PG 5 · cols. 643–728

Ignatius of Antioch, The Seven Letters

Editors' preface

Editors' notes and page, col. 643

Footnotes

(1) ‹anchor: "SANCTI IGNATII EPISTOLAE"› · call on the Latin general title, printed full width at the head of page 328 · printed under col 643

Epistolae S. Ignatii, excepta ea ad Romanos, id agunt, ut a) dehortentur a veneno judaizantium Docetarum. Ad evitandam contagionem haereticam b) unitatem ecclesiasticam commendant et praescribunt, cujus gratia denique c) arctissima cum episcopo conjunctio postulatur. Cfr. Rothe, Anfänge, etc., p. 445 sqq. et 715 sqq.

The letters of St Ignatius, except that to the Romans, aim a) to dissuade from the poison of the Judaizing Docetae. To avoid the heretical contagion they b) commend and prescribe ecclesiastical unity, for the sake of which, finally, c) the closest union with the bishop is demanded. Cf. Rothe, Anfänge, etc., p. 445 ff. and 715 ff.

(2) printed under this column; its call is on the Greek heading ΠΡΟΣ ΕΦΕΣΙΟΥΣ in col 644, set in n644 (3) printed under this column; its call is at the head of the Greek address in col 644, set in n644

Page

running head: SANCTI IGNATII EPISTOLAE GENUINAE. (across the page; column numbers 643 | 644)
marginal letters: A ‹AD EPHESIOS.› (in the gutter at the headings); B ‹per sanguinem Dei, opus fraternitatis›; C (in the gutter beside the first lines of the footnotes)
old-edition numerals: none
signature: none
other: The unit begins at the head of this page: the full-width general title ΤΟΥ ΑΓΙΟΥ ΙΓΝΑΤΙΟΥ ΕΠΙΣΤΟΛΑΙ (set in layer 1 under the 644 rail) over the Latin title SANCTI IGNATII EPISTOLAE (1). This column holds Migne's facing Latin translation (heading AD EPHESIOS., the address and the start of ch. 1), not set. The full-width Vetus interpres band below both columns is set in n644.

PG 5:644

ΤΟΥ ΑΓΙΟΥ ΙΓΝΑΤΙΟΥ ΕΠΙΣΤΟΛΑΙ

The Letters of Saint Ignatius

ΠΡΟΣ ΕΦΕΣΙΟΥΣ.

TO THE EPHESIANS.

Ἰγνάτιος, ὁ καὶ Θεοφόρος, τῇ εὐλογημένῃ ἐν μεγέθει Θεοῦ Πατρὸς [καὶ] πληρώματι, τῇ προωρισμένῃ πρὸ αἰώνων, εἶναι διὰ παντὸς εἰς δόξαν παράμονον, ἄτρεπτον, ἡνωμένην καὶ ἐκλελεγμένην ἐν πάθει ἀληθινῷ, ἐν θελήματι τοῦ Πατρὸς καὶ Ἰησοῦ Χριστοῦ, τοῦ Θεοῦ ἡμῶν, τῇ Ἐκκλησίᾳ τῇ ἀξιομακαρίστῳ, τῇ οὔσῃ ἐν Ἐφέσῳ τῆς Ἀσίας, πλεῖστα ἐν Ἰησοῦ Χριστῷ καὶ ἐν ἀμώμῳ χάριτι χαίρειν.

Ignatius, who is also Theophorus, to her that has been blessed in the greatness ⟦and⟧ fulness of God the Father, foreordained before the ages to be always unto an abiding, unchangeable glory, united and chosen in a true passion, by the will of the Father and of Jesus Christ our God — to the Church worthy of all blessing, which is at Ephesus in Asia: abundant greeting in Jesus Christ and in blameless grace.

[1] Ἀποδεξάμενος ἐν Θεῷ τὸ πολυαγάπητόν σου ὄνομα, ὃ κέκτησθε φύσει δικαίᾳ, κατὰ πίστιν καὶ ἀγάπην ἐν Ἰησοῦ Χριστῷ, τῷ Σωτῆρι ἡμῶν. Μιμηταὶ ὄντες Θεοῦ, ἀναζωπυρήσαντες ἐν αἵματι Θεοῦ, τὸ συγγενικὸν ἔργον τελείως ἀπηρτίσατε. Ἀκούσαντες γὰρ δεδεμένον ἀπὸ Συρίας ὑπὲρ τοῦ κοινοῦ ὀνόματος καὶ ἐλπίδος, ἐλπίζοντα τῇ προσευχῇ

[1] Having welcomed in God your greatly-beloved name, which you possess by a righteous nature, according to faith and love in Jesus Christ our Saviour. Being imitators of God, having been rekindled in the blood of God, you perfectly accomplished the kindred work. For having heard that I was bound from Syria for the common name and hope, hoping by your prayer

Editors' notes and page, col. 644

Footnotes

(2) ‹anchor: "ΠΡΟΣ ΕΦΕΣΙΟΥΣ"› · printed under col 643

Vetus Syriaca trium Ignatii epistolarum (ad Ephes., Rom. et Polyc.) versio, a Guilielmo Cureton M. A. anno 1845 Londini et Berolinae (apud Asher) edita, pauca tantum epistolae nostrae capita continet. Cfr. Prolegomena nostra ad epistolas S. Ignatii n. VI. Curetoni libro usi omnem majorem inter versionem Syriacam et textum nostrum Graecum differentiam suo loco adnotabimus.

The ancient Syriac version of three letters of Ignatius (to the Ephesians, Romans and Polycarp), published by William Cureton, M.A., in 1845 at London and Berlin (by Asher), contains only a few chapters of our letter. Cf. our Prolegomena to the letters of St Ignatius, no. VI. Using Cureton's book, we shall note in its place every more important difference between the Syriac version and our Greek text.

(3) ‹anchor: "Ἰγνάτιος, ὁ καὶ" (the call stands before the first word)› · printed under col 643

Totum epistolae nostrae prooemium et caput primum, paucis minutiis exceptis, etiam in versione Syriaca legitur.

The whole preface of our letter and the first chapter, a few trifles excepted, are read in the Syriac version as well.

(4) ‹anchor: "Ἰγνάτιος, ὁ καὶ"› · printed under col 644

Cfr. Wernsdorf, de Ignatio Θεοφόρῳ, in ejusdem memoria C. Timothei Seidelii, Helmst. 1758, 4. Vocabulum Θεοφόρος in omnibus epistolis Ignatianis ab alio quodam additum putat Düsterdieck, De Ignat. epist. authentia. Götting. 1843, p. 89.

Cf. Wernsdorf, On Ignatius Theophorus, in his memorial of C. Timotheus Seidel, Helmstedt 1758, quarto. Düsterdieck, On the Authenticity of the Letters of Ignatius, Göttingen 1843, p. 89, thinks the word Θεοφόρος (God-bearer) was added by someone else in all the Ignatian letters.

(5) ‹anchor: "τῇ εὐλογημένῃ ἐν"› · printed under col 644

Cfr. Ephes. I, 19; I Cor. II, 5.

Cf. Eph. 1:19; 1 Cor. 2:5.

(6) ‹anchor: "Θεοῦ Πατρὸς [καὶ]"› · printed under col 644

Cfr. Ephes. III, 19.

Cf. Eph. 3:19.

(7) ‹anchor: "πληρώματι, τῇ"› · printed under col 644

Cfr. Ephes. I, 4; III, 11.

Cf. Eph. 1:4; 3:11.

(8) ‹anchor: "παράμονον, ἄτρεπτον"› · printed under col 644

Cfr. Ephes. IV, 3 sqq.

Cf. Eph. 4:3 ff.

(9) ‹anchor: "τὸ πολυαγάπητόν"› · printed under col 644

Ὄνομά σου, nomen vestrum = i. e. vos dilectos et gloriosos Ephesios in persona episcopi vestri Onesimi suscepi.

Ὄνομά σου, your name = that is, I have received you, the beloved and glorious Ephesians, in the person of your bishop Onesimus.

(10) ‹anchor: "Μιμηταὶ ὄντες Θεοῦ"› · printed under col 644

Sc. ἡμᾶς. Cfr. II Tim. I, 6; I Clem. ad Cor. 27.

Understand ἡμᾶς (us). Cf. 2 Tim. 1:6; 1 Clement to the Corinthians 27.

(11) ‹anchor: "ἀναζωπυρήσαντες ἐν αἵματι"› · printed under col 644

I. e. passione et morte Christi.

That is, by the passion and death of Christ.

(12) ‹anchor: "καὶ ἐλπίδος,"› · printed under col 644

Periodus haec non absolvitur. Vetus interpres et Syrus apodosin habent: Videre festinastis, quod ponendum ante ἐλπίζοντα.

This period is not completed. The old translator and the Syriac have an apodosis: You hastened to see, which should be placed before ἐλπίζοντα.

Editors' prose

I. Laus Ephesiorum ob legationem ipsi missam. Laus Onesimi.

I. Praise of the Ephesians for the delegation sent to him. Praise of Onesimus.

Ancient version (Latin)

Vetus interpres. Ignatius, qui et Theophorus, benedictae in magnitudine Dei Patris et plenitudine, praedestinatae ante saecula esse semper in gloriam permanentem, invertibilem, unitam, et electam in passione vera, in voluntate Patris et Jesu Christi Dei nostri, Ecclesiae digne beatae exsistenti in Epheso Asiae, plurimum in Jesu Christo, et in immaculata gratia, gaudere. CAPUT I. Acceptans in Deo multum dilectum tuum nomen, quod possedistis natura justa, secundum fidem et charitatem in Christo Jesu Salvatore nostro, [glorificato Jesum Christum Deum]: quia imitatores exsistentes Dei, et reaccendentes in sanguine Christi Dei, cognatum opus integre perfecistis. Audientes enim

Page

running head: SANCTI IGNATII EPISTOLAE GENUINAE. (across the page; column numbers 643 | 644)
marginal letters: A ‹ΠΡΟΣ ΕΦΕΣΙΟΥΣ› (in the gutter at the headings); B ‹Θεοῦ, τὸ συγγενικὸν ἔργον›; C (in the gutter beside the first lines of the footnotes)
old-edition numerals: none
signature: none
other: Full-width general title at the head of the page (Greek set in layer 1 above ΠΡΟΣ ΕΦΕΣΙΟΥΣ; the Latin SANCTI IGNATII EPISTOLAE (1), see n643). The editors' italic summary of ch. 1 is printed as a line over the columns, above the text of ch. 1 (editors' prose above). The Vetus interpres is printed full width below both columns, with the caption CAPUT I.; it runs on to the next page.

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ὑμῶν ἐπιτυχεῖν ἐν Ῥώμῃ θηριομαχῆσαι, ἵνα διὰ τοῦ μαρτυρίου ἐπιτυχεῖν δυνηθῶ μαθητὴς εἶναι τοῦ ὑπὲρ ἡμῶν ἑαυτὸν ἀνενεγκόντος Θεῷ προσφορὰν καὶ θυσίαν.

to attain at Rome to fighting with beasts, that through the martyrdom I may be able to attain to being a disciple of Him Who offered Himself up for us to God as an offering and a sacrifice.

Ἐπεὶ οὖν τὴν πολυπληθίαν ὑμῶν ἐν ὀνόματι Θεοῦ ἀπείληφα ἐν Ὀνησίμῳ, τῷ ἐν ἀγάπῃ ἀδιηγήτῳ, ὑμῶν δὲ ἐν σαρκὶ ἐπισκόπῳ· ὃν εὔχομαι κατὰ Ἰησοῦν Χριστὸν ὑμᾶς ἀγαπᾶν, καὶ πάντας ὑμᾶς αὐτῷ ἐν ὁμοιότητι εἶναι. Εὐλογητὸς γὰρ ὁ χαρισάμενος ὑμῖν ἀξίοις οὖσι τοιοῦτον ἐπίσκοπον κεκτῆσθαι.

Since therefore I have received your whole multitude in the name of God in Onesimus, a man of love beyond recounting, and your bishop in the flesh — whom I pray that you love according to Jesus Christ, and that you all be in his likeness. For blessed is He Who granted to you, being worthy, to possess such a bishop.

[2] Περὶ δὲ τοῦ συνδούλου μου Βούῤῥου, τοῦ κατὰ Θεὸν διακόνου ὑμῶν ἐν πᾶσιν εὐλογημένου, εὔχομαι παραμεῖναι αὐτὸν εἰς τιμὴν ὑμῶν καὶ τοῦ ἐπισκόπου. Καὶ Κρόκος δὲ, ὁ Θεοῦ ἄξιος καὶ ὑμῶν, ὃν ἐξεμπλάριον τῆς ἀφ᾽ ὑμῶν ἀγάπης ἀπέλαβον, κατὰ πάντα με ἀνέπαυσεν, ὡς καὶ αὐτὸν ὁ Πατὴρ Ἰησοῦ Χριστοῦ ἀναψύξαι, ἅμα Ὀνησίμῳ καὶ Βούῤῥῳ καὶ Εὔπλῳ καὶ Φρόντωνι, δι᾽ ὧν πάντας ὑμᾶς κατὰ ἀγάπην εἶδον.

[2] But concerning my fellow-servant Burrhus, your deacon according to God, blessed in all things, I pray that he remain with you for the honour of you and of the bishop. And Crocus too, worthy of God and of you, whom I received as an exemplar of the love that comes from you, refreshed me in all things — as may the Father of Jesus Christ also refresh him, together with Onesimus and Burrhus and Euplus and Fronto, through whom I saw you all in love.

Ὀναίμην ὑμῶν διὰ παντὸς, ἐάνπερ ἄξιος ὦ. Πρέπον οὖν ἐστι, κατὰ πάντα τρόπον δοξάζειν Ἰησοῦν Χριστὸν τὸν δοξάσαντα ὑμᾶς, ἵνα ἐν μιᾷ ὑποταγῇ ἦτε κατηρτισμένοι [τῷ αὐτῷ νοῒ καὶ τῇ αὐτῇ γνώμῃ, καὶ τὸ αὐτὸ λέγητε πάντες περὶ τοῦ αὐτοῦ], ἵνα ὑποτασσόμενοι τῷ ἐπισκόπῳ καὶ τῷ πρεσβυτερίῳ κατὰ πάντα ἦτε ἡγιασμένοι.

May I have benefit of you continually, if indeed I am worthy. It is fitting, therefore, in every manner to glorify Jesus Christ Who glorified you, that you may be fitted together in one subjection, ⟦of the same mind and of the same judgement, and that you all speak the same thing concerning the same thing⟧, so that, being subject to the bishop and to the presbytery, you may be sanctified in all things.

[3] Οὐ διατάσσομαι ὑμῖν, ὡς ὢν τίς. Εἰ γὰρ καὶ

[3] I do not give you orders as though I were someone. For even if

Editors' notes and page, col. 645

Footnotes

(13) ‹anchor: "μαθητὴς εἶναι τοῦ"› · printed under col 645

Syrus legit τοῦ Θεοῦ, omnia quae sequuntur (ὑπὲρ ἡμῶν ἑαυτὸν ἀνενεγκόντος Θεῷ προσφορὰν καὶ θυσίαν) omittens.

The Syriac reads τοῦ Θεοῦ (of God), omitting everything that follows (ὑπὲρ ἡμῶν ἑαυτὸν ἀνενεγκόντος Θεῷ προσφορὰν καὶ θυσίαν).

(14) ‹anchor: "προσφορὰν καὶ θυσίαν." (the call stands before Ἐπεὶ οὖν)› · printed under col 645

Ἐπεὶ οὖν est sine apodosi. Ms. πολυπληρίαν.

Ἐπεὶ οὖν (since therefore) is without an apodosis. The manuscript has πολυπληρίαν.

(15) ‹anchor: "ὑμῶν δὲ ἐν"› · printed under col 645

I. e. episcopus visibilis, vicem gerens episcopi invisibilis, Christi. Cfr. Rothe Anfänge, etc., p. 476. Syrus verba ἐν σαρκὶ neglexit.

That is, the visible bishop, standing in the place of the invisible bishop, Christ. Cf. Rothe, Anfänge, etc., p. 476. The Syriac passed over the words ἐν σαρκὶ (in the flesh).

(16) ‹anchor: "Περὶ δὲ τοῦ" (the call stands before the first words of ch. 2)› · printed under col 645

Totum caput secundum deest in versione Syriaca; pius enim ille monachus, qui versionem Syriacam elaboravit, omnia omisisse videtur, quae ipsi et usui suo ascetico minus congrua minusve necessaria putabat. Paraeneticos vero epistolarum Ignatianarum locos omnesque ad vitam bene instituendam exhortationes sedulo collegit. Praeterea ad hoc caput conferas Rothe, Anfänge der christl. Kirche, p. 491.

The whole second chapter is lacking in the Syriac version; for the pious monk who produced the Syriac version seems to have omitted everything that he thought less suited, or less necessary, to himself and to his ascetic use. But he diligently collected the hortatory passages of the Ignatian letters and all the exhortations to ordering one's life well. On this chapter compare also Rothe, Anfänge der christl. Kirche, p. 491.

(17) ‹anchor: "κατὰ πάντα με"› · printed under col 645

Vox Paulina; I Cor. XVI, 18, etc. JAC.

A Pauline word; 1 Cor. 16:18, etc. Jacobson.

(18) ‹anchor: "Πατὴρ Ἰησοῦ Χριστοῦ"› · printed under col 646

Ita ms., neque aliter legit vet. int., dum vertit, refrigeret. Editi: ἀναψύξει. PEARS. JAC. Cfr. II Tim. I, 16: πολλάκις με ἀνέψυξε, et Act. III, 19. JAC.

So the manuscript, and the old translator reads no differently, since he renders refrigeret (may refresh). The editions: ἀναψύξει (will refresh). Pearson, Jacobson. Cf. 2 Tim. 1:16: πολλάκις με ἀνέψυξε (he often refreshed me), and Acts 3:19. Jacobson.

(19) ‹anchor: "κατὰ ἀγάπην εἶδον." (the call stands before Ὀναίμην)› · printed under col 646

Phrasin hanc apostolicam, e S. Pauli Ep. ad Philem., ut videtur, desumptam, saepius usurpat Ignatius. JAC.

Ignatius quite often uses this apostolic phrase, taken, it seems, from St Paul's Letter to Philemon. Jacobson.

(20) ‹anchor: "ὑποταγῇ ἦτε κατηρτισμένοι" (the call stands inside the opening bracket, before τῷ αὐτῷ νοῒ)› · printed under col 646

Haec inclusa, a vet. int. non agnita, male inserta sunt ex I Cor. I, 10. PEARS. GALL.

These bracketed words, not recognized by the old translator, have been wrongly inserted from 1 Cor. 1:10. Pearson, Galland.

(21) ‹anchor: "περὶ τοῦ αὐτοῦ], ἵνα"› · printed under col 646

Ita Gall., Rothe et alii. Ms. ἐπιτασσόμενοι.

So Galland, Rothe and others. The manuscript has ἐπιτασσόμενοι.

(22) ‹anchor: "Οὐ διατάσσομαι ὑμῖν" (the call stands before the first words of ch. 3)› · printed under col 646

E capite tertio Syrus nil nisi unicam sententiam, Ἀλλ' ἐπεὶ ἡ ἀγάπη οὐκ ἐᾷ με σιωπᾷν περὶ ὑμῶν, διὰ τοῦτο προέλαβον παρακαλεῖν ὑμᾶς, ὅπως συντρέχητε τῇ γνώμη τοῦ Θεοῦ in usus suos convertit, eamque cum fine capitis primi male conjunxit. Multo aptius haec sententia cum verbis proxime eam antecedentibus (vos praeceptores mei estis) cohaeret.

From the third chapter the Syriac turned to its own use nothing but a single sentence, Ἀλλ' ἐπεὶ ἡ ἀγάπη οὐκ ἐᾷ με σιωπᾷν περὶ ὑμῶν, διὰ τοῦτο προέλαβον παρακαλεῖν ὑμᾶς, ὅπως συντρέχητε τῇ γνώμη τοῦ Θεοῦ (But since love does not allow me to be silent about you, for this reason I have undertaken to exhort you to run together with the mind of God), and wrongly joined it to the end of the first chapter. This sentence fits far better with the words immediately preceding it (you are my teachers).

Editors' prose

II. Laus reliquorum legatorum. Exhortatio ad obedientiam erga episcopum et presbyterium.

II. Praise of the other delegates. Exhortation to obedience towards the bishop and the presbytery.

III. Sine omni superbia — amore ductus — vos adhortor ad unitatem.

III. Without any pride — led by love — I exhort you to unity.

Ancient version (Latin)

Vetus interpres. ligatum a Syria pro communi nomine et spe, sperantem oratione vestra potiri, in Roma cum bestiis pugnare, ut potiri possim discipulus esse, videre festinastis. Plurimam enim multitudinem vestram in nomine Dei suscepi in Onesimo, qui in charitate inenarrabilis est, vester autem in carne episcopus: quem oro secundum Jesum Christum vos diligere, et omnes vos ipsi in similitudine esse. Benedictus enim qui tribuit vobis dignis exsistentibus talem episcopum possidere. CAPUT II. De conservo autem meo Burro, secundum Deum diacono nostro in omnibus benedicto; oro permanere ipsum in honorem vestri et episcopi. Sed et Crocus, Deo dignus et vobis, quem exemplarium ejus quae a vobis charitatis suscepi, secundum omnia me quiescere fecit, ut et ipsum Pater Jesu Christi refrigeret, cum Onesimo, et Burrho, et Euplo, et Frontone; per quos vos omnes secundum charitatem vidi. Fruar vobis semper; si quidem dignus exsistam. Decens igitur est secundum omnem modum glorificare Jesum Christum, qui glorificavit vos: ut in una subjectione perfecti, subjecti episcopo et presbyterio, secundum omnia sitis sanctificati. CAPUT III. Non dispono vobis, ut exsistens aliquis. Si enim et ligor in nomine Christi, nequaquam perfectus sum

Page

running head: EPISTOLA AD EPHESIOS. (across the page; column numbers 645 | 646)
marginal letters: A ‹ευχῇ ὑμῶν ἐπιτυχεῖν ἐν Ῥώμῃ›; B ‹ἐπισκόπου. Καὶ Κρόκος δὲ›; C ‹Οὐ διατάσσομαι ὑμῖν› (at the line below caption III); D (in the gutter beside the first lines of the footnotes)
old-edition numerals: none
signature: none
other: The editors' italic summaries of chs 2 and 3 are printed as lines over both columns (editors' prose above). The first line of ch. 3 (Greek and facing Latin) stands below caption III. The Vetus interpres is printed full width below the columns, with captions CAPUT II. and CAPUT III.; it runs on from col 644 and on to the next page.

PG 5:646

Editors' notes and page, col. 646

Footnotes

(18)–(22) printed under this column; their calls are in the Greek of col 645, set in n645

Footnotes

(23)–(30) printed under this column; their calls are in the Greek of col 648, set in n648 ((30) runs on under col 648)

Page

running head: SANCTI IGNATII EPISTOLAE GENUINAE. (across the page; column numbers 647 | 648)
marginal letters: A ‹enim vinctus sum propter nomen Christi›; B ‹scopo, ut chordae citharae›; C ‹et Jesus Christus Patri; ut omnia unitatem con-›; D (beside the first lines of the footnotes)
old-edition numerals: none
signature: none
other: Migne's facing Latin translation (end of ch. 3 to ch. 5), not set. The captions of chs 4 and 5 and the Vetus interpres are set in n648.

PG 5:648

δέδεμαι ἐν τῷ ὀνόματι, οὔπω ἀπήρτισμαι ἐν Ἰησοῦ Χριστῷ. Νῦν γὰρ ἀρχὴν ἔχω τοῦ μαθητεύεσθαι, καὶ προσλαλῶ ὑμῖν ὡς συνδιδασκαλίταις μου. Ἐμὲ γὰρ ἔδει ὑφ᾽ ὑμῶν ὑπαλειφθῆναι πίστει, νουθεσίᾳ, ὑπομονῇ, μακροθυμίᾳ. Ἀλλ᾽ ἐπεὶ ἡ ἀγάπη οὐκ ἐᾷ με σιωπᾷν περὶ ὑμῶν, διὰ τοῦτο προέλαβον παρακαλεῖν ὑμᾶς, ὅπως συντρέχητε τῇ γνώμῃ τοῦ Θεοῦ. Καὶ γὰρ Ἰησοῦς Χριστὸς, τὸ ἀδιάκριτον ἡμῶν ζῆν, τοῦ Πατρὸς ἡ γνώμη, ὡς καὶ οἱ ἐπίσκοποι, οἱ κατὰ τὰ πέρατα ὁρισθέντες, ἐν Ἰησοῦ Χριστοῦ γνώμῃ εἰσίν.

I am bound in the Name, I have not yet been perfected in Jesus Christ. For now I have a beginning of being made a disciple, and I address you as my fellow-disciples. For it was needful that I be anointed by you with faith, admonition, endurance, long-suffering. But since love does not permit me to be silent concerning you, for this reason I have taken the lead in exhorting you, that you may run together with the judgement of God. For Jesus Christ also, our inseparable life, is the judgement of the Father, just as the bishops also, who have been appointed throughout the ends [of the earth], are in the judgement of Jesus Christ.

[4] Ὅθεν πρέπει ὑμῖν συντρέχειν τῇ τοῦ ἐπισκόπου γνώμῃ, ὅπερ καὶ ποιεῖτε. Τὸ γὰρ ἀξιονόμαστον ὑμῶν πρεσβυτέριον, τοῦ Θεοῦ ἄξιον, οὕτως συνήρμοσται τῷ ἐπισκόπῳ, ὡς χορδαὶ κιθάρᾳ. Διὰ τοῦτο ἐν τῇ ὁμονοίᾳ ὑμῶν καὶ συμφώνῳ ἀγάπῃ Ἰησοῦς Χριστὸς ᾄδεται. Καὶ οἱ κατ᾽ ἄνδρα δὲ χορὸς γίνεσθε, ἵνα σύμφωνοι ὄντες ἐν ὁμονοίᾳ, χρῶμα Θεοῦ λαβόντες ἐν ἑνότητι, ᾄδητε ἐν φωνῇ μιᾷ διὰ Ἰησοῦ Χριστοῦ τῷ Πατρὶ, ἵνα ὑμῶν καὶ ἀκούσῃ, καὶ ἐπιγινώσκων, δι᾽ ὧν εὖ πράσσετε, μέλη ὄντας τοῦ Υἱοῦ αὐτοῦ. Χρήσιμον οὖν ἐστιν, ὑμᾶς ἐν ἀμώμῳ ἑνότητι εἶναι, ἵνα καὶ Θεοῦ πάντοτε μετέχητε.

[4] Whence it is fitting for you to run together with the judgement of the bishop, which indeed you also do. For your presbytery, worthy of its name, worthy of God, is so attuned to the bishop as strings to a lyre. Therefore in your concord and harmonious love Jesus Christ is sung. And do you also, man by man, become a choir, that, being harmonious in concord, having taken the strain of God in unity, you may sing with one voice through Jesus Christ to the Father, that He may both hear you and, recognizing [you] through the things you do well, [acknowledge you] as being members of His Son. It is useful, therefore, that you be in blameless unity, that you may also partake of God at all times.

[5] Εἰ γὰρ ἐγὼ ἐν μικρῷ χρόνῳ τοιαύτην συνήθειαν ἔσχον πρὸς τὸν ἐπίσκοπον ὑμῶν, οὐκ ἀνθρωπίνην οὖσαν, ἀλλὰ πνευματικὴν, πόσῳ μᾶλλον ὑμᾶς μακαρίζω, τοὺς ἐγκεχραμένους οὕτως, ὡς ἡ Ἐκκλησία Ἰησοῦ Χριστῷ, καὶ ὡς ὁ Ἰησοῦς

[5] For if I in a short time contracted such an intimacy with your bishop, one not human but spiritual, how much more do I count you blessed, who are so blended together [with him] as the Church with Jesus Christ, and as

Editors' notes and page, col. 648

Footnotes

(23) ‹anchor: "δέδεμαι"› · printed under col 647

Nomen absolute pro nomine Christi habes ut infra c. 7, et ad Philad., c. 10. JACOBSON.

You have the name used absolutely for the name of Christ, as below in ch. 7, and in the Letter to the Philadelphians, ch. 10. Jacobson.

(24) ‹anchor: "προσλαλῶ ὑμῖν ὡς"› · printed under col 647

I. e. praeter Christum vos praeceptores mei estis, ut ex sq. patet.

That is, after Christ you are my teachers, as is clear from what follows.

(25) ‹anchor: "ὑφ' ὑμῶν"› · printed under col 647

I. e. ungi, excitari, instrui, ad certamen praeparari. PEARSON.

That is, to be anointed, roused, equipped, prepared for the contest. Pearson.

(26) ‹anchor: "σιωπᾷν περὶ ὑμῶν,"› · printed under col 647

Respexisse videtur B. Pater S. Paulum ad Philem., 8, 9. JAC.

The blessed Father seems to have had in view St Paul to Philemon, 8, 9. Jacobson.

(27) ‹anchor: "Ἰησοῦς Χριστὸς, τὸ"› · printed under col 647

Cfr. infra ad Trall., c. 1, et Joan. XV, 5; Coloss. III, 4. Sensus: Plane in eo vivimus, et ipse in nobis.

Cf. below, to the Trallians, ch. 1, and John 15:5; Col. 3:4. The sense: we live wholly in Him, and He in us.

(28) ‹anchor: "ἡμῶν ζῆν,"› · printed under col 647

Cfr. Joann. XIV, 9; Matth. XI, 27.

Cf. John 14:9; Matt. 11:27.

(29) ‹anchor: "ὡς καὶ οἱ ἐπίσκοποι, οἱ"› · printed under col 647

= ἐν πάσῃ τῇ οἰκουμένῃ. Cfr. Ign. ad Rom. c. VI. Rothe, Anf., p 472, not. 160.

= ἐν πάσῃ τῇ οἰκουμένῃ (in the whole inhabited world). Cf. Ignatius to the Romans, ch. 6. Rothe, Anf., p. 472, n. 160.

(30) ‹anchor: "ὁρισθέντες,"› · printed under col 647, continued under col 648

Qui in sententia episcopi est (= unitus ei), etiam unitus est Christo; et qui unitus est Christo, etiam unitus est Patri. Cfr. Rothe, Anf., pag. 471-478.

He who is in the mind of the bishop (= united to him) is also united to Christ; and he who is united to Christ is also united to the Father. Cf. Rothe, Anf., pp. 471–478.

(31) ‹anchor: "Ὅθεν πρέπει ὑμῖν" (the call stands before the first word of ch. 4)› · printed under col 648

Totum caput quartum deest in versione Syriaca.

The whole fourth chapter is lacking in the Syriac version.

(32) ‹anchor: "τῷ ἐπισκόπῳ,"› · printed under col 648

Eadem similitudine utitur noster etiam in Ep. ad Philad., c. I. USSER.

Our author uses the same comparison also in the Letter to the Philadelphians, ch. 1. Ussher.

(33) ‹anchor: "καὶ ἀκούσῃ, καὶ"› · printed under col 648

Vet. interpres legebat: καὶ ἐπιγινώσκῃ, δι' ὃν εὖ πράσσετε, κ. τ. λ.: et cognoscat, per quem bonum operamini, etc.

The old translator read καὶ ἐπιγινώσκῃ, δι' ὃν εὖ πράσσετε, etc.: and may know through whom you do good, etc.

(34) ‹anchor: "Εἰ γὰρ ἐγὼ" (the call stands before the first words of ch. 5)› · printed under col 648

Syrus caput quintum omisit.

The Syriac omitted the fifth chapter.

(35) ‹anchor: "ὑμῶν, οὐκ"› · printed under col 648

I. e. κατὰ σάρκα, qualem homines saeculo addicti exercent.

That is, κατὰ σάρκα (according to the flesh), such as men given over to the world practise.

(36) ‹anchor: "τοὺς ἐγκεχραμένους"› · printed under col 648

Sc. αὐτῷ Rothe, Anf., p. 450.

Understand αὐτῷ (to him). Rothe, Anf., p. 450.

(37) ‹anchor: "οὕτως,"› · printed under col 648

Vide Rothe, Anf., p. 467.

See Rothe, Anf., p. 467.

Editors' prose

IV. Presbyterii unitatem cum episcopo imitemini.

IV. Imitate the unity of the presbytery with the bishop.

V. Laus et utilitas hujus unitatis.

V. The praise and usefulness of this unity.

Ancient version (Latin)

Vetus interpres. in Jesu Christo. Nunc autem principium habeo addiscendi; et alloquor vos, ut doctores mei. Me enim oportuit a vobis suscipi fide, admonitione, sustinentia, longanimitate. Sed quia charitas non sinit me silere pro vobis; propter hoc praeoccupavi rogare vos, ut concurratis sententiae Dei. Etenim Jesus Christus, incomparabile nostrum vivere, Patris sententia; ut et ipsi secundum terrae fines determinati Jesu Christi sententia sunt. CAPUT IV. Unde decet vos concurrere episcopi sententiae: quod et facitis. Digne enim nominabile vestrum presbyterium, Deo dignum, sic concordatum est episcopo, ut chordae citharae. Propter hoc in consensu vestro et consona charitate Jesus Christus canitur. Sed et singuli chorus facti estis; ut consoni exsistentes in consensu, melos Dei accipientes in unitate, cantetis in voce una per Jesum Christum Patri; ut et vos audiat, et cognoscat per quem bonum operamini, membra exsistentes Filii ipsius. Utile igitur est, vos in immaculata unitate esse; ut et Deo semper participetis. CAPUT V. Si enim ego in parvo tempore talem consuetudinem tenui ad episcopum vestrum, non humanam exsistentem sed spiritualem; quanto magis vos beatifico, conjunctos sic ut Ecclesia Jesu Christo, et ut

Page

running head: SANCTI IGNATII EPISTOLAE GENUINAE. (across the page; column numbers 647 | 648)
marginal letters: A ‹δέδεμαι ἐν τῷ ὀνόματι›; B ‹μοσται τῷ ἐπισκόπῳ›; C ‹ὡς ἡ Ἐκκλησία Ἰησοῦ Χριστῷ›; D (beside the continuation of note (30) at the head of the notes under this column)
old-edition numerals: none
signature: none
other: The editors' italic summaries of chs 4 and 5 are printed as lines over both columns (editors' prose above). The Vetus interpres (headed Vetus interpres.) is printed full width below the columns, with captions CAPUT IV. and CAPUT V.; it runs on from col 645 and on to the next page. Note (32) prints "utitar" with a worn letter, read as utitur.

PG 5:649

Χριστὸς τῷ Πατρὶ, ἵνα πάντα ἐν ἑνότητι σύμφωνα ᾖ; Μηδεὶς πλανάσθω· ἐὰν μή τις ᾖ ἐντὸς τοῦ θυσιαστηρίου, ὑστερεῖται τοῦ ἄρτου τοῦ Θεοῦ. Εἰ γὰρ ἑνὸς καὶ δευτέρου προσευχὴ τοσαύτην ἰσχὺν ἔχει, πόσῳ μᾶλλον ἥ τε τοῦ ἐπισκόπου καὶ πάσης τῆς Ἐκκλησίας;

Jesus Christ with the Father, that all things may be harmonious in unity? Let no one be deceived: unless a man be within the altar, he is deprived of the bread of God. For if the prayer of one and of a second has such strength, how much more [the prayer] both of the bishop and of the whole Church?

Ὁ οὖν μὴ ἐρχόμενος ἐπὶ τὸ αὐτό, οὗτος ἤδη ὑπερηφανεῖ, καὶ ἑαυτὸν διέκρινεν. Γέγραπται γάρ· Ὑπερηφάνοις ὁ Θεὸς ἀντιτάσσεται. Σπουδάσωμεν οὖν, μὴ ἀντιτάσσεσθαι τῷ ἐπισκόπῳ, ἵνα ὦμεν Θεῷ ὑποτασσόμενοι.

He therefore who does not come to the same place, this man is already proud, and has judged himself apart. For it is written: God sets Himself against the proud. Let us then be earnest not to set ourselves against the bishop, that we may be subject to God.

[6] Καὶ ὅσον βλέπει τις σιγῶντα ἐπίσκοπον, πλειόνως αὐτὸν φοβείσθω· πάντα γάρ, ὃν πέμπει ὁ οἰκοδεσπότης εἰς ἰδίαν οἰκονομίαν, οὕτως δεῖ ἡμᾶς αὐτὸν δέχεσθαι, ὡς αὐτὸν τὸν πέμψαντα. Τὸν οὖν ἐπίσκοπον δῆλον ὅτι ὡς αὐτὸν τὸν Κύριον δεῖ προσβλέπειν.

[6] And in so far as anyone sees the bishop silent, let him fear him the more. For everyone whom the master of the house sends into his own stewardship, him we must so receive as [we receive] the very one who sent him. It is plain, therefore, that we must look upon the bishop as upon the Lord Himself.

Αὐτὸς μὲν οὖν Ὀνήσιμος ὑπερεπαινεῖ ὑμῶν τὴν ἐν Θεῷ εὐταξίαν, ὅτι πάντες κατὰ ἀλήθειαν ζῆτε, καὶ ὅτι ἐν ὑμῖν οὐδεμία αἵρεσις κατοικεῖ· ἀλλ᾽ οὐδὲ ἀκούετέ τινος πλέον, ἤπερ Ἰησοῦ Χριστοῦ λαλοῦντος ἐν ἀληθείᾳ.

Onesimus himself, then, exceedingly praises your good order in God, that you all live according to truth, and that no heresy dwells among you; nay, you do not even listen to anyone further than to Jesus Christ speaking in truth.

[7] Εἰώθασι γάρ τινες δόλῳ πονηρῷ τὸ ὄνομα περιφέρειν, ἄλλα τινὰ πράσσοντες ἀνάξια Θεοῦ· οὓς δεῖ ὑμᾶς ὡς θηρία ἐκκλίνειν. Εἰσὶν γὰρ κύνες λυσσῶντες, λαθροδῆκται· οὓς δεῖ ὑμᾶς φυλάσσεσθαι, ὄντας δυσθεραπεύτους.

[7] For some are wont to carry the Name about with wicked guile, while doing certain other things unworthy of God; whom you must shun as wild beasts. For they are rabid dogs that bite by stealth; whom you must guard against, since they are hard to cure.

Εἷς ἰατρός ἐστιν, σαρκικός τε καὶ πνευματικός, γενητὸς καὶ ἀγένητος,

There is one physician, both fleshly and spiritual, originate and unoriginate,

Editors' notes and page, col. 649

Footnotes

(1) ‹anchor: "ὁ Θεὸς ἀντιτάσσεται"› · scripture note, call printed as a superior ¹, printed full width below the Vetus interpres

Prov. III, 34; Jac. IV, 6; I Petr. V, 5.

Prov. 3:34; Jas. 4:6; 1 Pet. 5:5.

(38) ‹anchor: "ἵνα ὦμεν"› · printed under col 649

Ms. Θεοῦ.

The manuscript has Θεοῦ (of God).

(39) ‹anchor: "Καὶ ὅσον βλέπει" (the call stands before the first word of ch. 6)› · printed under col 649

Caput sextum in versione Syriaca non exstat.

The sixth chapter does not exist in the Syriac version.

(40) ‹anchor: "Καὶ"› · printed under col 649

Ita ms. Editi ὅσῳ. JAC.

So the manuscript. The editions have ὅσῳ. Jacobson.

(41) ‹anchor: "ὅσον βλέπει τις"› · printed under col 649

I. e. non punientem auctoritatis suae contemptores. Cfr. infra c. 15 et ad Philad., c. 1. ROTHE.

That is, not punishing those who despise his authority. Cf. below, ch. 15, and to the Philadelphians, ch. 1. Rothe.

(42) ‹anchor: "αὐτὸν φοβείσθω·"› · printed under col 649

Verba Domini apud Matthaeum (XXIV, 45) Ignatius noster ad solos episcopos refert. Rothe, p. 475.

Our Ignatius applies the Lord's words in Matthew (24:45) to the bishops alone. Rothe, p. 475.

(43) ‹anchor: "Κύριον δεῖ"› · printed under col 649

Ms. προβλέπειν.

The manuscript has προβλέπειν.

(44) ‹anchor: "ἀκούετέ τινος πλέον,"› · printed under col 649

Ms. εἴπερ = sin aliter; librarius enim noster η et ει permutare gaudet. JAC.

The manuscript has εἴπερ = if otherwise; for our scribe likes to interchange η and ει. Jacobson.

(45) ‹anchor: "Εἰώθασι γάρ τινες" (the call stands before the first word of ch. 7)› · printed under col 649

Totum hoc caput a Syro omissum est.

This whole chapter has been omitted by the Syriac.

(46) ‹anchor: "δόλῳ πονηρῷ"› · printed under col 650

Cfr. supra, c. 3, not. 23.

Cf. above, ch. 3, note 23.

(47) ‹anchor: "ὑμᾶς ὡς"› · printed under col 650

Cfr. ad Smyrn., c. 4.

Cf. to the Smyrnaeans, ch. 4.

(48) ‹anchor: "φυλάσσεσθαι, ὄντας"› · printed under col 650

Sensus: In summo periculo atque aeternae salutis suae discrimine sunt. Sed quis eos sanet? Non homines, sed Christus; ipsi sunt relinquendi. Cfr. Rothe, Anf., p. 767.

The sense: they are in the utmost danger and in peril of their eternal salvation. But who is to heal them? Not men, but Christ; they themselves are to be left alone. Cf. Rothe, Anf., p. 767.

(49) ‹anchor: "σαρκικός τε καὶ πνευματικός,"› · printed under col 650

Codex Florentinus habet et vet. interpres legit, γεννητὸς καὶ ἀγέννητος, genitus et ingenitus, male. Plures vero codices Athanasii (De synodis) in citatione loci hujus habent γενητὸς et ἀγένητος, factus et non factus. JAC. Saepissime etiam ἀγέννητος positum reperitur pro ἀγένητος. Suicer. Thes. s. v. Ἀγέννητος.

The Florentine codex has, and the old translator read, γεννητὸς καὶ ἀγέννητος, begotten and unbegotten, wrongly. But several codices of Athanasius (On the Synods), in citing this passage, have γενητὸς and ἀγένητος, made and not made. Jacobson. Very often, too, ἀγέννητος is found put for ἀγένητος. Suicer, Thesaurus, under Ἀγέννητος.

Editors' prose

VI. Respiciatis episcopum ut Christum ipsum. Onesimus hac in re vos laudat.

VI. Look upon the bishop as Christ Himself. Onesimus praises you in this matter.

VII. Cavete ab haereticis; Christus — θεάνθρωπος — unus medicus est.

VII. Beware of heretics; Christ — the God-man — is the one physician.

Ancient version (Latin)

Vetus interpres. Jesus Christus Patri, ut omnia in unitate consona sint? Nullus erret. Si quis non sit intra altare, privatur pane Dei. Si enim unius et alterius oratio tantam vim habet; quanto magis illa quae episcopi et omnis Ecclesiae? Qui igitur non venit in idem, hic jam superbit, et seipsum condemnavit. Scriptum est enim: Superbis Deus resistit. Festinemus igitur non resistere episcopo, ut simus Deo subjecti. CAPUT VI. Et quantum videt quis tacentem episcopum, plus ipsum timeat; omnem enim quem mittit dominus domus in propriam dispensationem, sic oportet nos ipsum recipere, ut ipsum mittentem. Episcopum igitur manifestum, quoniam ut ipsum Dominum oportet respicere. Ipse igitur quidem Onesimus superlaudat vestram divinam ordinationem; quoniam omnes secundum veritatem vivitis, et quoniam in vobis neque una haeresis habitat; sed neque auditis aliquem amplius quam Jesum Christum, loquentem in veritate. CAPUT VII. Consueverunt enim quidam dolo malo nomen circumferre, sed quaedam operantes indigna Deo; quos oportet vos ut bestias declinare. Sunt enim canes rabidi; latenter mordentes; quos oportet vos observare, exsistentes difficile curabiles. Unus medicus est, carnalis et spiritualis, genitus et ingenitus, in carne factus Deus, in immortali vita vera, et ex Maria et ex Deo, primo passibilis et tunc impassibilis, Dominus Christus noster.

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running head: EPISTOLA AD EPHESIOS. (across the page; column numbers 649 | 650)
marginal letters: A ‹σοῦς Χριστὸς τῷ Πατρί›; B ‹ριον δεῖ προσβλέπειν›; C ‹σαρκικός τε καὶ πνευματικός›; D (in the gutter beside the first lines of the footnotes)
old-edition numerals: none
signature: PATROL. GR. V. (foot of the page, under this column)
other: The editors' italic summaries of chs 6 and 7 are printed as lines over both columns (editors' prose above). The Vetus interpres (headed Vetus interpres.) is printed full width below the columns, with captions CAPUT VI. and CAPUT VII.; it runs on from col 648 and ends the chapter at the foot of the band. The scripture note ¹ is printed full width above the numbered notes.

PG 5:650

Editors' notes and page, col. 650

Footnotes

(46)–(49) printed under this column; their calls are in the Greek of col 649, set in n649

Footnotes

(50)–(56) printed under this column; their calls are in the Greek of col 652, set in n652

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running head: SANCTI IGNATII EPISTOLAE GENUINAE. (across the page; column numbers 651 | 652)
marginal letters: A ‹non factus, in homine exsistens Deus›; B ‹sunt; in Jesu Christo enim omnia agitis›; C ‹quos exsulto, quod dignus habitus sim›; D (beside the first lines of the footnotes)
old-edition numerals: none
signature: none
other: Migne's facing Latin translation (end of ch. 7 to ch. 9), not set. The captions of chs 8 and 9 and the Vetus interpres are set in n652.

PG 5:652

ἐν σαρκὶ γενόμενος Θεός, ἐν θανάτῳ ζωὴ ἀληθινή, καὶ ἐκ Μαρίας καὶ ἐκ Θεοῦ, πρῶτον παθητὸς καὶ τότε ἀπαθής, Ἰησοῦς Χριστός, ὁ Κύριος ἡμῶν.

God come to be in flesh, in death true life, both from Mary and from God, first passible and then impassible, Jesus Christ our Lord.

[8] Μὴ οὖν τις ὑμᾶς ἐξαπατάτω, ὥσπερ οὐδὲ ἐξαπατᾶσθε, ὅλοι ὄντες Θεοῦ. Ὅταν γὰρ μηδεμία ἔρις ἐνείρισται ἐν ὑμῖν, ἡ δυναμένη ὑμᾶς βασανίσαι, ἄρα κατὰ Θεὸν ζῆτε. Περίψημα ὑμῶν, καὶ ἁγνίζωμαι [ὑφ᾽] ὑμῶν Ἐφεσίων Ἐκκλησίας, τῆς διαβοήτου τοῖς αἰῶσιν.

[8] Let no one therefore deceive you, as indeed you are not deceived, being wholly God's. For when no strife has been woven in among you which is able to torment you, then indeed you live according to God. I am your offscouring, and I am purified ⟦by⟧ you, the Church of the Ephesians, famed throughout the ages.

Οἱ σαρκικοὶ τὰ πνευματικὰ πράσσειν οὐ δύνανται, οὐδὲ οἱ πνευματικοὶ τὰ σαρκικά· ὥσπερ οὐδὲ ἡ πίστις τὰ τῆς ἀπιστίας, οὐδὲ ἡ ἀπιστία τὰ τῆς πίστεως. Ἃ δὲ καὶ κατὰ σάρκα πράσσετε, ταῦτα πνευματικά ἐστιν· ἐν Ἰησοῦ γὰρ Χριστῷ πάντα πράσσετε.

The fleshly cannot do the things of the spirit, nor the spiritual the things of the flesh; just as neither can faith do the things of unbelief, nor unbelief the things of faith. But even the things you do according to the flesh, these are spiritual; for in Jesus Christ you do all things.

[9] Ἔγνων δὲ παροδεύσαντάς τινας ἐκεῖθεν, ἔχοντας κακὴν διδαχήν· οὓς οὐκ εἰάσατε σπεῖραι εἰς ὑμᾶς, βύσαντες τὰ ὦτα, εἰς τὸ μὴ παραδέξασθαι τὰ σπειρόμενα ὑπ᾽ αὐτῶν, ὡς ὄντες λίθοι ναοῦ Πατρός, ἡτοιμασμένοι εἰς οἰκοδομὴν Θεοῦ Πατρός, ἀναφερόμενοι εἰς τὰ ὕψη διὰ τῆς μηχανῆς Ἰησοῦ Χριστοῦ, ὅς ἐστιν σταυρός, σχοινίῳ χρώμενοι τῷ Πνεύματι τῷ ἁγίῳ· ἡ δὲ πίστις ὑμῶν ἀναγωγεὺς ὑμῶν, ἡ δὲ ἀγάπη ὁδὸς ἡ ἀναφέρουσα εἰς Θεόν.

[9] Now I learned that certain men passed through from there having an evil teaching; whom you did not allow to sow among you, having stopped your ears so as not to receive what was sown by them, since you are stones of the Father's temple, made ready for the building of God the Father, carried up to the heights by the engine of Jesus Christ, which is the cross, using as a rope the Holy Spirit; and your faith is your hoist, and love the road that carries up to God.

Ἐστὲ οὖν καὶ σύνοδοι πάντες, θεοφόροι καὶ ναοφόροι, Χριστοφόροι, ἁγιοφόροι, κατὰ πάντα κεκοσμημένοι ἐντολαῖς Ἰησοῦ Χριστοῦ· οἷς καὶ ἀγαλλιῶμαι,

You are therefore all fellow-travellers too, God-bearers and temple-bearers, Christ-bearers, bearers of holy things, adorned in all things with the commandments of Jesus Christ; in which I also exult,

Editors' notes and page, col. 652

Footnotes

(50) ‹anchor: "γενόμενος Θεός, ἐν"› · printed under col 651

Ms. ἀθανάτῳ.

The manuscript has ἀθανάτῳ (in immortal).

(51) ‹anchor: "παθητὸς καὶ τότε"› · printed under col 651

I. e. post resurrectionem.

That is, after the resurrection.

(52) ‹anchor: "ἀπαθής,"› · printed under col 651

Haec restituenda ex Theodoreto, Gelasio et vet. interprete. Voss.

These words are to be restored from Theodoret, Gelasius and the old translator. Vossius.

(53) ‹anchor: "Μὴ οὖν τις" (the call stands before the first words of ch. 8)› · printed under col 651

Initium hujus capitis: (Μὴ οὖν... ὅλοι ὄντες Θεοῦ) Syrus omisit, et ea, quae sequuntur, immediate cum unica illa sententia, quam e capite tertio mutuatus est, conjunxit; non inepte. Melius vero ea, quae sequitur, exhortatio ad unitatem cum capitibus 4-8 cohaeret.

The beginning of this chapter (Μὴ οὖν… ὅλοι ὄντες Θεοῦ) the Syriac omitted, and joined what follows directly to that single sentence which it borrowed from the third chapter; not unfittingly. But the exhortation to unity which follows goes better with chapters 4–8.

(54) ‹anchor: "κατὰ Θεὸν ζῆτε."› · printed under col 651

Cfr. infra c. 18 et I Cor. IV, 13. Syrus vocabulum περίψημα male intelligens vertit, gavisus sum vobis, et preces pro vobis fundo.

Cf. below, ch. 18, and 1 Cor. 4:13. The Syriac, misunderstanding the word περίψημα (offscouring), translated: I have rejoiced in you, and I pour out prayers for you.

(55) ‹anchor: "Περίψημα ὑμῶν, καὶ"› · printed under col 651

Ms. ἀγνίζομαι.

The manuscript has ἀγνίζομαι.

(56) ‹anchor: "ἁγνίζωμαι"› · printed under col 651

Adde ὑφ', quod incuria librarii deletum puto. Vetus enim interpres habet, a vestra, etc. Sensus est: Vos estis magni et spirituales; ego minimus et a vobis repurgandus.

Add ὑφ' (by), which I think was lost through the scribe's carelessness; for the old translator has a vestra (by your), etc. The sense is: you are great and spiritual; I am the least, and to be cleansed by you.

(57) ‹anchor: "Ἔγνων δὲ" (the call stands before the first word of ch. 9)› · printed under col 652

Ex hoc capite Syrus nil nisi verba ἡτοιμασμένοι... ἀναφέρουσα εἰς Θεόν in suam versionem transtulit, eaque cum fine capitis octavi conjunxit. Arctius vero ἡτοιμασμένοι, κ. τ. λ. cum verbis proxime antecedentibus ὡς ὄντες λίθοι cohaerent.

From this chapter the Syriac carried over into its version nothing but the words ἡτοιμασμένοι… ἀναφέρουσα εἰς Θεόν, and joined them to the end of the eighth chapter. But ἡτοιμασμένοι, etc., cohere more closely with the words immediately preceding, ὡς ὄντες λίθοι (as being stones).

(58) ‹anchor: "παροδεύσαντάς τινας"› · printed under col 652

I. e. a Smyrna, ubi vigebat Docetarum haeresis. JAC.

That is, from Smyrna, where the heresy of the Docetae flourished. Jacobson.

(59) ‹anchor: "Ἰησοῦ Χριστοῦ,"› · printed under col 652

Ita ms. De relativo sic posito, ut genus ejus et numerus cum sequentibus congruat, cfr. Winer, Gramm., pag. 143. Ed. III. JAC. Ibid., pag. 156, Ed. IV.

So the manuscript. On a relative so placed that its gender and number agree with what follows, cf. Winer, Grammar, p. 143, 3rd ed. Jacobson. Ibid., p. 156, 4th ed.

(60) ‹anchor: "ἀναφέρουσα εἰς Θεόν."› · printed under col 652

Ἐστὲ οὖν, κ. τ. λ. usque ad finem hujus capitis apud Syrum desunt, qui hanc sententiam ideo omisisse videtur, quippe quae ipsi minus fuerit perspicua.

Ἐστὲ οὖν, etc., to the end of this chapter, are lacking in the Syriac, which seems to have omitted this sentence because it was not clear enough to it.

(61) ‹anchor: "θεοφόροι καὶ"› · printed under col 652

De spirituali templo. Voss.

Of the spiritual temple. Vossius.

(62) ‹anchor: "Χριστοφόροι,"› · printed under col 652

Ms. ἀγνοφόροι.

The manuscript has ἀγνοφόροι.

Editors' prose

VIII. Ne seducamini. Vos estis magni et spirituales, ego minimus.

VIII. Do not be led astray. You are great and spiritual, I the least.

IX. Falsis doctoribus non praebuistis aures, vos, templa Dei.

IX. You did not lend your ears to false teachers, you temples of God.

Ancient version (Latin)

Vetus interpres. CAPUT VIII. Non igitur quis vos seducat; quemadmodum neque seducemini, toti exsistentes Dei. Cum enim neque una lis complexa est in vobis, potens vos torquere; tunc secundum Deum vivitis. Peripsima vestri et castificer a vestra Ephesiorum Ecclesia, famosa in saeculis. Carnales spiritualia operari non possunt, neque spirituales carnalia; quemadmodum neque fides quae infidelitatis, neque infidelitas quae fidelitatis et fidei. Quae autem et secundum carnem operata sunt, haec spiritualia sunt; in Jesu enim Christo omnia operata sunt. CAPUT IX. Cognovi autem transeuntes quosdam inde, habentes malam doctrinam; quos non dimisistis seminare in vos, obstruentes aures, ad non recipere seminata ab ipsis; ut exsistentes lapides templi Patris, parati in aedificatione Dei Patris, relati in excelsa per machinam Jesu Christi, quae est crux, fune utentes Spiritu sancto. Fides autem vestra dux vester, charitas vero via referens in Deum. Estis igitur et conviatores, deiferi, et templiferi, et Christiferi, sanctiferi, secundum omnia ornati in mandatis Jesu Christi,

Page

running head: SANCTI IGNATII EPISTOLAE GENUINAE. (across the page; column numbers 651 | 652)
marginal letters: A ‹νητος, ἐν σαρκὶ γενόμενος Θεός›; B ‹κατὰ σάρκα πράσσετε›; C ‹μένοι ἐντολαῖς Ἰησοῦ Χριστοῦ›; D (in the gutter beside the first lines of the footnotes)
old-edition numerals: none
signature: none
other: The editors' italic summaries of chs 8 and 9 are printed as lines over both columns (editors' prose above). The Vetus interpres (headed Vetus interpres.) is printed full width below the columns, with captions CAPUT VIII. and CAPUT IX.; it runs on to the next page. Its right edge is slightly cropped in the scan (e.g. conviatores, printed with worn type).

PG 5:653

ὅτι ἠξιώθην, δι᾽ ὧν γράφω, προσομιλῆσαι ὑμῖν καὶ συγχαρῆναι, ὅτι κατ᾽ ἄλλον βίον οὐδὲν ἀγαπᾶτε, εἰ μὴ μόνον τὸν Θεόν.

that I was accounted worthy, by the things I write, to converse with you and to rejoice with you, because according to another manner of life you love nothing except God alone.

[10] Καὶ ὑπὲρ τῶν ἄλλων δὲ ἀνθρώπων ἀδιαλείπτως προσεύχεσθε. Ἔστιν γὰρ ἐν αὐτοῖς ἐλπὶς μετανοίας, ἵνα Θεοῦ τύχωσιν. Ἐπιτρέψατε οὖν αὐτοῖς κἂν ἐκ τῶν ἔργων ὑμῖν μαθητευθῆναι.

[10] And for the rest of men also pray without ceasing. For there is in them a hope of repentance, that they may attain to God. Permit them therefore to be made your disciples, at least from your works.

Πρὸς τὰς ὀργὰς αὐτῶν ὑμεῖς πραεῖς, πρὸς τὰς μεγαλορρημοσύνας αὐτῶν ὑμεῖς ταπεινόφρονες, πρὸς τὰς βλασφημίας αὐτῶν ὑμεῖς τὰς προσευχάς, πρὸς τὴν πλάνην αὐτῶν ὑμεῖς ἑδραῖοι τῇ πίστει, πρὸς τὸ ἄγριον αὐτῶν ὑμεῖς ἥμεροι. Μὴ σπουδάζοντες ἀντιμιμήσασθαι αὐτούς, ἀδελφοὶ αὐτῶν εὑρηθῶμεν τῇ ἐπιεικείᾳ· μιμηταὶ δὲ τοῦ Κυρίου σπουδάζωμεν εἶναι, (τίς πλέον ἀδικηθείς, τίς ἀποστερηθείς, τίς ἀθετηθείς;)

Against their wrath be you meek; against their great speeches be you lowly-minded; against their blasphemies set you your prayers; against their error be you steadfast in the faith; against their savagery be you gentle. Not being eager to imitate them in return, let us be found their brothers in forbearance; but let us be eager to be imitators of the Lord — (who was the more wronged, who the more defrauded, who the more set at naught?)

ἵνα μὴ τοῦ διαβόλου βοτάνη τις εὑρεθῇ ἐν ὑμῖν· ἀλλ᾽ ἐν πάσῃ ἁγνείᾳ καὶ σωφροσύνῃ μένητε, ἐν Ἰησοῦ Χριστῷ, σαρκικῶς καὶ πνευματικῶς.

that no plant of the devil be found in you; but that you abide in all purity and temperance, in Jesus Christ, both fleshly and spiritually.

[11] Ἔσχατοι καιροὶ λοιπόν. Αἰσχυνθῶμεν, φοβηθῶμεν τὴν μακροθυμίαν τοῦ Θεοῦ, ἵνα μὴ ἡμῖν εἰς κρίμα γένηται. Ἢ γὰρ τὴν μέλλουσαν ὀργὴν φοβηθῶμεν, ἢ τὴν ἐνεστῶσαν χάριν ἀγαπήσωμεν· ἓν τῶν δύο. Μόνον ἐν Χριστῷ Ἰησοῦ εὑρεθῆναι, εἰς τὸ ἀληθινὸν ζῆν.

[11] These are the last times, from now on. Let us be put to shame, let us fear the long-suffering of God, that it become not a judgement to us. For either let us fear the wrath to come, or let us love the grace that is present: one of the two. Only, to be found in Christ Jesus, unto the true life.

Χωρὶς τούτου μηδὲν ὑμῖν πρεπέτω, ἐν ᾧ τὰ δεσμὰ περιφέρω, τοὺς πνευματικοὺς μαργαρίτας, ἐν οἷς γένοιτό μοι ἀναστῆναι τῇ προσευχῇ ὑμῶν, ἧς γένοιτό μοι ἀεὶ μέτοχον εἶναι, ἵνα ἐν κλήρῳ Ἐφεσίων εὑρεθῶ τῶν Χριστιανῶν, οἳ καὶ τοῖς ἀποστόλοις πάντοτε συνήνεσαν ἐν δυνάμει Ἰησοῦ Χριστοῦ.

Apart from Him let nothing be seemly to you, in Whom I carry about my bonds, the spiritual pearls, in which may it be granted me to rise again by your prayer, of which may it be granted me always to be a partaker, that I may be found in the lot of the Christians of Ephesus, who were always of one accord with the apostles in the power of Jesus Christ.

Editors' notes and page, col. 653

Footnotes

(63) ‹anchor: "συγχαρῆναι, ὅτι κατ'"› · printed under col 653

I. e. secundum hanc vitam Christianam, quae alia est a naturali. SMITH.

That is, according to this Christian life, which is other than the natural one. Smith.

(64) ‹anchor: "ὑμῖν μαθητευθῆναι." (the call stands before Πρὸς τὰς ὀργὰς)› · printed under col 653

Lineas sequentes Syrus magis ad sensum, quam ad litteram interpretatus est.

The Syriac translated the following lines more by the sense than by the letter.

(65) ‹anchor: "ὑμεῖς τὰς προσευχάς"› · printed under col 653

Deest quidpiam ad absolvendam syntaxin. Interpolator habet ἀντιτάξατε, quod non inconcinnum videtur. SMITH.

Something is lacking to complete the syntax. The interpolator has ἀντιτάξατε (set against), which seems not unfitting. Smith.

(66) ‹anchor: "πλάνην αὐτῶν ὑμεῖς"› · printed under col 653

Cfr. Coloss. I, 23.

Cf. Col. 1:23.

(67) ‹anchor: "εἶναι, (τίς πλέον"› · printed under col 653

Ita minima mutatione legendum puto; nam ms. habet: ἀδικηθεῖ, ἀποστερηθεῖ, ἀθετηθεῖ. Marklandus conjicit, ἠδικήθη, ἀπεστερήθη, ἠθετήθη. Haec verba parenthesi includenda esse, jam Marklandus vidit.

I think it should be read so, with the slightest change; for the manuscript has ἀδικηθεῖ, ἀποστερηθεῖ, ἀθετηθεῖ. Markland conjectures ἠδικήθη, ἀπεστερήθη, ἠθετήθη. Markland already saw that these words are to be enclosed in a parenthesis.

(68) ‹anchor: "ἵνα μὴ τοῦ διαβόλου" (the call stands before these words)› · printed under col 653, continued under col 654

Ἵνα μὴ τοῦ διαβόλου κ. τ. λ. usque ad ὀφθήσονται (cap. 14 circa fin.) desunt apud Syrum.

Ἵνα μὴ τοῦ διαβόλου, etc., as far as ὀφθήσονται (about the end of ch. 14), are lacking in the Syriac.

(69) ‹anchor: "ἵνα μὴ τοῦ διαβόλου"› · printed under col 654

Haec metaphora saepius occurrit apud S. Ignatium.

This metaphor occurs quite often in St Ignatius.

(70) ‹anchor: "Ἔσχατοι καιροὶ" (the call stands before the first word of ch. 11)› · printed under col 654

Capita 11-13 incl. in versione Syriaca non leguntur.

Chapters 11–13 inclusive are not read in the Syriac version.

(71) ‹anchor: "Ἔσχατοι καιροὶ"› · printed under col 654

Smithius et Jacobsonus ante λοιπόν punctum aut colon ponunt.

Smith and Jacobson put a full stop or a colon before λοιπόν.

(72) ‹anchor: "χάριν ἀγαπήσωμεν·"› · printed under col 654

In Parallelis Damascenicis Rupefucaldinis exstat fragmentum, quod hunc locum sic exhibet: Ἀγαπήσωμεν ἐν τῷ νῦν βίῳ, μόνον ἐν Χριστῷ Ἰησοῦ εὑρεθῶμεν. GALL. Ad infinitivum εὑρεθῆναι subauditur δεῖ, ut saepe.

In the Rupefucaldine Parallels of Damascene there is a fragment which gives this passage thus: Let us love in the present life; only let us be found in Christ Jesus. Galland. With the infinitive εὑρεθῆναι, δεῖ (it is necessary) is understood, as often.

(73) ‹anchor: "πνευματικοὺς"› · printed under col 654

Cfr. Polyc. ad Phil., c. 1.

Cf. Polycarp to the Philippians, ch. 1.

Editors' prose

X. Orate pro aliis, sitis mites, humiles, etc.

X. Pray for others; be meek, humble, etc.

XI. Novissima jam sunt tempora; timeamus Dominum; orate pro me.

XI. These are now the last times; let us fear the Lord; pray for me.

Ancient version (Latin)

Vetus interpres. quibus et exsultans dignificatus sum, per quae scribo, alloqui vobis, et congaudere; quoniam secundum aliam vitam nihil diligitis nisi solum Deum. CAPUT X Sed et pro aliis hominibus indesinenter Deum oratis. Est enim in ipsis spes poenitentiae, ut Deo potiantur. Monete igitur ipsos saltem ex operibus a vobis erudiri. Ad iras ipsorum vos mansueti, ad magniloquia eorum vos humilia sapientes, ad blasphemias ipsorum vos orationes, ad errorem ipsorum vos firmi fide, ad agreste ipsorum vos mansueti. Non festinantes imitari ipsos, fratres ipsorum inveniamur in mansuetudine: imitatores autem Dei studeamus esse; (quis plus injustum patiatur, quis fraudetur, quis contemnatur?) ut non diaboli herba quis inveniatur in vobis, sed in omni castitate et temperantia maneatis, in Jesu Christo, carnaliter et spiritualiter CAPUT XI. Extrema tempora: de caetero verecundemur et timeamus longanimitatem Dei; ut non nobis in judicium fiat. Vel enim futuram iram timeamus, vel praesentem gratiam diligamus; unum duorum solum in Christo Jesu invenitur, in verum vivere. Sine ipso nihil vos deceat; in quo vincula circumfero, spirituales

Page

running head: EPISTOLA AD EPHESIOS. (across the page; column numbers 653 | 654)
marginal letters: A ‹ὅτι ἠξιώθην, δι' ὧν γράφω›; B ‹(67) ἀδικηθείς, τίς ἀποστερηθείς›; C ‹ρῳ Ἐφεσίων εὑρεθῶ τῶν Χριστιανῶν›; D (in the gutter beside the first lines of the footnotes)
old-edition numerals: none
signature: none
other: The editors' italic summaries of chs 10 and 11 are printed as lines over the columns (editors' prose above). The Vetus interpres (headed Vetus interpres.) is printed full width below the columns, with captions CAPUT X (no full stop) and CAPUT XI.; its last word, spiri-/tuales, is hyphenated over the page break and set whole here; it runs on in n656.

PG 5:654

Editors' notes and page, col. 654

Footnotes

(68) continued from col 653, set in n653

(69)–(73) printed under this column; their calls are in the Greek of col 653, set in n653

Footnotes

(74)–(77) printed under this column; their calls are in the Greek of col 656, set in n656 ((77) runs on under col 656)

Page

running head: SANCTI IGNATII EPISTOLAE GENUINAE. (across the page; column numbers 655 | 656)
marginal letters: A ‹Scio quis sim et quibus scribam›; B ‹pace est, qua aboletur omne bellum coelestium et›; C ‹veniatur usque ad finem›; D (beside the first lines of the footnotes)
old-edition numerals: none
signature: none
other: Migne's facing Latin translation (chs 12–14), not set. The captions of chs 12–14, the Vetus interpres and the scripture note are set in n656.

PG 5:656

[12] Οἶδα, τίς εἰμι καὶ τίσιν γράφω. Ἐγὼ κατάκριτος, ὑμεῖς ἠλεημένοι· ἐγὼ ὑπὸ κίνδυνον, ὑμεῖς ἐστηριγμένοι.

[12] I know who I am and to whom I write. I am one condemned, you have obtained mercy; I am under danger, you are firmly established.

Πάροδός ἐστε τῶν εἰς Θεὸν ἀναιρουμένων· Παύλου συμμύσται, τοῦ ἡγιασμένου, τοῦ μεμαρτυρημένου, ἀξιομακαρίστου, οὗ γένοιτό μοι ὑπὸ τὰ ἴχνη εὑρεθῆναι, ὅτ᾽ ἂν Θεοῦ ἐπιτύχω, ὃς ἐν πάσῃ ἐπιστολῇ μνημονεύει ὑμῶν ἐν Χριστῷ Ἰησοῦ.

You are a passage-way for those who are taken up to God; fellow-initiates of Paul, the sanctified, the martyred, worthy of all blessing, under whose footsteps may it be granted me to be found when I attain to God — who in every letter makes mention of you in Christ Jesus.

[13] Σπουδάζετε οὖν, πυκνότερον συνέρχεσθαι εἰς εὐχαριστίαν Θεοῦ καὶ εἰς δόξαν. Ὅτ' ἂν γὰρ πυκνῶς ἐπὶ τὸ αὐτὸ γίνεσθε, καθαιροῦνται αἱ δυνάμεις τοῦ Σατανᾶ, καὶ λύεται ὁ ὄλεθρος αὐτοῦ ἐν τῇ ὁμονοίᾳ ὑμῶν τῆς πίστεως. Οὐδέν ἐστιν ἄμεινον εἰρήνης, ἐν ᾗ πᾶς πόλεμος καταργεῖται ἐπουρανίων καὶ ἐπιγείων.

[13] Be zealous, therefore, to come together more frequently for the Eucharist of God and for [His] glory. For when you come together frequently in the same place, the powers of Satan are cast down, and his destruction is undone in the concord of your faith. Nothing is better than peace, in which every war of things heavenly and things earthly is brought to nothing.

[14] Ὧν οὐδὲν λανθάνει ὑμᾶς, ἐὰν τελείως εἰς Ἰησοῦν Χριστὸν ἔχητε τὴν πίστιν καὶ τὴν ἀγάπην, ἥτις ἐστὶν ἀρχὴ ζωῆς καὶ τέλος. Ἀρχὴ μὲν πίστις, τέλος δὲ ἀγάπη. Τὰ δὲ δύο, ἐν ἑνότητι γενόμενα, Θεοῦ ἐστιν· τὰ δὲ ἄλλα πάντα εἰς καλοκἀγαθίαν ἀκόλουθά ἐστιν. Οὐδεὶς πίστιν ἐπαγγελλόμενος ἁμαρτάνει, οὐδὲ ἀγάπην κεκτημένος μισεῖ. Φανερὸν τὸ δένδρον ἀπὸ τοῦ καρποῦ αὐτοῦ· οὕτως οἱ ἐπαγγελλόμενοι Χριστιανοὶ εἶναι, δι' ὧν πράσσουσιν ὀφθήσονται. Οὐ γὰρ νῦν ἐπαγγελίας τὸ ἔργον, ἀλλ' ἐν δυνάμει πίστεως ἐάν τις εὑρεθῇ εἰς τέλος.

[14] Of these things nothing escapes you, if you have perfectly towards Jesus Christ the faith and the love, which is the beginning of life and the end. The beginning [is] faith, and the end love. And the two, being joined in unity, are of God; and all the other things follow upon [them] unto nobility of goodness. No one who professes faith sins, nor does one who has acquired love hate. The tree is manifest from its fruit; so those who profess to be Christians will be seen through what they do. For the work is not [a matter] of profession now, but [of] whether one be found in the power of faith unto the end.

Editors' notes and page, col. 656

Footnotes

(2) ‹anchor: "ἀπὸ τοῦ καρποῦ αὐτοῦ"› · scripture note, call printed as a small superior figure (read as ²), printed full width below the Vetus interpres

Matth. XII, 33.

Matt. 12:33.

(74) ‹anchor: "Οἶδα, τίς εἰμι" (the call stands before the first word of ch. 12)› · printed under col 655

Cfr. not. 70.

Cf. note 70.

(75) ‹anchor: "ὑμεῖς ἐστηριγμένοι." (the call stands before Πάροδός)› · printed under col 655

I. e. a vobis (per quorum civitatem transitus est ab Oriente Romam) roborantur ii, qui ob Deum interficiuntur, e. g. Paulus, Act. XIX, 1 sq. XX, 17 sq., et nunc ego.

That is, by you (through whose city lies the passage from the East to Rome) those are strengthened who are put to death for God's sake, e.g. Paul, Acts 19:1 f., 20:17 f., and now I.

(76) ‹anchor: "Παύλου"› · printed under col 655

I. e. cum S. Paulo initiati estis mysteriis divini consilii et Christianae veritatis. Cfr. Ephes. I. 9; III, 3; IV, 9.

That is, with St Paul you have been initiated into the mysteries of the divine counsel and of Christian truth. Cf. Eph. 1:9; 3:3; 4:9.

(77) ‹anchor: "ὃς ἐν"› · printed under col 655, continued under col 656

Non in omni, sed in una tota epistola. Crednerus (Einl. I, p. 395) male contendit, ἐν πάσῃ ἐπιστολῇ non debere verti: in tota epistola (cfr. contra Matth. II, 3, καὶ πᾶσα Ἱεροσόλυμα μετ' αὐτοῦ, et Rom. XI, 26, πᾶς Ἰσραὴλ σωθήσεται), et autumat, locum nostrum sanandum esse e recensione majori (interpolata), quae habet ὃς πάντοτε ἐν ταῖς δεήσεσιν αὐτοῦ μνημονεύει ἡμῶν (ὑμῶν).

Not in every letter, but in one whole letter. Credner (Einl. I, p. 395) wrongly maintains that ἐν πάσῃ ἐπιστολῇ ought not to be translated in the whole letter (but compare Matt. 2:3, καὶ πᾶσα Ἱεροσόλυμα μετ' αὐτοῦ, and all Jerusalem with him, and Rom. 11:26, πᾶς Ἰσραὴλ σωθήσεται, all Israel will be saved), and holds that our passage is to be healed from the longer (interpolated) recension, which has ὃς πάντοτε ἐν ταῖς δεήσεσιν αὐτοῦ μνημονεύει ἡμῶν (ὑμῶν), who always makes mention of us (you) in his prayers.

(78) ‹anchor: "Σπουδάζετε οὖν" (the call stands before the first word of ch. 13)› · printed under col 656

Cfr. supra, cap. 11, not. 70.

Cf. above, ch. 11, note 70.

(79) ‹anchor: "Σπουδάζετε οὖν,"› · printed under col 656

Cfr. ad Polyc. c. 4.

Cf. to Polycarp, ch. 4.

(80) ‹anchor: "Θεοῦ καὶ εἰς"› · printed under col 656

Rothe (p. 451 et 769) conjicit δοχήν, quod apud LXX interpretes frequenter notat convivium.

Rothe (pp. 451 and 769) conjectures δοχήν, which among the Seventy translators often denotes a banquet.

(81) ‹anchor: "Ὧν οὐδὲν λανθάνει" (the call stands before the first word of ch. 14)› · printed under col 656

Hujus capitis nil nisi ultima sententia Οὐ γὰρ—εἰς τέλος in versione Syriaca exhibetur.

Of this chapter nothing but the last sentence, Οὐ γὰρ … εἰς τέλος, is given in the Syriac version.

(82) ‹anchor: "καὶ τέλος."› · printed under col 656

Cfr. Rom. I, 17.

Cf. Rom. 1:17.

(83) ‹anchor: "Ἀρχὴ μὲν πίστις,"› · printed under col 656

Cfr. I Tim. I, 5.

Cf. 1 Tim. 1:5.

(84) ‹anchor: "ἐν ἑνότητι γενόμενα,"› · printed under col 656

Εἶναι cum gen. saepe ortum significat. Vet. interp. legit Θεός, quod et Parall. Rupef. habent.

Εἶναι with the genitive often signifies origin. The old translator read Θεός (God), which the Rupefucaldine Parallels also have.

(85) ‹anchor: "Οὐ γὰρ"› · printed under col 656

I. e. nunc non omnia sola professione fidei adimpleta sunt. Νῦν deest apud Syrum.

That is, now not everything is fulfilled by the profession of faith alone. Νῦν (now) is lacking in the Syriac.

Editors' prose

XII. Laus Ephesiorum. Martyrium instans.

XII. Praise of the Ephesians. The impending martyrdom.

XIII. Convenite saepius ad cultum Dei.

XIII. Come together more often for the worship of God.

XIV. Teneatis fidem et charitatem, et operibus vos Christianos praebeatis.

XIV. Hold fast faith and love, and show yourselves Christians by your works.

Ancient version (Latin)

margaritas, in quibus fiat mihi resurgere oratione vestra: qua fiat mihi semper participem esse, ut in sorte Ephesiorum inveniar Christianorum; qui et apostolis semper consenserunt, in virtute Jesu Christi. CAPUT XII. Novi quis sum, et quibus scribo. Ego condemnatus, vos propitiationem habentes: ego sub periculo, vos firmati. Transitus estis eorum qui in Deum interficiuntur: Pauli condiscipuli, sanctificati, martyrizati, digne beati; cujus fiat mihi sub vestigiis inveniri, quando Deo fruar; qui in omni epistola memoriam facit vestri in Jesu Christo. CAPUT XIII. Festinate igitur crebrius convenire in gratiarum actionem Dei, et in gloriam. Cum enim crebro in idipsum convenitis, destruuntur potentiae Satanae; et solvitur perditio ipsius in concordia vestrae fidei. Nihil est melius pace, in qua omne bellum evacuatur coelestium et terrestrium. CAPUT XIV. Quorum nullum latet vos, si perfecte in Jesum Christum habeatis fidem et charitatem; quae sunt principium vitae et finis. Principium quidem fides; finis autem charitas. Haec autem duo, in unitate facta,

Page

running head: SANCTI IGNATII EPISTOLAE GENUINAE. (across the page; column numbers 655 | 656)
marginal letters: A ‹κριτος, ὑμεῖς ἠλεημένοι›; B ‹εἰρήνης, ἐν ᾗ πᾶς πόλεμος›; C ‹ἀλλ' ἐν δυνάμει πίστεως›; D (in the gutter beside the first lines of the footnotes)
old-edition numerals: none
signature: none
other: The editors' italic summary of ch. 12 heads the page over both columns; those of chs 13 and 14 are printed as lines over the columns (editors' prose above). The Vetus interpres is printed full width below the columns (headed Vetus interpres.), with captions CAPUT XII., CAPUT XIII. (the X printed damaged) and CAPUT XIV.; it runs on from n653 (spirituales, set whole there) and on to the next page. The scripture note is printed full width above the numbered notes.

PG 5:657

[15] Ἄμεινόν ἐστιν σιωπᾶν καὶ εἶναι, ἢ λαλοῦντα μὴ εἶναι. Καλὸν τὸ διδάσκειν, ἐὰν ὁ λέγων ποιῇ. Εἷς οὖν διδάσκαλος, ὃς εἶπεν, καὶ ἐγένετο· καὶ ἃ σιγῶν δὲ πεποίηκεν, ἄξια τοῦ Πατρός ἐστιν. Ὁ λόγον Ἰησοῦ κεκτημένος ἀληθῶς δύναται καὶ τῆς ἡσυχίας αὐτοῦ ἀκούειν, ἵνα τέλειος ᾖ, ἵνα δι' ὧν λαλεῖ πράσσῃ, καὶ δι' ὧν σιγᾷ γινώσκηται. Οὐδὲν λανθάνει τὸν Κύριον, ἀλλὰ καὶ τὰ κρυπτὰ ἡμῶν ἐγγὺς αὐτῷ ἐστιν. Πάντα οὖν ποιῶμεν, ὡς αὐτοῦ ἐν ἡμῖν κατοικοῦντος, ἵνα ὦμεν αὐτοῦ ναοὶ, καὶ αὐτὸς ᾖ ἐν ἡμῖν Θεὸς ἡμῶν· ὅπερ καὶ ἔστιν καὶ φανήσεται πρὸ προσώπου ἡμῶν· ἐξ ὧν δικαίως ἀγαπῶμεν αὐτόν.

[15] It is better to keep silent and to be, than speaking not to be. It is good to teach, if he who speaks does [what he says]. One, then, [is the] teacher, Who spoke, and it came to pass; and the things too which He has done keeping silent are worthy of the Father. He who truly possesses the word of Jesus is able also to hear His stillness, that he may be perfect: that through what he speaks he may act, and through what he keeps silent he may be known. Nothing escapes the Lord, but even our hidden things are near to Him. Let us therefore do all things as though He dwelt in us, that we may be His temples, and He Himself may be in us our God — as He both is and will appear before our face; from which [things] we rightly love Him.

[16] Μὴ πλανᾶσθε, ἀδελφοί μου. Οἱ οἰκοφθόροι βασιλείαν Θεοῦ οὐ κληρονομήσουσιν. Εἰ οὖν οἱ κατὰ σάρκα ταῦτα πράσσοντες ἀπέθανον, πόσῳ μᾶλλον, ἐὰν [τις] πίστιν Θεοῦ ἐν κακῇ διδασκαλίᾳ φθείρῃ, ὑπὲρ ἧς Ἰησοῦς Χριστὸς ἐσταυρώθη; Ὁ τοιοῦτος, ῥυπαρὸς γενόμενος, εἰς τὸ πῦρ τὸ ἄσβεστον χωρήσει, ὁμοίως καὶ ὁ ἀκούων αὐτοῦ.

[16] Do not be deceived, my brethren. The corrupters of households shall not inherit the kingdom of God. If, then, those who do these things according to the flesh died, how much more if ⟦anyone⟧ corrupts by evil teaching the faith of God, for which Jesus Christ was crucified? Such a one, having become defiled, shall go into the unquenchable fire; likewise also he who listens to him.

[17] Διὰ τοῦτο μύρον ἔλαβεν ἐπὶ τῆς κεφαλῆς αὐτοῦ ὁ Κύριος, ἵνα πνέῃ τῇ Ἐκκλησίᾳ ἀφθαρσίαν. Μὴ ἀλείφεσθε δυσωδίαν τῆς διδασκαλίας τοῦ ἄρχοντος τοῦ αἰῶνος τούτου· μὴ αἰχμαλωτίσῃ ὑμᾶς ἐκ τοῦ προκειμένου ζῆν. Διὰ τί δὲ οὐ πάντες φρόνιμοι γινόμεθα, λαβόντες Θεοῦ γνῶσιν, ὅ ἐστιν Ἰησοῦς Χριστός; Τί μωρῶς ἀπολλύμεθα, ἀγνοοῦντες τὸ χάρισμα, ὃ πέπομφεν ἀληθῶς ὁ Κύριος;

[17] For this [reason] the Lord received ointment upon His head, that He might breathe incorruption upon the Church. Do not be anointed with the foul odour of the teaching of the prince of this age; let him not lead you captive away from the life that lies before [you]. And why do we not all become wise, having received knowledge of God, which is Jesus Christ? Why do we foolishly perish, not knowing the gift which the Lord has truly sent?

Editors' notes and page, col. 657

Footnotes

(86) ‹anchor: "Ἄμεινόν ἐστιν" (the call stands before the first word of ch. 15)› · printed under col 657

Syrus omnia praetermisit nisi haec: Ἄμεινόν ἐστιν σιωπᾷν καὶ εἶναί (τι), ἢ λαλοῦντα μὴ εἶναι, ἵνα δι' ὧν λαλεῖ πράσσῃ, καὶ δι' ὧν σιγᾷ γινώσκηται. Posteriora haec verba a Syro male cum antecedentibus conjuncta esse, nemo non videt.

The Syriac passed over everything except this: It is better to be silent and to be (something) than to speak and not to be, so that one may do through what he says and be known through what he keeps silent. Everyone sees that these latter words were wrongly joined by the Syriac to what precedes.

(87) ‹anchor: "Ἄμεινόν ἐστιν"› · printed under col 657

I. e. esse Christianum sine strepitu verborum. SMITH.

That is, to be a Christian without the din of words. Smith.

(88) ‹anchor: "λαλοῦντα μὴ εἶναι."› · printed under col 657

Cfr. Rom. II, 21.

Cf. Rom. 2:21.

(89) ‹anchor: "ἐγένετο· καὶ ἃ"› · printed under col 657, continued under col 658

I. e. quae Christus, ab omni ostentatione vacuus perfecit.

That is, the things which Christ, free of all display, accomplished.

(90) ‹anchor: "ὅπερ καὶ"› · printed under col 658

Cfr. I Joan. III, 2.

Cf. 1 John 3:2.

(91) ‹anchor: "Μὴ πλανᾶσθε" (the call stands before the first word of ch. 16)› · printed under col 658

Capp. 16 et 17 in versione Syriaca desunt.

Chapters 16 and 17 are lacking in the Syriac version.

(92) ‹anchor: "μου. Οἱ"› · printed under col 658

I. e. familiarum perturbatores, moechi. Cfr. I Cor. VI, 9, 10; Ephes. V, 5.

That is, disturbers of households, adulterers. Cf. 1 Cor. 6:9, 10; Eph. 5:5.

(93) ‹anchor: "ἐὰν [" (the call stands inside the opening bracket, before τις)› · printed under col 658

Τις deest in cod. ms.

Τις is lacking in the manuscript codex.

(94) ‹anchor: "Διὰ τοῦτο" (the call stands before the first words of ch. 17)› · printed under col 658

Caput hoc deest apud Syrum.

This chapter is lacking in the Syriac.

(95) ‹anchor: "Διὰ τοῦτο"› · printed under col 658

Cfr. Joan. XII, 7.

Cf. John 12:7.

Editors' prose

XV. Non loquentes solum, sed et silentes Dominum profiteamur.

XV. Let us profess the Lord not only by speaking but also by keeping silent.

XVI. Qui fidem falsis doctrinis corrumpunt, in ignem aeternum ibunt.

XVI. Those who corrupt the faith with false doctrines will go into the eternal fire.

XVII. Cavete a falsis haereticorum doctrinis.

XVII. Beware of the false doctrines of the heretics.

Ancient version (Latin)

Vetus interpres. Deus est; alia autem omnia in bonitate sequenda sunt. Nullus fidem repromittens peccat; neque charitatem possidens odit. Manifesta est arbor a fructu ipsius: sic repromittentes Christiani esse, per quae operantur manifesti erunt. Non enim nunc repromissionis opus, sed in virtute fidei, si quis inveniatur in finem. CAPUT XV. Melius est silere et esse, quam loquentem non esse. Bonum docere, si dicens facit. Unus igitur doctor, qui dixit, et factum est; sed et quae silens fecit, digna Patre sunt. Qui verbum Jesu possidet, vere potest et silentium ipsius audire, ut perfectus sit: ut per quae loquitur operetur, et per quae silet cognoscatur. Nihil latet Dominum; sed et abscondita nostra prope ipsum sunt. Omnia igitur faciamus, sic ipso in nobis habitante; ut simus ipsius templa et ipse in nobis Deus noster; quo modo et est, et apparebit ante faciem nostram; ex quibus juste diligimus ipsum. CAPUT XVI. Non erretis, fratres mei. Domus corruptores regnum Dei non haereditabunt. Si igitur qui secundum carnem haec operantur mortui sunt; quanto magis, si quis fidem Dei in mala doctrina corrumpat, pro qua Jesus Christus crucifixus est? Talis, inquinatus factus, in ignem inexstinguibilem ibit; similiter et qui audit ipsum. CAPUT XVII. Propter hoc unguentum in capite suo recepit Dominus, ut spiret Ecclesiae incorruptionem. Non ungamini foetore doctrinae principis saeculi hujus: non captivet vos ex praesenti vivere. Propter quid autem non omnes prudentes sumus, accipientes Dei cognitionem, qui est Jesus Christus? Quid fatue perdimur, ignorantes charisma, quod vere misit Dominus?

Page

running head: EPISTOLA AD EPHESIOS. (across the page; column numbers 657 | 658)
marginal letters: A ‹λοῦντα μὴ εἶναι›; B ‹ποι βασιλείαν Θεοῦ οὐ κληρονομήσουσιν›; C ‹λαβόντες Θεοῦ γνῶσιν›
old-edition numerals: none
signature: none
other: The editors' italic summary of ch. 15 heads the page over both columns; those of chs 16 and 17 are printed as lines over the columns (editors' prose above). The Vetus interpres (headed Vetus interpres.) is printed full width below the columns, with captions CAPUT XV.–XVII. (the p of apparebit printed damaged); it runs on from n656.

PG 5:658

Editors' notes and page, col. 658

Footnotes

(89) continued from col 657, set in n657

(90)–(95) printed under this column; their calls are in the Greek of col 657, set in n657

Footnotes

(96)–(3) printed under this column; their calls are in the Greek of col 660; set in n660

Page

running head: 659 | SANCTI IGNATII EPISTOLAE GENUINAE. | 660
marginal letters: A in the gutter beside ‹credulis scandalum›; B beside ‹et lux illius ineffabilis›; C in the gutter between the note columns, beside note (96)
old-edition numerals: none
signature: none
other: this column holds Migne's Latin translation of Ephesians XVIII–XIX (not set; the Greek is layer 1). The captions XVIII and XIX across both columns, the full-width Vetus interpres band and the footnotes are set in n660.

PG 5:660

[18] Περίψημα τὸ ἐμὸν πνεῦμα τοῦ σταυροῦ, ὅ ἐστιν σκάνδαλον τοῖς ἀπιστοῦσιν, ἡμῖν δὲ σωτηρία καὶ ζωὴ αἰώνιος. Ποῦ σοφός; Ποῦ συζητητής; Ποῦ καύχησις τῶν λεγομένων συνετῶν;

[18] My spirit [is] an offscouring of the cross, which is a stumbling-block to those who disbelieve, but to us salvation and life eternal. Where [is the] wise man? Where [the] disputer? Where [the] boasting of those who are called prudent?

Ὁ γὰρ Θεὸς ἡμῶν Ἰησοῦς ὁ Χριστὸς ἐκυοφορήθη ὑπὸ Μαρίας κατ᾽ οἰκονομίαν Θεοῦ, ἐκ σπέρματος μὲν Δαβίδ, Πνεύματος δὲ ἁγίου· ὃς ἐγεννήθη καὶ ἐβαπτίσθη, ἵνα τῷ πάθει τὸ ὕδωρ καθαρίσῃ.

For our God, Jesus the Christ, was borne in the womb by Mary according to a dispensation of God — of the seed of David indeed, but of the Holy Spirit; Who was born and was baptized, that by His passion He might cleanse the water.

[19] Καὶ ἔλαθεν τὸν ἄρχοντα τοῦ αἰῶνος τούτου ἡ παρθενία Μαρίας καὶ ὁ τοκετὸς αὐτῆς, ὁμοίως καὶ ὁ θάνατος τοῦ Κυρίου· τρία μυστήρια κραυγῆς, ἅτινα ἐν ἡσυχίᾳ Θεοῦ ἐπράχθη.

[19] And there escaped the ruler of this age the virginity of Mary and her childbearing, and likewise the death of the Lord — three mysteries of a cry, which were wrought in the stillness of God.

Πῶς οὖν ἐφανερώθη τοῖς αἰῶσιν; Ἀστὴρ ἐν οὐρανῷ Ελαμψεν ὑπὲρ πάντας τοὺς ἀστέρας, καὶ τὸ φῶς αὐτοῦ ἀνεκλάλητον ἦν, καὶ ξενισμὸν παρεῖχεν ἡ καινότης αὐτοῦ. Τὰ δὲ λοιπὰ πάντα ἄστρα, ἅμα ἡλίῳ καὶ σελήνῃ, χορὸς ἐγένετο τῷ ἀστέρι· αὐτὸς δὲ ἦν ὑπερβάλλων τὸ φῶς αὐτοῦ ὑπὲρ πάντα. Ταραχή τε ἦν, πόθεν ἡ καινότης ἡ ἀνόμοιος αὐτοῖς.

How then was He made manifest to the ages? A star shone in heaven above all the stars, and its light was unutterable, and its newness caused astonishment. And all the remaining stars, together with sun and moon, became a chorus to the star; but it was surpassing them all with its light. And there was a troubling, whence came this newness so unlike themselves.

Ὅθεν ἐλύετο πᾶσα μαγεία, καὶ πᾶς δεσμὸς ἠφανίζετο κακίας· ἄγνοια καθῃρεῖτο, παλαιὰ βασιλεία διεφθείρετο, Θεοῦ ἀνθρωπίνως φανερουμένου εἰς καινότητα ἀϊδίου ζωῆς. Ἀρχὴν δὲ ἐλάμβανεν τὸ παρὰ Θεῷ ἀπηρτισμένον. Ἔνθεν τὰ πάντα συνεκινεῖτο, διὰ τὸ μελετᾶσθαι θανάτου κατάλυσιν.

Thence all magic began to be dissolved, and every bond of wickedness to vanish away; ignorance was being pulled down, the old kingdom was being destroyed, God being made manifest in human wise unto newness of everlasting life. And that which had been perfected with God was taking its beginning. Thence all things were moved together, because the abolition of death was being prepared.

Editors' notes and page, col. 660

Footnotes

(96) ‹Περίψημα τὸ ἐμὸν› · printed under col 659

Syrus, qui initium hujus capitis agnoscit, περίψημα — τοῦ σταυροῦ ita reddit: spiritus meus flexis genibus crucem veneratur. Plane alio modo Syrus eamdem vocem περίψημα cap. 8 interpretatus est.

The Syriac, which recognizes the beginning of this chapter, renders περίψημα — τοῦ σταυροῦ thus: my spirit with bended knees venerates the cross. The Syriac interpreted the same word περίψημα in quite another way in ch. 8.

(97) ‹ἐστιν› · printed under col 659

Cfr. I Cor. I, 18.

Cf. 1 Cor. 1:18.

(98) ‹τοῖς ἀπιστοῦσιν› · printed under col 659

Syrus legit ὑμῖν.

The Syriac reads ὑμῖν (to you).

(99) ‹καὶ ζωὴ αἰώνιος.› · printed under col 659

Ποῦ σοφὸς κ. τ. λ. Haec et sequentia usque ad finem capitis desunt apud Syrum. Cfr. I Cor. I, 20.

Where is the wise man, etc. These words and those following, to the end of the chapter, are lacking in the Syriac. Cf. 1 Cor. 1:20.

(1) ‹ὑπὸ Μαρίας› · printed under col 659

Phrasis Paulina Coloss. I, 25; I Tim. I, 4.

A Pauline phrase: Col. 1:25; 1 Tim. 1:4.

(2) ‹[19]› · printed under col 659

Initium huius capitis a Syro translatum est. Cfr. Orig. hom. VI in Luc., t. III, p. 938, ed. Ruae., et Hieron. in Matth. I, 18.

The beginning of this chapter has been translated by the Syriac. Cf. Origen, Homily 6 on Luke, vol. 3, p. 938, de la Rue's edition, and Jerome on Matt. 1:18.

(3) ‹τρία μυστήρια› · printed under col 659

I. e. toti mundo annuntiata (e. g. ab angelis in nocte sanctissima), seu toti mundo annuntianda, seu propter quae vociferantur Satanas et mundus. Eleganter hic latere in adjecto antithesin, Maestraeus adnotat. JAC. Videatur Magnus Crusius, De mysterio silentii et clamoris ad locum Ignatii cum oraculis Apostoli (Rom. XVI, 25; Coloss. I, 25) collatum, Gottingae, 1738, 4.

That is, announced to the whole world (e.g. by the angels on the most holy night), or to be announced to the whole world, or on account of which Satan and the world cry out. Maestraeus notes that an antithesis lies elegantly hidden here in the added word. JACOBSON. See Magnus Crusius, On the mystery of silence and of the cry, on the passage of Ignatius compared with the oracles of the Apostle (Rom. 16:25; Col. 1:25), Göttingen, 1738, in quarto.

(4) ‹ἐν ἡσυχίᾳ Θεοῦ ἐπράχθη.› · printed under col 660

Haec et sequentia quae S. Ignatius de stella magorum profert, a Syro abbreviata, et ita cum antecedentibus Θεοῦ ἐπράχθη conjuncta sunt, ut nil habeat nisi hoc, per stellam. Clare hic apparet, eum Graeca abbreviasse.

These words and those following which St Ignatius brings forward about the star of the magi have been abridged by the Syriac, and so joined with the preceding Θεοῦ ἐπράχθη that it has nothing except this: through the star. It is clearly apparent here that he abridged the Greek.

(5) ‹ἔλαμψεν› · printed under col 660

Similia leguntur in Protoevangelio Jacobi, § 21. JAC.

Similar things are read in the Protevangelium of James, § 21. JACOBSON.

(6) ‹τῷ ἀστέρι·› · printed under col 660 (the call is printed with a damaged figure)

Αὐτὸς… ἀνόμοιος αὐτοῖς deest apud Syrum.

Αὐτὸς… ἀνόμοιος αὐτοῖς is lacking in the Syriac.

(7) ‹μαγεία, καὶ› · printed under col 660

Syrus legisse videtur: Πᾶς δεσμὸς ἠφανίζετο, (καὶ) παλαιὰ βασιλεία (καὶ) ἄγνοια κακίας διεφθείρετο.

The Syriac seems to have read: Every bond vanished, (and) the old kingdom (and) the ignorance of wickedness was destroyed.

(8) ‹διεφθείρετο,› · printed under col 660

Syrus legisse videtur: τοῦ Υἱοῦ φανερουμένου.

The Syriac seems to have read: the Son being made manifest.

(9) ‹ἐλάμβανεν› · printed under col 660

I. e. adventus Christi in terris.

That is, the coming of Christ on earth.

(10) ‹ἀπηρτισμένον› · printed under col 660

Παρὰ Θεῷ ἀπηρτισμένον. Hic desinit versio Syriaca, a qua, ut clare apparet, quaelibet formula, quibus alias epistolae concludi solent, abest. Nec mirum. Monachus enim ille non integras Ignatii epistolas in linguam Syriacam transvertere, sed ea tantum exscribere voluit, quae ipsi praecipue notatu digna videbantur.

Παρὰ Θεῷ ἀπηρτισμένον. Here the Syriac version ends, from which, as clearly appears, every formula with which letters are otherwise usually concluded is absent. Nor is this surprising. For that monk did not wish to turn whole letters of Ignatius into the Syriac tongue, but only to copy out those things which seemed to him especially worthy of note.

(11) ‹τὰ πάντα› · printed under col 660

I. e. in regno Satanae. SMITH.

That is, in the kingdom of Satan. SMITH.

Editors' prose

XVIII. Gloria crucis. Christi nativitas et baptismus.

XVIII. The glory of the cross. The birth and baptism of Christ.

XIX. Tria mysteria clamoris.

XIX. The three mysteries of the cry.

Ancient version (Latin)

Vetus interpres. CAPUT XVIII. Peripsima meus spiritus crucis; quae est scandalum non credentibus, nobis autem salus et vita aeterna. Ubi sapiens? ubi conquisitor? ubi gloriatio dictorum sapientum? Deus enim noster Jesus Christus conceptus est ex Maria, secundum dispensationem Dei, ex semine quidem David, Spiritu autem sancto: qui natus est, et baptizatus est, ut passione aquam purificaret. CAPUT XIX Et latuit principem saeculi hujus virginitas Mariae, et partus ipsius; similiter et mors Domini: tria mysteria clamoris, quae in silentio Dei operata sunt. Qualiter igitur manifestatus est saeculis? Astrum in coelo resplenduit super omnia astra, et lumen ipsius ineffabile erat, et stuporem tribuit novitas ipsius. Reliqua vero omnia astra simul cum sole et luna, chorus facta sunt illi astro: ipsum autem erat superferens lumen ipsius super omnia. Turbatio autem erat unde novitas, quae dissimilis ipsis; ex qua solvebatur omnis magia, et omne vinculum disparuit malitiae, ignorantia omnis ablata est, vetus regnum corruptum est; Deo humanitus apparente in novitatem vitae aeternae. Principium autem assumpsit, quod apud Deum perfectum. Inde omnia commota erant, propter meditari mortis dissolutionem.

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running head: 659 | SANCTI IGNATII EPISTOLAE GENUINAE. | 660
marginal letters: A in the gutter beside ‹Περίψημα τὸ ἐμὸν› (and ‹credulis scandalum› in col 659); B beside ‹ὑπὲρ πάντας τοὺς ἀστέρας› (and ‹et lux illius› in col 659); C in the gutter between the note columns, beside note (96) ‹περίψημα — τοῦ σταυροῦ› and note (4) ‹magorum profert›
old-edition numerals: none
signature: none
other: the chapter captions XVIII and XIX (editors' Latin, italic after the numeral) are printed across both columns; set above as editors' prose. Below the text a full-width band headed Vetus interpres (chs. XVIII–XIX), set above as the ancient version. Footnotes in two columns: (96)–(3) under col 659, (4)–(11) under col 660; all their calls are in this Greek column. The call (6) is printed with a damaged figure.

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[20] Ἐάν με καταξιώσῃ Ἰησοῦς Χριστὸς ἐν τῇ προσευχῇ ὑμῶν, καὶ θέλημα ᾖ, ἐν τῷ δευτέρῳ βιβλιδίῳ, ὃ μέλλω γράφειν ὑμῖν, προσδηλώσω ὑμῖν, ἧς ἠρξάμην οἰκονομίας εἰς τὸν καινὸν ἄνθρωπον Ἰησοῦν Χριστόν, ἐν τῇ αὐτοῦ πίστει καὶ ἐν τῇ αὐτοῦ ἀγάπῃ, ἐν πάθει αὐτοῦ καὶ ἀναστάσει· μάλιστα ἐὰν ὁ Κύριός μοι ἀποκαλύψῃ, ὅτι οἱ κατ᾽ ἄνδρα κοινῇ πάντες ἐν χάριτι ἐξ ὀνόματος συνέρχεσθε ἐν μιᾷ πίστει καὶ ἐν Ἰησοῦ Χριστῷ, τῷ κατὰ σάρκα ἐκ γένους Δαβίδ, τῷ υἱῷ ἀνθρώπου καὶ Υἱῷ Θεοῦ, εἰς τὸ ὑπακούειν ὑμᾶς τῷ ἐπισκόπῳ καὶ τῷ πρεσβυτερίῳ ἀπερισπάστῳ διανοίᾳ, ἕνα ἄρτον κλῶντες, ὅς ἐστιν φάρμακον ἀθανασίας, ἀντίδοτος τοῦ μὴ ἀποθανεῖν, ἀλλὰ ζῆν ἐν Ἰησοῦ Χριστῷ διὰ παντός.

[20] If Jesus Christ shall count me worthy through your prayer, and it be [His] will, in the second little book which I am about to write to you I shall further make plain to you the dispensation I have begun concerning the new man, Jesus Christ — [a dispensation] in His faith and in His love, in His passion and resurrection; especially if the Lord reveal to me that you all, man by man in common, in grace, by name come together in one faith and in Jesus Christ, Who according to the flesh is of the race of David, the son of man and Son of God, so that you obey the bishop and the presbytery with an undistracted mind, breaking one bread, which is the medicine of immortality, the antidote against dying, [and the means] rather of living in Jesus Christ for ever.

[21] Ἀντίψυχον ὑμῶν ἐγώ, καὶ ὃν ἐπέμψατε εἰς Θεοῦ τιμὴν εἰς Σμύρναν, ὅθεν καὶ γράφω ὑμῖν, εὐχαριστῶν τῷ Κυρίῳ, ἀγαπῶν Πολύκαρπον ὡς ὑμᾶς. Μνημονεύετέ μου, ὡς καὶ ὑμῶν Ἰησοῦς Χριστός. Προσεύχεσθε ὑπὲρ τῆς Ἐκκλησίας, τῆς ἐν Συρίᾳ, ὅθεν δεδεμένος εἰς Ῥώμην ἀπάγομαι, ἔσχατος ὢν τῶν ἐκεῖ πιστῶν, ὥσπερ ἠξιώθην εἰς τιμὴν Θεοῦ εὑρεθῆναι. Ἔῤῥωσθε ἐν Θεῷ Πατρὶ καὶ ἐν Ἰησοῦ Χριστῷ, τῇ κοινῇ ἐλπίδι ἡμῶν.

[21] I am a ransom for you, and for him whom you sent to Smyrna for the honour of God, whence also I write to you, giving thanks to the Lord, loving Polycarp as I love you. Remember me, as Jesus Christ also remembers you. Pray for the Church that is in Syria, whence I am led away bound to Rome, being the last of the faithful there, even as I was counted worthy to be found unto the honour of God. Farewell in God the Father and in Jesus Christ, our common hope.

ΜΑΓΝΗΣΙΕΥΣΙΝ.

TO THE MAGNESIANS.

Ἰγνάτιος, ὁ καὶ Θεοφόρος, τῇ εὐλογημένῃ ἐν χάριτι Θεοῦ Πατρός, ἐν Ἰησοῦ Χριστῷ τῷ Σωτῆρι ἡμῶν, ἐν ᾧ ἀσπάζομαι τὴν Ἐκκλησίαν

Ignatius, who is also Theophorus, to her that has been blessed in the grace of God the Father, in Jesus Christ our Saviour, in Whom I greet the Church

Editors' notes and page, col. 661

Footnotes

(12) ‹[20]› · printed under col 661 (call at the head of ch. XX)

Capp. 20 et 21 apud Syrum non exstant.

Chapters 20 and 21 do not exist in the Syriac.

(13) ‹οἰκονομίας εἰς› · printed under col 661

Scribam vobis, quomodo Christus spiritualiter formetur in nobis. Alia monet Smithius, putans, Ignatium in promissa secunda epistola de Incarnatione Christi (— de novo homine) disputare voluisse.

I will write to you how Christ is spiritually formed in us. Smith suggests otherwise, thinking that Ignatius wished, in the promised second letter, to discuss the Incarnation of Christ (— about the new man).

(14) ‹καὶ ἀναστάσει·› · printed under col 661, continued under col 662

Scribam vobis, praesertim si, Deo favente, nuntius mihi contigerit, vos perseverare in unitate cum episcopo. Alii (e. g. Wocherus in versione epistolarum S. Ignatii germanica) post ἀποκαλύψῃ punctum ponunt, et apodosin ad ὅτι, etc., initio capitis sequentis quaerunt — quia vos uniti estis, et ea re me recreatis, — ideo et ego vos recreem,

I will write to you, especially if, God favouring, news reaches me that you persevere in unity with the bishop. Others (e.g. Wocher in his German version of the letters of St Ignatius) put a full stop after ἀποκαλύψῃ, and look for the apodosis to ὅτι, etc., at the beginning of the following chapter — because you are united, and by that refresh me, — therefore I too would refresh you,

(15) ‹πάντες ἐν χάριτι› · printed under col 662

I. e. omnes singuli, ut ad Polyc., c. 4, et ad Smyrn. c. 13.

That is, all one by one, as in To Polycarp, ch. 4, and To the Smyrnaeans, ch. 13.

(16) ‹[21]› · printed under col 662 (call at the head of ch. XXI)

Cfr. ad Smyrn. c. 10; ad Polyc. c. 2 et 6. Ego vicissim recreem, reficiam vos. Cfr. Wocherum, l. c.

Cf. To the Smyrnaeans, ch. 10; To Polycarp, chs. 2 and 6. I in my turn would refresh, restore you. Cf. Wocher, in the place cited.

(17) ‹ἐγώ, καὶ› · printed under col 662

F. ὧν vel οὕς. COT.

Perhaps ὧν or οὕς. COTELIER.

(18) ‹τῶν ἐκεῖ πιστῶν,› · printed under col 662

Conjunge haec cum δεδεμένος.

Join these words with δεδεμένος.

(19) ‹ΜΑΓΝΗΣΙΕΥΣΙΝ› · printed under col 662, continued at the head of the notes under col 663

Hujus epistolae versio Syriaca non exstat; citationes autem nonnullas ex operibus scriptorum Syriacorum congessit Guil. Cureton. l. c. pp. 29, 47.

No Syriac version of this letter exists; but William Cureton, in the place cited, pp. 29, 47, has gathered some quotations from the works of Syriac writers.

Editors' prose

XX. Iterum vobis scribam.

XX. I will write to you again.

XXI. Orate pro me et valete.

XXI. Pray for me, and farewell.

Ancient version (Latin)

Vetus interpres. CAPUT XX. Si me dignificet Jesus Christus in oratione vestra, et voluntas sit; in secundo libello quem scripturus sum vobis, manifestabo vobis quam inceperam dispensationem in novum hominem Jesum Christum, in ipsius fide et in ipsius dilectione, in passione ipsius et resurrectione, maxime, si Dominus revelet mihi; quoniam qui secundum virum communiter omnes in gratia ex nomine convenitis in una fide, et in Jesu Christo (secundum carnem ex genere David, filio hominis et Filio Dei) inobedire vos episcopo et presbyterio indiscerpta mente; unum panem frangentes, quod est pharmacum immortalitatis, antidotum ejus quod est non mori, sed vivere in Jesu Christo semper. CAPUT XXI. Unanimis vobiscum ego, et quem misistis in Dei honorem in Smyrnam; unde et scribo vobis gratias agens Domino, diligens Polycarpum ut et vos. Mementote mei, ut vestri Jesus Christus. Orate pro Ecclesia quae in Syria; unde ligatus in Romam abducor, extremus exsistens eorum qui ibidem fidelium; quemadmodum dignificatus sum in honorem Dei inveniri. Valete in Deo Patre, et in Jesu Christo communi spe nostra.

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running head: 661 | EPISTOLA AD MAGNESIOS. | 662
marginal letters: A in the gutter beside ‹Ἐάν με καταξιώσῃ› (and ‹Si me dignatus›); B beside ‹ἀλλὰ ζῆν ἐν Ἰησοῦ› (and ‹sed vivamus semper›); C beside ‹Ἰησοῦ Χριστῷ, τῇ κοινῇ› (and ‹et in Jesu Christo, communi›); D in the gutter between the note columns, beside note (12) and ‹pitis sequentis› (note 14)
old-edition numerals: none
signature: none
other: transition page. Ephesians XX–XXI (Greek left, Latin right) under the captions XX and XXI across both columns; a full-width Vetus interpres band (chs. XX–XXI); a rule; then the Magnesians restart below: the Greek title ΜΑΓΝΗΣΙΕΥΣΙΝ (call 19) with the opening of the address in italic Greek on the left (set under this rail, as imported), the Latin AD MAGNESIOS with its address on the right (col 662). Notes (12)–(14) under col 661, (14 cont.)–(19) under col 662; (19) runs over to the head of the notes under col 663. The Greek is on the left of this page, as the mod-4 rule gives.

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Editors' notes and page, col. 662

Footnotes

(14) continued and (15)–(19) printed under this column; their calls are in the Greek of col 661; set in n661

Footnotes

(19) continued at the head of the notes under this column; its call is in col 661; set in n661

(20)–(26) printed under this column; their calls are in the Greek of col 664; set in n664

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running head: 663 | SANCTI IGNATII EPISTOLAE GENUINAE. | 664
marginal letters: A in the gutter beside ‹drum, optoque in Deo›; B beside ‹et evadentes, Deo potiemur›; C beside ‹Sed et vos decet›; D in the gutter between the note columns, beside ‹c. pp.› (note 19) and ‹autem Ignatianis› (note 26)
old-edition numerals: none
signature: none
other: this column holds Migne's Latin translation of the end of the Magnesians address and chs. I–III (not set). Captions I–III, the Vetus interpres band and the notes are set in n664.

PG 5:664

τὴν οὖσαν ἐν Μαγνησίᾳ τῇ πρὸς Μαιάνδρῳ, καὶ εὔχομαι ἐν Θεῷ Πατρὶ καὶ ἐν Ἰησοῦ Χριστῷ πλεῖστα χαίρειν.

that is at Magnesia on the Maeander, and I wish you abundant greeting in God the Father and in Jesus Christ.

[1] Γνοὺς ὑμῶν τὸ πολυεύτακτον τῆς κατὰ Θεὸν ἀγάπης, ἀγαλλιώμενος προειλόμην ἐν πίστει Ἰησοῦ Χριστοῦ προσλαλῆσαι ὑμῖν. Καταξιωθεὶς γὰρ ὀνόματος θεοπρεπεστάτου, ἐν οἷς περιφέρω δεσμοῖς ᾄδω τὰς Ἐκκλησίας, ἐν αἷς ἕνωσιν εὔχομαι σαρκὸς καὶ πνεύματος Ἰησοῦ Χριστοῦ, τοῦ διαπαντὸς ἡμῶν ζῆν, πίστεώς τε καὶ ἀγάπης, ἧς οὐδὲν προκέκριται, τὸ δὲ κυριώτερον Ἰησοῦ καὶ Πατρός· ἐν ᾧ ὑπομένοντες τὴν πᾶσαν ἐπήρειαν τοῦ ἄρχοντος τοῦ αἰῶνος τούτου καὶ διαφυγόντες Θεοῦ τευξόμεθα.

[1] Having come to know the well-ordered fullness of your love that is according to God, exulting I chose to address you in the faith of Jesus Christ. For having been deemed worthy of a most God-befitting name, in the bonds which I carry about I sing the Churches, in which I pray for a union of the flesh and of the spirit of Jesus Christ, our life for ever, and of faith and of love, than which nothing has been preferred, and — what is more sovereign — of Jesus and of the Father; in Whom, enduring all the malice of the ruler of this age and escaping [it], we shall attain to God.

[2] Ἐπεὶ οὖν ἠξιώθην ἰδεῖν ὑμᾶς διὰ Δάμα τοῦ ἀξιοθέου ὑμῶν ἐπισκόπου, καὶ πρεσβυτέρων ἀξίων Βάσσου καὶ Ἀπολλωνίου, καὶ τοῦ συνδούλου μου διακόνου Σωτίωνος, οὗ ἐγὼ ὀναίμην, ὅτι ὑποτάσσεται τῷ ἐπισκόπῳ ὡς χάριτι Θεοῦ, καὶ τῷ πρεσβυτερίῳ ὡς νόμῳ Ἰησοῦ Χριστοῦ. [3] Καὶ ὑμῖν δὲ πρέπει μὴ συγχρᾶσθαι τῇ ἡλικίᾳ

[2] Since therefore I was deemed worthy to see you through Damas, your God-worthy bishop, and [through the] worthy presbyters Bassus and Apollonius, and my fellow-servant the deacon Sotion, of whom may I have joy, because he is subject to the bishop as to the grace of God, and to the presbytery as to the law of Jesus Christ [3] And it befits you also not to presume upon the age

Editors' notes and page, col. 664

Footnotes

(20) ‹προειλόμην› · printed under col 663

I. e. animo fide Christiana pleno. WOCHER.

That is, with a mind full of the Christian faith. WOCHER.

(21) ‹Καταξιωθεὶς γὰρ› · printed under col 663

I. e. τοῦ Θεοφόρου, quasi dicat: Ὀνόματος Θεοῦ, ὅ ἐστιν εὐπρεπέστατον.

That is, of Theophorus, as if he were saying: of the name of God, which is most comely.

(22) ‹[2]› · printed under col 663 (call at the head of ch. II)

Apodosis hujus capitis sequitur c. VI; quo fit, ut c. III, IV et V parenthesin magnam esse putes, inde ortam, quod in fine c. II Ignatius, de subjectione diaconi Sotionis loquens, simile obsequium erga episcopum ab omnibus Magnesiis postulare properaverit.

The apodosis of this chapter follows in ch. VI; hence one would think chs. III, IV and V a great parenthesis, arising from the fact that at the end of ch. II Ignatius, speaking of the subjection of the deacon Sotion, hastened to demand a like obedience towards the bishop from all the Magnesians.

(23) ‹οὗ ἐγὼ› · printed under col 663

Cfr. Ignat. ad Ephes. c. II, not.

Cf. Ignatius, To the Ephesians, ch. 2, note.

(24) ‹ἐπισκόπῳ ὡς› · printed under col 663

I. e. ut eam Dei gratiam, quae illum episcopum constituit.

That is, as that grace of God which appointed him bishop.

(25) ‹πρεσβυτερίῳ ὡς› · printed under col 663

I. e. ut illud praeceptum Christi, quo presbyteri in Ecclesia constituti sunt.

That is, as that precept of Christ by which presbyters were appointed in the Church.

(26) ‹νόμῳ Ἰησοῦ Χριστοῦ.› · printed under col 663, continued under col 664

Ex eo, quod primis Ecclesiae temporibus nomina episcopus et presbyter communia erant primo et secundo ordini sacerdotum, in epistolis autem Ignatianis semper episcopi appellantur, qui sunt sacerdotes summi, presbyteri vero, qui sunt minores sacerdotes, argumentum palmarium contra earum epistolarum veritatem et antiquitatem ducere se putant; quod tamen ne argumentum quidem, meo sane judicio, dici meretur, adeo infirmum est ac invalidum. Constat enim, id, de quo dubitare nos non sinunt sacrae Scripturae et sancti Patres, apostolico saeculo duos exstitisse sacerdotii gradus, superiorem et inferiorem, re diversos, quanquam nomine communi. Nonne fas fuit S. Ignatio, de utroque sacerdotio simul loqui? Nemo negabit, ni fallor. Quaero jam, quonam modo hoc facere potuerit. Appellasset saltem aliquando primum ordinem presbyteros, secundum episcopos? Ita loqui est citra omne prorsus exemplum. Necesse igitur habuit, episcopos vocare supremos antistites, presbyteros antistites subjectae dignitatis; quemadmodum fecit. COTEL.

From the fact that in the first times of the Church the names bishop and presbyter were common to the first and second orders of priests, whereas in the Ignatian letters those who are the highest priests are always called bishops, and those who are lesser priests presbyters, they think they draw a decisive argument against the genuineness and antiquity of those letters; which, in my judgement at least, does not deserve even to be called an argument, so weak and feeble is it. For it is established — and the sacred Scriptures and the holy Fathers do not allow us to doubt it — that in the apostolic age there existed two grades of the priesthood, a higher and a lower, different in fact, though with a common name. Was it not right for St Ignatius to speak of both priesthoods together? No one will deny it, unless I am mistaken. I now ask, in what way could he have done this? Should he at least sometimes have called the first order presbyters, the second bishops? To speak so is wholly without any precedent. He was obliged, therefore, to call the supreme prelates bishops, and the prelates of subordinate rank presbyters; as he did. COTELIER.

(27) ‹δὲ πρέπει μὴ› · printed under col 664, continued at the head of the notes under col 665

I. e. couti — etiam ad se pertrahere ἐπισκοπὴν juvenis illius episcopi. VOSS. — familiarius uti, familiär behandeln, COT. ROTHE. Lege καταχρᾶσθαι, abuti. JUN.

That is, to make joint use of — even to draw to oneself the episcopate of that young bishop. VOSSIUS. — to use too familiarly, to treat familiarly (familiär behandeln), COTELIER, ROTHE. Read καταχρᾶσθαι, to abuse. JUNIUS.

Editors' prose

I. Causa epistolae et pia vota.

I. The occasion of the letter, and devout wishes.

II. Gaudeo legatis vestris.

II. I rejoice in your envoys.

III. Honorate juvenilem episcopum vestrum.

III. Honour your youthful bishop.

Ancient version (Latin)

Vetus interpres. Ignatius, qui et Theophorus, benedictae in gratia Dei Patris in Christo Jesu Salvatore nostro; in quo saluto Ecclesiam exsistentem in Magnesia, ea quae juxta Maeandrum, et oro in Deo Patre et in Jesu Christo plurimum gaudere. CAPUT I. Cognoscens vestram multi-bonam ordinationem ejus quae secundum Deum charitatis, exsultans praelegi in fide Jesu Christi alloqui vos. Dignificatus enim nomine Deo-decentissimo, in quibus circumfero vinculis, canto Ecclesias, in quibus unionem oro carnis et spiritus Jesu Christi, ad nos semper vivere fidei (quod et charitatis, cui nihil praefertur), principalius autem Jesu et Patris, in quo sustinentes omne nocumentum principis saeculi hujus et perfugientes, Deo potimur. CAPUT II. Quia igitur dignificatus sum videre vos per Dama dignum Deo vestrum episcopum, et presbyteros dignos Bassum et Apollonium, et conservum meum diaconum Sotionem, quo ego fruar; quoniam subjectus est episcopo ut gratiae Dei, et presbyterio ut legi Jesu Christi. [Glorificato Deum Patrem Domini Jesu Christi.]

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running head: 663 | SANCTI IGNATII EPISTOLAE GENUINAE. | 664
marginal letters: A in the gutter beside ‹τὴν οὖσαν ἐν Μαγνησίᾳ›; B beside ‹τος τοῦ αἰῶνος τούτου›; C beside ‹Καὶ ὑμῖν δὲ πρέπει›; D in the gutter between the note columns, beside ‹c. pp.› (note 19) and ‹autem Ignatianis› (note 26)
old-edition numerals: none
signature: none
other: the end of the Magnesians address (italic Greek) at the head of the column; captions I–III across both columns, set above as editors' prose; then a full-width Vetus interpres band (the address and chs. I–II), set above as the ancient version. Notes (20)–(26) under col 663, (26 cont.)–(27) under col 664; (27) runs over to the head of the notes under col 665. The column ends with ἡλι- hyphenated; the word is set whole here (import). Note (26) ends with a stray mark after COTEL.

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τοῦ ἐπισκόπου, ἀλλὰ κατὰ δύναμιν Θεοῦ Πατρὸς πᾶσαν ἐντροπὴν αὐτῷ ἀπονέμειν, καθὼς ἔγνων καὶ τοὺς ἁγίους πρεσβυτέρους, οὐ προειληφότας τὴν φαινομένην νεωτερικὴν τάξιν, ἀλλ' ὡς φρονίμους ἐν Θεῷ συγχωροῦντας αὐτῷ· οὐκ αὐτῷ δὲ, ἀλλὰ τῷ Πατρὶ Ἰησοῦ Χριστοῦ, τῷ πάντων ἐπισκόπῳ. Εἰς τιμὴν οὖν ἐκείνου τοῦ θελήσαντος ἡμᾶς, πρέπον ἐστιν ἐπακούειν κατὰ μηδεμίαν ὑπόκρισιν· ἐπεὶ οὐχ ὅτι τὸν ἐπίσκοπον τοῦτον τὸν βλεπόμενον πλανᾷ τις, ἀλλὰ τὸν ἀόρατον παραλογίζεται. Τὸ δὲ τοιοῦτο οὐ πρὸς σάρκα ὁ λόγος, ἀλλὰ πρὸς Θεὸν, τὸν τὰ κρύφια εἰδότα.

of the bishop, but, according to the power of God the Father, to render him all reverence — even as I have learned that the holy presbyters also have not presumed upon his apparently youthful rank, but as men prudent in God yield to him; yet not to him, but to the Father of Jesus Christ, the bishop of all. Unto the honour therefore of Him Who has willed us, it is fitting to obey without any hypocrisy; since it is not that a man deceives this bishop who is seen, but that he defrauds the one Who is unseen. And in such a case the reckoning is not with flesh, but with God, Who knows the hidden things.

[4] Πρέπον οὖν ἐστιν, μὴ μόνον καλεῖσθαι Χριστιανοὺς, ἀλλὰ καὶ εἶναι· ὥσπερ καί τινες ἐπίσκοπον μὲν καλοῦσιν, χωρὶς δὲ αὐτοῦ πάντα πράσσουσιν. Οἱ τοιοῦτοι δὲ οὐκ εὐσυνείδητοί μοι εἶναι φαίνονται, διὰ τὸ μὴ βεβαίως κατ' ἐντολὴν συναθροίζεσθαι.

[4] It is fitting therefore not only to be called Christians, but also to be [such]; even as some indeed name a bishop, but do all things apart from him. Such men do not appear to me to be of good conscience, because they do not assemble themselves validly according to the commandment.

[5] Ἐπεὶ οὖν τέλος τὰ πράγματα ἔχει, ἐπίκειται τὰ δύο ὁμοῦ, ὅ τε θάνατος καὶ ἡ ζωὴ, καὶ ἕκαστος εἰς τὸν ἴδιον τόπον μέλλει χωρεῖν. Ὥσπερ γάρ ἐστιν νομίσματα δύο, ὃ μὲν Θεοῦ, ὃ δὲ κόσμου, καὶ ἕκαστον αὐτῶν ἴδιον χαρακτῆρα ἐπικείμενον ἔχει· οἱ

[5] Since therefore things have an end, and the two lie before [us] together, death and life, and each is about to go to his own place: for just as there are two coinages, the one of God, the other of the world, and each of them has its own stamp laid upon it — the

Editors' notes and page, col. 665

Footnotes

(27) continued at the head of the notes under this column; its call is in col 664; set in n664

(28) ‹τοῦ ἐπισκόπου, ἀλλὰ› · printed under col 665

I. e. respectu divinae potentiae, quae illum episcopum constituit.

That is, out of regard for the divine power which appointed him bishop.

(29) ‹πρεσβυτέρους, οὐ› · printed under col 665

Ita Junius. Ms. προσειληφότας, quod nonnulli vertunt, respicientes, ipsi respicientes ad interpolatorem, qui habet ἀφορῶντας.

So Junius. The manuscript has προσειληφότας, which some translate looking to, themselves looking to the interpolator, who has ἀφορῶντας.

(30) ‹προειληφότας τὴν› · printed under col 665

Ita Cotelerius et alii. Germanice: sichtliche Jugendlichkeit. Alia monet Rothe, Anf., p. 436-441, cui φαινομένη νεωτερικὴ τάξις = ordo episcopalis, ut male videtur, nuper demum institutus. Cf. J. Andr. Bosii Exercit. ad locum Ignatii, quo viri docti quidam putarunt, episcopi unius supra presbyteros eminentiam vocari νεωτερικὴν τάξιν, Bosii Opusc. hist., p. 477.

So Cotelier and others. In German: sichtliche Jugendlichkeit (visible youthfulness). Rothe, Anf., pp. 436–441, suggests otherwise: for him φαινομένη νεωτερικὴ τάξις = the episcopal order, only lately instituted, as it wrongly seems. Cf. J. Andreas Bose's Exercitatio on the passage of Ignatius in which certain learned men thought that the pre-eminence of one bishop over the presbyters is called νεωτερικὴν τάξιν, in Bose's Opuscula historica, p. 477.

(31) ‹ἐκείνου τοῦ› · printed under col 665

I. e. qui nos amat.

That is, Who loves us.

(32) ‹ἐπεὶ οὐχ› · printed under col 666

Cf. Herm. ad Vig., p. 790, n. 253.

Cf. Hermann on Viger, p. 790, n. 253.

(33) ‹οὐ πρὸς› · printed under col 666

I. e. hominem.

That is, man.

(34) ‹ἐπίσκοπον μὲν› · printed under col 666

I. e. justa auctoritate constitutum fatentur; illo tamen inconsulto omnia agunt. SMITH.

That is, they acknowledge him as appointed by lawful authority; yet they do everything without consulting him. SMITH.

(35) ‹διὰ τὸ μὴ› · printed under col 666

I. e. quod non firma fide, neque stabili ordine, juxta praeceptum Christi et apostolorum ad sacros coetus se conferant. SMITH.

That is, because they do not betake themselves to the sacred assemblies with firm faith, nor in steady order, according to the precept of Christ and of the apostles. SMITH.

(36) ‹βεβαίως κατ᾽› · printed under col 666

Ἐντολήν absolute positum pro ἐντολὴν Χριστοῦ. Cf. ep. Barn., c. 6, not.

Ἐντολήν is put absolutely for ἐντολὴν Χριστοῦ (the commandment of Christ). Cf. the Letter of Barnabas, ch. 6, note.

(37) ‹τὰ πράγματα ἔχει,› · printed under col 666

Gallandius et Jacobsonus addunt καί.

Gallandi and Jacobson add καί (and).

(38) ‹καὶ ἕκαστος› · printed under col 666

Εἰς τὸν ἴδιον τόπον. Sic de Juda, Act. I, 25.

Εἰς τὸν ἴδιον τόπον (to his own place). So of Judas, Acts 1:25.

(39) ‹ὃ μὲν› · printed under col 666

Ὃ μέν — ὃ δέ. Ita ms., teste Jacobsono. Editi τὸ μέν — τὸ δέ. Relativum saepissime pro articulo ponitur a N. T. scriptoribus, cf. Rom. IX, 21; Matth. XXI, 35; Act. XXVII, 44; I Cor. XI, 21. JACOBSON.

Ὃ μέν — ὃ δέ. So the manuscript, on Jacobson's testimony. The printed editions have τὸ μέν — τὸ δέ. The relative is very often put for the article by the New Testament writers; cf. Rom. 9:21; Matt. 21:35; Acts 27:44; 1 Cor. 11:21. JACOBSON.

Editors' prose

IV. Male nonnulli sine episcopo a⟨g⟩unt.

IV. Some do wrong in acting without the bishop.

V. Talibus proposita est mors, quia characterem Christianorum, τὴν ἀγάπην, non habent, et cupiditatibus suis non moriuntur.

V. Death is set before such men, because they do not have the mark of Christians, love, and do not die to their desires.

Ancient version (Latin)

Vetus interpres. CAPUT III. Sed et vos decet non couti aetate episcopi, sed secundum virtutem Dei Patris omnem reverentiam ei tribuere, sicut agnovi et sanctos presbyteros; non assumentes apparentem juniorem ordinem, sed ut prudentes in Deo concedentes ipsi; non ipsi autem, sed Patri Jesu Christi, omnium episcopo. In honorem igitur illius volentis nos decens est obedire, secundum nullam hypocrisim: quia nequaquam episcopum hunc conspectum seducit quis, sed invisibilem paralogizat. Tale autem non ad carnem sermo, sed ad Deum abscondita scientem. CAPUT IV. Decens igitur est, non solum vocari Christianos, sed et esse; quemadmodum quidam episcopum quidem vocant, sine ipso autem omnia operantur. Tales autem non bonae conscientiae mihi esse videntur, propter non firmiter secundum praeceptum congregari. CAPUT V. Quia igitur finem res habent, et proponuntur duo simul, mors et vita; et unusquisque in proprium locum iturus est. Quemadmodum enim sunt numismata duo, hoc quidem Dei, hoc autem mundi; et unumquodque ipsorum proprium characterem superpositum habet: infideles, mundi hujus; fideles autem, in

Page

running head: 665 | EPISTOLA AD MAGNESIOS. | 666
marginal letters: A in the gutter beside ‹κίᾳ τοῦ ἐπισκόπου›; B in the gutter below ‹δότα.›, above caption IV; C beside ‹ἕκαστον αὐτῶν ἴδιον›; D in the gutter between the note columns, beside ‹τὴν juvenis illius› (note 27 cont.)
old-edition numerals: none
signature: none
other: the column opens with the second half of ἡλι-κίᾳ, set whole at the end of col 664 (import). Captions IV and V across both columns, set above as editors' prose; in IV a letter of the last word is lost to damaged type. The full-width Vetus interpres band (chs. III–V) breaks off at ‹fideles autem, in› and continues at the head of the next page's band (set in n668). Notes: (27 cont.)–(31) under col 665, (32)–(39) under col 666.

PG 5:666

Editors' notes and page, col. 666

Footnotes

(32)–(39) printed under this column; their calls are in the Greek of col 665; set in n665

Footnotes

(40)–(43) printed under this column; their calls are in the Greek of col 668; set in n668

Page

running head: 667 | SANCTI IGNATII EPISTOLAE GENUINAE. | 668
marginal letters: A in the gutter beside ‹fideles›; B beside ‹moribus›; C beside ‹charitate, in›; D in the gutter between the note columns, beside note (40)
old-edition numerals: none
signature: none
other: this column holds Migne's Latin translation of Magnesians V (end)–VII (not set). Captions VI–VII, the Vetus interpres band and the notes are set in n668.

PG 5:668

ἄπιστοι τοῦ κόσμού τούτου, οἱ δὲ πιστοὶ ἐν ἀγάπῃ χαρακτῆρα Θεοῦ Πατρὸς διὰ Ἰησοῦ Χριστοῦ, δι' οὗ ἐὰν μὴ αὐθαιρέτως ἔχωμεν τὸ ἀποθανεῖν εἰς τὸ αὐτοῦ πάθος, τὸ ζῆν αὐτοῦ οὐκ ἔστιν ἐν ἡμῖν.

unbelieving [bear the stamp] of this world, but the faithful in love [bear] the stamp of God the Father through Jesus Christ; through Whom, unless we of our own choice hold dying into His passion, His life is not in us.

[6] Ἐπεὶ οὖν ἐν τοῖς προγεγραμμένοις προσώποις τὸ πᾶν πλῆθος ἐθεώρησα ἐν πίστει καὶ ἀγάπῃ, παραινῶ, ἐν ὁμονοίᾳ Θεοῦ σπουδάζετε πάντα πράσσειν, προκαθημένου τοῦ ἐπισκόπου εἰς τόπον Θεοῦ, καὶ τῶν πρεσβυτέρων εἰς τόπον συνεδρίου τῶν ἀποστόλων, καὶ τῶν διακόνων, τῶν ἐμοὶ γλυκυτάτων, πεπιστευμένων διακονίαν Ἰησοῦ Χριστοῦ, ὃς πρὸ αἰώνων παρὰ Πατρὶ ἦν, καὶ ἐν τέλει ἐφάνη. Πάντες οὖν, ὁμοήθειαν Θεοῦ λαβόντες, ἐντρέπεσθε ἀλλήλοις, καὶ μηδεὶς κατὰ σάρκα βλεπέτω τὸν πλησίον, ἀλλ’ ἐν Ἰησοῦ Χριστῷ ἀλλήλους διαπαντὸς ἀγαπᾶτε. Μηδὲν ἔστω ἐν ὑμῖν, ὃ δυνήσεται ὑμᾶς μερίσαι, ἀλλ’ ἑνώθητε τῷ ἐπισκόπῳ καὶ τοῖς προκαθημένοις, εἰς τύπον καὶ διδαχὴν ἀφθαρσίας.

[6] Since therefore in the persons written of above I have beheld the whole multitude in faith and love, I exhort [you]: be zealous to do all things in the concord of God, the bishop presiding in the place of God, and the presbyters in the place of the council of the apostles, and the deacons, most sweet to me, entrusted with the ministry of Jesus Christ, Who before the ages was with the Father and at the end appeared. All of you therefore, having received the likeness of character of God, reverence one another, and let no one look upon his neighbour according to the flesh, but in Jesus Christ love one another always. Let there be nothing among you which shall be able to divide you, but be made one with the bishop and with those who preside, unto a type and teaching of incorruption.

[7] Ὥσπερ οὖν ὁ Κύριος ἄνευ τοῦ Πατρὸς οὐδὲν ἐποίησεν, ἡνωμένος ὤν, οὔτε δι’ ἑαυτοῦ, οὔτε διὰ τῶν ἀποστόλων· οὕτως μηδὲ ὑμεῖς ἄνευ τοῦ ἐπισκόπου καὶ τῶν πρεσβυτέρων μηδὲν πράσσετε. Μηδὲ πειράσητε εὔλογόν τι φαίνεσθαι ἰδίᾳ ὑμῖν· ἀλλ’ ἐπὶ τὸ αὐτὸ μία προσευχή, μία δέησις, εἷς νοῦς, μία ἐλπίς, ἐν ἀγάπῃ, ἐν τῇ χαρᾷ τῇ ἀμώμῳ. Εἷς ἐστιν Ἰησοῦς Χριστός, οὗ ἄμεινον οὐθέν ἐστιν. Πάντες οὖν ὡς εἰς [ἕνα] ναὸν συντρέχετε Θεοῦ, ὡς ἐπὶ ἓν θυσιαστήριον, ὡς ἐπὶ ἕνα Ἰησοῦν Χριστόν, τὸν ἀφ’ ἑνὸς Πατρὸς προελθόντα, καὶ εἰς ἕνα ὄντα καὶ χωρήσαντα.

[7] As therefore the Lord did nothing without the Father, being united [with Him], neither by Himself nor through the apostles, so neither do you do anything without the bishop and the presbyters. Nor attempt to make anything appear reasonable to you privately; but at the same [place let there be] one prayer, one supplication, one mind, one hope, in love, in the blameless joy. One is Jesus Christ, than Whom nothing is better. All of you therefore run together as to one temple of God, as to one altar, as to one Jesus Christ, Who came forth from one Father, and is with one and has returned [to Him].

Editors' notes and page, col. 668

Footnotes

(40) ‹πλῆθος ἐθεώρησα› · printed under col 667

I. e. fidem et charitatem totius Ecclesiae Magnesiorum.

That is, the faith and love of the whole Church of the Magnesians.

(41) ‹ἐν πίστει καὶ› · printed under col 667

Ms. ἀγάπησα, male. Vet. interpr. in dilectione.

The manuscript has ἀγάπησα, wrongly. The old translator has in love (in dilectione).

(42) ‹κατὰ σάρκα βλεπέτω› · printed under col 667

Ita dedi ex interpolatore et emendatione Toupii, consentiente Pearsono. JAC. Ms. τῷ, male.

I have given it so from the interpolator and from Toup's emendation, with Pearson agreeing. JACOBSON. The manuscript has τῷ, wrongly.

(43) ‹προκαθημένοις, εἰς› · printed under col 667, continued under col 668

I. e. unitas cum episcopo est typus vitae illius, quam sancti vivunt Deo uniti, simulque elii, unitatem vestram cum episcopo conspicientes, ad persuasionem de vita illa adducuntur.

That is, unity with the bishop is a type of that life which the saints live united to God; and at the same time others [elii, as printed], beholding your unity with the bishop, are brought to be persuaded of that life.

(44) ‹φαίνεσθαι› · printed under col 668

I. e. extra communionem episcopi et presbyterorum, in conventiculis. SMITH.

That is, outside the communion of the bishop and presbyters, in conventicles. SMITH.

(45) ‹ὡς εἰς [ἕνα› · printed under col 668 (the call stands inside the brackets)

Ἕνα addendum putant Vossius, Toupius et Jacobsonus.

Vossius, Toup and Jacobson think ἕνα (one) should be added.

(46) ‹προελθόντα, καὶ› · printed under col 668

I. q. εἰς ἕνα χωρήσαντα καὶ ὄντα σὺν αὐτῷ.

The same as: having returned to One and being with Him.

Editors' prose

VI. Tenete concordiam.

VI. Hold fast to concord.

VII. Agite nihil sine episcopo et presbyteris; sitis unum templum Dei.

VII. Do nothing without the bishop and presbyters; be one temple of God.

Ancient version (Latin)

Vetus interpres. charitate characterem Dei Patris per Jesum Christum; per quem nisi voluntarie habeamus mori in ipsius passionem, vivere ipsius non est in nobis. CAPUT VI. Quia igitur in praescriptis personis omnem multitudinem speculatus sum in fide et dilectione, moneo, in concordia Dei studete omnia operari, praesidente episcopo in loco Dei, et presbyteris in loco confessionis apostolorum, et diaconis mihi dulcissimis habentibus creditam ministrationem Jesu Christi, qui ante saecula apud Patrem erat, et in fine apparuit. Omnes igitur eamdem consuetudinem Dei accipientes, veneramini adinvicem; nullus secundum carnem aspiciat proximum, sed in Jesu Christo adinvicem semper diligite. Nihil sit in vobis quod possit vos partiri; sed uniamini episcopo et praesidentibus, in typum et doctrinam incorruptionis. CAPUT VII. Quemadmodum igitur Dominus sine Patre nihil fecit, unitus exsistens, neque per seipsum, neque per apostolos: sic neque vos sine episcopo et presbyteris aliquid operemini. Neque tentetis rationabile aliquid apparere proprie vobis; sed in idipsum una oratio, una deprecatio, unus intellectus, una spes, in charitate, in gaudio incoinquinato: quod est Christus Jesus, quo melius nihil est. Omnes ut in unum templum concurrite Dei, ut in unum altare, ut in unum Jesum Christum, ab uno Patre exeuntem, et in unum exsistentem et revertentem.

Page

running head: 667 | SANCTI IGNATII EPISTOLAE GENUINAE. | 668
marginal letters: A in the gutter beside ‹ἄπιστοι τοῦ κόσμου›; B beside ‹αἰώνων παρὰ Πατρὶ›; C beside ‹ἐν ἀγάπῃ, ἐν τῇ χαρᾷ›; D in the gutter between the note columns, beside note (40)
old-edition numerals: none
signature: none
other: captions VI and VII across both columns, set above as editors' prose. The full-width Vetus interpres band opens with the end of ch. V continued from the previous page (‹charitate characterem›; its first part is in n665), then chs. VI–VII. Notes (40)–(43) under col 667, (43 cont.)–(46) under col 668. In note (43) the line-end hyphen of il-lius is not printed.

PG 5:669

[8] Μὴ πλανᾶσθε ταῖς ἑτεροδοξίαις μηδὲ μυ⟨θε⟩ύμασιν τοῖς παλαιοῖς, ἀνωφελέσιν οὖσιν. Εἰ γὰρ ⟨ἄ⟩χρι νῦν κατὰ [νόμον] Ἰουδαϊσμὸν ζῶμεν, ὁμο⟨λο⟩γοῦμεν χάριν μὴ εἰληφέναι. Οἱ γὰρ θειότατοι προ⟨φ⟩ῆται κατὰ Χριστὸν Ἰησοῦν ἔζησαν. Διὰ τοῦτο καὶ ⟨ἐδ⟩ιώχθησαν, ἐμπνεόμενοι ὑπὸ τῆς χάριτος αὐτοῦ, εἰς ⟨τὸ⟩ πληροφορηθῆναι τοὺς ἀπειθοῦντας, ὅτι εἷς Θεός ⟨ἐσ⟩τιν, ὁ φανερώσας ἑαυτὸν διὰ Ἰησοῦ Χριστοῦ τοῦ ⟨Υ⟩ἱοῦ αὐτοῦ, ὅς ἐστιν αὐτοῦ Λόγος ἀΐδιος, οὐκ ἀπὸ σιγῆς προελθών, ὃς κατὰ πάντα εὐηρέστησεν τῷ ⟨π⟩έμψαντι αὐτόν.

[8] Be not led astray by heterodoxies nor by old fables, which are unprofitable. For if until now we live according to Judaism, we confess that we have not received grace. For the most divine prophets lived according to Christ Jesus. For this cause also they were persecuted, being inspired by His grace, so that the disobedient might be fully assured that there is one God, Who manifested Himself through Jesus Christ His Son, Who is His eternal Word, not proceeding from silence, Who in all things was well-pleasing to Him that sent Him.

[9] Εἰ οὖν οἱ ἐν παλαιοῖς πράγμασιν ἀναστρα⟨φ⟩έντες εἰς καινότητα ἐλπίδος ἦλθον, μηκέτι σαββα⟨τ⟩ίζοντες, ἀλλὰ κατὰ Κυριακὴν ζωὴν ζῶντες, ἐν ⟨ᾗ⟩ καὶ ἡ ζωὴ ἡμῶν ἀνέτειλεν δι’ αὐτοῦ καὶ τοῦ θανά⟨τ⟩ου αὐτοῦ — ὅν τινες ἀρνοῦνται, δι’ οὗ μυστηρίου ⟨ἐ⟩λάβομεν τὸ πιστεύειν, καὶ διὰ τοῦτο ὑπομένομεν, ⟨ἵ⟩να εὑρεθῶμεν μαθηταὶ Ἰησοῦ Χριστοῦ τοῦ μόνου ⟨δ⟩ιδασκάλου ἡμῶν, — πῶς ἡμεῖς δυνησόμεθα ζῆσαι ⟨χ⟩ωρὶς αὐτοῦ, οὗ καὶ οἱ προφῆται μαθηταὶ ὄντες τῷ ⟨π⟩νεύματι ὡς διδάσκαλον αὐτὸν προσεδόκουν; Καὶ διὰ ⟨τ⟩οῦτο, ὃν δικαίως ἀνέμενον, παρὼν ἤγειρεν αὐτοὺς ⟨ἐ⟩κ νεκρῶν.

[9] If then those who had lived in the old order of things came to newness of hope, no longer keeping the sabbath but living according to the Lord's-day life, in which our life also rose through Him and His death — which some deny, through which mystery we received the believing, and for this cause we endure, that we may be found disciples of Jesus Christ, our only teacher — how shall we be able to live apart from Him, Whom even the prophets, being His disciples in the spirit, awaited as their teacher? And for this cause He Whom they rightly waited for, when He was come, raised them from the dead.

[10] Μὴ οὖν ἀναισθητῶμεν τῆς χρηστότητος αὐτοῦ. Ἂν γὰρ ἡμᾶς μιμήσεται, καθὰ πράσσομεν, οὐκ

[10] Let us not then be insensible to His kindness. For if He were to imitate us according as we act, we

Editors' notes and page, col. 669

Footnotes

(47) ‹[8]› · printed under col 669 (call at the head of ch. VIII)

Ignatius non duo diversa haereticorum genera, sed unum tantum genus, judaizantium dico Docetarum impugnat. Cf. Proleg. nostra ad epistolas S. Ignatii Nr. V, 6, et Düsterdieck, De Ignatianarum epist. authentia, p. 55 sqq.

Ignatius attacks not two different kinds of heretics, but only one kind: the Judaizing Docetae, I mean. Cf. our Prolegomena to the letters of St Ignatius, no. V, 6, and Düsterdieck, De Ignatianarum epistolarum authentia, p. 55 ff.

(48) ‹ταῖς ἑτεροδοξίαις μηδὲ› · printed under col 669

Cf. I Tim. I, 4; IV, 7; Tit. I, 14.

Cf. 1 Tim. 1:4; 4:7; Titus 1:14.

(49) ‹νῦν κατὰ› · printed under col 669

Aut νόμον aut Ἰουδαϊσμόν interpretamentum esse, summo consensu contendunt editores. Jacobsonum secutus νόμον uncis inclusi, quia vetus interpres Judaismum tantum exhibet, et nos infra c. 10 legimus, κατὰ Χριστιανισμὸν ζῆν.

The editors contend with the greatest agreement that either νόμον or Ἰουδαϊσμόν is a gloss. Following Jacobson, I have enclosed νόμον in brackets, because the old translator shows only Judaism, and below, in ch. 10, we read κατὰ Χριστιανισμὸν ζῆν (to live according to Christianity).

(50) ‹οὐκ ἀπὸ› · printed under col 669, continued under col 670

Ignatiano-mastiges contendunt, fieri hic mentionem Σιγῆς Valentini Gnostici, et inde apparere, epistolam nostram non ab Ignatio esse exaratam. Respondet Vossius, respexisse Ignatium ad Gnosticos Valentino antiquiores; melius autem agunt Cotelerius (a. h. l.) et Rothe (Anf., p. 726), Ignatium dixisse, monentes: Christus est Verbum Dei aeternum, quod non instar humani sermonis post silentium seu e silentio progreditur, non junius est silentio, sed aeternum. Simili modo jam interpolator hunc locum explicuit.

The scourgers of Ignatius contend that mention is made here of the Σιγή (Silence) of Valentinus the Gnostic, and that it appears from this that our letter was not written by Ignatius. Vossius replies that Ignatius had in view Gnostics older than Valentinus; but Cotelier (on this passage) and Rothe (Anf., p. 726) do better, pointing out that Ignatius said: Christ is the eternal Word of God, Who does not, like human speech, proceed after silence or out of silence, is not younger than silence, but eternal. The interpolator had already explained this passage in a similar way.

(³) ‹ἐκ νεκρῶν› · scripture note, printed full width below the Vetus interpres band, above the footnotes (superscript call) Matth. XXVII, 52.

Matt. 27:52.

(51) ‹οἱ ἐν› · printed under col 670

I. e. in Veteri Testamento.

That is, in the Old Testament.

(52) ‹ἀλλὰ κατὰ› · printed under col 670

Post κυριακὴν necessario ἡμέραν subintelligendum est, quod ex sequentibus patet. SMITH. Ζωήν non cum κυριακήν, sed cum ζῶντες conjungendum est. PEARSON.

After κυριακήν, ἡμέραν (day) must necessarily be understood, as is clear from what follows. SMITH. Ζωήν is to be joined not with κυριακήν, but with ζῶντες. PEARSON.

(53) ‹ἀναισθητῶμεν› · printed under col 670

Verba S. Pauli ad Rom. II, 4 in mente Ignatii fuisse videntur.

The words of St Paul to the Romans, 2:4, seem to have been in Ignatius's mind.

(54) ‹ἡμᾶς› · printed under col 670

I. e. si Deus eodem modo nobiscum ageret. Vossius et alii malunt τιμήσεται.

That is, if God were to deal with us in the same way. Vossius and others prefer τιμήσεται.

Editors' prose

VIII. Cavete a falsis doctrinis Judaizantium.

VIII. Beware of the false doctrines of the Judaizers.

IX. Vivamus cum Christo.

IX. Let us live with Christ.

X. Nolite judaizare.

X. Do not judaize.

Ancient version (Latin)

Vetus interpres. CAPUT VIII. Non erretis extraneis opinionibus, neque fabulis veteribus, inutilibus exsistentibus. Si enim usque nunc secundum Judaismum vivimus, confitemur gratiam non recepisse. Divinissimi enim prophetae secundum Christum Jesum vixerunt. Propter hoc et persecutionem passi sunt, inspirati a gratia ipsius, ad certificare impersuasos, quoniam unus Deus est, qui manifestavit seipsum per Jesum Christum Filium ipsius; qui est ipsius Verbum aeternum, non a silentio progrediens; qui secundum omnia beneplacuit mittenti ipsum. CAPUT IX. Si igitur in veteribus rebus conversati, in novitatem spei venerunt, non amplius sabbatizantes, sed secundum Dominicam viventes, in qua et vita nostra orta est per ipsum et mortem ipsius (quod quidam negant, per quod mysterium accepimus credere, et propter hoc sustinemus, ut inveniamur discipuli Jesu Christi, solius doctoris nostri); quomodo nos poterimus vivere sine ipso; cujus et prophetae, discipuli exsistentes spiritu, ipsum ut doctorem exspectabant? et propter hoc quod juste exspectabant praesens suscitavit ipsos ex mortuis. CAPUT X. Non igitur non sentiamus benignitatem ipsius. Si enim nos persequatur secundum quod operamur,

Page

running head: 669 | EPISTOLA AD MAGNESIOS. | 670
marginal letters: A in the gutter beside ‹Μὴ πλανᾶσθε›; B beside ‹ζῶντες, ἐν›; C beside ‹πράσσομεν, οὐκ›; D in the gutter between the note columns, beside note (47) and ‹telerius (a. h. l.)›
old-edition numerals: none
signature: none
other: the left edge of this column is cropped in the scan (first letters of many lines lost; the import supplies them in ⟨ ⟩). Captions VIII–X across both columns, set above as editors' prose. The full-width Vetus interpres band (chs. VIII–X) breaks off at ‹secundum quod operamur,› and continues on the next page (set in n672). A superscript scripture call after ‹ἐκ νεκρῶν› answers the full-width note ³ Matth. XXVII, 52. Notes (47)–(50) under col 669, (50 cont.)–(54) under col 670.

PG 5:670

Editors' notes and page, col. 670

Footnotes

(50) continued and (51)–(54) printed under this column; their calls are in the Greek of col 669; set in n669

Footnotes

(55)–(58) printed under this column; their calls are in the Greek of col 672; set in n672

Page

running head: 671 | SANCTI IGNATII EPISTOLAE GENUINAE. | 672
marginal letters: A in the gutter beside ‹jam periimus›; B beside ‹ut minor vobis›; C in the gutter below ‹stus sui est accusator›; D in the gutter between the note columns, beside note (55)
old-edition numerals: none
signature: none
other: this column holds Migne's Latin translation of Magnesians X (end)–XIII (beginning) (not set). Captions XI–XIII, the Vetus interpres band, the scripture notes and the footnotes are set in n672.

PG 5:672

ἔτι ἐσμέν. Διὰ τοῦτο, μαθηταὶ αὐτοῦ γενόμενοι, μάθωμεν κατὰ Χριστιανισμὸν ζῆν. Ὃς γὰρ ἄλλῳ ὀνόματι καλεῖται πλέον τούτου, οὐκ ἔστιν τοῦ Θεοῦ. Ὑπέρθεσθε οὖν τὴν κακὴν ζύμην, τὴν παλαιωθεῖσαν καὶ ἐνοξίσασαν, καὶ μεταβάλεσθε εἰς νέαν ζύμην, ὅ ἐστιν Ἰησοῦς Χριστός. Ἁλίσθητε ἐν αὐτῷ, ἵνα μὴ διαφθαρῇ τις ἐν ὑμῖν, ἐπεὶ ἀπὸ τῆς ὀσμῆς ἐλεγχθήσεσθε. Ἄτοπόν ἐστιν, Χριστὸν Ἰησοῦν λαλεῖν, καὶ ἰουδαΐζειν. Ὁ γὰρ Χριστιανισμὸς οὐκ εἰς Ἰουδαϊσμὸν ἐπίστευσεν, ἀλλὰ Ἰουδαϊσμὸς εἰς Χριστιανισμόν, ὡς πᾶσα γλῶσσα πιστεύσασα εἰς Θεὸν συνήχθη.

are no longer. For this cause, having become His disciples, let us learn to live according to Christianity. For whoever is called by another name besides this is not of God. Put away therefore the bad leaven, which has grown old and turned sour, and be changed into the new leaven, which is Jesus Christ. Be salted in Him, lest any one among you be corrupted, since by your savour you will be convicted. It is absurd to speak of Christ Jesus and to Judaize. For Christianity did not believe into Judaism, but Judaism into Christianity, as every tongue that believed in God was gathered together [into it].

[11] Ταῦτα δέ, ἀγαπητοί μου, οὐκ ἐπεὶ ἔγνων τινὰς ἐξ ὑμῶν οὕτως ἔχοντας, ἀλλ’ ὡς μικρότερος ὑμῶν, θέλω προφυλάσσεσθαι ὑμᾶς, μὴ ἐμπεσεῖν εἰς τὰ ἄγκιστρα τῆς κενοδοξίας, ἀλλὰ πεπληροφορῆσθαι ἐν τῇ γεννήσει καὶ τῷ πάθει καὶ τῇ ἀναστάσει τῇ γενομένῃ ἐν καιρῷ τῆς ἡγεμονίας Ποντίου Πιλάτου· πραχθέντα ἀληθῶς καὶ βεβαίως ὑπὸ Ἰησοῦ Χριστοῦ, τῆς ἐλπίδος ἡμῶν, ἧς ἐκτραπῆναι μηδενὶ ὑμῶν γένοιτο.

[11] These things [I write], my beloved, not because I have learned that any of you are so disposed, but as being less than you I wish you to be guarded beforehand, lest you fall into the hooks of vainglory, but that you be fully assured in the birth and the passion and the resurrection which took place in the time of the governorship of Pontius Pilate: things done truly and surely by Jesus Christ, our hope, from which may it befall none of you to be turned aside.

[12] Ὀναίμην ὑμῶν κατὰ πάντα, ἐάνπερ ἄξιος ὦ. Εἰ γὰρ καὶ δέδεμαι, πρὸς ἕνα τῶν λελυμένων ὑμῶν οὐκ εἰμί. Οἶδα, ὅτι οὐ φυσιοῦσθε· Ἰησοῦν γὰρ Χριστὸν ἔχετε ἐν ἑαυτοῖς. Καὶ μᾶλλον, ὅταν ἐπαινῶ ὑμᾶς, οἶδα, ὅτι ἐντρέπεσθε, ὡς γέγραπται, ὅτι· Ὁ δίκαιος ἑαυτοῦ κατήγορος.

[12] May I have joy of you in all things, if indeed I be worthy. For even if I am bound, I am not [to be compared] with one of you who are loosed. I know that you are not puffed up; for you have Jesus Christ in yourselves. And the more, when I praise you, I know that you are put to shame, as it is written: The just man is his own accuser.

[13] Σπουδάζετε οὖν βεβαιωθῆναι ἐν τοῖς δόγμασιν τοῦ Κυρίου καὶ τῶν ἀποστόλων, ἵνα πάντα, ὅσα ποιῆτε, κατευοδωθῆτε σαρκὶ καὶ πνεύματι, πίστει καὶ ἀγά⟨π⟩ῃ,

[13] Be zealous therefore to be established in the decrees of the Lord and of the apostles, that in all things whatsoever you do you may prosper, in flesh and spirit, in faith and love,

Editors' notes and page, col. 672

Footnotes

(55) ‹καλεῖται πλέον› · printed under col 671

I. e. qui non Christianismi, sed haeresis cujusdam nomen fert.

That is, who bears the name not of Christianity but of some heresy.

(56) ‹οὐκ ἔστιν τοῦ Θεοῦ.› · printed under col 671

Vet. int. deponite — ἀπόθεσθε, quod habet interpolator.

The old translator has put off (deponite) — ἀπόθεσθε, which the interpolator has.

(¹) ‹καὶ ἐνοξίσασαν› · scripture note, printed full width below the Vetus interpres band, above the footnotes (superscript call) I Cor. V, 7.

1 Cor. 5:7.

(57) ‹Χριστὸν Ἰησοῦν› · printed under col 671

Ita ms. Editi, καλεῖν. JAC.

So the manuscript. The printed editions have καλεῖν (to call). JACOBSON.

(58) ‹καὶ ἰουδαΐζειν.› · printed under col 671, continued under col 672

I. e. Christi adventu non Christiani Judaismum receperunt, sed Judaei ad Christianismum se converterunt.

That is, at the coming of Christ it was not the Christians who took up Judaism, but the Jews who turned to Christianity.

(59) ‹Χριστιανισμόν, ὡς› · printed under col 672

I. e. ut fideles ex omnibus gentibus congregarentur ad unum centrum, quod est Deus. Cfr. Joan. X, 16.

That is, so that the faithful from all nations might be gathered to one centre, which is God. Cf. John 10:16.

(60) ‹ἐπεὶ ἔγνων› · printed under col 672

I. e. non quod cognoverim aliquos vestrum Judaismum sectari. JAC.

That is, not because I have learned that some of you follow Judaism. JACOBSON.

(61) ‹Ποντίου Πιλάτου·› · printed under col 672

Quasi ἃ ἐπράχθησαν. COT.

As if ἃ ἐπράχθησαν (things which were done). COTELIER.

(²) ‹ἑαυτοῦ κατήγορος› · scripture note, printed full width beside note ¹ (superscript call) Prov. XVIII, 17.

Prov. 18:17.

Editors' prose

XI. Non castigans, sed vos praemuniens haec scribo.

XI. I write these things not to chastise you but to forewarn you.

XII. Vos enim meliores me estis.

XII. For you are better than I.

XIII. Confirmemini in fide et unione.

XIII. Be strengthened in faith and unity.

Ancient version (Latin)

Vetus interpres. non amplius sumus. Propter hoc discipuli ejus effecti, discamus secundum Christianismum vivere. Qui enim alio nomine vocatur amplius ab hoc, non est Dei. Deponite igitur malum fermentum inveteratum et exacuens; et transponite in novum fermentum, qui est Jesus Christus. Salvificemini in ipso, ut non corrumpatur aliquis in vobis, qui ab odore redarguemini. Inconveniens est Jesum Christum perfari, et judaizare. Christianismus enim non in Judaismum credidit, sed Judaismus in Christianismum; ut omnis lingua credens in Deum congregaretur. CAPUT XI. Haec autem, dilecti mei, non quia cognovi aliquos ex vobis sic habentes; sed, ut minor vobis, volo praeservari vos, ut non incidatis in hamos vanae gloriae; sed certificemini in nativitate et passione et resurrectione, facta in tempore ducatus Pontii Pilati: quae facta sunt vere et firmiter a Jesu Christo spe nostra, a qua averti nulli vestrum fiat. CAPUT XII. Fruar vobis secundum omnia, si quidem dignus sim. Etsi enim ligatus sum, ad unum solutorum de vobis non sum. Novi quoniam non inflamini: Jesum enim Christum habetis in vobismetipsis. Et magis quando utique laudo vos, novi quoniam verecundamini; sicut scriptum est, quoniam justus sui ipsius accusator est. CAPUT XIII. Studete igitur firmari in dogmatibus Domini et apostolorum, ut omnia quaecunque facitis prosperca-

Page

running head: 671 | SANCTI IGNATII EPISTOLAE GENUINAE. | 672
marginal letters: A in the gutter beside ‹ἔτι ἐσμέν›; B beside ‹θέλω προφυλάσσεσθαι›; C in the gutter below ‹κατήγορος›, above caption XIII; D in the gutter between the note columns, beside note (55)
old-edition numerals: none
signature: none
other: the column opens with ἔτι, printed at its head after οὐκ at the foot of col 669 (no hyphen shown). Captions XI–XIII across both columns, set above as editors' prose. The column ends with ἀγά- hyphenated; the word is set whole here (import). The full-width Vetus interpres band opens with the end of ch. X continued from the previous page (its first part is in n669), then chs. XI–XIII, breaking off at the hyphenated ‹prosperca-›, whose second half is on the next page (see n673). Two superscript scripture calls (¹ after ἐνοξίσασαν, ² after κατήγορος) answer a full-width line of scripture notes. Footnotes (55)–(58) under col 671, (58 cont.)–(61) under col 672.

PG 5:673

ἐν Υἱῷ καὶ Πατρὶ καὶ ἐν Πνεύματι, ἐν ἀρχῇ ⟨κα⟩ὶ ἐν τέλει, μετὰ τοῦ ἀξιοπρεπεστάτου ἐπισκόπου ⟨ὑ⟩μῶν, καὶ ἀξιοπλόκου πνευματικοῦ στεφάνου τοῦ ⟨π⟩ρεσβυτερίου ὑμῶν, καὶ τῶν κατὰ Θεὸν διακόνων. ⟨Ὑ⟩ποτάγητε τῷ ἐπισκόπῳ καὶ ἀλλήλοις, ὡς Ἰησοῦς ⟨Χ⟩ριστὸς τῷ Πατρὶ κατὰ σάρκα, καὶ οἱ ἀπόστολοι ⟨τ⟩ῷ Χριστῷ καὶ τῷ Πατρὶ καὶ τῷ Πνεύματι· ἵνα ⟨ἕ⟩νωσις ᾖ σαρκική τε καὶ πνευματική.

in Son and Father and in Spirit, in the beginning and at the end, with your most worthy bishop, and the worthily woven spiritual crown of your presbytery, and the deacons who are according to God. Be subject to the bishop and to one another, as Jesus Christ was to the Father according to the flesh, and the apostles to Christ and to the Father and to the Spirit; that there may be a union both fleshly and spiritual.

[14] Εἰδώς, ὅτι Θεοῦ γέμετε, συντόμως παρεκέλευσα ⟨ὑ⟩μᾶς. Μνημονεύετέ μου ἐν ταῖς προσευχαῖς ὑμῶν, ⟨ἵν⟩α Θεοῦ ἐπιτύχω, καὶ τῆς ἐν Συρίᾳ Ἐκκλησίας — ⟨ὅθ⟩εν οὐκ ἄξιός εἰμι καλεῖσθαι· ἐπιδέομαι γὰρ τῆς ⟨ἡ⟩νωμένης ὑμῶν ἐν Θεῷ προσευχῆς καὶ ἀγάπης — ⟨εἰ⟩ς τὸ ἀξιωθῆναι τὴν ἐν Συρίᾳ Ἐκκλησίαν διὰ τῆς Ἐκκλησίας ὑμῶν δροσισθῆναι.

[14] Knowing that you are full of God, I have exhorted you briefly. Remember me in your prayers, that I may attain to God, and [remember] the Church which is in Syria — from which I am not worthy to be called; for I have need of your united prayer in God and of your love — that the Church which is in Syria may be accounted worthy to be refreshed with dew through your Church.

[15] Ἀσπάζονται ὑμᾶς Ἐφέσιοι ἀπὸ Σμύρνης, ὅθεν ⟨κ⟩αὶ γράφω ὑμῖν, παρόντες εἰς δόξαν Θεοῦ, ὥσπερ ⟨κ⟩αὶ ὑμεῖς, οἳ κατὰ πάντα με ἀνέπαυσαν, ἅμα Πολυ⟨κ⟩άρπῳ, ἐπισκόπῳ Σμυρναίων. Καὶ αἱ λοιπαὶ δὲ Ἐκκλησίαι ἐν τιμῇ Ἰησοῦ Χριστοῦ ἀσπάζονται ὑμᾶς. Ἔῤῥωσθε ἐν ὁμονοίᾳ Θεοῦ, κεκτημένοι ἀδιάκριτον ⟨π⟩νεῦμα, ὅς ἐστιν Ἰησοῦς Χριστός.

[15] The Ephesians from Smyrna salute you, whence also I write to you, being present unto the glory of God, as you also [are]; who in all things have refreshed me, together with Polycarp, bishop of the Smyrnaeans. And the other Churches also, in honour of Jesus Christ, salute you. Farewell in the concord of God, possessing an undivided spirit, Who is Jesus Christ.

ΤΡΑΛΛΙΑΝΟΙΣ.

TO THE TRALLIANS.

Ἰγνάτιος, ὁ καὶ Θεοφόρος, ἠγαπημένῃ Θεῷ, Πατρὶ Ἰησοῦ Χριστοῦ, Ἐκκλησίᾳ ἁγίᾳ, τῇ οὔσῃ ἐν Τράλλεσιν τῆς Ἀσίας, ἐκλεκτῇ καὶ ἀξιοθέῳ, εἰρηνευούσῃ

Ignatius, who is also Theophorus, to her that is beloved of God, the Father of Jesus Christ — to the holy Church which is at Tralles in Asia, elect and worthy of God, at peace

Editors' notes and page, col. 673

Footnotes

(62) ‹πίστει καὶ ἀγάπῃ,› · printed under col 673 (call printed after the second half of ἀγά-πῃ at the head of this column)

Ignatius Filium ante Patrem nominat (ut Apostolus II Cor. XIII, 13), quod Remy Ceillier (Histoire générale, t. I, p. 622) vetustissimae antiquitatis signum putat. Cfr. Düsterdieck, l. c, p. 27.

Ignatius names the Son before the Father (as does the Apostle, 2 Cor. 13:13), which Remy Ceillier (Histoire générale, vol. 1, p. 622) thinks a sign of the most remote antiquity. Cf. Düsterdieck, in the place cited, p. 27.

(63) ‹ὡς Ἰησοῦς Χριστὸς› · printed under col 673

Subordinationem Dei Filii hic doceri contendit Münscher, Lehrb. d. Dogmengesch. I, p. 162. Contra Rothe, Anf., p. 754, monet e verbis κατὰ σάρκα palam fieri, non τὸν Λόγον, sed humanam tantum Christi naturam ab Ignatio nostro Patri subordinari.

Münscher, Lehrbuch der Dogmengeschichte, 1, p. 162, contends that the subordination of the Son of God is taught here. Against this, Rothe, Anf., p. 754, points out that it is made plain by the words κατὰ σάρκα that it is not the Logos but only the human nature of Christ that our Ignatius subordinates to the Father.

(64) ‹ἕνωσις ᾖ› · printed under col 673

I. e. unio externa et interna. Cfr. Ephes. IV, 4.

That is, an outward and an inward union. Cf. Eph. 4:4.

(65) ‹Εἰδώς,› · printed under col 673

S. Ignatius ad verba S. Apostoli (Rom. XV, 14) respexisse videtur.

St Ignatius seems to have had in view the words of the holy Apostle (Rom. 15:14).

(66) ‹Ἀσπάζονται ὑμᾶς› · printed under col 673

I. e. Ephesii, qui Smyrnam Epheso Ignatii causa venerunt.

That is, the Ephesians who had come from Ephesus to Smyrna for Ignatius's sake.

(67) ‹κεκτημένοι› · printed under col 674

Cfr. Ign. ad Ephes. c. 3; ad Trall. c. 1.

Cf. Ignatius, To the Ephesians, ch. 3; To the Trallians, ch. 1.

(68) ‹ΤΡΑΛΛΙΑΝΟΙΣ› · printed under col 674

Epistola ad Trallianos in versione Syriaca, a Curetono typis evulgata, non exstat. Capita autem 4 et 5 epistolae nostrae ab interprete Syriaco addita sunt ultimis verbis epistolae S. Ignatii ad Romanos, quo fit, ut Curetonus huic posteriori epistolae capita illa ascribenda putet, epistolam ad Trallianos autem in dubium vocet. Sed multo verisimilius est, monachum illum Syriacum excerptis suis ex epistola ad Romanos desumptis in usum asceticum duo quoque perpulchra capita epistolae ad Trallianos adjunxisse. Praeterea duo haec capita multo melius et arctius cum capite antecedenti epistolae ad Trallianos, quam cum fine epistolae ad Romanos cohaerent.

The Letter to the Trallians does not exist in the Syriac version published in print by Cureton. But chapters 4 and 5 of our letter were added by the Syriac translator to the last words of St Ignatius's Letter to the Romans; hence Cureton thinks that those chapters should be ascribed to this latter letter, while he calls the Letter to the Trallians into doubt. But it is much more probable that that Syriac monk, for ascetic use, joined two very beautiful chapters of the Letter to the Trallians as well to his excerpts taken from the Letter to the Romans. Moreover, these two chapters cohere much better and more closely with the preceding chapter of the Letter to the Trallians than with the end of the Letter to the Romans.

Editors' prose

XIV. Orate pro me et pro Ecclesia Syriae.

XIV. Pray for me and for the Church of Syria.

XV. Salutant vos Ephesii et caeterae Ecclesiae.

XV. The Ephesians and the other Churches salute you.

Ancient version (Latin)

Vetus interpres. ⟨…⟩ur, carne et spiritu, fide et charitate, in Filio et Patre et Spiritu sancto, in principio et in fine, cum digne-decentissimo episcopo vestro, et digne complexa spirituali corona presbyterii vestri, et eorum qui ⟨s⟩ecundum Deum diaconorum. Subjicimini episcopo et adinvicem, ut Jesus Christus Patri secundum carnem, et apostoli Christo et Patri et Spiritui; ut unio sit carnalis et spiritualis. CAPUT XIV. Sciens quoniam Deo pleni estis, compendiose deprecatus sum vos. Mementote mei in orationibus vestris, ut Deo fruar; et (ejus quae in Syria Ecclesiae, unde non dignus sum vocari. Superindigeo enim unita vestra in Deo oratione et charitate) in dignificari eam quae in Syria Ecclesiam per Ecclesiam vestram ⟨i⟩rrorari. CAPUT XV. Salutant vos Ephesii a Smyrna (unde et scribo vobis), praesentes in gloriam Dei, quemadmodum et vos: qui secundum omnia me quiescere fecerunt, simul cum Polycarpo episcopo Smyrnaeorum. Sed et reliquae Ecclesiae in honore Jesu Christi salutant vos. Valete in concordia Dei, possidentes inseparabilem spiritum, qui est Jesus Christus.

Page

running head: 673 | EPISTOLA AD TRALLIANOS. | 674
marginal letters: A in the gutter beside ‹ἐν Υἱῷ καὶ Πατρὶ›; B beside ‹εἰς τὸ ἀξιωθῆναι›; C in the gutter at the foot of ch. XV (‹est Jesus Christus› in col 674); D in the gutter between the two title stubs, beside ‹Ἰησοῦ Χριστοῦ, Ἐκκλησίᾳ›
old-edition numerals: none
signature: none
other: transition page. The left edge of this column is cropped in the scan (first letters lost; supplied in ⟨ ⟩ in the import and in the Vetus interpres here). The column opens with the second half of ἀγά-πῃ, set whole at the end of col 672 (import). Captions XIV–XV across both columns, set above as editors' prose. The full-width Vetus interpres band opens with the end of the hyphenated word begun at the foot of the previous page's band (‹prosperca-› in n672; the opening letters here are cropped, so the word is not read whole) and gives the rest of ch. XIII and chs. XIV–XV. A double rule; then the Trallians restart: the Greek title ΤΡΑΛΛΙΑΝΟΙΣ (call 68) with the address in italic Greek on the left (set under this rail, as imported; it ends in εἰρηνευ- hyphenated, set whole here), the Latin AD TRALLIANOS with its address on the right (col 674). Notes (62)–(66) under col 673, (67)–(68) under col 674.

PG 5:674

Editors' notes and page, col. 674

Footnotes

(67)–(68) printed under this column; their calls are in the Greek of col 673; set in n673

Footnotes

(69)–(76) printed under this column; their calls are in the Greek of col 676; set in n676

Page

running head: 675 | SANCTI IGNATII EPISTOLAE GENUINAE. | 676
marginal letters: A in the gutter beside ‹ei nostrae›; B beside ‹imitatores Dei›; C beside ‹sed Eccle-›; D in the gutter between the note columns, beside note (69)
old-edition numerals: none
signature: none
other: this column holds Migne's Latin translation of the end of the Trallians address and chs. I–II (not set). Captions I–II, the Vetus interpres band and the notes are set in n676.

PG 5:676

ἐν σαρκὶ καὶ αἵματι [καὶ] τῷ πάθει Ἰησοῦ Χριστοῦ, τῆς ἐλπίδος ἡμῶν ἐν τῇ εἰς αὐτὸν ἀναστάσει· ἣν καὶ ἀσπάζομαι ἐν τῷ πληρώματι, ἐν ἀποστολικῷ χαρακτῆρι, καὶ εὔχομαι πλεῖστα χαίρειν.

in flesh and blood ⟦and⟧ in the passion of Jesus Christ, our hope, in the resurrection unto Him; which Church I also greet in the fulness, in the apostolic character, and I wish [you] abundant greeting.

[1] Ἄμωμον διάνοιαν καὶ ἀδιάκριτον ἐν ὑπομονῇ ἔγνων ὑμᾶς ἔχοντας, οὐ κατὰ χρῆσιν, ἀλλὰ κατὰ φύσιν, καθὼς ἐδήλωσέν μοι Πολύβιος, ὁ ἐπίσκοπος ὑμῶν, ὃς παρεγένετο θελήματι Θεοῦ καὶ Ἰησοῦ Χριστοῦ ἐν Σμύρνῃ, καὶ οὕτως μοι συνεχάρη δεδεμένῳ ἐν Ἰησοῦ Χριστῷ, ὥστε με τὸ πᾶν πλῆθος ὑμῶν ἐν αὐτῷ θεωρεῖσθαι. Ἀποδεξάμενος οὖν τὴν κατὰ Θεὸν εὔνοιαν δι᾽ αὐτοῦ, ἔδοξα εὑρεῖν ὑμᾶς, ὡς ἔγνων, μιμητὰς ὄντας Θεοῦ.

[1] A blameless mind, and one undivided in endurance, I knew that you have, not according to use, but according to nature, even as Polybius your bishop made plain to me, who came by the will of God and of Jesus Christ to Smyrna, and so rejoiced together with me, bound as I am in Jesus Christ, that in him I beheld your whole multitude. Having therefore welcomed through him [your] goodwill according to God, I deemed that I had found you, as I knew [you], to be imitators of God.

[2] Ὅταν γὰρ τῷ ἐπισκόπῳ ὑποτάσσεσθε ὡς Ἰησοῦ Χριστῷ, φαίνεσθέ μοι οὐ κατὰ ἄνθρωπον ζῶντες, ἀλλὰ κατὰ Ἰησοῦν Χριστὸν, τὸν δι᾽ ἡμᾶς ἀποθανόντα, ἵνα πιστεύσαντες εἰς τὸν θάνατον αὐτοῦ, τὸ ἀποθανεῖν ἐκφύγητε. Ἀναγκαῖον οὖν ἐστιν, ὥσπερ ποιεῖτε, ἄνευ τοῦ ἐπισκόπου μηδὲν πράσσειν ὑμᾶς, ἀλλ᾽ ὑποτάσσεσθαι καὶ τῷ πρεσβυτερίῳ, ὡς τοῖς ἀποστόλοις Ἰησοῦ Χριστοῦ, τῆς ἐλπίδος ἡμῶν, ἐν ᾧ διάγοντες εὑρεθησόμεθα. Δεῖ δὲ καὶ τοὺς διακόνους, ὄντας μυστηρίων Ἰησοῦ Χριστοῦ, κατὰ πάντα τρόπον πᾶσιν ἀρέσκειν. Οὐ γὰρ

[2] For when you are subject to the bishop as to Jesus Christ, you appear to me to be living not according to man, but according to Jesus Christ, Who died for our sake, that, having believed in His death, you might escape dying. It is necessary therefore, as you also do, that you do nothing without the bishop, but that you be subject also to the presbytery, as to the apostles of Jesus Christ, our hope, in Whom, conducting ourselves, we shall be found. And the deacons also, being [ministers] of the mysteries of Jesus Christ, must in every manner be pleasing to all. For they are not

Editors' notes and page, col. 676

Footnotes

(69) ‹σαρκὶ καὶ αἵματι [› · printed under col 675 (the call stands inside the bracket, before καὶ)

Insere καί. Voss. Sensus: Quae internam et cum Deo pacem obtinet adventu et passione Christi.

Insert καί. VOSSIUS. The sense: which obtains inward peace, and peace with God, through the coming and passion of Christ.

(70) ‹ἀσπάζομαι ἐν τῷ› · printed under col 675

I. e. cujus Ecclesiae omnia saluto membra. SMITH.

That is, all the members of which Church I greet. SMITH.

(71) ‹πληρώματι, ἐν› · printed under col 675

Uti hic sibi (episcopo), ita infra, c. 2, presbyteris quoque Ecclesiae Trallianae auctoritatem quamdam apostolicam tribuit Ignatius. Jac. Rothe, Anf., p. 499. Alii, e. g. Smithius, apostolicam salutationis formam intelligendam esse putant.

As here to himself (the bishop), so below, ch. 2, Ignatius attributes a certain apostolic authority to the presbyters of the Trallian Church as well. Jacobson. Rothe, Anf., p. 499. Others, e.g. Smith, think that an apostolic form of greeting is to be understood.

(72) ‹διάνοιαν καὶ› · printed under col 675

Ἀδιάκριτον. Cfr. ep. Ignat. ad Ephes. c. 3.

Ἀδιάκριτον (undivided). Cf. Ignatius's Letter to the Ephesians, ch. 3.

(73) ‹ὑμᾶς ἔχοντας,› · printed under col 675

Sensus: Non solum in vitae commercio talem mentem ostendere studetis; sed ea internae vestrae naturae propria est.

The sense: Not only in the dealings of life are you eager to show such a mind; but it is proper to your inward nature.

(74) ‹ὑμῶν ἐν αὐτῷ› · printed under col 675

Ita Jac. Ms. θεωρῆσθε. Vossius, θεωρῆσαι.

So Jacobson. The manuscript has θεωρῆσθε; Vossius, θεωρῆσαι.

(75) ‹δι᾽ αὐτοῦ,› · printed under col 675

Ita Voss. et JAC. Ms. ἔδοξα εὑρών. Vetus interpres legebat ἐδόξασα εὑρών, vertens, gloriatus sum, inveniens vos, quod placuit Cotelerio et Wochero.

So Vossius and JACOBSON. The manuscript has ἔδοξα εὑρών. The old translator read ἐδόξασα εὑρών, translating I gloried, finding you, which pleased Cotelier and Wocher.

(76) ‹οὐ κατὰ› · printed under col 675

Ms. exhibet ANON, i. e. ἄνθρωπον, non ἀνθρώπινον, ut e Vossio libri plerique impressi. JAC.

The manuscript shows ANON (with a stroke over it), that is ἄνθρωπον, not ἀνθρώπινον, as most printed books have it after Vossius. JACOBSON.

(77) ‹τὸν δι᾽› · printed under col 676

Fortasse l. ὑμᾶς cum vet. int., qui habet vos.

Perhaps read ὑμᾶς, with the old translator, who has you (vos).

(78) ‹ἀλλ᾽› · printed under col 676

Ita Smith. et Jac. Ms. ὑποτάσσεσθε.

So Smith and Jacobson. The manuscript has ὑποτάσσεσθε.

(79) ‹ἐν ᾧ διάγοντες› · printed under col 676

Ita ms. Forte leg. εὑρεθησοίμεθα. Male editi εὑρεθησώμεθα.

So the manuscript. Perhaps read εὑρεθησοίμεθα. The editions wrongly have εὑρεθησώμεθα.

(80) ‹εὑρεθησόμεθα.› · printed under col 676

Dicit, non debere esse quemquam, cui non placeant omnibus modis diaconi. Voss. Wocherus in his verbis adhortationem ad diaconos videt: Ipsi studeant omnibus placere, et sibi a criminibus cavere. Male. Ignatius enim non de officiis clericorum erga populum, sed de officiis populi erga clerum loquitur.

He says that there ought to be no one whom the deacons do not please in every way. VOSSIUS. Wocher sees in these words an exhortation to the deacons: Let them be eager to please all, and to guard themselves against faults. Wrongly. For Ignatius speaks not of the duties of the clergy towards the people, but of the duties of the people towards the clergy.

(81) ‹διακόνους, ὄντας› · printed under col 676

In codice ms. legitur μυστήριον, quod Arndtius interpretatur, imago, similitudo. Cum vero haec vocabuli μυστήριον notio ab Ignatio certe ejusque aetate aliena sit, cum Vossio aliisque legendum est μυστηρίων, quod etiam apud interpolatorem reperitur. Cfr. Düsterdieck, l. c., p. 22. Beatus Pater respexisse videtur ad verba Apostoli I Tim. III, 9 et I Cor. IV, 1. In priori editione et nos Arndtium secuti sumus.

In the manuscript codex μυστήριον is read, which Arndt interprets as image, likeness. But since this sense of the word μυστήριον is certainly foreign to Ignatius and to his age, μυστηρίων must be read with Vossius and others, which is also found in the interpolator. Cf. Düsterdieck, in the place cited, p. 22. The blessed Father seems to have had in view the words of the Apostle, 1 Tim. 3:9 and 1 Cor. 4:1. In the former edition we too followed Arndt.

Editors' prose

I. Laus vestra per Polybium mihi innotuit.

I. Your praise has become known to me through Polybius.

II. Estote subjecti episcopo, presbyteris et diaconis.

II. Be subject to the bishop, the presbyters and the deacons.

Ancient version (Latin)

Vetus interpres. Ignatius, qui et Theophorus, dilectae Deo Patri Jesu Christi Ecclesiae sanctae, exsistenti in Trallesiis Asiae, electae et Deo dignae, pacem habenti in carne et sanguine et passione Jesu Christi, spei nostrae, in ea quae in ipsum resurrectione: quam et saluto in plenitudine, in apostolico charactere, et oro plurimum gaudere. CAPUT I. Incoinquinatam mentem et inseparabilem in sustinentia cognovi vos habentes, non secundum usum, sed secundum naturam: quemadmodum ostendit mihi Polybius episcopus vester, qui advenit voluntate Dei et Jesu Christi, in Smyrna; et sic mihi congavisus est vincto in Christo Jesu, ut ego omnem multitudinem vestram in ipso specularer. Recipiens igitur eam, quae secundum Deum, aequanimitatem per ipsum, gloriatus sum inveniens vos, ut cognovi, imitatores Dei. CAPUT II. Cum enim episcopo subjecti estis ut Jesu Christo, videmini mihi non secundum homines viventes, sed

Page

running head: 675 | SANCTI IGNATII EPISTOLAE GENUINAE. | 676
marginal letters: A in the gutter beside ‹οὔσῃ ἐν σαρκὶ›; B beside ‹ἔγνων, μιμητὰς›; C beside ‹στοῦ, κατὰ πάντα›; D in the gutter between the note columns, beside note (69) ‹passione›
old-edition numerals: none
signature: none
other: the column opens with the end of the Trallians address in italic Greek (its first word completes εἰρηνευ-, set whole at the end of col 673, import). Captions I–II across both columns, set above as editors' prose. The full-width Vetus interpres band (the address and chs. I–II) breaks off at ‹viventes, sed› and continues on the next page. The Greek column ends with a whole word (Οὐ γὰρ); no hyphen at the break to col 677. Notes (69)–(76) under col 675, (77)–(81) under col 676; none runs over. In note (71) pre-sbyteris is divided at the line end.

PG 5:677

βρωμάτων καὶ ποτῶν εἰσιν διάκονοι, ἀλλ᾽ Ἐκκλησίας Θεοῦ ὑπηρέται. Δέον οὖν αὐτοὺς φυλάσσεσθαι τὰ ἐγκλήματα ὡς πῦρ.

deacons of meats and drinks, but ministers of the Church of God. It is therefore fitting that they guard themselves against the accusations as against fire.

[3] Ὁμοίως πάντες ἐντρεπέσθωσαν τοὺς διακόνους ὡς ἐντολὴν Ἰησοῦ Χριστοῦ, καὶ τὸν ἐπίσκοπον ὡς Ἰησοῦν Χριστὸν, ὄντα Υἱὸν τοῦ Πατρὸς, τοὺς δὲ πρεσβυτέρους ὡς συνέδριον Θεοῦ, καὶ ὡς σύνδεσμον ἀποστόλων. Χωρὶς τούτων Ἐκκλησία οὐ καλεῖται. Περὶ ὧν πέπεισμαι ὑμᾶς οὕτως ἔχειν. Τὸ γὰρ ἐξεμπλάριον τῆς ἀγάπης ὑμῶν ἔλαβον, καὶ ἔχω μεθ᾽ ἑαυτοῦ ἐν τῷ ἐπισκόπῳ ὑμῶν, οὗ αὐτὸ τὸ κατάστημα μεγάλη μαθητεία, ἡ δὲ πραότης αὐτοῦ δύναμις· ὃν λογίζομαι καὶ τοὺς ἀθέους ἐντρέπεσθαι, ἀγαπῶντας, ὡς οὐ φείδομαι ἑαυτοῦ.

[3] Likewise let all reverence the deacons as a commandment of Jesus Christ, and the bishop as Jesus Christ, being the Son of the Father, and the presbyters as the council of God and as the bond of the apostles. Apart from these it is not called a Church. Concerning which things I am persuaded that you are so minded. For I received the exemplar of your love, and I have it with me in your bishop, whose very bearing is a great discipline, and whose meekness is power; whom I reckon that even the godless reverence, loving [him], inasmuch as I do not spare myself.

Πότερον δυνάμενος γράφειν ὑπὲρ τούτου, εἰς τοῦτο ᾠήθην, ἵνα ὢν κατάκριτος ὡς ἀπόστολος ὑμῖν διατάσσωμαι;

Was it that, being able to write concerning this, I supposed myself [fit] for this, that I, who am a condemned man, should give you orders as an apostle?

[4] Πολλὰ φρονῶ ἐν Θεῷ· ἀλλ᾽ ἐμαυτὸν μετρῶ, ἵνα μὴ ἐν καυχήσει ἀπόλωμαι. Νῦν γάρ με δεῖ πλέον φοβεῖσθαι, καὶ μὴ προσέχειν τοῖς φυσιοῦσίν με. Οἱ γὰρ λέγοντές μοι μαστιγοῦσίν με. Ἀγαπῶ μὲν γὰρ τὸ παθεῖν· ἀλλ᾽ οὐκ οἶδα, εἰ ἄξιός εἰμι. Ὁ γὰρ ζῆλος πολλοῖς μὲν οὐ φαίνεται, ἐμὲ δὲ πλέον πολεμεῖ. Χρῄζω οὖν πραότητος, ἐν ᾗ καταλύεται ὁ ἄρχων τοῦ αἰῶνος τούτου.

[4] Many things I think in God; but I measure myself, lest I perish in boasting. For now I must fear the more, and not give heed to those who puff me up. For they who speak to me scourge me. For I love indeed to suffer; but I do not know whether I am worthy. For the zeal does not appear to many, but it wars against me the more. I have need therefore of meekness, in which the ruler of this age is undone.

Editors' notes and page, col. 677

Footnotes

(82) ‹διακόνους ὡς› · printed under col 677

Ita ex vet. interpr. restituit Smithius, similiaque reperiuntur infra, c. 13, et ad Smyrn., c. 8. Ms. male habet : Τοὺς διακόνους ὡς Ἰησοῦν Χριστόν, ὡς καὶ τὸν ἐπίσκοπον, ὄντα Υἱὸν τοῦ Πατρὸς κ. τ. λ.

So Smith restored it from the old translator, and similar things are found below, ch. 13, and in the Letter to the Smyrnaeans, ch. 8. The manuscript wrongly has: "the deacons as Jesus Christ, as also the bishop, being the Son of the Father", etc.

(83) ‹σύνδεσμον ἀποστόλων› · printed under col 677

Sine episcopo, etc., nulla Ecclesia. Cfr. Rothe, Anf., p. 466.

Without a bishop, etc., no Church. Cf. Rothe, Anf., p. 466.

(84) ‹καὶ ἔχω μεθ'› · printed under col 677

Ita ms. Nemo nescit, ἑαυτοῦ pro ἐμαυτοῦ et σεαυτοῦ in omnibus casibus tralatitium esse apud Graecos. Jac. Vossius emendavit ἐμαυτοῦ.

So the manuscript. Everyone knows that ἑαυτοῦ for ἐμαυτοῦ and σεαυτοῦ, in all cases, is customary among the Greeks. Jac. Vossius emended to ἐμαυτοῦ.

(85) ‹ὡς οὐ φείδομαι› · printed under col 677

I. q. ἐμαυτοῦ. Cfr. supra not. 84. Genitivum reposuit Arndtius. Ms ἑαυτόν. Sensus : Pagani quoque constantiam Christianorum, e. g. meam, laudant.

The same as ἐμαυτοῦ. Cf. note 84 above. Arndt restored the genitive. The manuscript has ἑαυτόν. The sense: even the pagans praise the constancy of the Christians, e.g. my own.

(86) ‹φείδομαι ἑαυτοῦ.› · printed under col 677, continued under col 678

Ita cum Arndtio (Studien et Krit. 1839), msti lectionem retinente, interpungendum et explicandum puto. Arndtius vertit : Welchen Bischof, achte ich, auch die Ungöttlichen scheuen, welche es gerne sehen, dass ich meiner nicht schone. Sollte ich, da ich hierüber schreiben konnte, es so gemeint haben, dass ich, obschon ein Verurtheilter, als ein Apostel euch vorschreibe?

So, with Arndt (Studien und Kritiken, 1839), who keeps the manuscript's reading, I think it should be punctuated and explained. Arndt translates: "Whom, as I consider, even the ungodly revere, who gladly see that I do not spare myself. Should I, since I was able to write about this, have meant it in such a way that I, though a condemned man, prescribe to you like an apostle?"

(87) ‹εἰς τοῦτο› · printed under col 678

In versione verbi ᾠήθην non Arndtium, sed Pearsonum secutus sum.

In translating the verb ᾠήθην I have followed not Arndt but Pearson.

(88-89) ‹διατάσσωμαι;› (call at the head of ch. IV, before Πολλὰ φρονῶ) · printed under col 678 Initium capitis quarti, quod in versione Syriaca epistolae ad Romanos adjuncta est, arctissimo nexu cohaeret cum fine capitis tertii. Sensus est : Non in tantam mei existimationem deveni, ut vobis velut apostolus imperare velim. Quamvis enim multa in Deo sapiam, tamen mihi ipsi modum adhibeo, ne ipse gloriando peream.

The beginning of the fourth chapter, which in the Syriac version is attached to the Letter to the Romans, is bound in the closest connection with the end of the third chapter. The sense is: "I have not come to so great an opinion of myself as to wish to command you like an apostle. For although I know many things in God, yet I set a limit on myself, lest I perish by boasting."

Editors' prose

III. Honorate diaconos, episcopum et presbyteros.

III. Honour the deacons, the bishop and the presbyters.

IV. Humilitate et mansuetudine mihi opus est.

IV. I have need of humility and gentleness.

Ancient version (Latin)

Vetus interpres. secundum Jesum Christum, propter vos mortuum ; ut credentes in mortem ipsius, mori effugiatis. Necessarium igitur est, quemadmodum facitis, sine episcopo nihil operari vos ; sed subjici et presbyterio, ut apostolis Jesu Christi, spei nostrae ; in quo conversantes inveniamur. Oportet autem et diaconos, ministros exsistentes mysteriorum Jesu Christi, secundum omnem modum omnibus placere. Non enim ciborum et potuum sunt ministri ; sed Ecclesiae Dei ministri. Opportunum igitur vos observare accusationes, ut ignem. CAPUT III. Similiter et omnes revereantur diaconos, ut mandatum Jesu Christi ; et episcopum, ut Jesum Christum, exsistentem Filium Patris ; presbyteros autem, ut concilium Dei, et conjunctionem apostolorum. Sine his Ecclesia non vocatur : de quibus suadeo vos sic habere. Exemplarium enim charitatis vestrae accepi, et habeo cum meipso in episcopo vestro ; cujus ipsa compositio magna est disciplinatio, mansuetudo autem ipsius potentia : quem existimo et impios revereri, diligentes quod non parco ipsum aliqualem ; potens scribere pro illo, in hoc existimer, ut exsistens condemnatus, velut apostolus vobis praecipiam ? CAPUT IV. Multa sapio in Deo ; sed meipsum mensuro, ut non in gloriatione perdar. Nunc enim me oportet plus timere, et non attendere inflantibus me. Dicentes enim mihi, flagellant me. Diligo quidem enim pati ; sed non novi si dignus sum. Zelus enim multis quidem non apparet, me autem plus oppugnat. Indigeo igitur mansuetudine ; in qua dissolvitur princeps saeculi hujus.

Page

running head: 677 | EPISTOLA AD TRALLIANOS. | 678
marginal letters: A in the gutter beside ‹Θεοῦ ὑπηρέται›; B beside ‹κατάστημα μεγάλη μαθητεία›; C beside ‹αἰῶνος τούτου.›; D in the footnote gutter beside note (82)
old-edition numerals: none
signature: none
other: the editors' chapter summaries III and IV are printed across the page over the two columns; the Vetus interpres is printed full width below the columns (its opening words continue from col 676); the notes run in two columns, (82)–(86) under col 677, (86) continued and (87)–(88-89) under col 678

PG 5:678

Editors' notes and page, col. 678

Footnotes

(86) continued and (87)–(88-89) printed under this column; their calls are in the Greek of col 677 and they are set in n677.

Footnotes

(90)–(97) printed under this column; their calls are in the Greek of col 680 and they are set in n680.

Page

running head: 679 | SANCTI IGNATII EPISTOLAE GENUINAE. | 680
marginal letters: A in the gutter beside ‹Nunquid non possum›; B beside ‹venenis suis Jesum›; C beside ‹episcopo et presbyterio›; D in the footnote gutter beside note (90)
old-edition numerals: none
signature: none
other: this column holds Migne's Latin translation of Trallians V–VII (not set). The chapter summaries and the Vetus interpres are printed full width and set in n680.

PG 5:680

[5] Μὴ οὐ δύναμαι [ὑμῖν] τὰ ἐπουράνια γράψαι; Ἀλλὰ φοβοῦμαι, μὴ νηπίοις οὖσιν ὑμῖν βλάβην παραθῶ. Καὶ συγγνωμονεῖτέ μοι, μήποτε, οὐ δυνηθέντες χωρῆσαι, στραγγαλωθῆτε. Καὶ γὰρ ἐγώ, οὐ καθότι δέδεμαι, καὶ δυνάμενος [νοεῖν] τὰ ἐπουράνια, καὶ τὰς τοποθεσίας τὰς ἀγγελικάς, καὶ τὰς συστάσεις τὰς ἀρχοντικάς, ὁρατά τε καὶ ἀόρατα. Παρὰ τοῦτο ἤδη καὶ μαθητής εἰμι· πολλὰ γὰρ ἡμῖν λείπει, ἵνα Θεοῦ μὴ λειπώμεθα.

[5] Am I not able to write to you of the heavenly things? But I fear lest, you being babes, I set harm before you. And bear with me, lest, not being able to take it in, you be choked. For I too — not because I am in bonds and am able ⟦to apprehend⟧ the heavenly things, and the stations of the angels, and the musterings of the principalities, things visible and invisible — on that account am I already also a disciple; for many things are lacking to us, that we may not be lacking of God.

[6] Παρακαλῶ οὖν ὑμᾶς, οὐκ ἐγὼ, ἀλλ᾽ ἡ ἀγάπη Ἰησοῦ Χριστοῦ, μόνῃ τῇ χριστιανῇ τροφῇ χρῆσθαι, ἀλλοτρίας δὲ βοτάνης ἀπέχεσθαι, ἥτις ἐστὶν αἵρεσις.

[6] I exhort you therefore — not I, but the love of Jesus Christ — to use only the Christian nourishment, and to abstain from a foreign herb, which is heresy.

Οἳ καὶ ἰοῖς παρεμπλέκουσιν Ἰησοῦν Χριστόν, καταξιοπιστευόμενοι· ὥσπερ θανάσιμον φάρμακον διδόντες μετὰ οἰνομέλιτος, ὅπερ ὁ ἀγνοῶν ἡδέως λαμβάνει, ἐν ἡδονῇ κακῇ τὸ ἀποθανεῖν.

who also entwine Jesus Christ with their poisons, while they win credit for themselves; like men giving a deadly drug with honeyed wine, which he who does not know it takes gladly — and in an evil pleasure [takes] his own death.

[7] Φυλάττεσθε οὖν τοὺς τοιούτους. Τοῦτο δὲ ἔσται ὑμῖν μὴ φυσιουμένοις, καὶ οὖσιν ἀχωρίστοις Θεοῦ Ἰησοῦ Χριστοῦ, καὶ τοῦ ἐπισκόπου, καὶ τῶν διαταγμάτων τῶν ἀποστόλων. Ὁ ἐντὸς θυσιαστηρίου ὢν καθαρός ἐστιν· [ὁ δὲ ἐκτὸς ὢν οὐ καθαρός ἐστιν]

[7] Guard yourselves therefore against such men. And this will be so for you if you are not puffed up, and are inseparable from God Jesus Christ, and from the bishop, and from the ordinances of the apostles. He who is within the altar is clean; [but he who is outside is not clean]

Editors' notes and page, col. 680

Footnotes

(90) ‹at the head of ch. V, before Μὴ οὐ δύναμαι› · printed under col 679

Cfr. quae supra ad prooemium epistolae ad Trallianos monuimus.

Cf. what we noted above on the opening of the Letter to the Trallians.

(91) ‹Μὴ οὐ δύναμαι› (call inside the bracket, before ὑμῖν) · printed under col 679

Sic ex vet. int., ex Syro et ex interpolatore restituendum.

So it is to be restored from the old translator, from the Syriac and from the interpolator.

(92) ‹τὰ ἐπουράνια γράψαι;› · printed under col 679

Cfr. I Cor. III, 1, 2.

Cf. 1 Cor. 3:1, 2.

(93) ‹δυνηθέντες χωρῆσαι,› · printed under col 679

Ms. στράγγαλον θῆτε. Jac.

The manuscript has στράγγαλον θῆτε. Jac.

(94) ‹καὶ δυνάμενος› (call inside the bracket, before νοεῖν) · printed under col 679

Sic ex vet. int. Latino, ex Syro et ex interpolatore restituendum.

So it is to be restored from the old Latin translator, from the Syriac and from the interpolator.

(95) ‹καὶ τὰς› · printed under col 679

I. e. officia et dignitates, ut ad Smyrn., c. 6 : Τόπος μηδένα φυσιούτω. Cfr. etiam ad Polyc., c. 1. Pears.

That is, offices and dignities, as in the Letter to the Smyrnaeans, ch. 6: "Let place puff up no one." Cf. also the Letter to Polycarp, ch. 1. Pears.

(96) ‹καὶ ἀόρατα.› · printed under col 679

Sensus : Non solum arcana illa mihi ignota sunt, sed et in aliis rebus adhuc discipulus sum. Alii hunc locum aliter explicant, e. g. propter hoc jam et discipulus sum. Cot.

The sense: "Not only are those secrets unknown to me, but in other matters too I am still a disciple." Others explain this place otherwise, e.g. "for this reason I am already a disciple too." Cot.

(97) ‹μαθητής εἰμι·› · printed under col 679

Cfr. I Cor. XIII, 9. Versio Syriaca neque cum textu nostro, neque cum interpolatore concordat. Fragmentum vero Syriacum Severi Antiocheni cum Graeco textu nostro accuratissime convenit. Cfr. Cureton., l. c., pp. 40, 100.

Cf. 1 Cor. 13:9. The Syriac version agrees neither with our text nor with the interpolator. But the Syriac fragment of Severus of Antioch agrees most exactly with our Greek text. Cf. Cureton, loc. cit., pp. 40, 100.

(98) ‹ἀλλοτρίας δὲ› · printed under col 680

Cfr. ad Philad., c. 3.

Cf. the Letter to the Philadelphians, ch. 3.

(99) ‹ἐστιν αἵρεσις. Οἱ› · printed under col 680

Sic ex vet. interprete et ex interpolatore restituit Vossius. Ms. οἱ καιροὶ παρεμπλ. ; male. Οἱ καὶ ῥυπαροῖς, Cot. Οἱ μιαροί, Smith. Οἱ καὶ αἱρετικοί, Pears. Simpliciter καὶ παρεμπλέκουσιν legit Joannes Damasc.

So Vossius restored it from the old translator and from the interpolator. The manuscript has οἱ καιροὶ παρεμπλ.; wrongly. "Who also with filthy [things]", Cot. "The polluted", Smith. "Who also [are] heretics", Pears. John of Damascus reads simply καὶ παρεμπλέκουσιν.

(1) ‹Ἰησοῦν Χριστόν,› · printed under col 680

Ms. κατ' ἀξίαν πιστευόμενοι. Sed ex Jo. Damasceno restituo καταξιοπιστευόμενοι. Est autem teste Scapula καταξιοπιστεύομαι apud Suidam — dico adversus aliquem, quae fide indigna sunt. Lectionem msti Cotelerius interpretatur, ratione dignitatis (loci), quam obtinent, fidem adepti. Wocherus, jure quodam iis creditur, quippe qui fabulis suis vera quaedam et egregia, Christianas nempe doctrinas admisceant.

The manuscript has κατ' ἀξίαν πιστευόμενοι. But from John of Damascus I restore καταξιοπιστευόμενοι. Now, on the testimony of Scapula, καταξιοπιστεύομαι in Suidas means "I say against someone things that are unworthy of belief". Cotelier interprets the manuscript's reading as "having gained credit by reason of the dignity (of the place) which they hold". Wocher: "they are believed with a certain right, since they mix into their fables some true and excellent things, namely the Christian doctrines."

(2) ‹ἡδονῇ› · printed under col 680

Sic legit vet. int. et Jo. Damasc. Ms. κἀκεῖ.

So the old translator and John of Damascus read. The manuscript has κἀκεῖ.

(3) ‹Φυλάττεσθε οὖν› · printed under col 680

Ita interpolator, et recte. Gall. Ms. τοῖς τοιούτοις.

So the interpolator, and rightly. Gall. The manuscript has τοῖς τοιούτοις.

(4) ‹καθαρός ἐστιν·› (call inside the bracket, before ὁ δὲ ἐκτὸς) · printed under col 680

Haec addenda sunt ex vet. int. et interpolatore. Voss.

These words are to be added from the old translator and the interpolator. Voss.

Editors' prose

V. Non sublimes doctrinas vobis tradam.

V. I will not hand on lofty doctrines to you.

VI. Abstinete a veneno haereticorum.

VI. Abstain from the poison of the heretics.

VII. Custodite vos ab haereticis.

VII. Guard yourselves against the heretics.

Ancient version (Latin)

Vetus interpres. CAPUT V. Nonne possum vobis supercoelestia scribere ? Sed timeo ne parvulis exsistentibus vobis damnum apponam. Et condonate mihi, ne forte, non potentes capere, strangulemini. Etenim ego, non secundum quodcunque ligatus sum, sed potens scire coelestia, et loci positiones angelicas, et constitutiones, principationes, visibiliaque et invisibilia. Praeter hoc, jam et discipulus sum. Multa enim nobis deficiunt, ut Deo non deficiamus. CAPUT VI. Deprecor igitur vos (non ego, sed charitas Jesu Christi) solo Christiano alimento utamini ; ab aliena autem herba recedite, quae est haeresis, quae et inquinatis implicat Jesum Christum : quemadmodum mortiferum pharmacum dantes cum vino mellito ; quod qui ignorat, delectabiliter accipit, et in delectatione mala mori (sic). CAPUT VII. Observemini igitur a talibus. Hoc autem erit a vobis non inflatis, et exsistentibus inseparabilibus a Deo Jesu Christo, et episcopo, et ordinibus apostolorum. Qui intra altare est, mundus est ; qui vero extra altare

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running head: 679 | SANCTI IGNATII EPISTOLAE GENUINAE. | 680
marginal letters: A in the gutter beside ‹(90) Μὴ οὐ δύναμαι›; B beside ‹καταξιοπιστευόμενοι›; C beside ‹καθαρός ἐστιν›; D in the footnote gutter beside notes (90) | (98)
old-edition numerals: none
signature: none
other: Greek on the RIGHT of this page. The chapter summaries V, VI, VII are printed across the page over the two columns; the Vetus interpres full width below them; its last word al-/tare runs over the page break and is set whole here. Note numbering restarts at (1) after (99). Notes (90)–(97) are printed under col 679, (98)–(4) under col 680.

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τοῦτ᾽ ἔστιν, ὁ χωρὶς ἐπισκόπου καὶ πρεσβυτερίου καὶ διακόνου πράσσων τι, οὗτος οὐ καθαρός ἐστιν τῇ συνειδήσει.

that is, he who does anything apart from the bishop and the presbytery and the deacon, this man is not clean in conscience.

[8] Οὐκ ἐπεὶ ἔγνων τοιοῦτόν τι ἐν ὑμῖν, ἀλλὰ προφυλάσσω ὑμᾶς ὄντας μου ἀγαπητοὺς, προορῶν τὰς ἐνέδρας τοῦ διαβόλου. Ὑμεῖς οὖν τὴν πραϋπάθειαν ἀναλαβόντες ἀνακτίσασθε ἑαυτοὺς ἐν πίστει, ὅ ἐστιν σὰρξ τοῦ Κυρίου, καὶ ἐν ἀγάπῃ, ὅ ἐστιν αἷμα Ἰησοῦ Χριστοῦ.

[8] Not that I have come to know any such thing among you, but I guard you beforehand, as being my beloved, foreseeing the snares of the devil. Do you therefore, taking up gentleness of temper, make yourselves anew in faith, which is the flesh of the Lord, and in love, which is the blood of Jesus Christ.

Μηδεὶς ὑμῶν κατὰ τοῦ πλησίον [τι] ἐχέτω. Μὴ ἀφορμὰς δίδοτε τοῖς ἔθνεσιν, ἵνα μὴ δι᾽ ὀλίγους ἄφρονας τὸ ἐν Θεῷ πλῆθος βλασφημῆται. Οὐαὶ γάρ, δι᾽ οὗ ἐπὶ ματαιότητι τὸ ὄνομά μου ἐπί τινων βλασφημεῖται.

Let no one of you have ⟦anything⟧ against his neighbour. Give no occasions to the Gentiles, lest through a few senseless men the multitude that is in God be blasphemed. For woe to him through whom, in vanity, my name is blasphemed before certain men.

[9] Κωφώθητε οὖν, ὅταν ὑμῖν χωρὶς Ἰησοῦ Χριστοῦ λαλῇ τις, τοῦ ἐκ γένους Δαβίδ, τοῦ ἐκ Μαρίας, ὃς ἀληθῶς ἐγεννήθη, ἔφαγέν τε καὶ ἔπιεν, ἀληθῶς ἐδιώχθη ἐπὶ Ποντίου Πιλάτου, ἀληθῶς ἐσταυρώθη καὶ ἀπέθανεν, βλεπόντων τῶν ἐπουρανίων καὶ ἐπιγείων καὶ ὑποχθονίων· ὃς καὶ ἀληθῶς ἠγέρθη ἀπὸ νεκρῶν, ἐγείραντος αὐτὸν τοῦ Πατρὸς αὐτοῦ, ὡς καὶ κατὰ τὸ ὁμοίωμα ἡμᾶς, τοὺς πιστεύοντας αὐτῷ, οὕτως ἐγερεῖ ὁ Πατὴρ αὐτοῦ ἐν Χριστῷ Ἰησοῦ, οὗ χωρὶς τὸ ἀληθινὸν ζῆν οὐκ ἔχομεν.

[9] Be deaf therefore, when anyone speaks to you apart from Jesus Christ, Who was of the race of David, Who was of Mary, Who was truly born, both ate and drank, was truly persecuted under Pontius Pilate, was truly crucified and died, while those in heaven and on earth and under the earth looked on; Who also was truly raised from the dead, His Father having raised Him; as also, after the likeness [of this], His Father will in like manner raise us who believe in Him, in Christ Jesus, apart from Whom we have not the true life.

[10] Εἰ δέ, ὥσπερ τινὲς, ἄθεοι ὄντες, τουτέστιν ἄπιστοι, λέγουσιν, τὸ δοκεῖν πεπονθέναι αὐτόν, αὐτοὶ ὄντες τὸ δοκεῖν, ἐγὼ τί δέδεμαι, τί δὲ εὔχομαι θηριομαχῆσαι; Δωρεὰν οὖν ἀποθνήσκω; Ἄρα οὐ καταψεύδομαι τοῦ Κυρίου;

[10] But if, as certain men say — men who are godless, that is to say unbelieving — He suffered only in appearance, they themselves being only in appearance, why am I in bonds, and why do I pray to fight with beasts? To no purpose, then, do I die? Am I not then bearing false witness against the Lord?

Editors' notes and page, col. 681

Footnotes

(5) ‹Ὑμεῖς οὖν τὴν› · printed under col 681

Ita ms. Male Smithius : Πραεῖαν εὐπάθειαν. Jac.

So the manuscript. Smith wrongly: Πραεῖαν εὐπάθειαν. Jac.

(6) ‹ἐν πίστει,› · printed under col 681

Ms. ὅς. Salvianus conjicit ἥ. Vossius, Cotelerius et alii : ὅ. Cfr. de fide et charitate ep. ad Ephes., c. 14 ; ad Smyrn., c. 6.

The manuscript has ὅς. Salvianus conjectures ἥ. Vossius, Cotelier and others: ὅ. On faith and charity cf. the Letter to the Ephesians, ch. 14; to the Smyrnaeans, ch. 6.

(7) ‹Ἰησοῦ Χριστοῦ.› · printed under col 681

Cfr. Matth. V, 23.

Cf. Matt. 5:23.

(8) ‹κατὰ τοῦ πλησίον› (call inside the bracket, before τι) · printed under col 681

Τι addidi ex Parall. Damasc. Rupef.

I have added τι from the Parallels of Damascene. Rupef.

(*) ‹βλασφημεῖται› · scripture note, printed full width below the Vetus interpres Isai. LII, 5.

Isa. 52:5.

(9) ‹at the head of ch. IX, before Κωφώθητε› · printed under col 681

Haec laudat Theodoret. Dial. I, p. 51.

Theodoret cites these words, Dial. 1, p. 51.

(10) ‹Χριστοῦ λαλῇ τις,› · printed under col 681

Cfr. Ep. ad Smyrn., c. 1.

Cf. the Letter to the Smyrnaeans, ch. 1.

(11) ‹τῶν ἐπουρανίων› · printed under col 681

Καί exstat in msto. Jac.

Καί stands in the manuscript. Jac.

(12) ‹ἐγείραντος αὐτὸν τοῦ Πατρὸς αὐτοῦ,› · printed under col 682

Ita legendum esse monet Smithius, duce veteri interprete. Ms. κατὰ τὸ ὁμοίωμα, ὃς καὶ ἡμᾶς τοὺς πιστεύοντας, κ. τ. λ.

Smith advises that it should be read so, following the old translator. The manuscript has "according to the likeness, who also us who believe", etc.

(13) ‹ὃς καὶ κατὰ τὸ› · printed under col 682

Cfr. I Cor. XV, 49.

Cf. 1 Cor. 15:49.

(14) ‹ἐν Χριστῷ Ἰησοῦ,› · printed under col 682

Cfr. Joan. III, 36 ; V, 40 ; XIV, 6 ; XX, 13.

Cf. John 3:36; 5:40; 14:6; 20:13.

(15) ‹ἀποθνήσκω·› (call before Ἄρα) · printed under col 682

Sensus : Nonne ego falsa de Domino loquor, si illi, veram Christi mortem negantes, vera loquuntur ? Mors mea ipsa falsae doctrinae est praedicatio. Si vero post ἄρα colon ponas, vertendum erit : Profecto, non falsa loquor de Domino.

The sense: "Do I not speak falsehoods about the Lord, if they, denying the true death of Christ, speak the truth? My death itself is a proclamation of the false doctrine." But if you put a colon after ἄρα, it will have to be translated: "Certainly I do not speak falsehoods about the Lord."

Editors' prose

VIII. Contra diaboli insidias muniamini mansuetudine, fide et charitate.

VIII. Fortify yourselves against the snares of the devil with gentleness, faith and charity.

IX. Nolite audire eos, qui sine Christo loquuntur. Historia Christi.

IX. Do not listen to those who speak without Christ. The history of Christ.

X. Si Christus non vere passus est, frustra ego vincula fero.

X. If Christ did not truly suffer, I bear my chains in vain.

Ancient version (Latin)

est, non mundus est, hoc est, qui sine episcopo et presbyterio et diacono operatur aliquid, iste non mundus est in conscientia. CAPUT VIII. Non quia cognovi tale quid in vobis ; sed praeservo vos, exsistentes meos dilectos, praevidens insidias diaboli. Vos igitur mansuetam patientiam resumentes, recreate vosmetipsos in fide, quod est caro Domini, et in charitate, quod est sanguis Jesu Christi. Nullus vestrum adversus proximum aliquid habeat. Non occasiones detis gentibus, ut non propter paucos insipientes ea quae in Deo multitudo blasphemetur. Vae enim, per quem in vanitate nomen meum in aliquibus blasphematur. CAPUT IX. Obsurdescite igitur, quando vobis sine Jesu Christo loquitur quis ; qui ex genere David, qui ex Maria, qui vere natus est, comedit et bibit ; vere persecutionem passus est sub Pontio Pilato, vere crucifixus est et mortuus est, aspicientibus coelestibus et terrestribus et infernalibus : qui et vere resurrexit a mortuis, resuscitante ipsum Patre ipsius : qui et secundum similitudinem nos credentes ipsi sic resuscitabit Pater ipsius in Christo Jesu, sine quo verum vivere non habemus. CAPUT X. Si autem, quemadmodum quidam sine Deo exsistentes (hoc est, infideles) dicunt, secundum videri passum esse ipsum ; ipsi exsistentes secundum videri, ego quid vinctus sum ? quid autem et oro cum bestiis pugnare ? Gratis igitur morior : ergo non reprehendor mendacii a Domino.

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running head: 681 | EPISTOLA AD TRALLIANOS. | 682
marginal letters: A in the gutter beside ‹τοῦτ' ἔστιν, ὁ χωρὶς›; B beside ‹ἐπὶ τινων βλασφημεῖται›; C beside ‹Εἰ δὲ, ὥσπερ τινές›; D in the footnote gutter beside note (5)
old-edition numerals: none
signature: PATROL. GR. V. (foot of col 681) and 22 (foot of col 682)
other: Greek on the LEFT of this page. The chapter summaries VIII, IX, X are printed across the page (X partly beside the columns); the Vetus interpres full width below the columns, its first word completing al-/tare from col 680. In the Vetus interpres of ch. VIII the scripture words are printed in italic. Notes (5)–(11) under col 681, (12)–(15) under col 682.

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Editors' notes and page, col. 682

Footnotes

(12)–(15) printed under this column; their calls are in the Greek of col 681 and they are set in n681.

Footnotes

(16)–(19) printed under this column; their calls are in the Greek of col 684 and they are set in n684.

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running head: 683 | SANCTI IGNATII EPISTOLAE GENUINAE. | 684
marginal letters: A in the gutter beside ‹Fugite ergo malas›; B beside ‹manete in concordia›; C beside ‹rum. Memores estote›; D in the footnote gutter beside note (19)
old-edition numerals: none
signature: none
other: this column holds Migne's Latin translation of Trallians XI–XIII (not set). The chapter summaries and the Vetus interpres are printed full width and set in n684.

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[11] Φεύγετε οὖν τὰς κακὰς παραφυάδας, τὰς γεννώσας καρπὸν θανατηφόρον, οὗ ἐὰν γεύσηταί τις, παρ’ αὐτὰ ἀποθνήσκει. Οὗτοι γὰρ οὐκ εἰσὶν φυτεία Πατρός. Εἰ γὰρ ἦσαν, ἐφαίνοντο ἂν κλάδοι τοῦ σταυροῦ, καὶ ἦν ἂν ὁ καρπὸς αὐτῶν ἄφθαρτος· δι’ οὗ ἐν τῷ πάθει αὐτοῦ προσκαλεῖται ὑμᾶς, ὄντας μέλη αὐτοῦ. Οὐ δύναται οὖν κεφαλὴ χωρὶς γεννηθῆναι ἄνευ μελῶν, τοῦ Θεοῦ ἕνωσιν ἐπαγγελλομένου, ὅς ἐστιν αὐτός.

[11] Flee therefore the evil offshoots, which bring forth death-bearing fruit, of which if anyone tastes, he dies on the spot. For these are not the planting of the Father. For if they were, they would appear as branches of the cross, and their fruit would be incorruptible; through which [cross], in His passion, He calls you to Himself, who are His members. A head, therefore, cannot be born apart, without members, since God promises union, which is Himself.

[12] Ἀσπάζομαι ὑμᾶς ἀπὸ Σμύρνης, ἅμα ταῖς συμπαρούσαις μοι Ἐκκλησίαις τοῦ Θεοῦ, οἳ κατὰ πάντα με ἀνέπαυσαν σαρκί τε καὶ πνεύματι. Παρακαλεῖ ὑμᾶς τὰ δεσμά μου, ἃ ἕνεκεν Ἰησοῦ Χριστοῦ περιφέρω, αἰτούμενος Θεοῦ ἐπιτυχεῖν· διαμένετε ἐν τῇ ὁμονοίᾳ ὑμῶν καὶ τῇ μετ’ ἀλλήλων προσευχῇ. Πρέπει γὰρ ὑμῖν τοῖς καθ’ ἕνα, ἐξαιρέτως καὶ τοῖς πρεσβυτέροις, ἀναψύχειν τὸν ἐπίσκοπον εἰς τιμὴν Πατρός, Ἰησοῦ Χριστοῦ καὶ τῶν ἀποστόλων. Εὔχομαι ὑμᾶς ἐν ἀγάπῃ ἀκοῦσαί μου, ἵνα μὴ εἰς μαρτύριον ὦ ἐν ὑμῖν γράψας. Καὶ περὶ ἐμοῦ δὲ προσεύχεσθε, τῆς ἀφ’ ὑμῶν ἀγάπης χρῄζοντος ἐν τῷ ἐλέει τοῦ Θεοῦ, εἰς τὸ καταξιωθῆναί με τοῦ κλήρου, οὗ περίκειμαι ἐπιτυχεῖν, ἵνα μὴ ἀδόκιμος εὑρεθῶ.

[12] I salute you from Smyrna, together with the Churches of God that are present with me, who in all things have refreshed me, in flesh and in spirit. My bonds exhort you, which I carry about for the sake of Jesus Christ, asking that I may attain to God: continue in your concord and in prayer with one another. For it befits you, each one, and especially the presbyters, to refresh the bishop unto the honour of the Father, of Jesus Christ and of the apostles. I pray that you hear me in love, lest I be for a testimony among you by having written. And pray also for me, who have need of your love in the mercy of God, that I may be accounted worthy of the lot which I am set to attain, that I be not found reprobate.

[13] Ἀσπάζεται ὑμᾶς ἡ ἀγάπη Σμυρναίων καὶ Ἐφεσίων. Μνημονεύετε ἐν ταῖς προσευχαῖς ὑμῶν τῆς ἐν Συρίᾳ Ἐκκλησίας· ὅθεν καὶ οὐκ ἄξιός εἰμι λέγεσθαι, ὢν ἔσχατος ἐκείνων. Ἔρρωσθε ἐν Ἰησοῦ Χριστῷ,

[13] The love of the Smyrnaeans and of the Ephesians salutes you. Remember in your prayers the Church which is in Syria; from which also I am not worthy to be called, being the last of them. Farewell in Jesus Christ,

Editors' notes and page, col. 684

Footnotes

(16) ‹Οὗτοι γὰρ οὐκ εἰσὶν› · printed under col 683

Cfr. Matth. XV, 13.

Cf. Matt. 15:13.

(17) ‹ἕνωσιν ἐπαγγελλομένου› · printed under col 683

Ita ms., testimonium doctrinae de divinitate Christi exhibens. Vet. interpres, quod ; sed non est, quod cum Vossio mutemus ὅ, vel cum Aldrichio ἥ.

So the manuscript, which offers a testimony to the doctrine of the divinity of Christ. The old translator has "quod"; but there is no reason for us to change it, with Vossius, to ὅ, or with Aldrich to ἥ.

(18) ‹ταῖς συμπαρούσαις› · printed under col 683

Ita recte habent interpolator et vet. interpres. Ms., μου.

So the interpolator and the old translator rightly have it. The manuscript has μου.

(19) ‹τοῦ Θεοῦ,› · printed under col 683, continued under col 684

Melius αἵ, sed non est mutandum. Ignatius enim ad missos Ecclesiarum illarum advertit. Vetus interpres, qui.

αἵ would be better, but it is not to be changed, for Ignatius is turning his attention to the envoys of those Churches. The old translator has "qui".

(20) ‹τὰ δεσμά μου› · printed under col 684

Cfr. Ephes. VI, 20 ; Coloss. IV, 3.

Cf. Eph. 6:20; Col. 4:3.

(21) ‹τοῖς καθ' ἕνα,› · printed under col 684

Legendum videtur καὶ ἐξαιρέτως. Jac.

It seems one should read καὶ ἐξαιρέτως. Jac.

(22) ‹ἵνα μὴ εἰς› · printed under col 684

Cfr. Ep. ad Philad., c. 6.

Cf. the Letter to the Philadelphians, ch. 6.

(23) ‹τοῦ κλήρου, οὗ› · printed under col 684

Ita ms. Nonnulli mutarunt. Vedelius legit παράκειμαι, i. e. propinquus sum = quam propediem consequar ; Smithius, ὑπόκειμαι, cui subjaceo. Jac.

So the manuscript. Some have changed it. Vedelius reads παράκειμαι, that is, "I am near to" = "which I shall shortly obtain"; Smith, ὑπόκειμαι, "to which I am subject". Jac.

Editors' prose

XI. Fugite mortiferas Docetarum plantationes.

XI. Flee the deadly plantings of the Docetae.

XII. Manete in unitate et charitate.

XII. Remain in unity and charity.

XIII. Valete, orate pro Ecclesia Syriae, etc.

XIII. Farewell; pray for the Church of Syria, etc.

Ancient version (Latin)

Vetus interpres. CAPUT XI. Fugite ergo malas propagines, generantes fructum mortiferum ; quem si gustet quis, statim moritur. Isti enim non sunt plantatio Patris. Si enim essent, apparerent utique rami crucis, et esset utique fructus illorum incorruptibilis : per quem, in passione ipsius, advocat vos, exsistentes membra ipsius. Non potest igitur caput nasci sine membris ; Deo unionem repromittente, quod est ipse. CAPUT XII. Saluto vos a Smyrna, cum compraesentibus mihi Ecclesiis Dei ; qui secundum omnia me quiescere fecerunt carne et spiritu. Deprecantur vos vincula mea, quae pro Jesu Christo fero, petens Deo frui. Permanete in concordia vestra, et ea quae cum adinvicem oratione. Decet enim vos singulos, praecipue et presbyteros, refrigerare episcopum, in honorem Patris, Jesu Christi, et apostolorum. Oro vos in charitate audire me, ut non in testimonium sim in vobis scribens. Sed et pro me orate ea, quae a vobis, charitate indigente in misericordia Dei, ad dignificari me [in] haereditate. qua conor potiri, ut non reprobus inveniar. CAPUT XIII. Salutat vos charitas Smyrnaeorum et Ephesiorum. Mementote in orationibus vestris ejus quae in Syria Ecclesiae ; unde non dignus sum dici, exsistens extremus illorum. Valete in Jesu Christo, subjecti episcopo, ut Dei mandato, similiter et presbyterio. Et singuli adinvicem diligite in impartibili corde. Castificate

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running head: 683 | SANCTI IGNATII EPISTOLAE GENUINAE. | 684
marginal letters: A in the gutter beside ‹Φεύγετε οὖν τὰς κακὰς›; B beside ‹ὑμᾶς τὰ δεσμά μου›; C beside ‹Ἀσπάζεται ὑμᾶς ἡ ἀγάπη›; D in the footnote gutter beside ‹interpres, qui› (note 19 continued) | (20)
old-edition numerals: none
signature: none
other: Greek on the RIGHT of this page. The chapter summaries XI, XII, XIII are printed across the page over the columns; the Vetus interpres full width below them (it runs on over the page break, ending here at a whole word). Notes (16)–(19) under col 683, (19) continued and (20)–(23) under col 684.

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ὑποτασσόμενοι τῷ ἐπισκόπῳ ὡς τῇ ἐντολῇ, ὁμοίως καὶ τῷ πρεσβυτερίῳ. Καὶ οἱ κατ’ ἄνδρα ἀλλήλους ἀγαπᾶτε ἐν ἀμερίστῳ καρδίᾳ. Ἀγνίζηται ὑμῶν τὸ ἐμὸν πνεῦμα, οὐ μόνον νῦν, ἀλλὰ καὶ ὅταν Θεοῦ ἐπιτύχω. Ἔτι γὰρ ὑπὸ κίνδυνόν εἰμι· ἀλλὰ πιστὸς ὁ Πατὴρ ἐν Ἰησοῦ Χριστῷ, πληρῶσαί μου τὴν αἴτησιν καὶ ὑμῶν· ἐν ᾧ εὑρεθείητε ἄμωμοι.

being subject to the bishop as to the commandment, and likewise to the presbytery. And each of you, man by man, love one another with an undivided heart. My spirit is offered in purification for you, not only now, but also when I attain to God. For I am still under danger; but faithful is the Father in Jesus Christ to fulfil my petition and yours; in Whom may you be found blameless.

ΠΡΟΣ ΡΩΜΑΙΟΥΣ.

TO THE ROMANS.

Ἰγνάτιος, ὁ καὶ Θεοφόρος, τῇ ἠλεημένῃ ἐν μεγαλειότητι Πατρὸς ὑψίστου καὶ Ἰησοῦ Χριστοῦ τοῦ μόνου Υἱοῦ αὐτοῦ Ἐκκλησίᾳ ἠγαπημένῃ καὶ πεφωτισμένῃ ἐν θελήματι τοῦ θελήσαντος τὰ πάντα, ἃ ἐστιν κατὰ ἀγάπην Ἰησοῦ Χριστοῦ, τοῦ Θεοῦ ἡμῶν· ἥτις καὶ προκάθηται ἐν τόπῳ χωρίου Ῥωμαίων, ἀξιόθεος, ἀξιοπρεπής, ἀξιομακάριστος, ἀξιέπαινος, ἀξιεπίτευκτος, ἀξίαγνος καὶ προκαθημένη τῆς ἀγάπης, χριστώνυμος, πατρώνυμος, ἣν καὶ ἀσπάζομαι ἐν ὀνόματι Ἰησοῦ Χριστοῦ, Υἱοῦ Πατρός· κατὰ σάρκα καὶ πνεῦμα ἡνωμένοις πάσῃ ἐντολῇ αὐτοῦ, πεπληρωμένοις χάριτος Θεοῦ ἀδιακρίτως, καὶ ἀποδιυλισμένοις ἀπὸ παντὸς ἀλλοτρίου χρώματος, πλεῖστα ἐν Ἰησοῦ Χριστῷ, τῷ Θεῷ ἡμῶν, ἀμώμως χαίρειν.

Ignatius, who is also Theophorus, to her that has obtained mercy in the majesty of the Father most high and of Jesus Christ His only Son; to the Church beloved and enlightened by the will of Him Who willed all things that are, according to the love of Jesus Christ our God; which also presides in the place of the district of the Romans, worthy of God, worthy in seemliness, worthy to be called blessed, worthy of praise, worthy of attainment, worthy in chastity, and presiding in love, named of Christ, named of the Father, which also I greet in the name of Jesus Christ, Son of the Father: to those united according to flesh and spirit to His every commandment, filled with the grace of God without wavering, and strained clean of every alien colour — abundant greeting in Jesus Christ our God, blamelessly.

[1] Ἐπευξάμενος Θεῷ ἐπέτυχον ἰδεῖν ὑμῶν τὰ ἀξιόθεα πρόσωπα, ὡς καὶ πλέον ἠτούμην λαβεῖν· δεδεμένος [γὰρ] ἐν Χριστῷ Ἰησοῦ ἐλπίζω ὑμᾶς ἀσπάσασθαι, ἐάν περ θέλημα τοῦ Θεοῦ ᾖ τοῦ ἀξιωθῆναί με εἰς τέλος εἶναι. Ἡ μὲν γὰρ ἀρχὴ εὐοικονόμητός

[1] Having prayed to God, I have obtained to see your God-worthy faces, as I was asking to receive even more; for, bound in Christ Jesus, I hope to greet you, if indeed it be the will of God that I be deemed worthy to be [so] unto the end. For the beginning indeed is well-ordered,

Editors' notes and page, col. 685

Footnotes

(24) ‹τῷ ἐπισκόπῳ ὡς› · printed under col 685

Cfr. ad Magn., c. 2 ; ad Trall., c. 3.

Cf. the Letter to the Magnesians, ch. 2; to the Trallians, ch. 3.

(25) ‹ἐν ἀμερίστῳ καρδίᾳ.› · printed under col 685

Ita Cotelerius et alii. Ms., ἁγνίζετε. Voss., ἅγνισμα. Woch. ἁγνίζετε ὑμεῖς. Arndt. Ἁγνίζεται = spiritus meus pro vobis se hostiam praebet.

So Cotelier and others. The manuscript has ἁγνίζετε. Voss.: ἅγνισμα. Woch.: ἁγνίζετε ὑμεῖς. Arndt: Ἁγνίζεται = "my spirit offers itself as a victim for you".

(26) ‹Ἁγνίζεται› · printed under col 685

Adde ὑφ'. Cfr. Ign. ad Ephes., c. 8, not. 56.

Add ὑφ'. Cf. Ignatius to the Ephesians, ch. 8, note 56.

(27) ‹ΠΡΟΣ ΡΩΜΑΙΟΥΣ› (call on the title) · printed under col 685

Syriaca epistolae hujus ad Romanos versio in monasterio Aegyptiaco nuper detecta et a Guilielmo Cureton typis vulgata una cum Syriacis quibusdam hujus epistolae fragmentis, non aeque magnis omissionibus laborat, ac illae fuerant, quas in versione epistolae ad Ephesios conspeximus.

The Syriac version of this Letter to the Romans, recently discovered in an Egyptian monastery and published in print by William Cureton together with some Syriac fragments of this letter, does not suffer from omissions as great as those we observed in the version of the Letter to the Ephesians.

(28) ‹Πατρὸς ὑψίστου› · printed under col 685

Καὶ — αὐτοῦ et ἠγαπημένη — τοῦ Θεοῦ ὑμῶν apud Syrum non legitur.

"And … His" and "beloved … of your God" are not read in the Syriac.

(29) ‹προκάθηται ἐν› · printed under col 685

I. e. in ipsa urbe Roma cum suburbiis. Pears. Hanc explicationem Smithius recipiens monet, non opus esse, ut illa ad regiones suburbicarias referatur, quod suave aliquorum insomnium est ; hoc enim esset, res diversorum saeculorum contra fidem historiae commiscere. Jac.

That is, in the city of Rome itself with its suburbs. Pears. Smith, accepting this explanation, notes that there is no need to refer it to the suburbicarian regions, which is the pleasant dream of some; for that would be to mix together, against the evidence of history, things of different centuries. Jac.

(30) ‹ἀξίαγνος καὶ› · printed under col 686

I. e. praesidens universo coetui Christianorum. Simili modo Antiochia προκαθημένη τῆς ἀνατολῆς vocatur apud Joan. Antioch. ed. Oxon. 1691, p. 278. Cfr. Pearsonum et Jacobsonum. Alii Ignatium liberalitatem Romanorum erga fratres laudare putant, quemadmodum et Dionysius Corinth. eam laudavit (Euseb., Hist. eccl., IV, 23). Cfr. Rothe, Anfänge d. Christl. Kirche., p. 456.

That is, presiding over the whole assembly of Christians. In a similar way Antioch is called "presiding over the East" in John of Antioch, Oxford edition 1691, p. 278. Cf. Pearson and Jacobson. Others think that Ignatius is praising the liberality of the Romans towards the brethren, as Dionysius of Corinth also praised it (Eusebius, Church History 4.23). Cf. Rothe, Anfänge der christlichen Kirche, p. 456.

(31) ‹τῆς ἀγάπης,› · printed under col 686

Syrus legit χριστόνομος, eique favet vetus interpres Latinus, reddens : Christi habens legem. Sed meliorem esse lectionem codicis Colbertini, sequens verbum πατρώνυμος ostendit, ut Jacobsonus monuit. Πατρώνυμος . . χρώματος et ἐν Ἰησοῦ Χριστῷ . . χαίρειν non exstat apud Syrum.

The Syriac reads χριστόνομος, and the old Latin translator supports it, rendering "having the law of Christ". But that the reading of the Colbert codex is better is shown by the following word πατρώνυμος, as Jacobson noted. "Bearing the Father's name … colour" and "in Jesus Christ … greeting" do not stand in the Syriac.

(32) ‹ἀδιακρίτως, καὶ› · printed under col 686

Cfr. Ign. ad Philad., c. 3.

Cf. Ignatius to the Philadelphians, ch. 3.

(33) ‹at the head of ch. I, before Ἐπευξάμενος› · printed under col 686

Ita Smith et Jac. cum utroque interpreto, Ms. ἐπεὶ εὐξάμενος, male.

So Smith and Jac., with both translators. The manuscript has ἐπεὶ εὐξάμενος, wrongly.

(34) ‹δεδεμένος› (call inside the bracket, before γὰρ) · printed under col 686

Γάρ ex utroque interprete restituendum est. Smith.

Γάρ is to be restored from both translators. Smith.

Editors' prose

I. Spero vos vinctus videre.

I. I hope, in chains, to see you.

Ancient version (Latin)

Vetus interpres. vestrum meum spiritum, non solum nunc, sed et quando utique Deo fruar. Adhuc enim sub periculo sum ; sed fidelis Pater in Jesu Christo, implere petitionem meam et vestram ; in quo inveniamini incoinquinati. Ignatius, qui et Theophorus, habenti propitiationem in magnitudine Patris altissimi, et Jesu Christi solius Filii ipsius, Ecclesiae dilectae et illuminatae in voluntate volentis omnia, quae sunt secundum dilectionem Jesu Christi Dei nostri (quae et praesidet, in loco chori Romanorum, digna Deo, digna decentia, digna beatitudine, digna laude, digne ordinata, digne casta, et praesidens in charitate, Christi habens legem, Patris nomen ; quam et saluto in nomine Jesu Christi Filii Patris), secundum carnem et spiritum unitis in omni mandato ipsius, impletis gratia Dei indivisim, et abstractis ab omni alieno colore ; plurimum in Domino Jesu Christo Deo nostro immaculate gaudere. CAPUT I. Deprecans Deum attigi videre vestras dignas visione facies ; ut et amplius petebam accipere. Ligatus enim in Christo Jesu, spero vos salutare, siquidem voluntas sit, ut dignificer in finem esse. Principium quidem enim bene dispensatum est : siquidem gratia (mea) potiar, ad haereditatem meam sine impedimento

Page

running head: 685 | EPISTOLA AD ROMANOS. | 686
marginal letters: A in the gutter beside ‹ὑποτασσόμενοι τῷ ἐπισκόπῳ›; B beside ‹Θεοῦ ἡμῶν· ἥτις καὶ προκάθηται›; C beside ‹ὑμᾶς ἀσπάσασθαι, ἐάν περ›; D in the footnote gutter beside notes (24) | (30)
old-edition numerals: none
signature: none
other: Greek on the LEFT of this page. The Letter to the Trallians ends in the top lines of both columns; a full-width rule follows, then the column heads ΠΡΟΣ ΡΩΜΑΙΟΥΣ (27). (left, Greek) and AD ROMANOS. (right, Latin); the Greek address is printed in italic Greek type. The summary I is printed across the page over the columns; the Vetus interpres full width below them (end of Trallians XIII, then the Romans address in italic, then CAPUT I; its last word impedi-/mento runs over the page break and is set whole here). Notes (24)–(29) under col 685, (30)–(34) under col 686.

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Editors' notes and page, col. 686

Footnotes

(30)–(34) printed under this column; their calls are in the Greek of col 685 and they are set in n685.

Editors' prose

AD ROMANOS.

TO THE ROMANS.

Footnotes

(35)–(41) printed under this column; their calls are in the Greek of col 688 and they are set in n688.

Page

running head: 687 | SANCTI IGNATII EPISTOLAE GENUINAE. | 688
marginal letters: A in the gutter beside ‹est principium, si gratiam›; B beside ‹in charitate chorus›; C beside ‹enim inventus fuero›; D in the footnote gutter beside note (35)
old-edition numerals: none
signature: none
other: this column holds Migne's Latin translation of Romans I (end)–III (not set). The summaries and the Vetus interpres are printed full width and set in n688.

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ἐστιν, ἐάν περ χάριτος ἐπιτύχω, εἰς τὸ τὸν κλῆρόν μου ἀνεμποδίστως ἀπολαβεῖν. Φοβοῦμαι γὰρ τὴν ὑμῶν ἀγάπην, μὴ αὐτή με ἀδικήσῃ. Ὑμῖν γὰρ εὐχερές ἐστιν, ὃ θέλετε ποιῆσαι· ἐμοὶ δὲ δύσκολόν ἐστι τοῦ Θεοῦ ἐπιτυχεῖν, ἐάνπερ ὑμεῖς φείσησθέ μου.

if indeed I attain to grace, so as to receive my lot without hindrance. For I fear your love, lest it itself do me wrong. For to you it is easy to do what you wish; but to me it is difficult to attain to God, if you spare me.

[2] Οὐ γὰρ θέλω ὑμῖν ἀνθρωπαρεσκῆσαι, ἀλλὰ Θεῷ ἀρέσαι, ὥσπερ καὶ ἀρέσκετε. Οὐ γὰρ ἐγώ ποτε ἕξω καιρὸν τοιοῦτον Θεοῦ ἐπιτυχεῖν· οὔτε ὑμεῖς, ἐὰν σιωπήσητε, κρείττονι ἔργῳ ἔχετε ἐπιγραφῆναι. Ἐὰν γὰρ σιωπήσητε ἀπ' ἐμοῦ, ἐγὼ γενήσομαι Θεοῦ· ἐὰν δὲ ἐρασθῆτε τῆς σαρκός μου, πάλιν ἔσομαι τρέχων.

[2] For I do not wish to be a men-pleaser to you, but to please God, as you also do please [Him]. For neither shall I ever have such an occasion to attain to God, nor can you, if you keep silent, be inscribed upon a better work. For if you keep silent concerning me, I shall become God's; but if you love my flesh, I shall again be running [the course].

Πλέον μοι μὴ παράσχησθε τοῦ σπονδισθῆναι Θεῷ, ὡς ἔτι θυσιαστήριον ἕτοιμόν ἐστιν· ἵνα ἐν ἀγάπῃ χορὸς γενόμενοι ᾄσητε τῷ Πατρὶ ἐν Χριστῷ Ἰησοῦ, ὅτι τὸν ἐπίσκοπον Συρίας ὁ Θεὸς κατηξίωσεν εὑρεθῆναι εἰς δύσιν ἀπὸ ἀνατολῆς μεταπεμψάμενος. Καλὸν τὸ δῦναι ἀπὸ κόσμου πρὸς Θεὸν, ἵνα εἰς αὐτὸν ἀνατείλω.

Grant me nothing more than to be poured out as a libation to God, while an altar is still ready; that, having become a chorus in love, you may sing to the Father in Christ Jesus, because God has deemed the bishop of Syria worthy to be found in the west, having sent for him from the east. It is good to set from the world towards God, that I may rise unto Him.

[3] Οὐδέποτε ἐβασκάνατε οὐδένα· ἄλλους ἐδιδάξατε. Ἐγὼ δὲ θέλω, ἵνα κἀκεῖνα βέβαια ᾖ, ἃ μαθητεύοντες ἐντέλλεσθε. Μόνον μοι δύναμιν αἰτεῖσθε ἔσωθέν τε καὶ ἔξωθεν, ἵνα μὴ μόνον λέγω, ἀλλὰ καὶ θέλω, ἵνα μὴ μόνον λέγωμαι Χριστιανὸς, ἀλλὰ καὶ εὑρεθῶ. Ἐὰν γὰρ καὶ εὑρεθῶ, καὶ λέγεσθαι δύναμαι, καὶ τότε πιστὸς εἶναι, ὅταν κόσμῳ μὴ φαίνωμαι.

[3] You never envied anyone; you taught others. But I wish that those things also may be firm which you enjoin as you teach. Only ask for me power, both from within and from without, that I may not only speak, but also will; that I may not only be called a Christian, but also be found [one]. For if I be also found [one], I can also be [so] called, and then be faithful, when I do not appear to the world.

Editors' notes and page, col. 688

Footnotes

(35) ‹εὐοικονόμητός ἐστιν,› · printed under col 687

Syrus, qui hoc caput habet, legisse videtur : Ἐάνπερ ἐπιτύχω τὸν κλῆρόν μου εἰς πέρας ἀνεμποδίστως ἀπολαβεῖν.

The Syriac, which has this chapter, seems to have read: "If indeed I obtain to receive my lot to the end without hindrance."

(36) ‹ἀνεμποδίστως ἀπολαβεῖν.› · printed under col 687

Ignatius verebatur ne Romani, vel precibus ad Deum et homines, vel pecunia, aut per vim eum a supplicio eximerent. Cot.

Ignatius feared that the Romans, either by prayers to God and men, or by money, or by force, might rescue him from execution. Cot.

(37) ‹ἐὰν μὴ ὑμεῖς› · printed under col 687

I. e. si vos impedimento mihi estis conatu vestro, me liberandi. Interpolator et versio antiqua, ab Usserio edita, nec non Syrus male exhibent μὴ ante φείσεσθε.

That is, "if you are a hindrance to me by your attempt to set me free". The interpolator and the ancient version edited by Ussher, and also the Syriac, wrongly give μή before φείσεσθε.

(38) ‹at the head of ch. II, before Οὐ γὰρ θέλω› · printed under col 687

Initium capitis secundi Οὐ γὰρ θέλω . . ἀρέσκετε deest in Syro.

The beginning of the second chapter, "For I do not wish … you please", is lacking in the Syriac.

(39) ‹ἐὰν γὰρ σιωπήσητε› · printed under col 687

I. q. περὶ ἐμοῦ. Smith.

The same as περὶ ἐμοῦ. Smith.

(40) ‹ἀπ' ἐμοῦ,› · printed under col 687

Syrus legit : Ἔσομαι λόγος Θεοῦ, quod sensu caret.

The Syriac reads: "I shall be a word of God", which lacks sense.

(41) ‹πάλιν ἔσομαι› · printed under col 687, continued under col 688

Syrus et vetus interpres Latinus legerunt Ἔσομαι ἠχώ, factus sum vox, ut interpres reddit. Multo praeferenda est lectio Graeci textus. Sensus est : Denuo mihi erit currendum in hoc stadio vitae, cujus metam pene attigi. Cfr. I Cor. IX, 24.

The Syriac and the old Latin translator read Ἔσομαι ἠχώ, "I have become a voice", as the translator renders it. The reading of the Greek text is much to be preferred. The sense is: "I shall have to run again in this racecourse of life, whose goal I have almost reached." Cf. 1 Cor. 9:24.

(42) ‹παράσχησθε τοῦ› · printed under col 688

Cfr. II Tim. IV, 6.

Cf. 2 Tim. 4:6.

(43) ‹Χριστῷ Ἰησοῦ,› · printed under col 688

Syrus legisse videtur : ὅτι τὸν ἐπίσκοπον κατηξίωσεν τοῦ Θεοῦ εὑρεθῆναι.

The Syriac seems to have read: "that He has deemed the bishop worthy to be found God's".

(44) ‹ἀπὸ ἀνατολῆς› · printed under col 688

Aut medium pro passivo positum putes, aut vertas : Quod Deus episcopum Syriae inveniri dignatus est, ab Oriente in Occidentem eum arcessens.

Either you may take the middle as put for the passive, or translate: "that God has deigned that the bishop of Syria be found, summoning him from the East to the West."

(45) ‹Οὐδέποτε› · printed under col 688

I. e. nulli invidistis gloriam, pro Christo moriendi. Smith.

That is, you have begrudged no one the glory of dying for Christ. Smith.

(46) ‹ἄλλους ἐδιδάξατε.› · printed under col 688

Ἐγὼ — ἐντέλλεσθε deest in Syro.

"But I … you command" is lacking in the Syriac.

(47) ‹βέβαια ᾖ, ἃ› · printed under col 688

I. e. Exemplum et adhortatio, quibus alios ad martyrium subeundum animare soliti fuistis. Smith.

That is, the example and exhortation by which you have been accustomed to encourage others to undergo martyrdom. Smith.

(48) ‹Ἐὰν γὰρ› · printed under col 688

Particula καί, nec a vetere interprete, nec a Syro agnita, delenda est.

The particle καί, recognized neither by the old translator nor by the Syriac, is to be deleted.

Editors' prose

II. Nolite me martyrio eripere.

II. Do not snatch me from martyrdom.

III. Rogate potius Deum, ut ad martyrium mihi vires suppeditet.

III. Ask God rather to supply me with strength for martyrdom.

Ancient version (Latin)

lucrari. Timeo enim charitatem vestram, ne ipsa me laedat. Vobis enim facile est, quod vultis facere ; mihi autem difficile est Deo potiri ; siquidem vos non parcitis mihi. CAPUT II. Non enim volo vos hominibus placere, sed Deo placere, quemadmodum et placetis. Neque enim ego habeo aliquando tempus tale Deo potiendi : neque vos, si taceatis, meliori operi habetis inscribi. Si enim taceatis a me, ego ero Dei ; si autem desideretis carnem meam, rursus factus sum vox. Plus autem mihi non tribuetis, quam sacrificari Deo, dum adhuc sacrificatorium paratum est, ut in charitate chorus effecti cantetis Patri in Jesu Christo, quoniam episcopum Syriae dignificavit Deus inveniri, in Occidentem ab Oriente transmittens. Bonum occidere a mundo in Deum, ut in ipso oriar. CAPUT III. Nunquam invidistis in aliquo ; alios edocuistis. Ego autem volo, ut et illa firma sint, quae docentes praecepistis. Solum mihi potentiam petatis ab intra et ab extra, ut non solum dicam, sed et velim ; non ut solum dicar Christianus, sed et inveniar. Si enim inveniar, et dici possum ; et tunc fidelis esse, quando utique mundo non appareo. Nihil apparentia bonum est. Deus enim noster Jesus Christus in Patre exsistens

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running head: 687 | SANCTI IGNATII EPISTOLAE GENUINAE. | 688
marginal letters: A in the gutter beside ‹οἰκονόμητός ἐστιν›; B beside ‹ἵνα ἐν ἀγάπῃ χορὸς›; C beside ‹εὑρεθῶ. Ἐὰν γὰρ›; D in the footnote gutter beside notes (35) | (41) continued
old-edition numerals: none
signature: none
other: Greek on the RIGHT of this page; its first word completes εὐ-/οικονόμητός from col 685 (set whole there), and its last word φαίνω-/μαι runs into col 689 and is set whole here. The summaries II and III are printed across the page over the columns; the Vetus interpres full width below them (its first word completes impedi-/mento, set whole in n685; its last word exsi-/stens runs over the page break and is set whole here). Notes (35)–(41) under col 687, (41) continued and (42)–(48) under col 688.

PG 5:689

Οὐδὲν φαινόμενον αἰώνιον. Τὰ γὰρ βλεπόμενα πρόσκαιρα· τὰ δὲ μὴ βλεπόμενα αἰώνια. Ὁ γὰρ Θεὸς ἡμῶν Ἰησοῦς Χριστὸς ἐν Πατρὶ ὢν μᾶλλον φαίνεται. Οὐ σιωπῆς μόνον τὸ ἔργον, ἀλλὰ μεγέθους ἐστὶν ὁ Χριστιανισμός.

Nothing that appears is eternal. For the things that are seen are temporal, but the things that are not seen are eternal. For our God, Jesus Christ, being in the Father, appears the more. The work is not [a thing] of silence only, but Christianity is [a thing] of greatness.

[4] Ἐγὼ γράφω ταῖς Ἐκκλησίαις, καὶ ἐντέλλομαι πᾶσιν, ὅτι ἐγὼ ἐκὼν ὑπὲρ Θεοῦ ἀποθνήσκω, ἐάνπερ ὑμεῖς μὴ κωλύσητε. Παρακαλῶ ὑμᾶς, μὴ εὔνοια ἄκαιρος γένησθέ μοι. Ἄφετέ με θηρίων εἶναι βορὰν, δι' ὧν ἔνεστιν Θεοῦ ἐπιτυχεῖν. Σῖτός εἰμι Θεοῦ, καὶ δι' ὀδόντων θηρίων ἀλήθωμαι, ἵνα καθαρὸς ἄρτος εὑρεθῶ τοῦ Χριστοῦ. Μᾶλλον κολακεύσατε τὰ θηρία, ἵνα μοι τάφος γένωνται, καὶ μηδὲν καταλίπωσι τοῦ σώματός μου, ἵνα μὴ κοιμηθεὶς βαρύς τινι γένωμαι. Τότε ἔσομαι μαθητὴς ἀληθῶς τοῦ Χριστοῦ, ὅτε οὐδὲ τὸ σῶμά μου ὁ κόσμος ὄψεται. Λιτανεύσατε τὸν Χριστὸν ὑπὲρ ἐμοῦ, ἵνα διὰ τῶν ὀργάνων τούτων θυσία εὑρεθῶ.

[4] I write to the Churches, and I enjoin upon all, that I of my own will die for God, if only you do not hinder [it]. I beseech you, do not become an unseasonable kindness towards me. Let me be fodder for [the] beasts, through whom it is possible to attain God. I am God's wheat, and I am ground by [the] teeth of beasts, that I may be found pure bread of Christ. Rather flatter the beasts, that they may become a tomb for me, and leave nothing of my body, that I may not, once fallen asleep, become burdensome to anyone. Then shall I truly be a disciple of Christ, when the world shall not even see my body. Make supplication to Christ on my behalf, that through these instruments I may be found a sacrifice.

Οὐχ ὡς Πέτρος καὶ Παῦλος διατάσσομαι ὑμῖν. Ἐκεῖνοι ἀπόστολοι, ἐγὼ κατάκριτος· ἐκεῖνοι ἐλεύθεροι, ἐγὼ δὲ μέχρι νῦν δοῦλος. Ἀλλ' ἐὰν πάθω, ἀπελεύθερος Ἰησοῦ, καὶ ἀναστήσομαι ἐν αὐτῷ ἐλεύθερος. Νῦν μανθάνω δεδεμένος μηδὲν ἐπιθυμεῖν κοσμικὸν ἢ μάταιον.

Not as Peter and Paul do I give you orders. They were apostles, I a condemned man; they free, but I until now a slave. But if I suffer, [I shall be] a freedman of Jesus, and I shall rise again in Him free. Now, being bound, I learn to desire nothing worldly or vain.

[5] Ἀπὸ Συρίας μέχρι Ῥώμης θηριομαχῶ, διὰ γῆς καὶ θαλάσσης, νυκτὸς καὶ ἡμέρας, δεδεμένος

[5] From Syria as far as Rome I fight with beasts, by land and by sea, by night and by day, bound

Editors' notes and page, col. 689

Footnotes

(49) ‹Οὐδὲν φαινόμενον› · printed under col 689

Vetus interpres et Syrus simulque fragmentum Syriacum (apud Curetonum) legebant ἀγαθόν, quod restituendum esse puto.

The old translator and the Syriac, and also the Syriac fragment (in Cureton), read ἀγαθόν, which I think should be restored.

(50) ‹αἰώνιον.› (call before Τὰ γὰρ βλεπόμενα) · printed under col 689

Haec verba, e sacra Scriptura desumpta, nec a veteri interprete Latino, nec a Syro, nec a fragmento Syriaco agnita sunt.

These words, taken from Holy Scripture, are recognized neither by the old Latin translator, nor by the Syriac, nor by the Syriac fragment.

(¹) ‹τὰ δὲ μὴ βλεπόμενα αἰώνια› · scripture note, printed full width below the Vetus interpres II Cor. IV, 18.

2 Cor. 4:18.

(51) ‹ἐν Πατρὶ ὢν μᾶλλον› · printed under col 689

I. e. magis glorificatur.

That is, He is glorified the more.

(52) ‹φαίνεται.› (call before Οὐ σιωπῆς) · printed under col 689, continued under col 690

Sensus : Christus post ascensionem suam magis glorificatur ; Christiani enim non solum in silentio vitam degunt, sed magnificis quoque factis splendent, iis Christum laudantes. — Duce veteri interprete Smithius et Ruchatus locum ita refingunt : Οὐ πεισμονῆς τὸ ἔργον· ἀλλὰ μεγέθους ἐστὶν ὁ Χριστιανὸς, μάλιστα ὅταν μισῆται ἀπὸ κόσμου. Bene vetus int. : Non suasionis opus, sed magnitudinis est Christianus, quando utique oditur a mundo. Cum interprete Latino concordat Syrus, qui legit πεισμονῆς, simulque posteriora verba : Quando [utique] oditur a mundo (= μάλιστα ὅταν, κ. τ. λ.), quae in codice Graeco non exstant, agnoscit.

The sense: "Christ after His ascension is glorified the more; for Christians not only pass their life in silence, but also shine with splendid deeds, praising Christ by them." Following the old translator, Smith and Ruchat reshape the place thus: "The work is not one of persuasion; but the Christian is [a thing] of greatness, especially when he is hated by the world." The old translator well: "The Christian is not a work of persuasion but of greatness, when indeed he is hated by the world." The Syriac agrees with the Latin translator, reading πεισμονῆς, and at the same time recognizes the later words "when [indeed] he is hated by the world" (= μάλιστα ὅταν, etc.), which do not stand in the Greek codex.

(53) ‹at the head of ch. IV, before Ἐγὼ γράφω› · printed under col 690

Caput quartum pene integrum etiam apud Syrum legitur.

The fourth chapter is read almost entire in the Syriac as well.

(54) ‹Θεοῦ ἐπιτυχεῖν.› · printed under col 690

Hunc locum praestantissimum laudat Irenaeus Adv. haer. V, 28. (Euseb., H. e., III, 36.)

Irenaeus cites this most excellent passage, Against Heresies 5.28 (Eusebius, Church History 3.36).

(55) ‹ἵνα διὰ τῶν› · printed under col 690

I. e. dentes ferarum. Ruchat.

That is, the teeth of the beasts. Ruchat.

(56) ‹Οὐχ ὡς› · printed under col 690

Horum meminit, quippe qui ex sanctis apostolis soli Christianis Romanis interfuerint. Jac.

He mentions these because they alone of the holy apostles had been present among the Roman Christians. Jac.

(57) ‹κατάκριτος· ἐκεῖνοι› · printed under col 690

I. e. liberi ab infirmitate humana. Ruchat.

That is, free from human weakness. Ruchat.

(58) ‹Ἀλλ' ἐὰν πάθω,› · printed under col 690

Cfr. I Cor. VII, 22.

Cf. 1 Cor. 7:22.

(59) ‹μηδὲν ἐπιθυμεῖν› · printed under col 690

Κοσμικὸν ἢ μάταιον. Haec verba, nec a vetere interprete, nec a Syro agnita, delenda videntur.

"Worldly or vain": these words, recognized neither by the old translator nor by the Syriac, seem to need deleting.

(60) ‹at the head of ch. V, before Ἀπὸ Συρίας› · printed under col 690

Citatur integrum hoc caput ab Eusebio, H. e., III, 36, et Hieron., Catal , c. 16. Exstat etiam illud pene integrum apud Syrum.

This whole chapter is quoted by Eusebius, Church History 3.36, and by Jerome, Catalogue, ch. 16. It also stands almost entire in the Syriac.

(61) ‹μέχρι Ῥώμης› · printed under col 690

Cfr. I Cor. XV, 32, ubi quoque ἐθηριομάχησα ἐν Ἐφέσῳ de certatione cum hominibus belluinis explicandum est. Jac.

Cf. 1 Cor. 15:32, where too "I fought with beasts at Ephesus" is to be explained of a contest with bestial men. Jac.

Editors' prose

IV. Sinite me ferarum dentibus moli, ut panis Christi inveniar.

IV. Let me be ground by the teeth of beasts, that I may be found the bread of Christ.

V. Mori cupio.

V. I long to die.

Ancient version (Latin)

Vetus interpres. magis apparet. Non suasionis opus, sed magnitudinis est Christianus ; quando utique oditur a mundo. CAPUT IV. Scribo Ecclesiis, et praecipio omnibus, quoniam volens pro Deo morior ; siquidem vos non prohibeatis. Deprecor vos, non concordia intempestiva fiatis mihi. Dimittite me bestiarum esse cibum : per quas est Deo potiri. Frumentum sum Dei, et per dentes bestiarum molar, ut mundus panis inveniar Christi. Magis blandite bestiis, ut mihi sepulcrum fiant, et nihil derelinquant eorum quae corporis mei ; ut non dormiens gravis alicui inveniar. Tunc ero discipulus verus Jesu Christi, quando neque corpus meum mundus videbit. Orate Christum pro me, ut per organa ista Dei sacrificium inveniar. Non ut Petrus et Paulus praecipio vobis. Illi apostoli, ego condemnatus ; illi liberi, ego usque nunc servus. Sed si patiar, manumissus fiam Jesu Christi, ut resurgam liber. Et nunc disco vinctus, nihil concupiscere. CAPUT V. A Syria usque Romam cum bestiis pugno, per terram et per mare, nocte et die ; vinctus decem leopardis

Page

running head: 689 | EPISTOLA AD ROMANOS. | 690
marginal letters: A in the gutter beside ‹(50) Τὰ γὰρ›; B beside ‹τάφος γένωνται›; C beside ‹(60) Ἀπὸ Συρίας›; D in the footnote gutter beside notes (49) | (52) continued
old-edition numerals: none
signature: none
other: Greek on the LEFT of this page; its first word completes φαίνω-/μαι (set whole in col 688). The summaries IV and V are printed across the page over the columns; the Vetus interpres full width below them (its first word completes exsi-/stens, set whole in n688; its last word leopar-/dis runs over the page break and is set whole here). Notes (49)–(52) under col 689, (52) continued and (53)–(61) under col 690.

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Editors' notes and page, col. 690

Footnotes

(52) continued and (53)–(61) printed under this column; their calls are in the Greek of col 689 and they are set in n689.

Footnotes

(62)–(67) printed under this column; their calls are in the Greek of col 692 and they are set in n692.

Page

running head: 691 | SANCTI IGNATII EPISTOLAE GENUINAE. | 692
marginal letters: A in the gutter beside ‹leopardos, quae est›; B below ‹ut Jesum Christum consequar.›; C beside ‹illuc advenero›; D in the footnote gutter beside note (62)
old-edition numerals: none
signature: none
other: this column holds Migne's Latin translation of Romans V–VI (not set). The summary VI and the Vetus interpres are printed full width and set in n692.

PG 5:692

δέκα λεοπάρδοις, ὅ ἐστι στρατιωτῶν τάγμα· οἳ καὶ εὐεργετούμενοι χείρους γίνονται. Ἐν δὲ τοῖς ἀδικήμασιν αὐτῶν μᾶλλον μαθητεύομαι, ἀλλ' οὐ παρὰ τοῦτο δεδικαίωμαι. Ὀναίμην τῶν θηρίων τῶν ἐμοὶ ἡτοιμασμένων, καὶ εὔχομαι ἕτοιμά μοι εὑρεθῆναι· ἃ καὶ κολακεύσω, συντόμως με καταφαγεῖν, οὐχ ὥσπερ τινῶν δειλαινόμενα οὐχ ἥψαντο. Κἂν αὐτὰ δὲ ἄκοντα μὴ θελήσῃ, ἐγὼ προσβιάσομαι. Συγγνώμην μοι ἔχετε· τί μοι συμφέρει, ἐγὼ γινώσκω. Νῦν ἄρχομαι μαθητὴς εἶναι. Μηδέν με ζηλώσῃ τῶν ὁρατῶν καὶ ἀοράτων, ἵνα Ἰησοῦ Χριστοῦ ἐπιτύχω. Πῦρ καὶ σταυρὸς, θηρίων τε συστάσεις, ἀνατομαὶ, διαιρέσεις, σκορπισμοὶ ὀστέων, συγκοπὴ μελῶν, †ἀλτισμοὶ† ὅλου τοῦ σώματος, κακαὶ κολάσεις τοῦ διαβόλου ἐπ' ἐμὲ ἐρχέσθωσαν, μόνον ἵνα Ἰησοῦ Χριστοῦ ἐπιτύχω.

to ten leopards, that is, a company of soldiers, who even when well treated become worse. But by their wrongdoings I am the more made a disciple; yet not by this have I been justified. May I have joy of the beasts that have been made ready for me; and I pray that they may be found ready for me; whom also I will flatter, [that they may] devour me quickly — not as [with] some whom, growing timid, they did not touch. And if they, being unwilling, should not consent, I will force them. Bear with me: what is expedient for me, I know. Now I begin to be a disciple. Let nothing of things visible and invisible be jealous of me, that I may attain Jesus Christ. Fire and cross, and gatherings of beasts, cuttings-open, tearings apart, scatterings of bones, hacking of limbs, †…† of the whole body, evil torments of the devil — let them come upon me, only that I may attain Jesus Christ.

[6] Οὐδέν μοι ὠφελήσει τὰ τερπνὰ τοῦ κόσμου, οὐδὲ αἱ βασιλεῖαι τοῦ αἰῶνος τούτου. Μᾶλλόν μοι ἀποθανεῖν εἰς Χριστὸν Ἰησοῦν, ἢ βασιλεύειν τῶν περάτων τῆς γῆς. Τί γὰρ ὠφελεῖται ἄνθρωπος, ἐὰν κερδήσῃ τὸν κόσμον ὅλον, τὴν δὲ ψυχὴν αὐτοῦ ζημιωθῇ; Ἐκεῖνον ζητῶ, τὸν ὑπὲρ ἡμῶν ἀποθανόντα· ἐκεῖνον θέλω, τὸν δι' ἡμᾶς ἀναστάντα. Ὁ δὲ τοκετός μοι ἐπίκειται. Σύγγνωτέ μοι, ἀδελφοί· μὴ ἐμποδίσητέ μοι ζῆσαι, μὴ θελήσητέ με ἀποθανεῖν, τὸν τοῦ Θεοῦ θέλοντα εἶναι, κόσμῳ μὴ χαρίσησθε. Ἄφετέ με καθαρὸν φῶς

[6] Nothing shall the delights of the world profit me, nor the kingdoms of this age. Rather [is it] mine to die into Christ Jesus than to reign over the ends of the earth. For what is a man profited, if he gain the whole world, but suffer the loss of his own soul? Him I seek, Who died on our behalf; Him I desire, Who rose again for our sake. And the birth-pangs are laid upon me. Pardon me, brethren: do not hinder me from living, do not wish me to die; one who desires to be God's, do not make a gift [of him] to the world. Let me pure light

Editors' notes and page, col. 692

Footnotes

(62) ‹ὁ ἐστι στρατιωτῶν τάγμα› (call before λεοπάρδοις) · printed under col 691

Voce λεόπαρδος offenderunt Basnagius, Baurius et alii, vocabulum illud ante Constantini aetatem obtinuisse negantes. Sed jam Pearsonus (Vindiciae Ignatianae, II, p. 92) clare demonstravit, ante Constantini tempora hoc vocabulum non solum apud Latinos, sed etiam apud Graecos in usu fuisse. Arctior provinciarum Romani imperii nexus effecit, ut multa vocabula Latina a Graecis reciperentur. Cfr. Ignat. ad Polyc., c. 6. Huther, Die wichtigsten Bedenken gegen die Aechtheit der Ignatian. Briefe in Illgenii : Zeitschrift für Histor. Theol., t. XI, p. IV, p. 54 sq., et Düsterdieck, l. c., p. 66. Cfr. Steph. Thes. l. Tr. ed. Hase s. v. λεόπαρδος.

Basnage, Baur and others took offence at the word λεόπαρδος, denying that the term was current before the age of Constantine. But Pearson (Vindiciae Ignatianae, 2, p. 92) has already clearly shown that before the times of Constantine this word was in use not only among the Latins but also among the Greeks. The closer bond of the provinces of the Roman empire brought it about that many Latin words were taken up by the Greeks. Cf. Ignatius to Polycarp, ch. 6. Huther, "Die wichtigsten Bedenken gegen die Aechtheit der Ignatianischen Briefe", in Illgen's Zeitschrift für historische Theologie, vol. 11, part 4, p. 54 ff., and Düsterdieck, loc. cit., p. 66. Cf. Stephanus, Thesaurus [linguae Graecae], ed. Hase, s.v. λεόπαρδος.

(63) ‹οἳ καὶ› · printed under col 691

Fortasse milites isti a Christianis dona acceperunt, ut mansuetiores erga Ignatium essent.

Perhaps those soldiers received gifts from the Christians so that they would be gentler towards Ignatius.

(¹) ‹δεδικαίωμαι› · scripture note, printed full width below the Vetus interpres (the superior figure is small and read as ¹) I Cor. IV, 4.

1 Cor. 4:4.

(64) ‹at the words Ὀναίμην τῶν θηρίων› · printed under col 691

Haec laudat Chrysost. in Ignatii Encomio. Opp., t. II, p. 599, ed. BB.

Chrysostom cites these words in his Encomium of Ignatius, Works, vol. 2, p. 599, Benedictine edition.

(65) ‹ἐγὼ γινώσκω.› (call before Νῦν ἄρχομαι) · printed under col 691

Νῦν ἄρχομαι μαθητὴς εἶναι apud Syrum non legitur.

"Now I begin to be a disciple" is not read in the Syriac.

(66) ‹σταυρὸς, θηρίων τε συστάσεις,› · printed under col 691

Ἀνατομαί, διαιρέσεις. Haec cum apud Syrum aeque ac apud Eusebium et Hieronymum, qui hunc locum laudarunt, desint, delenda videntur.

"Cuttings, rendings": since these are lacking in the Syriac as well as in Eusebius and Jerome, who cite this passage, they seem to need deleting.

(67) ‹at the head of ch. VI, before Οὐδέν μοι› · printed under col 691, continued under col 692

Caput VI deest in versione Syriaca, excepta unica sententia, ὁ δὲ τοκετός μοι ἐπίκειται, quod Syrus cum celeberrimis illis verbis e cap. VII ; ὁ ἐμὸς ἔρως ἐσταύρωται, κ. τ. λ. conjungit. Exstat autem caput VI pene totum Syriace in fragmento Timothei Alexandrini (Cureton, l. c., pp. 42, 43).

Chapter VI is lacking in the Syriac version, except for a single sentence, "the pangs of birth are upon me", which the Syriac joins with those most celebrated words from ch. VII, "my love has been crucified", etc. But chapter VI survives almost entire in Syriac in the fragment of Timothy of Alexandria (Cureton, loc. cit., pp. 42, 43).

(68) ‹τούτου.› (call before Μᾶλλόν) · printed under col 692

Legendum esse καλόν, vetus interpres Latinus, interpolator, Metaphrasta et fragmentum Timothei (vide supra) suadent.

That καλόν should be read is urged by the old Latin translator, the interpolator, the Metaphrast and the fragment of Timothy (see above).

(69) ‹τῆς γῆς.› (call before Τί γὰρ ὠφελεῖται) · printed under col 692

Verba haec sacrae Scripturae, nec in veteri versione Latina, nec in fragmento Timothei exstant.

These words of Holy Scripture stand neither in the old Latin version nor in the fragment of Timothy.

(²) ‹ζημιωθῇ› · scripture note, printed full width below the Vetus interpres (the superior figure is small and read as ²) Matth. XVI, 26.

Matt. 16:26.

(70) ‹Ὁ δὲ› · printed under col 692

Cfr. Phil. I, 21. Saepissime τοκετός pro lucro sumitur. Toupio et Wochero est τοκετός — partus. Jac.

Cf. Phil. 1:21. Very often τοκετός is taken for "gain". For Toup and Wocher τοκετός is "birth". Jac.

(71) ‹μὴ θελήσητε› · printed under col 692

Με, non μοι legendum esse monet Smithius.

Smith advises that με, not μοι, should be read.

(72) ‹κόσμῳ μὴ› · printed under col 692

Legendum esse puto κόσμῳ μὴ χαρίσησθε, i. e. me Dei esse volentem mundo tradere nolite. Χαρίζεσθαι = in gratiam alicujus (e. g. mundi) aliquid facere, tradere. Haec lectio χαρίσησθε non solum optimum sensum praebet, sed etiam cum fragmento Timothei Syriaco concordat, in quo legitur : Nolite efficere, ut in mundo degam. Codex Graecus (Colbertinus) habet χαρήσησθε = mundo ne gaudeatis, quod arctiori cum antecedentibus nexu caret. Vetus interpres Latinus legit : Διὰ κόσμου οὐ με χωρίζησθε, per mundum ne separetis me, sc. a Deo.

I think one should read κόσμῳ μὴ χαρίσησθε, that is, "do not hand me over to the world, who wish to be God's". Χαρίζεσθαι = to do something, to hand something over, as a favour to someone (e.g. the world). This reading χαρίσησθε not only gives the best sense, but also agrees with the Syriac fragment of Timothy, in which one reads: "Do not bring it about that I live in the world." The Greek codex (the Colbert) has χαρήσησθε = "do not rejoice in the world", which lacks a closer connection with what precedes. The old Latin translator read Διὰ κόσμου οὐ με χωρίζησθε, "do not separate me through the world", namely from God.

(73) ‹μὴ χαρίσησθε› (call after the word) · printed under col 692, continued at the head of the notes under col 693

In versione Latina sequitur : Neque per materiam seducatis. Haec in codice Graeco desunt ; sed legebantur olim a Timotheo Alexandrino, ut ex fragmento ejusdem (Cureton l. c.) perspicitur.

In the Latin version there follows: "nor lead me astray through matter." These words are lacking in the Greek codex; but they were once read by Timothy of Alexandria, as is seen from his fragment (Cureton, loc. cit.).

Editors' prose

VI. Morte mea veram vitam assequar.

VI. By my death I shall attain true life.

Ancient version (Latin)

Vetus interpres. quod est militaris ordo : qui et beneficiati deteriores fiunt. In injustificationibus autem ipsorum magis erudior ; sed non propter hoc justificatus sum. Sortiar bestiis mihi esse paratis ; et oro promptas mihi inveniri : quibus et blandiar cito me devorare ; non quemadmodum quosdam timentes non tetigerunt. Sed et, si ipsae volentem non velint, ego vim faciam. Veniam mihi habete : quid mihi confert, ego cognosco. Nunc incipio discipulus esse ; nihil me zelare visibilium et invisibilium, ut Jesu Christo fruar. Ignis et crux, bestiarumque congregationes, dispersiones ossium, concisio membrorum, molitiones totius corporis, malae punitiones diaboli in me veniant ; solum ut Jesu Christo fruar. CAPUT VI. Nihil mihi proderunt termini mundi, neque regna saeculi hujus. Bonum mihi mori propter Jesum Christum

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running head: 691 | SANCTI IGNATII EPISTOLAE GENUINAE. | 692
marginal letters: A in the gutter beside ‹δέκα λεοπάρδοις›; B beside ‹Ἰησοῦ Χριστοῦ ἐπιτύχω.›; C beside ‹μὴ χαρίσησθε›; D in the footnote gutter beside notes (62) | (67) continued
old-edition numerals: none
signature: none
other: Greek on the RIGHT of this page. The summary VI is printed across the page over the columns; the Vetus interpres full width below them (its first word completes leopar-/dis, set whole in n689; its last word Chri-/stum runs over the page break and is set whole here). In the Vetus interpres the scripture words of ch. V are printed in italic. Notes (62)–(67) under col 691, (67) continued and (68)–(73) under col 692; (73) runs over to the head of the notes on the next page.

PG 5:693

λαβεῖν· ἐκεῖ παραγενόμενος, ἄνθρωπος Θεοῦ ἔσομαι. Ἐπιτρέψατέ μοι μιμητὴν εἶναι τοῦ πάθους τοῦ Θεοῦ μου. Εἴ τις αὐτὸν ἐν ἑαυτῷ ἔχει, νοησάτω, ὃ θέλω, καὶ συμπαθείτω μοι, εἰδὼς τὰ συνέχοντά με.

receive: having arrived there, I shall be a man of God. Permit me to be an imitator of the passion of my God. If anyone has Him within himself, let him understand what I desire, and let him suffer with me, knowing the things that hold me fast.

[7] Ὁ ἄρχων τοῦ αἰῶνος τούτου διαρπάσαι με βούλεται, καὶ τὴν εἰς Θεόν μου γνώμην διαφθεῖραι. Μηδεὶς οὖν τῶν παρόντων ὑμῶν βοηθείτω αὐτῷ· μᾶλλον ἐμοῦ γίνεσθε, τουτέστιν τοῦ Θεοῦ. Μὴ λαλεῖτε Ἰησοῦν Χριστὸν, κόσμον δὲ ἐπιθυμεῖτε. Βασκανία ἐν ὑμῖν μὴ κατοικείτω. Μηδ' ἂν ἐγὼ παρὼν παρακαλῶ ὑμᾶς, πείσθητέ μοι· τούτοις δὲ μᾶλλον πείσθητε, οἷς γράφω ὑμῖν. Ζῶν [γὰρ] γράφω ὑμῖν, ἐρῶν τοῦ ἀποθανεῖν. Ὁ ἐμὸς ἔρως ἐσταύρωται, καὶ οὐκ ἔστιν ἐν ἐμοὶ πῦρ φιλόϋλον· ὕδωρ δὲ ζῶν καὶ λαλοῦν ἐν ἐμοὶ, ἔσωθέν μοι λέγον· Δεῦρο πρὸς τὸν Πατέρα. Οὐχ ἥδομαι τροφῇ φθορᾶς, οὐδὲ ἡδοναῖς τοῦ βίου τούτου. Ἄρτον Θεοῦ θέλω, ἄρτον οὐράνιον, ἄρτον ζωῆς, ὅς ἐστιν σὰρξ Ἰησοῦ Χριστοῦ, τοῦ Υἱοῦ τοῦ Θεοῦ, τοῦ γενομένου ἐν ὑστέρῳ ἐκ σπέρματος Δαβὶδ καὶ Ἀβραάμ· καὶ πόμα Θεοῦ θέλω, τὸ αἷμα αὐτοῦ, ὅ ἐστιν ἀγάπη ἄφθαρτος, καὶ ἀένναος ζωή.

[7] The prince of this age wishes to snatch me away, and to corrupt my purpose towards God. Let none, then, of you who are present help him; rather become mine, that is, God's. Do not speak of Jesus Christ and yet desire the world. Let envy not dwell among you. Not even if I, being present, should entreat you, be persuaded by me; but be persuaded rather by these things which I write to you. ⟦For⟧ I write to you living, in love with dying. My love has been crucified, and there is not in me a fire that loves matter; but water living and speaking in me, saying to me from within: Come to the Father. I take no pleasure in food of corruption, nor in the pleasures of this life. The bread of God I desire, heavenly bread, bread of life, which is the flesh of Jesus Christ, the Son of God, Who was made in the latter [time] of the seed of David and Abraham; and the drink of God I desire, His blood, which is love incorruptible and ever-flowing life.

[8] Οὐκέτι θέλω κατὰ ἀνθρώπους ζῇν. Τοῦτο

[8] No longer do I wish to live according to men. This

Editors' notes and page, col. 693

Footnotes

(73) continued from col 692, set in n692.

(74) ‹at the words Ἐπιτρέψατέ μοι› · printed under col 693

Ἐπιτρέψατε .. Θεοῦ μου. Haec non solum in fragmento Timothei, sed etiam in Syriacis Severi Antiocheni fragmentis exstant. Cureton, l. c., pp. 28, 40, 50.

"Permit … of my God": these words stand not only in the fragment of Timothy but also in the Syriac fragments of Severus of Antioch. Cureton, loc. cit., pp. 28, 40, 50.

(75) ‹at the head of ch. VII, before Ὁ ἄρχων› · printed under col 693

Major pars capitis hujus, praesertim initium usque ad ὁ ἐμὸς ἔρως κ. τ. λ., apud Syrum non exstat. Phrasis ὁ ἄρχων τοῦ αἰῶνος τούτου ex Evangelio S. Joan. XVI, 11 desumpta videtur.

The greater part of this chapter, especially the beginning as far as "my love", etc., does not stand in the Syriac. The phrase "the prince of this age" seems to be taken from the Gospel of St John, 16:11.

(76) ‹αὐτῷ· μᾶλλον ἐμοῦ› · printed under col 693

Sc. βοηθοί. Clericus.

Supply βοηθοί (helpers). Le Clerc.

(77) ‹Ζῶν› (call inside the bracket, before γὰρ) · printed under col 693

Addend. est γάρ ex veteri interprete. Smith.

γάρ is to be added from the old translator. Smith.

(78) ‹τοῦ ἀποθανεῖν.› (call before Ὁ ἐμὸς ἔρως) · printed under col 693

Hic locus exstat apud Syrum et in Syriaco fragmento Dionysii Areopagitae De divinis nominibus, lib. III, c. 4 ; Cureton. l. c., p. 54. Hunc locum Origenes quoque laudat, Opp. t. III, p. 30, ed. Ruae. Alii in hoc loco explicando per amorem intelligunt Christum ; alii concupiscentiam rerum mundanarum.

This passage stands in the Syriac and in the Syriac fragment of Dionysius the Areopagite, On the Divine Names, book 3, ch. 4; Cureton, loc. cit., p. 54. Origen too cites this passage, Works, vol. 3, p. 30, ed. De la Rue. In explaining this passage some understand by "love" Christ; others the desire for worldly things.

(79) ‹ἐν ἐμοὶ πῦρ› · printed under col 693, continued under col 694

Ita habet codex Colbertinus cum Simeone Metaphrasta et Menaeis Graecis. Interpolator exhibet φιλοῦντι, cui respondet vetus interpretatio Latina : Non est in me ignis amans aliquam aquam (aquam autem pertinet ad sequentia). His ducibus Pearsonus, Smithius et Jacobsonus legendum esse suadent : φιλοῦντι = ἐρῶντι, in me amante non est ignis, sed aqua, etc. Syrus vertit, nec est in me ignis in alio amore ; quo fit, ut Curetonus (p. 99, n. 34) eum quoque φιλοῦντι legisse putet.

So the Colbert codex has it, with Simeon Metaphrastes and the Greek Menaea. The interpolator gives φιλοῦντι, to which the old Latin translation corresponds: "There is not in me a fire loving any water" ("water", however, belongs to what follows). Following these, Pearson, Smith and Jacobson urge that one should read φιλοῦντι = ἐρῶντι: "in me who love there is no fire, but water", etc. The Syriac translates "nor is there in me fire in another love"; hence Cureton (p. 99, n. 34) thinks that it too read φιλοῦντι.

(80) ‹φιλόϋλον·› (call before ὕδωρ δὲ ζῶν) · printed under col 694

Cfr. Joan. VII, 38. Ὕδωρ λαλοῦν est Spiritus sanctus, monitor ad martyrium. Ὕδωρ — τὸν πατέρα deest in versione Syriaca.

Cf. John 7:38. The "speaking water" is the Holy Spirit, the admonisher to martyrdom. "Water … the Father" is lacking in the Syriac version.

(81) ‹τοῦ βίου τούτου.› (call before Ἄρτον Θεοῦ) · printed under col 694

Hunc locum Grabius et Wocherus de sacramento eucharistiae explicant ; de ipsius Dei fruitione in coelo, seu de aeterna visionis Dei beatitudine, Usserius et Halloixius. Jac. Cfr. Joan. VI, 32 seqq, 51. Syrus legit : Ἄρτον Θεοῦ θέλω, ὅς ἐστιν σὰρξ Χριστοῦ, καὶ τὸ αἷμα αὐτοῦ. Πόμα θέλω, ὅ ἐστιν ἀγάπη ἄφθαρτος. Aliis igitur Syrus usus est signis interpunctionis, nec non omisit ἄρτον οὐράνιον, ἄρτον ζωῆς, et τοῦ υἱοῦ — Ἀβραάμ.

Grabe and Wocher explain this passage of the sacrament of the Eucharist; Ussher and Halloix of the enjoyment of God Himself in heaven, or of the eternal blessedness of the vision of God. Jac. Cf. John 6:32 ff., 51. The Syriac reads: "I want the bread of God, which is the flesh of Christ, and His blood. I want drink, which is incorruptible love." The Syriac therefore used other punctuation, and it also omitted "heavenly bread, bread of life" and "of the Son … Abraham".

(82) ‹καὶ πόμα› · printed under col 694

Θεοῦ post πόμα, et paulo infra καὶ ἀένναος ζωή nec in Syro, nec in veteri versione Latina exstat.

"Of God" after "drink", and a little below "and everlasting life", stand neither in the Syriac nor in the old Latin version.

(83) ‹at the head of ch. VIII, before Οὐκέτι› · printed under col 694

Caput octavum apud Syrum non legitur.

The eighth chapter is not read in the Syriac.

(84) ‹Οὐκέτι θέλω› · printed under col 694, continued under col 695

Κατὰ ἀνθρώπους, κατ' ἄνθρωπον, phrasis apostolica. Pearson. Cfr. Rom. III, 5, I Cor. IX, 8 ; Gal. III, 15.

"According to men", "according to man": an apostolic phrase. Pearson. Cf. Rom. 3:5; 1 Cor. 9:8; Gal. 3:15.

Editors' prose

VII. Mori desidero, nam amor meus crucifixus est.

VII. I desire to die, for my love has been crucified.

VIII. Faveatis mihi.

VIII. Be favourable to me.

Ancient version (Latin)

Vetus interpres. quam regnare super terminos terrae. Illum quaero qui pro nobis mortuus est ; illum volo qui propter nos resurrexit. Ille lucrum mihi adjacet. Ignoscite mihi, fratres : non impediatis me vivere, non velitis me mori. Dei volentem esse, per mundum non separetis me, neque per materiam seducatis. Dimittite me purum lumen accipere ; illuc adveniens, homo ero. Sinite me imitatorem esse passionis Dei mei. Si quis ipsum in seipso habet, intelligat quod volo ; et compatiatur mihi, sciens quae continent me. CAPUT VII. Princeps saeculi hujus rapere me vult, et eam quae in Deum meum sententiam corrumpere. Nullus igitur praesentium de vobis adjuvet ; ipsi autem magis mei fiatis, hoc est Dei mei. Non loquimini Jesum Christum, et mundum concupiscatis. Invidia in vobis non inhabitet ; neque utique ego vos praesens deprecor, credite mihi. His autem magis credite quae scribo vobis. Vivens enim scribo vobis, desiderans mori. Meum desiderium crucifixum est ; et non est in me ignis amans aliquam aquam ; sed vivens et loquens est in me ; intus me dicit : Veni ad Patrem. Non delector cibo corruptionis, neque delectationibus vitae hujus. Panem Dei volo ; quod est caro Jesu Christi, ejus qui ex genere David : et potum volo sanguinem ipsius ; quod est charitas incorruptibilis. CAPUT VIII. Non amplius volo secundum homines vivere ; hoc autem erit, si vos velitis. Velite autem, ut et vos

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marginal letters: A in the gutter beside ‹λαβεῖν· ἐκεῖ παραγενόμενος›; B beside ‹τροφῇ φθορᾶς, οὐδὲ ἡδοναῖς›; C in the footnote gutter beside note (74)
old-edition numerals: none
signature: none
other: Greek on the LEFT of this page; its last line ends at a whole word (Τοῦτο), continued in col 696. The summaries VII and VIII are printed across the page over the columns; the Vetus interpres full width below them (its first word completes Chri-/stum, set whole in n692; it ends at a whole word and continues on the next page). Notes (73) continued and (74)–(79) under col 693, (79) continued and (80)–(84) under col 694; (84) runs over to the head of the notes under col 695.

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Editors' notes and page, col. 694

Footnotes

(79) continued and (80)–(84) printed under this column; their calls are in the Greek of col 693 and they are set in n693.

Footnotes

(84) continued from col 694, set in n694 (with its call, by G03): its last words are printed at the head of the notes under this column

(85)–(89) printed under this column; their calls are in the Greek of col 696; set in n696

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marginal letters: A in the gutter beside ‹tem fiat, si vos›; B beside ‹cutus sum, ut essem›; C beside ‹gnovisse; annuntiate›; D in the gutter between the note columns, beside ‹apostolica. Pearson›
old-edition numerals: none
signature: none
other: this column holds Migne's Latin translation of Romans VIII (end)–X (not set); captions IX and X across both columns and the full-width Vetus interpres band are set in n696

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δὲ ἔσται, ἐὰν ὑμεῖς θελήσητε. Θελήσατε, ἵνα καὶ ὑμεῖς θεληθῆτε. Δι' ὀλίγων γραμμάτων αἰτοῦμαι ὑμᾶς· πιστεύσατέ μοι. Ἰησοῦς δὲ Χριστὸς ὑμῖν ταῦτα φανερώσει, ὅτι ἀληθῶς λέγω· τὸ ἀψευδὲς στόμα, ἐν ᾧ ὁ Πατὴρ ἐλάλησεν ἀληθῶς. Αἰτήσασθε περὶ ἐμοῦ, ἵνα ἐπιτύχω. Οὐ κατὰ σάρκα ὑμῖν ἔγραψα, ἀλλὰ κατὰ γνώμην Θεοῦ. Ἐὰν πάθω, ἠθελήσατε· ἐὰν ἀποδοκιμασθῶ, ἐμισήσατε.

moreover shall come to pass if you will it. Will it, that you also may be willed. Through a few letters I ask you: believe me. And Jesus Christ will make these things manifest to you, that I speak truly — the mouth without falsehood, in which the Father has spoken truly. Ask on my behalf, that I may attain. Not according to the flesh have I written to you, but according to the mind of God. If I suffer, you have willed it; if I am rejected, you have hated me.

[9] Μνημονεύετε ἐν τῇ προσευχῇ ὑμῶν τῆς ἐν Συρίᾳ Ἐκκλησίας, ἥτις ἀντὶ ἐμοῦ ποιμένι τῷ Θεῷ χρῆται. Μόνος αὐτὴν Ἰησοῦς Χριστὸς ἐπισκοπήσει, καὶ ἡ ὑμῶν ἀγάπη. Ἐγὼ δὲ αἰσχύνομαι ἐξ αὐτῶν λέγεσθαι· οὐδὲ γὰρ ἄξιός εἰμι, ὧν ἔσχατος αὐτῶν καὶ ἔκτρωμα. Ἀλλ' ἠλέημαί τις εἶναι, ἐὰν Θεοῦ ἐπιτύχω. Ἀσπάζεται ὑμᾶς τὸ ἐμὸν πνεῦμα καὶ ἡ ἀγάπη τῶν Ἐκκλησιῶν τῶν δεξαμένων με εἰς ὄνομα Ἰησοῦ Χριστοῦ, οὐχ ὡς παροδεύοντα. Καὶ γὰρ αἱ μὴ προσήκουσαί μοι τῇ ὁδῷ, τῇ κατὰ σάρκα, κατὰ πόλιν με προῆγον.

[9] Remember in your prayer the Church in Syria, which in my stead has God for its shepherd. Jesus Christ alone will oversee it, and your love. But I am ashamed to be called [one] of them; for neither am I worthy, being the last of them and an untimely birth. But I have obtained mercy to be someone, if I attain God. My spirit greets you, and the love of the Churches that received me in the name of Jesus Christ, not as one passing by. For even those [Churches] which did not lie on my way — the [way] according to the flesh — went before me city by city.

[10] Γράφω δὲ ὑμῖν ταῦτα ἀπὸ Σμύρνης δι' Ἐφεσίων τῶν ἀξιομακαρίστων. Ἔστιν δὲ καὶ ἅμα ἐμοὶ σὺν ἄλλοις πολλοῖς Κρόκος, τὸ ποθητόν μοι ὄνομα. Περὶ τῶν προελθόντων με ἀπὸ Συρίας εἰς Ῥώμην εἰς δόξαν τοῦ Θεοῦ, πιστεύω ὑμᾶς ἐπεγνωκέναι, οἷς καὶ δηλώσατε ἐγγύς με ὄντα. Πάντες γάρ εἰσιν ἄξιοι τοῦ Θεοῦ καὶ ὑμῶν· οὓς πρέπον ὑμῖν ἐστιν κατὰ πάντα ἀναπαῦσαι. Ἔγραψα δὲ ὑμῖν ταῦτα τῇ πρὸ ἐννέα Καλανδῶν Σεπτεμβρίων [τουτέστιν Αὐγούστου εἰκάδι τρίτῃ]. Ἔῤῥωσθε εἰς τέλος, ἐν ὑπομονῇ Ἰησοῦ Χριστοῦ. Ἀμήν.

[10] And I write these things to you from Smyrna by the hand of the Ephesians, who are worthy to be called blessed. There is also with me, together with many others, Crocus, a name longed for by me. Concerning those who went before me from Syria to Rome for the glory of God, I believe that you have come to know [of them]; to whom also make it known that I am near. For they are all worthy of God and of you, whom it is fitting for you to refresh in all things. And I have written these things to you on the ninth [day] before the Kalends of September ⟦that is, the twenty-third of August⟧. Farewell unto the end, in the endurance of Jesus Christ. Amen.

Editors' notes and page, col. 696

Footnotes

(85) ‹[9]› · printed under col 695 (call at the head of ch. IX)

Initium hujus capitis usque ad ἐπιτύχω in versione Syriaca deest.

The beginning of this chapter, as far as ἐπιτύχω, is lacking in the Syriac version.

(86) ‹οὐδὲ γὰρ ἄξιός εἰμι,› · printed under col 695

Cfr. I Cor. XV, 8, 9.

Cf. 1 Cor. 15:8, 9.

(87) ‹Ἰησοῦ Χριστοῦ,› · printed under col 695

I. e. non tanquam advenam, Ecclesias illas in itinere festino praetergredientem, sed tanto cum amore et zelo, ac si essem illarum episcopus. SMITH. Οὐχ ὡς παροδεύοντα apud Syrum non legitur.

That is, not as a stranger passing by those Churches on a hurried journey, but with as much love and zeal as if I were their bishop. SMITH. Οὐχ ὡς παροδεύοντα (not as one passing by) is not read in the Syriac.

(88) ‹Καὶ γὰρ αἱ μὴ› · printed under col 695

I. e. non ad viam sitae erant. Aliter Pearsonus, ad meam jurisdictionem non spectantes.

That is, they did not lie on the road. Pearson otherwise: not belonging to my jurisdiction.

(89) ‹μοι, τῇ ὁδῷ,› · printed under col 695, continued under col 696

Voces τῇ κατὰ σάρκα Ruchatus librarii assumentum esse censet. JAC. Mihi videtur, τὴν ὁδὸν κατὰ σάρκα = viam terrestrem, opponi viae illi, qua Ignatius per martyrium ad Deum pervenire sperabat.

Ruchat judges the words τῇ κατὰ σάρκα to be a copyist's addition. JAC. It seems to me that τὴν ὁδὸν κατὰ σάρκα, that is, the earthly road, is set against that road by which Ignatius hoped to reach God through martyrdom.

(90) ‹κατὰ πόλιν με› · printed under col 696

Προάγειν = προπέμπειν. Tit. III, 13. PEARS.

Προάγειν = προπέμπειν (to send on one's way). Titus 3:13. PEARS.

(91) ‹[10]› · printed under col 696 (call at the head of ch. X)

Loco hujus capitis Syrus capp. 4 et 5 epistolae ad Trallianos versioni suae addidit; e capite vero nostro nil elegit, nisi verba ultima: ἔρρωσθε εἰς τέλος ἐν ὑπομονῇ Ἰησοῦ Χριστοῦ [Θεοῦ ἡμῶν].

In place of this chapter the Syrian added chapters 4 and 5 of the Letter to the Trallians to his version; from our chapter he chose nothing but the last words: ἔρρωσθε εἰς τέλος ἐν ὑπομονῇ Ἰησοῦ Χριστοῦ [Θεοῦ ἡμῶν] (farewell to the end, in the patient endurance of Jesus Christ [our God]).

(92) ‹Κρόκος,› · printed under col 696

Cfr. supra ad Ephes., c. 2.

Cf. above, on Ephesians, ch. 2.

(93) ‹Σεπτεμβρίων [› · printed under col 696

Glossema, quod nec vetus interpres Latinus, nec interpolator agnovit.

A gloss, which neither the old Latin translator nor the interpolator recognized.

(94) ‹Αὐγούστου εἰκάδι› · printed under col 696, continued at the head of the notes under col 697

Leg. τετάρτη, quarta. Hic enim videtur designari ipsa dies ix Kal. Septemb., id est 24 Augusti, cum haec verba ante diem ix Kal. nihil aliud indicent. RUINART.

Read τετάρτη, fourth. For the very day, the ninth before the Kalends of September, that is, 24 August, seems to be meant here, since these words "before the ninth day before the Kalends" indicate nothing else. RUINART.

Editors' prose

IX. Orate pro Ecclesia Syriae. Salutatio.

IX. Pray for the Church of Syria. Greeting.

X. Conclusio.

X. Conclusion.

Ancient version (Latin)

Vetus interpres. acceptemini. Per paucas litteras deprecor vos: credite mihi. Jesus autem Christus vobis manifestabit haec, quoniam vere dico; non mendax os, in quo Pater vere locutus est: Petite pro me, ut attingam. Non secundum carnem vobis scripsi, sed secundum sententiam Dei. Si patiar, voluistis; si reprobus efficiar, odivistis. CAPUT IX. Mementote in oratione vestra ejus, quae in Syria, Ecclesiae; quae pro me, pastore Deo utitur. Solus ipse Jesus Christus vice episcopi sit, et vestra charitas. Ego autem erubesco ex ipsis dici. Non enim sum dignus, exsistens extremus ipsorum, et abortivum; sed misericordiam consecutus sum aliquis esse, si Deo fruar. Salutat vos meus spiritus, et charitas Ecclesiarum quae receperunt me in nomine Jesu Christi, ut non transeuntem. Etenim non advenientes mihi in via quae secundum carnem, secundum civitatem me praecesserunt. CAPUT X. Scribo autem vobis haec a Smyrna per Ephesios digne beatos. Est autem et simul mecum cum aliis multis et Crocus, desideratum mihi nomen. De advenientibus mecum a Syria in Romam ad gloriam Dei, credo vos cognovisse; quibus et manifestatis, prope me exsistentem. Omnes enim sunt digni Deo et vobis: quos decens est vos secundum omnia quietare. Scripsi autem vobis haec, in ea quae ante ix Kal. Sept. Valete in finem, in sustinentia Jesu Christi.

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old-edition numerals: none
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other: the end of Romans (VIII end, IX, X); captions IX and X across both columns, set above as editors' prose; the full-width Vetus interpres band below the columns (its first word, acceptemini, continues from the band of p. 353), then the notes in two columns

PG 5:697

ΦΙΛΑΔΕΛΦΕΥΣΙΝ.

TO THE PHILADELPHIANS.

Ἰγνάτιος, ὁ καὶ Θεοφόρος, Ἐκκλησίᾳ Θεοῦ Πατρὸς καὶ Κυρίου Ἰησοῦ Χριστοῦ, τῇ οὔσῃ ἐν Φιλαδελφίᾳ τῆς Ἀσίας, ἠλεημένῃ καὶ ἡδρασμένῃ ἐν ὁμονοίᾳ Θεοῦ, καὶ ἀγαλλιωμένῃ ἐν τῷ πάθει τοῦ Κυρίου ἡμῶν ἀδιακρίτως, καὶ ἐν τῇ ἀναστάσει αὐτοῦ πεπληροφορημένῃ ἐν παντὶ ἐλέει· ἣν ἀσπάζομαι ἐν αἵματι Ἰησοῦ Χριστοῦ· ἥτις ἐστὶν χαρὰ αἰώνιος καὶ παράμονος, μάλιστα ἐὰν ἐν ἑνὶ ὦσιν σὺν τῷ ἐπισκόπῳ καὶ τοῖς σὺν αὐτῷ πρεσβυτέροις καὶ διακόνοις, ἀποδεδειγμένοις ἐν γνώμῃ Ἰησοῦ Χριστοῦ, οὓς κατὰ τὸ ἴδιον θέλημα ἐστήριξεν ἐν βεβαιοσύνῃ, τῷ ἁγίῳ αὐτοῦ Πνεύματι.

Ignatius, who is also Theophorus, to the Church of God the Father and of the Lord Jesus Christ which is at Philadelphia of Asia, which has obtained mercy and has been made firm in the concord of God, and exults without wavering in the Passion of our Lord, and in His resurrection has been fully assured in all mercy: which [Church] I greet in the blood of Jesus Christ, which is an eternal and abiding joy, especially if they are at one with the bishop and with the presbyters who are with him and the deacons, appointed in the mind of Jesus Christ, whom according to His own will He established in steadfastness by His Holy Spirit.

[1] Ὃν ἐπίσκοπον ἔγνων, οὐκ ἀφ' ἑαυτοῦ, οὐδὲ δι' ἀνθρώπων κεκτῆσθαι τὴν διακονίαν, τὴν εἰς τὸ κοινὸν ἀνήκουσαν, οὐδὲ κατὰ κενοδοξίαν, ἀλλ' ἐν ἀγάπῃ Θεοῦ Πατρὸς καὶ Κυρίου Ἰησοῦ Χριστοῦ· οὗ καταπέπληγμαι τὴν ἐπιείκειαν, ὃς σιγῶν πλείονα δύναται τῶν μάταια λαλούντων. Συνευρύθμισται γὰρ ταῖς ἐντολαῖς, ὡς χορδαῖς κιθάρα. Διὸ μακαρίζει μου ἡ ψυχὴ τὴν εἰς Θεὸν αὐτοῦ γνώμην, ἐπιγνοὺς ἐνάρετον καὶ τελείαν οὖσαν, τὸ ἀκίνητον αὐτοῦ καὶ τὸ ἀόργητον αὐτοῦ ἐν πάσῃ ἐπιεικείᾳ Θεοῦ ζῶντος.

[1] Whom, [that is, your] bishop, I came to know to have obtained the ministry which pertains to the common [good] not from himself, nor through men, nor according to vainglory, but in the love of God [the] Father and of [the] Lord Jesus Christ; at whose forbearance I am struck with amazement, who, keeping silence, is able [to do] more than those who speak vain things. For he has been tuned together with the commandments, as a lyre with its strings. Wherefore my soul calls blessed his mind towards God, having recognized [it] to be virtuous and perfect: his immovableness and his freedom from anger, in all the forbearance of [the] living God.

[2] Τέκνα οὖν φωτὸς καὶ ἀληθείας, φεύγετε τὸν μερισμὸν καὶ τὰς κακοδιδασκαλίας· ὅπου δὲ ὁ ποιμήν ἐστιν, ἐκεῖ ὡς πρόβατα ἀκολουθεῖτε.

[2] [Being] therefore children of light and of truth, flee the division and the evil teachings; but where the shepherd is, there follow as sheep.

Πολλοὶ γὰρ λύκοι ἀξιόπιστοι ἡδονῇ κακῇ αἰχμαλωτίζουσι τοὺς θεοδρόμους· ἀλλ' ἐν τῇ ἑνότητι ὑμῶν οὐχ ἕξουσιν τόπον.

For many wolves that seem worthy of trust take captive, by an evil pleasure, those who run the course of God; but in your unity they shall have no place.

Editors' notes and page, col. 697

Footnotes

(94) continued at the head of the notes under this column; its call is in col 696; set in n696

(95) ‹ΦΙΛΑΔΕΛΦΕΥΣΙΝ› · printed under col 697

Haec epistola apud Syrum non legitur.

This letter is not read in the Syriac.

(96) ‹ἐν Φιλαδελφίᾳ τῆς› · printed under col 697

Philadelphia Lydiae, eadem Ecclesia, ad quam etiam S. Joannes scripsit Apoc. I, 11; III, 7.

Philadelphia of Lydia, the same Church to which St John also wrote, Rev. 1:11; 3:7.

(97) ‹Κυρίου ἡμῶν› · printed under col 697

I. e. quae inseparabilis adhaeret passioni Christi. Cfr. ad Ephes., c. 3; Magn., 15; Trall., 1 ad Rom. inscr.

That is, which clings inseparably to the Passion of Christ. Cf. to the Ephesians, ch. 3; Magnesians, 15; Trallians, 1; to the Romans, inscription.

(98) ‹ἣν ἀσπάζομαι› · printed under col 697

I. e. in Christo, Salvatore nostro; qui sanguinis effusione Salvator noster est factus.

That is, in Christ our Saviour, Who by the shedding of His blood became our Saviour.

(99) ‹ἐστὶν χαρὰ› · printed under col 697

Sc. μου.

Supply μου (my).

(1) ‹ἀποδεδειγμένοις› · printed under col 697

I. e. διὰ γνώμης, juxta sententiam et ordinationem Christi per apostolos factam. SMITH. Cfr. Ep. ad Magn., c. 15, ἐν τιμῇ.

That is, διὰ γνώμης, according to the mind and ordinance of Christ made through the apostles. SMITH. Cf. the Letter to the Magnesians, ch. 15, ἐν τιμῇ.

(2) ‹[1]› · printed under col 697 (call at the head of ch. I)

I. e. episcopum supra in inscriptione memoratum.

That is, the bishop mentioned above in the inscription.

(3) ‹Ὃν ἐπίσκοπον ἔγνων,› · printed under col 698

Cfr. Gal. I, 1.

Cf. Gal. 1:1.

(4) ‹τὴν ἐπιείκειαν, ὃς› · printed under col 698

Cfr. supra ad Ephes., c. 6 et 15. Hic illius episcopi modestiam laudat et admiratur S. Ignatius, qui se mitem ac mansuetum erga immorigeros gessit, et tacuisse visus est, isthoc tamen silentio potentior, potestate episcopali tempore commodo majori cum fructu usurus. SMITH.

Cf. above, on Ephesians, ch. 6 and 15. Here St Ignatius praises and admires the modesty of that bishop, who bore himself gently and mildly towards the unruly and seemed to have kept silent, yet was the more powerful for that very silence, being about to use his episcopal power at a fitting time with greater fruit. SMITH.

(5) ‹λαλούντων.› · printed under col 698

Cfr. supra ad Ephes., c. 4.

Cf. above, on Ephesians, ch. 4.

(6) ‹Τέκνα οὖν φωτὸς› · printed under col 698

Καί inserendum est ex vet. int. SMITH.

Καί is to be inserted from the old translator. SMITH.

(7) ‹Πολλοὶ γὰρ› · printed under col 698

Cfr. Act. XX, 29.

Cf. Acts 20:29.

(8) ‹λύκοι› · printed under col 698

Vox ἀξιόπιστοι non tantum accipitur de illis qui fide digni sunt, sed etiam de iis qui tales videntur. Voss. Cfr. ad Trall., c. 6: ad Polyc., c. 3.

The word ἀξιόπιστοι is taken not only of those who are worthy of credence, but also of those who seem so. Voss. Cf. to the Trallians, ch. 6; to Polycarp, ch. 3.

(9) ‹ἡδονῇ κακῇ› · printed under col 698

Cfr. II Tim. III, 6.

Cf. 2 Tim. 3:6.

(10) ‹αἰχμαλωτίζουσι τοὺς› · printed under col 698

J. Conr. Schwarz, Observ. de θεοδρόμοις Ignatii, in Miscell. Lips. nov., I, 223.

J. Conr. Schwarz, Observations on Ignatius' θεοδρόμοι (runners for God), in Miscellanea Lipsiensia nova, I, 223.

Editors' prose

I. Laus episcopi.

I. Praise of the bishop.

II. Tenete unionem cum episcopo, et fugite pravas doctrinas.

II. Keep union with the bishop, and flee evil doctrines.

Ancient version (Latin)

Vetus interpres. Ignatius, qui et Theophorus, Ecclesiae Dei Patris et Jesu Christi, quae est in Philadelphia Asiae, habenti propitiationem, et firmatae in concordia Dei, et exsultanti in passione Domini Jesu Christi inseparabiliter, et in resurrectione ipsius certificatae in omni misericordia: quam saluto in sanguine Jesu Christi, qui est gaudium aeternum, et incoinquinatum, maxime si in uno sumus cum episcopo, et eis qui cum ipso presbyteris et diaconis, manifestatis in sententia Jesu Christi, quos secundum propriam voluntatem firmavit in firmitudine sancti Spiritus ipsius. CAPUT I. Quem episcopum cognovi, non a seipso, neque per homines possedisse administrationem in commune convenientem, neque secundum inanem gloriam, sed in charitate Dei Patris et Domini Jesu Christi. Cujus obstupui mansuetudinem; qui silens plura potest his qui vana loquuntur. Concordes enim estis mandatis, ut chordis cithara. Propter quod beatificat mea anima eam quae in Domini ipsius sententiam; cognoscens virtuosam et perfectam exsistentem, immobile ipsius et inirascibile in omni mansuetudine Dei viventis. CAPUT II. Filii igitur lucis et veritatis, fugite partitionem, et malas doctrinas: ubi autem pastor est, illic ut oves sequimini. Multi enim lupi fide digni delectatione mala captivant in Deum cursores; sed in unitate vestra non habent locum.

Page

running head: 697 | EPISTOLA AD PHILADELPHENSES. | 698
marginal letters: A in the gutter beside the titles ‹ΦΙΛΑΔΕΛΦΕΥΣΙΝ› | ‹AD PHILADELPHENSES›; B beside ‹τὸ κοινὸν ἀνήκουσαν›; C beside ‹ἕξουσιν τόπον.›; D in the gutter between the note columns, beside ‹sti, cum haec verba› (note 94)
old-edition numerals: none
signature: none
other: the page opens with the Philadelphians: the Greek title (with call 95) and the italic Greek address at the head of this column (layer 1, as imported); captions I and II across both columns, set above as editors' prose; the Vetus interpres band (address, CAPUT I–II, the address in italics) below the columns, then the notes in two columns

PG 5:698

Editors' notes and page, col. 698

Footnotes

(3)–(10) printed under this column; their calls are in the Greek of col 697; set in n697

Editors' prose

AD PHILADELPHENSES.

TO THE PHILADELPHIANS.

Footnotes

(11)–(19) printed under this column; their calls are in the Greek of col 700; set in n700

Page

running head: 699 | SANCTI IGNATII EPISTOLAE GENUINAE. | 700
marginal letters: A in the gutter beside ‹non colit, quia non›; B beside ‹Studeatis igitur una›; C beside ‹gnata potiar›; D in the gutter between the note columns, beside ‹(11) Similem metaphoram›
old-edition numerals: none
signature: none
other: this column holds Migne's Latin translation of Philadelphians III–V (not set); captions III–V across both columns and the full-width Vetus interpres band are set in n700

PG 5:700

[3] Ἀπέχεσθε τῶν κακῶν βοτανῶν, ἅστινας οὐ γεωργεῖ Ἰησοῦς Χριστός, διὰ τὸ μὴ εἶναι αὐτὰς φυτείαν Πατρός. Οὐχ ὅτι παρ' ὑμῖν μερισμὸν εὗρον, ἀλλ' ἀποδιϋλισμόν.

[3] Abstain from the evil herbs, which Jesus Christ does not till, because they are not a planting of [the] Father. Not that I found division among you, but a straining clean.

Ὅσοι γὰρ Θεοῦ εἰσιν καὶ Ἰησοῦ Χριστοῦ, οὗτοι μετὰ τοῦ ἐπισκόπου εἰσίν· καὶ ὅσοι ἂν μετανοήσαντες ἔλθωσιν ἐπὶ τὴν ἑνότητα τῆς Ἐκκλησίας, καὶ οὗτοι Θεοῦ ἔσονται, ἵνα ὦσιν κατὰ Ἰησοῦν Χριστὸν ζῶντες. Μὴ πλανᾶσθε, ἀδελφοί μου· εἴ τις σχίζοντι ἀκολουθεῖ, βασιλείαν Θεοῦ οὐ κληρονομεῖ· εἴ τις ἐν ἀλλοτρίᾳ γνώμῃ περιπατεῖ, οὗτος τῷ πάθει οὐ συγκατατίθεται.

For as many as are of God and of Jesus Christ, these are with the bishop; and as many as, having repented, come to the unity of the Church, these also shall be of God, that they may be living according to Jesus Christ. Be not deceived, my brethren: if anyone follows one who makes a schism, he does not inherit the kingdom of God; if anyone walks in an alien judgement, this man does not assent to the Passion.

[4] Σπουδάζετε οὖν μιᾷ εὐχαριστίᾳ χρῆσθαι. μία γὰρ σὰρξ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἓν ποτήριον εἰς ἕνωσιν τοῦ αἵματος αὐτοῦ, ἓν θυσιαστήριον, ὡς εἷς ἐπίσκοπος, ἅμα τῷ πρεσβυτερίῳ καὶ διακόνοις, τοῖς συνδούλοις μου· ἵνα, ὃ ἐὰν πράσσητε, κατὰ Θεὸν πράσσητε.

[4] Be earnest therefore to use one Eucharist; for one is the flesh of our Lord Jesus Christ, and one the cup unto union of His blood, one altar, as [there is] one bishop, together with the presbytery and the deacons, my fellow-servants; that whatever you do, you may do according to God.

[5] Ἀδελφοί μου, λίαν ἐκκέχυμαι ἀγαπῶν ὑμᾶς, καὶ ὑπεραγαλλόμενος ἀσφαλίζομαι ὑμᾶς· οὐκ ἐγὼ δέ, ἀλλ' Ἰησοῦς Χριστός, ἐν ᾧ δεδεμένος φοβοῦμαι μᾶλλον, ὡς ἔτι ὢν ἀναπάρτιστος. Ἀλλ' ἡ προσευχὴ ὑμῶν εἰς Θεόν με ἀπαρτίσει, ἵνα, ἐν ᾧ κλήρῳ ἠλεήθην, ἐπιτύχω, προσφυγὼν τῷ Εὐαγγελίῳ ὡς σαρκὶ Ἰησοῦ,

[5] My brethren, I am exceedingly poured out in loving you, and, exulting above measure, I make you secure; yet not I, but Jesus Christ, in Whom, being bound, I fear the more, as being still unperfected. But your prayer towards God will perfect me, that I may attain the lot in which I obtained mercy, having fled for refuge to the Gospel as to [the] flesh of Jesus,

Editors' notes and page, col. 700

Footnotes

(11) ‹Ἀπέχεσθε τῶν› · printed under col 699

Similem metaphoram de haereticorum doctrina habes in ep. ad Trall., c. 6. JAC. Cfr. Matth. XV, 13.

You have a similar metaphor for the heretics' doctrine in the Letter to the Trallians, ch. 6. JAC. Cf. Matt. 15:13.

(12) ‹διὰ τὸ μὴ εἶναι› · printed under col 699

Ms. αὐτούς.

The manuscript has αὐτούς.

(13) ‹φυτείαν Πατρός.› · printed under col 699

Cfr. ad Trall., c. 8, et Magn., c. 11. Ex hoc loco et e capp. 7 et 8 Whistonus conjecit Ignatium ipsum aliquandiu Philadelphiae commoratum fuisse; sed verisimilius est legatos tantum Philadelphensium ad ipsum Troade degentem venisse. More suo Ignatius ita loquitur, ac si in legatis totam Ecclesiam Philadelphensem conspexisset.

Cf. to the Trallians, ch. 8, and Magnesians, ch. 11. From this passage and from chs. 7 and 8 Whiston conjectured that Ignatius himself had stayed some while at Philadelphia; but it is more likely that only envoys of the Philadelphians came to him while he was staying at Troas. In his usual way Ignatius speaks as if he had seen the whole Philadelphian Church in its envoys.

(14) ‹εὗρον, ἀλλ'› · printed under col 699

Ms. ἀποδιϋλισμένον. Cfr. ep. ad Rom. inscr.

The manuscript has ἀποδιϋλισμένον. Cf. the Letter to the Romans, inscription.

(15) ‹ἔλθωσιν› · printed under col 699

Cfr. Rothe, Anf., p. 465.

Cf. Rothe, Anf., p. 465.

(16) ‹εἴ τις ἐν› · printed under col 699

Ἀλλοτρία γνώμη idem est, quod ἑτεροδοξία. VEDEL.

Ἀλλοτρία γνώμη (an alien mind) is the same as ἑτεροδοξία (heterodoxy). VEDEL.

(17) ‹περιπατεῖ, οὗτος› · printed under col 699

I. e. non consentit huic veritati, Christum sanguine suo fundasse Ecclesiam, quam schismate evertere conatur. SMITH.

That is, he does not assent to this truth, that Christ founded with His blood the Church which he is trying to overthrow by schism. SMITH.

(18) ‹[4]› · printed under col 699 (call at the head of ch. IV)

Ita Vossius. Ms. σπουδάσατε.

So Vossius. The manuscript has σπουδάσατε.

(19) ‹Σπουδάζετε οὖν μιᾷ› · printed under col 699, continued under col 700

I. e. coena Domini, ut e sequentibus verbis σὰρξ τοῦ Κυρίου et ποτήριον elucet. Etiam a S. Justino (Apol. I, 66) coena Domini εὐχαριστία vocatur. Cfr. ad hunc locum Rothe, Anf., p. 470, Münscher, Lehrbuch der Dogmengesch. I, 496, et Jo. E. Pfeiffer, De Ignatio, communioni privatae adverso. Erlang. 1764, 4.

That is, the Lord's Supper, as is clear from the following words σὰρξ τοῦ Κυρίου (the flesh of the Lord) and ποτήριον (cup). St Justin too (Apol. 1, 66) calls the Lord's Supper εὐχαριστία. On this passage cf. Rothe, Anf., p. 470; Münscher, Lehrbuch der Dogmengeschichte, I, 496; and Jo. E. Pfeiffer, De Ignatio, communioni privatae adverso (Ignatius opposed to private communion), Erlangen 1764, quarto.

(20) ‹ἔτι ὢν› · printed under col 700

Ita interpolator et vet. int. Ms. ἀνάρπαστος = abductus e provincia.

So the interpolator and the old translator. The manuscript has ἀνάρπαστος = carried off from the province.

(21) ‹ἐπιτύχω› · printed under col 700, continued at the head of the notes under col 701

H. A. Niemeyer in Fries et Schroeter Oppositionsschrift I, ii, p. 14, hunc locum ita explicat: Εὐαγγέλιον est = summa vitae et actorum Jesu; ἀπόστολοι = narrationes apostolorum de Christo. Sensus: adhaereo iis quae Christus praedicavit et fecit, quasi adhuc ipse vivat; adhaereoque narrationibus apostolorum, quasi ipsi adhuc ut quondam presbyterium Ecclesiae constituant. Sed et prophetas V. T. recipio, quippe qui Jesum annuntiaverint. Cfr. quoque Rot⟨h⟩e, Anf., p. 732. et Gieseler, Versuch über d. Entstehung der schriftlichen Evangelien, p. 157, qui ante Niemeyerum monuerat, Εὐαγγέλιον nostri loci non de scripto Evangelio esse accipiendum. Lessingius (Opp. ed. Lachmann., t. XI, p. 567) ita scribendum esse putat: Προσφυγὼν τῷ ἐ⟨π⟩ισκόπῳ ὡς σαρκὶ Ἰησοῦ Χριστοῦ, καὶ τοῖς πρεσβυτέροις Ἐκκλησίας ὡς ἀποστόλοις. Alii Εὐαγγέλιον de scriptis Evangeliis, ἀπόστολοι de scriptis apostolorum, προφῆται de scriptis prophetarum seu de V. T. accipiunt. Male Eichhornius de prophetis novi foederis seu doctoribus Christianis somniat.

H. A. Niemeyer, in Fries and Schroeter, Oppositionsschrift I, ii, p. 14, explains this passage thus: Εὐαγγέλιον = the sum of the life and deeds of Jesus; ἀπόστολοι = the apostles' narratives about Christ. The sense: I cleave to what Christ preached and did, as if He were still living; and I cleave to the narratives of the apostles, as if they still formed, as they once did, the presbytery of the Church. But I also accept the prophets of the Old Testament, since they announced Jesus. Cf. also Rothe, Anf., p. 732, and Gieseler, Versuch über d. Entstehung der schriftlichen Evangelien, p. 157, who had pointed out before Niemeyer that the Εὐαγγέλιον of our passage is not to be understood of a written Gospel. Lessing (Works, ed. Lachmann, vol. XI, p. 567) thinks it should be written thus: Προσφυγὼν τῷ ἐπισκόπῳ ὡς σαρκὶ Ἰησοῦ Χριστοῦ, καὶ τοῖς πρεσβυτέροις Ἐκκλησίας ὡς ἀποστόλοις (taking refuge in the bishop as in the flesh of Jesus Christ, and in the presbyters of the Church as in the apostles). Others take Εὐαγγέλιον of the written Gospels, ἀπόστολοι of the writings of the apostles, προφῆται of the writings of the prophets, or of the Old Testament. Eichhorn wrongly dreams of the prophets of the new covenant, or Christian teachers.

Editors' prose

III. Fugite schismaticos.

III. Flee schismatics.

IV. Utamini una eucharistia.

IV. Use one Eucharist.

V. Orate pro me, qui confugio ad Evangelium et apostolos. Honorate etiam prophetas V. T.

V. Pray for me, who take refuge in the Gospel and the apostles. Honour the prophets of the Old Testament too.

Ancient version (Latin)

Vetus interpres. CAPUT III. Recedite a malis herbis, quas non colit Jesus Christus: propter non esse ipsas plantationem Patris. Non quoniam apud vos partitionem inveni; sed abstractionem. Quotquot enim Dei sunt et Jesu Christi, isti cum episcopo sunt; et quotquot utique poenitentes veniunt in unitatem Ecclesiae, et isti Dei erunt; ut sint secundum Jesum Christum viventes. Non erretis, fratres mei. Si quis schisma facientem sequitur, regnum Dei non haereditat: si quis in aliena sententia circumambulat, iste passioni non concordat. CAPUT IV. Studete igitur una gratiarum actione uti. Una enim caro Domini nostri Jesu Christi, et unus calix in unionem sanguinis ipsius; unum altare, et unus episcopus, cum presbyterio et diaconis conservis meis: ut quod facitis, secundum Deum faciatis. CAPUT V. Fratres mei, valde effusus sum diligens vos, et superexsultans corroboro vos: non ego autem, sed Jesus Christus, in quo vinctus timeo magis, ut adhuc exsistens imperfectus. Sed oratio vestra me perficiet, ut in qua haereditate propitiationem habuero, potiar; confugiens Evangelio ut carni Jesu, et apostolis ut presbyterio Ecclesiae. Sed et prophetas diligamus; propter et ipsos in Evangelium annuntiasse,

Page

running head: 699 | SANCTI IGNATII EPISTOLAE GENUINAE. | 700
marginal letters: A in the gutter beside ‹γεωργεῖ Ἰησοῦς Χριστός›; B beside ‹(18) Σπουδάζετε οὖν›; C beside ‹τύχω (21), προσφυγὼν›; D in the gutter between the note columns, beside ‹σὰρξ τοῦ Κυρίου et› (note 19)
old-edition numerals: none
signature: none
other: Philadelphians III–V (to ‹ὡς σαρκὶ Ἰησοῦ,›); captions III–V across both columns, set above as editors' prose; the full-width Vetus interpres band below the columns (CAPUT V runs on to p. 357 with no break in a word), then the notes in two columns. Rothe in note 21 is printed with a visible gap for the h (Rot e); the π of ἐπισκόπῳ in note 21 is under an ink blot

PG 5:701

καὶ τοῖς ἀποστόλοις ὡς πρεσβυτερίῳ Ἐκκλησίας. Καὶ τοὺς προφήτας δὲ ἀγαπῶμεν, διὰ τὸ καὶ αὐτοὺς εἰς τὸ Εὐαγγέλιον κατηγγελκέναι, καὶ εἰς αὐτὸν ἐλπίζειν, καὶ αὐτὸν ἀναμένειν· ἐν ᾧ καὶ πιστεύσαντες ἐσώθησαν, ἐν ἑνότητι Ἰησοῦ Χριστοῦ, ὄντες ἀξιαγάπητοι καὶ ἀξιοθαύμαστοι, ἅγιοι, ὑπὸ Ἰησοῦ Χριστοῦ μεμαρτυρημένοι, καὶ συνηριθμημένοι ἐν τῷ Εὐαγγελίῳ τῆς κοινῆς ἐλπίδος.

and to the apostles as to the presbytery of the Church. And the prophets also we love, because they too announced beforehand unto the Gospel, and hoped in Him, and awaited Him; in Whom also, having believed, they were saved, being in the unity of Jesus Christ, worthy to be loved and worthy to be wondered at, holy, attested by Jesus Christ, and numbered together in the Gospel of the common hope.

[6] Ἐὰν δέ τις Ἰουδαϊσμὸν ἑρμηνεύῃ ὑμῖν, μὴ ἀκούετε αὐτοῦ. Ἄμεινον γάρ ἐστιν παρὰ ἀνδρὸς περιτομὴν ἔχοντος Χριστιανισμὸν ἀκούειν, ἢ παρὰ ἀκροβύστου Ἰουδαϊσμόν. Ἐὰν δὲ ἀμφότεροι περὶ Ἰησοῦ Χριστοῦ μὴ λαλῶσιν, οὗτοι ἐμοὶ στῆλαί εἰσιν καὶ τάφοι νεκρῶν, ἐφ' οἷς γέγραπται μόνον ὀνόματα ἀνθρώπων. Φεύγετε οὖν τὰς κακοτεχνίας καὶ ἐνέδρας τοῦ ἄρχοντος τοῦ αἰῶνος τούτου, μήποτε θλιβέντες τῇ γνώμῃ αὐτοῦ ἐξασθενήσητε ἐν τῇ ἀγάπῃ. Ἀλλὰ πάντες ἐπὶ τὸ αὐτὸ γίνεσθε ἐν ἀμερίστῳ καρδίᾳ. Εὐχαριστῶ δὲ τῷ Θεῷ μου, ὅτι εὐσυνείδητός εἰμι ἐν ὑμῖν, καὶ οὐκ ἔχει τις καυχήσασθαι, οὔτε λάθρα, οὔτε φανερῶς, ὅτι ἐβάρησά τινα ἐν μικρῷ ἢ ἐν μεγάλῳ. Καὶ πᾶσι δέ, ἐν οἷς ἐλάλησα, εὔχομαι, ἵνα μὴ εἰς μαρτύριον αὐτὸ κτήσωνται.

[6] But if anyone interprets Judaism to you, do not listen to him. For it is better to hear Christianity from a man who has circumcision than Judaism from one uncircumcised. But if both do not speak concerning Jesus Christ, these are to me gravestones and tombs of [the] dead, upon which are written only names of men. Flee therefore the evil arts and the ambushes of the prince of this age, lest, being pressed hard by his judgement, you grow weak in love. But all of you, come together into one place with an undivided heart. And I give thanks to my God that I am of good conscience among you, and no one has [wherewith] to boast, either secretly or openly, that I was a burden to anyone in a small matter or in a great. And for all among whom I spoke I pray that they may not get it for a testimony [against themselves].

[7] Εἰ γὰρ καὶ κατὰ σάρκα μέ τινες ἠθέλησαν πλανῆσαι, ἀλλὰ τὸ Πνεῦμα οὐ πλανᾶται, ἀπὸ Θεοῦ ὄν. Οἶδεν γάρ, πόθεν ἔρχεται, καὶ ποῦ ὑπάγει, καὶ τὰ κρυπτὰ ἐλέγχει. Ἐκραύγασα μεταξὺ ὤν, ἐλάλουν μεγάλῃ φωνῇ· Τῷ ἐπισκόπῳ προσέχετε καὶ τῷ πρεσβυτερίῳ καὶ διακόνοις. Οἱ δὲ ὑποπτεύσαντές

[7] For even if certain men wished to deceive me according to the flesh, yet the Spirit is not deceived, being from God. For it knows whence it comes and where it goes, and it convicts the hidden things. I cried aloud while I was in the midst [of you], I was speaking with a great voice: Give heed to the bishop and to the presbytery and to [the] deacons. But those who suspected

Editors' notes and page, col. 701

Footnotes

(21) continued at the head of the notes under this column; its call is in col 700; set in n700

(22) ‹καὶ εἰς› · printed under col 701

Vet. int. legit Χριστόν.

The old translator reads Χριστόν.

(23) ‹περιτομὴν ἔχοντος› · printed under col 701 (the numeral is worn and looks like 25; read 23 by sequence and call)

Χριστιανισμόν. Quaere, an ut Antiochiae primo nomen Χριστιανός, ita ab Ignatio, Antiochiae episcopo, primum usurpata vox Χριστιανισμός? PEARSON.

Χριστιανισμόν. Ask whether, as the name Χριστιανός (Christian) was first used at Antioch, so the word Χριστιανισμός (Christianity) was first used by Ignatius, bishop of Antioch? PEARSON.

(24) ‹οὗτοι ἐμοὶ› · printed under col 702

Στῆλαι, columnae sepulcrales.

Στῆλαι: sepulchral pillars.

(25) ‹νερῶς, ὅτι› · printed under col 702

I. e. nemini jugum Judaismi imponere studui. Cfr. quoque II Cor. XII, 13.

That is, I have striven to impose the yoke of Judaism on no one. Cf. also 2 Cor. 12:13.

(26) ‹ἵνα μὴ εἰς› · printed under col 702

Cfr. ad Trall., c. 12.

Cf. to the Trallians, ch. 12.

(27) ‹ἀπὸ Θεοῦ ὄν.› · printed under col 702

Cfr. Joan. III, 8.

Cf. John 3:8.

(28) ‹μεγάλῃ φωνῇ› · printed under col 702

Vet. int. addit, voce Dei

The old translator adds: with the voice of God.

(29) ‹Οἱ δὲ› · printed under col 702

Participium pro modo finito. Ms. †πτέσαντες.

A participle for the finite mood. The manuscript has †πτέσαντες.

Editors' prose

VI. Nec tamen Judaismum admittite.

VI. But do not admit Judaism.

VII. S. Spiritu impellente vos ad unitatem adhortatus sum.

VII. At the prompting of the Holy Spirit I exhorted you to unity.

Ancient version (Latin)

Vetus interpres. et in Christum sperare, et ipsum exspectare: in quo et credentes salvati sunt, in unitate Jesu Christi exsistentes digne dilecti, et digne admirabiles sancti, a Jesu Christo testificati et connumerati in Evangelio communis spei. CAPUT VI. Si autem Judaismum interpretetur vobis, non audiatis ipsum. Melius est enim a viro circumcisionem habente, Christianismum audire, quam ab habente praeputium, Judaismum. Si autem utrique de Jesu Christo non loquantur, isti mihi columnae sunt et sepulcra mortuorum, in quibus scripta sunt solum nomina hominum. Fugite igitur malas artes, et insidias principis saeculi hujus, ne forte tribulati sententia ipsius, infirmemini in charitate. Sed et omnes in idipsum fiatis, in impartibili corde. Gratias autem ago Deo meo, quoniam bonam habens conscientiam ego sum in vobis; et non habet aliquis gloriari, neque occulte neque manifeste, quoniam gravavi aliquem in parvo vel in magno. Sed et omnibus, in quibus locutus sum, oro, ut non in testimonium ipsum possideant. CAPUT VII. Si enim et secundum carnem me quidam voluerunt seducere; sed spiritus non seducitur, a Deo exsistens. Novit enim unde venit, et quo vadit, et occulta redarguit. Clamavi in intermedio exsistens, locutus sum magna voce, [Dei voce:] Episcopo attendite, et presbyterio, et diaconis. Quidam autem suspicati

Page

running head: 701 | EPISTOLA AD PHILADELPHENSES. | 702
marginal letters: A in the gutter beside ‹καὶ τοῖς ἀποστόλοις›; B beside ‹Χριστοῦ μὴ λαλῶσιν›; C in the gutter below the Greek of ch. VI, beside ‹ipsos.›; D in the gutter between the note columns, beside ‹scripto Evangelio› (note 21)
old-edition numerals: none
signature: none
other: Philadelphians V (end)–VII (to ‹Οἱ δὲ ὑποπτεύσαντές›); captions VI and VII across both columns, set above as editors' prose; the full-width Vetus interpres band below the columns, then the notes in two columns. The Vetus interpres ends the page with suspi-, completed by cati at the head of p. 358; the word is set whole here. In CAPUT VII the printed ex. sistens (a stop where the hyphen should be) is read as the line-end hyphen and joined. The Greek of note 29 is heavily inked; read as πτέσαντες, daggered

PG 5:702

Editors' notes and page, col. 702

Footnotes

(24)–(29) printed under this column; their calls are in the Greek of col 701; set in n701

Footnotes

(¹⁶) and (30)–(34) printed under this column; their calls are in the Greek of col 704; set in n704

Page

running head: 703 | SANCTI IGNATII EPISTOLAE GENUINAE. | 704
marginal letters: A in the gutter beside ‹me, ut praescium›; B beside ‹Obsecro autem vos›; C beside ‹est summus pontifex› (the last lines above the Vetus interpres); D in the gutter between the note columns, beside ‹(35) I. e. hoc ipsum›
old-edition numerals: none
signature: none
other: this column holds Migne's Latin translation of Philadelphians VII (end)–IX (not set); captions VIII and IX and the Vetus interpres band set in n704

PG 5:704

με, ὡς προειδότα τὸν μερισμόν τινων, λέγειν ταῦτα. Μάρτυς δέ μοι, ἐν ᾧ δέδεμαι, ὅτι ἀπὸ σαρκὸς ἀνθρωπίνης οὐκ ἔγνων. Τὸ δὲ πνεῦμα ἐκήρυσσεν, λέγον τάδε· Χωρὶς τοῦ ἐπισκόπου μηδὲν ποιεῖτε, τὴν σάρκα ὑμῶν ὡς ναὸν Θεοῦ τηρεῖτε, τὴν ἕνωσιν ἀγαπᾶτε, τοὺς μερισμοὺς φεύγετε, μιμηταὶ γίνεσθε Ἰησοῦ Χριστοῦ, ὡς καὶ αὐτὸς τοῦ Πατρὸς αὐτοῦ.

me [thought] that I spoke these things as one who knew beforehand the division of certain men. But He in Whom I am bound is my witness that I did not learn it from human flesh. It was the Spirit that was preaching, saying these things: Do nothing apart from the bishop; keep your flesh as a temple of God; love unity; flee divisions; be imitators of Jesus Christ, as He also is of His Father.

[8] Ἐγὼ μὲν οὖν τὸ ἴδιον ἐποίουν, ὡς ἄνθρωπος εἰς ἕνωσιν κατηρτισμένος. Οὗ δὲ μερισμός ἐστιν καὶ ὀργή, Θεὸς οὐ κατοικεῖ. Πᾶσιν οὖν μετανοοῦσιν ἀφίει ὁ Κύριος, ἐὰν μετανοήσωσιν εἰς ἑνότητα Θεοῦ καὶ συνέδριον τοῦ ἐπισκόπου. Πιστεύω τῇ χάριτι Ἰησοῦ Χριστοῦ, ὃς λύτει ἀφ' ὑμῶν πάντα δεσμόν. Παρακαλῶ δὲ ὑμᾶς, μηδὲν κατ' ἐριθείαν πράσσειν, ἀλλὰ κατὰ χριστομαθίαν. Ἐπεὶ ἤκουσά τινων λεγόντων, ὅτι, Ἐὰν μὴ ἐν τοῖς ἀρχαίοις εὕρω, ἐν τῷ Εὐαγγελίῳ οὐ πιστεύω· καὶ λέγοντός μου αὐτοῖς, ὅτι, Γέγραπται, ἀπεκρίθησάν μοι, ὅτι, Πρόκειται. Ἐμοὶ δὲ ἀρχαῖά ἐστιν Ἰησοῦς Χριστός, τὰ ἄθικτα ἀρχαῖα ὁ σταυρὸς αὐτοῦ καὶ ὁ θάνατος καὶ ἡ ἀνάστασις αὐτοῦ καὶ ἡ πίστις ἡ δι' αὐτοῦ· ἐν οἷς θέλω ἐν τῇ προσευχῇ ὑμῶν δικαιωθῆναι.

[8] I for my part was doing my own [part], as a man fitted together unto union. But where there is division and wrath, God does not dwell. To all, therefore, who repent the Lord forgives, if they repent unto the unity of God and the council of the bishop. I trust the grace of Jesus Christ, Who looses from you every bond. But I exhort you to do nothing out of contentiousness, but according to the learning of Christ. For I heard certain men saying: If I do not find [it] in the ancient records, I do not believe [it] in the Gospel; and when I said to them, It is written, they answered me, That is the very question. But to me the ancient records are Jesus Christ; the inviolable ancient records are His cross and His death and His resurrection and the faith that is through Him: in which I wish to be justified by your prayer.

[9] Καλοὶ καὶ οἱ ἱερεῖς, κρεῖσσον δὲ ὁ ἀρχιερεύς, ὁ πεπιστευμένος τὰ Ἅγια τῶν ἁγίων, ὃς μόνος πεπίστευται τὰ κρυπτὰ τοῦ Θεοῦ· αὐτὸς ὢν θύρα

[9] Good also are the priests, but better is the high priest, Who has been entrusted with the Holy of Holies, Who alone has been entrusted with the hidden things of God: He Himself being [the] door

Editors' notes and page, col. 704

Footnotes

(30) ‹ἐκήρυσσεν,› · printed under col 703

Ms., λέγων.

The manuscript has λέγων.

(31) ‹ὑμῶν ὡς› · printed under col 703

Cfr. I Cor. III, 16; VI, 19.

Cf. 1 Cor. 3:16; 6:19.

(32) ‹ἐπισκόπου. Πιστεύω› · printed under col 703

Sc. quod vos attinet.

Supply: as far as concerns you.

(33) ‹πάντα δεσμόν› · printed under col 703

Interpolator addit ἀδικίας. JAC.

The interpolator adds ἀδικίας (of injustice). JAC.

(¹⁶) ‹κατ' ἐριθείαν πράσσειν› · printed under col 703, full width above the numbered notes (superior figure 16) Phil. II, 3.

Phil. 2:3.

(34) ‹Ἐὰν μὴ ἐν τοῖς› · printed under col 703

In priori editione mea cum Vossio, Rothio (Anfange d. Chr. Kirche, p. 339) et Arndtio (in Ullmanni Studien u. Krit., 1839, I, p. 182) interpolatorem secutus lectionem codicis ms. ἀρχαίοις in ἀρχείοις (archivis = documentis) mutavi. Nunc vero re melius perpensa lectionem codicis, quam Credner (Beitr. I, 15), Niemeyer (Oppositionsschrift I, 2, p. 21), Düsterdieck (De Ignatianarum epist. authentia, etc., p. 56 not.) et Jacobsonus defendunt, quaeque a veteri interprete Latino agnita est, retinendam puto. Ignatius contra Judaizantes verba facit, qui Christi adventum et passionem in veteribus vaticiniis (ἐν τοῖς ἀρχαίοις) praenuntiatam negabant.

In my earlier edition, with Vossius, Rothe (Anfänge der christlichen Kirche, p. 339) and Arndt (in Ullmann's Studien und Kritiken, 1839, I, p. 182), following the interpolator, I changed the manuscript's reading ἀρχαίοις to ἀρχείοις (archives, that is, documents). But now, having weighed the matter better, I think the manuscript's reading should be kept, which Credner (Beitr. I, 15), Niemeyer (Oppositionsschrift I, 2, p. 21), Düsterdieck (De Ignatianarum epist. authentia, etc., p. 56 note) and Jacobson defend, and which the old Latin translator recognized. Ignatius is speaking against the Judaizers, who denied that the coming and passion of Christ were foretold in the ancient prophecies (ἐν τοῖς ἀρχαίοις).

(35) ‹μοι, ὅτι,› · printed under col 704

I. e. hoc ipsum proponitur demonstrandum. ARNDT. Bene Ruchatus: C'est cela qui est en question. Alii legendum putant, οὐ πρόκειται, non liquet.

That is, this very thing is put forward to be proved. ARNDT. Ruchat renders it well: C'est cela qui est en question (that is what is in question). Others think one should read οὐ πρόκειται, it is not clear.

(36) ‹Ἐμοὶ δὲ› · printed under col 704

Ms. habet ἀρχεῖα. Qui vero supra lectionem codicis ms. ἀρχαίοις retinet, hic et paulo inferius ἀρχαῖς legat oportet.

The manuscript has ἀρχεῖα. But whoever keeps the manuscript's reading ἀρχαίοις above must read ἀρχαῖς [sc. ἀρχαῖα] here and a little below.

(37) ‹Χριστός, τὰ› · printed under col 704

Ms. ἄθηκτα ἀρχεῖα.

The manuscript has ἄθηκτα ἀρχεῖα.

(38) ‹καὶ ἡ› · printed under col 704

I. e. doctrina Christiana.

That is, the Christian doctrine.

(39) ‹[9]› · printed under col 704 (call at the head of ch. IX)

Οἱ ἱερεῖς = sacerdotes Judaici = vetus oeconomia; ἀρχιερεύς = Christus = novum foedus. Aliter Rothe, Anf., p. 731 sq., qui ἱερεῖς de Christianis Ecclesiae Philadelphensis accipit, et ita explicat: Preces quidem vestrae pro me bonae sunt, multo vero meliores preces Christi.

Οἱ ἱερεῖς = the Jewish priests = the old dispensation; ἀρχιερεύς = Christ = the new covenant. Otherwise Rothe, Anf., p. 731 f., who takes ἱερεῖς of the Christians of the Church of Philadelphia and explains thus: Your prayers for me are indeed good, but the prayers of Christ are far better.

(40) ‹ἱερεῖς,› · printed under col 704

Interpolator κρείσσων.

The interpolator has κρείσσων.

(41) ‹αὐτὸς ὢν› · printed under col 704

Cfr. Joan. X, 7, 9 ubi Christus se ipse januam vocavit.

Cf. John 10:7, 9, where Christ called Himself the door.

Editors' prose

VIII. Studete unitati. Christus loco documentorum est.

VIII. Be zealous for unity. Christ stands in the place of the documents.

IX. Bonum est V. T., melius novum foedus.

IX. The Old Testament is good; the new covenant is better.

Ancient version (Latin)

Vetus interpres. sunt me, ut praescientem divisionem quorumdam, dicere haec. Testis autem mihi, in quo vinctus sum, quia a carne humana non cognovi. Spiritus autem praedicavit, dicens haec: Sine episcopo nihil faciatis; carnem vestram, ut templum Dei, servate; unitatem diligite; divisiones fugite; imitatores estote Jesu Christi, ut et ipse Patris ipsius. CAPUT VIII. Ego quidem igitur proprium faciebam, ut homo in unitatem perfectus. Ubi autem divisio est et ira, Deus non habitat. Omnibus igitur poenitentibus dimittit Deus; si poeniteant in unitatem Dei, et concilium episcopi. Credo gratiae Jesu Christi, qui solvet a vobis omne vinculum. Deprecor autem vos nihil secundum contentionem facere, sed secundum Christi disciplinam. Quia audivi quosdam dicentes: Quoniam si non in veteribus invenio, in Evangelio non credo: et dicente me ipsis, quoniam scriptum est: responderunt mihi, quoniam praejacet. Mihi autem principium est Jesus Christus; inapproximabilia principia, crux ipsius et mors, et resurrectio ipsius, et fides quae per ipsum: in quibus volo in oratione vestra justificari. CAPUT IX. Boni et sacerdotes, melius autem princeps sacerdotum, cui credita sunt Sancta sanctorum, cui soli credita sunt occulta Dei: qui ipse est janua Patris, per quam ingrediuntur Abraham et Isaac et Jacob, et prophetae, et apostoli, et Ecclesia. Omnia haec in unitatem fidei. Praecipuum autem aliquid habet

Page

running head: 703 | SANCTI IGNATII EPISTOLAE GENUINAE. | 704
marginal letters: A in the gutter beside ‹με, ὡς προειδότα›; B beside ‹καλῶ δὲ ὑμᾶς›; C beside ‹πεπίστευται τὰ κρυπτὰ›; D in the gutter between the note columns, beside ‹(35) I. e.›
old-edition numerals: none
signature: none
other: Philadelphians VII (end)–IX (to ‹αὐτὸς ὢν θύρα›); captions VIII and IX across both columns, set above as editors' prose; the full-width Vetus interpres band below the columns (its first letters, cati, complete suspicati, set whole in n701; its first lines read from the zoom-1.8 page view, legible), then the scripture note ¹⁶ full width and the numbered notes in two columns

PG 5:705

τοῦ Πατρὸς δι' ἧς εἰσέρχονται Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ καὶ οἱ προφῆται καὶ οἱ ἀπόστολοι καὶ ἡ Ἐκκλησία. Πάντα ταῦτα εἰς ἑνότητα Θεοῦ. Ἐξαίρετον δέ τι ἔχει τὸ Εὐαγγέλιον, τὴν παρουσίαν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, τὸ πάθος αὐτοῦ καὶ τὴν ἀνάστασιν. Οἱ γὰρ ἀγαπητοὶ προφῆται κατήγγειλαν εἰς αὐτόν· τὸ δὲ Εὐαγγέλιον ἀπάρτισμά ἐστιν ἀφθαρσίας. Πάντα ὁμοῦ καλά ἐστιν, ἐὰν ἐν ἀγάπῃ πιστεύητε.

of the Father, through which enter in Abraham and Isaac and Jacob, and the prophets and the apostles and the Church. All these [tend] unto the unity of God. But the Gospel has something set apart [to itself]: the coming of our Lord Jesus Christ, His Passion and the resurrection. For the beloved prophets made their announcement unto Him; but the Gospel is the completing of incorruption. All things together are good, if you believe in love.

[10] Ἐπειδὴ κατὰ τὴν προσευχὴν ὑμῶν καὶ κατὰ σπλάγχνα, ἃ ἔχετε ἐν Χριστῷ Ἰησοῦ, ἀπηγγέλη μοι, εἰρηνεύειν τὴν Ἐκκλησίαν τὴν ἐν Ἀντιοχείᾳ τῆς Συρίας· πρέπον ἐστὶν ὑμῖν, ὡς Ἐκκλησίᾳ Θεοῦ, χειροτονῆσαι διάκονον εἰς τὸ πρεσβεῦσαι ἐκεῖ Θεοῦ πρεσβείαν, εἰς τὸ συγχαρῆναι αὐτοῖς ἐπὶ τὸ αὐτὸ γενομένοις, καὶ δοξάσαι τὸ ὄνομα. Μακάριος ἐν Ἰησοῦ Χριστῷ, ὃς καταξιωθήσεται τῆς τοιαύτης διακονίας· καὶ ὑμεῖς δοξασθήσεσθε. Θέλουσιν δὲ ὑμῖν οὐκ ἔστιν ἀδύνατον, ὑπὲρ ὀνόματος Θεοῦ· ὡς καὶ αἱ ἔγγιστα Ἐκκλησίαι ἔπεμψαν ἐπισκόπους, αἱ δὲ πρεσβυτέρους καὶ διακόνους.

[10] Since, according to your prayer and according to the tender affections which you have in Christ Jesus, it has been reported to me that the Church which is at Antioch of Syria is at peace, it is fitting for you, as a Church of God, to ordain a deacon to go there on an embassy of God, that you may rejoice with them when they are come together into one place, and may glorify the Name. Blessed in Jesus Christ is he who shall be counted worthy of such a ministry; and you also shall be glorified. And for you, if you are willing, it is not impossible, for the name of God: as also the Churches nearest [to Antioch] sent bishops, and some presbyters and deacons.

[11] Περὶ δὲ Φίλωνος τοῦ διακόνου ἀπὸ Κιλικίας, ἀνδρὸς μεμαρτυρημένου, ὃς καὶ νῦν ἐν λόγῳ Θεοῦ ὑπηρετεῖ μοι ἅμα Ῥέῳ Ἀγαθόποδι, ἀνδρὶ ἐκλεκτῷ, ὃς ἀπὸ Συρίας μοι ἀκολουθεῖ, ἀποταξάμενος τῷ βίῳ, οἳ καὶ μαρτυροῦσιν ὑμῖν, κἀγὼ τῷ Θεῷ εὐχαριστῶ ὑπὲρ ὑμῶν, ὅτι ἐδέξασθε αὐτούς, ὡς καὶ ὑμᾶς ὁ Κύριος. Οἱ δὲ ἀτιμάσαντες αὐτοὺς λυτρωθείησαν ἐν τῇ χάριτι τοῦ Ἰησοῦ Χριστοῦ. Ἀσπάζεται ὑμᾶς ἡ ἀγάπη τῶν ἀδελφῶν τῶν ἐν Τρωάδι· ὅθεν καὶ γράφω ὑμῖν διὰ Βούῤῥου, πεμφθέντος ἅμα ἐμοὶ ἀπὸ Ἐφεσίων καὶ Σμυρναίων εἰς λόγον τιμῆς. Τιμήσει αὐτοὺς ὁ Κύριος Ἰησοῦς Χριστός, εἰς ὃν ἐλπίζουσιν

[11] But concerning Philo the deacon, from Cilicia, a man of good report, who even now ministers to me in [the] word of God together with Rheus Agathopus, a chosen man, who follows me from Syria, having renounced [this] life — who also bear witness to you; and I too give thanks to God on your behalf, that you received them, as the Lord also [received] you. But those who dishonoured them, may they be redeemed in the grace of Jesus Christ. The love of the brethren who are in Troas greets you; whence also I write to you by Burrhus, who was sent along with me by [the] Ephesians and Smyrnaeans for honour's sake. The Lord Jesus Christ will honour them, in Whom they hope

Editors' notes and page, col. 705

Footnotes

(42) ‹Ἐκκλησία.› · printed under col 705

I. e. Scopus tum prophetarum, tum apostolorum, etc., idem est, nempe unio humani generis cum Deo.

That is, the aim both of the prophets and of the apostles, etc., is the same, namely the union of the human race with God.

(43) ‹τὴν παρουσίαν› · printed under col 705

Interpolator addit Σωτῆρος, quod et legit vet. int. JAC.

The interpolator adds Σωτῆρος (Saviour), which the old translator also reads. JAC.

(44) ‹τὸ δὲ Εὐαγγέλιον› · printed under col 705

I. e. Evangelio ἡ βασιλεία τοῦ Θεοῦ et vita in hoc regno aeterna instituta est. Aliter h. l. explicat Heringius: Perfecta doctrina, quae semper manebit, post quam nihil amplius revelabitur. JAC.

That is, by the Gospel ἡ βασιλεία τοῦ Θεοῦ (the kingdom of God) and eternal life in this kingdom were established. Hering explains this passage otherwise: The perfect doctrine, which will always remain, after which nothing more will be revealed. JAC.

(45) ‹ἀφθαρσίας.› · printed under col 705

I. e. V. et N. T.

That is, the Old and New Testaments.

(46) ‹[10]› · printed under col 705, continued under col 706 (call at the head of ch. X)

Ἐπειδή. Ita cod. ms. Cotelerius et Smithius cum Vossio exhibent ἐπεὶ δέ. JAC.

Ἐπειδή: so the manuscript. Cotelier and Smith, with Vossius, give ἐπεὶ δέ. JAC.

(47) ‹ἀπηγγέλη μοι,› · printed under col 706

Ex hac et ep. ad Smyrn., c. 11 (cfr. ad Polyc., c. 7) cognoscimus, Ignatium, priusquam minorem Asiam reliquisset, de pace Ecclesiae Antiochenae reddita certiorem factum fuisse. USSER.

From this letter and the Letter to the Smyrnaeans, ch. 11 (cf. to Polycarp, ch. 7), we learn that Ignatius, before he left Asia Minor, was informed that peace had been restored to the Church of Antioch. USSHER.

(48) ‹Περὶ δὲ› · printed under col 706

Philo e Cilicia oriundus, cum Ignatio Troade fuit. Cfr. ad Smyrn., c. 10.

Philo, a native of Cilicia, was with Ignatius at Troas. Cf. to the Smyrnaeans, ch. 10.

(49) ‹ὑπηρετεῖ μοι ἅμα› · printed under col 706

Cfr. ad Smyrn., ibid.

Cf. to the Smyrnaeans, ibid.

(50) ‹ὑμῖν διὰ› · printed under col 706

Cfr. ad Smyrn., c. 12., ad Ephes., c. 2.

Cf. to the Smyrnaeans, ch. 12; to the Ephesians, ch. 2.

Editors' prose

X. Congratulemini Antiochenis de fine persecutionis.

X. Rejoice with the Antiochenes at the end of the persecution.

XI. Gratias vobis ago, quod comites meos benevole suscepistis. Salutant vos fratres in Troade.

XI. I thank you for receiving my companions kindly. The brethren in Troas greet you.

Ancient version (Latin)

Vetus interpres. Evangelium, praesentiam Salvatoris Domini nostri Jesu Christi, passionem ipsius, et resurrectionem. Dilecti enim prophetae annuntiaverunt in ipsum: Evangelium autem perfectio est incorruptionis. Omnia simul bona sunt, si in charitate creditis. CAPUT X. Quia secundum orationem vestram, et secundum viscera misericordiae quae habetis in Christo Jesu, annuntiatum est mihi, pacem habere Ecclesiam quae est in Antiochia Syriae: decens est vos ut Ecclesiam Dei, ordinare diaconum ad intercedendum illic Dei intercessionem; in congaudere ipsis in idipsum factis et glorificare nomen. Beatus in Jesu Christo, qui dignificabitur in tali ministratione; et vos glorificabimini. Volentibus autem vobis non est impossibile, pro nomine Dei; ut et quaedam propinquae Ecclesiae miserunt episcopos, quaedam autem presbyteros et diaconos. CAPUT XI. De Philone autem diacono, a Cilicia, viro testimonium habente, qui et nunc in verbo Dei ministrat mihi cum Reo Agathopode viro electo, qui a Syria me sequitur, abrenuntians saeculo; qui et testificantur vobis, et ego Deo gratias ago pro vobis, quoniam recepistis ipsos, ut et vos Dominus. Qui autem inhonoraverunt

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running head: 705 | EPISTOLA AD PHILADELPHENSES. | 706
marginal letters: A in the gutter beside ‹τοῦ Πατρὸς δι' ἧς›; B beside ‹χειροτονῆσαι διάκονον›; C beside ‹ὑμᾶς ὁ Κύριος›; D in the gutter between the note columns, beside ‹(42) I. e. Scopus›
old-edition numerals: none
signature: none
other: Philadelphians IX (end)–XI (to ‹εἰς ὃν ἐλπίζου-›, completed by σιν at the head of col 708 and set whole in c705 as imported); captions X and XI across both columns, set above as editors' prose; the full-width Vetus interpres band (ending inhono-, completed by raverunt at the head of p. 360 and set whole here), then the notes in two columns

PG 5:706

Editors' notes and page, col. 706

Footnotes

(46) continued and (47)–(50) printed under this column; their calls are in the Greek of col 705; set in n705

Footnotes

(¹¹), (¹²) and (51)–(55) printed under this column; their calls are in the Greek of col 708; set in n708

Editors' prose

AD SMYRNAEOS.

TO THE SMYRNAEANS.

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running head: 707 | SANCTI IGNATII EPISTOLAE GENUINAE. | 708
marginal letters: A in the gutter beside ‹concordia. Valete›; B beside ‹Jesu Christi, quoad›; C beside ‹Omnia autem haec›; D in the gutter between the note columns, beside ‹(51) Hujus epistolae›
old-edition numerals: none
signature: none
other: transition page: Migne's Latin translation of the close of Philadelphians XI (two lines), a rule, then the Latin title AD SMYRNAEOS. (set above as editors' matter) over Migne's Latin translation of the Smyrnaean address and ch. I–II (not set); captions I and II and the Vetus interpres band set in n708

PG 5:708

σαρκί, ψυχῇ, πίστει, ἀγάπῃ, ὁμονοίᾳ. Ἔῤῥωσθε ἐν Χριστῷ Ἰησοῦ, τῇ κοινῇ ἐλπίδι ἡμῶν.

in flesh, soul, faith, love, concord. Fare you well in Christ Jesus, our common hope.

ΣΜΥΡΝΑΙΟΙΣ.

TO THE SMYRNAEANS.

Ἰγνάτιος, ὁ καὶ Θεοφόρος, Ἐκκλησίᾳ Θεοῦ Πατρὸς καὶ τοῦ ἠγαπημένου Ἰησοῦ Χριστοῦ, ἠλεημένῃ ἐν παντὶ χαρίσματι, πεπληρωμένῃ, ἐν πίστει καὶ ἀγάπῃ, ἀνυστερήτῳ οὔσῃ παντὸς χαρίσματος, θεοπρεπεστάτῃ καὶ ἁγιοφόρῳ, τῇ οὔσῃ ἐν Σμύρνῃ τῆς Ἀσίας, ἐν ἀμώμῳ Πνεύματι καὶ Λόγῳ Θεοῦ, πλεῖστα χαίρειν.

Ignatius, who is also Theophorus, to the Church of God the Father and of the beloved Jesus Christ, which has obtained mercy in every gift, filled full, in faith and in love, lacking in no gift whatever, most befitting God and bearing holy things, which is at Smyrna in Asia — in a blameless Spirit and in the Word of God, abundant greeting.

[1] Δοξάζω Ἰησοῦν Χριστὸν τὸν Θεόν, τὸν οὕτως ὑμᾶς σοφίσαντα· ἐνόησα γὰρ ὑμᾶς κατηρτισμένους ἐν ἀκινήτῳ πίστει, ὥσπερ καθηλωμένους ἐν τῷ σταυρῷ τοῦ Κυρίου Ἰησοῦ Χριστοῦ, σαρκί τε καὶ πνεύματι, καὶ ἡδρασμένους ἐν ἀγάπῃ ἐν τῷ αἵματι Χριστοῦ, πεπληροφορημένους εἰς τὸν Κύριον ἡμῶν, ἀληθῶς ὄντα ἐκ γένους Δαβὶδ κατὰ σάρκα, Υἱὸν Θεοῦ, κατὰ θέλημα καὶ δύναμιν Θεοῦ, γεγενημένον ἀληθῶς ἐκ Παρθένου, βεβαπτισμένον ὑπὸ Ἰωάννου, ἵνα πληρωθῇ πᾶσα δικαιοσύνη ὑπ' αὐτοῦ, ἀληθῶς ἐπὶ Ποντίου Πιλάτου καὶ Ἡρώδου τετράρχου καθηλωμένον ὑπὲρ ἡμῶν ἐν σαρκί. Ἀφ' οὗ καρποῦ ἡμεῖς ἀπὸ τοῦ θεομακαρίστου αὐτοῦ πάθους, ἵνα ἄρῃ σύσσημον εἰς τοὺς αἰῶνας διὰ τῆς ἀναστάσεως εἰς τοὺς ἁγίους καὶ πιστοὺς αὐτοῦ, εἴτε ἐν Ἰουδαίοις, εἴτε ἐν ἔθνεσιν, ἐν ἑνὶ σώματι τῆς Ἐκκλησίας αὐτοῦ.

[1] I glorify Jesus Christ, the God Who has thus made you wise; for I perceived that you were made complete in an unmoved faith, as though nailed to the cross of the Lord Jesus Christ both in flesh and in spirit, and made firm in love by the blood of Christ, fully assured concerning our Lord, that He is truly of the race of David according to the flesh, Son of God according to the will and power of God, truly born of a Virgin, baptized by John that all righteousness might be fulfilled by Him, truly nailed for us in the flesh under Pontius Pilate and Herod the tetrarch — of which fruit are we, [sprung] from His divinely-blessed passion — that He might raise up an ensign unto the ages through the resurrection for His saints and faithful, whether among Jews or among the nations, in the one body of His Church.

[2] Ταῦτα γὰρ πάντα ἔπαθεν δι' ἡμᾶς, ἵνα σωθῶμεν.

[2] For all these things He suffered on our account, that we might be saved.

Editors' notes and page, col. 708

Footnotes

(51) ‹ΣΜΥΡΝΑΙΟΙΣ› · printed under col 707

Hujus epistolae versio Syriaca non exstat; fragmenta tamen nonnulla Syriaca edidit Curetonus, l. c., pp. 32, 42 et 48.

No Syriac version of this letter survives; Cureton, however, published some Syriac fragments, loc. cit., pp. 32, 42 and 48.

(52) ‹πίστει καὶ ἀγάπῃ,› · printed under col 707

Cfr. I Cor. I, 7: ὥστε ὑμᾶς μὴ ὑστερεῖσθαι ἐν μηδενὶ χαρίσματι.

Cf. 1 Cor. 1:7: ὥστε ὑμᾶς μὴ ὑστερεῖσθαι ἐν μηδενὶ χαρίσματι (so that you are lacking in no gift).

(53) ‹χαρίσματος,› · printed under col 707

Vide c. 11 et 12.

See chs. 11 and 12.

(54) ‹θεοπρεπεστάτῃ καὶ› · printed under col 707

I. e. quae sanctis referta est, eosque quasi parere videtur. PEARS.

That is, which is full of saints and seems, as it were, to bring them forth. PEARS.

(55) ‹[1]› · printed under col 707 (call at the head of ch. I)

Codex ms. habet δοξάζων. Sed cum interpolatore et fragmento Syriaco (Cureton., p. 32) legendum puto δοξάζω.

The manuscript has δοξάζων. But with the interpolator and the Syriac fragment (Cureton, p. 32) I think δοξάζω should be read.

(56) ‹πίστει, ὥσπερ› · printed under col 708

Καθηλωμένους. Hoc vocabulo Ignatius firmitatem fidei Smyrnaeorum illustrat.

Καθηλωμένους (nailed). By this word Ignatius illustrates the firmness of the Smyrnaeans' faith.

(57) ‹Ἰησοῦ Χριστοῦ,› · printed under col 708

I. e. ex integro ac sine ullo defectu. SMITH.

That is, wholly and without any defect. SMITH.

(58) ‹αἵματι Χριστοῦ› · printed under col 708

Haec laudat Theodoret., Dial. I, t. IV, p. 49. ed. Schulze.

Theodoret cites this, Dial. 1, vol. IV, p. 49, ed. Schulze.

(59) ‹Υἱὸν Θεοῦ, κατὰ› · printed under col 708

Theodo⟨r⟩etus habet θεότητα.

Theodoret has θεότητα (Godhead).

(¹¹) ‹ὑπὲρ ἡμῶν ἐν σαρκί› · printed under col 707, full width above the numbered notes (superior figure 11) Matth. III, 15.

Matt. 3:15.

(60) ‹Ἀφ' οὗ καρποῦ› · printed under col 708

Sc. ligni; Christus, pendens in ligno, quasi fructus ejus intelligitur. Cfr. ad Trall., c. 11. PEARS.

Supply: of the tree; Christ, hanging on the tree, is understood as its fruit, as it were. Cf. to the Trallians, ch. 11. PEARS.

(¹²) ‹πιστοὺς αὐτοῦ› · printed under col 707, full width above the numbered notes (superior figure 12) Isai. V, 26; XLIX, 22.

Isa. 5:26; 49:22.

(61) ‹[2]› · printed under col 708 (call at the head of ch. II)

Cfr. Joannis doctrinam de carne Christi. I Joan. IV, 2; I, 1; II, 22.

Cf. John's teaching on the flesh of Christ, 1 John 4:2; 1:1; 2:22.

Editors' prose

I. Glorifico Deum propter fidem vestram.

I. I glorify God for your faith.

II. Christus vere in carne passus est. Contra Docetas.

II. Christ truly suffered in the flesh. Against the Docetae.

Ancient version (Latin)

Vetus interpres. ipsos, liberentur in gratia Jesu Christi. Salutat vos charitas multorum qui in Troade: unde et scribo vobis per Burrum, missum mecum ab Ephesiis et Smyrnaeis in verbum honoris. Honoret et ipsos Dominus Jesus Christus; in quem sperent carne, anima, spiritu, fide, charitate, concordia. Valete in Christo Jesu, communi spe nostra. Ignatius, qui et Theophorus, Ecclesiae Dei Patris et dilecti Jesu Christi, habenti propitiationem in omni charismate, impletae in fide et charitate, indeficienti exsistenti omni charismate, Deo decentissimae et sanctiferae, exsistenti in Smyrna Asiae; in incoinquinato spiritu et verbo Dei, plurimum gaudere. CAPUT I. Glorifico Jesum Christum Deum, qui vos sapientes fecit; intellexi enim vos perfectos in immobili fide, quemadmodum clavifixos in cruce Domini nostri Jesu Christi et carne et spiritu, et firmatos in charitate, in sanguine Christi: certificatos in Dominum nostrum Jesum Christum, vere exsistentem de genere David secundum carnem, Filium Dei secundum voluntatem et potentiam Dei, genitum vere ex Virgine, baptizatum a Joanne, ut impleatur omnis justitia ab ipso, vere sub Pontio Pilato et Herode tetrarc⟨h⟩a clavifixum pro nobis in carne. A cujus fructu nos, a divine beatissima ipsius passione; u⟨t⟩ levet signum in saecula, per resurrectionem, in sanctos et fideles ipsius, et in Judaeis et in gentibus, in uno corpore Ecclesiae ipsius. CAPUT II. Haec enim omnia passus est pro nobis, ut salvemur. Et vere passus est, ut et vere resuscitavit

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running head: 707 | SANCTI IGNATII EPISTOLAE GENUINAE. | 708
marginal letters: A in the gutter beside ‹σιν σαρκί, ψυχῇ›; B beside ‹σταυρῷ τοῦ Κυρίου›; C beside ‹(61) Ταῦτα γὰρ›; D in the gutter between the note columns, beside ‹(56) Καθηλωμένους›
old-edition numerals: none
signature: none
other: transition page, mod-4 rule holds (Greek on the right): the close of Philadelphians XI (two lines, as imported in c708; its first letters σιν complete ἐλπίζου- of col 705), a rule, the titles AD SMYRNAEOS. (left, Latin, in n707) and ΣΜΥΡΝΑΙΟΙΣ (51). (right, Greek, layer 1), the italic Greek address, ch. I and the first line of ch. II (ending ἵνα σω-, set whole as σωθῶμεν in c708 as imported). Captions I and II across both columns, set above as editors' prose. The Vetus interpres band holds the end of Philadelphians XI (its first letters raverunt complete inhonoraverunt, set whole in n705), the Smyrnaean address in italics, CAPUT I and the start of CAPUT II. Scripture notes ¹¹ and ¹² full width above the numbered notes. Damaged type: tetrarc⟨h⟩a and u⟨t⟩ in the Vetus interpres, Theodo⟨r⟩etus in note 59; the first Vetus line (raverunt ipsos … unde et) was read from the zoom-1.8 page view, legible

PG 5:709

Καὶ ἀληθῶς ἔπαθεν, ὡς καὶ ἀληθῶς ἀνέστησεν ἑαυτόν, οὐχ' ὥσπερ ἄπιστοί τινες λέγουσιν, τὸ δοκεῖν αὐτὸν πεπονθέναι, αὐτοὶ τὸ δοκεῖν ὄντες· καὶ καθὼς φρονοῦσιν καὶ συμβήσεται αὐτοῖς, οὖσιν ἀσωμάτοις καὶ δαιμονικοῖς.

And He truly suffered, as He also truly raised Himself; not, as certain unbelievers say, that He suffered in appearance — they themselves being in appearance only; and as they think, so also shall it befall them, being bodiless and demonic.

[3] Ἐγὼ γὰρ καὶ μετὰ τὴν ἀνάστασιν ἐν σαρκὶ αὐτὸν οἶδα καὶ πιστεύω ὄντα. Καὶ ὅτε πρὸς τοὺς περὶ Πέτρον ἦλθεν, ἔφη αὐτοῖς· Λάβετε, ψηλαφήσατέ με, καὶ ἴδετε, ὅτι οὐκ εἰμὶ δαιμόνιον ἀσώματον. Καὶ εὐθὺς αὐτοῦ ἥψαντο, καὶ ἐπίστευσαν, κρατηθέντες τῇ σαρκὶ αὐτοῦ καὶ τῷ πνεύματι. Διὰ τοῦτο καὶ θανάτου κατεφρόνησαν, ηὑρέθησαν δὲ ὑπὲρ θάνατον. Μετὰ δὲ τὴν ἀνάστασιν συνέφαγεν αὐτοῖς καὶ συνέπιεν ὡς σαρκικός, καίπερ πνευματικῶς ἡνωμένος τῷ Πατρί.

[3] For I know and believe Him to be in the flesh even after the resurrection. And when He came to those about Peter, He said to them: Take, handle me, and see that I am not a bodiless demon. And immediately they touched Him, and believed, being held fast by His flesh and by His spirit. For this cause also they despised death, and were found to be beyond death. And after the resurrection He ate with them and drank with them as one in the flesh, although He was spiritually united to the Father.

[4] Ταῦτα δὲ παραινῶ ὑμῖν, ἀγαπητοί, εἰδὼς, ὅτι καὶ ὑμεῖς οὕτως ἔχετε. Προφυλάσσω δὲ ὑμᾶς ἀπὸ τῶν θηρίων τῶν ἀνθρωπομόρφων, οὓς οὐ μόνον δεῖ ὑμᾶς μὴ παραδέχεσθαι, ἀλλ' εἰ δυνατόν ἐστι, μηδὲ συναντᾶν, μόνον δὲ προσεύχεσθαι ὑπὲρ αὐτῶν, ἐάν πως μετανοήσωσιν, ὅπερ δύσκολον. Τούτου δὲ ἔχει ἐξουσίαν Ἰησοῦς Χριστός, τὸ ἀληθινὸν ἡμῶν ζῆν.

[4] But these things I urge upon you, beloved, knowing that you also are so minded. And I guard you beforehand against the beasts in the form of men, whom you must not only not receive, but, if it be possible, not even meet; only pray for them, if in any way they may repent — which is hard. But of this Jesus Christ has the power, Who is our true life.

Εἰ γὰρ τὸ δοκεῖν ταῦτα ἐπράχθη ὑπὸ τοῦ Κυρίου ἡμῶν, κἀγὼ τῷ δοκεῖν δέδεμαι. Τί δὲ καὶ ἑαυτὸν ἔκδοτον δέδωκα τῷ θανάτῳ, πρὸς πῦρ, πρὸς μάχαιραν, πρὸς θηρία; Ἀλλ' ἐγγὺς μαχαίρας ἐγγὺς Θεοῦ, μεταξὺ θηρίων μεταξὺ Θεοῦ· μόνον ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ. Εἰς τὸ συμπαθεῖν αὐτῷ

For if these things were done in appearance by our Lord, then I too am bound in appearance. And why have I given myself over to death, to fire, to sword, to wild beasts? But near the sword is near God, among wild beasts is among God — only in the name of Jesus Christ. That I may suffer together with Him,

Editors' notes and page, col. 709

Footnotes

(62) ‹ἀληθῶς ἀνέστησεν› · printed under col 709

Cfr. infra c. 7, ὁ Πατὴρ ἤγειρεν, et ad Trall., c. 9.

Cf. below, ch. 7, ὁ Πατὴρ ἤγειρεν (the Father raised), and to the Trallians, ch. 9.

(63) ‹τινες λέγουσιν,› · printed under col 709

Cfr. ad Trall., c. 10.

Cf. to the Trallians, ch. 10.

(64) ‹πεπονθέναι, αὐτοὶ τὸ› · printed under col 709

Ejusmodi paronomasiae saepius apud Ignatium leguntur, e. g. in inscriptione epistolae ad Polycarpum, in ep. ad Rom. c. 8, ad Trall., c. 5.

Plays on words of this kind are often found in Ignatius, e.g. in the inscription of the Letter to Polycarp, in the Letter to the Romans, ch. 8, and to the Trallians, ch. 5.

(65) ‹[3]› · printed under col 709 (call at the head of ch. III)

Haec laudant Euseb., H. e., III, 36, et Theodoret., Dial. II, l. c., p. 127. Cfr. C. W. Fr. Walch: Num Ignatius Christum post resurrectionem in carne viderit. Programma pasch. Gotting., 1772.

Eusebius cites this, H. E. 3.36, and Theodoret, Dial. 2, loc. cit., p. 127. Cf. C. W. Fr. Walch, Num Ignatius Christum post resurrectionem in carne viderit (Whether Ignatius saw Christ in the flesh after the resurrection), Easter programme, Göttingen 1772.

(66) ‹δαιμόνιον ἀσώματον› · printed under col 709, continued under col 710

Ex Evangelio Nazaraeorum haec desumpta esse contendit S. Hieronymus in Catalogo scriptorum ecclesiasticorum. Pearsonus suspicatur I⟨gna⟩tium ea ex traditione orali esse mutuatum. ⟨Cfr.⟩ Credner, Beiträge I, p. 407, 408.

St Jerome, in the Catalogue of Ecclesiastical Writers, maintains that these words were taken from the Gospel of the Nazarenes. Pearson suspects that Ignatius borrowed them from oral tradition. Cf. Credner, Beiträge I, pp. 407, 408.

(67) ‹ὑπὲρ θάνατον.› · printed under col 710

Cf. Act. X, 41.

Cf. Acts 10:41.

(68) ‹ἡμῶν ζῆν.› · printed under col 710

Haec laudat Theodoret., Dial. I, l. c., p. †50.

Theodoret cites this, Dial. 1, loc. cit., p. †50.

(69) ‹Εἰ γὰρ τὸ δοκεῖν› · printed under col 710

Sc. τὸ παθεῖν.

Supply τὸ παθεῖν (to suffer).

(70) ‹Τί δὲ καὶ› · printed under col 710

I. q. ἐμαυτόν, ut saepe. Cf. ad Trall., c. 5 not. 84.

The same as ἐμαυτόν (myself), as often. Cf. to the Trallians, ch. 5, note 84.

(71) ‹ὀνόματι Ἰησοῦ Χριστοῦ.› · printed under col 710

Cf. Rom. VIII, 17.

Cf. Rom. 8:17.

Editors' prose

III. Christus et post resurrectionem in carne fuit.

III. Christ was in the flesh even after the resurrection.

IV. Cavete vobis ab haereticis istis. Nisi Christus vere passus esset, nec ego paterer.

IV. Beware of these heretics. Unless Christ had truly suffered, I would not be suffering either.

Ancient version (Latin)

Vetus interpres. seipsum: non, quemadmodum infideles quidam dicunt, secundum videri ipsum passum esse, ipsi secundum videri exsistentes, et quemadmodum sapiunt, et accidet ipsis, exsistentibus incorporeis et daemoniacis. CAPUT III. Ego enim et post resurrectionem in carne ipsum vidi, et credo exsistentem. Et cum ad eos qui circa Petrum venit, ait ipsis: Apprehendite, palpate me, et videte, quoniam non sum daemonium incorporeum. Et confestim ipsum tetigerunt, et crediderunt, convicti carne ipsius et spiritu. Propter hoc et mortem contempserunt; inventi autem sunt super mortem. Post resurrectionem autem comedit cum eis et bibit, ut carnalis; quamvis spiritualiter unitus Patri. CAPUT IV. Haec autem monefacio vobis, dilecti, sciens quoniam et vos sic habetis. Praemunio autem vos a bestiis anthropomorphis: quos non solum oportet vos non recipere, sed si possibile neque eis obviare: solum autem orare pro ipsis, si quo modo poeniteant; quod difficile. Hujus autem habet potestatem Jesus Christus, verum nostrum vivere. Si autem secundum videri haec operata sunt a Domino nostro: ergo et ego secundum videri ligor. Quid autem et meipsum traditum dedi morti, ad ignem, ad gladium, ad bestias? Sed prope gladium, prope Deum: inter medium bestiarum, inter medium Dei. Solum in

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running head: 709 | EPISTOLA AD SMYRNAEOS. | 710
marginal letters: A in the gutter beside ‹θῶμεν. Καὶ ἀληθῶς›; B beside ‹τοῖς καὶ συνέπιεν›; C beside ‹χαιραν, πρὸς θηρία›; D in the gutter between the note columns, beside ‹(62) Cfr. infra›
old-edition numerals: none
signature: none
other: Smyrnaeans II (from θῶμεν, whose first half σω- ends col 708; set whole there as imported)–IV (to ‹Εἰς τὸ συμπαθεῖν αὐτῷ›); captions III and IV across both columns, set above as editors' prose; the full-width Vetus interpres band, then the notes in two columns. The right note column (under col 710) is faintly printed at its right edge: letters not visible supplied in ⟨ ⟩ in note 66; the page number in note 68 is uncertain (daggered)

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Editors' notes and page, col. 710

Footnotes

(66) continued and (67)–(71) printed under this column; their calls are in the Greek of col 709; set in n709

Footnotes

(¹³) and (72)–(76) printed under this column; their calls are in the Greek of col 712; set in n712

Page

running head: 711 | SANCTI IGNATII EPISTOLAE GENUINAE. | 712
marginal letters: A in the gutter beside ‹sit in nomine Jesu›; B beside ‹nem faciam, donec›; C beside ‹vinctus vel solutus›; D in the gutter between the note columns, beside ‹(72) Haec epanorthosis›
old-edition numerals: none
signature: none
other: this column holds Migne's Latin translation of Smyrnaeans IV (end)–VI (not set); captions V and VI and the Vetus interpres band set in n712

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πάντα ὑπομένω, αὐτοῦ με ἐνδυναμοῦντος τοῦ τελείου ἀνθρώπου γενομένου.

I endure all things, He strengthening me Who became the perfect man.

[5] Ὃν τινες ἀγνοοῦντες ἀρνοῦνται, μᾶλλον δὲ ἠρνήθησαν ὑπ' αὐτοῦ, ὄντες συνήγοροι τοῦ θανάτου μᾶλλον ἢ τῆς ἀληθείας· οὓς οὐκ ἔπεισαν αἱ προφητεῖαι, οὐδ' ὁ νόμος Μωϋσέως, ἀλλ' οὐδὲ μέχρι νῦν τὸ Εὐαγγέλιον, οὐδὲ τὰ ἡμέτερα τῶν κατ' ἄνδρα παθήματα. Καὶ γὰρ περὶ ἡμῶν τὸ αὐτὸ φρονοῦσιν. Τί γάρ με ὠφελεῖ τις, εἰ ἐμὲ ἐπαινεῖ, τὸν δὲ Κύριόν μου βλασφημεῖ, μὴ ὁμολογῶν αὐτὸν σαρκοφόρον; Ὁ δὲ τοῦτο μὴ λέγων τελείως αὐτὸν ἀπήρνηται, ὢν νεκροφόρος. Τὰ δὲ ὀνόματα αὐτῶν, ὄντα ἄπιστα, οὐκ ἔδοξέ μοι ἐγγράψαι. Ἀλλὰ μηδὲ γένοιτό μοι αὐτῶν μνημονεύειν, μέχρις οὗ μετανοήσωσιν εἰς τὸ πάθος, ὅ ἐστιν ἡμῶν ἀνάστασις.

[5] Whom certain men, not knowing, deny — or rather have been denied by Him — being advocates of death rather than of the truth; whom neither the prophecies persuaded, nor the law of Moses, nor even until now the Gospel, nor our own sufferings, man by man. For concerning us also they think the same. For what does anyone profit me, if he praises me but blasphemes my Lord, not confessing Him to be a bearer of flesh? But he who does not say this has utterly denied Him, being a bearer of a corpse. Their names, being unbelieving, it did not seem good to me to write down; nay, may it not even befall me to make mention of them, until they repent unto the Passion, which is our resurrection.

[6] Μηδεὶς πλανάσθω. Καὶ τὰ ἐπουράνια, καὶ ἡ δόξα τῶν ἀγγέλων, καὶ οἱ ἄρχοντες ὁρατοί τε καὶ ἀόρατοι, ἐὰν μὴ πιστεύσωσιν εἰς τὸ αἷμα Χριστοῦ, κἀκείνοις κρίσις ἐστίν. Ὁ χωρῶν χωρείτω. Τόπος μηδένα φυσιούτω· τὸ γὰρ ὅλον ἐστὶ πίστις καὶ ἀγάπη, ὧν οὐδὲν προκέκριται. Καταμάθετε δὲ τοὺς ἑτεροδοξοῦντας εἰς τὴν χάριν Ἰησοῦ Χριστοῦ τὴν εἰς ἡμᾶς ἐλθοῦσαν, πῶς ἐναντίοι εἰσὶν τῇ γνώμῃ τοῦ Θεοῦ. Περὶ ἀγάπης οὐ μέλει αὐτοῖς, οὐ περὶ χήρας, οὐ περὶ ὀρφανοῦ, οὐ περὶ θλιβομένου, οὐ περὶ δεδεμένου ἢ λελυμένου, οὐ περὶ πεινῶντος ἢ διψῶντος.

[6] Let no one be deceived. Even the heavenly beings, and the glory of the angels, and the rulers both visible and invisible — if they do not believe in the blood of Christ, for them too there is judgement. He that can receive it, let him receive it. Let place puff up no one; for the whole is faith and love, to which nothing has been preferred. But mark well those who hold another opinion concerning the grace of Jesus Christ which has come to us, how contrary they are to the mind of God. They have no care for love, none for the widow, none for the orphan, none for the afflicted, none for the bound or the loosed, none for the hungry or the thirsty.

Editors' notes and page, col. 712

Footnotes

(72) ‹μᾶλλον δὲ› · printed under col 711

Haec epanorthosis, ut in ep. ad Polyc. inscr. ἐπισκόπῳ = μᾶλλον ἐπεσκοπημένῳ. PEARS.

This is a self-correction (epanorthosis), as in the inscription of the Letter to Polycarp: ἐπισκόπῳ = μᾶλλον ἐπεσκοπημένῳ (to the bishop = rather, to one overseen). PEARS.

(73) ‹μέχρι νῦν τὸ› · printed under col 711

Non scriptum Evangelium, sed evangelica praedicatio de vita et factis Christi. Niemeyer, l. c., p. 8.

Not the written Gospel, but the Gospel preaching about the life and deeds of Christ. Niemeyer, loc. cit., p. 8.

(74) ‹κατ' ἄνδρα παθήματα.› · printed under col 711

I. e. qui incarnationem Christi impugnant, illi universos homines evertunt, eorum redemptionem per mortem Christi negantes. Seu: qui dicunt Christum κατὰ τὸ δοκεῖν tantum esse passum, ii nos quoque κατὰ τὸ δοκεῖν (i. e. in vanum) pati contendant necesse est.

That is, those who attack the incarnation of Christ overthrow all men, denying their redemption through the death of Christ. Or: those who say that Christ suffered only κατὰ τὸ δοκεῖν (in appearance) must maintain that we too suffer κατὰ τὸ δοκεῖν (that is, in vain).

(75) ‹αὐτὸ φρονοῦσιν.› · printed under col 711

Haec laudat Theodoret., Dial. I, l. c., p. 50.

Theodoret cites this, Dial. 1, loc. cit., p. 50.

(76) ‹μου βλασφημεῖ,› · printed under col 711, continued under col 712

Cf. I Joan. IV, 2, 3. Christus dicitur σαρκοφόρος, Ignatius θεοφόρος, is qui negat incarnationem Christi νεκροφόρος, i. e. qui vivens portat funus suum, i. e. qui ipse mortuus est.

Cf. 1 John 4:2, 3. Christ is called σαρκοφόρος (flesh-bearer), Ignatius θεοφόρος (God-bearer), and he who denies the incarnation of Christ νεκροφόρος (corpse-bearer), that is, one who while living carries his own corpse, that is, who is himself dead.

(77) ‹μέχρις οὗ› · printed under col 712

Sensus: Donec credant, Christum vere passum et mortuum esse, in qua morte et passione salus nostra consistit.

The sense: until they believe that Christ truly suffered and died, in which death and passion our salvation consists.

(78) ‹Μηδεὶς πλανάσθω.› · printed under col 712

Cf. Gal. I, 8; Ephes. I, 21.

Cf. Gal. 1:8; Eph. 1:21.

(79) ‹αἷμα Χριστοῦ› · printed under col 712

Timotheus Alexandrinus (in fragmento Syriaco apud Curetonum, p. 42), post Χριστοῦ legit, ὅ ἐστι Θεοῦ· in fragmento altere (l. c., p. 48), ὅς ἐστι Θεός.

Timothy of Alexandria (in a Syriac fragment in Cureton, p. 42) reads after Χριστοῦ: ὅ ἐστι Θεοῦ (which is of God); in the other fragment (loc. cit., p. 48): ὅς ἐστι Θεός (Who is God).

(¹³) ‹ὁ χωρῶν χωρείτω› · printed under col 711, full width above the numbered notes (superior figure 13) Matth. XIX, 12.

Matt. 19:12.

(80) ‹πίστις καὶ ἀγάπη,› · printed under col 712

Cf. ad Magn., c. 1.

Cf. to the Magnesians, ch. 1.

Editors' prose

V. Periculum erroris Docetarum.

V. The danger of the error of the Docetae.

VI. Qui non credit in sanguinem Christi, judicabitur, etsi angelus esset. Haereticis istis etiam virtutes desunt.

VI. Whoever does not believe in the blood of Christ will be judged, even if he were an angel. These heretics lack the virtues as well.

Ancient version (Latin)

Vetus interpres. nomine Jesu Christi, ad compati ipsi, omnia sustinebo: ipso me fortificante, qui perfectus homo factus est. CAPUT V. Quem quidam ignorantes abnegant, magis autem abnegati sunt ab ipso; exsistentes concionatores mortis magis, quam veritatis: quos non persuaserunt prophetiae, neque lex Moysis; sed neque usque nunc Evangelium, neque nostrae eorum qui secundum virum passiones. Etenim de nobis idem sapiunt. Quid enim juvat me quis, si me laudat; Dominum autem meum blasphemat, non confitens ipsum carniferum? Qui autem hoc non dicit, ipsum perfecte abnegavit, exsistens mortifer. Nomina autem ipsorum, exsistentia infidelia, non visum est mihi inscribere; sed neque fiat mihi ipsorum recordari, usquequo poeniteant in passionem, quae est nostra resurrectio. CAPUT VI. Nullus erret. Et supercoelestia, et gloria angelorum, et principes visibiles et invisibiles, si non credant sanguinem Christi; et illis judicium est. Qui capit, capiat. Qualitate nullus infletur. Totum enim est fides et charitas: quibus nihil praepositum est. Considerate autem aliter opinantes in gratiam Jesu Christi, eam quae in nos venit; qualiter contrarii sunt sententiae Dei. De charitate non est cura ipsis, non de vidua, non de orphano, non de tribulato, non de ligato vel soluto, non de esuriente vel sitiente.

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marginal letters: A in the gutter beside ‹πάντα ὑπομένω›; B beside ‹μηδὲ γένοιτό μοι›; C beside ‹Θεοῦ. Περὶ ἀγάπης›; D in the gutter between the note columns, beside ‹φόρος, Ignatius› (note 76)
old-edition numerals: none
signature: none
other: Smyrnaeans IV (end)–VI (to ‹οὐ περὶ πεινῶντος ἢ διψῶντος.›; the column ends with a whole word and nothing runs over into col 713); captions V and VI across both columns, set above as editors' prose; the full-width Vetus interpres band (it ends the page with a whole word, sitiente.), then the scripture note ¹³ full width and the numbered notes in two columns. The right edge of the page is cropped (Greek of this column, caption VI, the Vetus interpres line ends, the right note column): letters with visible traces set plain; the first Vetus line (nomine Jesu Christi … factus est) read from the zoom-1.8 page view, legible

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[7] Εὐχαριστίας καὶ προσευχῆς ἀπέχονται, διὰ τὸ μὴ ὁμολογεῖν, τὴν εὐχαριστίαν σάρκα εἶναι τοῦ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, τὴν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν παθοῦσαν, ἣν τῇ χρηστότητι ὁ Πατὴρ ἤγειρεν. Οἱ οὖν ἀντιλέγοντες τῇ δωρεᾷ τοῦ Θεοῦ συζητοῦντες ἀποθνήσκουσιν. Συνέφερεν δὲ αὐτοῖς ἀγαπᾶν, ἵνα καὶ ἀναστῶσιν. Πρέπον οὖν ἐστιν ἀπέχεσθαι τῶν τοιούτων, καὶ μήτε κατ' ἰδίαν περὶ αὐτῶν λαλεῖν, μήτε κοινῇ· προσέχειν δὲ τοῖς προφήταις, ἐξαιρέτως δὲ τῷ Εὐαγγελίῳ, ἐν ᾧ τὸ πάθος ἡμῖν δεδήλωται, καὶ ἡ ἀνάστασις τετελείωται. Τοὺς δὲ μερισμοὺς φεύγετε, ὡς ἀρχὴν κακῶν.

[7] They abstain from Eucharist and from prayer, because they do not confess that the Eucharist is the flesh of our Saviour Jesus Christ, [the flesh] which suffered for our sins, which the Father in His kindness raised up. Those, therefore, who contradict the gift of God die amid their disputings. It would have profited them to love, that they might also rise again. It is fitting, then, to keep away from such men, and neither to speak of them privately nor in common; but to give heed to the prophets, and especially to the Gospel, in which the Passion has been shown to us and the resurrection has been brought to completion. And flee divisions, as the beginning of evils.

[8] Πάντες τῷ ἐπισκόπῳ ἀκολουθεῖτε, ὡς Ἰησοῦς Χριστὸς τῷ Πατρί· καὶ τῷ πρεσβυτερίῳ, ὡς τοῖς ἀποστόλοις· τοὺς δὲ διακόνους ἐντρέπεσθε, ὡς Θεοῦ ἐντολήν. Μηδεὶς χωρὶς τοῦ ἐπισκόπου τι πρασσέτω τῶν ἀνηκόντων εἰς τὴν Ἐκκλησίαν. Ἐκείνη βεβαία εὐχαριστία ἡγείσθω, ἡ ὑπὸ τὸν ἐπίσκοπον οὖσα, ἢ ᾧ ἂν αὐτὸς ἐπιτρέψῃ. Ὅπου ἂν φανῇ ὁ ἐπίσκοπος, ἐκεῖ τὸ πλῆθος ἔστω· ὥσπερ ὅπου ἂν ᾖ Χριστὸς Ἰησοῦς, ἐκεῖ ἡ καθολικὴ Ἐκκλησία. Οὐκ ἐξόν ἐστιν χωρὶς τοῦ ἐπισκόπου οὔτε βαπτίζειν, οὔτε ἀγάπην ποιεῖν· ἀλλ' ὃ ἂν ἐκεῖνος δοκιμάσῃ, τοῦτο καὶ τῷ Θεῷ εὐάρεστον, ἵνα ἀσφαλὲς ᾖ καὶ βέβαιον πᾶν, ὃ πράσσεται.

[8] All of you follow the bishop, as Jesus Christ [follows] the Father; and the presbytery as the apostles; and reverence the deacons as a commandment of God. Let no one do anything that pertains to the Church apart from the bishop. Let that be held a sure Eucharist which is under the bishop, or under one to whom he himself shall commit it. Wherever the bishop appears, there let the multitude be; just as wherever Christ Jesus is, there is the catholic Church. It is not lawful apart from the bishop either to baptize or to hold a love-feast; but whatever he approves, this also is well-pleasing to God, that everything which is done may be safe and sure.

[9] Εὔλογόν ἐστιν λοιπόν, ἀνανῆψαι, καὶ, ὡς ἔτι καιρὸν ἔχομεν, εἰς Θεὸν μετανοεῖν. Καλῶς ἔχει, Θεὸν καὶ ἐπίσκοπον εἰδέναι. Ὁ τιμῶν ἐπίσκοπον ὑπὸ Θεοῦ τετίμηται· ὁ λάθρα ἐπισκόπου τι πράσσων τῷ διαβόλῳ

[9] It is reasonable henceforth to come to soberness and, while we still have time, to repent unto God. It is well to know God and the bishop. He who honours the bishop has been honoured by God; he who does anything in secret from the bishop serves the devil.

Editors' notes and page, col. 713

Footnotes

(81) ‹at the head of ch. VII, before Εὐχαριστίας› · printed under col 713

Theodoretus (Dial. III, l. c., pag. 231), qui hunc locum laudat, legit : Εὐχαριστίας καὶ προσφορᾶς οὐκ ἀποδέχονται. Hanc lectionem tuetur Lüftius, Liturgik, t. I, p. 77. Hanc sectionem (εὐχαριστίας — ἤγειρεν) Jacobsonus capiti antecedenti addidit.

Theodoret (Dialogue 3, loc. cit., p. 231), who cites this passage, reads: "they do not accept the eucharist and the offering." Lüft defends this reading, Liturgik, vol. 1, p. 77. Jacobson added this section ("eucharist … raised") to the preceding chapter.

(82) ‹παθοῦσαν,› (call before ἣν τῇ χρηστότητι) · printed under col 713

Cf. supra c. 2, et ad Trall., c. 9.

Cf. above, ch. 2, and To the Trallians, ch. 9.

(83) ‹συζητοῦντες ἀποθνήσκουσιν. Συνέφερεν δὲ αὐτοῖς› (call before ἀγαπᾶν) · printed under col 713

I. e. ἀγάπην celebrare. Aliter Smithius, cum amore amplecti hoc donum Dei.

That is, to celebrate the agape. Smith otherwise: to embrace this gift of God with love.

(84) ‹ἐξαιρέτως δὲ τῷ› (call before Εὐαγγελίῳ) · printed under col 713

Cf. supra c. 5, not. 79.

Cf. above, ch. 5, note 79.

(85) ‹ἡ ἀνάστασις› (call before τετελείωται) · printed under col 713

Τετελείωται. I. e. perfecta apparet.

"Has been perfected": that is, appears perfect.

(86) ‹ὡς Θεοῦ› (call before ἐντολήν) · printed under col 713

Cf. ad Trall., c. 13.

Cf. To the Trallians, ch. 13.

(87) ‹ἐντολήν.› (call before Μηδεὶς) · printed under col 713

Vide Rothe, Anf., p. 469.

See Rothe, Anfänge, p. 469.

(88) ‹ἐπιτρέψῃ.› (call before Ὅπου ἂν φανῇ) · printed under col 714

I. e. ubi episcopus est, ibi est Ecclesia concreta ; et ubi Christus, ibi Ecclesia universalis. Möhler, Einheit., p. 292. Aliter Rothe, Anf., p. 472 sq., cui καθολικὴ = visibilis Ecclesia, quique locum nostrum ita interpretatur : Quia cum Christo necessarie simul posita est Ecclesia visibilis ; ideo et in quovis loco, ubi episcopus apparet, etiam fideles ad visibilem coetum congregati esse debent : nam episcopus repraesentat Christum. — Alii denique viro docto (Baumgarten-Crusius, Lehrb. d. D. G., II, 1255) est καθολικὴ potius vera, quam universalis Ecclesia.

That is, where the bishop is, there is the Church in the concrete; and where Christ is, there is the universal Church. Möhler, Einheit, p. 292. Otherwise Rothe, Anfänge, p. 472 f., for whom "catholic" = the visible Church, and who interprets our passage thus: Because the visible Church is necessarily posited together with Christ, therefore in any place where a bishop appears the faithful too must be gathered into a visible assembly: for the bishop represents Christ. Finally, for one learned man (Baumgarten-Crusius, Lehrbuch der Dogmengeschichte, 2, 1255), "catholic" is the true rather than the universal Church.

(89) ‹Εὔλογόν ἐστιν› (call before λοιπόν) · printed under col 714

Λοιπόν. Cf. ad Ephes., c. 11.

"For the rest": cf. To the Ephesians, ch. 11.

Editors' prose

VII. Haeretici isti abstinent ab eucharistia, carnem Christi eam esse negantes. Recedamus ab iis.

VII. These heretics abstain from the eucharist, denying that it is the flesh of Christ. Let us withdraw from them.

VIII. Nihil sine episcopo peragatur.

VIII. Let nothing be done without the bishop.

IX. Honorate episcopum. Me in omnibus recreastis.

IX. Honour the bishop. You have refreshed me in all things.

Ancient version (Latin)

Vetus interpres. CAPUT VII. Ab eucharistia et oratione recedunt ; propter non confiteri eucharistiam carnem esse Salvatoris nostri Jesu Christi pro peccatis nostris passam, quam benignitate Pater resuscitavit. Contradicentes ergo huic dono Dei, perscrutantes moriuntur. Conferens autem esset ipsis diligere, ut resurgant. Decens est recedere a talibus, et neque seorsum de ipsis loqui, neque communiter : attendere autem prophetis, praecipue vero Evangelio, in quo passio nobis ostensa est, et resurrectio perfecta est. Partitiones autem fugite, ut principium malorum. CAPUT VIII. Omnes episcopum sequimini, ut Jesus Christus Patrem ; et presbyterium, ut apostolos ; diaconos autem revereamini, ut Dei mandatum. Nullus sine episcopo aliquid operetur eorum, quae conveniunt in Ecclesiam. Illa firma gratiarum actio reputetur, quae sub ipso est, vel quam utique ipse concesserit. Ubi utique apparet episcopus, illic multitudo sit, quemadmodum utique ubi est Christus Jesus, illic catholica Ecclesia. Non licitum est sine episcopo neque baptizare, neque agapem facere ; sed quod utique ille probaverit, hoc est et Deo beneplacitum ; ut stabile sit et firmum omne quod agitur. CAPUT IX. Rationabile est de caetero evigilare ; et cum adhuc tempus habemus, in Deum poenitere. Bene habet,

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running head: 713 | EPISTOLA AD SMYRNAEOS. | 714
marginal letters: A in the gutter beside ‹Εὐχαριστίας καὶ προσευχῆς›; B beside ‹Πάντες τῷ ἐπισκόπῳ›; C beside ‹Εὔλογόν ἐστιν›; D in the footnote gutter beside ‹(81) Theodoretus›
old-edition numerals: none
signature: PATROL. GR. V. (foot of col 713) and 23 (foot of col 714)
other: Greek on the LEFT of this page. The column begins with the whole word Εὐχαριστίας under the full-width summary VII; it ends τῷ δια-/βόλῳ, which the import already sets whole at the end of this column. The summaries VII–IX are printed full width over both columns; the Vetus interpres (end of ch. VII to the beginning of ch. IX, running on to the next page) is printed full width below the columns.

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Editors' notes and page, col. 714

Footnotes

(88) and (89) are printed under this column; their calls are in the Greek of col 713 and they are set in n713.

Editors' prose

(none; the summaries VII–IX printed full width over this page are set in n713)

Footnotes

(90)–(94) are printed under this column; their calls are in the Greek of col 716 and they are set in n716.

Editors' prose

(none; the summaries X and XI printed full width over this page are set in n716)

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running head: 715 | SANCTI IGNATII EPISTOLAE GENUINAE. | 716
marginal letters: A in the gutter beside ‹est ; qui clam episcopo›; B beside ‹pudebit perfectam fidem›; C beside ‹Syriam usque venerit›; D in the footnote gutter beside ‹(90) Ita Jacobsonus›
old-edition numerals: none
signature: none
other: this column holds Migne's Latin translation of Smyrnaeans IX–XI (not set); it ends with the Latin word tran-, divided over the page break. The Vetus interpres printed full width below is set in n716.

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λατρεύει. — Πάντα οὖν ὑμῖν ἐν χάριτι περισσευέτω· ἄξιοι γάρ ἐστε. Κατὰ πάντα με ἀνεπαύσατε, καὶ ὑμᾶς Ἰησοῦς Χριστός. Ἀπόντα με καὶ παρόντα ἠγαπήσατε. Ἀμείβοι ὑμῖν Θεός, δι' ὃν πάντα ὑπομένοντες αὐτοῦ τεύξεσθε.

Let all things therefore abound to you in grace, for you are worthy. In all things you refreshed me, and [may] Jesus Christ [refresh] you. Absent and present you loved me. May God requite you, for Whose sake, enduring all things, you shall attain to Him.

[10] Φίλωνα καὶ Ῥέον Ἀγαθόπουν, οἳ ἐπηκολούθησάν μοι εἰς λόγον Θεοῦ, καλῶς ἐποιήσατε ὑποδεξάμενοι ὡς διακόνους Χριστοῦ Θεοῦ· οἳ καὶ εὐχαριστοῦσιν τῷ Κυρίῳ ὑπὲρ ὑμῶν, ὅτι αὐτοὺς ἀνεπαύσατε κατὰ πάντα τρόπον. Οὐδὲν ὑμῖν οὐ μὴ ἀπολεῖται· Ἀντίψυχον ὑμῶν τὸ πνεῦμά μου καὶ τὰ δεσμά μου, †ἃ† οὐχ ὑπερηφανήσατε, οὐδὲ ἐπῃσχύνθητε. Οὐδὲ ὑμᾶς ἐπαισχυνθήσεται ἡ τελεία πίστις, Ἰησοῦς Χριστός.

[10] Philo and Rheus Agathopus, who followed after me for the word of God, you did well to receive as deacons of Christ [our] God; who also give thanks to the Lord for you, because you refreshed them in every way. Nothing of it shall be lost to you. My spirit is [given] in exchange for yours, and my bonds, which you did not despise nor were ashamed of. Neither shall the perfect faith, Jesus Christ, be ashamed of you.

[11] Ἡ προσευχὴ ὑμῶν ἀπῆλθεν ἐπὶ τὴν Ἐκκλησίαν τὴν ἐν Ἀντιοχείᾳ τῆς Συρίας· ὅθεν δεδεμένος θεοπρεπεστάτοις δεσμοῖς, πάντας ἀσπάζομαι, οὐκ ὢν ἄξιος ἐκεῖθεν εἶναι, ἔσχατος αὐτῶν ὤν· κατὰ θέλημα δὲ Θεοῦ κατηξιώθην, οὐκ ἐκ συνειδότος, ἀλλ' ἐκ χάριτος Θεοῦ, ἣν εὔχομαι τελείαν μοι δοθῆναι, ἵνα ἐν τῇ προσευχῇ ὑμῶν Θεοῦ ἐπιτύχω. Ἵνα οὖν τέλειον ὑμῶν γένηται τὸ ἔργον καὶ ἐπὶ γῆς καὶ ἐν οὐρανῷ, πρέπει εἰς τιμὴν Θεοῦ χειροτονῆσαι τὴν Ἐκκλησίαν ὑμῶν θεοπρεσβύτην, εἰς τὸ γενόμενον ἕως Συρίας συγχαρῆναι αὐτοῖς, ὅτι εἰρηνεύουσιν, καὶ ἀπέλαβον τὸ ἴδιον μέγεθος, καὶ ἀπεκατεστάθη αὐτοῖς τὸ ἴδιον σωματεῖον. Ἐφάνη μοι οὖν ἄξιον πρᾶγμα, πέμψαι τινὰ τῶν ὑμετέρων μετ' ἐπιστολῆς, ἵνα συνδοξάσῃ τὴν κατὰ Θεὸν αὐτοῖς γενομένην εὐδίαν, καὶ

[11] Your prayer went out to the Church which is at Antioch of Syria; whence, bound with bonds most befitting God, I greet all, though I am not worthy to be of that place, being the least of them. Yet according to the will of God I was counted worthy, not out of my own conscience, but out of the grace of God, which I pray may be given me perfect, that by your prayer I may attain to God. That therefore your work may be made perfect both on earth and in heaven, it is fitting, unto the honour of God, that your Church appoint an ambassador of God, to go as far as Syria and rejoice together with them, because they are at peace and have received back their own greatness, and their own body has been restored to them. It seemed to me, then, a worthy thing to send one of your own with a letter, that he might join in glorifying the calm which has come to them according to God, and

Editors' notes and page, col. 716

Footnotes

(90) ‹ὑμᾶς Ἰησοῦς Χριστός.› (call before Ἀμείβοι) · printed under col 715

Ita Jacobsonus. Caeteri ἀμείβῃ.

So Jacobson. The others read ἀμείβῃ.

(91) ‹at the head of ch. X, before Φίλωνα› · printed under col 715

Cf. ad Philad., c. 11.

Cf. To the Philadelphians, ch. 11.

(92) ‹κατὰ πάντα τρόπον.› (call before Οὐδὲν ὑμῖν) · printed under col 715

I. e. Pro omnibus illis beneficiis mercedem recipietis.

That is, for all those kindnesses you will receive a reward.

(93) ‹οὐ μὴ ἀπολεῖται.› (call before Ἀντίψυχον) · printed under col 715

Cf. ad Ephes., c. 21 ; ad Polyc., c. 2 et 6.

Cf. To the Ephesians, ch. 21; To Polycarp, chs. 2 and 6.

(94) ‹ἡ τελεία› (call before πίστις) · printed under col 715

I. e. qui perfecte fidelis est. Similiter : πιστὸς ὁ Θεός I Cor. I, 9, X, 13 ; I Thess. V 24 ; II Thess. III, 3.

That is, He Who is perfectly faithful. Similarly: "God is faithful", 1 Cor. 1:9; 10:13; 1 Thess. 5:24; 2 Thess. 3:3.

(95) ‹Ἡ προσευχὴ ὑμῶν› (call before ἀπῆλθεν) · printed under col 716

An fama solum, an litteris, an effectu ? Effectu, procul dubio. JAC. Cf. ad Philad., c. 10 ; ad Polyc., c. 7.

By report only, or by letter, or in effect? In effect, without doubt. Jacobson. Cf. To the Philadelphians, ch. 10; To Polycarp, ch. 7.

(96) ‹οὐκ ἐκ› (call before συνειδότος) · printed under col 716

Non quod mihimetipsi vel minimum sim conscius, quasi ipse meruissem. SMITH.

Not that I am conscious in myself of the least thing, as though I myself had deserved it. Smith.

(97) ‹εἰς τιμὴν Θεοῦ› (call before χειροτονῆσαι) · printed under col 716

Cf. ad Philad., c. 10.

Cf. To the Philadelphians, ch. 10.

(98) ‹τὸ ἴδιον› (call before σωματεῖον) · printed under col 716

Sc. Ecclesiae.

Supply: of the Church.

Editors' prose

X. Comites meos benevole suscepistis ; non deerit vobis merces.

X. You have kindly received my companions; your reward will not be lacking.

XI. Mittite legatum ad Antiochenos ob pacem restitutam.

XI. Send a delegate to the Antiochenes because peace has been restored.

Ancient version (Latin)

Vetus interpres. et Deum et episcopum cognoscere. Honorans episcopum, a Deo honoratus est : qui occultans ab episcopo aliquid operatur, diabolo praestat obsequium. Omnia igitur vobis in gratia superabundent : digni enim estis. Secundum enim omnia me quiescere fecistis ; et vos Jesus Christus. Absentem me et praesentem dilexistis. Retribuat vobis Deus ; propter quem omnia sustinentes, ipsum adipiscemini. CAPUT X. Philonem et Reum [et] Agathopum, qui secuti sunt me in verbum Dei, bene fecistis suscipientes ut ministros Dei Christi : qui et gratias agunt Domino pro vobis ; quoniam ipsos quiescere fecistis secundum omnem modum. Nihil vobis utique deperibit. Conformis animae vestrae spiritus meus, et vincula mea, quae non despexistis neque erubuistis ; neque vos erubescet perfecta fides, Jesus Christus. CAPUT XI. Oratio vestra pervenit ad Ecclesiam quae est in Antiochia Syriae ; unde ligatus Deo decentissimis vinculis omnes saluto, non exsistens dignus inde esse, extremus ipsorum exsistens : secundum voluntatem autem Dei dignus factus sum, non ex conscientia, sed ex gratia Dei ; quam oro perfectam mihi dari, ut in oratione vestra Deo potiar. Ut igitur perfectum vestri fiat opus in terra et in coelo ; decet ad honorem Dei, ordinare Ecclesiam vestram Deo venerabilem, in factum usque Syriam congaudere ipsis, quoniam pacem habent et acceperunt propriam magnitudinem, et restitutum est ipsis proprium corpusculum. Visum est mihi igitur Deo digna res, mittere aliquem vestrorum cum epistola : ut conglorificent eam,

Page

running head: 715 | SANCTI IGNATII EPISTOLAE GENUINAE. | 716
marginal letters: A in the gutter beside ‹βόλῳ λατρεύει›; B beside ‹στις, Ἰησοῦς Χριστός›; C beside ‹ἕως Συρίας συγχαρῆναι›; D in the footnote gutter beside ‹(95) An fama solum›
old-edition numerals: none
signature: none
other: Greek on the RIGHT of this page. The column begins with βόλῳ, the second half of δια-/βόλῳ, set whole at the end of col 713; it ends with the whole word καὶ. The summaries X and XI are printed full width; the Vetus interpres (end of ch. IX to ch. XI, running on) is printed full width below the columns. In note 94 the figures read 13 and 24 in a fount where 1 and 4 are close; 1 Thess. V 24 is printed without a comma.

PG 5:717

ὅτι λιμένος ἤδη ἐτύγχανεν τῇ προσευχῇ ὑμῶν. Τέλειοι ὄντες, τέλεια καὶ φρονεῖτε. Θέλουσιν γὰρ ὑμῖν εὐπράσσειν Θεὸς ἕτοιμος εἰς τὸ παρασχεῖν.

that it had already reached harbour by your prayer. Being perfect, be perfect also in what you purpose. For to you who wish to do well, God is ready to grant it.

[12] Ἀσπάζεται ὑμᾶς ἡ ἀγάπη τῶν ἀδελφῶν τῶν ἐν Τρωάδι, ὅθεν καὶ γράφω ὑμῖν διὰ Βούῤῥου, ὃν ἀπεστείλατε μετ' ἐμοῦ ἅμα Ἐφεσίοις, τοῖς ἀδελφοῖς ὑμῶν, ὃς κατὰ πάντα με ἀνέπαυσεν. Καὶ ὄφελον πάντες αὐτὸν ἐμιμοῦντο, ὄντα ἐξεμπλάριον Θεοῦ διακονίας. Ἀμείψεται αὐτὸν ἡ χάρις κατὰ πάντα. Ἀσπάζομαι τὸν ἀξιόθεον ἐπίσκοπον, καὶ θεοπρεπέστατον πρεσβυτέριον, τοὺς συνδούλους μου διακόνους, καὶ τοὺς κατ' ἄνδρα καὶ κοινῇ πάντας, ἐν ὀνόματι Ἰησοῦ Χριστοῦ, καὶ τῇ σαρκὶ αὐτοῦ καὶ τῷ αἵματι, πάθει τε καὶ ἀναστάσει, σαρκικῇ τε καὶ πνευματικῇ, ἐν ὀνόματι, ἐν ἑνότητι Θεοῦ καὶ ὑμῶν. Χάρις ὑμῖν, Ἔλεος, εἰρήνη, ὑπομονὴ διὰ παντός.

[12] The love of the brethren who are in Troas greets you; whence also I write to you by Burrhus, whom you sent with me together with the Ephesians, your brethren, who in all things refreshed me. And would that all imitated him, since he is a pattern of the ministry of God. The grace will requite him in all things. I greet the bishop worthy of God, and the presbytery most befitting God, [and] the deacons my fellow-servants, and all of you, man by man and in common, in the name of Jesus Christ, and in His flesh and blood, in His Passion and resurrection, both fleshly and spiritual, in the Name, in the unity of God and of you. Grace to you, mercy, peace, endurance, through all.

[13] Ἀσπάζομαι τοὺς οἴκους τῶν ἀδελφῶν μου σὺν γυναιξὶ καὶ τέκνοις, καὶ τὰς παρθένους, τὰς λεγομένας χήρας. Ἔῤῥωσθέ μοι ἐν δυνάμει Πνεύματος. Ἀσπάζεται ὑμᾶς Φίλων, σὺν ἐμοὶ ὤν. Ἀσπάζομαι τὸν οἶκον Ταουΐας, ἣν εὔχομαι ἑδρᾶσθαι πίστει καὶ ἀγάπῃ σαρκικῇ τε καὶ πνευματικῇ. Ἀσπάζομαι Ἄλκην, τὸ ποθητόν μου ὄνομα, καὶ Δάφνον τὸν ἀσύγκριτον, καὶ Εὔτεκνον καὶ πάντας κατ' ὄνομα. Ἔῤῥωσθε ἐν χάριτι Θεοῦ.

[13] I greet the households of my brethren with their wives and children, and the virgins who are called widows. Fare you well for me in the power of the Spirit. Philo greets you, who is with me. I greet the household of Tavia, whom I pray may be made firm in faith and in love, both fleshly and spiritual. I greet Alce, a name longed for by me, and Daphnus the incomparable, and Eutecnus, and all by name. Fare you well in the grace of God.

Editors' notes and page, col. 717

Footnotes

(99) ‹τέλειοι ὄντες, τέλεια καὶ φρονεῖτε.› (call before Θέλουσιν γὰρ) · printed under col 717

Hunc locum male Semipelagianismi suspectum putat Baumgarten-Crusius, Lehrb. d. Dogm. G., II, 1107.

Baumgarten-Crusius wrongly thinks this passage suspect of Semipelagianism, Lehrbuch der Dogmengeschichte, 2, 1107.

(1) ‹γράφω ὑμῖν διὰ› (call before Βούρρου) · printed under col 717

Cf. ad Ephes., 2 ; ad Philad., c. 11.

Cf. To the Ephesians, 2; To the Philadelphians, ch. 11.

(2) ‹πνευματικῇ,› (call before ἐν ὀνόματι) · printed under col 717

Ἐν ὀνόματι non est in vet. versione, et plane omittendum videtur. GALL.

"In the name" is not in the old version, and seems plainly to be omitted. Gallandi.

(3) ‹τὰς λεγομένας› (call before χήρας) · printed under col 717

Cf. Rothe, Anf., p. 253. Diaconissae, etsi essent virgines, χῆραι tamen appellabantur, quia primis Ecclesiae temporibus viduae ad munus diaconissarum eligi solebant.

Cf. Rothe, Anfänge, p. 253. Deaconesses, even if they were virgins, were nevertheless called "widows", because in the first times of the Church widows used to be chosen for the office of deaconess.

(4) ‹Ἀσπάζεται ὑμᾶς› (call before Φίλων) · printed under col 717

Cf. supra c. 10.

Cf. above, ch. 10.

(5) ‹καὶ Δάφνον› (call before τὸν ἀσύγκριτον) · printed under col 718

Ita ms. Smithius conjicit Ἀσύγκριτον. Cf. Rom. XVI, 14.

So the manuscript. Smith conjectures Asyncritus. Cf. Rom. 16:14.

Editors' prose

XII. Salutationes.

XII. Greetings.

XIII. Salutationes.

XIII. Greetings.

AD POLYCARPUM.

TO POLYCARP.

Ancient version (Latin)

Vetus interpres. quae secundum Deum, ipsis factam tranquillitatem ; et quoniam portu jam potita est, oratione vestra. Perfecti exsistentes, perfecta et sapite. Volentibus enim vobis bene facere, Deus paratus est ad tribuere. CAPUT XII. Salutat vos charitas fratrum, qui in Troade : unde et scribo vobis per Burrhum, quem misistis mecum simul Ephesiis fratribus vestris ; qui secundum omnia me quiescere fecit. Et utinam omnes ipsum imitentur, exsistentem exemplarium Dei ministerii. Remuneret ipsum gratia secundum omnia. Saluto Deo dignum episcopum, et Deo decens presbyterium, et conservos meos diaconos ; et singillatim et communiter omnes, in nomine Jesu Christi, et carne ipsius, et sanguine, et passione, et resurrectione carnali et spirituali, in unitate Dei et vestri. Gratia vobis, et misericordia, et pax, et sustinentia semper. CAPUT XIII. Saluto domos fratrum meorum, cum uxoribus et filiis ; et virgines vocatas viduas. Valete mihi in virtute Patris. Salutat vos Philon, mecum exsistens. Saluto domum Thaviae, quam oro firmari fide et charitate carnali et spirituali. Saluto Alken, desideratum mihi nomen ; et Daphnum incomparabilem, et Eutecnum, et omnes secundum nomen. Valete in gratia Dei.

Page

running head: 717 | EPISTOLA AD POLYCARPUM. | 718
marginal letters: A in the gutter beside ‹ὅτι λιμένος ἤδη›; B beside ‹Χριστοῦ, καὶ τῇ σαρκὶ›; C beside ‹Ἔρρωσθε›; D in the gutter of the title band beside ‹AD POLYCARPUM.›
old-edition numerals: none
signature: none
other: transition page. Greek on the LEFT above: the end of Smyrnaeans (XI end–XIII), beginning with the whole words ὅτι λιμένος and ending ἐν χάριτι Θεοῦ. The summaries XII and XIII are printed full width. Then the Vetus interpres of Smyrnaeans XI (end)–XIII full width, a rule, and the transition stub, in which the mod-4 rule inverts: the Latin head AD POLYCARPUM. and Migne's Latin translation of the address (Ignatius, qui et Theophorus, Polycarpo, episcopo Ecclesiae Smyrnaeorum, qui ipse potius episcopum …; not set) stand on the LEFT, under this column, and the Greek head and address on the right (col 718).

PG 5:718

ΠΡΟΣ ΠΟΛΥΚΑΡΠΟΝ.

TO POLYCARP.

Ἰγνάτιος, ὁ καὶ Θεοφόρος, Πολυκάρπῳ ἐπισκόπῳ Ἐκκλησίας Σμυρναίων, μᾶλλον ἐπεσκοπημένῳ

Ignatius, who is also Theophorus, to Polycarp, bishop of the Church of the Smyrnaeans — or rather one himself overseen

Editors' notes and page, col. 718

Footnotes

(5) is printed under this column; its call is in the Greek of col 717 and it is set in n717.

(6) ‹ΠΡΟΣ ΠΟΛΥΚΑΡΠΟΝ› (call in the title) · printed under col 718, continued at the head of the notes under col 719

Authentiam hujus epistolae contra speciales nonnullorum objectiones nuperrime propugnaverunt Hutherus (in Illgenii Zeitschr. für histor. theol., t. XI, p. 62 sqq.) et Düsterdieck, De Ignatianarum epistolarum authentia, etc., p. 42 seqq. Multi enim contendebant, vix esse verisimile, quod Ignatius duas epistolas ad Smyrnaeos miserit, unam ad Smyrnaeos in commune, alteram ad episcopum Smyrnae separatim. Sed clare id narrat Eusebius, Hist. eccl., III, 36. Epistolae ad Polycarpum duplex exstat versio Syriaca, seu potius duo codices unius ejusdemque versionis, quorum alter saeculo sexto, alter octavo exaratus videtur. Vetustiorem codicem typis exscribendum curavit Curetonus, l. c., junioris codicis lectiones variantes, quae paucissimae et nullius ponderis sunt, addens. Uterque codex primam tantum epistolae partem (usque ad finem capitis sexti) continet. E capitibus autem 7 et 8 Syrus duas tantum sententias mutuatus est, easque cum fine capitis sexti conjunxit. Caeterum Syrus in vertenda hac epistola exemplar Graecum pene ad verbum secutus est.

The authenticity of this letter against the particular objections of some has very recently been defended by Huther (in Illgen's Zeitschrift für historische Theologie, vol. 11, p. 62 ff.) and Düsterdieck, De Ignatianarum epistolarum authentia, etc., p. 42 ff. For many contended that it was scarcely likely that Ignatius sent two letters to the Smyrnaeans, one to the Smyrnaeans in common, the other to the bishop of Smyrna separately. But Eusebius clearly relates it, Church History, 3, 36. Of the Letter to Polycarp there exists a twofold Syriac version, or rather two codices of one and the same version, of which one seems to have been written in the sixth century, the other in the eighth. Cureton had the older codex printed, loc. cit., adding the variant readings of the younger codex, which are very few and of no weight. Each codex contains only the first part of the letter (as far as the end of chapter six). From chapters 7 and 8 the Syriac borrowed only two sentences, and joined them to the end of chapter six. For the rest, the Syriac in translating this letter followed the Greek exemplar almost word for word.

(7) ‹Πολυκάρπῳ ἐπισκόπῳ› (call before Ἐκκλησίας) · printed under col 718

Vocabulo Ἐκκλησίας nihil respondet in utroque codice Syriaco.

Nothing corresponds to the word "of the Church" in either Syriac codex.

(8) ‹μᾶλλον› (call before ἐπεσκοπημένῳ) · printed under col 718

Hanc paronomasiam Vairlenius ita reddidit : Inspectori, imo qui inspectus est a Deo. JACOBSON.

Vairlenius rendered this play on words thus: "To the overseer, nay rather, to one who is overseen by God." Jacobson.

Editors' prose

(none; the Latin head AD POLYCARPUM. of the stub is set in n717)

Page

running head: 717 | EPISTOLA AD POLYCARPUM. | 718
marginal letters: A in the gutter beside ‹quillitatem, quam juxta›; B beside ‹in universum omnes›; C beside ‹Valete in gratia Dei›; D in the gutter of the title band beside ‹ΠΡΟΣ ΠΟΛΥΚΑΡΠΟΝ›
old-edition numerals: none
signature: none
other: transition page. Above the Vetus interpres this column holds Migne's Latin translation of Smyrnaeans XI (end)–XIII (not set). Below the rule the mod-4 rule inverts: the Greek head ΠΡΟΣ ΠΟΛΥΚΑΡΠΟΝ (6). and the Greek address stand on the RIGHT, under this column, and are set under this rail. The address ends ἐπεσκο-/πημένῳ over the page break; the import already sets the word whole here.

PG 5:719

Editors' notes and page, col. 719

Footnotes

(6) continued from col 718, set in n718.

(9)–(12) and the beginning of (13) are printed under this column; their calls are in the Greek of col 720 and they are set in n720.

Editors' prose

(none; the summaries I and II printed full width over this page are set in n720)

Page

running head: 719 | SANCTI IGNATII EPISTOLAE GENUINAE. | 720
marginal letters: A in the gutter beside ‹habet Deum Patrem›; B beside ‹fer, ut et te perfert›; C in the footnote gutter beside ‹runt Hutherus›; D beside ‹ris codicis lectiones›
old-edition numerals: none
signature: none
other: this column holds the end of Migne's Latin translation of the address (habet Deum Patrem … plurimam salutem) and of Polycarp I–II (beginning) (not set); it ends with mansuetu-, a Latin word divided over the page break. The Vetus interpres printed full width below is set in n720.

PG 5:720

ὑπὸ Θεοῦ Πατρὸς καὶ Κυρίου Ἰησοῦ Χριστοῦ, πλεῖστα χαίρειν.

by God the Father and the Lord Jesus Christ: abundant greeting.

[1] Ἀποδεχόμενός σου τὴν ἐν Θεῷ γνώμην, ἡδρασμένην ὡς ἐπὶ πέτραν ἀκίνητον, ὑπερδοξάζω, καταξιωθεὶς τοῦ προσώπου σου τοῦ ἀμώμου, οὗ ὀναίμην ἐν Θεῷ. Παρακαλῶ σε ἐν χάριτι, ᾗ ἐνδέδυσαι, προσθεῖναι τῷ δρόμῳ σου, καὶ πάντας παρακαλεῖν, ἵνα σώζωνται. Ἐκδίκει σου τὸν τόπον ἐν πάσῃ ἐπιμελείᾳ σαρκικῇ τε καὶ πνευματικῇ. Τῆς ἑνώσεως φρόντιζε, ἧς οὐδὲν ἄμεινον. Πάντας βάσταζε, ὡς καὶ σὲ ὁ Κύριος. Πάντων ἀνέχου ἐν ἀγάπῃ, ὥσπερ καὶ ποιεῖς. Προσευχαῖς σχόλαζε ἀδιαλείπτοις. Αἰτοῦ σύνεσιν πλείονα ἧς ἔχεις. Γρηγόρει, ἀκοίμητον πνεῦμα κεκτημένος. Τοῖς κατ' ἄνδρα κατὰ βοήθειαν Θεοῦ λάλει. Πάντων τὰς νόσους βάσταζε, ὡς τέλειος ἀθλητής. Ὅπου πλείων κόπος, πολὺ κέρδος.

[1] Welcoming your judgement, which is in God, fixed firm as upon an immovable rock, I give exceeding glory [to God], having been accounted worthy of your blameless countenance, of which may I have joy in God. I beseech you, in the grace with which you have been clothed, to add to your course, and to exhort all, that they may be saved. Vindicate your place in all diligence, both fleshly and spiritual. Take thought for unity, than which there is nothing better. Bear all men, as the Lord also [bears] you. Endure all men in love, just as indeed you do. Give yourself to unceasing prayers. Ask for understanding greater than that which you have. Be watchful, possessing a sleepless spirit. Speak to them man by man according to the help of God. Bear the diseases of all, as a perfect athlete. Where the toil is greater, [there is] much gain.

[2] Καλοὺς μαθητὰς ἐὰν φιλῇς, χάρις σοι οὐκ ἔστιν· μᾶλλον τοὺς λοιμοτέρους ἐν πραότητι

[2] If you love good disciples, there is no thanks [due] to you; rather the more pestilent ones, in meekness,

Editors' notes and page, col. 720

Footnotes

(9) ‹at the head of ch. I, before Ἀποδεχόμενός› · printed under col 719

Ἀποδέχομαι = probo, comprobo, acceptum habeo. PEARSON. Τὴν ἐν Θεῷ γνώμην. Simili modo Ignatius in epistola ad Rom., c. 7, scribit : Τὴν εἰς Θεόν μου γνώμην.

Ἀποδέχομαι = I approve, I commend, I hold as accepted. Pearson. "Your mind in God": in a similar way Ignatius writes in the Letter to the Romans, ch. 7: "my mind towards God."

(10) ‹ὑπερδοξάζω› · printed under col 719

Sc. Θεόν, quod Syrus legit.

Supply "God", which the Syriac reads.

(11) ‹καταξιωθεὶς τοῦ› (call before προσώπου) · printed under col 719

Τοῦ προσώπου σου. Nunquam igitur ante viderat Polycarpum. PEARS.

"Of your face": he had therefore never seen Polycarp before. Pearson.

(12) ‹οὗ› (call before ὀναίμην) · printed under col 719

Cfr. Ignat. ad Ephes., c. 2 ; ad Magn., c. 2 et 12 ; ad Rom., c. 5.

Cf. Ignatius, To the Ephesians, ch. 2; To the Magnesians, chs. 2 and 12; To the Romans, ch. 5.

(13) ‹ἐν χάριτι› · printed under col 719, continued under col 720

Smithius contra auctoritatem ms. addit Θεοῦ, quod ne apud interpolatorem quidem legimus.

Smith, against the authority of the manuscript, adds "of God", which we do not read even in the interpolator.

(14) ‹ᾗ› (call before ἐνδέδυσαι) · printed under col 720

Ἐνδέδυσαι. Imitatur S. Paulum, qui voce ἐνδύω et ἐνδύομαι hoc sensu saepe utitur, e. g. Ephes. VI, 14 ; Col. III, 12. PEARS.

"You have put on": he imitates St Paul, who often uses the word ἐνδύω and ἐνδύομαι in this sense, e.g. Eph. 6:14; Col. 3:12. Pearson.

(15) ‹ἐνδέδυσαι,› (call before προσθεῖναι) · printed under col 720

Προσθεῖναι τῷ δρόμῳ. Similia in S. Scriptura legimus : Πληροῦν τὸν δρόμον. Act. XIII, 25 ; τελειοῦν τὸν δρόμον, Act. XX, 24 ; II Tim. IV, 7.

"To add to the course": we read similar things in Holy Scripture: "to fulfil the course", Acts 13:25; "to finish the course", Acts 20:24; 2 Tim. 4:7.

(16) ‹σῴζωνται.› (call before Ἐκδίκει) · printed under col 720

I. e. defende episcopatum tuum. Hanc sententiam Syrus, minus eam intelligens, ita vertit : Eas res requires, quae conveniunt cum omni cura corporis et animae.

That is, defend your episcopate. The Syriac, understanding this sentence less well, rendered it thus: "You will seek the things that are fitting, with all care of body and soul."

(17) ‹προσευχαῖς σχόλαζε› (call before ἀδιαλείπτοις) · printed under col 720

Ἀδιαλείπτοις apud Syrum non exstat.

"Unceasing" does not stand in the Syriac.

(18) ‹ἀδιαλείπτοις.› (call before Αἰτοῦ) · printed under col 720

Nil habet hic locus rusticitatis seu arrogantiae, ut Dallaeus contendebat. Fraterno tantum amore ductus beatus Ignatius, Polycarpum suum ad Ecclesiam studiose fovendam ac preces assidue fundendas hortatus est. DUESTERDIECK.

This passage has nothing of boorishness or arrogance, as Daillé contended. Led only by brotherly love, blessed Ignatius exhorted his Polycarp to cherish the Church zealously and to pour out prayers unceasingly. Düsterdieck.

(19) ‹ἀκοίμητον› (call before πνεῦμα) · printed under col 720

Apud Damascenum, qui hunc locum citat, legitur ἀκοίμητον ὄμμα, quod idem est ; intelligit enim ὄμμα τῆς ψυχῆς. PEARS. Syrus cum Graeco textu nostro legit πνεῦμα.

In the Damascene, who cites this passage, "an unsleeping eye" is read, which is the same thing; for he means the eye of the soul. Pearson. The Syriac reads "spirit" with our Greek text.

(20) ‹κατὰ› (call before βοήθειαν) · printed under col 720

Interpolator habet ὁμοήθειαν, Latinus interpres consuetudinem. Syrus legisse videtur κατὰ θέλημα seu βουλήν, vertit enim : Concordans cum voluntate Dei.

The interpolator has "sameness of character", the Latin translator "custom". The Syriac seems to have read "according to the will" or "counsel", for it renders: "agreeing with the will of God."

(21) ‹μαθητὰς› · printed under col 720

Post μαθητάς Syrus legisse videtur μόνον, quod ne interpolator quidem agnoscit.

After "disciples" the Syriac seems to have read "only", which not even the interpolator recognizes.

(22) ‹τοὺς› (call before λοιμοτέρους) · printed under col 720

Adjectivum λοιμός saepius legitur apud LXX Interpretes, et apud S. Barnab., c. 10.

The adjective λοιμός ("pestilent") is read rather often in the Seventy Translators, and in St Barnabas, ch. 10.

Editors' prose

I. Laus et adhortatio.

I. Praise and exhortation.

II. Continuatio adhortationum.

II. Continuation of the exhortations.

Ancient version (Latin)

Vetus interpres. Ignatius, qui et Theophorus, Polycarpo episcopo Ecclesiae Smyrnaeorum, magis autem visitato a Deo Patre et Domino Jesu Christo, plurimum gaudere. CAPUT I. Acceptans tuam in Deo sententiam, firmatam ut supra petram immobilem, superglorifico, dignificatus tua facie immaculata, qua fruar in Deo. Deprecor te in Dei gratia qua indutus es, apponere cursui tuo, et omnes deprecari ut salventur. Justifica locum tuum in omni cura carnali et spirituali. Unionem cura, qua nihil melius. Omnes supporta ; ut et te Dominus. Omnes sustine in charitate ; quemadmodum et facis. Orationibus vaca indesinentibus. Pete intellectum ampliorem eo quem habes. Vigila, non dormientem spiritum possidens. Singulis secundum consuetudinem Dei loquere. Omnium aegritudines porta, ut perfectus athleta. Ubi major labor, multum lucrum. CAPUT II. Bonos discipulos si diligas, gratia tibi non est : magis deteriores in mansuetudine subjice. Non omne

Page

running head: 719 | SANCTI IGNATII EPISTOLAE GENUINAE. | 720
marginal letters: A in the gutter beside ‹πημένῳ ὑπὸ Θεοῦ›; B beside ‹Πάντας βάσταζε›; C in the footnote gutter beside ‹Θεοῦ, quod ne apud›; D beside ‹(17) Ἀδιαλείπτοις›
old-edition numerals: none
signature: none
other: Greek on the RIGHT of this page (after the transition stub, as the mod-4 rule gives). The column begins with πημένῳ, the second half of ἐπεσκο-/πημένῳ, set whole at the end of col 718; it ends with the whole word πραότητι. The summaries I and II are printed full width; the Vetus interpres (address, ch. I, beginning of ch. II, running on) is printed full width below the columns. In note 19 the first letter of ὄμμα is worn (reads like δ).

PG 5:721

ὑπότασσε. Οὐ πᾶν τραῦμα τῇ αὐτῇ ἐμπλάστρῳ θεραπεύεται. Τοὺς παροξυσμοὺς ἐμβροχαῖς παῦε. Φρόνιμος γίνου ὡς ὄφις ἐν ἅπασιν, καὶ ἀκέραιος ὡσεὶ περιστερά. Διὰ τοῦτο σαρκικὸς εἶ καὶ πνευματικός, ἵνα τὰ φαινόμενά σου εἰς πρόσωπον κολακεύῃς· τὰ δὲ ἀόρατα αἴτει, ἵνα σοι φανερωθῇ, ὅπως μηδενὸς λείπῃ, καὶ παντὸς χαρίσματος περισσεύῃς. Ὁ καιρὸς ἀπαιτεῖ σε, ὡς κυβερνῆται ἀνέμους, καὶ ὡς χειμαζόμενος λιμένα, εἰς τὸ Θεοῦ ἐπιτυχεῖν. Νῆφε ὡς Θεοῦ ἀθλητής· τὸ θέμα ἀφθαρσία καὶ ζωὴ αἰώνιος, περὶ ἧς καὶ σὺ πέπεισαι. Κατὰ πάντα σου ἀντίψυχον ἐγὼ καὶ τὰ δεσμά μου, ἃ ἠγάπησας.

bring into subjection. Not every wound is healed by the same plaster. Allay the paroxysms with fomentations. Become prudent as a serpent in all things, and guileless as a dove. For this reason you are fleshly and spiritual, that you may deal gently with the things that appear before your face; but the things unseen, ask that they may be made manifest to you, so that you may lack nothing and may abound in every gift of grace. The season demands you, as pilots [demand] winds, and as one storm-tossed [demands] a harbour, unto the attaining of God. Be sober, as God's athlete: the prize set [before you is] incorruption and life eternal, of which you also have been persuaded. In all things I am a ransom for you, I and my bonds, which you loved.

[3] Οἱ δοκοῦντες ἀξιόπιστοι εἶναι καὶ ἑτεροδιδασκαλοῦντες, μή σε καταπλησσέτωσαν. Στῆθι ἑδραῖος ὡς ἄκμων τυπτόμενος. Μεγάλου ἐστὶν ἀθλητοῦ τὸ δέρεσθαι καὶ νικᾶν. Μάλιστα δὲ ἕνεκεν Θεοῦ πάντα ὑπομένειν ἡμᾶς δεῖ, ἵνα καὶ αὐτὸς ἡμᾶς ὑμομείνῃ. Πλέον σπουδαῖος γίνου οὗ εἶ. Τοὺς καιροὺς καταμάνθανε. Τὸν ὑπὲρ καιρὸν προσδόκα, τὸν ἄχρονον, τὸν ἀόρατον, τὸν δι' ἡμᾶς ὁρατόν, τὸν ἀψηλάφητον, τὸν ἀπαθῆ, τὸν δι' ἡμᾶς παθητόν, τὸν κατὰ πάντα τρόπον δι' ἡμᾶς ὑπομείναντα.

[3] Let those who seem worthy of credit, and yet teach another doctrine, not strike you with dismay. Stand firm, as an anvil that is beaten. It belongs to a great athlete to be flayed and to conquer. But most of all must we endure all things for God's sake, that He also may endure us. Become more earnest than you are. Learn well the seasons. Await Him Who is above the season, the timeless, the invisible, Who for our sake [became] visible; the impalpable, the impassible, Who for our sake [became] passible, Who in every manner endured for our sake.

[4] Χῆραι μὴ ἀμελείσθωσαν. Μετὰ τὸν Κύριον σὺ αὐτῶν φροντιστὴς ἔσο. Μηδὲν ἄνευ γνώμης σου γινέσθω, μηδὲ σὺ ἄνευ Θεοῦ [γνώμης] τι πρᾶσσε· ὅπερ οὐδὲ πράσσεις, εὐσταθής. Πυκνότεροι συναγωγαὶ γινέσθωσαν. Ἐξ ὀνόματος πάντας

[4] Let widows not be neglected. After the Lord, be you their guardian. Let nothing be done without your judgement, nor do you do anything without ⟦the judgement⟧ of God — which indeed you do not do, [being] steadfast. Let assemblies be held more frequently. By name all

Editors' notes and page, col. 721

Footnotes

(23) ‹Τοὺς› (call before παροξυσμοὺς) · printed under col 721

Haec male vertit Syrus : Id quod acutum est et secat, lenitate mitiga. Pro παροξυσμούς legisse videtur παράξυσμα.

The Syriac renders this badly: "What is sharp and cuts, soften with gentleness." For παροξυσμούς ("paroxysms") it seems to have read παράξυσμα.

(24) ‹παῦε.› (call before Φρόνιμος) · printed under col 721

Cfr. Matth. X, 16.

Cf. Matt. 10:16.

(25) ‹καὶ ἀκέραιος› (call before ὡσεὶ) · printed under col 721

Syrus hanc sententiam pluribus verbis explicat.

The Syriac unfolds this sentence in more words.

(26) ‹τὰ δὲ› (call before ἀόρατα) · printed under col 721

I. e. arcana vitia quorumdam. JUN. Arcana mysteria Dei, aut, quae in futuro evenient. SMITH.

That is, the hidden vices of certain people. Junius. The hidden mysteries of God, or the things that will come to pass in the future. Smith.

(27) ‹ὡς κυβερνῆται› (call before ἄνεμοι) · printed under col 721

Syrus vertit, navem.

The Syriac renders "a ship".

(28) ‹Κατὰ πάντα σου› (call before ἀντίψυχον) · printed under col 721

Cfr. Ignat. ad Smyrn., c. 10 ; ad Ephes., c. 21. Syrus vertit, sim loco animae tuae = ἀντὶ ψυχῆς.

Cf. Ignatius, To the Smyrnaeans, ch. 10; To the Ephesians, ch. 21. The Syriac renders "may I be in place of your soul" = "instead of a soul".

(29) ‹at the head of ch. III, before Οἱ δοκοῦντες› · printed under col 721

Syrus legisse videtur : Οἱ δοκοῦντές τι εἶναι.

The Syriac seems to have read: "Those who seem to be something."

(30) ‹καὶ› (call before ἑτεροδιδασκαλοῦντες) · printed under col 721

Cfr. I Tim. I, 3 ; VI, 3.

Cf. 1 Tim. 1:3; 6:3.

(31) ‹ὡς› (call before ἄκμων) · printed under col 721

Syrus, vocabulum ἄκμων male intelligens, exhibet : sta firmus ut athleta, qui percutitur.

The Syriac, misunderstanding the word "anvil", gives: "stand firm like an athlete who is struck."

(32) ‹ἡμᾶς ὑπομείνῃ.› (call before Πλέον) · printed under col 722

Πλέον σπουδαῖος, κ. τ. λ. Haec usque ad finem capitis Syriace citantur a Severo, patriarcha Antiocheno, apud Curetonum, l. c., p. 28.

"More zealous", etc. These words, as far as the end of the chapter, are cited in Syriac by Severus, patriarch of Antioch, in Cureton, loc. cit., p. 28.

(33) ‹Τὸν› (call before ὑπὲρ καιρὸν) · printed under col 722

Ita codex ms. divise ὑπὲρ καιρόν, libri impressi composite ὑπέρκαιρον, alio prorsus sensu = nimis maturus. JAC.

So the manuscript codex, divided, "above time"; the printed books as a compound, ὑπέρκαιρον, in a quite different sense = "over-ripe". Jacobson.

(34) ‹ἀμελείσθωσαν.› (call before Μετὰ τὸν Κύριον) · printed under col 722

Syrus habet, propter Dominum.

The Syriac has "for the Lord's sake".

(35) ‹ἄνευ Θεοῦ [› (call inside the bracket, before γνώμης) · printed under col 722

Adde γνώμης, quod habet interpolator, quod legit Syrus, quodque in citatione hujus loci (in homilia de unico utriusque Testamenti legislatore, vulgo S. Chrysostomo tributa) reperitur.

Add "mind", which the interpolator has, which the Syriac reads, and which is found in the citation of this passage (in the homily On the One Lawgiver of Both Testaments, commonly attributed to St Chrysostom).

(36) ‹πράσσεις,› (call before εὐσταθής) · printed under col 722

Syrus cum interpolatore legit : ὅπερ οὐδὲ πράσσεις. Εὐστάθει.

The Syriac with the interpolator reads: "which indeed you do not do. Be steadfast."

(37) ‹εὐσταθής.› (call before Πυκνότερον) · printed under col 722

Πυκνότερον. Pearsonus de confertis et plenis, non de crebris conventibus exponit. At cfr. Ignat. ad Ephes., c. 13. JAC.

"More frequently": Pearson explains it of crowded and full assemblies, not of frequent ones. But cf. Ignatius, To the Ephesians, ch. 13. Jacobson.

Editors' prose

III. Continuatio.

III. Continuation.

IV. Continuatio.

IV. Continuation.

Ancient version (Latin)

Vetus interpres. vulnus eodem emplastro curatur. Exacerbationes in pluviis quieta. Prudens fias, ut serpens, in omnibus : et simplex, ut columba. Propter hoc carnalis es et spiritualis, ut manifesta in tuam faciem blandiaris : invisibilia autem petas, ut tibi manifestentur ; ut nullo deficias, et omni charismate abundes. Tempus expetit te, ut gubernatores ventos ; et ut qui in procella est, portum, ad Deo potiendum. Vigila, ut Dei athleta : thema, incorruptio et vita aeterna ; de qua et tu confisus es. Secundum omnia, tui refrigerium ego, et vincula mea quae dilexisti. CAPUT III. Qui videntur fide digni esse et altera docent, non te stupefaciant. Sta firmus, ut incus percussa. Magni est athletae discerpi et vincere : maxime autem propter Deum omnia sustinere nos oportet ; ut et ipse nos sustineat. Plus studiosus fias, quam es. Tempora considera : eum qui supra tempus, exspecta, intemporalem ; invisibilem, propter nos visibilem ; impalpabilem, impassibilem, propter nos passibilem, secundum omnem modum propter nos sustinentem. CAPUT IV. Viduae non negligantur. Post Dominum tu ipsarum curator esto. Nihil sine sententia tua fiat ; neque tu

Page

running head: 721 | EPISTOLA AD POLYCARPUM. | 722
marginal letters: A in the gutter beside ‹ὑπότασσε. Οὐ πᾶν τραῦμα›; B beside ‹Οἱ δοκοῦντες›; C beside ‹τερον συναγωγαὶ›; D in the footnote gutter beside ‹(23) Haec male vertit›
old-edition numerals: none
signature: none
other: Greek on the LEFT of this page. The column begins with the whole word ὑπότασσε; it ends πάν-/τας over the page break, and the import already sets πάντας whole here. The summaries III and IV are printed full width; the Vetus interpres (end of ch. II to the beginning of ch. IV, running on) is printed full width below the columns. The call (36) is printed like (56) and the figure in note 37 (Ephes., c. 13) like 15; read as 36 and 13 by sequence and sense (3/5 fount). In the text the call (35) stands inside Migne's square brackets round γνώμης.

PG 5:722

Editors' notes and page, col. 722

Footnotes

(32)–(37) are printed under this column; their calls are in the Greek of col 721 and they are set in n721.

Editors' prose

(none; the summaries III and IV printed full width over this page are set in n721)

Footnotes

(**) ‹Ecclesiam› (in Migne's Latin translation, … diligant conjuges suas sicut Dominus Ecclesiam) · printed under col 723, above the numbered notes Ephes. V, 25.

Eph. 5:25.

(38)–(42) are printed under this column; their calls are in the Greek of col 724 and they are set in n724.

Editors' prose

(none; the summaries V and VI printed full width over this page are set in n724)

Page

running head: 723 | SANCTI IGNATII EPISTOLAE GENUINAE. | 724
marginal letters: A in the gutter beside ‹tennas ; sed nec ipsi›; B beside ‹rem episcopo censeat›; C beside ‹vestrum desertor inveniatur›; D in the footnote gutter beside ‹(38) I. e. universos›
old-edition numerals: none
signature: none
other: this column holds Migne's Latin translation of Polycarp IV (end)–VI (not set); it ends ma-, a Latin word divided over the page break. The scripture note ** has its call in Migne's Latin, not in the Greek. The Vetus interpres printed full width below is set in n724.

PG 5:724

ζήτει. Δούλους καὶ δούλας μὴ ὑπερηφάνει· ἀλλὰ μηδὲ αὐτοὶ φυσιούσθωσαν, ἀλλ' εἰς δόξαν Θεοῦ πλέον δουλευέτωσαν, ἵνα κρείττονος ἐλευθερίας ἀπὸ Θεοῦ τύχωσιν. Μὴ ἐράτωσαν ἀπὸ τοῦ κοινοῦ ἐλευθεροῦσθαι, ἵνα μὴ δοῦλοι εὑρεθῶσιν ἐπιθυμίας.

seek out. Do not be haughty towards male slaves and female slaves; yet neither let them be puffed up, but let them rather serve the more unto the glory of God, that they may obtain from God a better freedom. Let them not long to be set free at the common [charge], that they be not found slaves of desire.

[5] Τὰς κακοτεχνίας φεῦγε· μᾶλλον δὲ περὶ τούτων ὁμιλίαν ποιοῦ. Ταῖς ἀδελφαῖς μου προσλάλει, ἀγαπᾶν τὸν Κύριον, καὶ τοῖς συμβίοις ἀρκεῖσθαι σαρκὶ καὶ πνεύματι. Ὁμοίως καὶ τοῖς ἀδελφοῖς μου παράγγελλε ἐν ὀνόματι Ἰησοῦ Χριστοῦ, ἀγαπᾶν τὰς συμβίους ὡς ὁ Κύριος τὴν Ἐκκλησίαν. Εἴ τις δύναται ἐν ἁγνείᾳ μένειν εἰς τιμὴν τοῦ Κυρίου τῆς σαρκός, ἐν ἀκαυχησίᾳ μενέτω. Ἐὰν καυχήσηται, ἀπώλετο· καὶ ἐὰν γνωσθῇ πλέον τοῦ ἐπισκόπου, ἔφθαρται.

[5] Flee evil arts; but rather make these the subject of your discourse. Speak to my sisters, that they love the Lord and be content with their husbands in flesh and in spirit. Likewise charge my brothers also, in the name of Jesus Christ, to love their wives as the Lord [loves] the Church. If anyone is able to abide in chastity to the honour of the Lord of the flesh, let him abide without boasting. If he boasts, he is lost; and if he becomes known beyond the bishop, he is corrupted.

Πρέπει δὲ τοῖς γαμοῦσι καὶ ταῖς γαμουμέναις, μετὰ γνώμης τοῦ ἐπισκόπου τὴν ἕνωσιν ποιεῖσθαι, ἵνα ὁ γάμος ᾖ κατὰ Θεόν, καὶ μὴ κατ' ἐπιθυμίαν. Πάντα εἰς τιμὴν Θεοῦ γινέσθω.

And it befits those who marry and those who are given in marriage to make the union with the judgement of the bishop, that the marriage may be according to God and not according to desire. Let all things be done to the honour of God.

[6] Τῷ ἐπισκόπῳ προσέχετε, ἵνα καὶ ὁ Θεὸς ὑμῖν. Ἀντίψυχον ἐγὼ τῶν ὑποτασσομένων τῷ ἐπισκόπῳ, πρεσβυτέροις, διακόνοις· καὶ μετ' αὐτῶν μοι τὸ μέρος γένοιτο σχεῖν ἐν Θεῷ. Συγκοπιᾶτε ἀλλήλοις, συναθλεῖτε, συντρέχετε, συμπάσχετε, συγκοιμᾶσθε, συνεγείρεσθε, ὡς Θεοῦ οἰκονόμοι καὶ πάρεδροι καὶ ὑπηρέται. Ἀρέσκετε ᾧ στρατεύεσθε, ἀφ' οὗ καὶ τὰ ὀψώνια κομίζεσθε. Μήτις ὑμῶν δεσέρτωρ εὑρεθῇ. Τὸ βάπτισμα ὑμῶν μενέτω ὡς ὅπλα, ἡ

[6] Give heed to the bishop, that God also [may give heed] to you. I am a ransom for those who are subject to the bishop, to the presbyters, to the deacons; and with them may it be mine to have my portion in God. Toil together with one another, contend together, run together, suffer together, lie down together, rise up together, as God's stewards and assessors and ministers. Please Him in Whose army you serve, from Whom also you receive your wages. Let none of you be found a deserter. Let your baptism remain as [your] arms, the

Editors' notes and page, col. 724

Footnotes

(38) ‹πάντας› (call before ζήτει) · printed under col 723

I. e. universos nominatim ad congressus sacros convoca. JAC.

That is, call all by name to the sacred assemblies. Jacobson.

(39) ‹ζήτει.› (call before Δούλους) · printed under col 723

Cfr. Neander, Kirchengesch., I, p. 300.

Cf. Neander, Kirchengeschichte, 1, p. 300.

(40) ‹at the head of ch. V, before Τὰς κακοτεχνίας› · printed under col 723

I. e. malas doctrinas, haereses.

That is, evil doctrines, heresies.

(41) ‹περὶ τούτων› (call before ὁμιλίαν) · printed under col 723

I. e. frequenter orationes coram populo de his malis doctrinis habeantur. In prioribus meis editionibus cum interpolatore legi : Ὁμιλίαν μὴ ποιοῦ. Cum vero particula negativa non solum in codice Mediceo (textus Graeci), sed etiam in veteribus versionibus Latina et Syriaca non reperiatur, nunc eam omittendam putavi.

That is, let addresses be given frequently before the people about these evil doctrines. In my earlier editions I read with the interpolator: "Do not make an address." But since the negative particle is found not only not in the Medicean codex (of the Greek text) but also not in the old Latin and Syriac versions, I have now thought it should be omitted.

(42) ‹τοῦ› (call before Κυρίου τῆς σαρκός) · printed under col 723

I. e. ejus, qui corpora nostra resuscitat, et cujus membra corpora nostra sunt. Cfr. I Cor. VI, 14, 15. JAC. Alii reddunt, ad honorem carnis Dominicae. Pari modo etiam Syrus vertit, ac si legisset : Εἰς τιμὴν τῆς σαρκὸς τοῦ Κυρίου.

That is, of Him Who raises our bodies, and Whose members our bodies are. Cf. 1 Cor. 6:14, 15. Jacobson. Others render "to the honour of the Lord's flesh". The Syriac too renders in the same way, as if it had read: "to the honour of the flesh of the Lord."

(43) ‹ἔφθαρται.› (call before Πρέπει) · printed under col 724

Videatur Neander, l. c., p. 321.

See Neander, loc. cit., p. 321.

(44) ‹ἐπιθυμίαν.› (call before Πάντα) · printed under col 724

Cfr. I Cor. X, 31.

Cf. 1 Cor. 10:31.

(45) ‹at the head of ch. VI, before Τῷ ἐπισκόπῳ› · printed under col 724

Quia epistola, ad episcopum Smyrnae destinata, ex more antiquo legenda etiam erat Smyrnensibus, ideo sanctissimus martyr intermiscet praecepta ad populum. COT.

Because the letter, addressed to the bishop of Smyrna, was by ancient custom to be read also to the Smyrnaeans, the most holy martyr therefore intermingles precepts to the people. Cotelier.

(46) ‹ὑμῖν.› (call before Ἀντίψυχον) · printed under col 724

Cfr. supra, c. 2 ; ad Smyrn., c. 10 ; ad Ephes., c. 21.

Cf. above, ch. 2; To the Smyrnaeans, ch. 10; To the Ephesians, ch. 21.

(47) ‹ὑπηρέται.› (call before Ἀρέσκετε) · printed under col 724

Syrus habet : Placete ei et militate pro eo, ut stipendia ab eo accipiatis. Legisse videtur cum interpolatore κομίσεσθε.

The Syriac has: "Please Him and serve as soldiers for Him, that you may receive wages from Him." It seems to have read κομίσεσθε ("you will receive") with the interpolator.

(48) ‹καὶ τὰ› (call before ὀψώνια) · printed under col 724

Ignatius compluribus utitur vocabulis Latinis, ex re militari desumptis, a Graecis quoque usu receptis, ὀψώνια, δεσέρτωρ, δεπόσιτα, ἄκκεπτα.

Ignatius uses a number of Latin words taken from military affairs and received into use by the Greeks as well: "wages", "deserter", "deposits", "accepts".

(49) ‹ὑμῶν› (call before μενέτω) · printed under col 724

Μενέτω. Hoc vocabulo utitur Ignatius, quia desertores arma abjiciebant. PEARS.

"Let it remain": Ignatius uses this word because deserters threw away their arms. Pearson.

Editors' prose

V. Quid conjuges, caelibes, sponsos moneat episcopus.

V. What the bishop should urge on the married, the unmarried, and the betrothed.

VI. Officia gregis Christiani.

VI. The duties of the Christian flock.

Ancient version (Latin)

Vetus interpres. sine Deo quid operare : quod autem operaris, sit bene stabile. Saepius congregationes fiant : ex nomine omnes quaere. Servos et ancillas ne despicias, sed neque ipsi inflentur ; sed in gloriam Dei plus serviant, ut meliori libertate a Deo potiantur. Non desiderent a communi liberi fieri ; ut non servi inveniantur concupiscentiae. CAPUT V Malas artes fuge : magis autem de his homiliam fac. Sorores meas alloquere, diligere Dominum, et viris sufficere carne et spiritu. Similiter et fratribus meis annuntia in nomine Jesu Christi, diligere uxores, ut Dominus Ecclesiam. Si quis potest in castitate manere, in honorem carnis Domini, in ingloriatione Domini maneat. Si glorietur, perditur : et si videri velit plus episcopo, corruptus est. Decet autem ducentes et ductas, cum sententia episcopi unionem facere ; ut sit secundum Deum, et non secundum concupiscentiam. Omnia in honorem Dei fiant. CAPUT VI. Episcopo attendite, ut et Deus vobis. Unanimis ego cum subjectis episcopo, presbyteris, diaconis : et cum ipsis mihi pars fiat capere in Deo. Collaborate ad invicem, concertate, concurrite, compatimini, condormite, consurgite, ut Dei dispensatores, et assessores et ministri. Placete cui militatis ; a quo et stipendia fertis. Nullus vestrum otiosus inveniatur. Baptisma vestrum maneat ut scutum, fides ut galea, charitas

Page

running head: 723 | SANCTI IGNATII EPISTOLAE GENUINAE. | 724
marginal letters: A in the gutter beside ‹τας ζήτει›; B beside ‹κὸς, ἐν ἀκαυχησίᾳ›; C beside ‹εὑρεθῇ›; D in the footnote gutter beside ‹(43) Videatur Neander›
old-edition numerals: none
signature: none
other: Greek on the RIGHT of this page. The column begins with τας, the second half of πάν-/τας, set whole at the end of col 721; it ends with the whole word ἡ. The summaries V and VI are printed full width (V begins over the Latin column and runs into the Greek); the Vetus interpres (end of ch. IV to ch. VI, running on) is printed full width below the columns; CAPUT V is printed without a full stop.

PG 5:725

πίστις ὡς περικεφαλαία, ἡ ἀγάπη ὡς δόρυ, ἡ ὑπομονὴ ὡς πανοπλία. Τὰ δεπόσιτα ὑμῶν τὰ ἔργα ὑμῶν, ἵνα τὰ ἄκκεπτα ὑμῶν ἄξια κομίσησθε. Μακροθυμήσατε οὖν μετ' ἀλλήλων ἐν πραότητι, ὡς ὁ Θεὸς [μεθ'] ὑμῶν. Ὀναίμην ὑμῶν διὰ παντός.

faith as a helmet, love as a spear, endurance as full armour. Let your works be your deposits, that you may receive the credits due to you, as is worthy. Be long-suffering therefore with one another in meekness, as God ⟦is with⟧ you. May I have joy of you always.

[7] Ἐπειδὴ ἡ Ἐκκλησία ἡ ἐν Ἀντιοχείᾳ τῆς Συρίας εἰρηνεύει, ὡς ἐδηλώθη μοι, διὰ τὴν προσευχὴν ὑμῶν, κἀγὼ εὐθυμότερος ἐγενόμην ἐν ἀμεριμνίᾳ Θεοῦ, ἐάν περ διὰ τοῦ παθεῖν Θεοῦ ἐπιτύχω, εἰς τὸ εὑρεθῆναί με ἐν τῇ ἀναστάσει ὑμῶν μαθητήν. Πρέπει, Πολύκαρπε θεομακαριστότατε, συμβούλιον ἀγαγεῖν θεοπρεπέστατον, καὶ χειροτονῆσαί τινα, ὃν ἀγαπητὸν λίαν ἔχετε καὶ ἄοκνον, ὃς δυνήσεται θεόδρομος καλεῖσθαι· τοῦτον καταξιῶσαι, ἵνα πορευθεὶς εἰς Συρίαν δοξάσῃ ὑμῶν τὴν ἄοκνον ἀγάπην εἰς δόξαν Χριστοῦ. Χριστιανὸς ἑαυτοῦ ἐξουσίαν οὐκ ἔχει, ἀλλὰ Θεῷ σχολάζει. Τοῦτο τὸ ἔργον Θεοῦ ἐστιν καὶ ὑμῶν, ὅταν αὐτῷ ἀπαρτίσητε. Πιστεύω γὰρ τῇ χάριτι, ὅτι ἕτοιμοί ἐστε εἰς εὐποιΐαν Θεῷ ἀνήκουσαν. Εἰδὼς οὖν ὑμῶν τὸ σύντονον τῆς ἀληθείας, δι' ὀλίγων ὑμᾶς γραμμάτων παρεκάλεσα.

[7] Since the Church which is in Antioch of Syria is at peace, as has been made known to me, through your prayer, I too have become of better cheer in a freedom from care [that is] of God, if indeed through suffering I attain to God, so that I may be found at the resurrection your disciple. It befits [you], Polycarp most blessed of God, to convene a council most befitting God, and to appoint by vote someone whom you hold exceedingly dear and unwearying, who shall be able to be called God's courier; to deem him worthy, that going to Syria he may glorify your unwearying love unto the glory of Christ. A Christian has no authority over himself, but gives his leisure to God. This work is God's and yours, when you bring it to completion for him. For I trust in the grace that you are ready for a good deed that belongs to God. Knowing therefore the earnestness of your truth, I have exhorted you through a few letters.

[8] Ἐπεὶ πάσαις ταῖς Ἐκκλησίαις οὐκ ἠδυνήθην

[8] Since to all the Churches I was not able

Editors' notes and page, col. 725

Footnotes

(50) ‹ὡς ὁ Θεὸς [› (call inside the bracket, before μεθ') · printed under col 725

Legendum μεθ' ὑμῶν, ut apud interpolatorem, apud Syrum et in Fragmentis Damascenicis Rupefucaldinis.

Read "with you", as in the interpolator, in the Syriac, and in the Damascene fragments of Rupefucaldus.

(51) ‹ὑμῶν› (call before Ὀναίμην) · printed under col 725

Cfr. Ignat. ad Ephes., c. 2 ; ad Magn., c. 2 et 12 ; ad Rom., c. 5.

Cf. Ignatius, To the Ephesians, ch. 2; To the Magnesians, chs. 2 and 12; To the Romans, ch. 5.

(52) ‹at the head of ch. VII, before Ἐπειδὴ› · printed under col 725

E capite septimo Syrus nil nisi unicam sententiam : Χριστιανὸς ἑαυτοῦ ἐξουσίαν οὐκ ἔχει, ἀλλὰ Θεῷ σχολάζει, mutuatus est. De legatis ad Antiochenos mittendis cfr. ad Smyrn., c. 11 ; ad Philad., c. 10.

From the seventh chapter the Syriac borrowed nothing but a single sentence: "A Christian has no authority over himself, but is at leisure for God." On the delegates to be sent to the Antiochenes cf. To the Smyrnaeans, ch. 11; To the Philadelphians, ch. 10.

(53) ‹ἐν τῇ› (call before ἀναστάσει) · printed under col 725

Vet. int. in oratione. Cotelerius ideo conjicit ἀναιτήσει.

The old translator has "in prayer". Cotelier therefore conjectures ἀναιτήσει.

(54) ‹ὑμῶν› (call before μαθητήν) · printed under col 725

Ita legit vetus interpres. Ms. male παθητήν.

So the old translator reads. The manuscript wrongly has παθητήν.

(55) ‹μαθητήν.› (call before Πρέπει) · printed under col 725

Haec refert S. Polycarpus in ep. ad Phil., c. 13. PEARS.

St Polycarp refers to this in the Letter to the Philippians, ch. 13. Pearson.

(56) ‹ὅταν› (call before αὐτῷ) · printed under col 725

Ita ms., non αὐτό, uti in lib. impr. JAC.

So the manuscript, not αὐτό, as in the printed books. Jacobson.

(57) ‹Πιστεύω γὰρ› (call before τῇ χάριτι) · printed under col 725

Transpone verba, ὅτι τῇ χάριτι, h. e. διὰ τῆς χάριτος. SMITH.

Transpose the words: "that by the grace", that is, "through the grace". Smith.

(58) ‹at the head of ch. VIII, before Ἐπεὶ› · printed under col 725, continued under col 726

Syrus, ut e capite antecedenti, ita etiam e capite octavo unicam tantum sententiam in versionem suam transtulit : Ἀσπάζομαι τὸν μέλλοντα καταξιοῦσθαι τοῦ εἰς Συρίαν πορεύεσθαι. Quae Syrus addit, loco mei, sicut praecepi tibi, in Graeco non exstant, neque in codice Mediceo, neque apud interpolatorem. Syrus haec e suis addidisse videtur. Praeterea Curetonus absque ullis argumentis omnia, quae in versione Syriaca non leguntur, a falsario quodam posteriorum saeculorum addita contendit. Sed haec capita 7 et 8 adeo omni oppugnatione haereticorum, omnique muneris episcopalis commendatione carent, ut causa, quod falsarius haec adjecerit, detegi non possit. Maxima porro injuria Curetonus affirmat, verba genuina, quae Syrus legerit, nec non narrationem Eusebii (Ignatium beato Polycarpo Ecclesiam Antiochenae commendasse, Hist. eccl., III, 36), falsario ad conficienda capita 7 et 8 ansam dedisse. Id nullo modo verisimile est. Curetonus denique et in eo erravit, quod capitibus 7 et 8 De electione novi episcopi Antiochenorum verba fieri putet. Ignatius enim non de novo episcopo, sed de legatis a pluribus Ecclesiis Antiochiam mittendis loquitur.

The Syriac, as from the preceding chapter, so also from the eighth chapter carried over only a single sentence into its version: "I greet him who is to be deemed worthy to go to Syria." What the Syriac adds, "in my place, as I commanded you", does not stand in the Greek, neither in the Medicean codex nor in the interpolator. The Syriac seems to have added this of its own. Moreover Cureton contends, without any arguments, that everything not read in the Syriac version was added by some forger of later centuries. But these chapters 7 and 8 are so wholly without any attack on heretics and any commendation of the episcopal office that no reason can be discovered why a forger should have added them. Further, Cureton most unjustly asserts that the genuine words the Syriac read, together with the account of Eusebius (that Ignatius commended the Church of Antioch to blessed Polycarp, Church History, 3, 36), gave the forger the occasion for composing chapters 7 and 8. That is in no way likely. Finally, Cureton erred also in thinking that chapters 7 and 8 speak of the election of a new bishop of the Antiochenes. For Ignatius speaks not of a new bishop but of delegates to be sent to Antioch by several Churches.

(59) ‹Ἐπεὶ› (call before πάσαις) · printed under col 726

Interpolator addit οὖν.

The interpolator adds "therefore".

Editors' prose

VII. Mittite legatum ad Antiochenos ob pacem restitutam.

VII. Send a delegate to the Antiochenes because peace has been restored.

VIII. Et aliae Ecclesiae legatos vel epistolas Antiochiam mittant. Salutationes.

VIII. Let the other Churches too send delegates or letters to Antioch. Greetings.

Ancient version (Latin)

Vetus interpres. ut lancea, sustinentia ut omnis armatura. Deposita vestra, opera vestra ; ut accepta vestra, digna feratis. Longanimiter ferte igitur vos ad invicem in mansuetudine, ut Deus vos. Fruar vobis semper. CAPUT VII. Quia Ecclesia quae in Antiochia Syriae, pacem habet, ut ostensum est mihi, per orationem vestram ; et ego laetior factus sum in sollicitudine Dei : si quidem, per pati Deo potiar, in inveniri me in oratione vestri discipulum. Decet, Polycarpe Deo-beatissime, concilium congregare Deo-decentissimum, et ordinare aliquem, quem dilectum valde habetis et impigrum, qui poterit Dei-cursor vocari : et hunc dignificari, ut vadens in Syriam, glorificet vestram impigram charitatem in gloriam Dei. Christianus sui ipsius potestatem non habet, sed Deo vacat. Hoc opus Dei est et vestri, quoniam ipsi perfecti estis. Credo enim gratiae, quoniam parati estis ad beneficentiam Deo decentem. Sciens vestrum compendium veritatis, per paucas vos litteras consolatus sum. CAPUT VIII. Quia igitur omnibus Ecclesiis non potui scribere, propter repente navigare me a Troade in Neapolim,

Page

running head: 725 | EPISTOLA AD POLYCARPUM. | 726
marginal letters: A in the gutter beside ‹πίστις ὡς περικεφαλαία›; B beside ‹νοῦντας ἀληθείας›; C in the footnote gutter beside ‹(50) Legendum›; D beside ‹pite octavo unicam›
old-edition numerals: none
signature: none
other: Greek on the LEFT of this page. The column begins with the whole word πίστις; it ends ἠδυνή-/θην over the page break, now set whole here (the import had split it, logged in qa_corrections.tsv). The summaries VII and VIII are printed full width; the Vetus interpres (end of ch. VI to the beginning of ch. VIII, running on) is printed full width below the columns. The call (50) stands inside Migne's square brackets. Misprint in note 58: Ecclesiam Antiochenae (logged).

PG 5:726

Editors' notes and page, col. 726

Footnotes

(58) continued and (59) are printed under this column; their calls are in the Greek of col 725 and they are set in n725.

Editors' prose

(none; the summaries VII and VIII printed full width over this page are set in n725)

Footnotes

(60) and (61) are printed under this column; their calls are in the Greek of col 728 and they are set in n728.

Page

running head: 727 | SANCTI IGNATII EPISTOLAE GENUINAE. | 728
marginal letters: A in the gutter beside ‹quod repente a Troade›
old-edition numerals: none
signature: none
other: this column holds the end of Migne's Latin translation of Polycarp VIII (not set), ending Valete in Domino. The Vetus interpres printed full width below is set in n728. A printer's ornament closes the page; the lower half is blank. This is the last page of the unit.

PG 5:728

γράψαι, διὰ τὸ ἐξαίφνης πλεῖν με ἀπὸ Τρωάδος εἰς Νεάπολιν, ὡς τὸ θέλημα προστάσσει· γράψεις ταῖς ἔμπροσθεν Ἐκκλησίαις, ὡς Θεοῦ γνώμην κεκτημένος, εἰς τὸ καὶ αὐτοὺς τὸ αὐτὸ ποιῆσαι, οἱ μὲν δυνάμενοι πεζοὺς πέμψαι, οἱ δὲ ἐπιστολὰς διὰ τῶν ὑπὸ σοῦ πεμπομένων· ἵνα δοξασθῆτε αἰωνίῳ ἔργῳ, ὡς ἄξιος ὤν.

to write, because I sail suddenly from Troas to Neapolis, as the will enjoins, you shall write to the Churches that lie ahead, as one possessing the mind of God, so that they also may do the same thing: those who are able, to send men on foot, and the others letters by those who are sent by you; that you may be glorified by an eternal work, as you are worthy.

Ἀσπάζομαι πάντας ἐξ ὀνόματος, καὶ τὴν τοῦ Ἐπιτρόπου σὺν ὅλῳ τῷ οἴκῳ αὐτῆς καὶ τῶν τέκνων. Ἀσπάζομαι Ἄτταλον τὸν ἀγαπητόν μου. Ἀσπάζομαι τὸν μέλλοντα καταξιοῦσθαι τοῦ εἰς Συρίαν πορεύεσθαι. Ἔσται ἡ χάρις μετ' αὐτοῦ διὰ παντός, καὶ τοῦ πέμποντος αὐτὸν Πολυκάρπου.

I salute all by name, and [the wife] of Epitropus with her whole household and [the households] of her children. I salute Attalus my beloved. I salute him who is to be counted worthy to go to Syria. The grace shall be with him always, and with Polycarp who sends him.

Ἐῤῥῶσθαι ὑμᾶς διὰ παντὸς ἐν Θεῷ ἡμῶν Ἰησοῦ Χριστῷ εὔχομαι, ἐν ᾧ διαμείνητε ἐν ἑνότητι Θεοῦ καὶ ἐπισκοπῇ. Ἀσπάζομαι Ἄλκην, τὸ ποθητόν μου ὄνομα. Ἔῤῥωσθε ἐν Κυρίῳ.

I pray that you fare well always in our God Jesus Christ, in Whom may you abide in the unity of God and in His oversight. I salute Alce, a name dear to me. Farewell in the Lord.

Editors' notes and page, col. 728

Footnotes

(60) ‹ὡς τὸ› (call before θέλημα) · printed under col 727

I. e. mandatum imperatoris, seu militum, qui Ignatium ducebant, seu voluntas Dei. Θέλημα absolute ponitur ep. ad Smyrn., c. 11. JAC.

That is, the order of the emperor, or of the soldiers who were leading Ignatius, or the will of God. "Will" is used absolutely in the Letter to the Smyrnaeans, ch. 11. Jacobson.

(61) ‹ἵνα› (call before δοξασθῆτε) · printed under col 727

Fortasse legendum δοξασθῇς. SMITH.

Perhaps δοξασθῇς ("you may be glorified", singular) should be read. Smith.

(62) ‹καὶ› (call before ἐπισκοπῇ) · printed under col 728

Lege ἐπισκόπου, ut habent codices Augustanus et Leicestrensis (epistolae interpolatae). SMITH.

Read "of the bishop", as the Augsburg and Leicester codices (of the interpolated letter) have. Smith.

(63) ‹Ἀσπάζομαι› (call before Ἄλκην) · printed under col 728

Cfr. Ignat. ad Smyrn., c. 13.

Cf. Ignatius, To the Smyrnaeans, ch. 13.

Ancient version (Latin)

Vetus interpres. ut voluntas praecipit ; scribes aliis Ecclesiis, ut Dei sententiam possidens, idem et ipsos facere : hi quidem potentes pedites mittere, hi autem epistolas per a te missos, ut glorificeris aeterno opere, ut dignus exsistens. Saluto omnes ex nomine ; et eam quae Epitropi, cum domo tota ipsius et filiorum. Saluto †Atalum dilectum meum. Saluto futurum dignificari ad eundum in Syriam. Erit gratia cum ipso semper, et mittente ipsum Polycarpo. Valere vos semper in Deo nostro Jesu Christo oro ; in quo permaneatis in unitate Dei et visitatione. Saluto Alken, desideratum mihi nomen. Valete in Domino.

Page

running head: 727 | SANCTI IGNATII EPISTOLAE GENUINAE. | 728
marginal letters: A in the gutter beside ‹θην γράψαι›
old-edition numerals: none
signature: none
other: Greek on the RIGHT of this page. The column begins with θην, the second half of ἠδυνή-/θην, now set whole at the end of col 725. THE UNIT ENDS HERE: the Letter to Polycarp, and with it the seven genuine letters, ends with the last words of this column, Ἔρρωσθε ἐν Κυρίῳ. (the Greek), and the Vetus interpres ends Valete in Domino.; below the notes a printer's ornament closes the page, and the lower half of the page is blank. The Vetus interpres (end of ch. VIII) is printed full width below the columns. The call (63) is printed like (65); read as 63 by sequence. In the Vetus interpres the name after Saluto reads Aualum/Atalum in worn type (the Greek has Ἄτταλον); set with a dagger.