The Writings of the Apostolic Fathers

CHAP. IX.

And ye are prepared for the building of God the Father, and ye are raised up on high by the instrument of Jesus Christ, which is the cross; and ye are drawn by the rope, which is the Holy Spirit; and your pulley is your faith, and your love is the way which leadeth up on high to God.

CHAP. X.

Pray for all men; for there is hope of repentance for them, that they may be counted worthy of God. By your works especially let them be instructed. Against their harsh words be ye conciliatory, by meekness of mind and gentleness. Against their blasphemies do ye give yourselves to prayer; and against their error be ye armed with faith. Against their fierceness be ye peaceful and quiet, and be ye not astounded by them. Let us, then, be imitators of our Lord in meekness, and strive who shall more especially be injured, and oppressed, and defrauded.

CHAP. XIV.[1407]

The work is not of promise,[1408] unless a man be found in the power of faith, even to the end.

CHAP. XV.

It is better that a man should be silent while he is something, than that he should be talking when he is not; that by those things which he speaks he should act, and by those things of which he is silent he should be known.

CHAP. XVIII.[1409]

My spirit bows in adoration to the cross, which is a stumbling-block to those who do not believe, but is to you for salvation and eternal life.

CHAP. XIX.

There was concealed from the ruler of this world the virginity of Mary and the birth of our Lord, and the three renowned mysteries[1410] which were done in the tranquillity of God from the star. And here, at the manifestation of the Son, magic began to be destroyed, and all bonds were loosed; and the ancient kingdom and the error of evil was destroyed. Henceforward all things were moved together, and the destruction of death was devised, and there was the commencement of that which was perfected in God.

[1411]

Footnote 1398:

Another inscription is, “Epistle the second, which is to the Ephesians.”

Footnote 1399:

Literally, “separated.”

Footnote 1400:

Literally, “bound from actions.”

Footnote 1401:

Cureton renders, “have received your abundance,” probably referring the words to gifts sent by the Ephesians to Ignatius.

Footnote 1402:

Literally, “be in his image.”

Footnote 1403:

There is no apodosis, unless it be found in what follows.

Footnote 1404:

The following clause is the whole of chap. iii. in the Greek, which is represented in the Syriac.

Footnote 1405:

Chaps. iv. v. vi. vii. of the Greek are totally omitted in the Syriac.

Footnote 1406:

Thus Cureton renders the words, referring in confirmation to the Peshito version of Phil. i. 4, but the meaning is doubtful.

Footnote 1407:

Chaps. xi. xii. xiii. of the Greek are totally wanting in the Syriac, and only these few words of chaps. xiv. and xv. are represented.

Footnote 1408:

The meaning seems to be that mere profession, without continuous practice, is nothing.

Footnote 1409:

Chaps. xvi. and xvii. of the Greek are totally wanting in the Syriac.

Footnote 1410:

Literally, “the mysteries of the shout.” The meaning is here confused and obscure. See the Greek.

Footnote 1411:

Chaps. xx. and xxi. of the Greek are altogether wanting in the Syriac.

THE THIRD EPISTLE OF THE SAME ST IGNATIUS.[1412]

_Ignatius, who is [also called] Theophorus, to the church which has received grace through the greatness of the Father Most High; to her who presideth in the place of the region of the Romans, who is worthy of God, and worthy of life, and happiness, and praise, and remembrance, and is worthy of prosperity, and presideth in love, and is perfected in the law of Christ unblameable: [wishes] abundance of peace_.

CHAP. I.

From of old have I prayed to God, that I might be counted worthy to behold your faces which are worthy of God: now, therefore, being bound in Jesus Christ, I hope to meet you and salute you, if it be the will [of God] that I should be accounted worthy to the end. For the beginning is well arranged, if I be counted worthy to attain to the end, that I may receive my portion, without hindrance, through suffering. For I am in fear of your love, lest it should injure me. As to you, indeed, it is easy for you to do whatsoever ye wish; but as to me, it is difficult for me to be accounted worthy of God, if indeed ye spare me not.

CHAP. II.

For there is no other time such as this, that I should be accounted worthy of God; neither will ye, if ye be silent, [ever] be found in a better work than this. If ye let me alone, I shall be the word of God; but if ye love my flesh, again am I [only] to myself a voice. Ye cannot give me anything more precious than this, that I should be sacrificed to God, while the altar is ready; that ye may be in one concord in love, and may praise God the Father through Jesus Christ our Lord, because He has deemed a bishop worthy to be God’s, having called him from the east to the west. It is good that I should set from the world in God, that I may rise in Him to life.[1413]

CHAP. III.

Ye have never envied any man. Ye have taught others. Only pray ye for strength to be given to me from within and from without, that I may not only speak, but also may be willing, and that I may not merely be called a Christian, but also may be found to be [one]; for if I am found to be [so], I may then also be called [so]. Then [indeed] shall I be faithful, when I am no longer seen in the world. For there is nothing visible that is good. The work is not [a matter[1414]] of persuasion; but Christianity is great when the world hateth it.

CHAP. IV.

I write to all the churches, and declare to all men, that I willingly die for the sake of God, if so be that ye hinder me not. I entreat of you not to be [affected] towards me with a love which is unseasonable. Leave me to become [the prey of] the beasts, that by their means I may be accounted worthy: of God. I am the wheat of God, and by the teeth of the beasts I shall be ground,[1415] that I may be found the pure bread of God. Provoke ye greatly[1416] the wild beasts, that they may be for me a grave, and may leave nothing of my body, in order that, when I have fallen asleep, I may not be a burden upon any one. Then shall I be in truth a disciple of Jesus Christ, when the world seeth not even my body. Entreat of our Lord in my behalf, that through these instruments I may be found a sacrifice to God. I do not, like Peter and Paul, issue orders unto you. They are[1417] apostles, but I am one condemned; they indeed are free, but I am a slave, even until now. But if I suffer, I shall be the freed-man of Jesus Christ, and I shall rise in Him from the dead, free. And now being in bonds, I learn to desire nothing.

CHAP. V.

From Syria, and even unto Rome, I am cast among wild beasts, by sea and by land, by night and by day, being bound between ten leopards, which are the band of soldiers, who, even when I do good to them, all the more do evil unto me. I, however, am the rather instructed by their injurious treatment;[1418] but not on this account am I justified to myself. I rejoice in the beasts which are prepared for me, and I pray that they may in haste be found for me; and I will provoke them speedily to devour me, and not be as those which are afraid of some other men,[1419] and will not approach them: even should they not be willing to approach me, I will go with violence against them. Know me from myself what is expedient for me.[1420] Let no one[1421] envy me of those things which are seen and which are not seen, that I should be accounted worthy of Jesus Christ. Fire, and the cross, and the beasts that are prepared, cutting off of the limbs, and scattering of the bones, and crushing of the whole body, harsh torments of the devil—let these come upon me, but[1422] only let me be accounted worthy of Jesus Christ.

CHAP. VI.

The pains of the birth stand over against me.[1423]

CHAP. VII.

And my love is crucified, and there is no fire in me for another love. I do not desire the food of corruption, neither the lusts of this world. I seek the bread of God, which is the flesh of Jesus Christ; and I seek His blood, a drink which is love incorruptible.

CHAP. IX.[1424]

My spirit saluteth you, and the love of the churches which received me as the name of Jesus Christ; for those also who were near to [my] way in the flesh, preceded me in every city.

[1425][Now therefore, being about to arrive shortly in Rome, I know many things in God; but I keep myself within measure, that I may not perish through boasting: for now it is needful for me to fear the more, and not pay regard to those who puff me up. For they who say such things to me scourge me; for I desire to suffer, but I do not know if I am worthy. For zeal is not visible to many, but with me it has war. I have need, therefore, of meekness, by which the prince of this world is destroyed. I am able to write to you of heavenly things, but I fear lest I should do you an injury. Know me from myself. For I am cautious lest ye should not be able to receive [such knowledge], and should be perplexed. For even I, not because I am in bonds, and am able to know heavenly things, and the places of angels, and the stations of the powers that are seen and that are not seen, am on this account a disciple; for I am far short of the perfection which is worthy of God.] Be ye perfectly strong[1426] in the patience of Jesus Christ our God.

* * * * *

Here end the three epistles of Ignatius, bishop and martyr.

Footnote 1412:

Another inscription is, “The Third Epistle.”

Footnote 1413:

Literally, “in life.”

Footnote 1414:

The meaning is probably similar to that expressed in chap. xiv. of the Epistle to the Ephesians.

Footnote 1415:

Literally, “I am ground.”

Footnote 1416:

Literally, “with provoking, provoke.”

Footnote 1417:

Literally, “they are who are.”

Footnote 1418:

Literally, “by their injury.”

Footnote 1419:

Literally, “and not as that which is afraid of some other men.” So Cureton translates, but remarks that the passage is evidently corrupt. The reference plainly is to the fact that the beasts sometimes refused to attack their intended victims. See the case of Blandina, as reported by Eusebius (_Hist. Eccl._ v. 1).

Footnote 1420:

Cureton renders interrogatively, “What is expedient for me?” and remarks that “the meaning of the Syriac appears to be, ‘I crave your indulgence to leave the knowledge of what is expedient for me to my own conscience.’”

Footnote 1421:

Literally, “nothing.”

Footnote 1422:

Literally, “and.”

Footnote 1423:

The Latin version translates the Greek here, “He adds gain to me.”

Footnote 1424:

Chap. viii. of the Greek is entirely omitted in the Syriac.

Footnote 1425:

The following passage is not found in this epistle in the Greek recensions, but forms, in substance, chaps. iv. and v. of the Epistle to the Trallians. Diverse views are held by critics as to its proper place, according to the degree of authority they ascribe to the Syriac version. Cureton maintains that this passage has been transferred by the forger of the Epistle to the Trallians, “to give a fair colour to the fabrication by introducing a part of the genuine writing of Ignatius;” while Hefele asserts that it is bound by the “closest connection” to the preceding chapter in the Epistle to the Trallians.

Footnote 1426:

Or, as in the Greek, “Fare ye well, to the end.”

THE MARTYRDOM OF IGNATIUS.

INTRODUCTORY NOTICE.

The following account of the martyrdom of Ignatius professes, in several passages, to have been written by those who accompanied him on his voyage to Rome, and were present on the occasion of his death (chaps. v. vi. vii.). And if the genuineness of this narrative, as well as of the Ignatian epistles, be admitted, there can be little doubt that the persons in question were Philo and Agathopus, with Crocus perhaps, all of whom are mentioned by Ignatius (_Epist. to Smyr._ chap. x.; _to Philad._ chap. xi.; _to Rom._ chap. x.) as having attended him on that journey to Rome which resulted in his martyrdom. But doubts have been started by Daillé and others as to the date and authorship of this account. Some of these rest upon internal considerations, but the weightiest objection is found in the fact that no reference to this narrative is to be traced during the first six centuries of our era. This is certainly a very suspicious circumstance, and may well give rise to some hesitation in ascribing the authorship to the immediate companions and friends of Ignatius. On the other hand, however, this account of the death of Ignatius is in perfect harmony with the particulars recounted by Eusebius and Chrysostom regarding him. Its comparative simplicity, too, is greatly in its favour. It makes no reference to the legends which by and by connected themselves with the name of Ignatius. As is well known, he came in course of time to be identified with the child whom Christ (Matt. xviii. 2) set before His disciples as a pattern of humility. It was said that the Saviour took him up in His arms, and that hence Ignatius derived his name of _Theophorus_; that is, according to the explanation which this legend gives of the word, _one carried by God_. But in chap. ii. of the following narrative we find the term explained to mean, “one who has Christ in his breast;” and this simple explanation, with the entire silence preserved as to the marvels afterwards connected with the name of Ignatius, is certainly a strong argument in favour of the early date and probable genuineness of the account. Some critics, such as Usher and Grabe, have reckoned the latter part of the narrative spurious, while accepting the former; but there appears to be a unity about it which requires us either to accept it _in toto_, or to reject it altogether.

THE MARTYRDOM OF IGNATIUS.

CHAP. I.—_Desire of Ignatius for martyrdom._

When Trajan, not long since,[1427] succeeded to the empire of the Romans, Ignatius, the disciple of John the apostle, a man in all respects of an apostolic character, governed the church of the Antiochians with great care, having with difficulty escaped the former storms of the many persecutions under Domitian, inasmuch as, like a good pilot, by the helm of prayer and fasting, by the earnestness of his teaching, and by his [constant[1428]] spiritual labour, he resisted the flood that rolled against him, fearing [only] lest he should lose any of those who were deficient in courage, or apt to suffer from their simplicity.[1429] Wherefore he rejoiced over the tranquil state of the church, when the persecution ceased for a little time, but was grieved as to himself, that he had not yet attained to a true love to Christ, nor reached the perfect rank of a disciple. For he inwardly reflected, that the confession which is made by martyrdom, would bring him into a yet more intimate relation to the Lord. Wherefore, continuing a few years longer with the church, and, like a divine lamp, enlightening every one’s understanding by his expositions of the [Holy[1430]] Scriptures, he [at length] attained the object of his desire.

CHAP. II.—_Ignatius is condemned by Trajan._

For Trajan, in the ninth[1431] year of his reign, being lifted up [with pride], after the victory he had gained over the Scythians and Dacians, and many other nations, and thinking that the religious body of the Christians were yet wanting to complete the subjugation of all things to himself, and [thereupon] threatening them with persecution unless they should agree to[1432] worship dæmons, as did all other nations, thus compelled[1433] all who were living godly lives either to sacrifice [to idols] or die. Wherefore the noble soldier of Christ [Ignatius], being in fear for the church of the Antiochians, was, in accordance with his own desire, brought before Trajan, who was at that time staying at Antioch, but was in haste [to set forth] against Armenia and the Parthians. And when he was set before the emperor Trajan, [that prince] said unto him, “Who art thou, wicked wretch,[1434] who settest[1435] thyself to transgress our commands, and persuadest others to do the same, so that they should miserably perish?” Ignatius replied, “No one ought to call Theophorus[1436] wicked; for all evil spirits[1437] have departed from the servants of God. But if, because I am an enemy to these [spirits], you call me wicked in respect to them, I quite agree with you; for inasmuch as I have Christ the King of heaven [within me], I destroy all the devices of these [evil spirits].” Trajan answered, “And who is Theophorus?” Ignatius replied, “He who has Christ within his breast.” Trajan said, “Do _we_ not then seem to you to have the gods in our mind, whose assistance we enjoy in fighting against our enemies?” Ignatius answered, “Thou art in error when thou callest the dæmons of the nations gods. For there is but one God, who made heaven, and earth, and the sea, and all that are in them; and one Jesus Christ, the only-begotten Son of God, whose kingdom may I enjoy.” Trajan said, “Do you mean him who was crucified under Pontius Pilate?” Ignatius replied, “I mean Him who crucified my sin, with him who was the inventor of it,[1438] and who has condemned [and cast down] all the deceit and malice of the devil under the feet of those who carry Him in their heart.” Trajan said, “Dost thou then carry within thee Him that was crucified?” Ignatius replied, “Truly so; for it is written, ‘I will dwell in them, and walk in them.’”[1439] Then Trajan pronounced sentence as follows: “We command that Ignatius, who affirms that he carries about within him Him that was crucified, be bound by soldiers, and carried to the great [city] Rome, there to be devoured by the beasts, for the gratification of the people.” When the holy martyr heard this sentence, he cried out with joy, “I thank thee, O Lord, that Thou hast vouchsafed to honour me with a perfect love towards Thee, and hast made me to be bound with iron chains, like[1440] Thy Apostle Paul.” Having spoken thus, he then, with delight, clasped the chains about him; and when he had first prayed for the church, and commended it with tears to the Lord, he was hurried away by the savage[1441] cruelty of the soldiers, like a distinguished ram, the leader of a goodly flock, that he might be carried to Rome, there to furnish food to the bloodthirsty beasts.

CHAP. III.—_Ignatius sails to Smyrna._

Wherefore, with great alacrity and joy, through his desire to suffer, he came down from Antioch to Seleucia, from which place he set sail. And after a great deal of suffering he came to Smyrna, where he disembarked with great joy, and hastened to see the holy Polycarp, [formerly] his fellow-disciple, and [now] bishop of Smyrna. For they had both, in old times, been disciples of St John the apostle. Being then brought to him, and having communicated to him some spiritual gifts, and glorying in his bonds, he entreated of him to labour[1442] along with him for the fulfilment of his desire; earnestly indeed asking this of the whole church (for the cities and churches of Asia had welcomed[1443] the holy man through their bishops, and presbyters, and deacons, all hastening to meet him, if by any means they might receive from him some[1444] spiritual gift), but above all, the holy Polycarp, that, by means of the wild beasts, he soon disappearing from this world, might be manifested before the face of Christ.

CHAP. IV.—_Ignatius writes to the churches._

And these things he thus spake, and thus testified, extending his love to Christ so far as one who was about to[1445] secure heaven through his good confession, and the earnestness of those who joined their prayers to his in regard to his [approaching] conflict; and to give a recompense to the churches, who came to meet him through their rulers, sending[1446] letters of thanksgiving to them, which dropped spiritual grace, along with prayer and exhortation. Wherefore, seeing all men so kindly affected towards him, and fearing lest the love of the brotherhood should hinder his zeal towards the Lord,[1447] while a fair door of suffering martyrdom was opened to him, he wrote to the church of the Romans the epistle which is here subjoined.

(See the epistle as formerly given, pp. 205-220.)

CHAP. V.—_Ignatius is brought to Rome._

Having therefore, by means of this epistle, settled,[1448] as he wished, those of the brethren at Rome who were unwilling [for his martyrdom]; and setting sail from Smyrna (for Christophorus was pressed by the soldiers to hasten to the public spectacles in the mighty [city] Rome, that, being given up to the wild beasts in the sight of the Roman people, he might attain to the crown for which he strove), he [next] landed at Troas. Then, going on from that place to Neapolis, he went [on foot] by Philippi through Macedonia, and on to that part of Epirus which is near Epidaumus; and finding a ship in one of the seaports, he sailed over the Adriatic Sea, and entering from it on the Tyrrhene, he passed by the various islands and cities, until, when Puteoli came in sight, he was eager there to disembark, having a desire to tread in the footsteps of the Apostle Paul.[1449] But a violent wind arising did not suffer him to do so, the ship being driven rapidly forwards;[1450] and, simply expressing his delight[1451] over the love of the brethren in that place, he sailed by. Wherefore, continuing to enjoy fair winds, we were reluctantly hurried on in one day and a night, mourning [as we did] over the coming departure from us of this righteous man. But to him this happened just as he wished, since he was in haste as soon as possible to leave this world, that he might attain to the Lord whom he loved. Sailing then into the Roman harbour, and the unhallowed sports being just about to close, the soldiers began to be annoyed at our slowness, but the bishop rejoicingly yielded to their urgency.

CHAP. VI.—_Ignatius is devoured by the beasts at Rome._

They pushed forth therefore from the place which is called Portus; and (the[1452] fame of all relating to the holy martyr being already spread abroad) we met the brethren full of fear and joy; rejoicing indeed because they were thought worthy to meet with Theophorus, but struck with fear because so eminent a man was being led to death. Now he enjoined some to keep silence who, in their fervent zeal, were saying[1453] that they would appease the people, so that they should not demand the destruction of this just one. He being immediately aware of this through the Spirit,[1454] and having saluted them all, and begged of them to show a true affection towards him, and having dwelt [on this point] at greater length than in his epistle,[1455] and having persuaded them not to envy him hastening to the Lord, he then, after he had, with all the brethren kneeling [beside him], entreated the Son of God in behalf of the churches, that a stop might be put to the persecution, and that mutual love might continue among the brethren, was led with all haste into the amphitheatre. Then, being immediately thrown in, according to the command of Cæsar given some time ago, the public spectacles being just about to close (for it was then a solemn day, as they deemed it, being that which is called the thirteenth[1456] in the Roman tongue, on which the people were wont to assemble in more than ordinary numbers[1457]), he was thus cast to the wild beasts close beside the temple,[1458] that so by them the desire of the holy martyr Ignatius should be fulfilled, according to that which is written, “The desire of the righteous is acceptable[1459] [to God],” to the effect that he might not be troublesome to any of the brethren by the gathering of his remains, even as he had in his epistle expressed a wish beforehand that so his end might be. For only the harder portions of his holy remains were left, which were conveyed to Antioch and wrapped[1460] in linen, as an inestimable treasure left to the holy church by the grace which was in the martyr.

CHAP. VII.—_Ignatius appears in a vision after his death._

Now these things took place on the thirteenth day before the Calends of January, that is, on the twentieth of December, Sura and Senecio being then the consuls of the Romans for the second time. Having ourselves been eye-witnesses of these things, and having spent the whole night in tears within the house, and having entreated the Lord, with bended knees and much prayer, that He would give us weak men full assurance respecting the things which were done,[1461] it came to pass, on our falling into a brief slumber, that some of us saw the blessed Ignatius suddenly standing by us and embracing us, while others beheld him again praying for us, and others still saw him dropping with sweat, as if he had just come from his great labour, and standing by the Lord. When, therefore, we had with great joy witnessed these things, and had compared our several visions[1462] together, we sang praise to God, the giver of all good things, and expressed our sense of the happiness of the holy [martyr]; and now we have made known to you both the day and the time [when these things happened], that, assembling ourselves together according to the time of his martyrdom, we may have fellowship with the champion and noble martyr of Christ, who trode under foot the devil, and perfected the course which, out of love to Christ, he had desired, in Christ Jesus our Lord; by whom, and with whom, be glory and power to the Father, with the Holy Spirit, for evermore! Amen.

Footnote 1427:

The date of Trajan’s accession was A.D. 98.

Footnote 1428:

The text here is somewhat doubtful.

Footnote 1429:

Literally, “any of the faint-hearted and more guileless.”

Footnote 1430:

This word is of doubtful authority.

Footnote 1431:

The numeral is uncertain. In the old Latin version we find “the fourth,” which Grabe has corrected into the nineteenth. The choice lies between “ninth” and “nineteenth,” _i.e._ A.D. 107 or 116.

Footnote 1432:

Literally, “would choose to submit to.”

Footnote 1433:

Some read, “fear compelled.”

Footnote 1434:

Literally, “evil-dæmon.”

Footnote 1435:

Literally, “art zealous.”

Footnote 1436:

Or, “one who carries God.”

Footnote 1437:

Literally, “the dæmons.”

Footnote 1438:

The Latin version reads, “Him who bore my sin, with its inventor, upon the cross.”

Footnote 1439:

2 Cor. vi. 16.

Footnote 1440:

Literally, “with.”

Footnote 1441:

Or, “beast-like.”

Footnote 1442:

It is doubtful if this clause should be referred to Polycarp.

Footnote 1443:

Or, “received.”

Footnote 1444:

Literally, “a portion of.”

Footnote 1445:

The Latin version has, “that he was to.”

Footnote 1446:

The punctuation and construction are here doubtful.

Footnote 1447:

Or, “should prevent him from hastening to the Lord.”

Footnote 1448:

Or, “corrected.”

Footnote 1449:

Comp. Acts xxviii. 13, 14.

Footnote 1450:

Literally, “the ship being driven onwards from the stern.”

Footnote 1451:

Literally, “declaring happy.”

Footnote 1452:

Literally, “for the.”

Footnote 1453:

Literally, “boiling, and saying.”

Footnote 1454:

Or, “in spirit.”

Footnote 1455:

_i.e._ in his Epistle to the Romans.

Footnote 1456:

The Saturnalia were then celebrated.

Footnote 1457:

Literally, “they came together zealously.”

Footnote 1458:

The amphitheatre itself was sacred to several of the gods.

Footnote 1459:

Prov. x. 24.

Footnote 1460:

Or “deposited.”

Footnote 1461:

To the effect, viz., that the martyrdom of Ignatius had been acceptable to God.

Footnote 1462:

Literally, “the visions of the dreams.”

THE EPISTLE TO DIOGNETUS.

Introductory Notice.

The following interesting and eloquent epistle is anonymous, and we have no clue whatever as to its author. For a considerable period after its publication in 1592, it was generally ascribed to Justin Martyr. In recent times Otto has inserted it among the works of that writer, but Semisch and others contend that it cannot possibly be his. In dealing with this question, we depend entirely upon the internal evidence, no statement as to the authorship of the epistle having descended to us from antiquity. And it can scarcely be denied that the whole tone of the epistle, as well as special passages which it contains, points to some other writer than Justin. Accordingly, critics are now for the most part agreed that it is not his, and that it must be ascribed to one who lived at a still earlier date in the history of the church. Several internal arguments have been brought forward in favour of this opinion. Supposing chap. xi. to be genuine, it has been supported by the fact that the writer there styles himself “a disciple of the apostles.” But there is great suspicion that the two concluding chapters are spurious; and even though admitted to be genuine, the expression quoted evidently admits of a different explanation from that which implies the writer’s personal acquaintance with the apostles: it might, indeed, be adopted by one even at the present day. More weight is to be attached to those passages in which the writer speaks of Christianity as still being a _new_ thing in the world. Expressions to this effect occur in several places (chap. i. ii. ix.), and seem to imply that the author lived very little, if at all, after the apostolic age. There is certainly nothing in the epistle which is inconsistent with this opinion; and we may therefore believe, that in this beautiful composition we possess a genuine production of some apostolic man who lived not later than the beginning of the second century.

The names of Clement of Rome and of Apollos have both been suggested as those of the probable author. Such opinions, however, are pure fancies, which it is perhaps impossible to refute, but which rest on nothing more than conjecture. Nor can a single word be said as to the person named Diognetus, to whom the letter is addressed. We must be content to leave both points in hopeless obscurity, and simply accept the epistle as written by an earnest and intelligent Christian to a sincere inquirer among the Gentiles, towards the close of the apostolic age.

It is much to be regretted that the text is often so very doubtful. Only three MSS. of the epistle, all probably exhibiting the same original text, are known to exist; and in not a few passages the readings are, in consequence, very defective and obscure. But notwithstanding this drawback, and the difficulty of representing the full force and elegance of the original, this epistle, as now presented to the English reader, can hardly fail to excite both his deepest interest and admiration.

THE EPISTLE TO DIOGNETUS.

CHAP. I.—_Occasion of the Epistle._

Since I see thee, most excellent Diognetus, exceedingly desirous to learn the mode of worshipping God prevalent among the Christians, and inquiring very carefully and earnestly concerning them, what God they trust in, and what form of religion they observe,[1463] so as all to look down upon the world itself, and despise death, while they neither esteem those to be gods that are reckoned such by the Greeks, nor hold to the superstition of the Jews; and what is the affection which they cherish among themselves; and why, in fine, this new kind or practice [of piety] has only now entered into the world,[1464] and not long ago; I cordially welcome this thy desire, and I implore God, who enables us both to speak and to hear, to grant to me so to speak, that, above all, I may hear you have been edified,[1465] and to you so to hear, that I who speak may have no cause of regret for having done so.

CHAP. II.—_The vanity of idols._

Come, then, after you have freed[1466] yourself from all prejudices possessing your mind, and laid aside what you have been accustomed to, as something apt to deceive[1467] you, and being made, as if from the beginning, a new man, inasmuch as, according to your own confession, you are to be the hearer of a new [system of] doctrine; come and contemplate, not with your eyes only, but with your understanding, the substance and the form[1468] of those whom ye declare and deem to be gods. Is not one of them a stone similar to that on which we tread? Is[1469] not a second brass, in no way superior to those vessels which are constructed for our ordinary use? Is not a third wood, and that already rotten? Is not a fourth silver, which needs a man to watch it, lest it be stolen? Is not a fifth iron, consumed by rust? Is not a sixth earthenware, in no degree more valuable than that which is formed for the humblest purposes? Are not all these of corruptible matter? Are they not fabricated by means of iron and fire? Did not the sculptor fashion one of them, the brazier a second, the silversmith a third, and the potter a fourth? Was not every one of them, before they were formed by the arts of these [workmen] into the shape of these [gods], each in its[1470] own way subject to change? Would not those things which are now vessels, formed of the same materials, become like to such, if they met with the same artificers? Might not these, which are now worshipped by you, again be made by men vessels similar to others? Are they not all deaf? Are they not blind? Are they not without life? Are they not destitute of feeling? Are they not incapable of motion? Are they not all liable to rot? Are they not all corruptible? These things ye call gods; these ye serve; these ye worship; and ye become altogether like to them. For this reason ye hate the Christians, because they do not deem _these_ to be gods. But do not ye yourselves, who now think and suppose [such to be gods], much more cast contempt upon them than they [the Christians do]? Do ye not much more mock and insult them, when ye worship those that are made of stone and earthenware, without appointing any persons to guard them; but those made of silver and gold ye shut up by night, and appoint watchers to look after them by day, lest they be stolen? And by those gifts which ye mean to present to them, do ye not, if they are possessed of sense, rather punish [than honour] them? But if, on the other hand, they are destitute of sense, ye convict them of this fact, while ye worship them with blood and the smoke of sacrifices. Let any one of you suffer such indignities![1471] Let any one of you endure to have such things done to himself! But not a single human being will, unless compelled to it, endure such treatment, since he is endowed with sense and reason. A stone, however, readily bears it, seeing it is insensible. Certainly you do not show [by your[1472] conduct] that he [your God] is possessed of sense. And as to the fact that Christians are not accustomed to serve such gods, I might easily find many other things to say; but if even what has been said does not seem to any one sufficient, I deem it idle to say anything further.

CHAP. III.—_Superstitions of the Jews._

And next, I imagine that you are most desirous of hearing something on this point, that the Christians do not observe the same forms of divine worship as do the Jews. The Jews, then, if they abstain from the kind of service above described, and deem it proper to worship one God as being Lord of all, [are right]; but if they offer Him worship in the way which we have described, they greatly err. For while the Gentiles, by offering such things to those that are destitute of sense and hearing, furnish an example of madness; they, on the other hand, by thinking to offer these things to God as if He needed them, might justly reckon it rather an act of folly than of divine worship. For He that made heaven and earth, and all that is therein, and gives to us all the things of which we stand in need, certainly requires none of those things which He Himself bestows on such as think of furnishing them to Him. But those who imagine that, by means of blood, and the smoke of sacrifices and burnt-offerings, they offer sacrifices [acceptable] to Him, and that by such honours they show Him respect,—these, by[1473] supposing that they can give anything to Him who stands in need of nothing, appear to me in no respect to differ from those who studiously confer the same honour on things destitute of sense, and which therefore are unable to enjoy such honours.

CHAP. IV.—_The other observances of the Jews._

But as to their scrupulosity concerning meats, and their superstition as respects the Sabbaths, and their boasting about circumcision, and their fancies about fasting and the new moons, which are utterly ridiculous and unworthy of notice,—I do not[1474] think that you require to learn anything from me. For, to accept some of those things which have been formed by God for the use of men as properly formed, and to reject others as useless and redundant,—how can this be lawful? And to speak falsely of God, as if He forbade us to do what is good on the Sabbath-days,—how is not this impious? And to glory in the circumcision[1475] of the flesh as a proof of election, and as if, on account of it, they were specially beloved by God,—how is it not a subject of ridicule? And as to their observing months and days,[1476] as if waiting upon[1477] the stars and the moon, and their distributing,[1478] according to their own tendencies, the appointments of God, and the vicissitudes of the seasons, some for festivities,[1479] and others for mourning,—who would deem this a part of divine worship, and not much rather a manifestation of folly? I suppose, then, you are sufficiently convinced that the Christians properly abstain from the vanity and error common [to both Jews and Gentiles], and from the busy-body spirit and vain boasting of the Jews; but you must not hope to learn the mystery of their peculiar mode of worshipping God from any mortal.

CHAP. V.—_The manners of the Christians._

For the Christians are distinguished from other men neither by country, nor language, nor the customs which they observe. For they neither inhabit cities of their own, nor employ a peculiar form of speech, nor lead a life which is marked out by any singularity. The course of conduct which they follow has not been devised by any speculation or deliberation of inquisitive men; nor do they, like some, proclaim themselves the advocates of any merely human doctrines. But, inhabiting Greek as well as barbarian cities, according as the lot of each of them has determined, and following the customs of the natives in respect to clothing, food, and the rest of their ordinary conduct, they display to us their wonderful and confessedly striking[1480] method of life. They dwell in their own countries, but simply as sojourners. As citizens, they share in all things with others, and yet endure all things as if foreigners. Every foreign land is to them as their native country, and every land of their birth as a land of strangers. They marry, as do all [others]; they beget children; but they do not destroy their offspring.[1481] They have a common table, but not a common bed.[1482] They are in the flesh, but they do not live after the flesh.[1483] They pass their days on earth, but they are citizens of heaven.[1484] They obey the prescribed laws, and at the same time surpass the laws by their lives. They love all men, and are persecuted by all. They are unknown and condemned; they are put to death, and restored to life.[1485] They are poor, yet make many rich;[1486] they are in lack of all things, and yet abound in all; they are dishonoured, and yet in their very dishonour are glorified. They are evil spoken of, and yet are justified; they are reviled, and bless;[1487] they are insulted, and repay the insult with honour; they do good, yet are punished as evil-doers. When punished, they rejoice as if quickened into life; they are assailed by the Jews as foreigners, and are persecuted by the Greeks; yet those who hate them are unable to assign any reason for their hatred.