the Gospel to these boastful ages of our own, I confess myself edified by what I read, chiefly because I am humbled and abashed in comparing what a Christian used to be, with what a Christian is, in our times, even at his best estate.
That this Epistle has been interpolated can hardly be doubted, when we compare it with the unvarnished specimen, in Eusebius. As for the "fragrant smell" that came from the fire, many kinds of wood emit the like in burning; and, apart from Oriental warmth of colouring, there seems nothing incredible in the narrative if we except "the dove" (chap. xvi.), which, however, is probably a corrupt reading,(1) as suggested by our translators. The blade was thrust into the martyr's left side; and this, opening the heart, caused the outpouring of a flood, and not a mere trickling. But, though Greek thus amended is a plausible conjecture, there seems to have been nothing of the kind in the copy quoted by Eusebius. On the other hand, note the truly catholic and scriptural testimony: "We love the martyrs, but the Son of God we worship: it is impossible for us to worship any other."
Bishop Jacobson assigns more than fifty pages to this martyrology, with a Latin version and abundant notes. To these I must refer the student, who may wish to see this attractive history in all the light of critical scholarship and, often, of admirable comment.
The following is the original Introductory Notice:--
The following letter purports to have been written by the Church at Smyrna to the Church at Philomelium, and through that Church to the whole Christian world, in order to give a succinct account of the circumstances attending the martyrdom of Polycarp. It is the earliest of all the Martyria, and has generally been accounted both the most interesting and authentic. Not a few, however, deem it interpolated in several passages, and some refer it to a much later date than the
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.
THE ENCYCLICAL EPISTLE OF THE CHURCH AT SMYRNA CONCERNING THE MARTYRDOM OF THE HOLY POLYCARP
The Church of God which sojourns at Smyrna, to the Church of God sojourning in Philomelium,(1) and to all the congregations(2) of the Holy and Catholic Church in every place: Mercy, peace, and love from God the Father, and our Lord Jesus Christ, be multiplied.
CHAP. I.--SUBJECT OF WHICH WE WRITE.
We have written to you, brethren, as to what relates to the martyrs, and especially to the blessed Polycarp, who put an end to the persecution, having, as it were, set a seal upon it by his martyrdom. For almost all the events that happened previously [to this one], took place that the Lord might show us from above a martyrdom becoming the Gospel. For he waited to be delivered up, even as the Lord had done, that we also might become his followers, while we look not merely at what concerns ourselves but have regard also to our neighbours. For it is the part of a true and well-founded love, not only to wish one's self to be saved, but also all the brethren.
CHAP. II.--THE WONDERFUL CONSTANCY OF THE MARTYRS.
All the martyrdoms, then, were blessed and noble which took place according to the will of God. For it becomes us who profess(3) greater piety than others, to ascribe the authority over all things to God. And truly,(4) who can fail to admire their nobleness of mind, and their patience, with that love towards their Lord which they displayed?-- who, when they were so torn with scourges, that the frame of their bodies, even to the very inward veins and arteries, was laid open, still patiently endured, while even those that stood by pitied and bewailed them. But they reached such a pitch of magnanimity, that not one of them let a sigh or a groan escape them; thus proving to us all that those holy martyrs of Christ, at the very time when they suffered such torments, were absent from the body, or rather, that the Lord then stood by them, and communed with them. And, looking to the grace of Christ, they despised all the torments of this world, redeeming themselves from eternal punishment by [the suffering of] a single hour. For this reason the fire of their savage executioners appeared cool to them. For they kept before their view escape from that fire which is eternal and never shall be quenched, and looked forward with the eyes of their heart to those good things which are laid up for such as endure; things "which ear hath not heard, nor eye seen, neither have entered into the heart of man,"(5) but were revealed by the Lord to them, inasmuch as they were no longer men, but had already become angels. And, in like manner, those who were condemned to the wild beasts endured dreadful tortures, being stretched out upon beds full of spikes, and subjected to various other kinds of torments, in order that, if it were possible, the tyrant might, by their lingering tortures, lead them to a denial [of Christ].
CHAP. III.--THE CONSTANCY OF GERMANICUS. THE DEATH OF POLYCARP IS DEMANDED.
For the devil did indeed invent many things against them; but thanks be to God, he could not prevail over all. For the most noble Germanicus strengthened the timidity of others by his own patience, and fought heroically(6) with the wild beasts. For, when the proconsul sought to persuade him, and urged him(7) to
take pity upon his age, he attracted the wild beast towards himself, and provoked it, being desirous to escape all the more quickly from an unrighteous and impious world. But upon this the whole multitude, marvelling at the nobility of mind displayed by the devout and godly race of Christians,(1) cried out, "Away with the Atheists; let Polycarp be sought out !"
CHAP. IV.--QUINTUS THE APOSTATE.
Now one named Quintus, a Phrygian, who was but lately come from Phrygia, when he saw the wild beasts, became afraid. This was the man who forced himself and some others to come forward voluntarily [for trial]. Him the proconsul, after many entreaties, persuaded to swear and to offer sacrifice. Wherefore, brethren, we do not commend those who give themselves up [to suffering], seeing the Gospel does not teach so to do.(2)
CHAP. V, --THE DEPARTURE AND VISION OF POLYCARP.
But the most admirable Polycarp, when he first heard [that he was sought for], was in no measure disturbed, but resolved to continue in the city. However, in deference to the wish of many, he was persuaded to leave it. He departed, therefore, to a country house not far distant from the city. There he stayed with a few [friends], engaged in nothing else night and day than praying for all men, and for the Churches throughout the world, according to his usual custom. And while he was praying, a vision presented itself to him three days before he was taken; and, behold, the pillow under his head seemed to him on fire. Upon this, turning to those that were with him, he said to them prophetically," I must be burnt alive."
CHAP. VI.--POLYCARP IS BETRAYED BY A SERVANT.
And when those who sought for him were at hand, he departed to another dwelling, whither his pursuers immediately came after him. And when they found him not, they seized upon two youths [that were there], one of whom, being subjected to torture, confessed. It was thus impossible that he should continue hid, since those that betrayed him were of his own household. The Irenarch(3) then (whose office is the same as that of the Cleronomus(4)), by name Herod, hastened to bring him into the stadium. [This all happened] that he might fulfil his special lot, being made a partaker of Christ, and that they who betrayed him might undergo the punishment of Judas himself.
CHAP. VII.--POLYCARP IS FOUND BY HIS PURSUERS.
His pursuers then, along with horsemen, and taking the youth with them, went forth at supper-time on the day of the preparation? with their usual weapons, as if going out against a robber.(6) And being come about evening [to the place where he was], they found him lying down in the upper room of(7) a certain little house, from which he might have escaped into another place; but he refused, saying, "The will of God(8) be done."(9) So when he heard that they were come, he went down and spake with them. And as those that were present marvelled at his age and constancy, some of them said. "Was so much effort(10) made to capture such a venerable man?(11) Immediately then, in that very hour, he ordered that something to eat and drink should be set before them, as much indeed as they cared for, while he besought them to allow him an hour to pray without disturbance. And on their giving him leave, he stood and prayed, being full of the grace of God, so that he could not cease(12) for two full hours, to the astonishment of them that heard him, insomuch that many began to repent that they had come forth against so godly and venerable an old man.
CHAP. VIII.--POLYCARP IS BROUGHT INTO THE CITY.
Now, as soon as he had ceased praying, having made mention of all that had at any time come in contact with him, both small and great, illustrious and obscure, as well as the whole Catholic Church throughout the world, the time of his departure having arrived, they set him upon an ass, and conducted him into the city, the day being that of the great Sabbath. And the Irenarch Herod, accompanied by his father Nicetes (both riding in a chariot(13)), met him, and taking him up into the chariot, they seated themselves beside him, and endeavoured to persuade him, saying, "What harm is there in saying, Lord Caesar,(14) and in sacrificing, with the other ceremonies observed on such occasions, and so make sure of safety?" But he at first gave them no answer; and when they continued to urge him, 41
he said, "I shall not do as you advise me." So they, having no hope of persuading him, began to speak bitter(1) words unto him, and cast him with violence out of the chariot,(2) insomuch that, in getting down from the carriage, he dislocated his leg(3) [by the fall]. But without being disturbed,(4) and as if suffering nothing, he went eagerly forward with all haste, and was conducted to the stadium, where the tumult was so great, that there was no possibility of being heard.
CHAP. IX.--POLYCARP REFUSES TO REVILE CHRIST.
Now, as Polycarp was entering into the stadium, there came to him a voice from heaven, saying, "Be strong, and show thyself a man, O Polycarp !" No one saw who it was that spoke to him; but those of our brethren who were present heard the voice. And as he was brought forward, the tumult became great when they heard that Polycarp was taken. And when he came near, the proconsul asked him whether he was Polycarp. On his confessing that he was, [the proconsul] sought to persuade him to deny [Christ], saying, "Have respect to thy old age," and other similar things, according to their custom, [such as]," Swear by the fortune of Caesar; repent, and say, Away with the Atheists." But Polycarp, gazing with a stern countenance on all the multitude of the wicked heathen then in the stadium, and waving his hand towards them, while with groans he looked up to heaven, said, "Away with the Atheists."(5) Then, the proconsul urging him, and saying, "Swear, and I will set thee at liberty, reproach Christ;" Polycarp declared, "Eighty and six years have I served Him, and He never did me any injury: how then can I blaspheme my King and my Saviour?"
CHAP. X.--POLYCARP CONFESSES HIMSELF A CHRISTIAN.
And when the proconsul yet again pressed him, and said, "Swear by the fortune of Caesar," he answered, "Since thou art vainly urgent that, as thou sayest, I should swear by the fortune of Caesar, and pretendest not to know who and what I am, hear me declare with boldness, I am a Christian. And if you wish to learn what the doctrines(6) of Christianity are, appoint me a day, and thou shalt hear them." The proconsul replied, "Persuade the people." But Polycarp said, "To thee I have thought it right to offer an account [of my faith]; for we are taught to give all due honour (which entails no injury upon ourselves) to the powers and authorities which are ordained of God.(7) But as for these, I do not deem them worthy of receiving any account from me."(8)
CHAP. XI.--NO THREATS HAVE ANY EFFECT ON POLYCARP.
The proconsul then said to him, "I have wild beasts at hand ; to these will I cast thee, except thou repent." But he answered, "Call them then, for we are not accustomed to repent of what is good in order to adopt that which is evil;(9) and it is well for me to be changed from what is evil to what is righteous."(10) But again the proconsul said to him, "I will cause thee to be consumed by fire, seeing thou despisest the wild beasts, if thou wilt not repent." But Polycarp said, "Thou threatenest me with fire which burneth for an hour, and after a little is extinguished, but art ignorant of the fire of the coming judgment and of eternal punishment, reserved for the ungodly. But why tarriest thou? Bring forth what thou wilt."
CHAP. XII.--POLYCARP IS SENTENCED TO BE BURNED.
While he spoke these and many other like things, he was filled with confidence and joy, and his countenance was full of grace, so that not merely did it not fall as if troubled by the things said to him, but, on the contrary, the proconsul was astonished, and sent his herald to proclaim in the midst of the stadium thrice, "Polycarp has confessed that he is a Christian." This proclamation having been made by the herald, the whole multitude both of the heathen and Jews, who dwelt at Smyrna, cried out with uncontrollable fury, and in a loud voice, "This is the teacher of Asia,(11) the father of the Christians, and the overthrower of our gods, he who has been teaching many not to sacrifice, or to worship the gods." Speaking thus, they cried out, and besought Philip the Asiarch(12) to let loose a lion upon Polycarp. But Philip answered that it was not lawful for him to do so, seeing the shows(13) of wild beasts were already finished. Then it seemed good to them to cry out with one consent, that Polycarp should be burnt alive. For thus it behooved the vision which was revealed to him in regard to his pillow to be fulfilled, when, seeing it on fire as he was praying, he turned about and said prophetically to the faithful that were with him," I must be burnt alive."
CHAP. XIII.--THE FUNERAL PILE IS ERECTED,
This, then, was carried into effect with greater speed than it was spoken, the multitudes immediately gathering together wood and fagots out of the shops and baths; the Jews especially, according to custom, eagerly assisting them in it. And when the funeral pile was ready, Polycarp, laying aside all his garments, and loosing his girdle, sought also to take off his sandals,--a thing he was not accustomed to do, inasmuch as every one of the faithful was always eager who should first touch his skin. For, on account of his holy life,(1) he was, even before his martyrdom, adorned(2) with every kind of good. Immediately then they surrounded him with those substances which had been prepared for the funeral pile. But when they were about also to fix him with nails, he said, "Leave me as I am; for He that giveth me strength to endure the fire, will also enable me, without your securing me by nails, to remain without moving in the pile."
CHAP. XIV.--THE PRAYER OF POLYCARP.
They did not nail him then, but simply bound him. And he, placing his hands behind him, and being bound like a distinguished ram [taken] out of a great flock for sacrifice, and prepared to be an acceptable burnt-offering unto God, looked up to heaven, and said, "O Lord God Almighty, the Father of thy beloved and blessed Son Jesus Christ, by whom we have received the knowledge of Thee, the God of angels and powers, and of every creature, and of the whole race of the righteous who live before thee, I give Thee thanks that Thou hast counted me, worthy of this day and this hour, that I should have a part in the number of Thy martyrs, in the cup(3) of thy Christ, to the resurrection of eternal life, both of soul and body, through the incorruption [imparted] by the Holy Ghost. Among whom may I be accepted this day before Thee as a fat(4) and acceptable sacrifice, according as Thou, the evertruthful(5) God, hast fore-ordained, hast revealed beforehand to me, and now hast fulfilled. Wherefore also I praise Thee for all things, I bless Thee, I glorify Thee, along with the everlasting and heavenly Jesus Christ, Thy beloved Son, with whom, to Thee, and the Holy Ghost, be glory both now and to all coming ages. Amen."(6)
CHAP. XV.--POLYCARP IS NOT INJURED BY THE FIRE.
When he had pronounced this amen, and so finished his prayer, those who were appointed for the purpose kindled the fire. And as the flame blazed forth in great fury,(7) we, to whom it was given to witness it, beheld a great miracle, and have been preserved that we might report to others what then took place. For the fire, shaping itself into the form of an arch, like the sail of a ship when filled with the wind, encompassed as by a circle the body of the martyr. And he appeared within not like flesh which is burnt, but as bread that is baked, or as gold and silver glowing in a furnace. Moreover, we perceived such a sweet odour [coming from the pile], as if frankincense or some such precious spices had been smoking(8) there.
CHAP. XVI.-- POLYCARP IS PIERCED BY A DAGGER.
At length, when those wicked men perceived that his body could not be consumed by the fire, they commanded an executioner to go near and pierce him through with a dagger. And on his doing this, there came forth a dove,(9) and a great quantity of blood, so that the fire was extinguished; and all the people wondered that there should be such a difference between the unbelievers and the elect, of whom this most admirable Polycarp was one, having in our own times been an apostolic and prophetic teacher, and bishop of the Catholic Church which is in Smyrna. For every word that went out of his mouth either has been or shall yet be accomplished.
CHAP. XVII.--THE CHRISTIANS ARE REFUSED POLYCARP'S BODY.
But when the adversary of the race of the righteous, the envious, malicious, and wicked one, perceived the impressive(10) nature of his martyrdom, and [considered] the blameless life he had led from the beginning, and how he was now crowned with the wreath of immortality, having beyond dispute received his reward, he did his utmost that not the least memorial of him should be taken away by us, although many desired to do this, and to become possessors(11) of his holy flesh. For this end he suggested it to Nicetes, the father of Herod and brother of Alce, to go and entreat the governor not to give up his body to be buried, "lest," said he, "forsaking Him
that was crucified, they begin to worship this one." This he said at the suggestion and urgent persuasion of the Jews, who also watched us, as we sought to take him out of the fire, being ignorant of this, that it is neither possible for us ever to forsake Christ, who suffered for the salvation of such as shall be saved throughout the whole world (the blameless one for sinners[1]), nor to worship any other. For Him indeed, as being the Son of God, we adore; but the martyrs, as disciples and followers of the Lord, we worthily love on account of their extraordinary[2] affection towards their own King and Master, of whom may we also be made companions[3] and fellow-disciples!
CHAP. XVIII.--THE BODY OF POLYCARP IS BURNED.
The centurion then, seeing the strife excited by the Jews, placed the body[4] in the midst of the fire, and consumed it. Accordingly, we afterwards took up his bones, as being more precious than the most exquisite jewels, and more purified[5] than gold, and deposited them in a fitting place, whither, being gathered together, as opportunity is allowed us, with joy and rejoicing, the Lord shall grant us to celebrate the anniversary[6] of his martyrdom, both in memory of those who have already finished their course,[7] and for the exercising and preparation of those yet to walk in their steps.
CHAP. XIX.--PRAISE OF THE MARTYR POLYCARP.
This, then, is the account of the blessed Polycarp, who, being the twelfth that was martyred in Smyrna (reckoning those also of Philadelphia), yet occupies a place of his own[8] in the memory of all men, insomuch that he is everywhere spoken of by the heathen themselves. He was not merely an illustrious teacher, but also a preeminent martyr, whose martyrdom all desire to imitate, as having been altogether consistent with the Gospel of Christ. For, having through patience overcome the unjust governor, and thus acquired the crown of immortality, he now, with the apostles and all the righteous[in heaven], rejoicingly glorifies God, even the Father, and blesses our Lord Jesus Christ, the Saviour of our souls, the Governor of our bodies, and the Shepherd of the Catholic Church throughout the world.[9]
CHAP. XX.--THIS EPISTLE IS TO BE TRANSMITTED TO THE BRETHREN.
Since, then, ye requested that we would at large make you acquainted with what really took place, we have for the present sent you this summary account through our brother Marcus. When, therefore, ye have yourselves read this Epistle,[10] be pleased to send it to the brethren at a greater distance, that they also may glorify the Lord, who makes such choice of His own servants. To Him who is able to bring us all by His grace and goodness[11] into his everlasting kingdom, through His only-begotten Son Jesus Christ, to Him be glory, and honour, and power, and majesty, for ever. Amen. Salute all the saints. They that are with us salute you, and Evarestus, who wrote this Epistle, with all his house.
CHAP. XXI.--THE DATE OF THE MARTYRDOM.
Now, the blessed Polycarp suffered martyrdom on the second day of the month Xanthicus just begun,[12] the seventh day before the Kalends of May, on the great Sabbath, at the eighth hour.[13] He was taken by Herod, Philip the Trallian being high priest,[14] Statius Quadratus being proconsul, but Jesus Christ being King for ever, to whom be glory, honour, majesty, and an everlasting throne, from generation to generation. Amen.
CHAP. XXII.--SALUTATION.
We wish you, brethren, all happiness, while you walk according to the doctrine of the Gospel of Jesus Christ; with whom be glory to God the Father and the Holy Spirit, for the salvation of His holy elect, after whose example[15] the blessed Polycarp suffered, following in whose steins may we too be found in the kingdom of Jesus Christ!
These things[16] Caius transcribed from the copy of Irenaeus (who was a disciple of Polycarp), having himself been intimate with Irenaeus. And I Socrates transcribed them at Corinth from the copy of Caius. Grace be with you all.
And I again, Pionius, wrote them from the previously written copy, having carefully searched into them, and the blessed Polycarp having 44
manifested them to me through a revelation, even as I shall show in what follows. I have collected these things, when they had almost faded away through the lapse of time, that the Lord Jesus Christ may also gather me along with His elect into His heavenly kingdom, to whom, with the Father and the Holy Spirit, be glory for ever and ever. Amen.
THE EPISTLE OF IGNATIUS TO THE EPHESIANS SHORTER AND LONGER VERSIONS
Ignatius, who is also called Theopharus, to the Church which is at Ephesus, in Asia, deservedly most happy, being blessed in the greatness and fulness of God the Father, and predestinated before the beginning[1] of time, that it should be always for an enduring and unchangeable glory, being united[2] and elected through the true passion by the will of the Father, and Jesus Christ, our God: Abundant happiness through Jesus Christ, and His undefiled grace. Ignatius, who is also called Theophorus, to the Church which is at Ephesus, in Asia, deservedly most happy, being blessed in the greatness and fulness of God the Father, and predestinated before the beginning[1] of time, that it should be always for an enduring and unchangeable glory, being united[2] and elected through the true passion by the will of God the Father, and of our Lord Jesus Christ our Saviour : Abundant happiness through Jesus Christ, and His undefiled joy.[3]
CHAP. I.--PRAISE OF THE EPHESIANS.
I have become acquainted with your name, much-beloved in God, which ye have acquired by the habit of righteousness, according to the faith and love in Jesus Christ our Saviour. Being the followers[4] of God, and stirring up[5] yourselves by the blood of God, ye have perfectly accomplished the work which was beseeming to you. For, on hearing that I came bound from Syria for the common name and hope, trusting through your prayers to be permitted to fight with beasts at Rome, that so by martyrdom I may indeed become the disciple of Him "who gave Himself for us, an offering and sacrifice to God,"[6][ye hastened to see me[7]]. I received, therefore,[8] your whole multitude in the name of God, through Onesimus, a man of inexpressible love,[9] and your bishop in the flesh, whom I pray you by Jesus Christ to love, and that you would all seek to be like him. And blessed be He who has granted unto you, being worthy, to obtain such an excellent bishop.
I have become acquainted with your greatly-desired name in God, which ye have acquired by the habit of righteousness, according to the faith and love in Christ Jesus our Saviour. Being the followers[4] of the love of God towards man, and stirring up s yourselves by the blood of Christ, you have perfectly accomplished the work which was beseeming to you. For, on hearing that I came bound from Syria for the sake of Christ, our common hope, trusting through your prayers to be permitted to fight with beasts at Rome, that so by martyrdom I may indeed become the disciple of Him "who gave Himself for us, an offering and a sacrifice to God,"[6] [ye hastened to see me[7]]. I have therefore received your whole multitude in the name of God, through Onesimus, a man of inexpressible love,[9] and who is your bishop, whom I pray you by Jesus Christ to love, and that you would all seek to be like him. Blessed be God, who has granted unto you, who are yourselves so excellent, to obtain such an excellent bishop.
CHAP. II.--CONGRATULATIONS AND ENTREATIES.
As to my fellow-servant Burrhus, your deacon in regard to God and blessed in all things,[1] I beg that he may continue longer, both for your honour and that of your bishop. And Crocus also, worthy both of God and you, whom I have received as the manifestation[2] of your love, hath in all things refreshed[3] me, as the Father of our Lord Jesus Christ shall also refresh[3] him; together with Onesimus, and Burrhus, and Euplus, and Fronto, by means of whom, I have, as to love, beheld all of you. May I always have joy of you, if indeed I be worthy of it. It is therefore befitting that you should in every way glorify Jesus Christ, who hath glorified you, that by a unanimous obedience "ye may be perfectly joined together in the same mind, and in the same judgment, and may all speak the same thing concerning the same thing,"[5] and that, being subject to the bishop and the presbytery, ye may in all respects be sanctified.