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On the holy martyr Saint Ignatius, the god-bearer, archbishop of
Antioch the great, who was carried off to Rome, and there suffered
martyrdom, and thence was conveyed back again to Antioch.
1. Sumptuous and splend identertainers give frequent and constant
entertainments, alike to display their own wealth, and to show
goodwill to their acquaintance. So also the grace of the Spirit,
affording us a proof of his own power, and displaying much goodwill
towards the friends of God, sets before us successively and constantly
the tables of the martyrs. Lately, for instance, a maiden quite
young, and unmarried, the blessed martyr Pelagia, entertained us,
with much joy. To-day again, this blessed and noble martyr Ignatius
has succeeded to her feast. The persons are different: The table is
one. The wrestlings are varied: The crown is one. The contests are
manifold: The prize is the same. For in the case of the heathen
contests, since the tasks are bodily, men alone are, with reason,
admitted. But here, since the contest is wholly concerning the soul,
the lists are open to each sex, for each kind the theatre is arranged.
Neither do men alone disrobe, in order that the women may not take
refuge in the weakness of their nature, and seem to have a plausible
excuse, nor have women only quitted themselves like men, lest the race
of men be put to shame; but on this side and on that many are
proclaimed conquerors, and are crowned, in order that thou mayest
learn by means of the exploits themselves that in Christ Jesus neither
male nor female, neither sex, nor weakness of body, nor age, nor any
such thing could be a hindrance to those who run in the course of
religion; if there be a noble readiness, and an eager mind, and a
fear of God, fervent and kindling, be established in our souls. On
this account both maidens and women, and men, both young and old, and
slaves, and freemen, and every rank, and every age, and each sex,
disrobe for those contests, and in no respect suffer harm, since they
have brought a noble purpose to these wrestlings. The season then
already calls us to discourse of the mighty works of this saint. But
our reckoning is disturbed and confused, not knowing what to say
first, what second, what third, so great a multitude of things
calling for eulogy surrounds us, on every side; and we experience the
same thing as if any one went into a meadow, and seeing many a rosebush
and many a violet, and an abundance of lilies, and other spring
flowers manifold and varied, should be in doubt what he should look at
first, what second, since each of those he saw invites him to bestow
his glances on itself. For we too, coming to this spiritual meadow of
the mighty works of Ignatius, and beholding not the flowers of
spring, but the manifold and varied fruit of the spirit in the soul of
this man, are confused and in perplexity, not knowing to which we are
first to give our consideration, as each of the things we see draws us
away from its neighbours, and entices the eye of the soul to the sight
of its own beauty. For see, he presided over the Church among us
nobly, and with such carefulness as Christ desires. For that which
Christ declared to be the highest standard and rule of the Episcopal
office, did this man display by his deeds. For having heard Christ
saying, the good shepherd layeth down his life for the sheep, with all
courage he did lay it down for the sheep.
He held true converse with the apostles and drank of spiritual
fountains. What kind of person then is it likely that he was who had
been reared, and who had everywhere held converse with them, and had
shared with them truths both lawful and unlawful to utter, and who
seemed to them worthy of so great a dignity? The time again came on,
which demanded courage; and a soul which despised all things present,
glowed with Divine love, and valued things unseen before the things
which are seen; and he lay aside the flesh with as much ease as one
would put off a garment. What then shall we speak of first? The
teaching of the apostles which he gave proof of throughout, or his
indifference to this present life, or the strictness of his virtue,
with which he administered his rule over the Church; which shall we
first call to mind?
The martyr or the bishop or the apostle. For the grace of the spirit
having woven a threefold crown, thus bound it on his holy head, yea
rather a manifold crown. For if any one will consider them carefully,
he will find each of the crowns, blossoming with other crowns for us.
2. And if you will, let us come first to the praise of his
episcopate. Does this seem to be one crown alone? come, then, let
us unfold it in speech, and you will see both two, and three, and
more produced from it. For I do not wonder at the man alone that he
seemed to be worthy of so great an office, but that he obtained this
office from those saints, and that the hands of the blessed apostles
touched his sacred head. For not even is this a slight thing to be
said in his praise, nor because he won greater grace from above, nor
only because they caused more abundant energy of the Spirit to come
upon him, but because they bore witness that every virtue possessed by
man was in him. Now how this is, I tell you. Paul writing to
Titus once on a time--and when I say Paul, I do not speak of him
alone, but also of Peter and James and John, and the whole band of
them; for as in one lyre, the strings are different strings, but the
harmony is one, so also in the band of the apostles the persons are
different, but the teaching is one, since the artificer is one, I
mean the Holy Spirit, who moves their souls, and Paul showing this
said, "Whether therefore they, or I, so we preach. This man,
then, writing to Titus, and showing what kind of man the bishop ought
to be, says, "For the bishop must be blameless as God's steward;
not self-willed, not soon angry, no brawler, no striker, not greedy
of filthy lucre; but given to hospitality, a lover of good,
sober-minded, just, holy, temperate, holding to the faithful word,
which is according to the teaching, that he may be able both to exhort
in the sound doctrine, and to convict the gainsayers;" and to
Timothy again, when writing upon this subject, he says somewhat like
this: "If a man seeketh the office of a bishop, he desireth a good
work. The bishop, therefore, must be without reproach, the husband
of one wife, temperate, sober-minded, orderly, given to
hospitality, apt to teach, no brawler, no striker, but gentle, not
contentious, no lover of money. Dost thou see what strictness of
virtue he demands from the bishop? For as some most excellent painter
from life, having mixed many colors, if he be about to furnish an
original likeness of the royal form, works with all accuracy, so that
all who are copying it, and painting from it, may have a likeness
accurately drawn, so accordingly the blessed Paul, as though painting
some royal likeness, and furnishing an original sketch of it, having
mixed the different colors of virtue, has painted in the features of
the office of bishop complete, in order that each of those who mount to
that dignity, looking thereupon, may administer their own affairs with
just such strictness.
Boldly, therefore, would I say that Ignatius took an accurate
impression of the whole of this, in his own soul; and was blameless
and without reproach, and neither self-willed, nor soon angry, nor
given to wine, nor a striker, but gentle, not contentious, no lover
of money, just, holy, temperate, holding to the faithful word which
is according to the teaching, sober, sober-minded, orderly, and all
the rest which Paul demanded. "And what is the proof of this?"
says one. They who said these things ordained him, and they who
suggest to others with so great strictness to make proof of those who
are about to mount to the throne of this office, would not themselves
have done this negligently. But had they not seen all this virtue
planted in the soul of this martyr would not have entrusted him with
this office. For they knew accurately how great danger besets those
who bring about such ordinations, carelessly and hap-hazard. And
Paul again, when showing this very thing to the same Timothy wrote
and says, "Lay hands suddenly on no man, neither be partaker of
other men's sins." What dost thou say? Has an other sinned, and
do I share his blame and his punishment? Yes, says he, the man who
authorizes evil; and just as in the case of any one entrusting into the
hands of a raging and insane person a sharply pointed sword, with which
the madman commits murder, that man who gave the sword incurs the
blame; so any one who gives the authority which arises from this office
to a man living in evil, draws down on his own head all the fire of
that man's sins and audacity. For he who provides the root, this man
is the cause of all that springs from it on every side. Dost thou see
how in the meanwhile a double crown of the episcopate has appeared, and
how the dignity of those who ordained him has made the office more
illustrious, bearing witness to every exhibition of virtue in him?
3. Do you wish that I should also reveal to you another crown
springing from this very matter? Let us consider the time at which he
obtained this dignity. For it is not the same thing to administer the
Church now as then, just as it is not the same thing to travel along a
road well trodden, and prepared, after many wayfarers; and along one
about to be cut for the first time, and containing ruts, and stones,
and full of wild beasts, and which has never yet, received any
traveller. For now, by the grace of God, there is no danger for
bishops, but deep peace on all sides, and we all enjoy a calm, since
the Word of piety has been extended to the ends of the world, and our
rulers keep the faith with strictness. But then there was nothing of
this, but wherever any one might look, precipices and pitfalls, and
wars, and fightings, and dangers; both rulers, and kings, and
people and cities and nations, and men at home and abroad, laid snares
for the faithful. And this was not the only serious thing, but also
the fact that many of the believers themselves, inasmuch as they tasted
for the first time strange doctrines, stood in need of great
indulgence, and were still in a somewhat feeble condition and were
often upset. And this was a thing which used to grieve the teachers,
no less than the fightings without, nay rather much more. For the
fightings without, and the plottings, afforded much pleasure to them
on account of the hope of the rewards awaiting them. On this account
the apostles returned from the presence of the Sanhedrin rejoicing
because they had been beaten; and Paul cries out, saying: "I
rejoice in my sufferings," and he glories in his afflictions
everywhere. But the wounds of those at home, and the fails of the
brethren, do not suffer them to breathe again, but always, like some
most heavy yoke, continually oppress and afflict the neck of their
soul. Hear at least how Paul, thus rejoicing in sufferings, is
bitterly pained about these.
"For who, saith he, is weak, and I am not weak? who is offended,
and I burn not?" and again, "I fear lest when I come I shall
find you not such as I would, and I be found of you such as ye would
not," and a little afterwards, "Lest when I come again to you,
God humble me, and I shall mourn many of those who have sinned
before, and have not repented, of their uncleanness, and wantonness,
and fornication which they have committed."
And throughout thou seest that he is in tears and lamentations on
account of members of the household, and evermore fearing and trembling
for the believers. Just as then we admire the pilot, not when he is
able to bring those who are on board safe to shore when the sea is
calm, and the ship is borne along by favourable winds, but when the
deep is raging and the waves contending, and the passengers themselves
within in revolt, and a great storm within and without besets those who
are on board, and he is able to steer the ship with all security; so
we ought to wonder at, and admire those who then had the Church
committed to their hands, much more than those who now have the
management of it; when there was a great war without and within, when
the plant of the faith was more tender, and needed much care, when,
as a newly-born babe, the multitude in the church required much
forethought, and the greatest wisdom in any soul destined to nurse it;
and in order that ye may more clearly learn, how great crowns they were
worthy of, who then had the Church entrusted to them, and how great
work and danger there was in undertaking the matter on the threshold and
at the beginning, and in being the first to enter upon it, I bring
forward for you the testimony of Christ, who pronounces a verdict on
these things, and confirms the opinion which has been expressed by me.
For when he saw many coming to him, and was wishing to show the
apostles that the prophets toiled more than they, he says: "Others
have laboured, and ye have entered into their labour." And yet the
apostles toiled much more than the prophets. But since they first
sowed the word of piety, and won over the untaught souls of men to the
truth, the greater part of the work is credited to them. For it is by
no means the same thing for one to come and teach after many teachers,
and himself to be the first to sow seeds. For that which has been
already practised, and has become customary with many, would be easily
accepted; but that which is now for the first time heard, agitates the
mind of the hearers, and gives the teacher a great deal to do. This
at least it was which disturbed the audience at Athens, and on this
account they turned away from Paul, reproaching him with, "Thou
bringest certain strange things to our ears." For if the oversight of
the Church now furnishes much weariness and work to those who govern
it, consider how double and treble and manifold was the work then,
when there were dangers and fighting and snares, and fear continually.
It is not possible to set forth in words the difficulty which those
saints then encountered, but he alone will know it who comes to it by
experience.
4. And I will speak of a fourth crown, arising for us out of this
episcopate. What then is this? The fact that he was entrusted with
our own native city. For it is a laborious thing indeed to have the
oversight of a hundred men, and of fifty alone. But to have on one's
hands so great a city, and a population extending to two hundred
thousand, of how great virtue and wisdom dost thou think there is a
proof? For as in the care of armies, the wiser of the generals have
on their hands the more leading and more numerous regiments, so,
accordingly, in the care of cities. The more able of the rulers are
entrusted with the larger and more populous. And at any rate this city
was of much account to God, as indeed He manifested by the very deeds
which He did. At all events the master of the whole world, Peter,
to whose hands He committed the keys of heaven, whom He commanded to
do and to bear all, He bade tarry here for a long period. Thus in
His sight our city was equivalent to the whole world. But since I
have mentioned Peter, I have perceived a fifth crown woven from him,
and this is that this man succeeded to the office after him. For just
as any one taking a great stone from a foundation hastens by all means
to introduce an equivalent to it, lest he should shake the whole
building, and make it more unsound, so, accordingly, when Peter was
about to depart from here, the grace of the Spirit introduced another
teacher equivalent to Peter, so that the building already completed
should not be made more unsound by the insignificance of the successor.
We have reckoned up then five crowns, from the importance of the
office, from the dignity of those who ordained to it, from the
difficulty of the time, from the size of the city, from the virtue of
him who transmitted the episcopate to him. Having woven all these, it
was lawful to speak of a sixth, and seventh, and more than these; but
in order that we may not, by spending the whole time on the
consideration of the episcopate, miss the details about the martyr,
come from this point, let us pass to that conflict. At one time a
grievous warfare was rekindled against the Church, and as though a
most grievous tyranny over-spread the earth, all were carried off from
the midst of the market-place. Not indeed charged with anything
monstrous, but because being freed from error, they hastened to
piety; because they abstained from the service of demons, because they
recognized the true God, and worshipped his only begotten Son, and
for things for which they ought to have been crowned, and admired and
honoured, for these they were punished and encountered countless
tortures, all who embraced the faith, and much more they who had the
oversight of the churches. For the devil, being crafty, and apt to
contrive plots of this kind, expected that if he took away the
shepherds, he would easily be able to scatter the flocks. But He who
takes the wise in their craftiness, wishing to show him that men do not
govern His church, but that it is He himself who everywhere tends
those who believe on Him, agreed that this should be, that he might
see, when they were taken away, that the cause of piety was not
defeated, nor the word of preaching quenched, but rather increased;
that by these very works he might learn both himself, and all those who
minister to him, that our affairs are not of men, but that the subject
of our teaching has its root on high, from the heavens; and that it is
God who everywhere leads the Church, and that it is not possible for
him who fights against God, ever to win the day. But the Devil did
not only work this evil, but another also not less than this. For not
only in the cities over which they presided, did he suffer the Bishops
to be slaughtered; but he took them into foreign territory and slew
them; and he did this, in anxiety at once to take them when destitute
of friends, and hoping to render them weaker with the toil of their
journey, which accordingly he did with this saint. For he called him
away from our city to Rome, making the course twice as long,
expecting to depress his mind both by the length of the way and the
number of the days, and not knowing that having Jesus with him, as a
fellow traveller, and fellow exile on so long a journey, he rather
became the stronger, and afforded more proof of the power that was with
him, and to a greater degree knit the Churches together. For the
cities which were on the road running together from all sides,
encouraged the athlete, and sped him on his way with many supplies,
sharing in his conflict by their prayers, and intercessions. And they
derived no little comfort when they saw the martyr hastening to death
with so much readiness, as is consistent in one called to the realms
which are in the heaven, and by means of the works themselves, by the
readiness and by the joyousness of that noble man, that it was not
death to which he was hastening, but a kind of long journey and
migration from this world, and ascension to heaven; and he departed
teaching these things in every city, both by his words, and by his
deeds, and as happened in the case of the Jews, when they bound
Paul, and sent him to Rome, and thought that they were sending him
to death, they were sending a teacher to the Jews who dwelt there.
This indeed accordingly happened in the case of Ignatius in larger
measure. For not to those alone who dwell in Rome, but to all the
cities lying in the intervening space, he went forth as a wonderful
teacher, persuading them to despise the present life, and to think
naught of the things which are seen, and to love those which are to
come, to look towards heaven, and to pay no regard to any of the
terrors of this present life. For on this and on more than this, by
means of his works, he went on his way instructing them, as a sun
rising from the east, and hastening to the west. But rather more
brilliant than this, for this is wont to run on high, bringing
material light, but Ignatius shone below, imparting to men's souls
the intellectual light of doctrine. And that light on departing into
the regions of the west, is hidden and straightway causes the night to
come on. But this on departing to the regions of the west, shone
there more brilliantly, conferring the greatest benefits to all along
the road. And when he arrived at the city, even that he instructed in
Christian wisdom. For on this account God permitted him there to end
his life, so that this man's death might be instructive to all who
dwell in Rome. For we by the grace of God need henceforward no
evidence, being rooted in the faith. But they who dwelt in Rome,
inasmuch as these was great impiety there, required more help. On
this account both Peter and Paul, and this man after them, were all
slain there, partly, indeed, in order that they might purify with
their own blood, the city which had been defiled with blood of idols,
and partly in order that they might by their works afford a proof of the
resurrection of the crucified Christ, persuading those who dwell in
Rome, that they would not with so much pleasure disdain this present
life, did they not firmly persuade themselves that they were about to
ascend to the crucified Jesus, and to see him in the heavens. For in
reality it is the greatest proof of the resurrection that the slain
Christ should show forth so great power after death, as to persuade
living men to despise both country and home and friends, and
acquaintance and life itself, for the sake of confessing him, and to
choose in place of present pleasures, both stripes and dangers and
death. For these are not the achievements of any dead man, nor of one
remaining in the tomb but of one risen and living, Since how couldest
thou account, when he was alive, for all the Apostles who companied
with him becoming weaker through fear to betray their teachers and to
flee and depart; but when he died, for not only Peter and Paul, but
even Ignatius, who had not even seen him, nor enjoyed his
companionship, showing such earnestness as to lay down life itself for
his sake?
5. In order then that all who dwell in Rome might learn that these
things are a reality, God allowed that there the saint should be
perfected, and that this was the reason I will guarantee from the very
manner of his death. For not outside the walls, in a dungeon, nor
even in a court of justice, nor in some corner, did he receive the
sentence which condemned him, but in the midst of the theatre, while
the whole city was seated above him, he underwent this form of
martyrdom, wild beasts being let loose upon him, in order that he
might plant his trophy against the Devil, beneath the eyes of all,
and make all spectators emulous of his own conflicts. Not dying thus
nobly only, but dying even with pleasure. For not as though about to
be severed from life, but as called to a better and more spiritual
life, so he beheld the wild beasts gladly. Whence is this manifest?
From the words which he uttered when about to die, for when he heard
that this manner of punishment awaited him, "may I have joy," said
he, "of these wild beasts." For such are the loving. For they
receive with pleasure whatever they may suffer for the sake of those who
are beloved, and they seem to have their desire satisfied when what
happens to them is more than usually grievous. Which happened,
therefore, in this man's case. For not by his death alone, but also
by his readiness he studied to emulate the apostles, and hearing that
they, after they had been scourged retired with joy, himself too
wished to imitate his teachers, not only by his death, but by his
joy. On this account he said, "may I have joy of thy wild
beasts," and much milder than the tongue of the tyrant did he consider
the mouths of these; and very reasonably. For while that invited him
to Gehenna, their mouths escorted him to a kingdom. When,
therefore, he made an end of life there, yea rather, when he ascended
to heaven, he departed henceforward crowned. For this also happened
through the dispensation of God, that he restored him again to us,
and distributed the martyr to the cities. For that city received his
blood as it dropped, but ye were honoured with his remains, ye enjoyed
his episcopate, they enjoyed his martyrdom. They saw him in
conflict, and victorious, and crowned, but ye have him continually.
For a little time God removed him from you, and with greater glory
granted him again to you. And as those who borrow money, return with
interest what they receive, so also God, using this valued treasure
of yours, for a little while, and having shown it to that city, with
greater brilliancy gave it back to you. Ye sent forth a Bishop, and
received a martyr; ye sent him forth with prayers, and ye received him
with crowns; and not only ye, but all the cities which intervene.
For how do ye think that they behaved when they saw his remains being
brought back? What pleasure was produced! how they rejoiced! with
what applause on all sides they beset the crowned one! For as with a
noble athlete, who has wrestled down all his antagonists, and who
comes forth with radiant glory from the arena, the spectators receive
him, and do not suffer him to tread the earth, bringing him home on
their shoulders, and besetting him with countless praises: so also the
cities in order receiving this saint then from Rome, and bearing him
upon their shoulders as far as this city, escorted the crowned one with
praises, celebrating the champion, in song; laughing the Devil to
scorn, because his artifice was turned against him, and what he
thought to do against the martyr, this turned out for his behoof.
Then, indeed, he profited, and encouraged all the cities; and from
that time to this day he enriches this city, and as some perpetual
treasure, drawn upon every day, yet not failing, makes all who
partake of it more prosperous, so also this blessed Ignatius filleth
those who come to him with blessings, with boldness, nobleness of
spirit, and much courage, and so sendeth them home.
Not only to-day, therefore, but every day let us go forth to him,
plucking spiritual fruits from him. For it is, it is possible for him
who comes hither with faith to gather the fruit of many good things.
For not the bodies only, but the very sepulchres of the saints have
been filled with spiritual grace. For if in the case of Elisha this
happened, and a corpse when it touched the sepulchre, burst the bands
of death and returned to life again, much rather now, when grace is
more abundant, when the energy of the spirit is greater, is it
possible that one touching a sepulchre, with faith, should win great
power; thence on this account God allowed us the remains of the
saints, wishing to lead by them us to the same emulation, and to
afford us a kind of haven, and a secure consolation for the evils which
are ever overtaking us. Wherefore I beseech you all, if any is in
despondency, if in disease, if under insult, if in any other
circumstance of this life, if in the depth of sins, let him come
hither with faith, and he will lay aside all those things, and will
return with much joy, having procured a lighter conscience from the
sight alone. But more, it is not only necessary that those who are in
affliction should come hither, but if any one be in cheerfulness, in
glory, in power, in much assurance towards God, let not this man
despise the benefit. For coming hither and beholding this saint, he
will keep these noble possessions unmoved, persuading his own soul to
be moderate by the recollection of this man's mighty deeds, and not
suffering his conscience by the mighty deeds to be lifted up to any self
conceit. And it is no slight thing for those in prosperity not to be
puffed up at their good fortune, but to know how to bear their
prosperity with moderation, so that the treasure is serviceable to
all, the resting place is suitable, for the fallen, in order that
they may escape from their temptations, for the fortunate, that their
success may remain secure, for those in weakness indeed, that they may
return to health, and for the healthy, that they may not fall into
weakness. Considering all which things, let us prefer this way of
spending our time, to all delight, all pleasure, in order that
rejoicing at once, and profiling, we may be able to become partakers
with these saints, both of their dwelling and of their home, through
the prayers of the saints themselves, through the grace and
lovingkindness of our Lord Jesus Christ, with whom be glory to the
Father with the Holy Spirit, now and always forever and ever amen.
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