Demonstrating the Antiquity of the Syriac Text of Ignatius to the Romans

The Third Epistle of the Same St. Ignatius

Ignatius, who is Theophorus, to the Church which has received grace through the greatness of the Father Most High; [1] 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.

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 [2] 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, [3] 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. [4]

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 [5] the word of God; but if ye love my flesh, again am I [6] 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 [7] 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.

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 [8] a Christian, but also may be found to be; for if I am found to be, I may then also be called. Then shall I be faithful, when I am no longer seen in the world. For there is nothing visible [9] that is good. The work is not of persuasion; but [10] Christianity is great when the world hateth it. [11][12]

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 towards me with a love which is unseasonable. Leave me to become 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, that I may be found the pure bread of God.

Provoke ye greatly 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 [14] Jesus Christ, when the world seeth not even my body. Entreat of [15] our Lord in my behalf, that through these instruments I may be found a sacrifice [16] to God.

I do not, like Peter and Paul, issue orders unto you. They are apostles [17] , but I am  [18] one condemned; they indeed are free [19] , but I am a slave, even until now. But if I suffer, I shall be the freed-man of Jesus [20] Christ, and I shall rise in Him from the dead, free. And now being in bonds, I learn to desire nothing. [21]

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; [22] 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, and will not approach them: [23] even should they not be willing to approach me, I will go with violence against them. Know me [24] from myself what is expedient for me.

Let no one envy me of those things which are seen and which are not seen, that I should be accounted worthy of Jesus Christ. [25] Fire, and the cross, and the beasts that are prepared, cutting off of the limbs, and scattering of the hones, and crushing of the whole body, harsh torments of the devil-let these come upon me, but only let me be accounted worthy of Jesus Christ.

[26] The pains of the birth stand over against me. And my love is crucified, and [27] there is no fire in me for another love. [28] 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; [29] and I seek His blood, a drink  [30] which is love incorruptible. My spirit saluteth you, and the love of the Churches which received me as [31] the name of Jesus Christ; for those also who were near to [my] way in the flesh, preceded me in every city.

[45] Now therefore, being about to arrive shortly in Rome, [46] I know many things in God; but I keep myself within measure, that I may not perish through boasting: [47] for now it is needful for me to fear the more, and not pay regard to those who puff me up. [48] For they who say such things to me scourge me; [49] for I desire to suffer, but I do not know if I am worthy. [50] For zeal is not visible to many, [51] but with me it has war.

I have need, therefore, of meekness, by which the prince of this world is destroyed. [52] I am able to write to you of heavenly things, but I fear lest I should do you an injury. [53] Know me from myself. For I am cautious lest ye should not be able to receive, [54] and should be perplexed. For even I, [55] not because I am in bonds, [56] 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, [57] am on this account a disciple; for I am far short of the perfection which is worthy of God.

[79] Be ye perfectly strong in the patience of Jesus Christ our God. [80]

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

To the Romans

Short Greek Text Ignatius, who is also called Theophorus, to the Church which has obtained mercy, through the majesty of the Most High Father, [1] and Jesus Christ, His only-begotten Son; the Church which is beloved and enlightened by the will of Him that willeth all things which are according to the love of Jesus Christ our God, which also presides in the place of the report of the Romans, worthy of God, worthy of honour, worthy of the highest happiness, worthy of praise, worthy of obtaining her every desire, worthy of being deemed holy, and which presides over love, is named from Christ, and from the Father, which I also salute in the name of Jesus Christ, the Son of the Father: to those who are united, both according to the flesh and spirit, to every one of His commandments; who are filled inseparably with the grace of God, and are purified from every strange taint,  abundance of happiness unblameably, in Jesus Christ our God.

Long Greek Text Ignatius, who is also called Theophorus, to the Church which has obtained mercy, through the majesty of the Most High God the Father, [1] and of Jesus Christ, His only-begotten Son; the Church which is sanctified and enlightened by the will of God, who formed all things that are according to the faith and love of Jesus Christ, our God and Saviour; the Church which presides in the place of the region of the Romans, and which is worthy of God, worthy of honour, worthy of the highest happiness, worthy of praise, worthy of credit, worthy of being deemed holy, and which presides over love, is named from Christ, and from the Father, and is possessed of the Spirit, which I also salute in the name of Almighty God, and of Jesus Christ His Son: to those who are united, both according to the flesh and spirit, to every one of His commandments, who are filled inseparably with all the grace of God, and are purified from every strange taint, abundance of happiness unblameably, in God, even the Father, and our Lord Jesus Christ.

Through prayer to God I have obtained the privilege of seeing your most worthy faces, and have even been granted more than I requested; for I hope as a prisoner in Christ Jesus to salute you, if indeed it be the will [2] of God that I be thought worthy of attaining unto the end. For the beginning has been well ordered, if I may obtain grace to cling to my lot without hindrance unto the end. [3] For I am afraid of your love, lest it should do me an injury. For it is easy for you to accomplish what you please; but it is difficult for me to attain to God, if ye spare me. [4]

Through prayer to God I have obtained the privilege of seeing your most worthy faces, even as I earnestly begged might be granted me; for as a prisoner in Christ Jesus I hope to salute you, if indeed it be the will [2] that I be thought worthy of attaining unto the end. For the beginning has been well ordered, if I may obtain grace to cling to my lot without hindrance unto the end. [3] For I am afraid of your love, lest it should do me an injury. For it is easy for you to accomplish what you please; but it is difficult for me to attain to God, if ye do not [4] spare me, under the pretence of carnal affection.

For it is not my desire to act towards you as a man-pleaser, but as pleasing God, even as also ye please Him. For neither shall I ever have such [another] opportunity of attaining to God; nor will ye, if ye shall now be silent, ever be entitled to the honour of a better work. For if ye are silent concerning me, I shall become [5] God's; but if you show your love to my flesh, I [6] shall again have to run my race. Pray, then, do not seek to confer any greater favour upon me than that I be sacrificed to God while the altar is still prepared; that, being gathered together in love, ye may sing praise to the Father, through Christ Jesus, that God has deemed me, the bishop [7] of Syria, worthy to be sent for from the east unto the west. [7a] It is good to set from the world unto God, that I may rise again to Him.

For it is not my desire that ye should please men, but God, even as also ye do please Him. For neither shall I ever hereafter have such an opportunity of attaining to God; nor will ye, if ye shall now be silent, ever be entitled to the honour of a better work. For if ye are silent concerning me, I shall become [5] God's; but if ye show your love to my flesh, I [6] shall again have to run my race. Pray, then, do not seek to confer any greater favour upon me than that I be sacrificed to God, while the altar is still prepared; that, being gathered together in love, ye may sing praise to the Father, through Christ Jesus, that God has deemed me, the bishop [7] of Syria, worthy to be sent for from the east unto the west, [7a] and to become a martyr in behalf of His own precious sufferings, so as to pass from the world to God, that I may rise again unto Him.

Ye have never envied any one; ye have taught others. Now I desire that those things may be confirmed [by your conduct], which in your instructions ye enjoin [on others]. Only request in my behalf both inward and outward strength, that I may not only speak, but [truly] will; and that I may not merely be called [8] a Christian, but really be found to be one. For if I be truly found, I may also be called one, and be then deemed faithful, when I shall no longer appear to the world. Nothing visible is [9] eternal. "For the things which are seen are temporal, but the things which are not seen are eternal." [10] For our God, Jesus Christ, now that He is with the Father, is all the more revealed. [11] Christianity is not a thing [12] of silence only, but also of greatness. [13]

Ye have never envied any one; ye have taught others. Now I desire that those things may be confirmed [by your conduct], which in your instructions ye enjoin [on others]. Only request in my behalf both inward and outward strength, that I may not only speak, but [truly] will, so that I may not merely be called [8] a Christian, but really found to be one. For if I be truly found, I may also be called one, and be then deemed faithful, when I shall no longer appear to the world. Nothing visible is eternal. [9] "For the things which are seen are temporal, but the things which are not seen are eternal. [10][11] The Christian is not the result of persuasion, but of power. [12][13] When he is hated by the world, he is beloved of God. For says [the Scripture], "If ye were of this world, the world would love its own; but now ye are not of the world, but I have chosen you out of it: continue in fellowship with me."

I write to the Churches, and impress on them all, that I shall willingly die for God, unless ye hinder me. I beseech of you not to show an unseasonable good-will towards me. Suffer me to become food for the wild beasts, through whose instrumentality it will be granted me to attain to God. I am the wheat of God, and let me be ground by the teeth of the wild beasts, that I may be found the pure bread of Christ. Rather entice the wild beasts, that they may become my tomb, and may leave nothing of my body; so that when I have fallen asleep, I may be no trouble to any one. Then shall I truly be a disciple of [14] Christ, when the world shall not see so much as my body. Entreat [15] Christ for me, that by these instruments I may be found a sacrifice [16]. I do not, as Peter and Paul, issue commandments unto you. They were apostles [17] ; I am but [18] a condemned man: they were free [19] while I am, even until now, a servant. But when I suffer, I shall be the freed-man of Jesus [20]  and shall rise again emancipated in Him. And now, being a prisoner, I learn not to desire anything [21] worldly or vain.

I write to all the Churches, and impress on them all, that I shall willingly die for God, unless ye hinder me. I beseech of you not to show an unseasonable good-will towards me. Suffer me to become food for the wild beasts, through whose instrumentality it will be granted me to attain to God. I am the wheat of God, and am ground by the teeth of the wild beasts, that I may be found the pure bread of God. Rather entice the wild beasts, that they may become my tomb, and may leave nothing of my body; so that when I have fallen asleep, I may not be found troublesome to any one. Then shall I be a true disciple of [14] Jesus Christ, when the world shall not see so much as my body. Entreat [15] the Lord for me, that by these instruments I may be found a sacrifice [16] to God. I do not, as Peter and Paul, issue commandments unto you. They were apostles [17] of Jesus Christ, but I am [18] the very least: they were free, [19] as the servants of God; while I am, even until now, a servant. But when I suffer, I shall be the freed-man of Jesus [20] Christ, and shall rise again emancipated in Him. And now, being in bonds for Him, I learn not to desire anything [21] worldly or vain.

From Syria even unto Rome I fight with beasts, both by land and sea, both by night and day, being bound to ten leopards, I mean a band of soldiers, who, even when they receive benefits, show themselves all the worse. But I am the more instructed by their injuries; [22] "yet am I not thereby justified." May I enjoy the wild beasts that are prepared for me; and I pray they may be found eager to rush upon me, which also I will entice to devour me speedily, and not deal with me as with some, whom, out of fear, they have not touched. [23] But if they be unwilling to assail me, I will compel them to do so. Pardon me [24] I know what is for my benefit. Now I begin to be a disciple. And let no one, of things visible or invisible, envy me that I should attain to Jesus Christ. [25] Let fire and the cross; let the crowds of wild beasts; let tearings, breakings, and dislocations of bones; let cutting off of members; let shatterings of the whole body; and let all the dreadful torments of the devil come upon me: only let me attain to Jesus Christ.

From Syria even unto Rome I fight with beasts, both by land and sea, both by night and day, being bound to ten leopards, I mean a band of soldiers, who, even when they receive benefits, show themselves all the worse. But I am the more instructed by their injuries; [22] "yet am I not thereby justified." May I enjoy the wild beasts that are prepared for me; and I pray that they may be found eager to rush upon me, which also I will entice to devour me speedily, and not deal with me as with some, whom, out of fear, they have not touched. [23] But if they be unwilling to assail me, I will compel them to do so. Pardon me [24] I know what is for my benefit. Now I begin to be a disciple, and have no desire after anything visible or invisible, that I may attain to Jesus Christ. [25] Let fire and the cross; let the crowds of wild beasts; let breakings, tearings, and separations of bones; let cutting off of members; let bruising to pieces of the whole body; and let the very torment of the devil come upon me: only let me attain to Jesus Christ.

All the pleasures of the world, and all the kingdoms of this earth, shall profit me nothing. It is better for me to die in behalf of Jesus Christ, than to reign over all the ends of the earth. "For what shall a man be profited, if he gain the whole world, but lose his own soul?" Him I seek, who died for us: Him I desire, who rose again for our sake. This is the gain which is laid up for me. Pardon me, brethren: do not hinder me from living, do not wish to keep me in a state of death; and while I desire to belong to God, do not ye give me over to the world. Suffer me to obtain pure light: when I have gone thither, I shall indeed be a man of God. Permit me to be an imitator of the passion of my God. If any one has Him within himself, let him consider what I desire, and let him have sympathy with me, as knowing how I am straitened.

All the ends of the world, and all the kingdoms of this earth, shall profit me nothing. It is better for me to die for the sake of Jesus Christ, than to reign over all the ends of the earth. "For what is a man profited, if he gain the whole world, but lose his own soul? "I long after the Lord, the Son of the true God and Father, even Jesus Christ. Him I seek, who died for us and rose again. Pardon me, brethren: do not hinder me in attaining to life; for Jesus is the life of believers. Do not wish to keep me in a state of death, for life without Christ is death. While I desire to belong to God, do not ye give me over to the world. Suffer me to obtain pure light: when I have gone thither, I shall indeed be a man of God. Permit me to be an imitator of the passion of Christ, my God. If any one has Him within himself, let him consider what I desire, and let him have sympathy with me, as knowing how I am straitened.

The prince of this world would fain carry me away, and corrupt my disposition towards God. Let none of you, therefore, who are [in Rome] help him; rather be ye on my side, that is, on the side of God. Do not speak of Jesus Christ, and yet set your desires on the world. Let not envy find a dwelling-place among you; nor even should I, when present with you, exhort you to it, be ye persuaded to listen to me, but rather give credit to those things which I now write to you. [26] For though I am alive while I write to you, yet I am eager to die. My love has been crucified, and there is [27] no fire in me desiring to be fed; [28] but there is within me a water that liveth and speaketh, saying to me inwardly, Come to the Father. I have no delight in corruptible food, nor in the pleasures of this life. I desire the bread of God, the heavenly bread, the bread of life, which is the flesh of Jesus Christ, [29] the Son of God, who became afterwards of the seed of David and Abraham; and I desire the drink [30] of God, namely His blood, which is incorruptible love and eternal life.

The prince of this world would fain carry me away, and corrupt my disposition towards God. Let none of you, therefore, who are [in Rome] help him; rather be ye on my side, that is, on the side of God. Do not speak of Jesus Christ, and yet prefer this world to Him. Let not envy find a dwelling-place among you; nor even should I, when present with you, exhort you to it, be ye persuaded, but rather give credit to those things which I now write to you. [26] For though I am alive while I write to you, yet I am eager to die for the sake of Christ. My love has been crucified, and there is [27] no fire in me that loves anything; [28] but there is living water springing up in me, and which says to me inwardly, Come to the Father. I have no delight in corruptible food, nor in the pleasures of this life. I desire the bread of God, the heavenly bread, the bread of life, which is the flesh of Jesus Christ, [29] the Son of God, who became afterwards of the seed of David and Abraham; and I desire the drink, [30] namely His blood, which is incorruptible love and eternal life.

I no longer wish to live after the manner of men, and my desire shall be fulfilled if ye consent. Be ye willing, then, that ye also may have your desires fulfilled. I entreat you in this brief letter; do ye give credit to me. Jesus Christ will reveal these things to you, [so that ye shall know] that I speak truly. He is the mouth altogether free from falsehood, by which the Father has truly spoken. Pray ye for me, that I may attain [the object of my desire]. I have not written to you according to the flesh, but according to the will of God. If I shall suffer, ye have wished [well] to me; but if I am rejected, ye have hated me.

I no longer wish to live after the manner of men, and my desire shall be fulfilled if ye consent. "I am crucified with Christ: nevertheless I live; yet no longer I, since Christ liveth in me." I entreat you in this brief letter: do not refuse me; believe me that I love Jesus, who was delivered [to death] for my sake. "What shall I render to the Lord for all His benefits towards me? " Now God, even the Father, and the Lord Jesus Christ, shall reveal these things to you, [so that ye shall know] that I speak truly. And do ye pray along with me, that I may attain my aim in the Holy Spirit. I have not written to you according to the flesh, but according to the will of God. If I shall suffer, ye have loved me; but if I am rejected, ye have hated me.

Remember in your prayers the Church in Syria, which now has God for its shepherd, instead of me. Jesus Christ alone will oversee it, and your love [will also regard it]. But as for me, I am ashamed to be counted one of them; for indeed I am not worthy, as being the very last of them, and one born out of due time. But I have obtained mercy to be somebody, if I shall attain to God. My spirit salutes you, and the love of the Churches that have received me [31] in the name of Jesus Christ, and not as a mere passer-by. For even those Churches which were not near to me in the way, [32] I mean according to the flesh, have gone before me, city by city.

Remember in your prayers the Church which is in Syria, which, instead of me, has now for its shepherd the Lord, who says, "I am the good Shepherd." And He alone will oversee it, as well as your love towards Him. But as for me, I am ashamed to be counted one of them; for I am not worthy, as being the very last of them, and one born out of due time. But I have obtained mercy to be somebody, if I shall attain to God. My spirit salutes you, and the love of the Churches which have received me [31] in the name of Jesus Christ, and not as a mere passerby. For even those Churches which were not near to me in the way, have brought me forward, city by city.

Now I write these things to you from Smyrna by the Ephesians, who are deservedly most happy. There is also with me, along with many others, Crocus, one dearly beloved by me. As to those who have gone before me from Syria to Rome for the glory of God, I believe that you are acquainted with them; to whom, do ye make known that I am at hand. For they are all worthy, both of God and of you; and it is becoming that you should refresh them in all things. I have written these things unto you, on the day before the ninth of the Kalends of September (that is, on the twenty-third day of August). [58]

Now I write these things to you from Smyrna by the Ephesians, who are deservedly most happy. There is also with me, along with many others, Crocus, one dearly beloved by me. As to those who have gone before me from Syria to Rome for the glory of God, I believe that you are acquainted with them; to whom, do ye make known that I am at hand. For they are all worthy, both of God and of you; and it is becoming that you should refresh them in all things. I have written these things unto you on the day before the ninth of the Kalends of September.

To the Trallians

Short Greek Text Ignatius, who is also called Theophorus, to the holy Church which is at Tralles, in Asia, beloved of God, the Father [33] of Jesus Christ, elect, and worthy of God, possessing peace through the flesh, [34] and blood, and passion of Jesus Christ, who is our hope, [35] through our rising again to Him, which also I salute in its fulness, and in the apostolical character, and wish abundance of happiness.

Long Greek Text Ignatius, who is also called Theaphorus, to the holy Church which is at Tralles, beloved by God the Rather, [33] and Jesus Christ, elect, and worthy of God, possessing peace through the flesh [34] and Spirit of Jesus Christ, who is our hope, [35] in His passion by the cross and death, and in His resurrection, which also I salute in its fulness, and in the apostolical character, and wish abundance of happiness.

I know that ye possess an unblameable and sincere mind in patience, and that not only in present practice, but according to inherent nature, as Polybius your bishop has shown me, who has come to Smyrna by the will of God and [36] Jesus Christ, and so sympathized in the joy which I, who am bound in Christ Jesus, possess, that I beheld your whole multitude in him. Having therefore received through him the testimony of your good-will, according to God, I gloried to find you, as I knew you were, the followers of [37] God.

I know that ye possess an unblameable and sincere mind in patience, and that not only for present use, but as a permanent possession, as Polybius your bishop has shown me, who has come to Smyrna by the will of God the Father, and [36] the Lord Jesus Christ, His Son, with the co-operation of the Spirit, and so sympathized in the joy which I, who am bound in Christ Jesus, possess, that I beheld your whole multitude in Him. Having therefore received through him the testimony of your good-will according to God, I gloried to find that you were the followers of [37] Jesus Christ the Saviour.

For, since ye are subject to the bishop as to [38] Jesus Christ, ye appear to me to live not after the manner of men, but according to Jesus Christ, who died for us, in order, by believing in His death, [39] ye may escape from death.  It is therefore necessary that, as ye indeed do, so without the bishop ye should do nothing, but should also be subject to the presbytery, as to [40] the apostle of Jesus Christ, who is our hope, in whom, if we live, we shall be found. It is fitting [41] also that the deacons, as being [the ministers] of the mysteries of Jesus Christ, should in every respect be pleasing to all. For they are not ministers of meat and drink, but servants of the Church of God. They are bound, therefore, to avoid all grounds of accusation [against them], as they would do fire.

Be ye subject to the bishop as to [38] the Lord, for "he watches for your souls, as one that shall give account to God." Wherefore also, ye appear to me to live not after the manner of men, but according to Jesus Christ, who died for us, in order that, by believing in His death, [39] ye may by baptism be made partakers of His resurrection. It is therefore necessary, whatsoever things ye do, to do nothing without the bishop. And be ye subject also to the presbytery, as to [40] the apostles of Jesus Christ, who is our hope, in whom, if we live, we shall be found in Him. It behoves [41] you also, in every way, to please the deacons, who are [ministers] of the mysteries of Christ Jesus; for they are not ministers of meat and drink, but servants of the Church of God. They are bound, therefore, to avoid all grounds of accusation [against them], as they would a burning fire. Let them, then, prove themselves to be such.

In like manner, let all reverence the deacons as an appointment of Jesus Christ, and the bishop [43] as Jesus Christ, who is the Son of the Father, and the presbyters as the sanhedrim of God, and assembly of the apostles. Apart from these, there is no Church. Concerning all this, I am persuaded that ye are of the same opinion. For I have received the manifestation of your love, and still have it with me, in your bishop, whose very appearance is highly instructive, and his meekness of itself a power; whom I imagine even the ungodly must reverence, [44] seeing they are also pleased that I do not spare myself. But shall I, when permitted to write on this point, reach such a height of self-esteem, that though being a condemned man, I should issue commands to you as if I were an apostle?

And do ye reverence them as Christ Jesus, of whose place they are the keepers, even as the bishop [43] is the representative of the Father of all things, and the presbyters are the sanhedrim of God, and assembly of the apostles of Christ. Apart from these there is no elect Church, no congregation of holy ones, no assembly of saints. I am persuaded that ye also are of this opinion. For I have received the manifestation of your love, and still have it with me, in your bishop, whose very appearance is highly instructive, and his meekness of itself a power; whom I imagine even the ungodly must reverence. [44] Loving you as I do, I avoid writing in any severer strain to you, that I may not seem harsh to any, or wanting [in tenderness]. I am indeed bound for the sake of Christ, but I am not yet worthy of Christ. But when I am perfected, perhaps I shall then become so. I do not issue orders like an apostle.

[46] I have great knowledge in God, but I restrain myself, lest, I should perish through boasting. [47] For now it is needful for me to be the more fearful; and not give heed to those that puff me up. [48] For they that speak to me scourge me. [49] For I do indeed desire to suffer, but I know not if I be worthy to do so. [50] For this longing, though it is not manifest to many, [51] all the more vehemently assails me. I therefore have need of meekness, by which the prince of this world is brought to nought.

[46] But I measure myself, that I may not perish through boasting: but it is good to glory in the Lord. And even though I were established in things pertaining to God, yet then would [47] it befit me to be the more fearful, and not give heed to those that vainly puff me up. [48] For those that commend me scourge me, [49] but I know not if I be worthy to do so. [50] For the envy of the wicked one is not visible to many, [51] but it wars against me. I therefore have need of meekness, by which the devil, the prince of this world, is brought to nought.

[52] Am I not able to write to you of heavenly things? But I fear to do so, lest I should inflict injury on you who are but babes. [53] Pardon me in this respect, lest, as not being able to receive, ye should be [54] strangled by them. [55] For even I, though I am bound, [56] yet am not on that account able to understand heavenly things, and the places of the angels, and their gatherings under their respective princes, things visible and invisible. Without reference to such abstruse subjects, [57] I am still but a learner; [58] for many things are wanting to us, that we come not short of God.

[52] For might not I write to you things more full of mystery? But I fear to do so, lest I should inflict injury on you who are but babes. [53] Pardon me in this respect, lest, as not being able to receive [54] their weighty import, ye should be strangled by them. [55] For even I, though I am bound, [56] and am able to understand heavenly things, the angelic orders, and the different sorts of angels and hosts, the distinctions between powers and dominions, and the diversities between thrones and authorities, the mightiness of the Aeons, and the pre-eminence of the cherubim and seraphim, the sublimity of the spirit, the kingdom of the Lord, and above all, the incomparable majesty of Almighty God-though I am acquainted with these things, yet am I not therefore by any means [58] perfect; [57] nor am I such a disciple as Paul or Peter. [58] For many things are yet wanting to me, that I may not fall short of God.

I therefore, yet not I, but the love of Jesus Christ, [59] entreat you that ye use Christian nourishment only, and abstain from herbage of a different kind; I mean heresy. For those [60] mix up Jesus Christ with their own poison, speaking things which are unworthy of credit, like those who administer a deadly drug in sweet wine, which he who is ignorant of does greedily take, with a fatal pleasure leading to his own death.

I therefore, yet not I, out the love of Jesus Christ, [59] "entreat you that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind, and in the same judgment." For there are some vain talkers and deceivers, not Christians, but Christ-betrayers, bearing about the name of Christ in deceit, and [60] "corrupting the word" of the Gospel; while they intermix the poison of their deceit with their persuasive talk, as if they mingled aconite with sweet wine, that so he who drinks, being deceived in his taste by the very great sweetness of the draught, may incautiously meet with his death. One of the ancients gives us this advice, "Let no man be called good who mixes good with evil." For they speak of Christ, not that they may preach Christ, but that they may reject Christ; and they speak of the law, not that they may establish the law, but that they may proclaim things contrary to it. For they alienate Christ from the Father, and the law from Christ. They also calumniate His being born of the Virgin; they are ashamed of His cross; they deny His passion; and they do not believe His resurrection. They introduce God as a Being unknown; they suppose Christ to be unbegotten; and as to the Spirit, they do not admit that He exists. Some of them say that the Son is a mere man, and that the Father, Son, and Holy Spirit are but the same person, and that the creation is the work of God, not by Christ, but by some other strange power.

Be on your guard, therefore, against such persons. And this will be the case with you if you are not puffed up, and continue in intimate union [61] with Jesus Christ our God, and [62] the bishop, and the enactments of the apostles. [63] He that is within the altar is pure, but he that is without is not pure; that is, he who does anything apart from the bishop, and presbytery, and deacons, such a man is not pure in his conscience.

Be on your guard, therefore, against such persons, that ye admit not of a snare for your own souls. And act so that your life shall be without offence to all men, lest ye become as "a snare upon a watch-tower, and as a net which is spread out." For" he that does not heal himself in his own works, is the brother of him that destroys himself." If, therefore, ye also put away conceit, arrogance, disdain, and haughtiness, it will be your privilege to be inseparably united [61] to God, for "He is nigh unto those that fear Him." And says He, "Upon whom will I look, but upon him that is humble and quiet, and that trembles at my words? " And do ye also reverence your [62] bishop as Christ Himself, according as the blessed apostles have enjoined you. [63] He that is within the altar is pure, wherefore also he is obedient to the bishop and presbyters: but he that is without is one that does anything apart from the bishop, the presbyters, and the deacons. Such a person is defiled in his conscience, and is worse than an infidel. For what is the bishop but one who beyond all others possesses all power and authority, so far as it is possible for a man to possess it, who according to his ability has been made an imitator of the Christ Of God? And what is the presbytery but a sacred assembly, the counsellors and assessors of the bishop? And what are the deacons but imitators of the angelic powers, fulfilling a pure and blameless ministry unto him, as the holy Stephen did to the blessed James, Timothy and Linus to Paul, Anencletus and Clement to Peter? He, therefore, that will not yield obedience to such, must needs be one utterly without God, an impious man who despises Christ, and depreciates His appointments.

Not that [64] I know there is anything of this kind among you; but I put you on your guard, inasmuch as I love you greatly, and foresee the snares of the devil. Wherefore, clothing yourselves with meekness, [65] be ye renewed in faith, that is the flesh of the Lord, and in love, that is the blood of Jesus Christ. Let no one of you cherish any grudge against his neighbour. Give no occasion to the Gentiles, lest [66] by means of a few foolish men the whole multitude in God be evil spoken of. For, "Woe to him by whose vanity my name is blasphemed among any."

Now I write these things unto you, [64] not that I know there are any such persons among you; nay, indeed I hope that God will never permit any such report to reach my ears, He "who spared not His Son for the sake of His holy Church." But foreseeing the snares of the wicked one, I arm you beforehand by my admonitions, as my beloved and faithful children in Christ, furnishing you with the means of protection against the deadly disease of unruly men, by which do ye flee from the disease by the good-will of Christ our Lord. Do ye therefore, clothing yourselves with meekness, become the imitators of His sufferings, and of His love, wherewith He loved us when He gave Himself a ransom for us, [65] that He might cleanse us by His blood from our old ungodliness, and bestow life on us when we were almost on the point of perishing through the depravity that was in us. Let no one of you, therefore, cherish any grudge against his neighbour. For says our Lord, "Forgive, and it shall be forgiven unto you." Give no occasion to the Gentiles, [66] lest "by means of a few foolish men the word and doctrine be blasphemed." For says the prophet, as in the person of God, "Woe to him by whom my name is blasphemed among the Gentiles."

Stop your ears, therefore, when any one speaks to you at variance with] Jesus Christ, who was descended from David, and was also of Mary; who was truly [68] born, and did eat and drink. He was truly persecuted under Pontius Pilate; He was truly crucified, and died, in the sight of beings in heaven, and on earth, and under the earth. [69] He was also truly raised from the dead, His Father quickening Him,  [70] even as after the same manner His Father will so raise up us who believe in Him by Christ Jesus, apart from whom we do not possess the true life.

Stop your ears, therefore, when any one speaks to you at variance with Jesus Christ, [67] the Son of God, who was descended from David, and was also of Mary; who was truly [68] begotten of God and of the Virgin, but not after the same manner. For indeed God and man are not the same. He truly assumed a body; for "the Word was made flesh," and lived upon earth without sin. For says He, "Which of you convicteth me of sin? " He did in reality both eat and drink. He was crucified and died under Pontius Pilate. He really, and not merely in appearance, was crucified, and died, in the sight of beings in heaven, and on earth, and under the earth. By those in heaven I mean such as are possessed of incorporeal natures; by those on earth, the Jews and Romans, and such persons as were present at that time when the Lord was crucified; and by those under the earth, the multitude that arose along with the Lord. For says the Scripture, "Many bodies of the saints that slept arose," their graves being opened. He descended, indeed, into Hades alone, but He arose accompanied by a multitude; and rent asunder that means of separation which had existed from the beginning of the world, and cast down its partition-wall. [69] He also rose again in three days, the Father raising Him up; and after spending forty days with the apostles, He was received up to the Father, and "sat down at His right hand, expecting till His enemies are placed under His feet." On the day of the preparation, then, at the third hour, He received the sentence from Pilate, the Father permitting that to happen; at the sixth hour He was crucified; at the ninth hour He gave up the ghost; and before sunset He was buried. During the Sabbath He continued under the earth in the tomb in which Joseph of Arimathaea had laid Him. At the dawning of the Lord's day He arose from the dead, according to what was spoken by Himself, "As Jonah was three days and three nights in the whale's belly, so shall the Son of man also be three days and three nights in the heart of the earth." The day of the preparation, then, comprises the passion; the Sabbath embraces the burial; the Lord's Day contains the resurrection. [70]

But if, as some that are without God, that is, the unbelieving, say, that He [71] only seemed to suffer (they themselves only seeming to exist), then why am I in bonds? Why do I long to be exposed to the wild beasts? Do I therefore die in vain? Am I not then guilty of falsehood against [the cross of] the Lord?

But if, as some that are without God, that is, the unbelieving, say, He became man in appearance, that He did not in reality take unto Him a body, that He died in appearance, and [71] did not in very deed suffer, then for what reason am I now in bonds, and long to be exposed to the wild beasts? In such a case, I die in vain, and am guilty of falsehood against the cross of the Lord. Then also does the prophet in vain declare, "They shall look on Him whom they have pierced, and mourn over themselves as over one beloved." These men, therefore, are not less unbelievers than were those that crucified Him. But as for me, I do not place my hopes in one who died for me in appearance, but in reality. For that which is false is quite abhorrent to the truth. Mary then did truly conceive a body which had God inhabiting it. And God the Word was truly born of the Virgin, having clothed Himself with a body of like passions with our own. He who forms all men in the womb, was Himself really in the womb, and made for Himself a body of the seed of the Virgin, but without any intercourse of man. He was carried in the womb, even as we are, for the usual period of time; and was really born, as we also are; and was in reality nourished with milk, and partook of common meat and drink, even as we do. And when He had lived among men for thirty years, He was baptized by John, really and not in appearance; and when He had preached the Gospel three years, and done signs and wonders, He who was Himself the Judge was judged by the Jews, falsely so called, and by Pilate the governor; was scourged, was smitten on the cheek, was spit upon; He wore a crown of thorns and a purple robe; He was condemned: He was crucified in reality, and not in appearance, not in imagination, not in deceit. He really died, and was buried, and rose from the dead, even as He prayed in a certain place, saying, "But do Thou, O Lord, raise me up again, and I shall recompense them." And the Father, who always hears Him, answered and said, "Arise, O God, and judge the earth; for Thou shall receive all the heathen for Thine inheritance." The Father, therefore, who raised Him up, will also raise us up through Him, apart from whom no one will attain to true life. For says He, "I am the life; he that believeth in me, even though he die, shall live: and every one that liveth and believeth in me, even though he die, shall live for ever." Do ye therefore flee from these ungodly heresies; for they are the inventions of the devil, that serpent who was the author of evil, and who by means of the woman deceived Adam, the father of our race.

Flee, therefore, those evil offshoots,  [72] which produce death-bearing fruit, whereof if any one tastes, he instantly dies. For these men are not the planting of the Father. For if they were, [73] they would appear as branches of the cross, [74] and their fruit would be incorruptible. By it He calls you through His passion, as being His members. The head, therefore, cannot be born by itself, without its members; God, who is [the Saviour] Himself, having promised their union.

Do ye also avoid those wicked offshoots of his, [72] Simon his firstborn son, and Menander, and Basilides, and all his wicked mob of followers, the worshippers of a man, whom also the prophet Jeremiah pronounces accursed. Flee also the impure Nicolaitanes, falsely so called, who are lovers of pleasure, and given to calumnious speeches. Avoid also the children of the evil one, Theodotus and Cleobulus, who produce death-bearing fruit, whereof if any one tastes, he instantly dies, and that not a mere temporary death, but one that shall endure for ever. These men are not the planting of the Father, but are an accursed brood. And says the Lord, "Let every plant which my heavenly Father has not planted be rooted up." For if they had been  [73] branches of the Father, they would not have been "enemies of the cross of Christ," but rather of those who "killed the Lord of glory." [74] But now, by denying the cross, and being ashamed of the passion, they cover the transgression of the Jews, those fighters against God, those murderers of the Lord; for it were too little to style them merely murderers of the prophets. But Christ invites you to [share in] His immortality, by His passion and resurrection, inasmuch as ye are His members.

I salute you from Smyrna, together with the Churches of God which are with me, who have refreshed me in all things, both in the flesh and in the spirit. My bonds, which I carry about with me for the sake of Jesus Christ (praying that I may attain to God), exhort you. Continue in harmony among yourselves, and in prayer with one another; for it becomes every one of you, and especially the presbyters, to refresh the bishop, to the honour of the Father, [75] of Jesus Christ, and of the apostles. I entreat you in love to hear me, that I may not, by having written, be a testimony against you. And do ye also pray for me, who have need of your love, along with the mercy of God, that I may be worthy of the lot for which I am destined, and that I may not be found reprobate.

I salute you from Smyrna, together with the Churches of God which are with me, whose rulers have refreshed me in every respect, both in the flesh and in the spirit. My bonds, which I carry about with me for the sake of Jesus Christ (praying that I may attain to God), exhort you. Continue in harmony among yourselves, and in supplication; for it becomes every one of you, and especially the presbyters, to refresh the bishop, to the honour of the Father, [75] and to the honour of Jesus Christ and of the apostles. I entreat you in love to hear me, that I may not, by having thus written, be a testimony against you. And do ye also pray for me, who have need of your love, along with the mercy of God, that I may be thought worthy to attain the lot for which I am now designed, and that I may not be found reprobate.

The love of the Smymaeans and Ephesians salutes you. Remember in your prayers the Church which is in Syria, from which also I am not worthy to receive my appellation, being the last of them. Fare ye well in Jesus Christ, while ye continue subject to the bishop,  [76] as to the command, and in like manner to the presbytery. And do ye, every man, love one another with an undivided heart. Let my spirit be sanctified by yours, not only now, but also when I shall attain to God. For I am as yet exposed to danger. But the Father [77] is faithful in Jesus Christ to fulfil both mine and your petitions: in whom may ye be found unblameable. [78]

The love of the Smyrnaeans and Ephesians salutes you. Remember our Church which is in Syria, from which I am not worthy to receive my appellation, being the last of those of that place. Fare ye well in the Lord Jesus Christ, while ye continue subject to the bishop, [76] and in like manner to the presbyters and to the deacons. And do ye, every man, love one another with an undivided heart. My spirit salutes you, not only now, but also when I shall have attained to God; for I am as yet exposed to danger. But the Father [77] of Jesus Christ is faithful to fulfil both mine and your petitions: in whom may we be found without spot. [78] May I have joy of you in the Lord.

To the Romans (conclusion)

Short Greek Text [79] Fare ye well to the end, in the patience of Jesus Christ. [80] Amen.

Long Greek Text [79] Fare ye well to the end, in the patience of Jesus Christ. [80]