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- Herausgeber: Jazzybee Verlag
- Kategorie: Religion und Spiritualität
- Sprache: Englisch
"The Sacred Writings Of ..." provides you with the essential works among the Early Christian writings. The volumes cover the beginning of Christianity until before the promulgation of the Nicene Creed at the First Council of Nicaea. More than one of the earliest ecclesiastical writers have given credence, though apparently without good reason, to the legend that Ignatius was the child whom the Savior took up in His arms, as described in Mark 9:35. It is also believed, and with great probability, that, with his friend Polycarp, he was among the auditors of the Apostle St. John. Contents: INTRODUCTORY NOTE TO THE EPISTLE OF IGNATIUS TO THE EPHESIANS. The Epistle of Ignatius to the Ephesians The Epistle of Ignatius to the Magnesians The Epistle of Ignatius to the Trallians The Epistle of Ignatius to the Romans The Epistle of Ignatius to the Philadelphians The Epistle of Ignatius to the Smyrnaeans The Epistle of Ignatius to Polycarp Introductory Note to the Syriac Version of the Ignatian Epistles. The Epistle of Ignatius to Polycarp The Second Epistle of Ignatius to the Ephesians The Third Epistle of the Same St. Ignatius Introductory Note to the Spurious Epistles of Ignatius. The Epistle of Ignatius to the Tarsians The Epistle of Ignatius to the Antiochians The Epistle of Ignatius to Hero, a Deacon of Antioch The Epistle of Ignatius to the Philippians The Epistle of Maria the Proselyte to Ignatius The Epistle of Ignatius to Mary at Neapolis, Near Zarbus. The Epistle of Ignatius to St. John the Apostle A Second Epistle of Ignatius to St. John. The Epistle of Ignatius to the Virgin Mary Introductory Note to the Martyrdom of Ignatius. The Martyrdom of Ignatius
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The Sacred Writings of Ignatius
Contents:
St. Ignatius of Antioch – A Biography
The Sacred Writings of Ignatius
INTRODUCTORY NOTE TO THE EPISTLE OF IGNATIUS TO THE EPHESIANS.
The Epistle of Ignatius to the Ephesians
Chapter I.-Praise of the Ephesians.
Chapter II.-Congratulations and Entreaties.
Chapter III.-Exhortations to Unity.
Chapter IV.-The Same Continued.
Chapter V.-The Praise of Unity.
Chapter VI.-Have Respect to the Bishop as to Christ Himself.
Chapter VII.-Beware of False Teachers.
Chapter VIII.-Renewed Praise of the Ephesians.
Chapter IX.-Ye Have Given No Heed to False Teachers.
Chapter X.-Exhortations to Prayer, Humility, Etc.
Chapter XI.-An Exhortation to Fear God, Etc.
Chapter XII.-Praise of the Ephesians.
Chapter XIII.-Exhortation to Meet Together Frequently for the Worship of God.
Chapter XIV.-Exhortations to Faith and Love.
Chapter XV.-Exhortation to Confess Christ by Silence as Well as Speech.
Chapter XVI.-The Fate of False Teachers.
Chapter XVII.-Beware of False Doctrines.
Chapter XVIII.-The Glory of the Cross.
Chapter XIX.-Three Celebrated Mysteries.
Chapter XXI.-Conclusion.
The Epistle of Ignatius to the Magnesians
Chapter I.-Reason of Writing the Epistle.
Chapter II.-I Rejoice in Your Messengers.
Chapter III.-Honour Your Youthful Bishop.
Chapter IV.-Some Wickedly Act Independently of the Bishop.
Chapter V.-Death is the Fate of All Such.
Chapter VI.-Preserve Harmony.
Chapter VII.-Do Nothing Without the Bishop and Presbyters.
Chapter VIII.-Caution Against False Doctrines.
Chapter IX.-Let Us Live with Christ.
Chapter X.-Beware of Judaizing.
Chapter XI.-I Write These Things to Warn You.
Chapter XII.-Ye are Superior to Me.
Chapter XIII.-Be Established in Faith and Unity.
Chapter XIV.-Your Prayers Requested.
Chapter XV.-Salutations.
The Epistle of Ignatius to the Trallians
Chapter I.-Acknowledgment of Their Excellence.
Chapter II.-Be Subject to the Bishop, Etc.
Chapter III.-Honour the Deacons, Etc.
Chapter IV.-I Have Need of Humility.
Chapter V.-I Will Not Teach You Profound Doctrines.
Chapter VI.-Abstain from the Poison of Heretics.
Chapter VII.-The Same Continued.
Chapter VIII.-Be on Your Guard Against the Snares of the Devil.
Chapter IX.-Reference to the History of Christ.
Chapter X.-The Reality of Christ's Passion.
Chapter XI.-Avoid the Deadly Errors of the Docetae.
Chapter XII.-Continue in Unity and Love.
Chapter XIII.-Conclusion.
The Epistle of Ignatius to the Romans
Chapter I.-As a Prisoner, I Hope to See You.
Chapter II.-Do Not Save Me from Martyrdom.
Chapter III.-Pray Rather that I May Attain to Martyrdom.
Chapter IV.-Allow Me to Fall a Prey to the Wild Beasts.
Chapter V.-I Desire to Die.
Chapter VI.-By Death I Shall Attain True Life.
Chapter VII.-Reason of Desiring to Die.
Chapter VIII.-Be Ye Favourable to Me.
Chapter IX.-Pray for the Church in Syria.
Chapter X.-Conclusion.
The Epistle of Ignatius to the Philadelphians
Chapter I.-Praise of the Bishop.
Chapter II.-Maintain Union with the Bishop.
Chapter III.-Avoid Schismatics.
Chapter IV.-Have But One Eucharist, Etc.
Chapter V.-Pray for Me.
Chapter VI.-Do Not Accept Judaism.
Chapter VII.-I Have Exhorted You to Unity.
Chapter VIII.-The Same Continued.
Chapter IX.-The Old Testament is Good: the New Testament is Better.
Chapter X.-Congratulate the Inhabitants of Antioch on the Close of the Persecution.
Chapter XI.-Thanks and Salutation.
The Epistle of Ignatius to the Smyrnaeans
Chapter I.-Thanks to God for Your Faith.
Chapter II.-Christ's True Passion.
Chapter III.-Christ Was Possessed of a Body After His Resurrection.
Chapter IV.-Beware of These Heretics.
Chapter V.-Their Dangerous Errors.
Chapter VI-Unbelievers in the Blood of Christ Shall Be Condemned.
Chapter VII.-Let Us Stand Aloof from Such Heretics.
Chapter VIII.-Let Nothing Be Done Without the Bishop.
Chapter IX.-Honour the Bishop.
Chapter X.-Acknowledgment of Their Kindness.
Chapter XI.-Request to Them to Send a Messenger to Antioch.
Chapter XII.-Salutations.
Conclusion.
The Epistle of Ignatius to Polycarp
Chapter I.-Commendation and Exhortation.
Chapter II.-Exhortations.
Chapter III.-Exhortations.
Chapter IV.-Exhortations.
Chapter V.-The Duties of Husbands and Wives.
Chapter VI.-The Duties of the Christian Flock.
Chapter VII.-Request that Polycarp Would Send a Messenger to Antioch.
Chapter VIII.-Let Other Churches Also Send to Antioch.
Introductory Note to the Syriac Version of the Ignatian Epistles.
The Epistle of Ignatius to Polycarp
Chapter I.
Chapter II.
Chapter III.
Chapter IV.
Chapter V.
Chapter VI.
Chapter VII.
Chapter VIII.
The Second Epistle of Ignatius to the Ephesians
Chapter I.
Chapter IX.
Chapter X.
Chapter XV.
Chapter XIX.
The Third Epistle of the Same St. Ignatius
Chapter I.
Chapter II.
Chapter III.
Chapter IV.
Chapter V.
Chapter VI.
Chapter VII.
Introductory Note to the Spurious Epistles of Ignatius.
The Epistle of Ignatius to the Tarsians
Chapter I.-His Own Sufferings; Exhortation to Stedfastness.
Chapter II.-Cautions Against False Doctrine.
Chapter III.-The True Doctrine Respecting Christ.
Chapter IV.-Continuation.
Chapter V.-Refutation of the Previously Mentioned Errors.
Chapter VI.-Continuation.
Chapter VII.-Continuation.
Chapter VIII.-Exhortations to Holiness and Good Order.
Chapter IX.-Exhortations to the Discharge of Relative Duties.
Chapter X.-Salutations.
The Epistle of Ignatius to the Antiochians
Chapter I.-Cautions Against Error.
Chapter II.-The True Doctrine Respecting God and Christ.
Chapter III.-The Same Continued.
Chapter IV.-Continuation.
Chapter V.-Denunciation of False Teachers.
Chapter VI.-Renewed Cautions.
Chapter VII.-Exhortation to Consistency of Conduct.
Chapter VIII.-Exhortations to the Presbyters and Others.
Chapter IX.-Duties of Husbands, Wives, Parents, and Children.
Chapter X.-Duties of Masters and Servants.
Chapter XI.-Inculcation of Various Moral Duties.
Chapter XII.-Salutations.
Chapter XIII.-Salutations Continued.
Chapter XIV.-Conclusion.
The Epistle of Ignatius to Hero, a Deacon of Antioch
Chapter I.-Exhortations to Earnestness and Moderation.
Chapter II.-Cautions Against False Teachers.
Chapter III.-Exhortations as to Ecclesiastical Duties.
Chapter IV.-Servants and Women are Not to Be Despised.
Chapter V.-Various Relative Duties.
Chapter VI-Exhortations to Purity and Caution.
Chapter VII.-Solemn Charge to Hero, as Future Bishop of Antioch.
Chapter VIII.-Salutations.
Chapter IX.-Concluding Salutations and Instructions.
The Epistle of Ignatius to the Philippians
Chapter I.-Reason for Writing the Epistle.
Chapter II.-Unity of the Three Divine Persons.
Chapter III.-Christ Was Truly Born, and Died.
Chapter IV.-The Malignity and Folly of Satan.
Chapter V.-Apostrophe to Satan.
Chapter VI.-Continuation.
Chapter VII.-Continuation: Inconsistency of Satan.
Chapter VIII.-Continuation: Ignorance of Satan.
Chapter IX.-Continuation: Ignorance of Satan.
Chapter X.-Continuation: Audacity of Satan.
Chapter XI.-Continuation: Audacity of Satan.
Chapter XII.-The Meek Reply of Christ.
Chapter XIII.-Various Exhortations and Directions.
Chapter XIV.-Farewells and Cautions.
Chapter XV.-Salutations. Conclusion.
The Epistle of Maria the Proselyte to Ignatius
Chapter I.-Occasion of the Epistle.
Chapter II.-Youth May Be Allied with Piety and Discretion.
Chapter III.-Examples of Youthful Devotedness.
Chapter IV.-The Same Subject Continued.
Chapter V.-Expressions of Respect for Ignatius.
The Epistle of Ignatius to Mary at Neapolis, Near Zarbus.
Chapter I.-Acknowledgment of Her Excellence and Wisdom.
Chapter II.-His Own Condition.
Chapter III.-He Had Complied with Her Request.
Chapter IV.-Commendation and Exhortation.
Chapter V.-Salutations and Good Wishes.
The Epistle of Ignatius to St. John the Apostle
A Second Epistle of Ignatius to St. John.
The Epistle of Ignatius to the Virgin Mary
Introductory Note to the Martyrdom of Ignatius.
The Martyrdom of Ignatius
Chapter I.-Desire of Ignatius for Martyrdom.
Chapter II.-Ignatius is Condemned by Trajan.
Chapter III.-Ignatius Sails to Smyrna.
Chapter IV.-Ignatius Writes to the Churches.
Chapter V.-Ignatius is Brought to Rome.
Chapter VI.-Ignatius is Devoured by the Beasts at Rome.
Chapter VII.-Ignatius Appears in a Vision After His Death.
The Sacred Writings of Ignatius
Jazzybee Verlag Jürgen Beck
86450 Altenmünster, Germany
ISBN: 9783849621353
www.jazzybee-verlag.de
Cover Design: © Sue Colvil - Fotolia.com
St. Ignatius of Antioch – A Biography
Also called Theophorus (ho Theophoros); born in Syria, around the year 50; died at Rome between 98 and 117.
More than one of the earliest ecclesiastical writers have given credence, though apparently without good reason, to the legend that Ignatius was the child whom the Savior took up in His arms, as described in Mark 9:35. It is also believed, and with great probability, that, with his friend Polycarp, he was among the auditors of the Apostle St. John. If we include St. Peter, Ignatius was the third Bishop of Antioch and the immediate successor of Evodius (Eusebius, "Hist. Eccl.", II, iii, 22). Theodoret ("Dial. Immutab.", I, iv, 33a, Paris, 1642) is the authority for the statement that St. Peter appointed Ignatius to the See of Antioch. St. John Chrysostom lays special emphasis on the honor conferred upon the martyr in receiving his episcopal consecration at the hands of the Apostles themselves ("Hom. in St. Ig.", IV. 587). Natalis Alexander quotes Theodoret to the same effect (III, xii, art. xvi, p. 53).
All the sterling qualities of ideal pastor and a true soldier of Christ were possessed by the Bishop of Antioch in a preeminent degree. Accordingly, when the storm of the persecution of Domitian broke in its full fury upon the Christians of Syria, it found their faithful leader prepared and watchful. He was unremitting in his vigilance and tireless in his efforts to inspire hope and to strengthen the weaklings of his flock against the terrors of the persecution. The restoration of peace, though it was short-lived, greatly comforted him. But it was not for himself that he rejoiced, as the one great and ever-present wish of his chivalrous soul was that he might receive the fullness of Christian discipleship through the medium of martyrdom. His desire was not to remain long unsatisfied. Associated with the writings of St. Ignatius is a work called "Martyrium Ignatii ", which purports to be an account by eyewitnesses of the martyrdom of St. Ignatius and the acts leading up to it. In this work, which such competent Protestant critics as Pearson and Ussher regard as genuine, the full history of that eventful journey from Syria to Rome is faithfully recorded for the edification of the Church of Antioch. It is certainly very ancient and is reputed to have been written by Philo, deacon of Tarsus, and Rheus Agathopus, a Syrian, who accompanied Ignatius to Rome. It is generally admitted, even by those who regarded it as authentic, that this work has been greatly interpolated. Its most reliable form is that found in the "Martyrium Colbertinum" which closes the mixed recension and is so called because its oldest witness is the tenth-century Codex Colbertinus (Paris).
According to these Acts, in the ninth year of his reign, Trajan, flushed with victory over the Scythians and Dacians, sought to perfect the universality of his dominion by a species of religious conquest. He decreed, therefore, that the Christians should unite with their pagan neighbors in the worship of the gods. A general persecution was threatened, and death was named as the penalty for all who refused to offer the prescribed sacrifice. Instantly alert to the danger that threatened, Ignatius availed himself of all the means within his reach to thwart the purpose of the emperor. The success of his zealous efforts did not long remain hidden from the Church's persecutors. He was soon arrested and led before Trajan, who was then sojourning in Antioch. Accused by the emperor himself of violating the imperial edict, and of inciting others to like transgressions, Ignatius valiantly bore witness to the faith of Christ. If we may believe the account given in the "Martyrium", his bearing before Trajan was characterized by inspired eloquence, sublime courage, and even a spirit of exultation. Incapable of appreciating the motives that animated him, the emperor ordered him to be put in chains and taken to Rome, there to become the food of wild beasts and a spectacle for the people.
That the trials of this journey to Rome were great we gather from his letter to the Romans (par. 5): "From Syria even to Rome I fight with wild beasts, by land and sea, by night and by day, being bound amidst ten leopards, even a company of soldiers, who only grow worse when they are kindly treated." Despite all this, his journey was a kind of triumph. News of his fate, his destination, and his probable itinerary had gone swiftly before. At several places along the road his fellow-Christians greeted him with words of comfort and reverential homage. It is probable that he embarked on his way to Rome at Seleucia, in Syria, the nearest port to Antioch, for either Tarsus in Cilicia, or Attalia in Pamphylia, and thence, as we gather from his letters, he journeyed overland through Asia Minor. At Laodicea, on the River Lycus, where a choice of routes presented itself, his guards selected the more northerly, which brought the prospective martyr through Philadelphia and Sardis, and finally to Smyrna, where Polycarp, his fellow-disciple in the school of St. John, was bishop. The stay at Smyrna, which was a protracted one, gave the representatives of the various Christian communities in Asia Minor an opportunity of greeting the illustrious prisoner, and offering him the homage of the Churches they represented. From the congregations of Ephesus, Magnesia, and Tralles, deputations came to comfort him. To each of these Christian communities he addressed letters from Smyrna, exhorting them to obedience to their respective bishops, and warning them to avoid the contamination of heresy. These, letters are redolent with the spirit of Christian charity, apostolic zeal, and pastoral solicitude. While still there he wrote also to the Christians of Rome, begging them to do nothing to deprive him of the opportunity of martyrdom.
From Smyrna his captors took him to Troas, from which place he dispatched letters to the Christians of Philadelphia and Smyrna, and to Polycarp. Besides these letters, Ignatius had intended to address others to the Christian communities of Asia Minor, inviting them to give public expression to their sympathy with the brethren in Antioch, but the altered plans of his guards, necessitating a hurried departure, from Troas, defeated his purpose, and he was obliged to content himself with delegating this office to his friend Polycarp. At Troas they took ship for Neapolis. From this place their journey led them overland through Macedonia and Illyria. The next port of embarkation was probably Dyrrhachium (Durazzo). Whether having arrived at the shores of the Adriatic, he completed his journey by land or sea, it is impossible to determine. Not long after his arrival in Rome he won his long-coveted crown of martyrdom in the Flavian amphitheater. The relics of the holy martyr were borne back to Antioch by the deacon Philo of Cilicia, and Rheus Agathopus, a Syrian, and were interred outside the gates not far from the beautiful suburb of Daphne. They were afterwards removed by the Emperor Theodosius II to the Tychaeum, or Temple of Fortune which was then converted into a Christian church under the patronage of the martyr whose relics it sheltered. In 637 they were translated to St. Clement's at Rome, where they now rest. The Church celebrates the feast of St. Ignatius on 1 February.
The character of St. Ignatius, as deduced from his own and the extant writings of his contemporaries, is that of a true athlete of Christ. The triple honor of apostle, bishop, and martyr was well merited by this energetic soldier of the Faith. An enthusiastic devotion to duty, a passionate love of sacrifice, and an utter fearlessness in the defense of Christian truth, were his chief characteristics. Zeal for the spiritual well-being of those under his charge breathes from every line of his writings. Ever vigilant lest they be infected by the rampant heresies of those early days; praying for them, that their faith and courage may not be wanting in the hour of persecution; constantly exhorting them to unfailing obedience to their bishops; teaching them all Catholic truth ; eagerly sighing for the crown of martyrdom, that his own blood may fructify in added graces in the souls of his flock, he proves himself in every sense a true, pastor of souls, the good shepherd that lays down his life for his sheep.
Collections
The oldest collection of the writings of St. Ignatius known to have existed was that made use of by the historian Eusebius in the first half of the fourth century, but which unfortunately is no longer extant. It was made up of the seven letters written by Ignatius whilst on his way to Rome; These letters were addressed to the Christians
of Ephesus (Pros Ephesious);of Magnesia (Magnesieusin);of Tralles (Trallianois);of Rome (Pros Romaious);of Philadelphia (Philadelpheusin);of Smyrna (Smyrnaiois); andto Polycarp (Pros Polykarpon).We find these seven mentioned not only by Eusebius ("Hist. eccl.", III, xxxvi) but also by St. Jerome (De viris illust., c. xvi). Of later collections of Ignatian letters which have been preserved, the oldest is known as the "long recension". This collection, the author of which is unknown, dates from the latter part of the fourth century. It contains the seven genuine and six spurious letters, but even the genuine epistles were greatly interpolated to lend weight to the personal views of its author. For this reason they are incapable of bearing witness to the original form. The spurious letters in this recension are those that purport to be from Ignatius
to Mary of Cassobola (Pros Marian Kassoboliten);to the Tarsians (Pros tous en tarso);to the Philippians (Pros Philippesious);to the Antiochenes (Pros Antiocheis);to Hero a deacon of Antioch (Pros Erona diakonon Antiocheias). Associated with the foregoing isa letter from Mary of Cassobola to Ignatius.It is extremely probable that the interpolation of the genuine, the addition of the spurious letters, and the union of both in the long recension was the work of an Apollonarist of Syria or Egypt, who wrote towards the beginning of the fifth century. Funk identifies him with the compiler of the Apostolic Constitutions, which came out of Syria in the early part of the same century. Subsequently there was added to this collection a panegyric on St. Ignatius entitled, "Laus Heronis". Though in the original it was probably written in Greek, it is now extant only in Latin and Coptic texts. There is also a third recension, designated by Funk as the "mixed collection". The time of its origin can be only vaguely determined as being between that of the collection known to Eusebius and the long recension. Besides the seven genuine letters of Ignatius in their original form, it also contains the six spurious ones, with the exception of that to the Philippians. In this collection is also to be found the "Martyrium Colbertinum". The Greek original of this recension is contained in a single codex, the famous Mediceo-Laurentianus manuscript at Florence. This codex is incomplete, wanting the letter to the Romans, which, however, is to be found associated with the "Martyrium Colbertinum" in the Codex Colbertinus, at Paris. The mixed collection is regarded as the most reliable of all in determining what was the authentic text of the genuine Ignatian letters. There is also an ancient Latin version which is an unusually exact rendering of the Greek. Critics are generally inclined to look upon this version as a translation of some Greek manuscript of the same type as that of the Medicean Codex. This version owes its discovery to Archbishop Ussher, of Ireland, who found it in two manuscripts in English libraries and published it in 1644. It was the work of Robert Grosseteste, a Franciscan friar and Bishop of Lincoln (c. 1250). The original Syriac version has come down to us in its entirety only in an Armenian translation. It also contains the seven genuine and six spurious letters. This collection in the original Syriac would be invaluable in determining the exact text of Ignatius, were it in existence, for the reason that it could not have been later than the fourth or fifth century. The deficiencies of the Armenian version are in part supplied by the abridged recension in the original Syriac. This abridgment contains the three genuine letters to the Ephesians, the Romans, and to Polycarp. The manuscript was discovered by Cureton in a collection of Syriac manuscripts obtained m 1843 from the monastery of St. Mary Deipara in the Desert of Nitria. Also there are three letters extant only in Latin. Two of the three purport to be from Ignatius to St. John the Apostle, and one to the Blessed Virgin, with her reply to the same. These are probably of Western origin, dating no further back than the twelfth century.
The Controversy
At intervals during the last several centuries a warm controversy has been carried on by patrologists concerning the authenticity of the Ignatian letters. Each particular recension has had its apologists and its opponents. Each has been favored to the exclusion of all the others, and all, in turn, have been collectively rejecte d, especially by the coreligionists of Calvin. The reformer himself, in language as violent as it is uncritical (Institutes, 1-3), repudiates in globo the letters which so completely discredit his own peculiar views on ecclesiastical government. The convincing evidence which the letters bear to the Divine origin of Catholic doctrine is not conducive to predisposing non-Catholic critics in their favor, in fact, it has added not a little to the heat of the controversy. In general, Catholic and Anglican scholars are ranged on the side of the letters written to the Ephesians, Magnesians, Trallians, Romans, Philadelphi ans, Smyrniots, and to Polycarp; whilst Presbyterians, as a rule, and perhaps a priori, repudiate everything claiming Ignatian authorship.
The two letters to the Apostle St. John and the one to the Blessed Virgin, which exist only in Latin, are unanimously admitted to be spurious. The great body of critics who acknowledge the authenticity of the Ignatian letters restrict their approval to those mentioned by Eusebius and St. Jerome. The six others are not defended by any of the early Fathers. The majority of those who acknowledge the Ignatian authorship of the seven letters do so conditionally, rejecting what they consider the obvious interpolations in these letters. In 1623, whilst the controversy was at its height, Vedelius gave expression to this latter opinion by publishing at Geneva an edition of the Ignatian letters in which the seven genuine letters are set apart from the five spurious. In the genuine letters he indicated what was regarded as interpolations. The reformer Dallaeus, at Geneva, in 1666, published a work entitled "De scriptis quae sub Dionysii Areop. et Ignatii Antioch. nominibus circumferuntur", in which (lib. II) he called into question the authenticity of all seven letters. To this the Anglican Pearson replied spiritedly in a work called "Vindiciae epistolarum S. Ignatii", published at Cambridge, 1672. So convincing were the arguments adduced in this scholarly work that for two hundred years the controversy remained closed in favor of the genuineness of the seven letters. The discussion was reopened by Cureton's discovery (1843) of the abridged Syriac version, containing the letters of Ignatius to the Ephesians, Romans, and to Polycarp. In a work entitled "Vindiciae Ignatianae" London, 1846), he defended the position that only the letters contained in his abridged Syriac recension, and in the form therein contained, were genuine, and that all others were interpolated or forged outright. This position was vigorously combated by several British and German critics, including the Catholics Denzinger and Hefele, who successfully de fended the genuineness of the entire seven epistles. It is now generally admitted that Cureton's Syriac version is only an abbreviation of the original.
While it can hardly be said that there is at present any unanimous agreement on the subject, the best modern criticism favors the authenticity of the seven letters mentioned by Eusebius. Even such eminent non-Catholic critics as Zahn, Lightfoot, and Harnack hold this view. Perhaps the best evidence of their authenticity is to be found in the letter of Polycarp to the Philippians, which mentions each of them by name. As an intimate friend of Ignatius, Polycarp, writing shortly after the martyr's death, bears contemporaneous witness to the authenticity of these letters, unless, indeed, that of Polycarp itself be regarded as interpolated or forged. When, furthermore, we take into consideration the passage of Irenaeus (Adv. Haer., V, xxviii, 4) found in the original Greek in Eusebius (Hist. eccI., III, xxxvi), in which he refers to the letter to the Romans. (iv, I) in the following words: "Just as one of our brethren said, condemned to the wild beasts in martyrdom for his faith", the evidence of authenticity becomes compelling. The romance of Lucian of Samosata, "De morte peregrini", written in 167, bears incontestable evidence that the writer was not only familiar with the Ignatian letters, but even made use of them. Harnack, who was not always so minded, describes these proofs as "testimony as strong to the genuineness of the epistles as any that can be conceived of" (Expositor, ser. 3, III, p. 11).
Contents of the letters
It is scarcely possible to exaggerate the importance of the testimony which the Ignatian letters offer to the dogmatic character of Apostolic Christianity. The martyred Bishop of Antioch constitutes a most important link between the Apostles and the Fathers of the early Church. Receiving from the Apostles themselves, whose auditor he was, not only the substance of revelation, but also their own inspired interpretation of it; dwelling, as it were, at the very fountain-head of Gospel truth, his testimony must necessarily carry with it the greatest weight and demand the most serious consideration. Cardinal Newman did not exaggerate the matter when he said ("The Theology of the Seven Epistles of St. Ignatius", in "Historical Sketches", I, London, 1890) that "the whole system of Catholic doctrine may be discovered, at least in outline, not to say in parts filled up, in the course of his seven epistles". Among the many Catholic doctrines to be found in the letters are the following: the Church was Divinely established as a visible society, the salvation of souls is its end, and those who separate themselves from it cut themselves off from God (Philad., c. iii); the hierarchy of the Church was instituted by Christ (lntrod. to Philad.; Ephes., c. vi); the threefold character of the hierarchy (Magn., c. vi); the order of the episcopacy superior by Divine authority to that of the priesthood (Magn., c. vi, c. xiii; Smyrn., c. viii;. Trall., .c. iii);the unity of the Church (Trall., c. vi;Philad., c. iii; Magn., c. xiii);the holiness of the Church (Smyrn., Ephes., Magn., Trall., and Rom.); the catholicity of the Church (Smyrn., c. viii); the infallibility of the Church (Philad., c. iii; Ephes., cc. xvi, xvii); the doctrine of the Eucharist (Smyrn., c. viii), which word we find for the first time applied to the Blessed Sacrament, just as in Smyrn., viii, we meet for the first time the phrase "Catholic Church", used to designate all Christians; the Incarnation (Ephes., c. xviii); the supernatural virtue of virginity, already much esteemed and made the subject of a vow (Polyc., c. v); the religious character of matrimony (Polyc., c. v); the value of united prayer (Ephes., c. xiii); the primacy of the See of Rome (Rom., introd.). He, moreover, denounces in principle the Protestant doctrine of private judgment in matters' of religion (Philad. c. iii), The heresy against which he chiefly inveighs is Docetism. Neither do the Judaizing heresies escape his vigorous condemnation.
Editions
The four letters found in Latin only were printed in Paris in 1495. The common Latin version of eleven letters, together with a letter of Polycarp and some reputed works of Dionysius the Areopagite, was printed in Paris, 1498, by Lefevre d'Etaples. Another edition of the seven genuine and six spurious letters, including the one to Mary of Cassobola, was edited by Symphorianus Champerius, of Lyons, Paris, 1516. Valentinus Paceus published a Greek edition of twelve letters (Dillingen, 1557). A similar edition was brought out at Zurich, in 1559, by Andrew Gesner; a Latin version of the work of John Brunner accompanied it. Both of these editions made use of the Greek text of the long recension. In 1644 Archbishop Ussher edited the letters of Ignatius and Polycarp. The common Latin version, with three of the four Latin letters, was subjoined. It also contained the Latin version of eleven letters taken from Ussher's manuscripts. In 1646 Isaac Voss published at Amsterdam an edition from the famous Medicean Codex at Florence. Ussher brought out another edition in 1647, entitled "Appendix Ignatiana", which contained the Greek text of the genuine epistles and the Latin version of the "Martyrium Ignatii".
In 1672 J.B. Cotelier's edition appeared at Paris, containing all the letters, genuine and supposititious, of Ignatius, with those of the other Apostolic Fathers. A new edition of this work was printed by Le Clerc at Antwerp, in 1698. It was reprinted at Venice, 1765-1767, and at Paris by Migne in 1857. The letter to the Romans was published from the "Martyrium Colbertinum" at Paris, by Ruinart, in 1689. In 1724 Le Clerc brought out at Amsterdam a second edition of Cotelier's "Patres Apostolici", which contains all the letters, both genuine and spurious, in Greek and Latin versions. It also includes the letters of Mary of Cassobola and those purporting to be from the Blessed Virgin in the "Martyrium Ignatii", the "Vindiciae Ignatianae" of Pearson, and several dissertations. The first edition of the Armenian version was published at Constantinople in 1783. In 1839 Hefele edited the Ignatian letters in a work entitled "Opera Patrum Apostolicorum", which appeared at Tubingen. Migne took his text from the third edition of this work (Tubingen, 1847). Bardenhewer designates the following as the best editions: Zahn, "Ignatii et Polycarpi epistulae martyria, fragmenta" in "Patr. apostol. opp. rec.", ed. by de Gebhardt, Harnack, Zahn, fasc. II, Leipzig, 1876; Funk, "Opp. Patr. apostol.", I, Tubingen, 1878, 1887, 1901; Lightfoot, "The Apostolic Fathers", part II, London, 1885, 1889; an English version of the letters to be found in Lightfoot's "Apostolic Fathers", London, 1907, from which are taken all the quotations of the letters in this article, and to which all citations refer.
JOHN BONAVENTURE O'CONNOR (1872 – 1926)
The Sacred Writings of Ignatius
INTRODUCTORY NOTE TO THE EPISTLE OF IGNATIUS TO THE EPHESIANS.
[a.d. 30-107.] The seductive myth which represents this Father as the little child whom the Lord placed in the midst of his apostles (Matthew 18: 2) indicates at least the period when he may be supposed to have been born. That he and Polycarp were fellow-disciples under St. John, is a tradition by no means inconsistent with anything in the Epistles of either. His subsequent history is sufficiently indicated in the Epistles which follow.
Had not the plan of this series been so exclusively that of a mere revised reprint, the writings of Ignatius themselves would have made me diffident as to the undertaking. It seems impossible for any one to write upon the subject of these precious remains, without provoking controversy. This publication is designed as an Eirenicon, and hence "few words are best," from one who might be supposed incapable of an unbiased opinion on most of the points which have been raised in connection with these Epistles. I must content myself therefore, by referring the studious reader to the originals as edited by Bishop Jacobson, with a Latin version and copious annotations. That revered and reamed divine honoured me with his friendship; and his precious edition has been my frequent study, with theological students, almost ever since it appeared in 1840. It is by no means superannuated by the vigorous Ignatian literature which has since sprung up, and to which reference will he made elsewhere. But I am content to leave the whole matter, without comment, to the minds of Christians of whatever school and to their independent conclusions. It is a great thing to present them in a single volume with the shorter and longer Epistles duly compared, and with the Curetonian version besides. One luxury only I may claim, to relieve the drudging task-work of a mere reviser. Surely I may point out some of the proverbial wisdom of this great disciple, which has often stirred my soul, as with the trumpet heard by St. John in Patmos. In him, indeed, the lions encountered a lion, one truly begotten of "the Lion of the tribe of Judah." Take, then, as a specimen, these thrilling injunctions from his letter to Polycarp, to whom he bequeathed his own spirit, and in whom he well knew the Church would recognize a sort of survival of St. John himself If the reader has any true perception of the rhythm and force of the Greek language, let him learn by heart the originals of the following aphorisms:-
1. Find time to pray without ceasing.
2. Every wound is not healed with the same remedy.
3. The times demand thee, as pilots the haven.
4. The crown is immortality.1
5. Stand like a beaten anvil.2
6. It is the part of a good athlete to be bruised and to prevail.
7. Consider the times: look for Him who is above time.
8. Slight not the menservants and the handmaids.
9. Let your stewardship define your work.
10. A Christian is not his own master, but waits upon God.
Ignatius so delighted in his name Theophorus (sufficiently expounded in his own words to Trajan or his official representative), that it is worth noting how deeply the early Christians felt and believed in (2 Corinthians 6: 16) the indwelling Spirit.
Ignatius has been censured for his language to the Romans, in which he seems to crave martyrdom. But he was already condemned, in law a dead man, and felt himself at liberty to glory in his tribulations. Is it more than modern Christians often too lightly sing?-
"Let cares like a wild deluge come,
And storms of sorrow fall," etc.
So the holy martyr adds, "Only let me attain unto Jesus Christ."
The Epistle to the Romans is utterly inconsistent with any conception on his part, that Rome was the see and residence of a bishop holding any other than fraternal relations with himself. It is very noteworthy that it is devoid of expressions, elsewhere made emphatic,3which would have been much insisted upon had they been found herein. Think what use would have been made of it, had the words which he addresses to the Smyrnaeans (chap. viii.) to strengthen their fidelity to Polycarp, been found in this letter to the Romans, especially as in this letter we first find the use of the phrase "Catholic Church" in patristic writings. He defines it as to be found "where Jesus Christ is," words which certainly do not limit it to communion with a professed successor of St. Peter.
The following is the original Introductory Notice:-
The epistles ascribed to Ignatius have given rise to more controversy than any other documents connected with the primitive Church. As is evident to every reader on the very first glance at these writings, they contain numerous statements which bear on points of ecclesiastical order that have long divided the Christian world; and a strong temptation has thus been felt to allow some amount of prepossession to enter into the discussion of their authenticity or spuriousness. At the same time, this question has furnished a noble field for the display of learning and acuteness, and has, in the various forms under which it has been debated, given rise to not a few works of the very highest ability and scholarship. We shall present such an outline of the controversy as may enable the reader to understand its position at the present day.
There are, in all, fifteen Epistles which bear the name of Ignatius. These are the following: One to the Virgin Mary, two to the Apostle John, one to Mary of Cassobelae, one to the Tarsians, one to the Antiochians, one to Hero, a deacon of Antioch, one to the Philippians; one to the Ephesians, one to the Magnesians, one to the Trallians, one to the Romans, one to the Philadelphians, one to the Smyrnaeans, and one to Polycarp. The first three exist only in Latin: all the rest are extant also in Greek.
It is now the universal opinion of critics, that the first eight of these professedly Ignatian letters are spurious. They bear in themselves indubitable proofs of being the production of a later age than that in which Ignatius lived. Neither Eusebius nor Jerome makes the least reference to them; and they are now by common consent set aside as forgeries, which were at various dates, and to serve special purposes, put forth under the name of the celebrated Bishop of Antioch.
But after the question has been thus simplified, it still remains sufficiently complex. Of the seven Epistles which are acknowledged by Eusebius (Hist. Eccl., iii. 36), we possess two Greek recensions, a shorter and a longer. It is plain that one or other of these exhibits a corrupt text, and scholars have for the most part agreed to accept the shorter form as representing the genuine letters of Ignatius. This was the opinion generally acquiesced in, from the time when critical editions of these Epistles began to be issued, down to our own day. Criticism, indeed, fluctuated a good deal as to which Epistles should be accepted and which rejected. Archp. Usher (1644), Isaac Vossius (1646), J. B. Cotelerius (1672), Dr. T. Smith (I709), and others, edited the writings ascribed to Ignatius in forms differing very considerably as to the order in which they were arranged, and the degree of authority assigned them, until at length, from about the beginning of the eighteenth century, the seven Greek Epistles, of which a translation is here given, came to be generally accepted in their shorter form as the genuine writings of Ignatius.
Before this date, however, there had not been wanting some who refused to acknowledge the authenticity of these Epistles in either of the recensions in which they were then known to exist. By far the most learned and elaborate work maintaining this position was that of Daillé (or Dallaeus), published in 1666. This drew forth in reply the celebrated Vindiciae of Bishop Pearson, which appeared in 1672. It was generally supposed that this latter work had established on an immoveable foundation the genuineness of the shorter form of the Ignatian Epistles; and, as we have stated above, this was the conclusion almost universally accepted down to our own day. The only considerable exception to this concurrence was presented by Whiston, who laboured to maintain in his Primitive Christianity Revived (1711) the superior claims of the longer recension of the Epistles, apparently influenced in doing so by the support which he thought they furnished to the kind of Arianism which he had adopted.
But although the shorter form of the Ignatian letters had been generally accepted in preference to the longer, there was still a pretty prevalent opinion among scholars, that even it could not be regarded as absolutely free from interpolations, or as of undoubted authenticity. Thus said Lardner, in his Credibility of the Gospel History
