IGNOEANCE
ILLYEICUM
605
in Rome, but the episcopal lists of Eome, Antioch, Corinth, etc., must have been nothing but forgeries if there Avas not early in the communities a primus inter pares, at the head of the presbytery, such as Clement was when he wrote to the Church of Corinth (Hamack, Entstehung und Entwickel- ung, p. 72). Thus the silence of Ignatius in his Letter to the Romans cannot be taken as a proof that Rome had no hierarchy at the time at which it was written. On Ignatius and the Roman primacy see A. Hamack, ' Das Zeugnis des Ignatius liber das Ansehen der romischen Gemeinde,' in SBAW, 1896, pp. 111-131 ; J. Chapman, in Bevue B6n6dictine, 1896, pp. 385-400; Funk, Kirchen- geschichtl. Abhandlungen, i. [Paderbom, 1897], pp. 1-23.
Literature. — This has been cited tluroughout tlie article. For general bibliography see O. Bardenhewer, Gesch. der altkirchl. Litteratur, L, P^eiburg i. B., 1902, pp. 119-145, and M. Rackl, Christologie des neiligen Ignatius, do. 1914, pp. rv'-xxxii. The best modem critical editions are those of T. Zahn (' Ignatii et Polycarpi Epistulae ' in Patr. apostol. opera, ii., Leipzig, 1S76) ; F. X. Funk (in Opera patr. apostolicorum, Tiibingen, l878flE.); J. B. Lightfoot (Apostolic Fathers", pt. ii. vol. ii., London, 1889). See also A. Lelong, Ignace d'Antioche, Paris, 1910. P. BATIFFOL.
IGNORANCE. — As the apostolic writers dealt mostly with moral and spiritual matters, they usually spoke of ignorance in a sense that was not merely intellectual. Thus (Eph 4^^) the ignorance of the Gentiles was associated with vanity of mind, darkening of understanding, alienation from God, and hardening of heart, in a way that linked it to the deeper faculties of the soul. Even vov^ is the faculty for recognizing moral good as well as in- tellectual truth, and didvoLa includes feeling and desiring as well as understanding. Ignorance arose, according to the apostles, as much from the condition of the conscience and the spirit as from the state of the mind (cf. 2 Ti 3^). Holding this conception, the apostles taught that ignorance sprang either from the state of the heart or from lack of the Christian revelation. The latter condi- tion was much dwelt upon, for to all the apostles the Coming of Jesus Christ was the shedding forth of so great a light that all who had not seen that light dwelt in darkness, while they insisted also that light sufficient was given in the world to learn about God, if only men had not been led away by evil desires (Ro P"). Thus arose the ignorance of God (Ac 17-^), the yielding to lusts (1 P l^^), the rejection of Jesus of Nazareth (Ac 3'^), and, in St. Paul's own experience, the persecution of the followers of Jesus Christ (Ac 26**).
The double source of these sins of ignorance led to God's method of dealing with them. As they arose from evil in men, they were not left un- punished by God (Ro 1^^) ; but, as they were done in ignorance of the full revelation, they were 'winked at' or 'overlooked' by God (Ac 17^"), or in the forbearance of God were passed over (Ro 3^). This passing over {irdpe<ns) did not exclude punish- ment, and was not equivalent to forgiveness {&<pea-is) ; but it prepared the way for repentance (Ac 3^^) and for the receiving of the mercy of God in Christ Jesus (1 Ti l^^).
The densest ignorance came to those who had heard the gospel of Christ and had persisted in rejecting it, for on them the curse foretold by Isaiah was abiding (Ac 28^5). Such people, what- ever their superficial knowledge might be, were walking in such darkness that they were content to live in sin and to be guilty of hatred of their brothers (1 Jn 3^ 2").
Even in the experience of those who had come to a knowledge of Christ as Saviour and Lord there existed much ignorance.
(1) If Christ Himself knew not the day of the
Great Appearing, it was not to be wondered at that the times and the seasons for the coming of God's Kingdom in glory were hid from His disciples (Ac V). It is evident from some of the apostolic writings (cf. 1 Thess.) that many believed that the Great Day was to come almost immediately, and were totally ignorant of the delay that was to ensue.
(2) Another subject of which there Avas much ignorance Avas the state of the dead. The apostles in their eschatology did little to dispel the dark- ness connected Avith the present condition of the dead. Sometimes they referred to the blessedness of those 'Avith Christ' (Ph 1^), sometimes to their quiescence in a state of sleep (1 Co 15-°), and some- times to the activities carried on (1 P 4^), but the intermediate state Avas comparatively uninterest- ing to the Apostolic Age, as their main thought centred in the Resurrection and the Parousia. Even Avith regard to these great events of the future there Avas not ahvays assured knoAvledge ; disciples of Christ Avere not only doubtful of the Resurrection, but even opposed to its teaching, and St. Paul laboured to dispel their ignorance ; Avhile many sorroAved about their brethren Avho had passed aAvay as if they had lost the opportunity of being present at the Parousia of Christ, not knoAving that both those asleep and those alive Avould then together meet the Lord in the air (1 Th 4^5).