Ignatius, who is also called Theophorus, to the Church of God which is at Philippi, which has obtained
mercy in faith, and patience, and love unfeigned: Mercy and peace from God
the Father, and the Lord Jesus Christ, "who is the Saviour of all men,
specially of them that believe."(1)
CHAP. I.--REASON FOR WRITING THE EPISTLE.
BEING mindful of your love and of your zeal in Christ, which ye have
manifested towards us we thought it fitting to write to you, who display
such a godly and spiritual love to the brethren,(2) to put you in
remembrance of your Christian course,(3) "that ye all speak the same thing,
being of one mind, thinking the same thing, and walking by the same rule of
faith,"(4) as Paul admonished you. For if there is one God of the universe,
the Father of Christ, "of whom are all things;"(5) and one Lord Jesus
Christ, our [Lord], "by whom are all things;"(5) and also one Holy Spirit,
who wrought(6) in Moses, and in the prophets and apostles; and also one
baptism, which is administered that we should have fellowship with the death
of the Lord;(7) and also one elect Church; there ought likewise to be but
one faith in respect to Christ. For "there is one Lord, one faith, one
baptism; one God and Father of all, who is through all, and in all."(8)
CHAP. II.--UNITY OF THE THREE DIVINE PERSONS.
There is then one God and Father, and not two or three; One who is; and
there is no other besides Him, the only true [God]. For "the Lord thy God,"
saith [the Scripture], "is one Lord."(9) And again, "Hath not one God
created us? Have we not all one Father?(10) And there is alSO one Son, God
the Word. For "the only-begotten Son," saith [the Scripture], "who is in the
bosom of the Father."(11) And again, "One Lord Jesus Christ."(12) And in
another place, "What is His name, or what His Son's name, that we may
know?"(13) And there is also one Paraclete.(14) For "there is also," saith
[the Scripture], "one Spirit,"(15) since "we have been called in one hope of
our calling."(16) And again, "We have drunk of one Spirit,"(15) with what
follows. And it is manifest that all these gifts [possessed by believers] "worketh
one and the self-same Spirit."(17) There are not then either three
Fathers,(18) or three Sons, or three Paracletes, but one Father, and one
Son, and one Paraclete. Wherefore also the Lord, when He sent forth the
apostles to make disciples of all nations, commanded them to "baptize in the
name of the Father, and of the Son, and of the Holy Ghost,"(19) not unto one
[person] having three names, nor into three [persons] who became incarnate,
but into three possessed of equal honour.
CHAP. III.--CHRIST WAS TRULY BORN, AND DIED.
For there is but One that became incarnate, and that neither the Father nor
the Paraclete, but the Son only, [who became so] not in appearance or
imagination, but in reality. For "the Word became flesh."(20) For "Wisdom
builded for herself a house."(21) And God the Word was born as man, with a
body, of the Virgin, without any intercourse of man. For [it is written], "A
virgin shall conceive in her womb, and bring forth a son."(22) He was then
truly born, truly grew up, truly ate and drank, was truly crucified, and
died, and rose again. He who believes these things, as they really were, and
as they really took place, is blessed. He who believeth them not is no less
accursed than those who crucified the Lord. For the prince of this world
rejoiceth when any one denies the cross, since he knows that the confession
of the cross is his own destruction. For that is the trophy which has been
raised up against his power, which when he sees, he shudders, and when he
hears of, is afraid.
CHAP. IV.--THE MALIGNITY AND FOLLY OF SATAN.
And indeed, before the cross was erected, he (Satan) was eager that it
should be so; and he "wrought" [for this end] "in the children of
disobedience."(1) He wrought in Judas, in the Pharisees, in the Sadducees,
in the old, in the young, and in the priests. But when it was just about to
be erected, he was troubled, and infused repentance into the traitor, and
pointed him to a rope to hang himself with, and taught him [to die by]
strangulation. He terrified also the silly woman, disturbing her by dreams;
and he, who had tried every means to have the cross prepared, now
endeavoured to put a stop to its erection;(2) not that he was influenced by
repentance on account of the greatness of his crime (for in that case he
would not be utterly depraved), but because he perceived his own destruction
[to be at hand]. For the cross of Christ was the beginning of his
condemnation the beginning of his death, the beginning of his destruction.
Wherefore, also, he works in some that they should deny the cross, be
ashamed of the passion, call the death an appearance, mutilate and explain
away the birth of the Virgin, and calumniate the [human] nature s itself as
being abominable. He fights along with the Jews to a denial of the cross,
and with the Gentiles to the calumniating of Mary,(4) who are heretical in
holding that Christ possessed a mere phantasmal body.(5) For the leader of
all wickedness assumes manifold(6) forms, beguiler of men as he is,
inconsistent, and even contradicting himself, projecting one course and then
following another. For he is wise to do evil, but as to what good may be he
is totally ignorant. And indeed he is full of ignorance, on account of his
voluntary want of reason: for how can he be deemed anything else who does
not perceive reason when it lies at his very feet?
CHAP. V.--APOSTROPHE TO SATAN.
For if the Lord were a mere man, possessed of a soul and body only, why dost
thou mutilate and explain away His being born with the common nature of
humanity? Why dost thou call the passion a mere appearance, as if it were
any strange thing happening to a [mere] man? And why dost thou reckon the
death of a mortal to be simply an imaginary death? But if, [on the other
hand,] He is both God and man, then why dost thou call it unlawful to style
Him "the Lord of glory,"(7) who is by nature unchangeable? Why dost thou say
that it is unlawful to declare of the Lawgiver who possesses a human soul,
"The Word was made flesh,"(8) and was a perfect man, and not merely one
dwelling in a man? But how came this magician into existence, who of old
formed all nature that can be apprehended either by the senses or intellect,
according to the will of the Father; and, when He became incarnate, healed
every kind of disease and infirmity?(9)
CHAP. VI.--CONTINUATION.
And how can He be but God, who raises up the dead, sends away the lame sound
of limb, cleanses the lepers, restores sight to the blind, and either
increases or transmutes existing substances, as the five loaves and the two
fishes, and the water which became wine, and who puts to flight thy whole
host by a mere word? And why dost thou abuse the nature of the Virgin, and
style her members disgraceful, since thou didst of old display such in
public processions,(10) and didst order them to be exhibited naked, males in
the sight of females, and females to stir up the unbridled lust of males?
But now these are reckoned by thee disgraceful, and thou pretendest to be
full of modesty, thou spirit of fornication, not knowing that then only
anything becomes disgraceful when it is polluted by wickedness. But when sin
is not present, none of the things that have been created are shameful, none
of them evil, but all very good. But inasmuch as thou art blind, thou
revilest these things.
CHAP. VII.--CONTINUATION: INCONSISTENCY OF SATAN.
And how, again, does Christ not at all appear to thee to be of the Virgin,
but to be God over all,(11) and the Almighty? Say, then, who sent Him? Who
was Lord over Him ? And whose will did He obey? And what laws did He fulfil,
since He was subject neither to the will nor power of any one? And while you
deny that Christ was born,(12) you affirm that the unbegotten was begotten,
and that He who had no beginning was nailed to the cross, by whose
permission I am unable to say. But thy changeable tactics do not escape me,
nor am I ignorant that thou art wont to walk with slanting and uncertain(1)
steps. And thou art ignorant who really was born, thou who pretendest to
know everything.
CHAP. VIII.--CONTINUATION: IGNORANCE OF SATAN.
For many things are unknown(2) to thee; [such as the following]: the
virginity of Mary; the wonderful birth; Who it was that became incarnate;
the star which guided those who were in the east; the Magi who presented
gifts; the salutation of the archangel to the Virgin; the marvellous
conception of her that was betrothed; the announcement of the boy-forerunner
respecting the son of the Virgin, and his leaping in the womb on account of
what was foreseen; the songs of the angels over Him that was born; the glad
tidings announced to the shepherds; the fear of Herod lest his kingdom
should be taken from him; the command to slay the infants; the removal into
Egypt, and the return from that country to the same region; the infant
swaddling-bands; the human registration; the nourishing by means of milk;
the name of father given to Him who did not beget; the manger because there
was not room [elsewhere]; no human preparation [for the Child]; the gradual
growth, human speech, hunger, thirst, journeyings, weariness; the offering
of sacrifices and then also circumcision, baptism; the voice of God over Him
that was baptized, as to who He was and whence [He had come]; the testimony
of the Spirit and the Father from above; the voice of John the prophet when
it signified the passion by the appellation of "the Lamb;" the performance
of divers miracles, manifold healings; the rebuke of the Lord ruling both
the sea and the winds; evil spirits expelled; thou thyself subjected to
torture, and, when afflicted by the power of Him who had been manifested,
not having it in thy power to do anything.
CHAP. IX.--CONTINUATION: IGNORANCE OF SATAN.
Seeing these things, thou wast in utter perplexity.(3) And thou wast
ignorant that it was a virgin that should bring forth; but the angels(1)
song of praise struck thee with astonishment, as well as the adoration of
the Magi, and the appearance of the star. Thou didst revert to thy state of
[wilful] ignorance, because all the circumstances seemed to thee
trifling;(4) for thou didst deem the swaddling-bands, the circumcision, and
the nourishment by means of milk contemptible:(5) these things appeared to
thee unworthy of God. Again, thou didst behold a man who remained forty days
and nights without tasting human food, along with ministering gels at whose
presence thou didst shudder, when first of all thou hadst seen Him baptized
as a common man, and knewest not the reason thereof. But after His
[lengthened] fast thou didst again assume thy wonted audacity, and didst
tempt Him when hungry, as if He had been an ordinary man, not knowing who He
was. For thou saidst, "If thou be the Son of God, command that these stones
be made bread."(6) Now, this expression, "If thou be the Son," is an
indication of ignorance. For if thou hadst possessed real knowledge, thou
wouldst have understood that the Creator can with equal ease both create
what does not exist, and change that which already has a being. And thou
temptedst by means of hunger(7) Him who nourisheth all that require food.
And thou temptedst the very "Lord of glory,"(8) forgetting in thy
malevolence that "man shall not live by bread alone, but by every word that
proceedeth out of the mouth of God." For if thou hadst known that He was the
Son of God, thou wouldst also have understood that He who had kept his(9)
body from feeling any want for forty days and as many nights, could have
also done the same for ever. Why, then, does He suffer hunger? In order to
prove that He had assumed a body subject to the same feelings as those of
ordinary men. By the first fact He showed that He was God, and by the second
that He was also man. CHAP. X.--CONTINUATION: AUDACITY OF SATAN.
Darest thou, then, who didst fall "as lightning from the very highest glory,
to say to the Lord, "Cast thyself down from hence(11) [to Him] to whom the
things that are not are reckoned as if they were,(12) and to provoke to a
display of vainglory Him that was free from all ostentation? And didst thou
pretend to read in Scripture concerning Him: "For He hath given His angels
charge concerning Thee, and in their hands they shall bear Thee up, lest
thou shouldest dash Thy foot against a stone?"(13) At the same time thou
didst pretend to be ignorant of the rest, furtively concealing what [the
Scripture] predicted concerning thee and thy servants: "Thou shalt tread
upon the adder and the basilisk; the lion and the dragon shall thou trample
under foot."(14)
CHAP. XI.--CONTINUATION: AUDACITY OF SATAN.
If, therefore, thou art trodden down under the feet of the Lord, how dost
thou tempt Him that cannot be tempted, forgetting that precept of the
lawgiver, "Thou shall not tempt the Lord thy God?"(1) Yea, thou even darest,
most accursed one, to appropriate the works of God to thyself, and to
declare that the dominion over these was delivered to thee.(2) And thou dost
set forth thine own fall as an example to the Lord, and dost promise to give
Him what is really His own, if He would fall down and worship thee.(3) And
how didst thou not shudder, O thou spirit more wicked through thy
malevolence than all other wicked spirits, to utter such words against the
Lord? Through thine appetite(4) was thou overcome, and through thy vainglory
wast thou brought to dishonour: through avarice and ambition dost thou [now]
draw on [others] to ungodliness. Thou, O Belial, dragon, apostate, crooked
serpent, rebel against God, outcast from Christ, alien from the Holy Spirit,
exile from the ranks of the angels, reviler of the laws of God, enemy of all
that is lawful, who didst rise up against the first-formed of men, and didst
drive forth [from obedience to] the commandment [of God] those who had in no
respect injured thee; thou who didst raise up against Abel the murderous
Cain; thou who didst take arms against Job: dost thou say to the Lord, "If
Thou wilt fall down and worship me?" Oh what audacity! Oh what madness! Thou
runaway slave, thou incorrigible(5) slave, dost thou rebel against the good
Lord? Dost thou say to so great a Lord, the God of all that either the mind
or the senses can perceive, "If Thou wilt fall down and worship me?" CHAP. XlI.--THE MEEK REPLY OF CHRIST.
But the Lord is long-suffering, and does not reduce to nothing him who in
his ignorance dares [to utter] such words, but meekly replies, "Get thee
hence, Satan.''(6) He does not say, "Get thee behind Me," for it is not
possible that he should be converted; but, "Begone, Satan," to the course
which thou hast chosen. "Begone" to those things to which, through thy
malevolence, thou hast been called. For I know Who I am, and by Whom I have
been sent, and Whom it behoves Me to worship. For "thou shall worship the
Lord thy God, and Him only shalt thou serve."(7) I know the one [God]; I am
acquainted with the only [Lord] from whom thou hast become an apostate. I am
not an enemy of God; I acknowledge His pre-eminence; I know the Father, who
is the author of my generation.
CHAP. XIII.--VARIOUS EXHORTATIONS AND DIRECTIONS.
These things, brethren, out of the affection which I entertain for you, I
have felt compelled to write, exhorting you with a view to the glory of God,
not as if I were a person of any consequence, but simply as a brother. Be ye
subject to the bishop, to the presbyters, and to the deacons. Love one
another in the Lord, as being the images of God. Take heed, ye husbands,
that ye love your wives as your own members. Ye wives also, love your
husbands, as being one with them in virtue of your union. If any one lives
in chastity or continence, let him not be lifted up, lest he lose his
reward. Do not lightly esteem the festivals. Despise not the period of forty
days, for it comprises an imitation of the conduct of the Lord. After the
week of the passion, do not neglect to fast on the fourth and sixth days,
distributing at the same time of thine abundance to the poor. If any one
fasts on the Lord's Day or on the Sabbath, except on the paschal Sabbath
only, he is a murderer of Christ.
CHAP. XIV.--FAREWELLS AND CAUTIONS.
Let your prayers be extended to the Church of Antioch, whence also I as a
prisoner am being led to Rome. I salute the holy bishop Polycarp; I salute
the holy bishop Vitalius, and the sacred presbytery, and my fellow-servants
the deacons; in whose stead may my soul be found. Once more I bid farewell
to the bishop, and to the presbyters in the Lord. If any one celebrates the
passover along with the Jews, or receives the emblems of their feast, he is
a partaker with those that killed the Lord and His apostles.
CHAP. XV.--SALUTATIONS. CONCLUSION.
Philo and Agathopus the deacons salute you. I salute the company of virgins,
and the order of widows; of whom may I have joy! I salute the people of the
Lord, from the least unto the greatest. I have sent you this letter through
Euphanius the reader, a man honoured of God, and very faithful, happening to
meet with him at Rhegium, just as he was going on board ship. Remember my
bonds(8) that I may be made perfect in Christ. Fare ye well in the flesh,
the soul, and the spirit, while ye think of things perfect, and turn
yourselves away from the workers of iniquity, who corrupt the word of truth,
and are strengthened inwardly by the grace of our Lord Jesus Christ.
