The Letters of Ignatius
Seven letters written by Ignatius, bishop of Antioch, to churches in Asia Minor and Rome and to Polycarp, as he was taken under guard to Rome to be put to death. This is the shorter Greek form of the letters, which most scholars accept as genuine.
GreekLake edition, 1912
English, LakeThe Apostolic Fathers, 1912
Modern EnglishSermonIndex
To the Ephesians
Greeting
Ἰγνάτιος, ὁ καὶ Θεοφόρος, τῇ εὐλογημένῃ ἐν μεγέθει θεοῦ πατρὸς πληρώματι, τῇ προωρισμένῃ πρὸ αἰώνων εἶναι διὰ παντὸς εἰς δόξαν παράμονον ἄτρεπτον, ἡνωμένῃ καὶ ἐκλελεγμένῃ 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 χαρᾷ χαίρειν.
GreetingIgnatius, who is also called Theophorus, to the Church, worthy of all felicitation, which is at Ephesus in Asia,—blessed with greatness by the fulness of God the Father, predestined from eternity for abiding and unchangeable glory, united and chosen through true suffering by the will of the Father and Jesus Christ our God,—abundant greeting in Jesus Christ and in blameless joy.
Ignatius, who is also called Theophorus, to the church in Ephesus in Asia, which is worthy of blessing. It has been blessed with greatness by the fullness of God the Father. Before the ages it was destined for lasting and unchanging glory forever. It is united and chosen through true suffering, by the will of the Father and of Jesus Christ our God. Abundant greetings in Jesus Christ and in blameless joy.
Translator’s note. The letters are usually dated to the reign of the emperor Trajan, around AD 110, though some scholars argue for a somewhat later date. This letter’s recipient church was led by a bishop named Onesimus (1.1.3). Some have wondered whether he is the Onesimus of Paul’s letter to Philemon, but this cannot be shown and many scholars doubt it.
Chapter 1
Ἀποδεξάμενος ἐν θεῷ τὸ πολυαγάπητόν σου ὀνομα, ὃ κέκτησθε φύσει δικαίᾳ κατὰ πίστιν καὶ ἀγάπην ἐν Χριστῷ Ἰησοῦ, τῷ σωτῆρι ἡμῶν: μιμηταὶ ὄντες θεοῦ, ἀναζωπυρήσαντες ἐν αἵματι θεοῦ τὸ συγγενικὸν ἔργον τελείως ἀπηρτίσατε:
The fame of the EphesiansI became acquainted through God with your much beloved name, which you have obtained by your righteous nature, according to faith and love in Christ Jesus our Saviour, You are imitators of God, and, having kindled your brotherly task by the blood of God, you completed it perfectly.
In God I welcomed your dearly loved name, which you possess by a righteous nature, in keeping with faith and love in Christ Jesus our Savior. You are imitators of God. Having rekindled, by the blood of God, the work that comes naturally to you, you have carried it out perfectly.
Translator’s note. “The blood of God” is a bold phrase. It speaks of Christ’s blood as God’s blood. Compare Acts 20:28, “the church of God, which he obtained with his own blood.” Ignatius often calls Christ “our God” (see the greeting above and 18.2 of this letter).
ἀκούσαντες γὰρ δεδεμένον ἀπὸ Συρίας ὑπὲρ τοῦ κοινοῦ ὀνόματος καὶ ἐλπίδος, ἐλπίζοντα τῇ προσευχῇ ὑμῶν ἐπιτυχεῖν ἐν Ῥώμῃ θηριομαχῆσαι, ἵνα διὰ τοῦ ἐπιτυχεῖν δυνηθῶ μαθητὴς εἶναι, ἰδεῖν ἐσπουδάσατε:
For when you heard that I had been sent a prisoner from Syria for the sake of our common name and hope, in the hope of obtaining by your prayers the privilege of fighting with beasts at Rome, that by so doing I might be enabled to be a true disciple, you hastened to see me.
For you heard that I had been brought in chains from Syria for the sake of the name and hope we share. You heard that I hoped, through your prayer, to be allowed to fight with the wild beasts at Rome, so that by attaining this I might be able to be a disciple. So you were eager to see me.
ἐπεὶ οὖν τὴν πολυπλήθειαν ὑμῶν ἐν ὀνόματι θεοῦ ἀπείληφα ἐν Ὀνησίμῳ, τῷ ἐν ἀγάπῃ ἀδιηγήτῳ, ὑμῶν δὲ ἐπισκόπῳ, ὄν εὔχομαι κατὰ Ἰησοῦν Χριστὸν ὑμᾶς ἀγαπᾶν καὶ πάντας ὑμᾶς αὐτῷ ἐν ὁμοιότητι εἶναι. εὐλογητὸς γὰρ ὁ χαρισάμενος ὑμῖν ἀξίοις οὖσι τοιοῦτον ἐπίσκοπον κεκτῆσθαι.
The bishop, OnesimusSeeing then that I received in the name of God your whole congregation in the person of Onesimus, a man of inexpressible love and your bishop, I beseech you by Jesus Christ to love him, and all to resemble him. For blessed is he who granted you to be worthy to obtain such a bishop.
Since, then, in the name of God I have received your large congregation in the person of Onesimus, a man of love beyond words and your bishop, I pray that you will love him in the way of Jesus Christ and that you will all be like him. For blessed is the one who has granted you, worthy as you are, to have such a bishop.
Chapter 2
Περὶ δὲ τοῦ συνδούλου μου Βούρρου, τοῦ κατὰ θεὸν διακόνου ὑμῶν ἐν πᾶσιν εὐλογημένου, εὔχομαι παραμεῖναι αὐτὸν εἰς τιμὴν ὑμῶν καὶ τοῦ ἐπισκόπου: καὶ Κρόκος δέ, ὁ θεοῦ ἄξιος καὶ ὑμῶν, ὅν ἐξεμπλάριον τῆς ἀφ̓ ὑμῶν ἀγάπης ἀπέλαβον, κατὰ πάντα με ἀνέπαυσεν, ὡς καὶ αὐτὸν ὁ πατὴρ Ἰησοῦ Χριστοῦ ἀναψύξαι, ἅμα Ὀνησίμῳ καὶ Βούρρῳ καὶ Εὔπλῳ καὶ Φρόντωνι, δἰ ὦν πάντας ὑμᾶς κατὰ ἀγάπην εἶδον.
Other members of the Ephesian churchNow concerning my fellow servant, Burrhus, your deacon by the will of God, who is blessed in all things, I beg that he may stay longer, for your honour and for that of the bishop. And Crocus also, who is worthy of God and of you, whom I received as an example of your love, has relieved me in every way,—may the Father of Jesus Christ refresh him in like manner,—together with Onesimus and Burrhus and Euplus and Fronto, in whose persons I have seen you all in love.
Now about my fellow servant Burrus, your godly deacon, who is blessed in all things: I pray that he may stay on with me, to the honor of you and of your bishop. Crocus too, who is worthy of God and of you, and whom I received as a living example of your love, has refreshed me in every way. May the Father of Jesus Christ refresh him in the same way. He has done this together with Onesimus, Burrus, Euplus, and Fronto, and in them I have seen all of you in love.
ὀναίμην ὑμῶν διὰ παντός, ἐάνπερ ἄξιος ὦ. πρέπον οὗν ἐστὶν κατὰ πάντα τρόπον δοξάζειν Ἰησοῦν Χριστὸν τὸν δοξάσαντα ὑμᾶς, ἵνα ἐν μιᾷ ὑποταγῇ κατηρτισμένοι, ὑποτασσόμενοι τῷ ἐπισκόπῳ καὶ τῷ πρεσβυτερίῳ, κατὰ πάντα ἦτε ἡγιασμένοι.
May I ever have joy of you, if I be but worthy. It is, therefore, seemly in every way to glorify Jesus Christ, who has glorified you, that you may be joined together in one subjection, subject to the bishop and to the presbytery, and may in all things be sanctified.
May I always have joy in you, if I am worthy. So it is right to glorify in every way Jesus Christ, who has glorified you. Then, joined together in one obedience and submitting to the bishop and the council of elders, you may be made holy in all things.
Chapter 3
Οὐ διατάσσομαι ὑμῖν ὡς ὤν τις. εἰ γὰρ καὶ δέδεμαι ἐν τῷ ὀνόματι, οὔπω ἀπήρτισμαι ἐν Ἰησοῦ Χριστῷ: νῦν γὰρ ἀρχὴν ἔχω τοῦ μαθητεύεσθαι, καὶ προσλαλῶ ὑμῖν ὡς συνδιδασκαλίταις μου. ἐμὲ γὰρ ἔδει ὑφ̓ ὑμῶν ὑπαλειφθῆναι πίστει, νουθεσίᾳ, ὑπομονῇ, μακροθυμίᾳ.
Exhortation to UnityI do not give you commands as if I were some one great, for though I am a prisoner for the Name, I am not yet perfect in Jesus Christ; for now I do but begin to be a disciple, and I speak to you as to my fellow learners. For I needed to be prepared by you in faith, exhortation, endurance, long-suffering.
I am not giving you orders as if I were somebody. For even though I am in chains for the name, I have not yet been made perfect in Jesus Christ. For now I am only beginning to be a disciple, and I speak to you as my fellow students. For I needed to be anointed by you with faith, correction, endurance, and patience.
Translator’s note. “Anointed” translates a word used for rubbing oil on an athlete before a contest. Ignatius pictures his coming martyrdom as a contest.
ἀλλ’ ἐπεὶ ἡ ἀγάπη οὐκ ἐᾷ με σιωπᾶν περὶ ὑμῶν, διὰ τοῦτο προέλαβον παρακαλεῖν ὑμᾶς, ὅπως συντρέχητε τῇ γνώμῃ τοῦ θεοῦ. καὶ γὰρ Ἰησοῦς Χριστός, τὸ ἀδιάκριτον ἡμῶν ζῆν, τοῦ πατρὸς ἡ γνώμη, ὡς καὶ οἱ ἐπίσκοποι, οἱ κατὰ τὰ πέρατα ὁρισθέντες, ἐν Ἰησοῦ Χριστοῦ γνώμῃ εἰσίν.
But since love does not suffer me to be silent concerning you, for this reason I have taken upon me to exhort you that you live in harmony with the will of God. For Jesus Christ, our inseparable life, is the will of the Father, even as the bishops, who have been appointed throughout the world, are by the will of Jesus Christ.
But since love does not let me stay silent about you, I have taken it on myself to urge you to be in step with the mind of God. For Jesus Christ, our undivided life, is the mind of the Father, just as the bishops, appointed to the ends of the earth, are in the mind of Jesus Christ.
Chapter 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 ᾅδεται.
Obedience to the BishopTherefore it is fitting that you should live in harmony with the will of the bishop, as indeed you do. For your justly famous presbytery, worthy of God, is attuned to the bishop as the strings to a harp. Therefore by your concord and harmonious love Jesus Christ is being sung.
So it is right for you to be in step with the mind of the bishop, as you already are. For your council of elders, which deserves its good name and is worthy of God, is tuned to the bishop like strings to a lyre. So in your unity of mind and harmonious love, Jesus Christ is sung.
Translator’s note. In Ignatius’ letters the church has a threefold order: one bishop (episkopos), a council of presbyters (elders), and deacons. This is much stronger than the picture in 1 Clement, where overseers and elders seem to be the same group. Scholars debate what this shows about how church leadership developed in Syria and Asia Minor in the early second century. Ignatius himself treats the bishop as the center of unity in each local church. He does not speak of a bishop of Rome over other bishops.
καὶ οἱ κατ’ ἄνδρα δὲ χορὸς γίνεσθε, ἵνα σύμφωνοι ὄντες ἐν ὁμονοίᾳ, χρῶμα θεοῦ λαβόντες ἐν ἑνότητι, ᾅδητε ἐν φωνῇ μιᾷ διὰ Ἰησοῦ Χριστοῦ τῷ πατρί, ἵνα ὑμῶν καὶ ἀκούσῃ καὶ ἐπιγινώσκῃ, δἰ ὦν εὖ πράσσετε, μέλη ὄντας τοῦ υἱοῦ αὐτοῦ. χρήσιμον οὖν ἐστὶν ὑμᾶς ἐν ἀμώμῳ ἑνότητι εἶναι, ἵνα καὶ θεοῦ πάντοτε μετέχητε.
i.e. in the musical sense of the word.Now do each of you join in this choir, that being harmoniously in concord you may receive the key of God in unison, and sing with one voice through Jesus Christ to the Father, that he may both hear you and may recognise, through your good works, that you are members of his Son. It is therefore profitable for you to be in blameless unity, in order that you may always commune with God.
Each of you, too, must join in becoming one choir. Then, in harmony and agreement, taking your pitch from God in unity, you will sing with one voice through Jesus Christ to the Father. So he will hear you and recognize, by your good deeds, that you are members of his Son. So it is good for you to be in blameless unity, so that you may always share in God.
Chapter 5
Εἰ γὰρ ἐγὼ ἐν μικρῷ χρόνῳ τοιαύτην συνήθειαν ἔσχον πρὸς τὸν ἐπίσκοπον ὑμῶν, οὐκ ἀνθρωπίνην οὖσαν, ἀλλὰ πνευματικήν, πόσῳ μᾶλλον ὑμᾶς μακαρίζω τοὺς ἐγκεκραμένους οὕτως, ὡς ἡ ἐκκλησία Ἰησοῦ Χριστῷ, καὶ ὡς Ἰησοῦς Χριστὸς τῷ πατρί, ἵνα πάντα ἐν ἑνότητι σύμφωνα ᾖ;
The necessity of subordination to the bishopFor if I in a short time gained such fellowship with your bishop as was not human but spiritual, how much more do I count you blessed who are so united with him as the Church is with Jesus Christ, and as Jesus Christ is with the Father, that all things may sound together in unison!
For if in a short time I formed such a bond with your bishop, one that was not human but spiritual, how much more do I count you blessed! You are joined with him as the church is with Jesus Christ, and as Jesus Christ is with the Father, so that all things may sound together in unity.
μηδεὶς πλανάσθω: ἑὰν 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;
Let no man be deceived: unless a man be within the sanctuary he lacks the bread of God, for if the prayer of one or two has such might, how much more has that of the bishop and of the whole Church?
Let no one be misled. If anyone is not inside the place of the altar, he lacks the bread of God. For if the prayer of one or two has such power, how much more the prayer of the bishop and of the whole church!
Translator’s note. “The bread of God” probably refers to the Eucharist (compare John 6:33). “The place of the altar” translates thysiasterion, literally “altar.” Here it seems to stand for the gathered church around the bishop. “One or two” may recall Matthew 18:19–20.
ὁ οὖν μὴ ἐρχόμενος ἐπὶ τὸ αὐτὸ οὗτος ἤδη ὑπερηφανεῖ καὶ ἑαυτὸν διέκρινεν. γέγραπται γάρ: Ὑπερηφάνοις ὁ θεὸς ἀντιτάσσεται, σπουδάσωμεν οὖν μὴ ἀντιτάσσεσθαι τῷ ἐπισκόπῳ, ἵνα ὦμεν θεῷ ὑποτασσόμενοι.
So then he who does not join in the common assembly, is already haughty, and has separated himself. For it is written God resisteth the proud: let us then be careful not to oppose the bishop, that we may be subject to God.
So whoever does not come together with the rest is already proud and has separated himself. For it is written: “God opposes the proud.” So let us be eager not to oppose the bishop, so that we may be submitting to God.
Translator’s note. The quotation is from Proverbs 3:34, also in James 4:6 and 1 Peter 5:5.
Chapter 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 κύριον δεῖ προσβλέπειν.
The silence of the bishopAnd the more anyone sees that the bishop is silent, the more let him fear him. For every one whom the master of the house sends to do his business ought we to receive as him who sent him. Therefore it is clear that we must regard the bishop as the Lord himself.
The more anyone sees the bishop being silent, the more he should fear him. For everyone whom the master of the house sends to manage his household, we must receive as we would receive the one who sent him. So it is clear that we must look on the bishop as the Lord himself.
Translator’s note. Compare Jesus’ words in Matthew 10:40 and John 13:20: whoever receives the one he sends receives him.
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, ἢ περὶ Ἰησοῦ Χριστοῦ λαλοῦντος ἐν ἀληθείᾳ.
Indeed Onesimus himself gives great praise to your good order in God, for you all live according to truth, and no heresy dwells among you; nay, you do not even listen to any unless he speak concerning Jesus Christ in truth.
Onesimus himself highly praises your good order in God, that you all live according to truth and that no heresy lives among you. You do not even listen to anyone unless he speaks about Jesus Christ in truth.
Chapter 7
Εἰώθασιν γάρ τινες δόλῳ πονηρῷ τὸ ὄνομα περιφέρειν, ἄλλα τινὰ πράσσοντες ἀνάξια θεοῦ: οὕς δεῖ ὑμᾶς ὡς θηρία ἐκκλίνειν: εἰσὶν γὰρ κύνες λυσσῶντες, λαθροδῆκται: οὓς δεῖ ὑμᾶς φυλάσσεσθαι ὄντας δυσθεραπεύτους.
Warning against heretical preachersFor there are some who make a practice of carrying about the Name with wicked guile, and do certain other things unworthy of God; these you must shun as wild beasts, for they are ravening dogs, who bite secretly, and you must be upon your guard against them, for they are scarcely to be cured.
For some are in the habit of carrying about the name with evil deceit while doing other things unworthy of God. You must avoid them like wild animals. For they are mad dogs that bite in secret. You must beware of them, because they are hard to cure.
εἷς ἰατρός ἐστιν, σαρκικός τε καὶ πνευματικός, γεννητὸς καὶ ἀγέννητος, ἐν ἀνθρώπῳ θεός, ἐν θανάτῳ ζωὴ ἀληθινή, καὶ ἐκ Μαρίας καὶ ἐκ θεοῦ, πρῶτον παθητὸς καὶ τότε ἀπαθής. Ἰησοῦς Χριστὸς ὁ κύριος ἡμῶν.
There is one Physician, who is both flesh and spirit, born and yet not born, who is God in man, true life in death, both of Mary and of God, first passible and then impassible, Jesus Christ our Lord.
There is one physician, both fleshly and spiritual, born and unborn, God in a human being, true life in death, both from Mary and from God, first able to suffer and then unable to suffer: Jesus Christ our Lord.
Translator’s note. This is a very early creed-like statement, written in balanced pairs. “Unborn” means without origin, in his divinity. Ignatius is probably answering those who said Christ only seemed to have a real body and to suffer (docetism). He attacks this view more directly in Trallians 9–10 and Smyrnaeans 1–7.
Chapter 8
Μὴ οὖν τις ὑμᾶς ἐξαπατάτω, ὥσπερ οὐδὲ ἐξαπατᾶσθε, ὅλοι ὄντες θεοῦ. ὅταν γὰρ μηδεμία ἔρις ἐνήρεισται ἐν ὑμῖν ἡ δυναμένη ὑμᾶς βασανίσαι ἄρα κατὰ θεὸν ζῆτε. περίψημα ὑμῶν καὶ ἁγνίζομαι ὑμῶν Ἐφεσίων, ἐκκλησίας τῆς διαβοήτου τοῖς αἰῶσιν.
Praise of the EphesiansLet none therefore deceive you, and indeed you have not been deceived, but belong wholly to God. For since no strife is fixed among you which might torture you, you do indeed live according to God. I am dedicated and devoted to you Ephesians, and your Church, which is famous to eternity.
So let no one deceive you, and indeed you are not deceived, since you belong wholly to God. For when no quarrel that could torment you has taken root among you, then you truly are living according to God. I am your humble servant, and I give myself as an offering for you Ephesians, a church famous through the ages.
Translator’s note. “Humble servant” translates peripsema, literally “scrapings” or “what is wiped off.” Paul uses the word in 1 Corinthians 4:13 (“the scum of all things”). By Ignatius’ time it had become a humble way of saying “I am your lowly servant” or “I give myself for you.”
οἱ σαρκικοὶ τὰ πνευματικὰ πράσσειν οὐ δύνανται, οὐδὲ οἱ πνευματικοὶ τὰ σαρκικά, ὥσπερ οὐδὲ ἡ πίστις τὰ τῆς ἀπιστίας οὐδε ἡ ἀπιστία τὰ τῆς πίστεως. ἃ δὲ καὶ κατὰ σάρκα πράσσετε, ταῦτα πνευματικά ἐστιν: ἐν Ἰησοῦ γὰρ Χριστῷ πάντα πράσσετε.
They who are carnal cannot do spiritual things, neither can they who are spiritual do carnal things, just as faith is incapable of the deeds of infidelity, and infidelity of the deeds of faith. But even what you do according to the flesh is spiritual, for you do all things in Jesus Christ.
The fleshly cannot do spiritual things, nor the spiritual fleshly things, just as faith cannot do the things of unbelief nor unbelief the things of faith. But even what you do according to the flesh is spiritual, for you do everything in Jesus Christ.
Chapter 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.
Their abstinence from heresyI have learnt, however, that some from elsewhere have stayed with you, who have evil doctrine; but you did not suffer them to sow it among you, and stopped your ears, so that you might not receive what they sow, seeing that you are as stones of the temple of the Father, made ready for the building of God our Father, carried up to the heights by the engine of Jesus Christ, that is the cross, and using as a rope the Holy Spirit. And your faith is your windlass and love is the road which leads up to God.
I learned that some people from there passed through with bad teaching. You did not let them sow it among you. You stopped your ears so as not to receive what they were sowing. For you are stones of the Father’s temple, prepared for the building of God the Father. You are lifted up to the heights by the crane of Jesus Christ, which is the cross, with the Holy Spirit as the rope. Your faith is the hoist that lifts you, and love is the road that leads up to God.
Translator’s note. The crane (mechane) is an image from building work: the cross is the machine that raises believers like stones into God’s temple. Compare 1 Peter 2:5 and Ephesians 2:20–22.
ἐστὲ οὖν καὶ σύνοδοι πάντες, θεοφόροι καὶ ναοφόροι, χριστοφόροι, ἁγιοφόροι, κατὰ πάντα κεκοσμημένοι ἐντολαῖς Ἰησοῦ Χριστοῦ: οἶς καὶ ἀγαλλιώμενος ἠξιώθην δἰ ὦν γράφω προσομιλῆσαι ὑμῖν καὶ συγχαρῆναι, ὅτι κατ’ ἀνθρώπων βίον οὐδὲν ἀγαπᾶτε εἰ μὴ μόνον τὸν θεόν.
You are then all fellow travellers, and carry with you God, and the Temple, and Christ, and holiness, and are hi all ways adorned by commandments of Jesus Christ. And I share in this joy, for it has been granted to me to speak to you through my writing, and to rejoice with you, that you love nothing, according to human life, but God alone.
So you are all fellow travelers in a procession: bearers of God, bearers of the temple, bearers of Christ, bearers of holy things, adorned in every way with the commands of Jesus Christ. I rejoice in this, and I have been counted worthy to talk with you through what I write and to share your joy, because in your life as human beings you love nothing but God alone.
Translator’s note. The words theophoroi, naophoroi, christophoroi and hagiophoroi (“God-bearers,” “temple-bearers,” and so on) play on Ignatius’ own second name, Theophorus, which he uses at the opening of each letter. Synodoi (“fellow travelers”) can also mean members of a procession. Together these words may recall the festival processions of Ephesus, in which images and sacred objects were carried through the city.
Chapter 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.
Exhortation to prayer and lowlinessNow for other men pray unceasingly, for there is in them a hope of repentance, that they may find God. Suffer them therefore to become your disciples, at least through your deeds.
Pray without ceasing also for the rest of humanity, for there is hope that they may repent and find God. So let them at least become disciples by learning from your deeds.
πρὸς τὰς ὀργὰς αὐτῶν ὑμεῖς πραεῖς, πρὸς τὰς μεγαλορημοσύνας αὐτῶν ὑμεῖς ταπεινόφρονες, πρὸς τὰς βλασφημίας αὐτῶν ὑμεῖς τὰς προσευχάς, πρὸς τὴν πλάνην αὐτῶν αὐτῶν ὑμεῖς ἑδραῖοι τῇ πίστει, πρὸς τὸ ἄγριον αὐτῶν ὑμεῖς ἥμεροι, μῆ σπουδάζοντες ἀντιμιμήσασθαι αὐτούς,
Be yourselves gentle in answer to their wrath; be humble minded in answer to their proud speaking; offer prayer for their blasphemy; be stedfast in the faith for their error; be gentle for their cruelty, and do not seek to retaliate.
Be gentle in answer to their anger, humble in answer to their boasting, offer prayers in answer to their blasphemies, be firm in faith in answer to their error, be mild in answer to their savagery, and do not try to imitate them in return.
ἀδελφοὶ αὐτῶν εὑρεθῶμεν τῇ ἐπιεικείᾳ: μιμηταὶ δὲ τοῦ κυρίου σπουδάζωμεν εἶναι, τίς πλέον ἀδικηθῇ, τίς ἀποστερηθῇ, τίς ἀθετηθῇ: ἵνα μὴ τοῦ διαβόλου βοτάνη τις εὑρεθῇ ἐν ὑμῖν, ἀλλ’ ἐν πάσῃ ἁγνείᾳ καὶ σωφροσύνῃ μένητε ἐν Ἰησοῦ Χριστῷ σαρκικῶς καὶ πνευματικῶς.
Let us be proved their brothers by our gentleness and let us be imitators of the Lord, and seek who may suffer the more wrong, be the more destitute, the more despised; that no plant of the devil be found in you but that you may remain in all purity and sobriety in Jesus Christ, both in the flesh and in the Spirit.
Let us show ourselves to be their brothers by our gentleness. Let us be eager to imitate the Lord, competing to see who can suffer the most wrong, who can be cheated, who can be rejected. Then no weed of the devil will be found among you, but you will remain in all purity and self-control in Jesus Christ, in flesh and in spirit.
Translator’s note. Compare 1 Corinthians 6:7, where Paul asks, “Why not rather be wronged? Why not rather be cheated?” He uses the same Greek verbs.
Chapter 11
Ἔσχατοι καιροί. λοιπὸν αἰσχυνθῶμεν, φοβηθῶμεν τὴν μακροθυμίαν τοῦ θεοῦ, ἵνα μὴ ἡμῖν εἰς κρίμα γένηται. ἦ γὰρ τὴν μέλλουσαν ὀργὴν φοβηθῶμεν, ἦ τὴν ἐνεστῶσαν χάριν ἀγαπήσωμεν, ἒν τῶν δύο: μόνον ἐν Χριστῷ Ἰησοῦ εὑρεθῆναι εἰς τὸ ἀληθινὸν ζῆν.
The approach of the end: the fear of GodThese are the last times. Therefore let us be modest, let us fear the long-suffering of God, that it may not become our judgment. For let us either fear the wrath to come, or love the grace which is present,—one of the two,—only let us be found in Christ Jesus unto true life.
These are the last times. So let us be ashamed and fear God’s patience, so that it does not become our judgment. Either let us fear the wrath to come or love the grace now at hand. Let it be one of the two. Only let us be found in Christ Jesus for true life.
χωρὶς τούτου μηδὲν ὑμῖν πρεπέτω, ἐν ᾧ τὰ δεσμὰ περιφέρω, τοὺς πνευματικοὺς μαργαρίτας, ἐν οἷς γένοιτό μοι ἀναστῆναι τῆ προσευχῇ ὑμῶν, ἦς γένοιτό μοι ἀεὶ μέτοχον εἶναι, ἵνα ἐν κλήρῳ Ἐφεσίων εὑρεθῶ τῶν Χριστιανῶν, οἳ καὶ τοῖς ἀποστόλοις πάντοτε συνῄνεσαν ἐν δυνάμει Ἰησοῦ Χριστοῦ
Without him let nothing seem comely to you, for in him I carry about my chains, the spiritual pearls in which may it be granted me to rise again through your prayers, which I beg that I may ever share, that I be found in the lot of the Christians of Ephesus, who also were ever of one mind with the Apostles in the power of Jesus Christ.
Apart from him let nothing seem right to you. In him I carry my chains, those spiritual pearls. In them may I rise again through your prayer, and may I always have a share in your prayer. Then I will be found among the Christians of Ephesus, who have always been in agreement with the apostles by the power of Jesus Christ.
Chapter 12
Οἶδα, τίς εἰμι καὶ τίσιν γράφω. ἐγὼ κατάκριτος, ὑμεῖς ἠλεημένοι: ἐγὼ ὑπὸ κίνδυνον, ὑμεῖς ἐστηριγμένοι:
Contrast between himself and his readersI know who I am and to whom I write. I am condemned, you have obtained mercy; I am in danger, you are established in safety;
I know who I am and to whom I write. I am condemned, you are shown mercy. I am in danger, you are secure.
πάροδός ἐστε τῶν εἰς θεὸν ἀναιρουμένων, Παύλου συμμύσται τοῦ ἡγιασμένου. τοῦ μεμαρτυρημένου, ἀξιομακαρίστου, οὖ γένοιτό μοι ὑπὸ τὰ ἴχνη εὑρεθῆναι, ὅταν θεοῦ ἐπιτύχω, ὃς ἐν πάσῃ ἐπιστολῇ μνημονεύει ὑμῶν ἐν Χριστῷ Ἰησοῦ.
you are the passage for those who are being slain for the sake of God, fellow-initiates with Paul, who was sanctified, who gained a good report, who was right blessed, in whose footsteps may I be found when I shall attain to God, who in every Epistle makes mention of you in Christ Jesus.
You are the road that people pass along when they are being put to death on their way to God. You share in the mysteries with Paul, who was made holy, who was approved by testimony, who is rightly called blessed. May I be found in his footsteps when I reach God. He mentions you in every letter in Christ Jesus.
Translator’s note. Paul worked in Ephesus for two to three years (Acts 19:8–10; 20:31). “In every letter” is probably an exaggeration, though some read it as “throughout his letter.” Ephesus is named in only a few of Paul’s letters (for example 1 Corinthians 15:32; 16:8; 1 Timothy 1:3; 2 Timothy 1:18), besides the letter we know as Ephesians.
Chapter 13
Σπουδάζετε οὖν πυκνότερον συνέρχεσθαι εἰς εὐχαριστίαν θεοῦ καὶ εἰς δόξαν. ὅταν γὰρ πυκνῶς ἐπὶ τὸ αὐτὸ γίνεσθε, καθαιροῦνται αἱ δυνάμεις τοῦ Σατανᾶ, καὶ λύεται ὁ ὄλεθρος αὐτοῦ ἐν τῇ ὁμονοίᾳ ὑμῶν τῆς πίστεως.
Exhortation to more frequent assembliesSeek, then, to come together more frequently to give thanks and glory to God. For when you gather together frequently the powers of Satan are destroyed, and his mischief is brought to nothing, by the concord of your faith.
So be eager to come together more often to give thanks to God and glorify him. For when you meet together often, the powers of Satan are overthrown, and his destructive work is broken by the harmony of your faith.
Translator’s note. Son, Father, and Spirit are named together here, in that order rather than the later creedal order; compare 2 Corinthians 13:14 (13:13 in some Bibles), which also names Christ before God and the Holy Spirit.
οὐδέν ἐστιν ἄμεινον εἰρήνης, ἐν ᾗ πᾶς πόλεμος καταργεῖται ἐπουρανίων καὶ ἐπιγείων.
There is nothing better than peace, by which every war in heaven and on earth is abolished.
Nothing is better than peace, by which all warfare of heavenly and earthly beings is ended.
Chapter 14
Ὦν 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 θεός ἐστιν, τὰ δὲ ἄλλα πάντα εἰς καλοκἀγαθίαν ἀκόλουθά ἐστιν.
Faith and LoveNone of these things are unknown to you if you possess perfect faith towards Jesus Christ, and love, which are the beginning and end of life; for the beginning is faith and the end is love, and when the two are joined together in unity it is God, and all other noble things follow after them.
None of this will escape you if you have perfect faith and love toward Jesus Christ, which are the beginning and end of life. The beginning is faith, and the end is love. When the two come together in unity, it is God. All the other things that lead to goodness follow from them.
οὐδεὶς πίστιν ἐπαγγελλόμενος ἁμαρτάνει, οὐδὲ ἀγάπην κεκτημένος μισεῖ. φανερὸν τὸ δένδρον ἀπὸ τοῦ καρποῦ αὐτοῦ. οὕτως οἱ ἐπαγγελλόμενοι Χριστοῦ εἶναι δἰ ὧν πράσσουσιν ὀφθήσονται. οὐ γὰρ νῦν ἐπαγγελίας τὸ ἔργον, ἀλλ’ ἐν δυνάμει πίστεως ἐάν τις εὑρεθῇ εἰς τέλος.
No man who professes faith sins, nor does he hate who has obtained love. The tree is known by its fruits: so they who profess to be of Christ shall be seen by their deeds. For the deed is not in present profession, but is shown by the power of faith, if a man continue to the end.
No one who professes faith sins, and no one who has love hates. The tree is known by its fruit. In the same way, those who profess to belong to Christ will be seen by what they do. For the work is not a matter of what we profess now. It is a matter of being found in the power of faith to the end.
Translator’s note. Compare Matthew 7:16–20 and 12:33.
Chapter 15
Ἄμεινόν ἐστιν σιωπᾶν καὶ εἶναι, ἦ λαλοῦντα μὴ εἶναι. καλὸν τὸ διδάσκειν, ἐὰν ὁ λέγων ποιῇ. εἶς οὖν διδάσκαλος, ὃς εἶπεν, καὶ ἐγένετο: καὶ ἃ σιγῶν δὲ πεποίηκεν ἄξια τοῦ πατρός ἐστιν.
Speech and silenceIt is better to be silent and be real, than to talk and to be unreal. Teaching is good, if the teacher does what he says. There is then one teacher who spoke and it came to pass, and what he has done even in silence is worthy of the Father.
It is better to be silent and be real than to talk and not be real. Teaching is good if the teacher does what he says. So there is one Teacher, who spoke and it came to be. Even the things he did in silence are worthy of the Father.
Translator’s note. “One Teacher” echoes Matthew 23:8. “He spoke and it came to be” echoes Psalm 33:9 (32:9 in the Greek Old Testament), where these words describe God creating the world.
ὁ λόγον Ἰησοῦ κεκτημένος ἀληθῶς δύναται καὶ τῆς ἡσυχίας αὐτοῦ ἀκούειν, ἵνα τέλειος ᾖ, ἵνα δἰ ὦν λαλεῖ πράσσῃ καὶ δἰ ὦν σιγᾷ γινώσκηται.
He who has the word of Jesus for a true possession can also hear his silence, that he may be perfect, that he may act through his speech, and be understood through his silence.
The one who truly has the word of Jesus can also hear his silence. Then he will be perfect: he will act through what he says and be known through his silence.
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 ἐν ἡμῖν θεὸς ἡμῶν: ὅπερ καὶ ἔστιν καὶ φανήσεται πρὸ προσώπου ἡμῶν, ἐξ ὦν δικαίως ἀγαπῶμεν αὐτόν.
Nothing is hid from the Lord, but even our secret things are near him. Let us therefore do all things as though he were dwelling in us, that we may be his temples, and that he may be our God in us. This indeed is so, and will appear clearly before our face by the love which we justly have to him.
Nothing escapes the Lord. Even our secrets are near him. So let us do everything as people in whom he lives, so that we may be his temples and he may be our God within us. This is truly so, and it will be made plain before our eyes. That is why we are right to love him.
Translator’s note. The last clause is difficult in Greek (“from which we rightly love him”). It may mean that God’s presence, now and when it is revealed, is the reason we love him, or that this will be shown by our love for him.
Chapter 16
Μὴ πλανᾶσθε, ἀδελφοί μου: οἱ οἰκοφθόροι βασιλείαν θεοῦ οὐ κληρονομήσουσιν.
Warning against false teachersDo not err, my brethren; they who corrupt families shall not inherit the kingdom of God.
Do not be misled, my brothers: those who corrupt households will not inherit the kingdom of God.
Translator’s note. Compare 1 Corinthians 6:9–10 (which opens with the same words, “Do not be misled”) and Galatians 5:19–21. The Greek word oikophthoroi means literally “house-wreckers.” It was used of those who ruin households, especially by adultery. Since Ignatius goes on to speak of false teaching, he may also have in mind those who upset Christian households (compare Titus 1:11).
εἰ οὖν οἱ κατὰ σάρκα ταῦτα πράσσοντες ἀπέθανον, πόσῳ μᾶλλον, ἐὰν 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.
If then those who do this according to the flesh suffer death, how much more if a man corrupt by false teaching the faith of God for the sake of which Jesus Christ was crucified? Such a one shall go in his foulness to the unquenchable fire, as also shall he who listens to him.
If those who do such things in the flesh have died, how much more will someone die who corrupts the faith of God by evil teaching, the faith for which Jesus Christ was crucified? Such a person has become filthy and will go into the unquenchable fire, and so will anyone who listens to him.
Translator’s note. “Those who… have died” probably refers to judgments on sexual sin in the Old Testament, such as the one Paul recalls in 1 Corinthians 10:8 (compare Numbers 25:1–9). “Unquenchable fire” echoes Jesus’ words in Mark 9:43 and John the Baptist’s in Matthew 3:12.
Chapter 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.
For this end did the Lord receive ointment on his head that he might breathe immortality on the Church. Be not anointed with the evil odour of the doctrine of the Prince of this world, lest he lead you away captive from the life which is set before you.
For this reason the Lord took ointment on his head, so that he would breathe incorruption on the church. Do not be anointed with the stench of the teaching of the ruler of this age, so that he does not take you captive away from the life set before you.
Translator’s note. The anointing on the head is the woman’s anointing of Jesus at Bethany as told in Matthew 26:6–13 and Mark 14:3–9. In John 12:1–8 she anoints his feet. “The ruler of this age” is the devil. Compare John 12:31 (“the ruler of this world”) and 1 Corinthians 2:6–8 (“the rulers of this age”). Ignatius sets the fragrant ointment against the “stench” of false teaching.
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;
But why are we not all prudent seeing that we have received knowledge of God, that is, Jesus Christ? Why are we perishing in our folly, ignoring the gift which the Lord has truly sent?
Why do we not all become wise when we have received the knowledge of God, which is Jesus Christ? Why do we foolishly perish, not knowing the gift that the Lord truly sent?
Chapter 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;
True doctrineMy spirit is devoted to the cross, which is an offence to unbelievers, but to us salvation and eternal life. Where is the wise? Where is the disputer? Where is the boasting of those who are called prudent?
My spirit is a humble offering for the cross, which is a stumbling block for unbelievers but for us salvation and eternal life. Where is the wise person? Where is the debater? Where is the boasting of those called intelligent?
Translator’s note. Compare 1 Corinthians 1:18–25. The questions echo 1 Corinthians 1:20, though Ignatius adapts them; “the intelligent” recalls 1 Corinthians 1:19. “A humble offering” translates the difficult Greek word peripsema, literally “scrapings” or “offscouring,” which Paul uses in 1 Corinthians 4:13 of the apostles being treated as the scum of the world; Ignatius uses it as a term of self-humbling devotion.
ὁ γὰρ θεὸς ἡμῶν Ἰησοῦς ὁ Χριστὸς ἐκυοφορήθη ὑπὸ Μαρίας κατ’ οἰκονομίαν θεοῦ ἐκ σπέρματος μὲν Δαυείδ, πνεύματος δὲ ἁγίου: ὃς ἐγεννήθη καὶ ἐβαπτίσθη, ἵνα τῷ πάθει τὸ ὕδωρ καθαρίσῃ.
For our God, Jesus the Christ, was conceived by Mary by the dispensation of God, as well of the seed of David as of the Holy Spirit: he was born, and was baptized, that by himself submitting he might purify the water.
For our God, Jesus the Christ, was carried in the womb by Mary according to God’s plan, from the seed of David and of the Holy Spirit. He was born and baptized so that by his suffering he might cleanse the water.
Translator’s note. Ignatius lists the key facts of Christ’s coming in short, creed-like lines. “The seed of David and of the Holy Spirit” holds together Christ’s human descent and his divine origin. “Cleanse the water” probably means that Christ’s baptism and suffering made the water of Christian baptism pure.
Scripture: John 7:42; Romans 1:3; 2 Timothy 2:8
Chapter 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.
The mystery of the Nativity and its manifestationAnd the virginity of Mary, and her giving birth were hidden from the Prince of this world, as was also the death of che Lord. Three mysteries of a cry which were wrought in the stillness of God.
The virginity of Mary and her giving birth escaped the notice of the ruler of this age, as did the death of the Lord. Three mysteries that cry out, which were done in the silence of God.
Translator’s note. The “three mysteries” are Mary’s virginity, her giving birth, and the Lord’s death. They are to be proclaimed aloud (“of a cry”), though God accomplished them quietly, hidden from the devil.
πῶς οὖν ἐφανερώθη τοῖς αἰῶσιν; ἀστὴρ ἐν οὐρανῷ ἔλαμψεν 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 manifested to the world? A star shone in heaven beyond all the stars, and its light was unspeakable, and its newness caused astonishment, and all the other stars, with the sun and moon, gathered in chorus round this star, and it far exceeded them all in its light; and there was perplexity, whence came this new thing, so unlike them.
How then was he made known to the ages? A star shone in heaven above all the stars. Its light was indescribable, and its newness caused astonishment. All the other stars, together with the sun and moon, formed a chorus around the star, but it surpassed them all in its light. There was turmoil over where this new thing, so unlike them, had come from.
Translator’s note. This is an early retelling of the star of Bethlehem (Matthew 2:1–10). The details about the other stars forming a chorus go beyond the Gospel account.
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.
By this all magic was dissolved and every bond of wickedness vanished away, ignorance was removed, and the old kingdom was destroyed, for God was manifest as man for the newness of eternal life, and that which had been prepared by God received its beginning. Hence all things were disturbed, because the abolition of death was being planned.
From this all magic was undone and every bond of evil disappeared. Ignorance was wiped out and the old kingdom was destroyed, when God appeared as a human being, bringing the newness of eternal life. What had been prepared by God now had its beginning. From then on everything was thrown into turmoil, because the abolition of death was being planned.
Chapter 20
Ἐάν με καταξιώσῃ Ἰησοῦς Χριστὸς ἐν τῇ προσευχῇ ὑμῶν καὶ θέλημα ᾖ, ἐν τῷ δευτέρῳ βιβλιδίῳ, ὃ μέλλω γράφειν ὑμῖν, προσδηλώσω ὑμῖν, ἦς ἠρξάμην οἰκονομίας εἰς τὸν καινὸν ἄνθρωπον Ἰησοῦν Χριστόν, ἐν τῇ αὐτοῦ πίστει καὶ ἐν τῇ αὐτοῦ ἀγάπῃ, ἐν πάθει αὐτοῦ καὶ ἀναστάσει:
Promise of future doctrinal expositionIf Jesus Christ permit me through your prayers. and it be his will, in the second book, which I propose to write to you, I will show you concerning the dispensation of the new man Jesus Christ, which I have begun to discuss, dealing with his faith and his love, his suffering and his resurrection;
If Jesus Christ makes me worthy through your prayer, and it is his will, in the second little book that I plan to write to you I will explain further the plan that I began, concerning the new man Jesus Christ, in his faith and love, in his suffering and resurrection.
Translator’s note. There is no evidence that Ignatius ever wrote this second letter to Ephesus. He was probably martyred in Rome soon afterward.
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 Δαυείδ, 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.
especially if the Lord reveal to me that you all severally join in the common meeting in grace from his name, in one faith and in Jesus Christ, who was of the family of David according to the flesh, the Son of Man and the Son of God, so that you obey the bishop and the presbytery with an undisturbed mind, breaking one bread, which is the medicine of immortality, the antidote that we should not die, but live for ever in Jesus Christ.
This is especially so if the Lord reveals to me that all of you, each one by name, come together in common, in grace, in one faith and in Jesus Christ. According to the flesh he is of the family of David; he is the Son of Man and Son of God. Come together in this way so that you obey the bishop and the council of elders with an undistracted mind, breaking one bread, which is the medicine of immortality, the antidote so that we do not die but live forever in Jesus Christ.
Translator’s note. “Medicine of immortality” (pharmakon athanasias) is Ignatius’ well-known name for the Eucharist. It is one of the earliest descriptions of the Lord’s Supper outside the New Testament and shows the realistic way he thought of it. Compare his letter to the Smyrnaeans (chapter 7), where he says the Eucharist is “the flesh of our Savior Jesus Christ.”
Scripture: Romans 1:3
Chapter 21
Ἀντίψυχον ὑμῶν ἐγὼ καὶ ὧν ἐπέμψατε εἰς θεοῦ τιμὴν εἰς Σμύρναν, ὅθεν καὶ γράφω ὑμῖν, εὐχαριστῶν τῷ κυρίῳ, ἀγαπῶν Πολύκαρπον ὡς καὶ ὑμᾶς: μνημονεύετέ μου, ὡς καὶ ὑμῶν Ἰησοῦς Χριστός.
Final greetingsMay my soul be given for yours, and for them whom you sent in the honour of God to Smyrna, whence I also write to you, thanking the Lord and loving Polycarp as I do also you. Remember me as Jesus Christ also remembers you.
I am ready to give my life for you, and for those you sent to Smyrna for God’s honor, from where I am writing to you. I thank the Lord and love Polycarp as I do you. Remember me, as Jesus Christ remembers you.
Translator’s note. The word antipsychon means “a life given in exchange” or “ransom.” It is used in 4 Maccabees of the martyrs’ deaths. Ignatius uses it several times in his letters to express his devotion to the churches.
προσεύχεσθε ὑπὲρ τῆς ἐκκλησίας τῆς ἐν Συρίᾳ, ὅθεν δεδεμένος εἰς Ῥώμην ἀπάγομαι, ἔσχατος ὢν τῶν ἐκεῖ πιστῶν, ὥσπερ ἠξιώθην εἰς τιμὴν θεοῦ εὑρεθῆναι. ἔρρωσθε ἐν θεῷ πατρὶ καὶ ἐν Ἰησοῦ Χριστῷ, τῇ κοινῇ ἐλπίδι ἡμῶν.
Pray for the Church in Syria, whence I am led a prisoner to Rome, being the least of the faithful who are there, even as I was thought worthy to show the honour of God. Farewell in God our Father and in Jesus Christ, our common hope.
Pray for the church in Syria, from where I am being taken in chains to Rome. I am the least of the believers there, though I have been counted worthy to bring honor to God. Farewell in God the Father and in Jesus Christ, our common hope.
To the Magnesians
Greeting
Ἰγνάτιος, ὁ καὶ Θεοφόρος, τῇ εὐλογημένῃ ἐν χάριτι θεοῦ πατρὸς ἐν Χριστῷ Ἰησοῦ τῷ σωτῆρι ἡμῶν, ἐν ᾧ ἀσπάζομαι τὴν ἐκκλησίαν τὴν οὖσαν ἐν Μαγνησίᾳ τῇ πρὸς Μαιάνδρῳ καὶ εὔχομαι ἐν θεῷ πατρὶ καῖ ἐν Ἰησοῦ Χριστῷ πλεῖστα χαίρειν.
GreetingsIgnatius, who is also called Theophorus, to her who is blessed in the Grace of God the Father by Christ Jesus, our Saviour, in whom I greet the Church which is in Magnesia on the Maeander, and bid it in God the Father and in Christ Jesus abundant greeting.
Ignatius, who is also called Theophorus, to the church blessed in the grace of God the Father in Christ Jesus our Savior, in whom I greet the church in Magnesia on the Meander and wish it abundant joy in God the Father and in Jesus Christ.
Translator’s note. This is the letter to the church at Magnesia on the Meander, a town in western Asia Minor. Ignatius wrote it from Smyrna, where he met the Magnesians’ bishop Damas and other leaders who came to see him.
Chapter 1
Γνοὺς ὑμῶν τὸ πολυεύτακτον τῆς κατὰ θεὸν ἀγάπης, ἀγαλλιώμενος προειλόμην ἐν πίστει Ἰησοῦ Χριστοῦ προσλαλῆσαι ὑμῖν.
Prayer for the churchKnowing the great orderliness of your love towards God I gladly determined to address you in the faith of Jesus Christ.
Having learned how well-ordered your love for God is, I gladly decided to speak to you in the faith of Jesus Christ.
καταξιωθεὶς γὰρ ὀνόματος θεοπρεπεστάτου, ἐν οἷς περιφέρω δεσμοῖς ᾅδω τὰς ἐκκλησίας, ἐν αἷς ἕνωσιν: εὔχομαι σαρκὸς καὶ πνεύματος Ἰησοῦ Χριστοῦ, τοῦ διὰ παντὸς ἡμῶν ζῆν, πίστεώς τε καὶ ἀγάπης, ἡς οὐδὲν προκέκριται, τὸ δὲ κυριώτερον Ἰησοῦ καὶ πατρός: ἐν ᾧ ὑπομένοντες τὴν πᾶσαν ἐπήρειαν τοῦ ἄρχοντος τοῦ αἰῶνος τούτου καὶ διαφυγόντες θεοῦ τευξόμεθα.
For being counted worthy to bear a most godly name I sing the praise of the Churches in the bonds which I carry about, and pray that in them there may be a union of the flesh and spirit of Jesus Christ, who is our everlasting life, a union of faith and love, to which is nothing preferable, and (what is more than all) a union of Jesus and the Father. If we endure in him all the evil treatment of the Prince of this world and escape, we shall attain unto God.
For I have been counted worthy of a name most fitting for God, and in the chains I carry about I sing the praises of the churches. I pray that in them there may be union of the flesh and spirit of Jesus Christ, who is always our life; union of faith and love, which nothing surpasses; and, most important, union of Jesus and the Father. If we endure in him all the abuse of the ruler of this age and escape, we will reach God.
Chapter 2
Ἐπεὶ οὖν ἠξιώθην ἰδεῖν ὑμᾶς διὰ Δαμᾶ τοῦ ἀξιοθέου ὑμῶν ἐπισκόπου καὶ πρεσβυτέρων ἀξϊων Βάσσου καὶ Ἀπολλωνίου καὶ τοῦ συνδούλου μου διακόνου Ζωτίωνος, οὗ ἐγὼ ὀναίμην, ὅτι ὑποτάσσεται τῷ ἐπισκόπῳ ὡς χάριτι θεοῦ καὶ τῷ πρεσβυτερίῳ ὡς νόμῳ Ἰησοῦ Χριστοῦ.
The representatives of the MagnesiansForasmuch then as I was permitted to see you in the person of Damas, your godly bishop, and the worthy presbyters Bassus and Apollonius, and my fellow servant the deacon Zotion, whose friendship I would enjoy because he is subject to the bishop as to the grace of God, and to the presbytery as to the law of Jesus Christ,
I was counted worthy to see you in the person of Damas, your bishop, who is worthy of God, and of your worthy elders Bassus and Apollonius, and of my fellow servant the deacon Zotion. May I have joy in him, because he is subject to the bishop as to the grace of God and to the council of elders as to the law of Jesus Christ.
Translator’s note. In the Greek this sentence begins “Since…” but breaks off without finishing. It has been made a complete sentence here.
Chapter 3
Καὶ ὑμῖν δὲ πρέπει μὴ συγχρᾶσθαι τῇ ἡλικίᾳ τοῦ ἐπισκόπου, ἀλλὰ κατὰ δύναμιν θεοῦ πατρὸς πᾶσαν ἐντροπὴν αὐτῷ ἀπονέμειν, καθὼς ἔγνων καὶ τοὺς ἁγίους πρεσβυτέρους οὐ προσειληφότας τὴν φαινομένην νεωτερικὴν τάξιν, ἀλλ’ ὡς φρονίμους ἐν θεῷ συγχωροῦντας αὐτῷ, οὐκ αὐτῷ δέ, ἀλλὰ τῷ πατρὶ Ἰησοῦ Χριστοῦ, τῷ πάντων ἐπισκόπῳ.
The bishop of MagnesiaNow it becomes you not to presume on the youth of the bishop, but to render him all respect according to the power of God the Father, as I have heard that even the holy presbyters have not taken advantage of his outwardly youthful appearance, but yield to him in their godly prudence, yet not to him, but to the Father of Jesus Christ, to the bishop of all.
It is also right for you not to take advantage of the bishop’s youth, but to give him all respect according to the power of God the Father. I have learned that even the holy elders have not taken advantage of his apparent youthfulness. As people wise in God, they give way to him, not really to him but to the Father of Jesus Christ, the bishop of all.
Translator’s note. Damas was apparently a young man. “The bishop of all” is God the Father as the true overseer, so that yielding to the human bishop means yielding to God.
εἰς τιμὴν οὖν ἐκείνου τοῦ θελήσαντος ἡμᾶς πρέπον ἐστὶν ἐπακούειν κατὰ μηδεμίαν ὑπόκρισιν: ἐπεὶ οὐχ ὅτι τὸν ἐπίσκοπον τοῦτον τὸν βλεπόμενον πλανᾷ τις, ἀλλὰ τὸν ἀόρατον παραλογίζεται. τὸ δὲ τοιοῦτον οὐ πρὸς σάρκα ὁ λόγος, ἀλλὰ πρὸς θεὸν τὸν τὰ κρύφια εἰδότα.
For the honour therefore of him who desired us, it is right that we yield obedience without hypocrisy, for a man does not merely deceive this bishop who is seen, but is dealing wrongly with him who is invisible. And in this matter his reckoning is not with flesh, but with God, who knows the secret things.
So out of honor for the one who wanted us, it is right to obey without any pretense. Whoever deceives this bishop who is seen is not so much deceiving him as cheating the one who is unseen. In such a case a person must answer not to flesh but to God, who knows hidden things.
Chapter 4
Πρέπον οὖν ἐστιν μὴ μόνον καλεῖσθαι Χρις τιανούς, 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.
Obedience to tho bishopIt is right, then, that we should be really Christians, and not merely have the name; even as there are some who recognize the bishop in their words, but disregard him in all their actions. Such men seem to me not to act in good faith, since they do not hold valid meetings according to the commandment.
It is right not only to be called Christians but to be so. In the same way, some speak of the bishop but do everything without him. Such people do not seem to me to have a good conscience, because they do not meet in a valid way, as the commandment requires.
Chapter 5
Ἐπεὶ οὖν τέλος τὰ πρώγματα ἔχει καὶ πρόκειται τὰ δύο ὁμοῦ, ὅ τε θάνατος καὶ ἡ ζωή, καὶ ἕκαστος εἰς τὸν ἴδιον τόπον μέλλει χωρεῖν:
The fate of unbelieversSeeing then that there is an end to all, that the choice is between two things, death and life, and that each is to go to his own place;
Since all things come to an end, and two things lie before us together, death and life, and each person will go to his own place:
Translator’s note. “Go to his own place” echoes what Acts 1:25 says of Judas. The choice between death and life set before us recalls Deuteronomy 30:15–19.
ὥσπερ γάρ ἐστιν νομίσματα δύο, ὃ μὲν θεοῦ, ὃ δὲ κόσμου, καὶ ἕκαστον αὐτῶν ἴδιον χαρακτῆρα ἐπικείμενον ἔχει, οἱ ἄπιστοι τοῦ κόσμου τούτου, οἱ δὲ πιστοὶ ἐν ἀγάπῃ χαρακτῆρα θεοῦ πατρὸς διὰ Ἰησοῦ Χριστοῦ, δἰ οὗ ἐὰν μὴ αὐθαιρέτως ἔχωμεν τὸ ἀποθανεῖν εἰς τὸ αὐτοῦ πάθος, τὸ ζῆν αὐτοῦ οὐκ ἔστιν ἐν ἡμῖν.
for, just as there are two coinages, the one of God, the other of the world, and each has its own stamp impressed on it, so the unbelievers bear the stamp of this world, and the believers the stamp of God the Father in love through Jesus Christ, and unless we willingly choose to die through him in his passion, his life is not in us.
For there are two kinds of coin, one of God and one of the world, and each has its own stamp on it. In the same way the unbelievers bear the stamp of this world, while the believers bear in love the stamp of God the Father through Jesus Christ. Unless we willingly choose, through him, to die into his suffering, his life is not in us.
Translator’s note. The image of coins and their stamp (charaktēr) draws on the idea that a coin’s image shows whose it is. Compare Jesus’ saying about Caesar’s coin in Mark 12:13–17.
Chapter 6
Ἐπεὶ οὖν ἐν τοῖς προγεγραμμένοις προσώποις τὸ πᾶν πλῆθος ἐθεώρησα ἐν πίστει καὶ ἠγάπησα, 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, δς πρὸ αἰώνων παρὰ πατρὶ ἦν καὶ ἐν τέλει ἐφάνη.
Exhortation to harmonySeeing then that I have looked on the whole congregation in faith in the persons mentioned above, and have embraced them, I exhort you:—Be zealous to do all things in harmony with God, with the bishop presiding in the place of God and the presbyters in the place of the Council of the Apostles, and the deacons, who are most dear to me, entrusted with the service of Jesus Christ, who was from eternity with the Father and was made manifest at the end of time.
Since I have seen your whole congregation in faith in the people mentioned above, and have loved them, I urge you: be eager to do everything in harmony with God. Let the bishop preside in the place of God, the elders in the place of the council of the apostles, and the deacons, who are most dear to me, be entrusted with the service of Jesus Christ, who was with the Father before the ages and appeared at the end of time.
Translator’s note. This passage is often cited as an early picture of the three offices of bishop, elders, and deacons. Compare the similar teaching in his letters to the Trallians (chapter 3) and to the Smyrnaeans (chapter 8).
πάντες οὖν ὁμοήθειαν θεοῦ λαβόντες ἐντρέπεσθε ἀλλήλους καὶ μηδεὶς κατὰ σάρκα βλεπέτω τὸν πλησίον, ἀλλ’ ἐν Ἰησοῦ Χριστῷ ἀλλήλους διὰ παντὸς ἀγαπᾶτε. μηδὲν ἔστω ἐν ὑμῖν, ὃ δυνήσεται ὑμᾶς μερίσαι ἀλλ’ ἑνώθητε τῷ ἐπισκόπῳ καὶ τοῖς προκαθημένοις εἰς τύπον καὶ διδαχὴν ἀφθαρσίας.
Be then ail in conformity with God, and respect one another, and let no man regard his neighbour according to the flesh, but in everything love one another in Jesus Christ. Let there be nothing in you which can divide you, but be united with the bishop and with those who preside over you as an example and lesson of immortality.
So all of you, having taken on God’s character, respect one another. Let no one look at his neighbor in a merely human way, but always love one another in Jesus Christ. Let there be nothing among you that can divide you. Be united with the bishop and with those who preside, as a pattern and lesson of incorruption.
Chapter 7
Ὥσπερ οὖν ὁ κύριος ἄνευ τοῦ πατρὸς οὐδὲν ἐποίησεν, ἡνωμένος ὤν, οὔτε δἰ 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 ἐλπὶς ἐν ἀγάπῃ, ἐν τῇ χαρᾷ τῇ ἀμώμῳ, ὅ ἐστιν Ἰησοῦς Χριστός, οὖ ἄμεινον οὐδέν ἐστιν.
Obedience to the bishop and presbytersAs then the Lord was united to the Father and did nothing without him, neither by himself nor through the Apostles, so do you do nothing without the bishop and the presbyters. Do not attempt to make anything appear right for you by yourselves, but let there be in common one prayer, one supplication, one mind, one hope in love, in the joy which is without fault, that is Jesus Christ, than whom there is nothing better.
The Lord, being united with the Father, did nothing without him, either by himself or through the apostles. In the same way, you must do nothing without the bishop and the elders. Do not try to persuade yourselves that anything is right for you to do on your own. Instead, when you meet together, let there be one prayer, one petition, one mind, one hope, in love and in blameless joy, which is Jesus Christ. Nothing is better than him.
Translator’s note. Compare John 5:19 and 8:28, where the Son does nothing by himself.
πάντες ὡς εἰς ἕνα ναὸν συντρέχετε θεοῦ, ὡς ἐπὶ ἓν θυσιαστήριον, ἐπὶ ἕνα Ἰησοῦν Χριστόν, τὸν ἀφ̓ ἑνὸς πατρὸς προελθόντα καὶ εἰς ἕνα ὄντα καὶ χωρήσαντα.
Hasten all to come together as to one temple of God, as to one altar, to one Jesus Christ, who came forth from the one Father, and is with one, and departed to one.
All of you, hurry together as to one temple of God, as to one altar, to one Jesus Christ, who came forth from the one Father, is with the One, and returned to him.
Chapter 8
Μὴ πλανᾶσθε ταῖς ἑτεροδοξίαις μηδὲ μυθεύμασιν τοῖς παλαιοῖς ἀνωφελέσιν οὖσιν. εἰ γὰρ μέχρι νῦν κατὰ Ἰουδαῖσμὸν ζῶμεν, ὁμολογοῦμεν χάριν μὴ εἰληφέναι.
Warning against JudaismBe not led astray by strange doctrines or by old fables which are profitless. For if we are living until now according to Judaism, we confess that we have not received grace.
Do not be led astray by strange teachings or by old myths that are useless. For if we are still living according to Judaism, we admit that we have not received grace.
Translator’s note. In chapters 8–10 Ignatius is arguing against Christians who were urging Jewish observance (such as keeping the Sabbath) on the church. His target is these Christians, not Jewish people as such, though his language about “Judaism” is blunt. Many scholars point out that “Christianity” and “Judaism” had not yet separated as cleanly as these words suggest. Ignatius is the earliest writer known to use the word “Christianity” (christianismos), which appears in chapter 10.
οἱ γὰρ θειότατοι προφῆται κατὰ Χριστὸν Ἰησοῦν ἔζησαν. διὰ τοῦτο καὶ ἐδιώχθησαν, ἐνπνεόμενοι ὑπὸ τῆς χάριτος αὐτοῦ, εἰς τὸ πληροφορηθῆναι τοὺς ἀπειθοῦντας, ὅτι εἶς θεός ἐστιν, ὁ φανερώσας ἑαυτὸν διὰ Ἰησοῦ Χριστοῦ τοῦ υἱοῦ αὐτοῦ, ὅς ἐστιν αὐτοῦ λόγος ἁπὸ σιγῆς προελθών, ὃς κατὰ πάντα εὐηρέστησεν τῷ πέμψαντι αὐτόν.
For the divine prophets lived according to Jesus Christ. Therefore they were also persecuted, being inspired by his grace, to convince the disobedient that there is one God, who manifested himself through Jesus Christ his son, who is his Word proceeding from silence, who in all respects was well-pleasing to him that sent him.
For the most divine prophets lived according to Christ Jesus. This is why they were persecuted. They were inspired by his grace so that the disobedient would be fully convinced that there is one God. He revealed himself through Jesus Christ his Son, who is his Word that came forth from silence, and who in every way pleased the one who sent him.
Translator’s note. “His Word that came forth from silence” is a disputed phrase. Some Gnostic teachers (the Valentinians) spoke of a divine being called “Silence.” Some copies of this letter read instead “his eternal Word, not coming forth from silence,” probably a later change made to avoid that association. Most editors, including Lake, print “from silence.” Compare Ignatius’s mention of mysteries “wrought in the silence of God” in Ephesians 19.1.
Chapter 9
Εἰ οὖν οἱ ἐν παλαιοῖς πράγμασιν ἀναστραφέντες εἰς καινότητα ἐλπίδος ἦλθον, μηκέτι σαββατίζοντες, ἀλλὰ κατὰ κυριακὴν ζῶντες, ἐν ᾗ καὶ ἡ ζωὴ ἡμῶν ἀνέτειλεν δἰ αὐτοῦ καὶ τοῦ θανάτου αὐτοῦ, ὅν τινες ἀρνοῦνται, δἰ οὗ μυστηρίου ἐλάβομεν τὸ πιστεύειν, καὶ διὰ τοῦτο ὑπομένομεν, ἵνα εὑρεθῶμεν μαθηταὶ Ἰησοῦ Χριστοῦ τοῦ μόνου διδασκάλου ἡμῶν:
Life with ChristIf then they who walked in ancient customs came to a new hope, no longer living for the1 Sabbath, but for the Lord’s Day, on which also our life sprang up through him and his death,—though some deny him,—and by this mystery we received faith, and for this reason also we suffer, that we may be found disciples of Jesus Christ our only teacher;
If, then, those who lived in the old ways came to a new hope, no longer keeping the Sabbath but living by the Lord’s day, the day on which our life dawned through him and his death—which some deny, though it is through this mystery that we received faith, and because of it we endure, so that we may be found disciples of Jesus Christ, our only teacher—
Translator’s note. “The Lord’s day” renders kyriakē, “the Lord’s [day],” meaning Sunday. The word “day” is not in the Greek, and some manuscripts add “life,” giving “living according to the Lord’s life.” Most scholars take it as Sunday, in line with Revelation 1:10 and Didache 14.1.
πῶς ἡμεῖς δυνησόμεθα ζῆσαι χωρὶς αὐτοῦ, οὗ καὶ οἱ προφῆται μαθηταὶ ὄντες τῷ πνεύματι ὡς διδάσκαλον αὐτὸν προσεδόκων; καὶ διὰ τοῦτο, ὃν δικαίως ἀνέμενον, παρὼν ἤγειρεν αὐτοὺς ἐκ νεκρῶν.
if these things be so, how then shall we be able to live without him of whom even the prophets were disciples in the Spirit and to whom they looked forward as their teacher? And for this reason he whom they waited for in righteousness, when he came raised them from the dead.
how could we live without him, whom even the prophets, being his disciples in the Spirit, looked for as their teacher? For this reason, the one they were rightly waiting for raised them from the dead when he came.
Translator’s note. Compare Matthew 27:52–53, where many bodies of the saints were raised at Jesus’ death.
Chapter 10
Μὴ οὖν ἀναισθητῶμεν τῆς χρηστότητος αὐτοῦ. ἐὰν γὰρ ἡμᾶς μιμήσηται καθὰ πράσσομεν, οὐκέτι ἐσμέν. διὰ τοῦτο, μαθηταὶ αὐτοῦ γενόμενοι, μάθωμεν κατὰ Χριστιανισμὸν ζῆν. ὃς γὰρ ἄλλῳ ὀνόματι καλεῖται πλέον τούτου, οὐκ ἔστιν τοῦ θεοῦ.
Christianity and JudaismLet us then not be insensible to his goodness. for if he should imitate us in our actions we are lost. For this cause let us be his disciples, and let us learn to lead Christian lives. For whoever is called by any name other than this is not of God.
So let us not be blind to his kindness. For if he were to act the way we do, we would be no more. So, having become his disciples, let us learn to live according to Christianity. For whoever is called by any name other than this does not belong to God.
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.
Put aside then the evil leaven, which has grown old and sour, and turn to the new leaven, which is Jesus Christ. Be salted in him, that none among you may be corrupted, since by your savour you shall be tested.
So put away the bad leaven, which has grown old and sour, and turn to the new leaven, which is Jesus Christ. Be salted in him, so that no one among you goes bad, since you will be found out by your smell.
Translator’s note. Compare 1 Corinthians 5:6–8, where Paul urges believers to clean out the old leaven.
ἄτοπόν ἐστιν, Ἰησοῦν Χριστὸν λαλεῖν καὶ ἰουδαΐζειν. ὁ γὰρ Χριστιανισμὸς οὐκ εἰς Ἰουδαῖσμὸν ἐπίστευσεν, ἀλλ’ Ἰουδαϊσμὸς εἰς Χριστιανισμόν, ᾧ πᾶσα γλῶσσα πιστεύσασα εἰς θεὸν συνήχθη.
It is monstrous to talk of Jesus Christ and to practise Judaism. For Christianity did not base its faith on Judaism, but Judaism on Christianity, and every tongue believing on God was brought together in it.
It is absurd to talk about Jesus Christ and to practice Judaism. For Christianity did not put its faith in Judaism; Judaism put its faith in Christianity, in which every tongue that believed in God was gathered together.
Translator’s note. “Every tongue … gathered together” may echo Isaiah 66:18, where God says he will gather all nations and tongues.
Chapter 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.
Warning as to the true faithNow I say this, beloved, not because I know that there are any of you that are thus, but because I wish to warn you, though I am less than you, not to fall into the snare of vain doctrine, but to be convinced of the birth and passion and resurrection which took place at the time of the procuratorship of Pontius Pilate; for these things were truly and certainly done by Jesus Christ, our hope, from which God grant that none of you be turned aside.
I am saying this, my dear friends, not because I know that any of you are like this. But as one who is less than you, I want to warn you not to be caught on the hooks of empty opinion. Instead, be fully convinced about the birth, suffering, and resurrection that happened in the time of the governorship of Pontius Pilate. These things were truly and surely done by Jesus Christ, our hope. May none of you ever be turned away from that hope.
Chapter 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 ὀ δίκαιος ἑαυτοῦ κατήγορος.
Praise of the MagnesiansLet me have joy of you in all things, if I be but worthy. For even though I am in bonds I am not to be compared to one of you that have been set free. I know that you are not puffed up; for you have Jesus Christ in yourselves. And I know that when I praise you your modesty increases the more, as it is written, The righteous man is his own accuser.
May I have joy in you in everything, if I am worthy. For even though I am in chains, I am not equal to even one of you who are free. I know that you are not puffed up, for you have Jesus Christ in yourselves. And when I praise you, I know that you feel ashamed, as it is written: “The righteous man is his own accuser.”
Chapter 13
Σπουδάζετε οὖν βεβαιωθῆναι ἐν τοῖς δόγμασιν τοῦ κυρίου καὶ τῶν ἀποστόλων, ἵνα πάντα, ὅσα ποιεῖτε, κατευοδωθῆτε σαρκὶ καὶ πνεύματι, πίστει καὶ ἀγάπῃ, ἐν υἱῷ καὶ πατρὶ καὶ ἐν πνεύματι, ἐν ἀρχῇ καὶ ἐν τέλει, μετὰ τοῦ ἀξιοπρεπεστάτου ἐπισκόπου ὑμῶν καὶ ἀξιοπλόκου πνευματικοῦ στεφάνου τοῦ πρεσβυτερίου ὑμῶν καὶ τῶν κατὰ θεὸν διακόνων.
Firmness in tho faithBe diligent therefore to be confirmed in the ordinances of the Lord and the Apostles, in order that you may prosper in all things whatsoever ye do in the flesh and in the spirit, in faith and love, in the Son and the Father and the Spirit, at the beginning and at the end, together with your revered bishop and with your presbytery, that aptly woven spiritual crown, and with the godly deacons.
So be eager to be made firm in the teachings of the Lord and the apostles, so that everything you do may prosper in flesh and spirit, in faith and love, in the Son and the Father and in the Spirit, in the beginning and in the end. Do this together with your most worthy bishop, with your council of elders, that well-woven spiritual crown, and with the godly deacons.
ὑποτάγητε τῷ ἐπισκόπῳ καὶ ἀλλήλοις, ὡς Ἰησοῦς Χριστὸς τῷ πατρὶ καὶ οἱ ἀπόστολοι τῷ Χριστῷ καὶ τῷ πατρὶ ἵνα ἕνωσις ᾖ σαρκική τε καὶ πνευματική.
Be subject to the bishop and to one another, even as Jesus Christ was subject to the Father, and the Apostles were subject to Christ and to the Father, in order that there may be a union both of flesh and of spirit.
Submit to the bishop and to one another, as Jesus Christ did to the Father, and the apostles to Christ and the Father, so that there may be a union both of flesh and spirit.
Chapter 14
Εἰδώς, ὅτι θεοῦ γέμετε, συντόμως παρεκέλευσα ὑμᾶς. μνημονεύετέ μου ἐν ταῖς προσευχαῖς ὑμῶν. ἵνα θεοῦ ἐπιτύχω, καὶ τῆς ἐν Συρίᾳ ἐκκλησίας, ὅθεν οὐκ ἄξιός εἰμι καλεῖσθαι: ἐπιδέομαι γὰρ τῆς ἡνωμένης ὑμῶν ἐν θεῷ προσευχῆς καὶ ἀγάπης, εἰς τὸ ἀξιωθῆναι τὴν ἐν Συρίᾳ ἐκκλησίαν διὰ τῆς ἐκκλησίας ὑμῶν δροσισθῆναι.
Request for the prayers of the MagnesiansI know that you are full of God, and I have exhorted you briefly. Remember me in your prayers, that I may attain to God, and remember the Church in Syria, of which I am not worthy to be called a member. For I need your united prayer in God and your love, that the Church which is in Syria may be granted refreshment from the dew of your Church.
Knowing that you are full of God, I have encouraged you briefly. Remember me in your prayers so that I may reach God, and also the church in Syria, of which I am not worthy to be called a member. For I need your united prayer and love in God, so that the church in Syria may be counted worthy to be refreshed with dew through your church.
Chapter 15
Ἀσπάζονται ὑμᾶς Ἐφέσιοι ἀπὸ Σμύρνης, ὅθεν καὶ γράφω ὑμῖν, παρόντες εἰς δόξαν θεοῦ, ὥσπερ καὶ ὑμεῖς οἲ κατὰ πάντα με ἀνέπαυσαν ἅμα Πολυκάρπῳ, ἐπισκόπῳ Σμυρναίων. καὶ αἱ λοιπαὶ δὲ ἐκκλησίαι ἐν τιμῇ Ἰησοῦ Χριστοῦ ἀσπάζονται ὑμᾶς. ἔρρωσθε ἐν ὁμονοίᾳ θεοῦ, κεκτημένοι ἀδιάκριτον πνεῦμα, ὅς ἐστιν Ἰησοῦς Χριστός.
Final greetingsThe Ephesians greet you from Smyrna, whence also I am writing to you; they, like yourselves, are here for the glory of God and have in all things given me comfort, together with Polycarp the bishop of the Smyrnaeans. And the other Churches also greet you in honour of Jesus Christ. Farewell in godly concord and may you possess an unhesitating spirit, for this is Jesus Christ.
The Ephesians greet you from Smyrna, from where I am also writing to you. They are here for the glory of God, as you also are, and have comforted me in every way, together with Polycarp, the bishop of the Smyrnaeans. The other churches also greet you in honor of Jesus Christ. Farewell in God’s harmony, having an undivided spirit, which is Jesus Christ.
To the Trallians
Greeting
Ἰγνάτιος, ὁ καὶ Θεοφόρος, ἠγαπημένῃ θεῷ, πατρὶ Ἰησοῦ Χριστοῦ, ἐκκλησίᾳ ἁγίᾳ τῇ οὔσῃ ἐν Τράλλεσιν τῆς Ἀσίας, ἐκλεκτῇ καὶ ἀξιοθέῳ, εἰρηνευούσῃ ἐν σαρκὶ καὶ πνεύματι 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.
GreetingsIgnatius, who is also called Theophorus, to the Holy Church which is at Tralles in Asia, beloved of God the Father of Jesus Christ, elect and worthy of God, having peace in the flesh and in the Spirit through the passion of Jesus Christ, who is our hope through our resurrection unto him. Which Church I also greet in the Divine fulness after the apostolic fashion, and I bid her abundant greeting.
Ignatius, who is also called Theophorus, to the holy church in Tralles in Asia. It is loved by God the Father of Jesus Christ, chosen and worthy of God, and at peace in flesh and spirit through the suffering of Jesus Christ, who is our hope through our resurrection to him. I greet this church in the fullness of God, in the manner of the apostles, and wish it abundant joy.
Translator’s note. The Greek says only “in the fullness.” Most translators take this to mean the fullness of God. “In the manner of the apostles” probably means a greeting like those that open the apostles’ letters.
Chapter 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 Χριστῷ Ἰησοῦ, ὥστε με τὸ πᾶν πλῆθος ὑμῶν ἐν αὐτῷ θεωρεῖσθαι.
The virtue of the TralliansI have learned that you possess a mind free from blame and unhesitating in endurance, not from habit, but by nature, as Polybius your bishop showed me, when he visited me in Smyrna by the will of God and of Jesus Christ, and so greatly rejoiced with me, prisoner for Jesus Christ as I was, that I saw your whole congregation in his person.
I have learned that you have a blameless mind that does not waver in endurance, not out of habit but by nature, as Polybius your bishop showed me. He came by the will of God and Jesus Christ to Smyrna and rejoiced with me in my chains in Christ Jesus so much that I saw your whole congregation in him.
ἀποδεξάμενος οὖν τὴν κατὰ θεὸν εὔνοιαν δἰ αὐτοῦ ἐδόξασα, εὑρὼν ὑμᾶς, ὡς ἔγνων, μιμητὰς ὄντας θεοῦ.
I received therefore your godly benevolence through him, and gave God glory that I found you, as I had learnt, imitators of God.
So when I received through him your godly good will, I gave glory to God, for I found you, as I had learned, to be imitators of God.
Chapter 2
Ὅταν γὰρ τῷ ἐπισκόπῳ ὑποτάσσησθε ὡς Ἱησοῦ Χριστῷ, φαίνεσθέ μοι οὐ κατὰ ἄνθρωπον ζῶντες, ἀλλὰ κατὰ Ἰησοῦν Χριστὸν τὸν δἰ ἡμᾶς ἀποθανόντα, ἵνα πιστεύσαντες εἰς τὸν θάνατον αὐτοῦ τὸ ἀποθανεῖν ἐκφύγητε.
Submission to the bishop, presbyters and deaconsFor when you are in subjection to the bishop as to Jesus Christ it is clear to me that you are living not after men, but after Jesus Christ, who died for our sake, that by believing on his death you may escape death.
For when you submit to the bishop as to Jesus Christ, you appear to me to be living not in a merely human way but according to Jesus Christ, who died for us, so that by believing in his death you may escape death.
ἀναγκαῖον οὖν ἐστίν, ὥσπερ ποιεῖτε, ἄνευ τοῦ ἐπισκόπου μηδὲν πράσσειν ὑμᾶς, ἀλλ’ ὑποτάσσεσθαι καὶ τῷ πρεσβυτερίῳ ὡς τοῖς ἀποστόλοις Ἰησοῦ Χριστοῦ τῆς ἐλπίδος ἡμῶν, ἐν ᾦ διάγοντες εὑρεθησόμεθα.
Therefore it is necessary (as is your practice) that you should do nothing without the bishop, but be also in subjection to the presbytery, as to the Apostles of Jesus Christ our hope, for if we live in him we shall be found in him.
So it is necessary, as you already do, that you do nothing without the bishop, and that you also submit to the council of elders as to the apostles of Jesus Christ our hope, in whom we will be found if we live in him.
δεῖ δὲ καὶ τοὺς διακόνους ὄντας μυστηρίων Ἰησοῦ Χριστοῦ κατὰ πάντα τρόπον πᾶσιν ἀρέσκειν. οὐ γὰρ βρωμάτων καὶ ποτῶν εἰσιν διάκονοι, ἀλλ’ ἐκκλησίας θεοῦ ὑπηρέται: δέον οὖν αὐτοὺς φυλάσσεσθαι τὰ ἐγκλήματα ὡς πῦρ.
And they also who are deacons of the mysteries of Jesus Christ must be in every way pleasing to all men. For they are not the ministers of food and drink, but servants of the Church of God; they must therefore guard against blame as against fire.
The deacons too, being servants of the mysteries of Jesus Christ, must please everyone in every way. For they are not servants of food and drink, but assistants of the church of God. So they must guard themselves from accusations as from fire.
Translator’s note. “Mysteries” probably refers broadly to the saving truths of the faith, and perhaps also to the church’s worship. Ignatius does not define the word. The word diakonos was commonly used of someone who waits at table. Ignatius may be saying that deacons are more than table-waiters. Compare Acts 6:2, where the apostles speak of “serving tables.”
Chapter 3
Ὁμοίως πάντες ἐντρεπέσθωσαν τοὺς διακόνους ὡς Ἰησοῦν Χριστόν, ὡς καὶ τὸν ἐπίσκοπον ὄντα τύπον τοῦ πατρός. τοὺς δὲ πρεσβυτέρους ὡς συνέδριον θεοῦ καὶ ὡς σύνδεσμον ἀποστόλων. χωρὶς τούτων ἐκκλησία οὐ καλεῖται.
The reverence due to themLikewise let all respect the deacons as Jesus Christ, even as the bishop is also a type of the Father, and the presbyters as the council of God and the college of Apostles. Without these the name of Church is not given.
In the same way, let everyone respect the deacons as Jesus Christ, just as they respect the bishop, who is an image of the Father, and the elders as God’s council and as the band of apostles. Without these, no group can be called a church.
περὶ ὧν πέπεισμαι ὑμᾶς οὕτως ἔχειν. τὸ γὰρ ἐξεμπλάριον τῆς ἀγάπης ὑμῶν ἔλαβον καὶ ἔχω μεθ̓ ἑαυτοῦ ἐν τῷ ἐπισκόπῳ ὑμῶν, οὖ αὐτὸ τὸ κατάστημα μεγάλη μαθητεία, ἡ δὲ πραότης αὐτοῦ δύναμις: ὃν λογίζομαι καὶ τοὺς ἀθέους ἐντρέπεσθαι.
I am confident that you accept this. For I have received the example of your love, and I have it with me in the person of your bishop, whose very demeanour is a great lesson, and whose meekness is a miracle, and I believe that even the godless pay respect to him.
I am convinced that this is how you are in these matters. For I have received a living example of your love, and I have it with me in your bishop. His very manner is a great lesson, and his gentleness is power. I think even the godless respect him.
Translator’s note. “The godless” (atheoi) is the word the pagan world used of Christians. Here Ignatius turns it around and uses it of unbelievers.
ἀγαπῶν ὑμᾶς φείδομαι, συντονώτερον δυνάμενος γράφειν ὑπὲρ τούτου. οὐκ εἰς τοῦτο ᾠήθην, ἵνα ὤν κατάκριτος ὡς ἀπόστολος ὑμῖν διατάσσωμαι.
I am sparing you in my love, though I might write more sharply on his behalf: I did not think myself competent, as a convict, to give you orders like an Apostle.
Because I love you, I am holding back, though I could write more strongly on his behalf. I did not think that I, a condemned man, should give you commands like an apostle.
Chapter 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.
Ignatius’ need of humilityI have many thoughts in God, but I take the measure of myself that I perish not through boasting, for at present it is far better for me to be timid, and not to give heed to them who puff me up. For they who speak thus are a scourge to me.
I have many thoughts in God, but I take my own measure so that I do not perish by boasting. For now I need to be more afraid and not pay attention to those who puff me up. Those who speak to me like this are a whip to me.
ἀγαπῶ μὲν γὰρ τὸ παθεῖν, ἀλλ’ οὐκ οἶδα, εἰ ἄξιός εἰμι. τὸ γὰρ ζῆλος πολλοῖς μὲν οὐ φαίνεται, ἐμὲ δὲ πλέον πολεμεῖ. χρῄζω οὖν πραότητος, ἐν ᾗ καταλύεται ὁ ἄρχων τοῦ αἰῶνος τούτου.
For I desire to suffer, but I know not if I am worthy, for the jealousy of the devil is to many not obvious, but against me it fights the more. I have need therefore of meekness, by which the prince of this world is brought to nothing.
For I long to suffer, but I do not know whether I am worthy. This envy is not obvious to many, but it fights against me all the more. So I need gentleness, by which the ruler of this age is overthrown.
Translator’s note. Compare John 12:31, “the ruler of this world.”
Chapter 5
Μὴ οὐ δύναμαι ὑμῖν τὰ ἐπουράνια γράψαι; ἀλλὰ φοβοῦμαι, μὴ νηπίοις οὖσιν ὑμῖν βλάβην παραθῶ: καὶ συγγνωμονεῖτέ μοι, μήποτε οὐ δυνηθέντες χωρῆσαι στραγγαλωθῆτε.
Reason for simple teachingAm I not able to write to you heavenly things? Yes, but I am afraid that I should do you harm seeing you are babes. Pardon me, for I refrain lest you be choked by what you cannot receive.
Am I not able to write to you about heavenly things? I am, but I am afraid I would do you harm, since you are infants. Forgive me for holding back. Otherwise you might be choked by what you cannot take in.
Translator’s note. Compare 1 Corinthians 3:1–2 and Hebrews 5:12–14.
καὶ γὰρ ἐγώ, οὐ καθότι δέδεμαι καὶ δύναμαι νοεῖν τὰ ἐπουράνια καὶ τὰς τοποθεσίας τὰς ἀγγελικὰς καὶ τὰς συστάσεις τὰς ἀρχοντικάς, ὁρατά τε καὶ ἀόρατα, παρὰ τοῦτο ἤδη καὶ μαθητής εἰμι. πολλὰ γὰρ ἡμῖν λείπει, ἵνα θεοῦ μὴ λειπώμεθα.
For I myself, though I am in bonds and can understand heavenly things, and the places of the angels and the gatherings of principalities, and things seen and unseen, not for this am I a disciple even now, for much is lacking to us, that we may not lack God.
For even I, though I am in chains and can understand heavenly things, the places of the angels, the ranks of the rulers, and things visible and invisible, am not for that reason already a disciple. We still lack much, if we are not to fall short of God.
Translator’s note. “Things visible and invisible” and the heavenly “rulers” may echo Colossians 1:16.
Chapter 6
Παρακαλῶ οὖν ὑμᾶς, οὐκ ἐγώ, ἀλλ’ ἡ ἀγάπη Ἰησοῦ Χριστοῦ: μόνῃ τῇ χριστιανῇ τροφῇ χρῆσθε, ἀλλοτρίας δὲ βοτάνης ἀπέχεσθε, ἥτις ἐστὶν αἵρεσις:
Warning against heresyI beseech you therefore (yet not I but the love of Jesus Christ) live only on Christian fare, and refrain from strange food, which is heresy.
So I urge you, though not I but the love of Jesus Christ: feed only on Christian food, and keep away from foreign plants, that is, heresy.
οἳ ἑαυτοῖς παρεμπλέκουσιν Ἰησοῦν Χριστὸν καταξιοπιστευόμενοι, ὥσπερ θανάσιμον φάρμακον διδόντες μετὰ οἰνομέλιτος, ὅπερ ὁ ἀγνοῶν ἡδέως λαμβάνει ἐν ἡδονῇ κακῇ τὸ ἀποθανεῖν.
For these men mingle Jesus Christ with themselves in specious honesty, mixing as it were a deadly poison with honeyed wine, which the ignorant takes gladly in his baneful pleasure, and it is his death.
These people mix Jesus Christ into their own teachings and make themselves seem trustworthy, like people giving a deadly poison mixed with honeyed wine. Someone who does not know takes it gladly, with a bad pleasure that ends in death.
Chapter 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.
The need of remaining loyal to the bishopBeware therefore of such men; and this will be possible for you, if you are not puffed up, and are inseparable from God, from Jesus Christ and from the bishop and the ordinances of the Apostles.
So guard against such people. You will be able to do this if you are not puffed up and if you stay inseparable from God, Jesus Christ, the bishop, and the commands of the apostles.
Translator’s note. The Greek could also be read “inseparable from God Jesus Christ,” that is, from Jesus Christ who is God. Ignatius often calls Jesus God, but the wording here is not certain.
ὁ ἐντὸς θυσιαστηρίου ὢν καθαρός ἐστιν: ὁ δὲ ἐκτὸς θυσιαστηρίου ὤν οὐ καθαρός ἐστιν. τοῦτ̓ ἔστιν, ὁ χωρὶς ἐπισκόπου καὶ πρεσβυτερίου καὶ διακόνων πράσσων τι, οὗτος οὐ καθαρός ἐστιν τῇ συνειδήσει.
He who is within the sanctuary is pure, but he who is without the sanctuary is not pure; that is to say whoever does anything apart from the bishop and the presbytery and the deacons is not pure in his conscience.
The one who is inside the sanctuary is clean, but the one who is outside the sanctuary is not clean. That is, whoever does anything apart from the bishop, the elders, and the deacons is not clean in conscience.
Chapter 8
Οὐκ ἐπεὶ ἔγνων τοιοῦτόν τι ἐν ὑμῖν, ἀλλὰ προφυλάσσω ὑμᾶς ὄντας μου ἀγαπητούς. προορῶν τὰς ἐνέδρας τοῦ διαβόλου. ὑμεῖς οὖν τὴν πραϋπάθειαν ἀναλαβόντες ἀνακτήσασθε ἑαυτοὺς ἐν πίστει ὅ ἐστιν σὰρξ τοῦ κυρίου, καὶ ἐν ἀγάπῃ, ὅ ἐστιν αἷμα Ἰησοῦ Χριστοῦ.
Warning against the snares of the devilIt is not that I know that there is any thing of this kind among you, but I warn you because you are dear to me, and I foresee the snares of the devil. Therefore adopt meekness and be renewed in faith, which is the flesh of the Lord, and in love, which is the blood of Jesus Christ.
I am not saying this because I know of anything like this among you. I am warning you in advance, because you are dear to me and I foresee the devil’s traps. So take up gentleness and renew yourselves in faith, which is the flesh of the Lord, and in love, which is the blood of Jesus Christ.
Translator’s note. Here Ignatius uses “flesh” and “blood” as pictures for faith and love. Elsewhere he speaks of the Eucharist as the flesh and blood of Christ (compare Ignatius’ letters to the Romans, chapter 7, and to the Philadelphians, chapter 4).
μηδεὶς ὑμῶν κατὰ τοῦ πλησίον ἐχέτω. μὴ ἀφορμὰς δίδοτε τοῖς ἔθνεσιν, ἵνα μὴ δἰ ὀλίγους ἄφρονας τὸ ἐν θεῷ πλῆθος βλασφημῆται. Οὐαὶ γάρ, δἰ οὗ ἐπὶ ματαιότητι τὸ ὄνομά μου ἐπί τινων βλασφημεῖται.
Let none of you have a grudge against his neighbour. Give no occasion to the heathen, in order that the congregation of God may not be blasphemed for a few foolish persons. For Woe unto him through whom my name is vainly blasphemed among any.
Let none of you hold anything against his neighbor. Do not give the pagans any excuse, so that God’s people are not slandered because of a few foolish people. For, “Woe to the one through whom my name is blasphemed for nothing among some.”
Translator’s note. The quotation resembles Isaiah 52:5 (quoted in Romans 2:24), but the “woe” is not in Isaiah. A similar “woe” saying appears in 2 Clement 13:2 and in Polycarp’s letter to the Philippians 10:3, so Ignatius may be quoting a saying known in the churches.
Chapter 9
Κωφώθητε οὖν, ὅταν ὑμῖν χωρὶς Ἰησοῦ Χριστοῦ λαλῇ τις, τοῦ ἐκ γένους Δαυείδ, τοῦ ἐκ Μαρίας, ὃς ἀληθῶς ἐγεννήθη, ἔφαγέν τε καὶ ἔπιεν, ἀληθῶς ἐδιώχθη ἐπὶ Ποντίου Πιλάτον, ἀληθῶς ἐσταυρώθη καὶ ἀπέθανεν, βλεπόντων τῶν ἐπουρανίων καὶ ἐπιγείων καὶ ὑποχθονίων.
The history of Jesus ChristBe deaf therefore when anyone speaks to you apart from Jesus Christ, who was of the family of David, and of Mary, who was truly born, both ate and drank, was truly persecuted under Pontius Pilate, was truly crucified and died in the sight of those in heaven and on earth and under the earth;
So be deaf whenever anyone speaks to you apart from Jesus Christ, who was from the family of David, from Mary, who was truly born, ate and drank, was truly persecuted under Pontius Pilate, was truly crucified and died while those in heaven, on earth, and under the earth watched.
Translator’s note. Chapters 9–10 are against docetism, the belief that Christ only seemed to be human and to suffer. Note the repeated word “truly” (alethos).
ὃς καὶ ἀληθῶς ἠγέρθη ἀπὸ νεκρῶν. ἐγείραντος αὐτὸν τοῦ πατρὸς αὐτοῦ, κατὰ τὸ ὁμοίωμα ὃς καὶ ἡμᾶς τοὺς πιστεύοντας αὐτῷ οὕτως ἐγερεῖ ὁ πατὴρ αὐτοῦ ἐν Χριστῷ Ἰησοῦ, οὗ χωρὶς τὸ ἀληθινὸν ζῆν οὐκ ἔχομεν.
who also was truly raised from the dead, when his Father raised him up, as in the same manner his Father shall raise up in Christ Jesus us who believe in him, without whom we have no true life.
He was also truly raised from the dead; his Father raised him. In the same way his Father will also raise us who believe in him, in Christ Jesus. Without him we do not have true life.
Chapter 10
Εἰ δέ, ὥσπερ τινὲς ἄθεοι ὄντες, τουτέστιν ἄπιστοι, λέγουσιν, τὸ δοκεῖν πεπονθέναι αὐτόν, αὐτοὶ ὄντες τὸ δοκεῖν, ἐγὼ τί δέδεμαι, τί δὲ καὶ εὔχομαι θηριομαχῆσαι; δωρεὰν οὖν ἀποθνήσκω. ἄρα οὖν καταψεύδομαι τοῦ κυρίου.
Against docetismBut if, as some affirm who are without God,—that is, are unbelievers—his suffering was only a semblance (but it is they who are merely a semblance), why am I a prisoner, and why do I even long to fight with the beasts? In that case I am dying in vain. Then indeed am I lying concerning the Lord.
Some people who are godless, that is, unbelievers, say that he only seemed to suffer. But it is they who are only a seeming. If they are right, why am I in chains? Why do I even pray to fight with the wild beasts? Then I am dying for nothing, and what I say about the Lord is a lie.
Translator’s note. The Greek wordplay is “to seem” (to dokein): they say Christ only seemed to suffer, but Ignatius says they themselves are only seeming.
Chapter 11
Φεύγετε οὖν τὰς κακὰς παραφυάδας τὰς γεννώσας καρπὸν θανατηφόρον, οὗ ἐὰν γεύσηταί τις, παῤ αὐτὰ ἀποθνήσκει. οὗτοι γὰρ οὔκ εἰσιν φυτεία πατρός, 2, εἰ γὰρ ἦσαν, ἐφαίνοντο ἂν κλάδοι τοῦ σταυροῦ, καὶ ἦν ἂν ὁ καρπὸς αὐτῶν ἄφθαρτος: δἰ οὗ ἐν τῷ πάθει αὐτοῦ προσκαλεῖταν ὑμᾶς ὄντας μέλη αὐτοῦ. οὐ δύναται οὖν κεφαλὴ χωρὶς γεννηθῆναι ἄνευ μελῶν, τοῦ θεοῦ ἕνωσιν ἐπαγγελλομένου, ὅ ἐστιν αὐτός.
⚑ Possible scanning error in the digital Greek (2,). Check it against the printed edition.
Against heresyFly from these wicked offshoots, which bear deadly fruit, which if a man eat he presently dies. 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) by which through his Passion he calls you who are his members. The head therefore cannot be borne without limbs, since God promises union, that is himself.
So run from the evil offshoots that bear deadly fruit. If someone tastes it, he dies on the spot. For these are not a planting of the Father. If they were, they would appear as branches of the cross, and their fruit would be incorruptible. Through the cross, by his suffering, he calls you who are his members. A head cannot be born apart from its members, since God promises union, which is himself.
Translator’s note. “Not a planting of the Father” echoes Matthew 15:13: “Every plant that my heavenly Father has not planted will be rooted up.”
Chapter 12
Ἀσπάζομαι ὑμᾶς ἀπὸ Σμύρνης ἅμα ταῖς συμπαρούσαις μοι ἐκκλησίαις τοῦ θεοῦ, οἲ κατὰ πάντα με ἀνέπαυσαν σαρκί τε καὶ πνεύματι.
Exhortation to unity and loveI greet you from Smyrna together with the Churches of God that are present with me, men who in all things have given me rest in the flesh and in the spirit.
I greet you from Smyrna, along with the churches of God who are here with me, who have refreshed me in every way, in flesh and spirit.
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 καθ̓ ἕνα, ἐξαιρέτως καὶ τοῖς πρεσβυτέροις, ἀναψύχειν τὸν ἐπίσκοπον εἰς τιμὴν πατρός, Ἰησοῦ Χριστοῦ καὶ τῶν ἀποστόλων.
My bonds exhort you, which I carry about for the sake of Jesus Christ, praying that I may attain to God; continue in your present harmony and in prayer with one another. For it is right that each of you, and especially the presbyters, should refresh the bishop, to the honour of the Father, of Jesus Christ, and of the Apostles.
My chains, which I carry around for the sake of Jesus Christ as I pray to reach God, urge you: continue in your harmony and in prayer with one another. It is right for each one of you, and especially the elders, to refresh the bishop, to the honor of the Father, of Jesus Christ, and of the apostles.
εὔχομαι ὑμᾶς ἐν ἀγάπῃ ἀκοῦσαί μου, ἵνα μὴ εἶς μαρτύριον ὦ ἐν ὑμῖν γράψας. καὶ περὶ ἐμοῦ δὲ προσεύχεσθε, τῆς ἀφ̓ ὑμῶν ἀγάπης χρῄζοντος ἐν τῷ ἐλέει τοῦ θεοῦ, εἰς τὸ καταξιωθῆναί με τοῦ κλήρου, οὖ περίκειμαι ἐπιτυχεῖν, ἵνα μὴ ἀδόκιμος εὑρεθῶ,
I entreat you to listen to me in love, that I become not by my writing a witness against you. And pray for me also, for· I have need of your love in the mercy of God, that I may be granted the lot which I am set to obtain, that I be not found reprobate.
I beg you to listen to me in love, so that my letter will not become a witness against you. Pray for me too, for I need your love, in the mercy of God, so that I may be counted worthy of the lot I am set on reaching, and not be found disqualified.
Translator’s note. “Disqualified” (adokimos) is the word Paul uses in 1 Corinthians 9:27, where he fears that he himself might be disqualified.
Chapter 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.
Final greetingsThe love of the Smyrnaeans and Ephesians greet you: remember in your prayers the Church in Syria, in which I am not worthy to be reckoned, being the least of its members.
The love of the Smyrnaeans and Ephesians greets you. Remember in your prayers the church in Syria. I come from there, though I am not worthy to be called one of them, since I am the least of them.
Translator’s note. Ignatius’ words may echo Paul in 1 Corinthians 15:8–9, who calls himself “the least of the apostles” and “not worthy to be called an apostle.”
ἔρρωσθε ἐν Ἰησοῦ Χριστῷ, ὑποτασσόμενοι τῷ ἐπισκόπῳ ὡς τῇ ἐντολῇ, ὁμοίως καὶ τῷ πρεσβυτερίῳ. καὶ οἱ κατ’ ἄνδρα ἀλλήλους ἀγαπᾶτε ἐν ἀμερίστῳ καρδίᾳ.
Farewell in Jesus Christ. Submit yourselves to the bishop as to the commandment, and likewise to the presbytery. Let each of you individually love one another with an undivided heart.
Farewell in Jesus Christ. Submit to the bishop as to the command, and likewise to the council of elders. And each of you, love one another with an undivided heart.
ἁγνίζεται 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.
My spirit is consecrated to you not only now, but also when I attain to God. For I am still in peril, but the Father is faithful in Jesus Christ to fulfil both your and my prayer, in which may you be found blameless.
My spirit is offered up for you, not only now but also when I reach God. For I am still in danger. But the Father is faithful in Jesus Christ to fulfill my request and yours. May you be found blameless in him.
Translator’s note. The verb (hagnizetai) means “is purified” or “is consecrated.” Ignatius seems to mean that his life is being offered as a sacrifice on the readers’ behalf. He uses the same expression in Ephesians 8:1.
To the Romans
Greeting
Ἰγνατιος, 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 ἔστιν, 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.
GreetingIgnatius, who is also called Theophorus, to her who has obtained mercy in the greatness of the Most High Father, and of Jesus Christ his only Son; to the Church beloved and enlightened by the will of him who has willed all things which are, according to the love of Jesus Christ, our God, which also has the presidency in the country of the land of the Romans, worthy of God, worthy of honour, worthy of blessing, worthy of praise, worthy of success, worthy in its holiness, and preeminent in love, named after Christ, named after the Father, which also I greet in the name of Jesus Christ, the Son of the Father; to those who are united in flesh and spirit in every one of his commandments, filled with the grace of God without wavering, and filtered clear from every foreign stain, abundant greeting in Jesus Christ, our God, in blamelessness.
Ignatius, who is also called Theophorus, to the church that has received mercy in the greatness of the Father Most High and of Jesus Christ his only Son. It is loved and enlightened by the will of the one who willed everything that exists, according to the love of Jesus Christ our God. It presides in the region of the land of the Romans. It is worthy of God, worthy of honor, worthy of blessing, worthy of praise, worthy of success, worthy in purity, and presiding in love, named after Christ and named after the Father. I greet it in the name of Jesus Christ, the Son of the Father. To those who are united in flesh and spirit in every command of his, who are filled with the grace of God without wavering, and filtered clean from every foreign stain: abundant greetings, blamelessly, in Jesus Christ our God.
Translator’s note. “Presiding in love” (prokathemene tes agapes) is a much-debated phrase. Catholic writers have taken it as evidence of Rome’s leadership among the churches. Others take it to refer to Rome’s outstanding love and service to other churches.
Chapter 1
Ἐπεὶ εὐξάμενος θεῷ ἐπέτυχον ἰδεῖν ὑμῶν τὰ ἀξιόθεα πρόσωπα, ὡς καὶ πλέον ᾐτούμην λαβεῖν: δεδεμένος γὰρ ἐν Χριστῷ Ἰησοῦ ἐλπίζω ὑμᾶς ἀσπάσασθαι, ἐάνπερ θέλημα ᾖ τοῦ ἀξιωθῆναί με εἰς τέλος εἶναι.
Hope of seeing the RomansForasmuch as I have gained my prayer to God to see your godly faces, so that I have obtained more than I asked,—for in bondage in Christ Jesus I hope to greet you if it be his will that I be found worthy to the end.
In answer to my prayer to God I have been granted to see your God-worthy faces, and I have been asking to receive even more. For as a prisoner in Christ Jesus I hope to greet you, if it is God’s will that I be counted worthy to reach the end.
Translator’s note. The Greek sentence is grammatically incomplete, and the exact sense of “asking to receive even more” is uncertain.
ἡ μὲν γὰρ ἀρχὴ εὐοικονόμητός ἐστιν, ἐάνπερ 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 ἐστιν τοῦ θεοῦ ἐπιτυχεῖν, ἐάνπερ ὑμεῖς μὴ φείσησθέ μου.
For the beginning has been well ordered, if I may obtain grace to come unhindered to my lot. For I am afraid of your love, lest even that do me wrong. For it is easy for you to do what you will, but it is difficult for me to attain to God, if you do not spare me.
The beginning is well arranged, if only I obtain grace to receive my lot without hindrance. For I am afraid of your love, that it may do me harm. It is easy for you to do what you want, but it is hard for me to reach God if you do not spare me.
Translator’s note. Ignatius fears that the Roman Christians might use their influence to save him from execution. “Spare me” here seems to mean “hold back from interfering on my behalf.”
Chapter 2
Οὐ γὰρ θέλω ὑμᾶς ἀνθρωπαρεσκῆσαι, ἀλλὰ θεῷ ἀρέσαι, ὥσπερ καὶ ἀρέσκετε. οὔτε γὰρ ἐγώ ποτε ἕξω καιρὸν τοιοῦτον θεοῦ ἐπιτυχεῖν, οὔτε ὑμεῖς, ἐὰν σιωπήσητε, κρείττονι ἔργῳ ἔχετε ἐπιγραφῆναι. ἐὰν γὰρ σιωπήσητε ἀπ’ ἐμοῦ, ἐγὼ λόγος θεοῦ: ἐὰν δὲ ἐρασθῆτε τῆς σαρκός μου. πάλιν ἕσομαι φωνή.
His desire not to be saved from the beastsFor I would not have you men-pleasers but God-pleasers, even as you do indeed please him. For neither shall I ever have such an opportunity of attaining to God, nor can you, if you be but silent, have any better deed ascribed to you. For if you are silent concerning me, I am a word of God; but if you love my flesh, I shall again be only a cry.
For I do not want you to please people but to please God, as you do indeed please him. I will never have another such opportunity to reach God, and you could never have a better deed to your name than staying silent. For if you are silent about me, I am a word of God. But if you love my flesh, I will once again be a mere voice.
Translator’s note. Ignatius means that if the Romans do not interfere, his death will be a clear word from God. If they do interfere, he will be only an empty sound.
πλέον μοι μὴ παράσχησθε τοῦ σπονδισθῆναι θεῷ, ὡς ἔτι θυσιαστήριον ἕτοιμόν ἐστιν, ἵνα ἐν ἀγάπῃ χορὸς γενόμενοι ᾅσητε τῷ πατρὶ ἐν Χριστῷ Ἰησοῦ, ὅτι τὸν ἐπίσκοπον Συρίας ὁ θεὸς κατηξίωσεν εὑρεθῆναι εἰς δύσιν ἀπὸ ἀνατολῆς μεταπεμψάμενος. καλὸν τὸ δῦναι ἀπὸ κόσμου πρὸς θεόν, ἵνα εἰς αὐτὸν ἀνατείλω.
Grant me nothing more than that I be poured out to God, while an altar is still ready, that forming yourselves into a chorus of love, you may sing to the Father in Christ Jesus, that God has vouchsafed that the bishop of Syria shall be found at the setting of the sun, having fetched him from the sun’s rising. It is good to set to the world towards God, that I may rise to him.
Give me nothing more than to be poured out as an offering to God while an altar is still ready, so that, becoming a choir in love, you may sing to the Father in Christ Jesus because God has counted the bishop of Syria worthy to be found in the west, having summoned him from the east. It is good to set like the sun, leaving the world for God, so that I may rise to him.
Translator’s note. Compare Philippians 2:17 and 2 Timothy 4:6, “poured out as an offering.” The “east” is Syria and the “west” is Rome. The Greek words for west and east also mean the setting and rising of the sun, which Ignatius plays on in the last sentence.
Chapter 3
Οὐδέποτε ἐβασκάνατε οὐδενί, ἄλλους ἐδιδάξατε. ἐγὼ δὲ θέλω, ἵνα κἀκεῖνα βέβαια ᾖ ἃ μαθητεύοντες ἐντέλλεσθε.
Request that they should pray for himYou never have envied anyone, you taught others. But I desire that those things may stand fast which you enjoin in your instructions.
You have never begrudged anyone. You have taught others. And I want the things you command when you teach disciples to hold firm in my case too.
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 εὑρεθῶ, καὶ λέγεσθαι δύναμαι, καὶ τότε πιστὸς εἶναι, ὅταν κόσμῳ μὴ φαίνωμαι.
Only pray for me for strength, both inward and outward, that I may not merely speak, but also have the will, that I may not only be called a Christian, but may also be found to be one. For if I be found to be one, I can also be called one, and then be deemed faithful when I no longer am visible in the world.
Only pray that I may have strength, inside and out, so that I may not only speak but also will it, and may not only be called a Christian but actually be found to be one. For if I am found to be one, I can also be called one, and then truly be faithful when I am no longer seen in the world.
οὐδὲν φαινόμενον καλόν: ὁ γὰρ θεὸς ἡμῶν Ἰησοῦς Χριστὸς ἐν πατρὶ ὢν μᾶλλον φαίνεται. οὐ πεισμονῆς τὸ ἔργον, ἀλλὰ μεγέθους ἐστὶν ὁ Χριστιανισμός, ὅταν μισῆται ὑπὸ κόσμου.
Nothing visible is good, for our God, Jesus Christ, being now in the Father, is the more plainly visible. Christianity is not the work of persuasiveness, but of greatness, when it is hated by the world.
Nothing that is visible is good. For our God Jesus Christ, now that he is in the Father, is seen all the more. Christianity is not a matter of persuasive words but of greatness, when it is hated by the world.
Translator’s note. Ignatius is the earliest known writer to use the word “Christianity” (Christianismos). He also uses it in Magnesians 10 and Philadelphians 6.
Chapter 4
Ἐγὼ γράφω πάσαις ταῖς ἐκκλησίαις, καὶ ἐντέλλομαι πᾶσιν, ὅτι ἐγὼ ἑκὼν ὑπὲρ θεοῦ ἀποθνήσκω, ἐάνπερ ὑμεῖς μὴ κωλύσητε. παρακαλῶ ὑμᾶς, μὴ εὔνοια ἄκαιρος γένησθέ μοι. ἄφετέ με θηρίων εἶναι βοράν, δἰ ὦν ἔνεστιν θεοῦ ἐπιτυχεῖν. σῖτός εἰμι θεοῦ καὶ δἰ ὀδόντων θηρίων ἀλήθομαι, ἵνα καθαρὸς ἄρτος εὑρεθῶ τοῦ Χριστοῦ.
His desire to sufferI am writing to all the Churches, and I give injunctions to all men, that I am dying willingly for God’s sake, if you do not hinder it. I beseech you, be not an unseasonable kindness to me. Suffer me to be eaten by tlie beasts, through whom I can attain to God. I am God’s wheat, and I am ground by the teeth of wild beasts that I may be found pure bread of Christ.
I am writing to all the churches and instructing everyone that I die willingly for God, unless you hold me back. I urge you not to show me an untimely kindness. Let me be food for the beasts, through whom I can reach God. I am God’s wheat, and I am ground by the teeth of wild animals so that I may be found pure bread of Christ.
Translator’s note. This is probably the best-known passage in Ignatius. Many readers see in the “pure bread” image a link between his coming death and the Eucharistic bread.
μᾶλλον κολακεύσατε τὰ θηρία, ἵνα μοι τάφος γένωνται καὶ μηθὲν καταλίπωσι τῶν τοῦ σώματός μου, ἵνα μὴ κοιμηθεὶς βαρύς τινι γένωμαι. τότε ἔσομαι μαθητὴς ἀληθῶς Ἰησοῦ Χριστοῦ, ὅτε οὐδὲ τὸ σῶμά μου ὁ κόσμος ὄψεται. λιτανεύσατε τὸν Χριστὸν ὑπὲρ ἐμοῦ, ἵνα διὰ τῶν ὀργάνων τούτων θυσία εὑρεθῶ.
Rather entice the wild beasts that they may become my tomb, and leave no trace of my body, that when I fall asleep I be not burdensome to any. Then shall I be truly a disciple of Jesus Christ, when the world shall not even see my body. Beseech Christ on my behalf, that I may be found a sacrifice through these instruments.
Rather, coax the beasts so that they become my tomb and leave nothing of my body. Then, when I fall asleep in death, I will not be a burden to anyone. I will truly be a disciple of Jesus Christ when the world no longer sees even my body. Plead with Christ for me 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 γενήσομαι Ἰησοῦ Χριστοῦ καὶ ἀναστήσομαι ἐν αὐτῷ ἐλεύθερος. νῦν μανθάνω δεδεμένος μηδὲν ἐπιθυμεῖν.
I do not order you as did Peter and Paul; they were Apostles, 1 am a convict; they were free, I am even until now a slave. But if I suffer I shall be Jesus Christ’s freedman, and in him I shall rise free. Now I am learning in my bonds to give up all desires.
I do not give you orders like Peter and Paul. They were apostles; I am a condemned man. They were free; I am even now a slave. But if I suffer, I will be a freedman of Jesus Christ and will rise free in him. Now, in chains, I am learning to desire nothing.
Translator’s note. This is an early, though indirect, witness to the tradition that Peter and Paul had been in Rome.
Chapter 5
Ἀπὸ Συρίας μέχρι Ῥώμης θηριομαχῶ, διὰ γῆς καὶ θαλάσσης, νυκτὸς καὶ ἧμερας, δεδεμένος δέκα λεοπάρδοις, ὅ ἐστιν στρατιωτικὸν τάγμα: οἲ καὶ εὐεργετούμενοι χείρους γίνονται. ἐν δὲ τοῖς ἀδικήμασιν αὐτῶν μᾶλλον μαθητεύομαι, ἀλλ’ οὐ παρὰ τοῦτο δεδικαίωμαι.
His journey, and expectation of martyrdomFrom Syria to Rome I am fighting with wild beasts, by land and sea, by night and day, bound to ten leopards (that is, a company of soldiers), and they become worse for kind treatment. Now I become the more a disciple for their ill deeds, but not by this am I justified.
From Syria to Rome I am fighting with beasts, by land and sea, night and day. I am chained to ten leopards, that is, a squad of soldiers, who only get worse when they are treated well. Their wrongs make me more of a disciple, but I am not justified by this.
Translator’s note. “I am not justified by this” echoes Paul’s words in 1 Corinthians 4:4.
ὀναίμην τῶν θηρίων τῶν ἐμοὶ ἡτοιμασμένων καὶ εὔχομαι σύντομά μοι εὑρεθῆναι: ἃ καὶ κολακεύσω, συντόμως με καταφαγεῖν, οὐχ ὥσπερ τινῶν δειλαινόμενα οὐχ ἥψαντο. κἂν αὐτὰ δὲ ἄκοντα μὴ θελήσῃ, ἐγὼ προσβιάσομαι.
I long for the beasts that are prepared for me; and I pray that they may be found prompt for me; I will even entice them to devour me promptly; not as has happened to some whom they have not touched from fear; even if they be unwilling of themselves, 1 will force them to it.
May I have the benefit of the beasts prepared for me, and I pray that they will be quick with me. I will even coax them to eat me quickly, not as with some whom they were too afraid to touch. And if they are unwilling and refuse, I will force them.
συγγνώμην μοι ἔχετε: τί μοι συμφέρει, ἐγὼ γινώσκω, νῦν ἄρχομαι μαθητὴς εἶναι. μηθέν με ζηλώσαι τῶν ὁρατῶν καὶ ἀοράτων, ἵνα Ἰησοῦ Χριστοῦ ἐπιτύχω. πῦρ καὶ σταυρὸς θηρίων τε συστάσεις, ἀνατομαί, διαιρέσεις, σκορπισμοὶ ὀστέων, συγκοπὴ μελῶν, ἀλεσμοὶ ὅλου τοῦ σώματος, κακαὶ κολάσεις τοῦ διαβόλου ἐπ’ ἐμὲ ἐρχέσθωσαν, μόνον ἵνα Ἰησοῦ Χριστοῦ ἐπιτύχω.
Grant me this favour. I know what is expedient for me; now I am beginning to be a disciple. May nothing of things seen or unseen envy me my attaining to Jesus Christ. Let there come on me fire, and cross, and struggles with wild beasts, cutting, and tearing asunder, rackings of bones, mangling of limbs, crushing of my whole body, cruel tortures of the devil, may I but attain to Jesus Christ!
Forgive me. I know what is good for me. Now I am beginning to be a disciple. May nothing visible or invisible begrudge me my reaching Jesus Christ. Fire and cross, struggles with beasts, cuttings, tearings apart, scattering of bones, mangling of limbs, grinding of the whole body, the evil torments of the devil: let them come on me, only so that I may reach Jesus Christ.
Chapter 6
Οὐδέν μοι ὠφελήσει τὰ πέρατα τοῦ κόσμου οὐδὲ αἱ βασιλεῖαι τοῦ αἰῶνος τούτου. καλόν μοι ἀποθανεῖν εἰς Χριστὸν Ἰησοῦν, ἢ βασιλεύειν τῶν περάτων τῆς γῆς. ἐκεῖνον ζητῶ, τὸν ὑπὲρ ἡμῶν ἀποθανόντα: ἐκεῖνον θέλω, τὸν δἰ ἡμᾶς ἀναστάντα. ὁ δὲ τοκετός μοι ἐπίκειται.
The glory of martyrdomThe ends of the earth and the kingdoms of this world shall profit me nothing. It is better for me to die in Christ Jesus than to be king over the ends of the earth. I seek Him who died for our sake. I desire Him who rose for us. The pains of birth are upon me.
The ends of the world and the kingdoms of this age will not help me at all. It is better for me to die for Christ Jesus than to rule the ends of the earth. I seek the one who died for us. I want the one who rose for us. My birth is upon me.
Translator’s note. Compare Mark 8:36. “My birth” is a picture for martyrdom as being born into true life.
σύγγνωτέ μοι, ἀδελφοί: μὴ ἐμποδίσητέ μοι ζῆσαι, μὴ θελήσητε με ἀποθανεῖν: τὸν τοῦ θεοῦ θέλοντα εἶναι κόσμῳ μὴ χαρίσησθε, μηδὲ ὕλῃ ἐξαπατήσητε: ἄφετέ με καθαρὸν φῶς λαβεῖν: ἐκεῖ παραγενόμενος ἄνθρωπος ἔσομαι.
Suffer me, my brethren; hinder me not from living, do not wish me to die. Do not give to the world one who desires to belong to God, nor deceive him with material things. Suffer me to receive the pure light; when I have come thither I shall become a man.
Forgive me, brothers. Do not stop me from living. Do not wish me to die. Do not give to the world one who wants to belong to God, and do not deceive him with material things. Let me receive pure light. When I get there, I will be a human being.
Translator’s note. Ignatius turns the words around. Martyrdom is the way into true life, and being kept alive in this world would be the real death.
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.
Suffer me to follow the example of the Passion of my God. If any man have him within himself, let him understand what I wish, and let him sympathise with me, knowing the things which constrain me.
Let me be an imitator of the suffering of my God. If anyone has him in himself, let him understand what I want and sympathize with me, knowing what is pressing on me.
Chapter 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 Χριστόν, κόσμον δὲ ἐπιθυμεῖτε.
The temptations of the devil, and his own feelingsThe Prince of this world wishes to tear me in pieces, and to corrupt my mind towards God. Let none of you who are present help him. Be rather on my side, that is on God’s. Do not speak of Jesus Christ, and yet desire the world.
The ruler of this age wants to carry me off and destroy my purpose toward God. So let none of you who are there help him. Rather, be on my side, that is, on God’s. Do not talk about Jesus Christ while you desire the world.
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 φιλόυλον: ὕδωρ δὲ ζῶν καὶ λαλοῦν ἐν ἐμοί, ἔσωθέν μοι λέγον: Δεῦρο πρὸς τὸν πατέρα.
Let no envy dwell among you. Even though when I come I beseech you myself, do not be persuaded by me, but rather obey this, which I write to you: for in the midst of life I write to you desiring death. My lust has been crucified, and there is in me no fire of love for material things; but only water living and speaking in me, and saying to me from within, Come to the Father.
Do not let envy live among you. Even if I am there and urge you myself, do not obey me. Obey instead what I am writing to you. For I am alive as I write, but I am in love with dying. My love has been crucified, and there is no fire in me that loves material things. There is living water speaking in me, saying from inside, “Come to the Father.”
Translator’s note. “My love” translates erōs, a word for passionate desire. The context suggests he means his earthly desire, and Lake translates “my lust.” But Origen quoted the line as referring to Christ (“my Love is crucified”).
οὐχ ἥδομαι τροφῇ φθορᾶς οὐδὲ ἡδοναῖς τοῦ βίου τούτου. ἄρτον θεοῦ θέλω, ὅ ἐστιν σὰρξ Ἰησοῦ Χριστοῦ, τοῦ ἐκ σπέρματος Δαυείδ, καὶ πόμα θέλω τὸ αἷμα αὐτοῦ, ὅ ἐστιν ἀγάπη ἄφθαρτος.
I have no pleasure in the food of corruption or in the delights of this life, I desire the bread of God, which is the flesh of Jesus Christ, who was of the seed of David, and for drink I desire his blood, which is incorruptible love.
I take no pleasure in perishable food or the pleasures of this life. I want the bread of God, which is the flesh of Jesus Christ, who was of the seed of David, and for drink I want his blood, which is love that cannot perish.
Translator’s note. The “bread of God” and the blood as drink echo John 6:32–58. Many readers see the Eucharist here; others think Ignatius is speaking more broadly of union with Christ after death. “Of the seed of David” echoes Romans 1:3 and 2 Timothy 2:8.
Scripture: John 7:42; Romans 1:3
Chapter 8
Οὐκέτι θέλω κατὰ ἀνθρώπους ζῆν. τοῦτο δὲ ἔσται, ἐὰν ὑμεῖς θελήσητε. θελήσατε, ἵνα καὶ ὑμεῖς θεληθῆτε.
Desire of martyrdomI no longer desire to live after the manner of men, and this shall be, if you desire it. Desire it, in order that you also may be desired.
I no longer want to live as human beings do. This will happen if you want it. Want it, so that you too may be wanted.
δἰ ὀλίγων γραμμάτων αἰτοῦμαι ὑμᾶς: πιστεύσατέ μοι. Ἰησοῦς δὲ Χριστὸς ὑμῖν ταῦτα φανερώσει, ὅτι ἀληθῶς λέγω: τὸ ἀψευδὲς στόμα, ἐν ᾧ ὁ πατὴρ ἐλάλησεν ἀληθῶς.
I beg you by this short letter; believe me. And Jesus Christ shall make this plain to you, that I am speaking the truth. He is the mouth which cannot lie, by which the Father has spoken truly.
I ask you in this short letter: believe me. Jesus Christ will make plain to you that I speak the truth. He is the mouth that cannot lie, through which the Father has spoken truly.
αἰτήσασθε περὶ ἐμοῦ, ἵνα ἐπιτύχω. οὐ κατὰ σάρκα ὑμῖν ἔγραψα, ἀλλὰ κατὰ γνώμην θεοῦ. ἐὰν πάθω, ἠθελήσατε: ἐὰν ἀποδοκιμασθῶ, ἐμισήσατε.
Pray for me that I may attain. I write to you not according to the flesh, but according to the mind of God. If I suffer, it was your favour: if I be rejected, it was your hatred.
Pray for me, that I may reach my goal. I did not write to you according to the flesh but according to the mind of God. If I suffer, it will be because you wished me well. If I am rejected, it will be because you hated me.
Chapter 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.
The Church in SyriaRemember in your prayers the Church in Syria which has God for its Shepherd in my room. Its bishop shall be Jesus Christ alone,—and your love.
Remember in your prayers the church in Syria, which has God as its shepherd in my place. Jesus Christ alone will oversee it, and your love.
Translator’s note. The church of Antioch has been left without its bishop. The verb translated “oversee” (episkopeō) is related to episkopos, “bishop,” so Ignatius is saying that Christ himself will be its bishop.
ἐγὼ δὲ αἰσχύνομαι ἐξ αὐτῶν λέγεσθαι: οὐδὲ γὰρ ἄξιός εἰμι, ὣν ἔσχατος αὐτῶν καὶ ἔκτρωμα: ἀλλ’ ἠλέημαί τις εἶναι, ἐὰν θεοῦ ἐπιτύχω.
But for myself I am ashamed to be called one of them, for I am not worthy; for I am the least of them, and born out of time; but I have obtained mercy to be someone, if I may attain to God.
I am ashamed to be counted among them, for I am not worthy, being the last of them and “one born out of time.” But I have been shown mercy to be someone, if I reach God.
Translator’s note. The phrase “one born out of time” (ektroma, literally “miscarriage” or “stillborn”) is from 1 Corinthians 15:8, where Paul calls himself by it.
Scripture: 1 Corinthians 15:8
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.
My spirit greets you, and the love of the Churches which have received me in the Name of Jesus Christ, not as a mere passer by, for even those which did not lie on my road according to the flesh went before me from city to city.
My spirit greets you, as does the love of the churches that welcomed me in the name of Jesus Christ, not as a mere passerby. For even churches that were not on my actual road went ahead of me from city to city.
Chapter 10
Γράφω δὲ ὑμῖν ταῦτα ἀπὸ Σμύρνης δἰ Ἐφεσίων τῶν ἀξιομακαρίστων. ἔστιν δὲ καὶ ἅμα ἐμοὶ σὺν ἄλλοις πολλοῖς καὶ Κρόκος, τὸ ποθητόν μοι ὄνομα.
Final greetingsNow I am writing these things to you from Smyrna by the blessed Ephesians, and Crocus, a name very dear to me, is also with me, and many others.
I am writing this to you from Smyrna through the most blessed Ephesians. With me, along with many others, is also Crocus, a name dear to me.
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: οὕς πρέπον ὑμῖν ἐστὶν κατὰ πάντα ἀναπαῦσαι.
Concerning those who have preceded me from Syria to Rome to the glory of God, I believe that you have received information; tell them that I am close at hand; for they are all worthy of God and of you, and it is right for you to refresh them in every way.
About those who went ahead of me from Syria to Rome for the glory of God, I believe you have heard. Tell them that I am near. For they are all worthy of God and of you. It is right for you to refresh them in every way.
ἔγραψα δὲ ὑμῖν ταῦτα τῇ πρὸ ἐννέα καλανδῶν Σεπτεμβρίων. ἔρρωσθε εἰς τέλος ἐν ὑπομονῇ Ἰησοῦ Χριστοῦ.
I write this to you on the 24th of August. Farewell unto the end, in the endurance of Jesus Christ.
I wrote this to you on the ninth day before the Kalends of September. Farewell to the end, in the endurance of Jesus Christ.
Translator’s note. “The ninth day before the Kalends of September” is August 24. The year is not stated.
To the Philadelphians
Greeting
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 βεβαιωσύνῃ τῷ ἁγίῳ αὐτοῦ πνεύματι.
GreetingsIgnatius, who is also called Theophorus, to the Church of God the Father and of the Lord Jesus Christ, which is in Philadelphia in Asia, which has obtained mercy, and is established in the harmony of God, and rejoices in the Passion of our Lord without doubting, and is fully assured in all mercy in his resurrection; I greet her in the blood of Jesus Christ, which is eternal and abiding joy, especially if men be at one with the bishop, and with the presbyters and deacons, who together with him have been appointed according to the mind of Jesus Christ, and he established them in security according to his own will by his Holy Spirit.
Ignatius, who is also called Theophorus, to the church of God the Father and of the Lord Jesus Christ in Philadelphia in Asia. This church has been shown mercy and is established in the harmony of God. It rejoices without wavering in the suffering of our Lord and is fully assured, with all mercy, in his resurrection. I greet it in the blood of Jesus Christ, which is eternal and lasting joy, especially if they are one with the bishop and with the elders and deacons who are with him, appointed in the mind of Jesus Christ. By his own will he has made them firm and secure through his Holy Spirit.
Translator’s note. This is the letter to the church at Philadelphia in western Asia Minor, now Alaşehir in Turkey. It is the same city whose church receives one of the letters in Revelation (Revelation 3:7–13).
Chapter 1
Ὃν ἐπίσκοπον ἔγνων οὐκ ἀφ̓ ἑαυτοῦ οὐδὲ δἰ 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.
The Bishop of PhiladelphiaI know that your bishop obtained the ministry, which makes for the common good, neither from himself nor through men, nor for vain-glory, but in the love of God the Father and the Lord Jesus Christ. And I was amazed at his gentleness, and at his ability to do more by silence than those who use vain words.
I know that this bishop obtained the service that belongs to the whole community not from himself, nor through people, nor out of empty pride, but in the love of God the Father and the Lord Jesus Christ. I am struck by his gentleness. By being silent, he can do more than those who talk emptily.
συνευρύθμισται γαρ ταῖς ἐντολαῖς ὡς χορδαῖς κιθάρα. διὸ μακαρίζει μου ἡ ψυχὴ τὴν εἰς θεὸν αὐτοῦ γνώμην, ἐπιγνοὺς ἐνάρετον καὶ τέλειον οὖσαν, τὸ ἀκίνητον αὐτοῦ καὶ τὸ ἀόργητον αὐτοῦ ἐν πάσῃ ἐπιεικείᾳ θεοῦ ζῶντος.
For he is attuned to the commandments as a harp to its strings. Therefore my soul blesses his godly mind, recognising its virtue and perfection, and the unmoveable and passionless temper by which he lives in all godly gentleness.
For he is in tune with the commandments as a lyre is with its strings. So my soul blesses his mind toward God, for I recognize that it is virtuous and perfect. I also bless his steadiness and his freedom from anger, in all the gentleness of the living God.
Chapter 2
Τέκνα οὖν φωτὸς ἀληθείας, φεύγετε τὸν μερισμὸν καὶ τὰς κακοδιδασκαλίας: ὅπου δὲ ὁ ποιμήν ἐστιν, ἐκεῖ ὡς πρόβατα ἀκολουθεῖτε.
Warning against heresyTherefore as children of the light of truth flee from division and wrong doctrine. And follow as sheep where the shepherd is.
So, children of the light of truth, flee from division and bad teachings. Where the shepherd is, follow there like sheep.
πολλοὶ γὰρ λύκοι ἀξιόπιστοι ἡδονῇ κακῇ αἰχμαλωτίζουσιν τοὺς θεοδρόμους: ἀλλ’ ἐν τῇ ἑνότητι ὑμῶν οὐχ ἕξουσιν τόπον.
For there are many specious wolves who lead captive with evil pleasures the runners in God’s race, but they will find no place if you are in unity.
For many seemingly trustworthy wolves capture the runners in God’s race with an evil pleasure. But they will have no place in your unity.
Chapter 3
Ἀπέχεσθε τῶν κακῶν βοτανῶν, ἅστινας οὐ γεωργεῖ Ἰησοῦς Χριστός, διὰ τὸ μὴ εἶναι αὐτοὺς φυτείαν πατρός: οὐχ ὅτι παῤ ὑμῖν μερισμὸν εὗρον, ἀλλ’ ὰποδιῡλισμόν.
Warning against schismAbstain from evil growths, which Jesus Christ does not tend, because they are not the planting of the Father. Not that I have found division among you but filtering.
Keep away from bad plants that Jesus Christ does not cultivate, because they are not a planting of the Father. Not that I found division among you, but rather a filtering out.
Translator’s note. “Filtering out” (apodiulismos) comes from a verb meaning to strain a liquid, as in Matthew 23:24 (“strain out a gnat”). Ignatius probably means that the bad elements had already been strained out of the Philadelphian church. The church itself was not divided.
Scripture: Matthew 15:13
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.
For as many as belong to God and Jesus Christ,—these are with the bishop. And as many as repent and come to the unity of the Church,—these also shall be of God, to be living according to Jesus Christ.
For all who belong to God and Jesus Christ are with the bishop. And all who repent and come to the unity of the church will also belong to God, so that they may live in accordance with Jesus Christ.
μὴ πλανᾶσθε, ἀδελφοί μου: εἴ τις σχίζοντι ἀκολουθεῖ. βασιλείαν θεοῦ οὐ κληρονομεῖ: εἴ τις ἐν ἀλλοτρίᾳ γνώμῃ περιπατεῖ, οὗτος τῷ πάθει οὐ συγκατατίθεται.
Be not deceived, my brethren, if any one follow a maker of schism, he does not inherit the kingdom of God; if any man walk in strange doctrine he has no part in the Passion.
Do not be misled, my brothers. If anyone follows someone who splits the church, he will not inherit the kingdom of God. If anyone lives by a different way of thinking, he does not accept the suffering of Christ.
Translator’s note. “Do not be misled… will not inherit the kingdom of God” echoes Paul in 1 Corinthians 6:9–10.
Chapter 4
Σπουδάσατε 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.
The one EucharistBe careful therefore to use one Eucharist (for there is one flesh of our Lord Jesus Christ, and one cup for union with his blood, one altar, as there is one bishop with the presbytery and the deacons my fellow servants), in order that whatever you do you may do it according unto God.
So be eager to take part in one Eucharist. For there is one flesh of our Lord Jesus Christ and one cup that unites us in his blood. There is one altar, just as there is one bishop together with the council of elders and the deacons, my fellow servants. Do this so that whatever you do, you do according to God.
Translator’s note. “Eucharist” means “thanksgiving.” Ignatius uses it as a name for the church’s shared meal of the Lord’s body and blood; the Didache (9:1) also uses the word as a name for the church’s meal.
Chapter 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, καὶ τοῖς ἀποστόλοις ὡς πρεσβυτερίῳ ἐκκλησίας.
Petition for their prayersBrethren, I am overflowing with love to you, and exceedingly joyful in watching over your safety. Yet not I, but Jesus Christ, whose bonds I bear, but am the more fearful in that I am not yet perfected; but your prayer will make me perfect for God, that I may attain the lot wherein I found mercy, making the Gospel my refuge as the flesh of Jesus, and the Apostles as the presbytery of the Church.
My brothers, I am overflowing with love for you, and in my great joy I watch over your safety. Yet it is not I but Jesus Christ. I am bound in him, and I fear all the more, since I am still unfinished. But your prayer will make me complete for God, so that I may attain the lot in which I was shown mercy. I take refuge in the gospel as in the flesh of Jesus, and in the apostles as in the council of elders of the church.
καὶ τοὺς προφήτας δὲ ἀγαπῶμεν, διὰ τὸ καὶ αὐτοὺς εἰς τὸ εὐαγγέλιον κατηγγελκέναι καὶ εἰς αὐτὸν ἐλπίζειν καὶ αὐτὸν ἀναμένειν, ἐν ᾦ καὶ πιστεύσαντες ἐσώθησαν, ἐν ἑνότητι Ἰησοῦ Χριστοῦ ὄντες, ἀξιαγαπητοι καὶ ἀξιοθαύμαστοι ἅγιοι, ὑπὸ Ἰησοῦ Χριστοῦ μεμαρτυρημένοι καὶ συνηριθμημένοι ἐν τῷ εὐαγγελίῳ τῆς κοινῆς ἐλπίδος.
The Christian prophetsAnd the prophets also do we love, because they also have announced the Gospel, and are hoping in him and waiting for him, by faith in whom they also obtain salvation, being united with Jesus Christ, for they are worthy of love and saints worthy of admiration, approved by Jesus Christ, and numbered together in the Gospel of the common hope.
We love the prophets too, because their message also pointed to the gospel, and they hoped in him and waited for him. By believing in him they were saved, being in the unity of Jesus Christ. They are holy people worthy of love and admiration, approved by Jesus Christ and counted together in the gospel of our common hope.
Chapter 6
Ἐὰν δέ τις ἰουδαϊσμὸν ἑρμηνεύῃ ὑμῖν, μὴ ἀκούετε αὐτοῦ. ἄμεινον γάρ ἐστιν παρὰ ἀνδρὸς περιτομὴν ἔχοντος χριστιανισμὸν ἀκούειν, ἢ παρὰ ἀκροβύστου ἰουδαῖσμόν. ἐὰν δὲ ἀμφότεροι περὶ Ἰησοῦ Χριστοῦ μὴ λαλῶσιν, οὗτοι ἐμοὶ στῆλαί εἰσιν καὶ τάφοι νεκρῶν, ἐφ̓ οἷς γέγραπται μόνον ὀνόματα ἀνθρώπων.
Against JudaismBut if anyone interpret Judaism to you do not listen to him; for it is better to hear Christianity from the circumcised than Judaism from the uncircumcised. But both of them, unless they speak of Jesus Christ, are to me tombstones and sepulchres of the dead, on whom only the names of men are written.
If anyone explains Judaism to you, do not listen to him. For it is better to hear Christianity from a man who is circumcised than Judaism from one who is uncircumcised. But if neither of them speaks about Jesus Christ, they are to me gravestones and tombs of the dead, on which only the names of people are written.
Translator’s note. Some at Philadelphia were evidently urging Jewish practices. Ignatius’s wording suggests that some of those doing so were themselves uncircumcised Gentiles. He also allows that a Jewish-born Christian may rightly teach the gospel. Compare his letter to the Magnesians, chapters 8–10.
φεύγετε οὖν τὰς κακοτεχνίας καὶ ἐνέδρας τοῦ ἄρχοντος τοῦ αἰῶνος τούτου, μήποτε θλιβέντες τῇ γνώμῃ αὐτοῦ ἐξασθενήσετε ἐν τῇ ἀγάπῃ: ἀλλὰ πάντες ἐπὶ τὸ αὐτὸ γίνεσθε ἐν ἀμερίστῳ καρδίᾳ.
Flee then from the wicked arts and snares of the prince of this world, lest you be afflicted by his device, and grow weak in love; but come all together with undivided heart.
So flee the evil tricks and traps of the ruler of this age, so that you are not worn down by his scheme and made weak in love. But all of you come together with an undivided heart.
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.
But I thank my God that I have a good conscience towards you, and that no one can boast either secretly or openly that I was a burden to anyone in small or in great matters. And I pray for all among whom I spoke, that they may not turn it to a testimony against themselves.
I thank my God that I have a good conscience about you. No one can boast, either secretly or openly, that I was a burden to anyone in small or great matters. And I pray for all those among whom I spoke, that they will not turn my words into testimony against themselves.
Chapter 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, θεοῦ φωνῇ: Τῷ ἐπισκοπῳ προσέχετε καὶ τῷ πρεσβυτερίῳ καὶ διακόνοις.
His conduct in PhiladelphiaFor even if some desired to deceive me after the flesh, the spirit is not deceived, for it is from God. For it knoweth whence it comes and whither it goes and tests secret things. I cried out while I was with you, I spoke with a great voice,— with God’s own voice,—Give heed to the bishop. and to the presbytery and deacons.
Even if some wanted to deceive me by human means, the Spirit is not deceived, for it is from God. For it knows where it comes from and where it goes, and it exposes hidden things. I cried out while I was among you. I spoke in a loud voice, God’s voice: “Pay attention to the bishop, the council of elders, and the deacons.”
Translator’s note. Compare John 3:8 and 16:8, and 1 Corinthians 14:24–25, where prophecy lays bare the secrets of the heart. Ignatius claims to have spoken by the Spirit, which fits the early church’s experience of prophecy.
Scripture: Job 3; 1 Corinthians 2:10
οἱ δὲ ὑποπτεύσαντές 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.
But some suspected me of saying this because I had previous knowledge of the division of some persons: but he in whom I am bound is my witness that I had no knowledge of this from any human being, but the Spirit was preaching, and saying this, Do nothing without the bishop, keep your flesh as the temple of God, love unity, flee from divisions, be imitators of Jesus Christ, as was he also of his Father.
Some suspected that I said this because I knew in advance about the division of some. But he in whom I am bound is my witness that I did not learn it from any human being. The Spirit was proclaiming, saying this: “Do nothing without the bishop. Keep your flesh as the temple of God. Love unity. Flee divisions. Be imitators of Jesus Christ, as he also was of his Father.”
Chapter 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 λύσει ἀφ̓ ὑμῶν πάντα δεσμόν.
Exhortation to unityI then did my best as a man who was set on unity. But where there is division and anger God does not dwell. The Lord then forgives all who repent, if their repentance lead to the unity of God and the council of the bishop. I have faith in the grace of Jesus Christ, and he shall loose every bond from you.
I did my part, as a man who is set on unity. But where there is division and anger, God does not live. The Lord forgives all who repent, if they repent and come to the unity of God and the council of the bishop. I trust in the grace of Jesus Christ, who will free you from every chain.
παρακαλῶ δὲ ὑμᾶς μηδὲν κατ’ ἐριθείαν πράσσειν, ἀλλὰ κατὰ χριστομαθίαν. ἐπεὶ ἤκουσά τινων λεγόντων, ὅτι ἐὰν μὴ ἐν τοῖς ἀρχείοις εὕρω ἐν τῷ εὐαγγελίῳ οὐ πιστεύω: καὶ λέγοντός μου αὐτοῖς ὅτι γέγραπται, ἀπεκρίθησάν μοι ὅτι πρόκειται. ἐμοὶ δὲ ἀρχεῖά ἐστιν Ἰησοῦς Χριστός, τὰ ἄθικτα ἀρχεῖα ὁ σταυρὸς αὐτοῦ καὶ ὁ θάνατος καὶ ἡ ἀνάστασις αὐτοῦ καὶ ἡ πίστις ἡ δἰ αὐτοῦ, ἐν οἶς θέλω ἐν τῇ προσευχῇ ὑμῶν δικαιωθῆναι.
But I beseech you to do nothing in factiousness, but after the teaching of Christ. For I heard some men saying, if I find it not in the charters in the Gospel I do not believe, and when I said to them that it is in the Scripture, they answered me, that is exactly the question. But to me the charters are Jesus Christ, the inviolable charter is his cross, and death, and resurrection, and the faith which is through him;—in these I desire to be justified by your prayers.
I urge you to do nothing out of selfish ambition, but to act as those who have learned from Christ. For I heard some people say, “Unless I find it in the archives, I do not believe it in the gospel.” When I said to them, “It is written,” they answered me, “That is exactly the question.” But for me the archives are Jesus Christ. The untouchable archives are his cross, his death, his resurrection, and the faith that comes through him. By these I want to be justified, through your prayer.
Translator’s note. This passage is famous and hard to interpret. “The archives” (archeia) probably means the Old Testament Scriptures. The opponents would accept something in the gospel only if it could be proved from them. Ignatius answers that Christ himself is the final authority. The Greek can also be punctuated differently, so the opponents may be saying “unless I find it in the archives, that is, in the gospel.” Some think “the gospel” here means a written Gospel. Scholars debate whether Ignatius knew written Gospels, and he nowhere names one.
Chapter 9
Καλοὶ καὶ οἱ ἱερεῖς, κρεῖσσον δὲ ὁ ἀρχιερεὺς ὁ πεπιστευμένος τὰ ἅγια τῶν ἁγίων, ὃς μόνος πεπίστευται τὰ κρυπτὰ τοῦ θεοῦ: αὐτὸς ὢν θύρα τοῦ πατρός, δἰ ἧς εἰσέρχονται Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ καὶ οἱ προφῆται καὶ ἀπόστολοι καὶ ἡ ἐκκλησία. πάντα ταῦτα εἰς ἑνότητα θεοῦ.
The old and new DispensationsThe priests likewise are noble, but the High Priest who has been entrusted with the Holy of Holies is greater, and only to him have the secret things of God been entrusted. He is the door of the Father, through which enter Abraham and Isaac and Jacob and the Prophets and the Apostles and the Church. All these things are joined in the unity of God.
The priests are good, but the High Priest who has been entrusted with the holy of holies is better. He alone has been entrusted with the secrets of God. He is the door of the Father, through which Abraham, Isaac, Jacob, the prophets, the apostles, and the church enter. All these lead into the unity of God.
Translator’s note. The High Priest here is Christ, not a church officer. Compare Hebrews 4:14–10:22 and John 10:7–9.
ἐξαίρετον δέ τι ἔχει τὸ εὐαγγέλιον, τὴν παρουσίαν τοῦ σωτῆρος, 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.
But the Gospel has somewhat of preeminence, the coming of the Saviour, our Lord Jesus Christ, his passion, and the resurrection. For the beloved prophets had a message pointing to him, but the Gospel is the perfection of incorruption. All things together are good if you hold the faith in love.
But the gospel has something special: the coming of the Savior, our Lord Jesus Christ, his suffering, and his resurrection. For the beloved prophets announced him, but the gospel is the completion of incorruption. All things together are good, if you believe in love.
Chapter 10
Ἐπειδὴ κατὰ τὴν προσευχὴν ὑμῶν καὶ κατὰ τὰ 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.
The Church in SyriaSince it was reported to me that the Church which is in Antioch in Syria is in peace, in accordance with your prayers, and the compassion which you have in Christ Jesus, it is proper for you, as a Church of God, to appoint a deacon to go as the ambassador of God to it, to congratulate those who are gathered together, and to glorify the Name.
It has been reported to me that the church in Antioch in Syria is at peace, in answer to your prayer and because of the compassion you have in Christ Jesus. So it is right for you, as a church of God, to appoint a deacon to go there as an ambassador of God. He is to rejoice with them now that they are united again and to glorify the name.
Translator’s note. Ignatius does not say what had troubled the church at Antioch. “At peace” may mean that persecution had ended or that division within the church had been healed. Scholars disagree.
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.
Blessed in Jesus Christ is he who shall be found worthy of such a ministry, and you yourselves shall be glorified. And if you have the will it is not impossible for you to do this for the sake of the Name of God, even as the neighbouring Churches have sent bishops, and others presbyters and deacons.
Blessed in Jesus Christ is the one who will be counted worthy of this service, and you will be glorified. If you are willing, it is not impossible for you to do it for the sake of the name of God, just as the nearest churches sent bishops, and others sent elders and deacons.
Chapter 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.
Thanks and final greetingsBut concerning Philo, the deacon from Cilicia, a man of good report, who is at present serving me in the word of God, with Rheus Agathopous, an elect man who is following me from Syria, and has renounced this life;—these bear you witness (and I also thank God on your behalf) that you received them even as the Lord received you but may those who treated them with disrespect be redeemed by the grace of Jesus Christ.
As for Philo, the deacon from Cilicia, a man of good reputation, who is now serving me in the word of God, and Rheus Agathopus, a chosen man who is following me from Syria and has said goodbye to this life: they bear witness for you that you received them, just as the Lord received you. I too thank God on your behalf. May those who dishonored them be redeemed by the grace of Jesus Christ.
ἀσπάζεται ὑμᾶς ἡ ἀγάπη τῶν ἀδελφῶν τῶν ἐν Τρωάδι: ὅθεν καὶ γράφω ὑμῖν διὰ Βούρρου πεμφθέντος ἄμα ἐμοὶ ἀπὸ Ἐφεσίων καὶ Σμυρναίων εἰς λόγον τιμῆς. τιμήσει αὐτοὺς ὁ κύριος Ἰησοῦς Χριστός, εἰς ὃν ἐλπίζουσιν σαρκί, ψυχῇ, πνεύματι, πίστει, ἀγάπῃ, ὁμονοίᾳ, ἔρρωσθε ἐν Χριστῷ Ἰησοῦ, τῇ κοινῇ ἐλπίδι ἡμῶν.
The love of the brethren at Troas salutes you; and I am writing thence to you by the hand of Burrhus, who was sent with me by the Ephesians and Smyrnaeans as a mark of honour. The Lord Jesus Christ shall reward them, on whom they hope in flesh and soul and spirit, in faith, in love and in harmony. Farewell in Christ Jesus, our common hope.
The love of the brothers in Troas greets you. I am writing to you from there by the hand of Burrus, whom the Ephesians and Smyrnaeans sent with me as a mark of honor. The Lord Jesus Christ will honor them. They hope in him in flesh, soul, and spirit, in faith, love, and harmony. Farewell in Christ Jesus, our common hope.
Translator’s note. Burrus is the deacon of Ephesus whom Ignatius praises in his letter to the Ephesians (Ephesians 2:1).
To the Smyrnaeans
Greeting
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.
GreetingIgnatius, who is also called Theophorus, to the Church of God the Father and the Beloved Jesus Christ, which has obtained mercy in every gift, and is filled with faith and love, and comes behind in no gift, most worthy of God, and gifted with holiness,—the Church which is in Smyrna in Asia—abundant greeting in a blameless spirit and in the Word of God.
Ignatius, who is also called Theophorus, to the church of God the Father and of the beloved Jesus Christ, which has been shown mercy in every gift, is filled with faith and love, and lacks no gift; a church most worthy of God and a bearer of holiness; the church in Smyrna in Asia: abundant greetings in a blameless spirit and in the word of God.
Translator’s note. This is the letter to the church at Smyrna. Like the Letter to Polycarp, the bishop of Smyrna, it was written from Troas. It contains some of Ignatius’s most direct answers to the teaching that Christ only seemed to be human (docetism).
Scripture: 1 Corinthians 1:7
Chapter 1
Δοξάζω Ἰησοῦν Χριστὸν τὸν θεὸν 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 Δαυεὶδ κατὰ σάρκα, υἱὸν θεοῦ κατὰ θέλημα καὶ δύναμιν θεοῦ, γεγεννημένον ἀληθῶς ἐκ παρθένου, βεβαπτισμένον ὑπὸ Ἰωάννου, ἵνα πληρωθῇ πᾶσα δικαιοσύνη ὑπ’ αὐτοῦ:
The faith of the SmyrnaeansI give glory to Jesus Christ, the God who has thus given you wisdom; for I have observed that you are established in immoveable faith, as if nailed to the cross of the Lord Jesus Christ, both in flesh and spirit, and confirmed in love by the blood of Christ, being fully persuaded as touching our Lord, that he is in truth of the family of David according to the flesh, God’s son by the will and power of God, truly born of a Virgin, baptised by John that all righteousness might be fulfilled by him,
I glorify Jesus Christ, the God who has made you wise in this way. For I saw that you are made firm in unshakable faith, as if nailed to the cross of the Lord Jesus Christ in flesh and spirit, and settled in love by the blood of Christ. You are fully convinced about our Lord that he is truly from the family of David according to the flesh, Son of God by the will and power of God, truly born of a virgin, baptized by John so that all righteousness might be fulfilled by him,
Translator’s note. Compare Romans 1:3–4 (descended from David according to the flesh, Son of God in power) and Matthew 3:15.
Scripture: Romans 1:3; Matthew 3:15
ἀληθῶς ἐπὶ Ποντίου Πιλάτου καὶ Ἡρώδου τετράρχου καθηλωμένον ὑπὲρ ἡμῶν ἐν σαρκί, ἀφ̓ οὖ 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.
truly nailed to a tree in the flesh tor our sakes under Pontius Pilate and Herod the Tetrarch, (and of its fruit are we from his divinely blessed Passion) that he might set up an ensign for all ages through his Resurrection, for his saints and believers, whether among the Jews, or among the heathen, in one body of his Church.
truly nailed in the flesh for us under Pontius Pilate and Herod the tetrarch. We come from its fruit, that is, from his God-blessed suffering. He was nailed there so that through the resurrection he might raise a banner for all ages for his holy and faithful people, whether among Jews or among the nations, in the one body of his church.
Translator’s note. “Raise a banner” echoes Isaiah’s language about God lifting up a signal for the nations (compare Isaiah 5:26 and 11:12). “One body” recalls Ephesians 2:16.
Chapter 2
Ταῦτα γὰρ πάντα ἔπαθεν δἰ ἡμᾶς, ἵνα σωθῶμεν: καὶ ἀληθῶς ἔπαθεν, ὡς καὶ ἀληθῶς ἀνέστησεν ἑαυτόν, οὐχ ὥσπερ ἄπιστοί τινες λέγουσιν, τὸ δοκεῖν αὐτὸν πεπονθέναι, αὐτοὶ το δοκεῖν ὄντες: καὶ καθὼς φρονοῦσιν, καὶ συμβήσεται αὐτοῖς, οὖσιν ἀσωμάτοις καὶ δαιμονικοῖς.
Against DocetismFor he suffered all these things for us that we might attain salvation, and he truly suffered even as he also truly raised himself, not as some unbelievers say, that his Passion was merely in semblance,—but it is they who are merely in semblance, and even according to their opinions it shall happen to them, and they shall be without bodies and phantasmal.
He suffered all these things for us so that we might be saved. He truly suffered, just as he truly raised himself. It is not as some unbelievers say, that he only seemed to suffer. It is they who only seem to exist. And it will happen to them just as they think: they will be bodiless and like demons.
Translator’s note. The phrase “raised himself” is unusual, since most New Testament passages say that God raised Jesus (for example Acts 2:24 and Galatians 1:1). Compare John 2:19 and 10:17–18, where Jesus speaks of raising himself or taking up his life again.
Chapter 3
Ἐγὼ γὰρ καὶ μετὰ τὴν ἀνάστασιν ἐν σαρκὶ αὐτὸν οἶδα καὶ πιστεύω ὄντα.
The Resurrection in the fleshFor I know and believe that he was in the flesh even after the Resurrection.
For I know and believe that he was in the flesh even after the resurrection.
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, κραθέντες τῇ σαρκὶ αὐτοῦ καὶ τῷ πνεύματι. διὰ τοῦτο καὶ θανάτου κατεφρόνησαν, ηὑρέθησαν δὲ ὑπὲρ θάνατον.
And when he came to those with Peter he said to them: Take, handle me and see that I am not a phantom without a body. And they immediately touched him and believed, being mingled both with his flesh and spirit. Therefore they despised even death, and were proved to be above death.
When he came to those with Peter, he said to them: “Take hold of me, touch me, and see that I am not a bodiless demon.” And at once they touched him and believed, being closely joined with his flesh and spirit. For this reason they also despised death, and were found to be above death.
Translator’s note. This saying is not found in the canonical Gospels, though it is close to Luke 24:39, where Jesus says “a spirit does not have flesh and bones.” Eusebius quotes it but says he does not know where it came from. Jerome links it to the Gospel of the Hebrews, and Origen links similar words to a writing called the Teaching of Peter. The real source is unknown.
μετὰ δὲ τὴν ἀνάστασιν συνέφαγεν αὐτοῖς καὶ συνέπιεν ὡς σαρκικός, καίπερ πνευματικῶς ἡνωμένος τῷ πατρί.
And after his Resurrection he ate and drank with them as a being of flesh, although he was united in spirit to the Father.
After the resurrection he ate and drank with them as a being of flesh, though he was spiritually united with the Father.
Translator’s note. Compare Luke 24:41–43 and Acts 10:41.
Chapter 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 δυνατὸν μηδὲ συναντᾶν, μόνον δὲ προσεύχεσθε ὑπὲρ αὐτῶν, ἐάν πως μετανοήσωσιν, ὅπερ δύσκολον, τούτου δὲ ἔχει ἐξουσίαν Ἰησοῦς Χριστός, τὸ ἀληθινὸν ἡμῶν ζῆν. 2, εἰ γὰρ τὸ δοκεῖν ταῦτα ἐπράχθη ὑπὸ τοῦ κυρίου ἡμῶν, κἀγὼ τὸ 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 πάντα ὑπομένω, αὐτοῦ με ἐνδυναμοῦντος τοῦ τελείου ἀνθρώπου.
⚑ Possible scanning error in the digital Greek (2,). Check it against the printed edition.
Warning against heretical teachersNow I warn you of these things, beloved, knowing that you also are so minded. But I guard you in advance against beasts in the form of men, whom you must not only not receive, but if it is possible not even meet, but only pray for them, if perchance they may repent, difficult though that be,—but Jesus Christ who is our true life has the power over this. For if it is merely in semblance that these things were done by our Lord I am also a prisoner in semblance. And why have I given myself up to death, to fire, to the sword, to wild beasts? Because near the sword is near to God; with the wild beasts is ,with God; in the name of Jesus Christ alone am I enduring all things, that I may suffer with him, and the perfect, man himself gives me strength.
I urge these things on you, dear friends, knowing that you already think this way. But I am warning you in advance against beasts in human form. You must not only refuse to welcome them, but if possible not even meet them. Only pray for them, in the hope that they may somehow repent. That is difficult, but Jesus Christ, our true life, has power over it. For if these things were done by our Lord only in appearance, then I am also in chains only in appearance. And why have I given myself up to death, to fire, to the sword, to wild beasts? Because to be near the sword is to be near God, and to be among the wild beasts is to be with God. Only let it be in the name of Jesus Christ! I endure all things so that I may suffer with him, for he who became the perfect man gives me strength.
Translator’s note. “Only in appearance” translates the Greek to dokein, “to seem.” Ignatius is opposing teachers who said that Christ only seemed to have a body and to suffer. Later writers called this view “Docetism,” from the same Greek word.
Scripture: Philippians 4:13
Chapter 5
Ὅν τινες ἀγνοοῦντες ἀρνοῦνται, μᾶλλον δὲ ἠρνήθησαν ὑπ’ αὐτοῦ, ὄντες συνήγοροι τοῦ θανάτου μᾶλλον ἢ τῆς ἀληθείας: οὓς οὐκ ἔπεισαν αἱ προφητεῖαι οὐδὲ ὁ νόμος Μωύσεως, ἀλλ’ οὐδὲ μέχρι νῦν τὸ εὐαγγέλιον, οὐδὲ τὰ ἡμέτερα τῶν κατ’ ἄνδρα παθήματα.
Against DocetismThere are some who ignorantly deny him, but rather were denied by him, being advocates of death rather than of the truth. These are they whom neither the prophecies nor the law of Moses persuaded, nor the gospel even until now, nor our own individual sufferings.
Some deny him out of ignorance, or rather, they have been denied by him, for they are advocates of death rather than of the truth. The prophecies did not persuade them, nor the law of Moses, nor even the gospel up to now, nor the sufferings each of us has endured.
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 λέγων τελείως αὐτὸν ἀπήρνηται, ὢν νεκροφόρος.
For they have the same opinion concerning us. For what does anyone profit me if he praise me but blaspheme my Lord, and do not confess that he was clothed in flesh? But he who says this has denied him absolutely and is clothed with a corpse.
For they think the same way about our sufferings. What good does it do me if someone praises me but blasphemes my Lord by not confessing that he bore real flesh? Whoever says this has completely denied him, and is himself carrying a corpse.
Translator’s note. Ignatius makes a wordplay: those who will not confess that Christ was a “flesh-bearer” (sarkophoros) are themselves “corpse-bearers” (nekrophoros). They are spiritually dead.
τὰ δὲ ὀνόματα αὐτῶν, ὄντα ἄπιστα, οὐκ ἔδοξέν μοι ἐγγράψαι. ἀλλὰ μηδὲ γένοιτό μοι αὐτῶν μνημονεύειν, μέχρις οὗ μετανοήσωσιν εἰς τὸ πάθος, ὅ ἐστιν ἡμῶν ἀνάστασις.
Now I have not thought right to put into writing their unbelieving names; but would that I might not even remember them, until they repent concerning the Passion, which is our resurrection.
Since their names are the names of unbelievers, I did not think it right to write them down. In fact, I would rather not even mention them until they repent and turn to the suffering of Christ, which is our resurrection.
Chapter 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 ἐστὶν πίστις καὶ ἀγάπη, ὧν οὐδὲν προκέκριται.
The universal judgmentLet no one be deceived; even things in heaven and the glory of the angels, and the rulers visible and invisible, even for them there is a judgment if they do not believe on the blood of Christ. He that receiveth let him receive. Let not office exalt anyone, for faith and love is everything, and nothing has been preferred to them.
Let no one be deceived. Even heavenly beings and the glory of the angels and rulers, visible and invisible, if they do not believe in the blood of Christ, face judgment too. Let the one who can take it take it. Let no position make anyone proud, for the whole matter is faith and love, and nothing is preferred to these.
Translator’s note. “Let the one who can take it take it” echoes Matthew 19:12.
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.
The unchristian behaviour of hereticsBut mark those who have strange opinions concerning the grace of Jesus Christ which has come to us, and see how contrary they are to the mind of God. For love they have no care, none for the widow, none for the orphan, none for the distressed, none for the afflicted, none for the prisoner, or for him released from prison, none for the hungry or thirsty.
Take note of those who hold different opinions about the grace of Jesus Christ that has come to us, and see how opposed they are to the mind of God. They have no concern for love: none for the widow, none for the orphan, none for the distressed, none for the prisoner or the one released from prison, none for the hungry or thirsty.
Chapter 7
Εὐχαριστίας καὶ πρυσευχῆς 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 δε αὐτοῖς ἀγαπᾶν, ἵνα καὶ ἀναστῶσιν.
Heretics and the EucharistTh ey abstain from Eucharist and prayer, because they do not confess that the Eucharist is the flesh of our Saviour Jesus Christ who suffered for our sins, which the Father raised up by his goodness. They then who deny the gift of God are perishing in their disputes; but it were better for them to have love, that they also may attain to the Resurrection.
They stay away from the Eucharist and from prayer, because they do not confess that the Eucharist is the flesh of our Savior Jesus Christ. This is the flesh that suffered for our sins and that the Father in his kindness raised up. So those who speak against the gift of God die in their arguing. It would be better for them to love, so that they might also rise.
Translator’s note. Ignatius links two things here. These teachers deny that Christ had real flesh, so they will not confess that the Eucharist is his flesh. Their lack of love for the needy (6.6.2) comes from the same error. Some scholars think “to love” (agapan) may also hint at taking part in the community’s love feast (agape).
πρέπον ἐστὶν 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.
It is right to refrain from such men and not even to speak about them in private or in public, but to give heed to the prophets and especially to the Gospel, in which the Passion has been revealed to us and the Resurrection has been accomplished. But flee from divisions as the beginning of evils.
It is right to keep away from such people and not to speak about them either in private or in public. Instead, pay attention to the prophets, and especially to the gospel, in which Christ’s suffering has been made known to us and his resurrection fully accomplished. But flee from divisions as the beginning of evils.
Chapter 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 ἐπίσκοπον οὖσα ἢ ᾧ ἄν αὐτὸς ἐπιτρέψῃ.
Submission to the Bishop and the PresbytersSee that you all follow the bishop, as Jesus Christ follows the Father, and the presbytery as if it were the Apostles. And reverence the deacons as the command of God. Let no one do any of the things appertaining to the Church without the bishop. Let that be considered a valid Eucharist which is celebrated by the bishop, or by one whom he appoints.
All of you, follow the bishop as Jesus Christ followed the Father, and follow the council of elders as you would the apostles. Respect the deacons as you would God’s command. Let no one do anything that belongs to the church without the bishop. Only that Eucharist should be considered valid which is led by the bishop or by someone he authorizes.
ὅπου ἂν φανῇ ὁ ἐπίσκοπος, ἐκεῖ τὸ πλῆθος ἤτω, ὥσπερ ὅπου ἂν ᾖ Ἰησοῦς Χριστός, 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 πράσσετε.
Wherever the bishop appears let the congregation be present; just as wherever Jesus Christ is, there is the Catholic Church. It is not lawful either to baptise or to hold an agape without the bishop; but whatever he approve, this is also pleasing to God, that everything which you do may be secure and valid.
Wherever the bishop appears, let the congregation be there, just as wherever Jesus Christ is, there is the catholic church. It is not permitted to baptize or hold a love feast without the bishop. But whatever he approves is also pleasing to God, so that everything you do may be safe and sure.
Translator’s note. The “love feast” (agape) was a shared community meal of early Christians. Jude 12 also mentions such love feasts.
Chapter 9
Εὔλογόν ἐστιν λοιπὸν ἀνανῆψαι ἡμᾶς, 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 λατρεύει.
Honour due to the BishopMoreover it is reasonable for us to return to soberness, while we still have time to repent towards God. It is good to know God and the bishop. He who honours the bishop has been honoured by God; he who does anything without the knowledge of the bishop is serving the devil.
It is reasonable now for us to come to our senses while we still have time to repent toward God. It is good to know God and the bishop. The one who honors the bishop is honored by God. The one who does anything behind the bishop’s back serves the devil.
πάντα οὖν ὑμῖν ἐν χάριτι περισσευέτω: ἄξιοι γάρ ἐστε. κατὰ πάντα με ἀνεπαύσατε, καὶ ὑμᾶς Ἰησοῦς Χριστός. ἀπόντα με καὶ πάροντα ἠγαπήσατε. ἀμοιβὴ ὑμῖν ὁ θεός, δἰ ὃν πάντα ὑπομένοντες αὐτοῦ τεύξεσθε.
Let all things then abound to you in grace, for you are worthy. In all respects you have refreshed me, and may Jesus Christ give refreshment to you. You have loved me in my absence, and in my presence. God is your reward, and if for his sake you endure all things, you shall attain to him.
So let everything overflow for you in grace, for you are worthy. You refreshed me in every way; may Jesus Christ refresh you. You loved me when I was absent and when I was present. God is your reward. If you endure all things for his sake, you will reach him.
Chapter 10
Φίλωνα καὶ Ῥέον Ἀγαθόπουν, οἳ ἐπηκολούθησάν μοι εἰς λόγον θεοῦ, καλῶς ἐποιήσατε ὑποδεξάμενοι ὡς διακόνους θεοῦ: οἳ καὶ εὐχαριστοῦσιν τῷ κυρίῳ ὑπὲρ ὑμῶν, ὅτι αὐτοὺς ἀνεπαύσατε κατὰ πάντα τρόπον. οὐδὲν ὑμῖν οὐ μὴ ἀπολεῖται.
Thanks to the SmyrnaeansYou did well to receive as deacons of God, Philo and Rheus Agathopous, who followed me in the cause of God; and they also give thanks to the Lord for your sake that you refreshed them in every way. Assuredly shall nothing be lost for you.
You did well to receive Philo and Rheus Agathopus as deacons of God. They followed me for the sake of God’s word. They also thank the Lord for you, because you refreshed them in every way. Nothing of this will be lost to you.
Translator’s note. Philo is called a deacon from Cilicia in Ignatius’s letter to the Philadelphians (11.1), so “deacons” is likely meant here and not just “servants” in a general sense.
ἀντίψυχον ὑμῶν τὸ πνεῦμά μου καὶ τὰ δεσμά μου, ἃ οὐχ ὑπερηφανήσατε οὐδὲ ἐπῃσχύνθητε. οὐδὲ ὑμᾶς ἐπαισχυνθήσεται ἡ τελεία ἐλπίς, Ἰησοῦς Χριστός.
May my spirit be for your life, and my bonds, which you treated neither with haughtiness nor shame. And he who is perfect hope, Jesus Christ, shall not be ashamed of you.
My spirit is offered for you, and so are my chains. You did not look down on them or feel ashamed of them. Neither will Jesus Christ, our perfect hope, be ashamed of you.
Translator’s note. “Offered for you” translates antipsychon, literally “a life given in exchange.” Ignatius uses this word several times in his letters (for example Ephesians 21.1 and Polycarp 2.3; 6.1) to describe his coming death as an offering on behalf of the churches.
Chapter 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 κατηξιώθην, οὐκ ἐκ συνειδότος ἀλλ’ ἐκ χάριτος θεοῦ: ἣν εὔχομαι τελείαν μοι δοθῆναι, ἵνα ἐν τῇ προσευχῇ ὑμῶν θεοῦ ἐπιτύχω.
The Church in SyriaYour prayer reached the Church which is in Antioch in Syria, and I greet all men as one who comes thence in bonds which are most seemly in God’s sight, though I am not worthy to be from thence, for I am the least of them; but by the will of God I have been thought worthy, not that I am conscious of deserts, but by the grace of God, and I pray that this may be given to me to the end, and that by your prayers I may attain to God.
Your prayer has reached the church in Antioch in Syria. I come from there, bound in chains most fitting for God, and I greet everyone. Yet I am not worthy to belong to that church, for I am the least of its members. Still, by God’s will I was counted worthy. This was not because I know of any merit in myself, but by the grace of God. I pray that this grace may be given to me in full, so that through your prayer I may reach God.
ἵνα οὖν ὑμῶν τέλειον γένηται τὸ ἔργον καὶ ἐπὶ γῆς καὶ ἐν οὐρανῷ, πρέπει εἰς τιμὴν θεοῦ χειροτονῆσαι τὴν ἐκκλησίαν ὑμῶν θεοπρεσβεύτην, εἰς τὸ γενόμενον ἐν Συρίᾳ συγχαρῆναι αὐτοῖς, ὅτι εἰρηνεύουσιν καὶ ἀπέλαβον τὸ ἴδιον μέγεθος καὶ ἀπεκατεστάθη αὐτοῖς τὸ ἴδιον σωματεῖον.
In order then that your work may be perfect both on earth and in heaven, your Church ought to appoint for the honour of God a delegate of God to go to Syria, and congratulate them that they have gained peace, and have recovered their proper greatness, and that their proper constitution has been restored. 3. It appeared to me therefore a deed worthy of God for you to send one of your number with a letter to join in extolling the tranquillity which they have obtained from God, and that through your prayers they were now gaining a haven. As you are perfect, so also may your counsel be perfect. For if you desire to do well God is ready to help you.
So that your work may be complete both on earth and in heaven, it is right for your church, for the honor of God, to appoint an ambassador of God. That person should go to Syria and rejoice with them that they are at peace, that they have recovered their proper greatness, and that their life as a church body has been restored to them.
Translator’s note. Ignatius had learned that his church in Antioch was now at peace. Scholars debate whether this was peace after persecution or after internal conflict. He makes similar requests in his letters to the Philadelphians (10) and to Polycarp (7).
ἐφάνη μοι οὖν θεοῦ ἄξιον πρᾶγμα, πέμψαι τινὰ τῶν ὑμετέρων μετ’ ἐπιστολῆς, ἵνα συνδοξάσῃ τὴν κατὰ θεὸν αὐτοῖς γενομένην εὐδίαν, καὶ ὅτι λιμένος ἤδη ἐτύγχανον τῇ προσευχῇ ὑμῶν. τέλειοι ὄντες τέλεια καὶ φρονεῖτε. θέλουσιν γὰρ ὑμῖν εὖ πράσσειν θεὸς ἕτοιμος εἰς τὸ παρέχειν.
(translated together with the previous section)
So it seemed to me a thing worthy of God to send one of your members with a letter, to join them in giving glory for the calm that came to them from God, and that through your prayer they have now reached harbor. As you are perfect, think perfect things. For if you want to do well, God is ready to provide for it.
Chapter 12
Ἀσπάζεται ὑμᾶς ἡ ἀγάπη τῶν ἀδελφῶν τῶν ἐν Τρωάδι, ὅθεν καὶ γράφω ὑμῖν διὰ Βούρρου, ὅν 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.
Greetings from TroasThe love of the brethren who are at Troas salutes you, whence I am writing to you by Burrhus, whom you together with the Ephesians your brothers sent with me, and he has in every way refreshed me. Would that all imitated him, for he is a pattern of the ministry of God. In all things grace shall reward him.
The love of the brothers in Troas greets you. I am writing to you from Troas through Burrus, whom you and your brothers the Ephesians sent with me, and who has refreshed me in every way. I wish everyone would imitate him, for he is a model of service to God. Grace will repay him in every way.
ἀσπάζομαι τὸν ἀξιόθεον ἐπίσκοπον καὶ θεοπρεπὲς πρεσβυτέριον καὶ 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 ἑνότητι θεοῦ καὶ ὑμῶν. χάρις ὑμῖν, ἕλεος, εἰρήνη, ὑπομονὴ διὰ παντός.
I salute the godly bishop, and the revered presbytery, and the deacons my fellow-servants, and you all, individually and together, in the name of Jesus Christ, and in his flesh and blood. by his Passion and Resurrection both of flesh and spirit, in union with God and with you. Grace be to you, mercy, peace and endurance for ever.
I greet the bishop, who is worthy of God, the godly council of elders, and my fellow servants the deacons. I greet each one of you and all of you together, in the name of Jesus Christ, in his flesh and blood, and in his suffering and his resurrection, which was both of the flesh and of the spirit, in unity with God and with you. Grace, mercy, peace, and endurance to you always.
Chapter 13
Ἀσπάζομαι τοὺς οἴκους τῶν ἀδελφῶν μου σὺν γυναιξὶ καὶ τέκνοις καὶ τὰς παρθένους τὰς λεγομένας χήρας. ἔρρωσθέ μοι ἐν δυνάμει πατρός. ἀσπάζεται ὑμᾶς Φίλων σὺν ἐμοὶ ὤν.
Final greetingsI salute the families of my brethren with their wives and children, and the maidens who are called widows. Farewell in the power of the Father. Philo who is with me greets you.
I greet the households of my brothers with their wives and children, and the virgins who are called widows. Farewell in the power of the Father. Philo, who is with me, greets you.
Translator’s note. The phrase “virgins who are called widows” is puzzling. It may mean that the church’s recognized group of “widows” (compare 1 Timothy 5:3–16) included some women who had never married. The exact meaning is debated.
ἀσπάζομαι τὸν οἶκον Ταουΐας, ἣν εὔχομαι ἑδρᾶσθαι πίστει καὶ ἀγάπῃ σαρκικῇ τε καὶ πνευματικῇ. ἀσπάζομαι Ἄλκην, τὸ ποθητόν μοι ὄνομα, καὶ Δάφνον τὸν ἀσύγκριτον καὶ Εὔτεκνον καὶ πάντας κατ’ ὄνομα. ἔρρωσθε ἐν χάριτι θεοῦ.
I salute the house of Tavia, and pray that she be confirmed in faith and love, both of the flesh and spirit. I salute Alce, a name most dear to me, and the incomparable Daphnus, and Eutecnus, and all others by their several names. Farewell in the grace of God.
I greet the household of Tavia, and I pray that she may be firmly established in faith and love, both of the flesh and of the spirit. I greet Alce, a name dear to me, and Daphnus, who is beyond compare, and Eutecnus, and everyone by name. Farewell in the grace of God.
To Polycarp
Greeting
Ἰγνάτιος, ὁ καὶ Θεοφόρος, Πολυκάρπῳ ἐπισκόπῳ ἐκκλησίας Σμυρναίων, μᾶλλον ἐπισκοπημένῳ ὑπὸ θεοῦ πατρὸς καὶ κυρίου Ἰησοῦ Χριστοῦ, πλεῖστα χαίρειν.
GreetingIgnatius, who is also called Theophorus, to Polycarp, who is bishop of the Church of the Smyrnaeans, or rather has for his bishop God the Father and the Lord Jesus Christ, abundant greeting.
Ignatius, who is also called Theophorus, to Polycarp, bishop of the church of the Smyrnaeans, or rather one who has God the Father and the Lord Jesus Christ as his overseer: abundant greetings.
Translator’s note. The Greek word for “bishop” (episkopos) means “overseer.” Ignatius plays on it: Polycarp is the overseer, yet he himself is “overseen” by God and Christ.
Chapter 1
Ἀποδεχόμενός σου τὴν ἐν θεῷ γνώμην ἡδρασμένην ὡς ἐπὶ πέτραν ἀκίνητον, ὑπερδοξάζω, καταξιωθεὶς τοῦ προσώπου σου τοῦ ἀμώμου, οὗ ὀναίμην ἐν θεῷ.
Salutation and exhortation to diligenceWelcoming your godly mind which is fixed as if on immovable rock, I glory exceedingly that it was granted me to see your blameless face wherein I would fain have pleasure in God.
I welcome your godly mind, which is set as firmly as on an immovable rock. I give great glory to God that I was counted worthy to see your blameless face. May I have joy of it in God!
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.
I exhort you to press forward on your course, in the grace wherewith you are endued, and to exhort all men to gain salvation. Vindicate your office with all diligence, both of the flesh and spirit. Care for unity, for there is nothing better. Help all men, as the Lord also helps you; suffer all men in love, as you indeed do.
I urge you, by the grace with which you are clothed, to press on in your race and to urge everyone to be saved. Do full justice to your office with all care, both of the flesh and of the spirit. Be concerned for unity, for nothing is better. Carry everyone, as the Lord carries you. Put up with everyone in love, as you are already doing.
προσευχαῖς σχόλαζε ἀδιαλείπτοις: αἰτοῦ σύνεσιν πλείονα ἧς ἔχεις: γρηγόρει ἀκοίμητον πνεῦμα κεκτημένος. τοῖς κατ’ ἄνδρα κατὰ ὁμοήθειαν θεοῦ λάλει: πάντων τὰς νόσους βάσταζε ὡς τέλειος ἀθλητής. ὅπου πλείων κόπος, πολὺ κέρδος.
Be diligent with unceasing prayer. Entreat for wisdom greater than you have, be watchful and keep the spirit from slumbering. Speak to each individually after the manner of God. Bear the sicknesses of all as a perfect athlete. Where the toil is greatest, is the gain great.
Give yourself to ceaseless prayers. Ask for more understanding than you have. Stay awake, keeping a spirit that never sleeps. Speak to people one by one in God’s manner. Bear the illnesses of all like a perfect athlete. Where there is more toil, there is great gain.
Chapter 2
Καλοὺς μαθητὰς ἐὰν φιλῇς, χάρις σοι οὐκ ἔστιν: μᾶλλον τοὺς λοιμοτέρους ἐν πραότητι ὑπότασσε. οὐ πᾶν τραῦμα τῇ αὐτῇ ἐμπλάστρῳ θεραπεύεται. τοὺς παροξυσμοὺς ἐμβροχαῖς παῦε.
The need of caring for the weaker brethrenIf you love good disciples, it is no credit to you; rather bring to subjection by your gentleness the more troublesome. Not all wounds are healed by the same plaster. Relieve convulsions by fomentations.
If you love good disciples, you deserve no credit. Rather, with gentleness bring the more troublesome ones into order. Not every wound is healed by the same dressing. Ease flare-ups with soothing compresses.
Translator’s note. “You deserve no credit” echoes Jesus’ words in Luke 6:32, “If you love those who love you, what credit is that to you?” The Greek uses the same word (charis).
φρόνιμος γίνου ὡς ὁ ὄφις ἐν ἅπασιν καὶ ἀκέραιος εἰς ἀεὶ ὡς ἡ 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, 3, 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.
⚑ Possible scanning error in the digital Greek (3,). Check it against the printed edition.
Be prudent as the serpent in all things and pure as the dove for ever. For this reason you consist of flesh and spirit, that you may deal tenderly with the things which appear visibly; but pray that the invisible things may be revealed to you, that you may lack nothing and abound in every gift. The time calls on you to attain unto God, just as pilots require wind, and the storm-tossed sailor seeks a harbour. Be sober as God’s athlete. The prize is immortality and eternal life, of which you have been persuaded. In all things I am devoted to you,—I and my bonds, which you loved.
Be wise as a serpent in everything and always innocent as a dove. This is why you are both flesh and spirit: so that you may deal gently with the things that are visible to you. Ask that the unseen things be revealed to you, so that you lack nothing and have every gift in abundance. The present time needs you, just as pilots need winds and a storm-tossed sailor needs a harbor, in order to reach God. Be sober, as God’s athlete. The prize is incorruption and eternal life, of which you are convinced. In every way I give myself for you, I and my chains, which you loved.
Translator’s note. “I give myself for you” translates a strong word (antipsychon), literally “a life given in exchange.” Ignatius uses it as an expression of deep devotion.
Chapter 3
Οἱ δοκοῦντες ἀξιόπιστοι εἶναι καὶ ἑτεροδιδασκαλοῦντες μή σε καταπλησσέτωσαν. στῆθι ἑδραῖος ὡς ἄκμων τυπτόμενος. μεγάλου ἐστιν ἀθλητοῦ τὸ δέρεσθαι καὶ νικᾶν. μάλιστα δὲ ἕνεκεν θεοῦ πάντα ὑπομένειν ἡμᾶς δεῖ, ἵνα καὶ αὐτὸς ἡμᾶς ὑπομείνῃ.
Against hereticsLet not those that appear to be plausible, but teach strange doctrine, overthrow you. Stand firm as an anvil which is smitten. The task of great athletes is to suffer punishment and yet conquer. But especially must we endure all things for the sake of God, that he also may endure us.
Do not let those who seem trustworthy but teach something different frighten you. Stand firm like an anvil being struck. It belongs to a great athlete to be beaten and still win. Above all, we must endure everything for God’s sake, so that he too may endure us.
πλέον σπουδαῖος γίνου οὗ εἶ. τοὺς καιροὺς καταμάνθανε. τὸν ὑπὲρ καιρὸν προσδόκα, τὸν ἄχρονον, τὸν ἀόρατον, τὸν δἰ ἡμᾶς ὁρατόν, τὸν ἀψηλάφητον, τὸν ἀπαθῆ, τὸν δἰ ἡμᾶς παθητόν, τὸν κατὰ πάντα τρόπον δἰ ἡμᾶς ὑπομείναντα.
Be more diligent than you are. Mark the seasons. Wait for him who is above seasons, timeless, invisible, who for our sakes became visible, who cannot be touched, who cannot suffer, who for our sakes accepted suffering, who in every way endured for our sakes.
Be more eager than you are. Learn to read the times. Look for the one who is above time, timeless, invisible, who became visible for us, who cannot be touched, who cannot suffer, who became able to suffer for us, who in every way endured for us.
Translator’s note. Ignatius describes Christ as timeless, invisible and unable to suffer, yet made visible and able to suffer for our sake. Compare the similar contrast in the letter to the Ephesians, 1.7.2 (Ephesians 7.2).
Chapter 4
Χῆραι μὴ ἀμελείσθωσαν: μετὰ τὸν κύριον σὺ αὐτῶν φροντιστὴς ἔσο. μηδὲν ἄνευ γνώμης σου γινέσθω μηδὲ σὺ ἄνευ θεοῦ τι πρᾶσσε, ὅπερ οὐδὲ πράσσεις: εὐστάθει.
His duty to members of the churchLet not the widows be neglected. Be yourself their protector after the Lord. Let nothing be done without your approval, and do nothing yourself without God, as indeed you do nothing; stand fast.
Widows should not be neglected. After the Lord, you must be their protector. Let nothing be done without your approval, and do nothing yourself without God, as indeed you do not. Stand firm.
πυκνότερον συναγωγαὶ γινέσθωσαν: ἐξ ὀνόματος πάντας ζήτει.
Let the meetings be more numerous. Seek all by their name.
Let meetings be held more often. Seek out everyone by name.
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.
Do not be haughty to slaves, either men or women; yet do not let them be puffed up, but let them rather endure slavery to the glory of God, that they may obtain a better freedom from God. Let them not desire to be set free at the Church’s expense, that they be not found the slaves of lust.
Do not look down on slaves, men or women. But do not let them be puffed up either. Let them serve all the more for the glory of God, so that they may receive from God a better freedom. Let them not desire to be set free at the expense of the church’s common fund, so that they are not found to be slaves of desire.
Translator’s note. This passage suggests that churches sometimes used common funds to buy the freedom of slaves. Ignatius warns slaves against setting their hearts on this. Compare 1 Corinthians 7:20–24.
Chapter 5
1, 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.
⚑ Possible scanning error in the digital Greek (1,). Check it against the printed edition.
The need of purity and of abstinence from boastingFlee from evil arts, but rather preach against them. Speak to my sisters that they love the Lord,! and be content with their husbands in flesh and in spirit. In the same way enjoin on my brothers in the name of Jesus Christ to love their wives as the Lord loved the Church.
Flee from evil practices, or rather preach about them. Tell my sisters to love the Lord and to be content with their husbands in flesh and spirit. In the same way, instruct my brothers in the name of Jesus Christ to love their wives as the Lord loves the church.
Translator’s note. Compare Ephesians 5:25.
εἵ τις δύναται ἐν ἁγνείᾳ μένειν εἰς τιμὴν τῆς σαρκὸς τοῦ κυρίου, ἐν ἀκαυχησίᾳ μενέτω. ἐὰν καυχήσηται, ἀπώλετο, καὶ ἐὰν γνωσθῇ πλέον τοῦ ἐπισκόπου, ἔφθαρται. πρέπει δὲ τοῖς γαμοῦσι καὶ ταῖς γαμουμέναις μετὰ γνώμης τοῦ ἐπισκόπου τὴν ἕνωσιν ποιεῖσθαι, ἵνα ὁ γάμος ᾖ κατὰ κύριον καὶ μὴ κατ’ ἐπιθυμίαν. πάντα εἰς τιμὴν θεοῦ γινέσθω.
If any man can remain in continence to the honour of the flesh of the Lord let him do so without boasting. If he boast he is lost, and if it be made known except to the bishop, he is polluted. But it is right for men and women who marry to be united with the consent of the bishop, that the marriage be according to the Lord and not according to lust. Let all things be done to the honour of God.
If anyone is able to remain in chastity to honor the flesh of the Lord, let him remain so without boasting. If he boasts, he is lost. If it becomes known to anyone beyond the bishop, he is ruined. It is right for men and women who marry to be united with the bishop’s approval, so that the marriage may be according to the Lord and not according to desire. Let everything be done for God’s honor.
Translator’s note. The phrase “if it becomes known beyond the bishop” can also be read “if he is regarded more highly than the bishop.” Either way, Ignatius warns that celibacy must not become a source of pride.
Chapter 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.
Advice to the communityGive heed to the bishop, that God may also give heed to you. I am devoted to those who are subject to the bishop, presbyters, and deacons; and may it be mine to have my lot with them in God. Labour with one another, struggle together, run together, suffer together, rest together, rise up together as God’s stewards and assessors and servants.
Pay attention to the bishop, so that God may also pay attention to you. I give my life for those who are subject to the bishop, the elders, and the deacons. May my portion be with them in God. Work hard together, struggle together, run together, suffer together, rest together, and rise together, as God’s stewards, attendants, and servants.
Translator’s note. Here the Greek switches to the plural “you.” Although the letter is addressed to Polycarp, Ignatius now speaks to the whole church at Smyrna.
ἀρέσκετε ᾧ στρατεύεσθε, ἀφ̓ οὖ καὶ τὰ ὀψώνια κομίζεσθε: μή τις ὑμῶν δεσέρτωρ εὑρεθῇ. τὸ βάπτισμα ὑμῶν μενέτω ὡς ὅπλα, ἡ 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 μεθ̓ ὑμῶν, ὀναίμην ὑμῶν διὰ παντός.
Be pleasing to him in whose ranks you serve, from whom you receive your pay,—let none of you be found a deserter. Let your baptism remain as your arms, your faith as a helmet, your love as a spear, your endurance as your panoply, let your works be your deposits that you may receive the back-pay due to you. Be therefore long-suffering with one another in gentleness, as God is with you. May I have joy in you always.
Please the one under whom you serve as soldiers, for from him you also receive your pay. Let none of you be found a deserter. Let your baptism serve as your weapons, your faith as your helmet, your love as your spear, and your endurance as your full armor. Let your works be your deposits, so that you may receive the back pay you have earned. So be patient with one another in gentleness, as God is with you. May I always have joy in you.
Translator’s note. Ignatius uses Latin army words written in Greek letters: “deserter” (desertor), “deposits” (deposita), and “back pay” (accepta). Part of a Roman soldier’s pay was held in deposit and paid out to him when he was discharged. Ignatius pictures good works as savings stored up with God.
Chapter 7
Ἐπειδὴ ἡ ἐκκλησία ἡ ἐν Ἀντιοχείᾳ τῆς Συρίας εἰρηνεύει, ὡς ἐδηλώθη μοι, διὰ τὴν προσευχὴν ὑμῶν, κἀγὼ εὐθυμότερος ἐγενόμην ἐν ἀμεριμνίᾳ θεοῦ, ἐάνπερ διὰ τοῦ παθεῖν θεοῦ ἐπιτύχω, εἰς τὸ εὑρεθῆναί με ἐν τῇ ἀναστάσει ὑμῶν μαθητήν.
The Church in AntiochSince the Church which is in Antioch has peace through your prayers, as it has been reported to me, I was myself the more encouraged in the freedom from care given by God, if I may but attain to God through my sufferings, that I may be found your disciple at the resurrection.
I have been told that, through your prayer, the church in Antioch of Syria is at peace. Because of this I too have become more cheerful, free from worry in God, if only I may reach God through suffering, so that I may be found your disciple in the resurrection.
Translator’s note. The Greek reads literally “so that I may be found in your resurrection a disciple.” It may mean “your disciple in the resurrection” or “a disciple when you are raised.” The exact sense is uncertain.
πρέπει, Πολύκαρπε θεομακαριστότατε, συμβούλιον ἀγαγεῖν θεοπρεπέστατον καὶ χειροτονῆσαί τινα, ὃν ἀγαπητὸν λίαν ἔχετε καὶ ἄοκνον, ὃς δυνήσεται θεοδρόμος καλεῖσθαι: τοῦτον καταξιῶσαι, ἵνα πορευθεὶς εἰς Συρίαν δοξάσῃ ὑμῶν τὴν ἄοκνον ἀγάπην εἰς δόξαν θεοῦ:
You ought, O Polycarp, most blessed of God, to summon a godly council, and elect someone who is very dear to you and is zealous, who can be called God’s courier; appoint him to go to Syria to glorify your zealous love to the glory of God.
It is right, Polycarp, most blessed by God, to call a council most fitting to God and to appoint someone whom you love dearly and who is tireless, who can be called God’s courier. Honor him with this task, so that he may go to Syria and glorify your tireless love for the glory of God.
Χριστιανὸς ἑαυτοῦ ἐξουσίαν οὐκ ἔχει, ἀλλὰ θεῷ σχολάζει. τοῦτο τὸ ἔργον θεοῦ ἐστιν καὶ ὑμῶν, ὅταν αὐτὸ ἀπαρτίσητε. πιστεύω γὰρ τῇ χάριτι, ὅτι ἕτοιμοί ἐστε εἰς εὐποιΐαν θεῷ ἀνήκουσαν. εἰδὼς ὑμῶν τὸ σύντονον τῆς ἀληθείας, δἰ ὀλίγων ὑμᾶς γραμμάτων παρεκάλεσα.
A Christian has no power over himself, but gives his time to God. This is the work of God and of yourselves when you complete it. For I believe in the grace of God that you are ready to do the good deeds which are proper for God. I exhort you by no more than these few lines, for I recognise your fervour for the truth.
A Christian has no authority over himself, but gives his time to God. This is God’s work, and yours too, when you complete it. For I trust in grace that you are ready for the good deeds that are fitting for God. Because I know how earnest you are for the truth, I have encouraged you in only a few lines.
Chapter 8
Ἐπεὶ πάσαις ταῖς ἐκκλησίαις οὐκ ἠδυνήθην 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, ʽοἱ μὲν δυνάμενοι πεζοὺς πέμψαι, οἱ δὲ ἐπιστολὰς διὰ τῶν ὑπό σου πεμπομένων. ἵνα δοξασθῆτε αἰωνίῳ ἔργῳ.ʼ ὡς ἄξιος ὤν.
⚑ Possible scanning error in the digital Greek (ʽοἱ). Check it against the printed edition.
Request for Polycarp to write to other ChurchesSince I could not write to all the Churches because of my sudden sailing from Troas to Neapolis as the will of God enjoins, you shall write as one possessing the mind of God to the Churches on the road in front of me, that they also shall treat me in the same way (let those who can send messengers, and the others send letters through those whom you send, that you may be glorified by a memorable deed), as is worthy of you.
I have not been able to write to all the churches, because I must suddenly sail from Troas to Neapolis, as God’s will commands. So you, as one who has the mind of God, must write to the churches on the road ahead of me, so that they too may do the same. Those who are able should send messengers on foot, and the others should send letters by the people you send, so that you may be glorified by an everlasting work, as you deserve.
Translator’s note. In his own letter to the Philippians (13.1–2), Polycarp says he is sending them the letters of Ignatius that Ignatius sent to him, along with others he had. Many scholars think this was the beginning of the collection of Ignatius’ letters.
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 παντὸς καὶ τοῦ πέμποντος αὐτὸν Πολυκάρπου.
Final greetingsI greet all by name, and the wife of the Procurator with the whole house of herself and her children. I greet my beloved Attalus. I greet him who shall be appointed to go to Syria. Grace will be with him through all, and with Polycarp, who sends him.
I greet everyone by name, including the wife of Epitropus with her whole household and her children. I greet my dear Attalus. I greet the one who will be counted worthy to go to Syria. Grace will be with him always, and with Polycarp who sends him.
Translator’s note. The Greek says only “the [woman] of Epitropus.” Epitropus may be a personal name, or it may be a title meaning “the procurator” (a government official), as Lightfoot suggested; the woman may also have been his widow rather than his wife.
ἐρρῶσθαι ὑμᾶς διὰ παντὸς ἐν θεῷ ἡμῶν Ἰησοῦ Χριστῷ εὔχομαι, ἐν ᾧ διαμείνητε ἐν ἑνότητι θεοῦ καὶ ἐπισκοπῇ. ἀσπάζομαι Ἄλκην, τὸ ποθητόν μοι ὄνομα. ἔρρωσθε ἐν κυρίῳ.
I bid you farewell always in our God, Jesus Christ; may you remain in him in the unity and care of God. I greet Alce, a name very dear to me. Farewell in the Lord.
I pray that you may always be well in our God Jesus Christ. May you remain in him, in the unity and oversight of God. I greet Alce, a name dear to me. Farewell in the Lord.
Translator’s note. Ignatius also greets Alce in his letter to the Smyrnaeans (13.2) with the same words.
Sources. Greek text: Kirsopp Lake’s edition (Loeb Classical Library, 1912), digitized by the Perseus Project and the First Thousand Years of Greek project (CC BY-SA 4.0). English (Lake): Kirsopp Lake’s 1912 translation, from the Perseus Digital Library. Modern English: prepared for SermonIndex with AI, working from the Greek with Lake’s English as a cross-check, and released under CC BY-SA 4.0. Where our wording departs from Lake’s, a translator’s note says so.
⚑ Greek flags mark places where the digital Greek looks like a typing or scanning error. Scripture lines list the Bible passages in Lake’s apparatus and link to the BSB. They are read from the printed apparatus by machine, and a reference is shown only when the verse’s wording matches the passage, so some real parallels are left out. Psalm numbers are converted from the Greek numbering and link to the chapter. Please report any error.