Had the somewhat sanguine hope thus expressed been realized, it would have been unnecessary for us to present to the English reader more than a translation of these three Syriac Epistles. But the Ignatian controversy is not yet settled. There are still those who hold that the balance of argument is in favour of the shorter Greek, as against these Syriac Epistles. They regard the latter as an epitome of the former, and think the harshness which, according to them, exists in the sequence of thoughts and sentences, clearly shows that this is the case. We have therefore given all the forms of the Ignatian letters which have the least claim on our attention. [484] The reader may judge, by comparison for himself, which of these is to be accepted as genuine, supposing him disposed to admit the claims of any one of them. We content ourselves with laying the materials for judgment before him, and with referring to the above-named works in which we find the whole subject discussed. As to the personal history of Ignatius, almost nothing is known. The principal source of information regarding him is found in the account of his martyrdom, to which the reader is referred. Polycarp alludes to him in his Epistle to the Philippians (chap. ix.), and also to his letters (chap. xiii.). Irenæus quotes a passage from his Epistle to the Romans (Adv. Hær., v. 28; Epist. ad Rom., chap. iv.), without, however, naming him. Origen twice refers to him, first in the preface to his Comm. on the Song of Solomon, where he quotes a passage from the Epistle of Ignatius to the Romans, and again in his sixth homily on St. Luke, where he quotes from the Epistle to the Ephesians, both times naming the author. It is unnecessary to give later references.
Supposing the letters of Ignatius and the account of his martyrdom to be authentic, we learn from them that he voluntarily presented himself before Trajan at Antioch, the seat of his bishopric, when that prince was on his first expedition against the Parthians and Armenians (a.d. 107); and on professing himself a Christian, was condemned to the wild beasts. After a long and dangerous voyage he came to Smyrna, of which Polycarp was bishop, and thence wrote his four Epistles to the Ephesians, the Magnesians, the Trallians, and the Romans. From Smyrna he came to Troas, and tarrying there a few days, he wrote to the Philadelphians, the Smyrnæans, and Polycarp. He then came on to Neapolis, and passed through the whole of Macedonia. Finding a ship at Dyrrachium in Epirus about to sail into Italy, he embarked, and crossing the Adriatic, was brought to Rome, where he perished on the 20th of December 107, or, as some think, who deny a twofold expedition of Trajan against the Parthians, on the same day of the year a.d. 116.
[481] Does not this seem a pointed allusion to Rev. ii. 10?
[482] Stethi hos akmon tuptomenos.
[483] See To the Tralliaus, cap. 13. Much might have been made, had it been found here, out of the reference to Christ the High Priest (Philadelphians, cap. 9).
[484] The other Epistles, bearing the name of Ignatius, will be found in the Appendix; so that the English reader possesses in this volume a complete collection of the Ignatian letters.
The Epistle of Ignatius to the Ephesians Shorter and Longer Versions
Ignatius, who is also called Theophorus, to the Church which is at Ephesus, in Asia, deservedly most happy, being blessed in the greatness and fulness of God the Father, and predestinated before the beginning [485] of time, that it should be always for an enduring and unchangeable glory, being united [486] and elected through the true passion by the will of the Father, and Jesus Christ, our God: Abundant happiness through Jesus Christ, and His undefiled grace.
Ignatius, who is also called Theophorus, to the Church which is at Ephesus, in Asia, deservedly most happy, being blessed in the greatness and fulness of God the Father, and predestinated before the beginning [487] of time, that it should be always for an enduring and unchangeable glory, being united [488] and elected through the true passion by the will of God the Father, and of our Lord Jesus Christ our Saviour: Abundant happiness through Jesus Christ, and His undefiled joy. [489]