PG 5 · cols. 729–736

S. Ignatius (recensio interpolata), Epistola ad Ephesios

Editors' preface

ΤΟΥ ΑΓΙΟΥ ΙΕΡΟΜΑΡΤΥΡΟΣ ΙΓΝΑΤΙΟΥ ΑΡΧΙΕΠΙΣΚΟΠΟΥ ΘΕΟΥΠΟΛΕΩΣ ΑΝΤΙΟΧΕΙΑΣ ΕΠΙΣΤΟΛΑΙ

Epistles of the holy hieromartyr Ignatius, Archbishop of Theoupolis Antioch.

ΠΡΟΣ ΕΦΕΣΙΟΥΣ.

To the Ephesians.

Ἰγνάτιος, ὁ καὶ Θεοφόρος, τῇ εὐλογημένῃ ἐν μεγέθει Θεοῦ Πατρὸς καὶ πληρώματι, τῇ καὶ προωρισμένῃ πρὸ αἰώνων εἶναι διὰ παντὸς εἰς δόξαν παράμονον, ἄτρεπτον, ἡνωμένην. καὶ

Ignatius, who is also called Theophorus, to her who is blessed in the greatness and fullness of God the Father, and predestined before the ages to be forever unto abiding, unchangeable glory, united, and

Editors' notes and page, col. 729

Footnotes

(1) ‹anchor: ΘΕΟΥΠΟΛΕΩΣ› · call in col 730 (in the running title, spanning both columns)

Θεουπόλεως Ἀντιοχείας. Multis post Ignatium martyrem saeculis, Antiochiae inditum fuit Theopoleos nomen a Justiniano imperatore. Et longe a veritate aberrabat Guillelmus Tyrius, cum de Antiochia haec scriberet: « Unde et quia gratis et sine difficultate praedicantem suscepit apostolum, ad Christi fidem unanimiter conversa; et nomen, quod sicut unguentum effusum, longe lateque redolet, prima invenit et docuit, nomen ei designatum est novum, et Theopolis est appellata: ut quae prius hominis nequam et impii nomen pertulerat, ejus qui eam ad fidem vocaverat, domicilium et civitas deinceps appellaretur. » Quem Guillelmi, lib. IV, cap. 9, locum (moneo obiter) oculis praetergredientibus legens Jacobus de Vitriaco, Theophilis putavit se cernere, ubi Thecpolis jacet. « Postquam vero, inquit, Historiae Orientalis cap. 32, B. Petri apostolorum principis, qui in ea primo cathedralem dignitatem suscepit, ad Dominum conversa est praedicatione et miraculis, a viro nobili et in urbe potentissimo Theophilo, qui postea ejusdem civitatis septimus ordinatus est antistes, appellata est (continues)

"Of Theopolis, Antioch." Many centuries after the martyr Ignatius, the name Theopolis was given to Antioch by the emperor Justinian. And William of Tyre strayed far from the truth when he wrote of Antioch: "Hence, because it received the apostle freely and without difficulty as he preached, and was turned with one mind to the faith of Christ, and was the first to discover and teach the name which, like ointment poured out, gives its fragrance far and wide, a new name was appointed for it, and it was called Theopolis, so that the city which before had borne the name of a wicked and impious man should thenceforth be called the home and city of Him who had called it to the faith." Reading this passage of William (book 4, chapter 9) with eyes that passed over it too quickly (I note this in passing), James of Vitry thought he saw "Theophilis" where "Theopolis" stands. "But after," he says in chapter 32 of the Oriental History, "it was converted to the Lord by the preaching and miracles of blessed Peter, prince of the apostles, who first received the dignity of the see in it, it was called, after a nobleman, the most powerful in the city, Theophilus, who was afterwards ordained the seventh bishop of that same city, (continues)

¹ ‹anchor: Θεοῦ Πατρὸς› · call in col 729 (Greek only) deest in al. edit.

Missing in other editions.

(printed under page 371)

Footnotes

(1) (continued) · call in col 731

Theophilis, ut quae prius a profano rege nomen habuit, a viro sancto et religioso novum nomen sortiretur. » Cot.

Theophilis, so that the city which before had its name from a profane king should receive a new name from a holy and religious man." Cotelier.

(printed under page 372)

(2) ‹anchor: (not visible)› · call in col 731

Ἐν θελήματι Θεοῦ Πατρὸς, καὶ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τοῦ Σωτῆρος ἡμῶν. Verus Ignatius: Ἐν θελήματι τοῦ Πατρὸς, καὶ Ἰησοῦ Χριστοῦ τοῦ Θεοῦ ἡμῶν. Hic, et cap. 1 epistolae, ubi ἐν αἵματι Θεοῦ mutatum cernitur in ἐν αἵματι Χριστοῦ, suspicari quis posset haereticam fraudem, nisi alibi saepe in istis interpolatis epistolis Christus praedicaretur esse Deus. Id.

"By the will of God the Father, and of our Lord Jesus Christ our Saviour." The genuine Ignatius has: "By the will of the Father, and of Jesus Christ our God." Here, and in chapter 1 of the letter, where "in the blood of God" is seen changed to "in the blood of Christ", one might suspect a heretical fraud, were Christ not often proclaimed to be God elsewhere in these interpolated letters. The same (Cotelier).

(printed under page 372)

(3) ‹anchor: (not visible)› · call in col 731

Χαρᾷ. Qui a nobis nunc primum editus est vetus Latinus interpres, quem a patria deinceps Anglicanum nominabimus, legit χάριτι, gratia. Usser.

"Joy." The old Latin translator whom we have now edited for the first time, and whom from his country we shall henceforth call the English one, read χάριτι, "grace". Ussher.

(printed under page 372)

(4) ‹anchor: (not visible)› · call in col 731

Ἀπεδεξάμην. Ita Graecus codex Nydpruccianus: sed Augustanus Ἀποδεξάμενος. Veteris interpretis Latini editiones vulgatae priore modo legunt, Suscepi: sed mss. posteriore, Suscipiens: ut et a nobis editus Anglicanus interpres, Acceptans. Id.

"I received." So the Greek codex of Nydprück; but the Augsburg codex has "having received". The common editions of the old Latin translator read the first way, Suscepi, but the manuscripts the second, Suscipiens, as does the English translator edited by us, Acceptans. The same (Ussher).

(printed under page 372)

(5) ‹anchor: (not visible)› · call in col 731

Τὸ πολυπόθητον ὄνομα. Ad Ephesiorum nomen allusisse eum hic existimat Vairlenius; et ante illum Anglicanus noster, ad verba haec notulam hanc apponens: « Ephesis Graece, desiderium Latine; Ephesii desiderabiles dicuntur, » et alteram ad sequentia illa: Τὸ συγγενικὸν ἔργον, cognatum opus: « sc. vestro nomini et desiderio sancto, quod accendistis in sanguine Jesu Christi. » Unde illis jure merito nomen hoc inditum addit Ignatius, non θέσει, sed φύσει δικαίᾳ vel δικαίως, ut hic forte legendum monuit doctissimus Junius noster, qui etiam illud in superiore hujus epistolae inscriptione emendari posse existimat, ut pro ἐν πάθει ἀληθινῷ, legatur, ἐν πόθῳ ἀληθινῷ. Id.

"The much-longed-for name." Vairlenius thinks he alludes here to the name of the Ephesians; and before him our English translator, who sets this little note to these words: "Ephesis in Greek is 'desire' in Latin; the Ephesians are called 'desirable'," and another to the words that follow, "the kindred work", cognatum opus: "that is, kindred to your name and to the holy desire which you have kindled in the blood of Jesus Christ." Hence, Ignatius adds, this name was rightly and deservedly given them, not by convention but by a just nature, φύσει δικαίᾳ, or "justly", δικαίως, as our most learned Junius advised should perhaps be read here; he also thinks that the place in the inscription of this letter above can be emended, so that for "in true passion" we read "in true longing". The same (Ussher).

(printed under page 372)

(6) ‹anchor: (not visible)› · call in col 731

Μιμηταὶ ὄντες, etc. Quid si verba sic interpungantur (inquit idem) et legantur, μιμηταὶ ὄντες Θεοῦ. Φιλανθρωπίαν ἀναζωπυρήσαντες. Quam vocem reaccendentes reddidit Anglicanus: vulgatus autem interpres vivificati; ac si legisset, ζωοποιηθέντες. Id.

"Being imitators", etc. What if the words were punctuated and read thus (says the same man): "being imitators of God. Having rekindled love of mankind..."? The English translator rendered this word "rekindling"; but the common translator "made alive", as if he had read ζωοποιηθέντες. The same (Ussher).

(printed under page 372)

(7) ‹anchor: (not visible)› · call in col 731

Τὸ συγγενικὸν ἔργον. Anglicanus (ut dictum est) cognatum; vulgatus congenuinum opus. Sic enim habent libri mss., non, ut Jacobus Faber edidit, regenerationis charitatis geminum opus. Id.

"The kindred work." The English translator (as has been said) has "kindred"; the common one congenuinum opus. For so the manuscript books have it, not, as Jacques Lefèvre (Faber) printed, "the twin work of the charity of regeneration". The same (Ussher).

(printed under page 372)

(8) ‹anchor: ἐλπίδος› · call in col 731

Ὑπὲρ Χριστοῦ, τῆς κοινῆς ἐλπίδος. Ita enim in hujus fine, et sub initium Epistolae ad Trallianos bis loquitur noster Ignatius. In Scriptura enim Christus spes, non Israelis tantum dicitur, Act. XXVIII, 20; sed etiam nostra, 1 Tim. I, 1. In Anglicano nostro interprete hic legitur: pro communi nomine et spe; et in Magdalenensi vulgatae versionis exemplari: pro Christo et spe communi. Communis autem spes, ut communis fides, Tit. I, 4, et κοινὴ σωτηρία, in B. Judae Epistola. Usser.

"For Christ, our common hope." So our Ignatius speaks twice, at the end of this letter and near the beginning of the Letter to the Trallians. For in Scripture Christ is called the hope not of Israel only (Acts 28:20) but also ours (1 Tim. 1:1). In our English translator it reads here: "for the common name and hope"; and in the Magdalen copy of the common version: "for Christ and the common hope". A common hope, like "the common faith" (Titus 1:4) and "the common salvation" in the Letter of blessed Jude. Ussher.

(printed under page 372)

(9) ‹anchor: καὶ θυσίαν› · call in col 731

Τοῦ ὑπὲρ ἡμῶν ἑαυτὸν ἀνενεγκόντος Θεῷ προσφορὰν καὶ θυσίαν. Vulgatus interpres addidit, ex B. Pauli Epistola ad hos ipsos Ephesios: Εἰς ὀσμὴν εὐωδίας, in odorem bonae suavitatis; Anglicanus vero, his omnibus praetermissis, eorum loco substituit: videre festinatis. Absque quibus, sensus Ignatii videtur hic haerere satis perplexus; quem tamen Maestraeus ita extricare conatus est: « Postquam audivistis me vinctum a Syria abduci pro Christo, qui spes est nostra communis, confidereque ut vestris precibus assequerer, etc., excitato in vobis igne charitatis, per meritum sanguinis Christi, nativum vobis et familiare opus consummastis. » Id.

"Of him who offered himself for us to God, an offering and a sacrifice." The common translator added, from blessed Paul's Letter to these very Ephesians, "for an odour of sweetness", in odorem bonae suavitatis; the English one, leaving all this out, put in its place "you hasten to see". Without these words Ignatius's sense seems to stick here in some perplexity; yet Maestraeus tried to untangle it thus: "After you heard that I was being led away in chains from Syria for Christ, who is our common hope, and trusting that by your prayers I should attain, etc., the fire of charity being kindled in you through the merit of the blood of Christ, you completed the work that is native and familiar to you." The same (Ussher).

(printed under page 372)

(10) ‹anchor: ἐγὼ μὲν› · call in col 731

Ἐγὼ μὲν οὖν. Ita codex Nydpruccianus, ubi Augustanus habet, Ἐπεὶ οὖν. Priorem lectionem secutus est Anglicanus; posteriorem vetus vulgatus Ignatii interpres. Nos priorem retinuimus: ne sequens sententia in Graeco contextu suspensa relinqueretur et imperfecta. Id.

"I, then." So the codex of Nydprück, where the Augsburg codex has "Since, then". The English translator followed the former reading; the old common translator of Ignatius the latter. We have kept the former, so that the following sentence should not be left hanging and incomplete in the Greek text. The same (Ussher).

(printed under page 372)

(11) ‹anchor: πολυπλήθειαν› · call in col 731

Πολυπλήθειαν. In libro manu exarato, πολυπάθειαν male. Mox vide notam marginalem ad veterem interpretationem; atque ibi appone ista Rufini contra Hieronymum: « Per totos pene libellos suos longe lateque se jactat Didymi videntis esse discipulum, et καθηγητήν, id est praeceptorem, in Scripturis sanctis habuisse Didymum. » Necnon haec ex Vita Hieronymi: « Huic viro in litterarum studiis plerique cathagetae (l. cathegetae), id est, praeceptores fuere. » Quanquam suspicabitur forsan aliquis in priori loco scribi debere κατηχητήν, propter verba Hieronymi epist. 51: « Gregorium Nazianzenum et Didymum in Scripturis sanctis catechistas (κατηχητάς, aut κατηχηστάς, ut citatur a Rufino in eadem invectiva 2) habui. » Cot.

"Great multitude." In the handwritten book, πολυπάθειαν ("much suffering"), wrongly. Next, see the marginal note to the old translation, and add there these words of Rufinus against Jerome: "Through nearly all his books he boasts far and wide that he is a disciple of Didymus the Seer, and that he had Didymus as his καθηγητής, that is, his teacher, in the holy Scriptures." And also this from the Life of Jerome: "In the study of letters this man had many cathagetae (read cathegetae), that is, teachers." Though someone may perhaps suspect that in the former place κατηχητής ("catechist") should be written, because of Jerome's words in Letter 51: "I had Gregory Nazianzen and Didymus as catechists (κατηχηταί, or κατηχησταί, as Rufinus quotes it in the same Invective 2) in the holy Scriptures." Cotelier.

(printed under page 372)

(12) ‹anchor: Ὀνησίμῳ› · call in col 731

Ὀνησίμῳ. Ignatium in hac ad Ephesios epistola, meminisse pastoris ipsorum Onesimi, refert Eusebius lib. III Hist., κεφ. λεʹ quomodo et infra, in Epistola ad Antiochenos, nominatur idem ὁ Ἐφεσίων ποιμήν, Ephesiorum pastor, id est episcopus. Hunc eum esse, de quo S. Paulus apostolus ad Philemonem scribit, et post S. Timotheum Ephesiorum ordinatum ab eo fuisse episcopum, in libello De festivitatibus apostolorum, ad XIV Kalend. Mart. affirmat Ado. Eumdemque Philemonis servum a B. Paulo Ephesinae Ecclesiae post Timotheum constitutum fuisse episcopum in Bedae, Notkeri, et Romano Martyrologio, ad eumdem diem, (continues)

"Onesimus." Eusebius (Ecclesiastical History, book 3, chapter 35 [so printed]) records that Ignatius in this letter to the Ephesians mentions their pastor Onesimus; as below too, in the Letter to the Antiochenes, the same man is named "the pastor of the Ephesians", that is, their bishop. That he is the one about whom the apostle St Paul writes to Philemon, and that after St Timothy he was ordained bishop of the Ephesians by him, Ado affirms in his little book On the Feasts of the Apostles, at 16 February [the 14th before the Kalends of March]. And that this same slave of Philemon was appointed by blessed Paul bishop of the Church of Ephesus after Timothy, in the Martyrologies of Bede, of Notker, and the Roman, at the same day, (continues)

(printed under page 372)

Page

running head: 731 AD EPISTOLAS S. IGNATII GE
marginal letters: A passione, per voluntatem; B martyrium discipulus esse; C Anglicanum nominabimus; D præceptores fuere.
old-edition numerals: (none)
other: facing Latin version, not set

PG 5:732

ἐκλελεγμένην, ἐν πάθει ἀληθινῷ, ἐν θελήματι Θεοῦ Πατρὸς, καὶ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τοῦ Σωτῆρος ἡμῶν· τῇ Ἐκκλησίᾳ τῇ ἀξιομακυρίστῳ, τῇ οὔσῃ ἐν Ἐφέσῳ τῆς Ἀσίας, πλεῖστα ἐν Ἰησοῦ Χριστῷ, καὶ ἐν ἀμώμῳ χαρᾷ χαίρειν.

elected, in true passion, by the will of God the Father, and of our Lord Jesus Christ our Saviour; to the Church worthy of blessing which is in Ephesus of Asia, fullest greeting in Jesus Christ and in blameless joy.

I. Ἀπεδεξάμην ὑμῶν ἐν Θεῷ τὸ πολυπόθητον ὄνομα ὃ κέκτησθε φύσει δικαίᾳ, κατὰ πίστιν καὶ ἀγάπην ἐν Χριστῷ Ἰησοῦ, τῷ Σωτῆρι ἡμῶν· μιμηταὶ ὄντες Θεοῦ φιλανθρωπίας, ἀναζωπυρήσαντες ἐν αἵματι Χριστοῦ, τὸ συγγενικὸν ἔργον τελείως ἀπηρτίσατε, ἀκούσαντες γάρ με δεδεμένον ἀπὸ Συρίας ὑπὲρ Χριστοῦ, τῆς κοινῆς ἐλπίδος, πεποιθότα τῇ προσευχῇ ὑμῶν ἐπιτυχεῖν ἐν Ῥώμῃ θηριομαχῆσαι, ἵνα διὰ τοῦ μαρτυρίου δυνηθῶ μαθητὴς εἶναι τοῦ ὑπὲρ ἡμῶν ἑαυτὸν ἀνενεγκόντος Θεῷ προσφορὰν καὶ θυσίαν· ἐγὼ μὲν οὖν τὴν πολυπλήθειαν ὑμῶν ἐν ὀνόματι Θεοῦ ἀπείληφα ἐν Ὀνησί⟨μ⟩ῳ

I. I have welcomed in God your much-desired name, which you have acquired by a righteous nature, according to faith and love in Christ Jesus our Saviour; being imitators of the loving-kindness of God, having rekindled yourselves in the blood of Christ, you have perfectly completed the kindred work; for when you heard that I was bound from Syria for the sake of Christ, the common hope, trusting by your prayer to attain to fighting with wild beasts in Rome, so that through martyrdom I might be able to be a disciple of Him Who offered Himself for us to God as an offering and a sacrifice; I indeed have therefore received your great multitude in the name of God in Onesimus

Editors' notes and page, col. 732

Footnotes

² ‹anchor: Ἀπεδεξάμην› · call in col 732 (Greek only) al. Ἀποδεξάμενος.

Other copies: Ἀποδεξάμενος ("having received").

³ ‹anchor: oblationem et hostiam› · call in col 731 Ephes. V, 2.

Eph. 5:2.

⁴ ‹anchor: ἐγὼ μὲν› · call in col 732 (Greek only) al. ἐπεί.

Other copies: ἐπεί ("since").

(printed under page 372)

Page

running head: S. IGNATII GENUINAS APPENDIX. 732
marginal letters: A ἐκλελεγμένην, ἐν πάθει; B ὑπὲρ ἡμῶν ἑαυτὸν; C Christo, qui spes est; D præceptores fuere.
old-edition numerals: (none)
other: ends with Ὀνησί- split across column break to col. 733
misprints (as printed): ἀξιομακυρίστῳ (for ἀξιομακαρίστῳ)

PG 5:733

τῷ ἐπ' ἀγάπῃ ἀδιηγήτῳ, ὑμῶν δὲ ἐπι⟨σ⟩κόπῳ, ὃν εὔχομαι κατὰ Χριστὸν Ἰησοῦν ὑμᾶς ἀγα⟨π⟩ᾶν, καὶ πάντας ὑμᾶς ἐν ὁμοιώματι αὐτοῦ εἶναι. ⟨Ε⟩ὐλογητὸς γὰρ ὁ Θεὸς, ὁ χαρισάμενος ὑμῖν τοιούτοις ⟨ο⟩ὖσι, τοιοῦτον ἐπίσκοπον κεκτῆσθαι ἐν Χριστῷ.

who is beyond description in love, and is your bishop, whom I pray according to Christ Jesus that you may love, and that you may all be in his likeness. For blessed is God, Who has granted to you, who are such, to possess such a bishop in Christ.

II. Περὶ δὲ τοῦ συνδούλου ἡμῶν Βίῤῥου, τοῦ κατὰ ⟨Θ⟩εὸν διακόνου ὑμῶν, καὶ ἐν πᾶσιν εὐλογημένου, εὔ⟨χ⟩ομαι παραμεῖναι αὐτὸν ἄμωμον, εἰς τιμὴν τῆς Ἐκ⟨κ⟩λησίας, καὶ τοῦ ἐπισκόπου ὑμῶν τοῦ μακαριω⟨τ⟩άτου. Κρόκος δὲ, ὁ Θεοῦ ἄξιος καὶ ὑμῶν, ὃν ὡς ⟨ἐ⟩ξεμπλάριον τῆς ἀφ' ὑμῶν ἀγάπης ἀπελάβομεν, ⟨κ⟩ατὰ πάντα με ἀνέπαυσε, καὶ τὴν ἅλυσίν μου οὐκ ⟨ἐ⟩πῃσχύνθη, ὡς καὶ αὐτὸν ὁ Πατὴρ Ἰησοῦ Χριστοῦ ⟨ἀ⟩ναψύξει ἅμα Ὀνησίμῳ, καὶ Βίῤῥῳ, καὶ Εὔπλοϊ, ⟨κ⟩αὶ Φρόντωνι, δι' ὧν πάντας ὑμᾶς κατὰ ἀγάπην εἶδον· Ὀναίμην ὑμῶν διὰ παντὸς, ἐάνπερ ἄξιος ὦ. Πρέπον ⟨ο⟩ὖν ὑμᾶς ἐστι κατὰ πάντα τρόπον δοξάζειν Ἰησοῦν ⟨Χ⟩ριστὸν τὸν δοξάσαντα ὑμᾶς ἵνα ἐν μιᾷ ὑποταγῇ ⟨ἦ⟩τε κατηρτισμένοι τῷ αὐτῷ νοῒ καὶ τῇ αὐτῇ γνώ⟨μ⟩ῃ, καὶ τὸ αὐτὸ λέγητε πάντες περὶ τοῦ αὐτοῦ, ⟨ἵ⟩να ὑποτασσόμενοι τῷ ἐπισκόπῳ καὶ τῷ πρεσβυτερίῳ, ⟨κ⟩ατὰ πάντα ἦτε ἡγιασμένοι.

II. Concerning our fellow-servant Burrhus, your deacon according to God and blessed in all things, I pray that he may remain blameless, unto the honour of the Church and of your most blessed bishop. And Crocus, who is worthy of God and of you, whom we received as an exemplar of the love from you, refreshed me in all things, and was not ashamed of my chain, as the Father of Jesus Christ will also refresh him, together with Onesimus, and Burrhus, and Euplus, and Fronto, through whom I saw you all in love. May I have joy of you always, if indeed I be worthy. It is fitting, therefore, that you should in every way glorify Jesus Christ, Who glorified you, so that in one subjection you may be perfected in the same mind and in the same judgement, and may all speak the same thing concerning the same matter, so that, being subject to the bishop and the presbytery, you may in all things be sanctified.

III. Οὐ διατάσσομαι ὑμῖν, ὡς ὤν τι· εἰ γὰρ καὶ δέ⟨δ⟩εμαι διὰ τὸ ὄνομα αὐτοῦ, οὔπω ἀπήρτισμαι ἐν Ἰησοῦ Χριστῷ· νῦν γὰρ ἀρχὴν ἔχω τοῦ μαθητεύε⟨σ⟩θαι, καὶ προσλαλῶ ὑμῖν ὡς ὁμοδούλοις· ἐμὲ γὰρ ἔδει παρ' ὑμῶν ὑπομνησθῆναι πίστει, νουθεσίᾳ, ὑπο⟨μ⟩ονῇ, μακροθυμίᾳ· ἀλλ' ἐπειδὴ ἡ ἀγάπη οὐκ ἐᾷ με ⟨σι⟩ωπᾶν περὶ ὑμῶν, διὰ τοῦτο προέλαβον παρακαλεῖν ⟨ὑ⟩μᾶς, ὅπως συντρέχητε τῇ γνώμῃ τοῦ Θεοῦ. Καὶ ⟨γ⟩ὰρ Ἰησοῦς Χριστὸς, πάντα κατὰ γνώμην πράττει ⟨τ⟩οῦ Πατρὸς, ὡς αὐτός που λέγει· Ἐγὼ τὰ ἀρεστὰ ⟨α⟩ὐτῷ ποιῶ πάντοτε. Οὐκοῦν καὶ ἡμᾶς χρὴ ζῆν κατὰ ⟨γ⟩νώμην Θεοῦ ἐν Χριστῷ, καὶ ζηλοῦν ὡς Παῦλος· Μιμηταὶ γάρ μου, φησὶ, γίνεσθε, καθὼς κἀγὼ Χριστοῦ.

III. I do not give orders to you as though I were somebody; for even though I am bound for the sake of His name, I am not yet perfected in Jesus Christ; for now I have but a beginning of being a disciple, and I speak to you as to fellow-servants; for I ought to have been admonished by you in faith, instruction, endurance, long-suffering; but since love does not suffer me to be silent concerning you, on this account I have taken the initiative to exhort you that you run together in harmony with the mind of God. For Jesus Christ also does all things according to the mind of the Father, as He Himself somewhere says: I do always the things that are pleasing to Him. Therefore we also ought to live according to the mind of God in Christ, and to emulate as Paul did: For become imitators of me, says he, even as I also am of Christ.

IV. Ὅθεν καὶ ὑμῖν πρέπει συντρέχειν τῇ τοῦ ἐπι⟨σ⟩κόπου γνώμῃ, τοῦ κατὰ Θεὸν ποιμαίνοντος

IV. Wherefore it is fitting for you also to run together in harmony with the mind of the bishop, who shepherds according to God

Editors' notes and page, col. 733

Footnotes

⁵ ‹anchor: Βίῤῥου› · call in col 733 (Greek only) f. Βύῤῥου.

Perhaps Βύῤῥου ("of Burrhus").

⁶ ‹anchor: (not visible)› · call in col 734 II Tim. I, 16.

2 Tim. 1:16.

⁷ ‹anchor: ὁ Πατὴρ› · call in col 733 (Greek only) in ms. praepon. τοῦ Κυρίου ἡμῶν.

In the manuscript, τοῦ Κυρίου ἡμῶν ("of our Lord") is placed before it.

⁸ ‹anchor: καὶ Βίῤῥῳ› · call in col 733 (Greek only) f. Βύῤῥῳ.

Perhaps Βύῤῥῳ ("Burrhus").

⁹ ‹anchor: de eodem omnes› · call in col 734 I Cor. I, 10.

1 Cor. 1:10.

¹⁰ ‹anchor: τὸ ὄνομα› · call in col 733 (Greek only) deest in al.

Missing in other copies.

¹¹ ‹anchor: placita sunt ei, facio semper› · call in col 734 Joan. VIII, 29.

John 8:29.

¹² ‹anchor: sicut et ego Christi› · call in col 734 I Cor. XI, 1.

1 Cor. 11:1.

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Footnotes

(12) (continued) · call in col 734

similiter legimus. Quod si verum; non alius Ephesinae Ecclesiae quaerendus fuerit Angelus cui in II Apocalypseos capitulo scribendae a Domino mandantur litterae, quam hic ipse Onesimus. In Graecorum vero Menaeis, et Simeone Metaphrasta die praecedente memoria ejus celebratur, sed Ephesinus ipsius episcopatus ab illis omnino non agnoscitur. Et vero in Clementinis Constitutionibus, lib. VII, cap. 48, ille Philemonis Onesimus Beroeae in Macedonia ab apostolis constitutus fuisse dicitur episcopus: et Gaium, cujus Apostolus meminit, post Timotheum Ephesiorum fuisse episcopum, in Synopsi sua Dorotheus affirmat. Ut Gaio huic (quem Ephesi fuisse episcopum, etiam in inedito Hippolyti De LXX discipulis libello legimus) successisse videatur ab Ignatio nostro laudatur Onesimus; seniore illo, ante hanc ab eo scriptam epistolam, sub Domitiano martyrio jam coronato; ut in libro III Historiae suae, cap. 2, Nicephorus significat. Usser.

we read the like. If that is true, no other Angel of the Church of Ephesus need be sought, to whom in chapter 2 of the Apocalypse the Lord commands a letter to be written, than this very Onesimus. In the Menaea of the Greeks, however, and in Simeon Metaphrastes, his memory is kept on the day before, but his episcopate at Ephesus is not acknowledged by them at all. And indeed in the Clementine Constitutions, book 7, chapter 48, that Onesimus of Philemon is said to have been appointed bishop of Beroea in Macedonia by the apostles; and Dorotheus in his Synopsis affirms that Gaius, whom the Apostle mentions, was bishop of the Ephesians after Timothy. So it would seem that Onesimus, whom our Ignatius praises, succeeded this Gaius (whom we also read was bishop of Ephesus in Hippolytus's unpublished little book On the Seventy Disciples), the elder man having already been crowned with martyrdom under Domitian before this letter was written by Ignatius, as Nicephorus indicates in book 3 of his History, chapter 2. Ussher.

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(13) ‹anchor: (not visible)› · call in col 734

Τῷ ἐπ' ἀγάπῃ ἀδιηγήτῳ. Similiter et Anglicanus noster: Qui in charitate inenarrabilis est. Ubi vulgatus interpres habet dilecto scriptore nostro, vel ut nos (non solum ex Magdalenensi et Petaviano ms., sed etiam ex Adone, in loco jam citato) restituimus, dilecto praeceptore nostro, ac si καθηγητῇ legisset is, pro ἀδιηγήτῳ. Id.

"Who is indescribable in love." So too our English translator: "Who is inexpressible in charity." Where the common translator has "our beloved writer", or, as we have restored it (not only from the Magdalen and Petau manuscripts but also from Ado, in the place already cited), "our beloved teacher", as if he had read καθηγητῇ ("teacher") for ἀδιηγήτῳ ("indescribable"). The same (Ussher).

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(14) ‹anchor: (not visible)› · call in col 734

Ἐν ὁμοιώματι αὐτοῦ εἶναι. Anglicanus: ipsi in similitudine esse. Vet. vulgat., in concordia ejus in ipso esse. Id.

"To be in his likeness." The English translator: "to be in likeness to him". The old common one: "to be in his concord, in him". The same (Ussher).

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(15) ‹anchor: Βίῤῥῳ› · call in col 734

Βίῤῥου, Βίῤῥῳ. Melius Βύῤῥου et Βύῤῥῳ legeretur: ob verum Ignatium, ob interpretes antiquos, tum denique quia Byrrus et Burrus esse unum nomen patet ex Historia Augusta. A translatore Onesimus, qui praecedit, in Onesiphorum transformatus est; quia (opinor) verba ante adducta: et catenam meam non erubuit, de Onesiphoro ab Apostolo scribuntur. Cot.

Βίῤῥου, Βίῤῥῳ ("Birrhus"). Βύῤῥου and Βύῤῥῳ ("Burrhus") would be better read: because of the genuine Ignatius, because of the ancient translators, and finally because the Historia Augusta shows that Byrrus and Burrus are one name. The Onesimus who comes before was turned by the translator into Onesiphorus, because (I think) the words quoted earlier, "and he was not ashamed of my chain", are written by the Apostle of Onesiphorus. Cotelier.

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(16) ‹anchor: (not visible)› · call in col 734

Τῆς Ἐκκλησίας. Anglican. vestri. Usser.

"Of the Church." The English translator: "of you". Ussher.

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(17) ‹anchor: ὑποταγῇ› · call in col 734

Ὑποταγῇ. Anglican. subjectione. Vet. vulgat. perfectione; vel, ut in ms. Magdalenensi legitur, praeceptione. Paulo post, in eadem scientia, ex tribus mss. reposuimus: ubi Jacobus Faber (ex meliori fortasse exemplari) in eadem sententia, edidit. Id.

"Subjection." The English translator: subjectione. The old common one: perfectione; or, as the Magdalen manuscript reads, praeceptione. A little after, we have restored "in the same knowledge" from three manuscripts, where Jacques Lefèvre (Faber), perhaps from a better copy, printed "in the same mind". The same (Ussher).

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(18) ‹anchor: γνώμῃ› · call in col 734

Συντρέχειν τῇ τοῦ ἐπισκόπου γνώμῃ. Au- (continues)

"To run together with the mind of the bishop." (continues)

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Footnotes

(18) (continued) · call in col 735

glican.: concurrere episcopi sententiae. Vet. vulgat. Pastorum dispositionem sequi. Usser.

[The En]glish translator: "to concur with the bishop's mind". The old common one: "to follow the disposition of the pastors". Ussher.

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(19) ‹anchor: (not visible)› · call in col 735

Πρεσβυτέριον. Anglican.: vestrum presbyterium. Id.

"Presbytery." The English translator: "your presbytery". The same (Ussher).

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(20) ‹anchor: (not visible)› · call in col 735

Ὡς χορδαὶ κιθάρᾳ. Eadem similitudine utitur etiam in Epistola ad Philadelphenos, de episcopo ipsorum verba faciens: Συνήρμοσται ταῖς ἐντολαῖς Κυρίου καὶ τοῖς δικαιώμασιν, ὡς χορδαὶ τῇ κιθάρᾳ. Sese composuit ad Christi mandata et justificationes, ut nervi aptati sunt citharae. Id.

"As strings to a lyre." He uses the same comparison also in the Letter to the Philadelphians, speaking of their bishop: "He is attuned to the commandments and ordinances of the Lord, as strings to the lyre": "He has fitted himself to Christ's commands and ordinances, as strings are fitted to a lyre." The same (Ussher).

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(21) ‹anchor: (not visible)› · call in col 735

Συνδεδεμένοι οὕτω τῇ ὁμονοίᾳ καὶ συμφώνῳ ἀγάπῃ, ἧς ἐστιν ἀρχηγὸς καὶ φύλαξ Ἰησοῦς ὁ Χριστός. Anglican.: Propter hoc in consensu vestro et consona charitate Jesus Christus canitur. Graecus textus uberior est; sed imperfecta tamen in eo pendet sententia. Id.

"Thus bound together in concord and harmonious love, of which Jesus Christ is the author and guardian." The English translator: "For this reason in your agreement and harmonious charity Jesus Christ is sung." The Greek text is fuller, yet the sentence in it hangs incomplete. The same (Ussher).

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(22) ‹anchor: σύμφωνος› · call in col 735

Προσευχὴ, σύμφωνος, etc., ἐπιδεικνὺς μορφήν. Pro istis, in Anglicano nostro legimus: « Qui igitur non venit in idem sic, jam superbit, et seipsum condemnavit. » Quod autem inter miniata illa legitur, ἐν βουλῇ θυσιῶν, et a vulgato Latino interprete redditur in congregationem (vel congregatione, ut libri editi habent) sacrificiorum; suppositum existimat Nicolaus Vedelius pro, ἐν βουλῇ θʹ ὁσίων, in consilio sanctorum. Joannes vero Halesius pro, ἐν πόλει Θεοῦ ζῶντος, in civitate Dei viventis. Contractione θῦ ζῶντ. haud satis ab illo percepta, qui non animadvertit, ex eodem Apostoli loco (Hebr. XII) verba ista fuisse desumpta, unde et proxime subsequentia: Καὶ ἐκκλησίᾳ πρωτοτόκων ἀπογεγραμμένων ἐν οὐρανῷ. Id.

"Prayer, harmonious", etc., down to "showing the form". In place of these words we read in our English translator: "Whoever then does not come together thus is already proud and has condemned himself." As for what is read among those red-letter words, "in the council of sacrifices", rendered by the common Latin translator "into the assembly (or 'in the assembly', as the printed books have it) of sacrifices": Nicolaus Vedelius thinks it was substituted for "in the council of the [θʹ] holy ones", in consilio sanctorum; but John Hales for "in the city of the living God", the contraction θῦ ζῶντ. not being well understood by the copyist, who did not notice that these words were taken from the same place of the Apostle (Heb. 12), from which the words immediately following also come: "and the church of the firstborn enrolled in heaven". The same (Ussher).

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(23) ‹anchor: βουλῇ θυσιῶν› · call in col 735

Ἐν βουλῇ θυσιῶν. In coetu sacrificiorum et precum. In Synaxibus. Cot.

"In the council of sacrifices." In the assembly of sacrifices and prayers; in the synaxes. Cotelier.

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(24) ‹anchor: τῷ ἐπισκόπῳ› · call in col 735

Σπουδάσατε, ἀγαπητοί, ὑποταγῆναι τῷ ἐπισκόπῳ. Anglican.: Festinemus igitur non resistere episcopo; ut simus Deo subjecti: et quantum videt quis tacentem episcopum, plus ipsum timeat. Antonius Melissa, lib. II, cap. 3, eodem fere modo locum hunc Ignatii producit; omissis illis omnibus, quae in vulgatis editionibus interjecta cernimus. Usser.

"Be eager, beloved, to be subject to the bishop." The English translator: "Let us hasten, then, not to resist the bishop, that we may be subject to God; and the more anyone sees the bishop silent, the more let him fear him." Antonius Melissa (book 2, chapter 3) quotes this passage of Ignatius in nearly the same way, leaving out everything that we see inserted in the common editions. Ussher.

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Page

running head: 735 AD EPISTOLAS S. IGNATII GEN
marginal letters: A ipsi facitis, edocti a Spiritu; B suetudinem contraxi; C jecti esse episcopo; D Pastorum dispositionem
old-edition numerals: (none)
other: facing Latin version, not set

PG 5:736

ὑμᾶς· ὅπερ καὶ ποιεῖτε αὐτοὶ, σοφισθέντες ὑπὸ τοῦ Πνεύματος· τὸ γὰρ ἀξιονόμαστον πρεσβυτέριον, ἄξιον ὂν τοῦ Θεοῦ, οὕτως συνήρμοσται τῷ ἐπισκόπῳ, ὡς χορδαὶ κιθάρᾳ· συνδεδεμένοι οὕτω τῇ ὁμονοίᾳ καὶ συμφώνῳ ἀγάπῃ, ἧς ἐστιν ἀρχηγὸς καὶ φύλαξ Ἰησοῦς ὁ Χριστός. Καὶ οἱ κατ' ἄνδρα δὲ χορὸς γένεσθε εἷς, ἵνα σύμφωνοι ὄντες ἐν ὁμονοίᾳ, συνάφειαν Θεοῦ λαβόντες ἐν ἑνότητι, ἓν γένησθε τῇ συμφωνίᾳ, τῷ Θεῷ Πατρὶ καὶ τῷ ἠγαπημένῳ Υἱῷ αὐτοῦ Ἰησοῦ Χριστῷ τῷ Κυρίῳ ἡμῶν· Δὸς γὰρ αὐτοῖς, φησὶ, Πάτερ ἅγιε, ἵνα ὡς ἐγὼ καὶ σὺ ἓν ἐσμεν, καὶ αὐτοὶ ἐν ἡμῖν ἓν ὦσι· χρήσιμον οὖν ἐστιν ὑμᾶς, ἐν ἀμώμῳ ἑνότητι συνημμένους Θεῷ, μιμητὰς εἶναι Χριστοῦ, οὗ καὶ μέλη ὑπάρχετε.

you; which indeed you yourselves do, being made wise by the Spirit; for the presbytery worthy of note, being worthy of God, is thus fitted to the bishop as strings to a harp; being bound together thus in concord and harmonious love, of which Jesus Christ is the leader and guardian. And do you man by man become a single choir, so that being harmonious in concord, having received union with God in unity, you may become one in symphony, to God the Father and to His beloved Son Jesus Christ our Lord: For grant to them, says He, Holy Father, that as I and Thou are one, they also may be one in Us; it is profitable, therefore, for you, being joined to God in blameless unity, to be imitators of Christ, of Whom also you are members.

V. Εἰ γὰρ ἐγὼ ἐν μικρῷ χρόνῳ τοιαύτην συνήθειαν ἔσχον πρὸς τὸν ἐπίσκοπον ὑμῶν, οὐκ ἀνθρωπίνην οὖσαν, ἀλλὰ πνευματικὴν, πόσῳ μᾶλλον ὑμᾶς μακαρίζω τοὺς ἀναχρεμαμένους αὐτῷ, ὡς ἡ Ἐκκλησία τῷ Κυρίῳ Ἰησοῦ, καὶ ὁ Κύριος τῷ Θεῷ καὶ Πατρὶ αὐτοῦ, ἵνα πάντα ἐν ἑνότητι σύμφωνα ᾖ ; Μηδεὶς πλανάσθω· ἐὰν μή τις ἐντὸς ᾖ τοῦ θυσιαστηρίου, ὑστερεῖται τοῦ ἄρτου τοῦ Θεοῦ· εἰ γὰρ ἑνὸς καὶ δευτέρου προσευχὴ τοσαύτην ἰσχὺν ἔχει, ὥστε τὸν Χριστὸν ἐν αὐτοῖς ἑστάναι, πόσῳ μᾶλλον ἥ τε τοῦ ἐπισκόπου καὶ πάσης τῆς Ἐκκλησίας προσευχὴ, σύμφωνος ἀνιοῦσα πρὸς Θεὸν, πείσει παρασχεθῆναι αὐτοῖς πάντα τὰ ἐν Χριστῷ αἰτήματα ; ὁ οὖν τῶν τοιούτων χωριζόμενος, καὶ μὴ συνερχόμενος ἐν βουλῇ θυσιῶν καὶ ἐκκλησίᾳ πρωτοτόκων ἀπογεγραμμένων ἐν οὐρανῷ, λύκος ἐστὶν ἐν προβάτου δορᾷ, ἥμερον ἐπιδεικνὺς μορφήν· σπουδάσατε, ἀγαπητοὶ, ὑποταγῆναι τῷ ἐπισκόπῳ καὶ τοῖς πρεσβυτέροις καὶ τοῖς διακόνοις· ὁ γὰρ τούτοις ὑποτασσόμενος, ὑπακούει Χριστῷ τῷ προχειρισαμένῳ αὐτούς· ὁ δὲ ἀπειθῶν αὐτοῖς, ἀπειθεῖ Χριστῷ Ἰησοῦ. Ὁ δὲ ἀπειθῶν τῷ Υἱῷ, οὐκ ὄψεται τὴν ζωὴν, ἀλλ' ἡ ὀργὴ τοῦ Θεοῦ μένει ἐπ' αὐτόν. Αὐθάδης γάρ ἐστι καὶ δύσερις, ὑπερήφανος, ὁ μὴ πειθαρχῶν τοῖς κρείττοσιν. Ὑπερηφάνοις δὲ, φησὶν, ὁ Θεὸς ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσι χάριν. Καὶ· Ὑπερήφα-

V. For if I in a short time had such fellowship with your bishop, which was not human, but spiritual, how much more do I count you blessed who depend upon him, as the Church upon the Lord Jesus, and the Lord upon His God and Father, so that all things may be harmonious in unity? Let no one be deceived: unless anyone is within the altar, he is deprived of the bread of God; for if the prayer of one and a second has such strength as to set Christ among them, how much more will the prayer of the bishop and of the whole Church, ascending in harmony to God, prevail that all their petitions in Christ be granted to them? He, therefore, who separates himself from such, and does not come together in the council of sacrifices and in the church of the firstborn who are enrolled in heaven, is a wolf in a sheep's skin, displaying a gentle form; be zealous, beloved, to be subject to the bishop and the presbyters and the deacons; for he who is subject to these obeys Christ Who appointed them; but he who disobeys them disobeys Christ Jesus. And he who disobeys the Son shall not see life, but the wrath of God abides upon him. For he who does not obey his betters is self-willed, contentious, and proud. God, says the Scripture, resists the proud, but gives grace to the humble. And: The proud-

Editors' notes and page, col. 736

Footnotes

¹³ ‹anchor: ἓν γένησθε› · call in col 736 (Greek only) ms. ἐν.

The manuscript has ἐν ("in").

¹⁴ ‹anchor: (not visible)› · call in col 735 Joan. XVII, 11, 12.

John 17:11–12.

¹⁵ ‹anchor: τοὺς› · call in col 736 (Greek only) ms. ἀνακεχραμμένους.

The manuscript has ἀνακεχραμμένους ("mingled with").

¹⁶ ‹anchor: τῷ› · call in col 736 (Greek only) ms. Κυρίῳ.

The manuscript has Κυρίῳ ("Lord").

¹⁷ ‹anchor: inter illos statuat› · call in col 735 Matth. XVIII, 20.

Matt. 18:20.

¹⁸ ‹anchor: conscripti sunt in coelo› · call in col 735 Hebr. XII, 23.

Heb. 12:23.

¹⁹ ‹anchor: manet super eum› · call in col 735 Joan. III, 36.

John 3:36.

²⁰ ‹anchor: Ὑπερηφάνοις δὲ› · call in col 736 (Greek only) ms. γάρ.

The manuscript has γάρ ("for").

²¹ ‹anchor: autem dat gratiam› · call in col 735 Prov. III, 34; I Petr. V, 5.

Prov. 3:34; 1 Pet. 5:5.

²² ‹anchor: agebant usque valde› · call in col 735 Ps. CXVIII, 51.

Ps. 118 (119):51.

(printed under page 374)