Ehrmann Apostolic Fathers

T H E L O E B CLASSICAL LIBRARY
F O U N D E D BY J A M E S L O E B 1911
E D I T E D BY
J E F F R E Y HENDERSON
T H E APOSTOLIC FATHERS
I
LCL 24
THE APOSTOLIC
FATHERS
I CLEMENT II CLEMENT
IGNATIUS POLYCARP
DIDACHE
E D I T E D AND T R A N S L A T E D
BY
BART D. EHRMAN
HARVARD UNIVERSITY PRESS

CAMBRIDGE,
MASSACHUSETTS
LONDON, ENGLAND
2003
Copyright 2003 by the President and Fellows

of Harvard College
All rights reserved
LOEB CLASSICAL LIBRARY is a registered trademark of
the President and Fellows of Harvard College
Library of Congress Catalog Card Number 2002032744

CIP data available from the Library of Congress
ISBN 0-674-99607-0
CONTENTS
PREFACE
GENERAL INTRODUCTION
FIRST LETTER OF CLEMENT
vii
1
17
SECOND LETTER OF CLEMENT
153
L E T T E R S O F IGNATIUS
201
L E T T E R O F POLYCARP
323
MARTYRDOM O F POLYCARP
355
DIDACHE
403
PREFACE
This new Greek-English edition of the Apostolic Fathers is

to replace the original Loeb volumes produced by Kirsopp
Lake. Lake was a superb scholar, and his two-volume Ap
ostolic Fathers has been a vade mecum for scholars of
Christian antiquity for over ninety years. Much of impor
tance has happened during this period, however: advances
in scholarship, manuscript discoveries, and changes in the
English language. For this edition I have chosen not to re
vise Lake but to start afresh.
Because of the relatively sparse manuscript support for
the texts of the Apostolic Fathers, modern Greek editions
do not differ widely among themselves. For each of these
works I have used a base text, modifying it to a greater or
lesser extent, based on my evaluation of the textual evi
dence. For all of the books except the Shepherd of Hermas
my base text has been Karl Bihlmeyer, Die apostolischen
Voter: Neubearbeitung
der Funkschen Ausgabe, 3rd ed.,
ed. W. Schneemelcher (Tubingen: Mohr-Siebeck, 1956);
for the Shepherd I used Molly Whittaker, Die apostoli
schen Voter: vol. 1, Der Hirt des Hermas (GCS 48. 2nd ed.
Berlin: Akademie Verlag, 1967). Both Bihlymeyer and
Whittaker are now readily available in Andreas Lindemann and Henning Paulsen, Die apostolischen
Voter
(Tubingen: Mohr-Siebeck, 1992).
vii
PREFACE
In keeping with the tenor of the Loeb series, I have re

stricted the Greek apparatus to textual variants that have a
significant bearing on either the translation or our under
standing of the transmission of the text. Because of the
special problems they pose, I have not, in most instances,
cited Patristic sources extensively. Thus, while the appara
tus is more substantial than that found in the earlier Loeb
volumes, it is not as full as serious scholars of Christian an
tiquity might like. More comprehensive apparatus may be
found in the editions mentioned above.
The Apostolic Fathers are an unusual corpus, repre
senting not the works of a single author (as in most Loeb
volumes) but of eleven different authors, writing different
kinds of works to different audiences in different times
and places. In view of the nature of the material, the Gen
eral Introduction will provide a basic overview of the cor
pus and the history of its collection, to be followed in the
separate Introductions by fuller discussions of each of the
texts and authors.
I have tried to make the translation both readable and
closely tied to the Greek text. I have chosen not to remove
the strong patriarchal biases of the texts, which form part
of their historical interest and significance. And I have
tried to reflect the occasional awkwardness of the texts, in
cluding, perhaps most noticeably, the striking anacolutha
in the letters of Ignatius, which were evidently written in
some haste.
Abbreviations for journals and biblical books are drawn
from The SBL Handbook of Style for Ancient Near East
ern, Biblical, and Early Chnstian Studies, ed. Patrick H.
Alexander et al. (Peabody, Mass.: Hendrickson, 1999).
viii
PREFACE
I would like to acknowledge my gratitude to Margaretta

Fulton, General Editor for the Humanities at Harvard
University Press, for her encouragement and savvy guid
ance, and to Jeffrey Henderson, Professor of Classics and
Dean of Arts and Sciences at Boston University and Gen
eral Editor for the Loeb Classical Library, for his extraor
dinary willingnesseagerness evento deal with issues,
answer questions, and provide help at every stage.
I am indebted to a number of scholars who have as
sisted me in various aspects of the project. My colleagues
at the University of North Carolina at Chapel Hill, William
Race and Zlatko Plese, and my brother Radd K. Ehrman,
in the Department of Classics at Kent State University,
have generously provided advice on particularly thorny
passages. Several colleagues in the field of early Christian
studies have read parts of the translation and made useful
suggestions, especially Ellen Aitken, Mark House, Phillip
Long, Jeffrey MacDonald, Carolyn Osiek, Larry Swain,
and Francis Weismann. Four scholars have been espe
cially generous in reading my Introductions and making
helpful comments: Andrew Jacobs of the University of
California at Riverside; Clayton Jefford of the Meinard
School of Theology; Carolyn Osiek of the Catholic Theo
logical Union in Chicago; and, in a particular labor of love,
my wife, Sarah Beckwith, in the English Department at
Duke University. Finally, I am grateful to my graduate stu
dents in the Department of Religious Studies at the Uni
versity of North Carolina at Chapel Hill, Stephanie Cobb
(now on the faculty at Hofstra University), Carl Cosaert,
and Pamela Mullins, for their assistance in my research.
Above all I am indebted to my student Diane Wudel, now
ix
PREFACE
teaching at Wake Forest Divinity School, for her diligent

and remarkably insightful help on every aspect of the proj
ect.
I have dedicated these volumes to Dr. Gerald Haw
thorne, professor emeritus at Wheaton College, who many
years ago taught me Greek and first introduced me to the
texts of the Apostolic Fathers. Over the years Jerry has
been a cherished mentor and a caring friend. As my
teacher he always stressed, and himself embodied, the
words of Ignatius of Antioch, ,
(Ign. Pol 1.2).
T H E APOSTOLIC
FATHERS
The Apostolic Fathers represent a disparate collection of

early Christian writings whose authors were traditionally
believed to have been followers or companions of the
apostles of Jesus, and who were thought, then, to have pro
duced their works soon after the books of the New Testa
ment were completed. These historical judgments are no
longer widely held, but the collection continues to serve a
valuable purpose in providing the earliest noncanonical
writings of authors who were forebears of what was to be
come, some centuries after their day, Christian orthodoxy.
Even so, the utility and contents of the collection con
tinue to be matters of debate among scholars of Christian
antiquity.
The term "apostolic father" first occurs in the Hogedos
of Anastasius, the seventh-century anti-monophysite
abbot of St. Catherines monastery on Mount Sinai,
who spoke of 6
6 'Apeo1
Not, as R. . Grant suggested, in Severus of Antioch ( 4 6 5 538 CE; "The Apostolic Fathers' First Thousand Years," CH 31
[1962] 421). See J. A. Fischer, "Die altesten Ausgaben der Patres
Apostolici: Ein Beitrag zu Begriff und Begrenzung der apos
tolischen Vater," Histonsches Jahrbuch 94 (1974) 157-58. Fischer
was mistaken, however, in attributing the Hogedos to an earlier
Anastasius II of Antioch (599-609 CE); see now the critical edition
APOSTOLIC FATHERS
. Somewhat ironically, the works of this Dionysius

the Areopagite, allegedly the convert of the apostle Paul
(Acts 17:34), have never been included in modern collec
tions of the Apostolic Fathers: since the sixteenth century
they have been recognized as forgeries of later times (pos
sibly the early sixth century). In any event, neither Ana
stasius nor any other author prior to the seventeenth
century referred to an entire corpus of writings (or au
thors) as the "Apostolic Fathers."
Collections of noncanonical proto-orthodox writings
were made, of course, even in antiquity, long before the
canon of the New Testament itself had reached its final
form. Already in the early second century, Polycarp of
Smyrna wrote his letter to the Philippians to serve as a kind
of cover letter for a collection of the writings of Ignatius,
which Polycarp had himself assembled in response to a re
quest from the Christians of Philippi (see Introduction to
the Letter of Polycarp). This collection probably formed
the basis for the manuscript tradition of Ignatius s letters
that circulated, in expanded form, down through the Mid
dle Ages (see Introduction to the Letters of Ignatius). Evi
dence of other collections of early Christian authors
appears sporadically through the historical record: both
the Shepherd of Hermas and the Epistle of Barnabas, for
2
of Karl-Heinz Uthemann, Anastasia Sinaitae Viae Dux (CSCG 8;

Turnhout: Brepols and Leuven: University Press, 1981).
The term "proto-orthodox" has come to be used to refer to
the forebears of those Christians whose views were established as
dominant (and thereby "orthodox") by the fourth century, as op
posed to Christians with alternative theological views, who were
eventually labeled, as a result, "heretical."
2
G E N E R A L INTRODUCTION
example, are included in the famous fourth-century bibli

cal manuscript Codex Sinaiticus; and 1 and 2 Clement can
be found in the slightly later Codex Alexandrinus. In these
cases, however, the books were not reproduced as impor
tant noncanonical Christian works; on the contrary, the
scribes of both codices evidently considered these writings
to form part of the sacred Scriptures. Many of the oldest
discussions of the Apostolic Fathers in fact involve just this
issue, of whether one or another of their writings should be
included in the canon.
Like the books that were eventually canonized, the Ap
ostolic Fathers were written and circulated as separate
texts. Since they were not widely accepted into the canon,
however, they continued to be copied and read, for the
most part, not as a corpus of writings but individually.
Some, of course, were more popular than others: the Epis
tle to Diognetus is never mentioned by any ancient source,
whereas the Shepherd of Hermas was widely read and dis
tributed in the early Christian centuriesmore so even
than several of the "general epistles" that came to be in
cluded in the Christian canon. There is some evidence, on
the other hand, that several of the Apostolic Fathers were
occasionally transmitted together, down through the Mid
dle Ages. The Codex Hierosolymitanus, for example, writ
ten in 1056 and discovered by Philotheos Bryennios in
1873, includes the texts of 1 and 2 Clement, the Epistle of
Barnabas, the Didache, and the long recension of Ignatius.
Despite such occasional collections, prior to the seven
teenth century anyone interested in writings produced in
3
See Grant, "The Apostolic Fathers' First Thousand Years,"

421-29.
APOSTOLIC FATHERS
the generation after the books of the New Testament were
completed would have been severely handicapped. On the
one hand, few copies of these early-second century au
thors were available. Even more problematic, the most
popular of the allegedly sub-apostolic writings were in
fact, as now recognized, later forgeries, including PseudoDionysius mentioned above, the long form of the letters of
Ignatius (which included severely interpolated versions of
the seven authentic Ignatian letters along with six other
forgeries from the fourth century), and the entertaining
fictional narratives concerning Clement of Rome (the
Clementine Homilies and Recognitions).
An interest in the "church Fathers" did emerge in
Western Europe among humanists of the Renaissance,
many of whom saw in the golden age of patristics their
own forebears: cultured scholars imbued with the classics
of Western Civilization, concerned with deep religious
and philosophical problems. No wonder, then, that the
humanists focused their attention on the writings of the
"great" Fathers of the church such as Chrysostom, Am
brose, Augustine, Jerome, the Cappadocians, and the like,
while showing virtually no interest in their comparatively
"primitive" and "uncultured" predecessors, such as Igna
tius of Antioch, Clement of Rome, Barnabas, and Hermas,
who on no reckoning were cultured scholars or brilliant
thinkers. When a "most ancient" church Father like
4
See Irena Backus, The Reception of the Church Fathers in

the West: From the Carolingians to the Maurists (Leiden: Brill,
1997), especially the articles of Jean-Louis Quantin, "The Fathers
in 17th Century Roman Catholic Theology," 951-86, and "The
Fathers in 17th Century Anglican Theology," 987-1008.
4
Irenaeus (who in fact wrote decades after most of the socalled Apostolic Fathers) was mentioned, it was usually in
order to show the unrefined nature of his theology and to
censure his aberrant doctrinal views, which failed to re
flect the more mature and nuanced statements of later
times.
The Reformation provided some impetus for the study
of Christian writings immediately after the New Testa
ment period, but even then few scholars evinced an exten
sive interest in or knowledge of authors of the early second
century, for reasons that, in hindsight, may seem obvious:
for many Protestant thinkers, the notion of "sola scriptura"
that "scripture alone," not church tradition, should be
authoritativeprecluded the need to appeal to books im
mediately outside the canon, whereas most Catholic theo
logians were far more invested in the great theologians,
councils, and creeds of later times.
It was not until the seventeenth century that the terms
of the discussion shifted dramatically, as all sides began to
5
Cf. Thomas More s reference to "the most ancient" church

Fathers, whom he names as Augustine, Jerome, Ambrose, Cyp
rian, Chrysostom, Gregory, and Basil. See E. F. Rogers, The Cor
respondence of Sir Thomas More (Princeton: University Press,
1947) no. 60; and Stanley L. Greenslade, "The Authority of the
Tradition of the Early Church in Early Anglican Thought," in
Gunther Gassmann and Vilmos Vajta, Tradition im Luthertum
und Anglikanismus (Oecumenica; Strassburg: Centre d'Etudes
Oecumenique, 1972) 9-33.
With several notable exceptions, such as Johannes Fischer,
Sacri sacerdotii defensio contra Lutherum, available in an edition
by Hermann Klein Schmeink (Corpus Catholicorum, 9; Miinster,
Aschendorff, 1925). See the discussion of Ralph Keen, "The Fa6
APOSTOLIC FATHERS
recognize the importance of the earliest noncanonical au

thors for establishing the antiquity of their own views, with
Protestants (of various kinds) and Catholics taking their ar
guments beyond exegesis of the New Testament texts and
the formulations of later church councils into the early
years of the Christian movement. This burgeoning inter
est in the earliest Fathers was intensified by significant
manuscript discoveries, which provided a means of revis
ing commonly received notions of Christian antiquity. Two
of particular importance involved the writings of Clement
of Rome and Ignatius.
In 1627, Cyril Lucar, Patriarch of Constantinople, pre
sented the fifth-century biblical manuscript Codex Alexandrinus to Charles I of England. Six years later, the Royal
Librarian, Patrick Young, published from this manuscript
the text of 1 Clement, along with its fragmentary copy of 2
Clement. On internal grounds, the book was assigned to
the end of the first century, and was believed to have been
written by none other than Clement, bishop of Rome. This
attribution (which is now open to question, although the
dating appears to be correct) was then used to evaluate the
other works relating to Clement, in particular the fictional
accounts of his travels and homilies, which were eventually
7
thers in the Counter-Reformation," in Backus, Reception of the

Church Fathers, vol. 2, 701-44. Later Fathers, of course, were of
ten discussed: see Greenslade, "The Authority of the Tradition of
the Early Church," and idem, The English Reformers and the Fa
thers of the Church (Oxford: Clarendon Press, 1960).
On the importance of the shift away from scholasticism to
"positive theology" for the study of the early Fathers, see Quantin,
"The Fathers in 17th Century Roman Catholic Theology."
7
recognized as later forgeries. Yet more significantly, the
text of 1 Clement was carried into the theological fray, as it
could be cited in support of the later notion of "apostolic
succession."
Of even greater importance were the debates over the
writings of Ignatius, involving, among many others, two
of the most famous British scholars of the period: James
Ussher and (the young) John Milton. When Anglican cler
ics such as Ussher claimed that Ignatius, writing soon after
the apostles, demonstrates the primitive existence of the
monepiscopacy, Puritans such as Milton responded that
the Ignatian letters were forgeries from later times. It was
Ussher himself who cut through this Gordian knot by first
positing and then discovering (Latin) manuscript evidence
that not all of the Ignatian corpus was forged, but only
some of it (see Introduction to the Letters of Ignatius).
Ussher s views, set forth in his monumental edition of
Ignatius in 1644, were then confirmed by Isaac Voss s pub
lication of a corresponding Greek text two years later. The
debates continued for some timethey were not actually
settled for two centuries, and have been reopened again
todaybut the significant point for the present discussion
is that the attention of theologians and historians had now
shifted significantly to the literary output of Christians
writing soon after the period of the New Testament.
In some ways this shift culminated, and a new begin
ning was made, in 1672, with the first modern collection
8
See the account in J. B. Lightfoot, The Apostolic Fathers:

Clement, Ignatius, and Polycarp, 2nd. ed. Part 2, Ignatius and
Polycarp, vol. 1 (Peabody, Mass.: Hendrickson, 1989; originally
London: Macmillan, 1889) 237-46.
7
APOSTOLIC FATHERS
9
and publication of the writings of the Apostolic Fathers,

by the French patristic scholar J . Cotelier, in a work en
titled SS. Patrum qui temporibus apostolicis
floruerunt:
Barnabae, dementis, Hermae, Ignatii, Poly carpi. Opera
edita et inedita, vera et suppositicia. Una cum Clementis,
Ignatiis, Polycarpi Actis atque Martyriis.
There has been
some (rather pointless) discussion over whether Cotelier
actually referred to these early authors as "Apostolic Fa
thers." He obviously did not do so in the title ("Holy Fa
thers who Flourished during the Apostolic Times"), but he
does do so on two occasions in his Preface, where he refers
to his "Apostolicorum Patrum collectio" (pp. vii and x ) .
Cotelier s criterion for deciding which authors to in
clude in his collection is in one sense unambiguous: these
are authors who "apostolorum partim comites exstitere,
10
11
Although this Greek-Latin edition was preceded by an Eng

lish translation of three of the Fathers, Ignatius, Polycarp, and
Barnabas, by Thomas Elborowe: The Famous epistles of Saint
Polycarp and Saint Ignatius, disciples to the holy Evangelist and
Apostle Saint John: with the epistle of St. Barnabas and some re
marks upon their lives and deaths I translated according to the
best copies out of the onginal Greek into English (London: Wil
liam Grantham, 1668).
Copies of this first edition are extremely rare; soon after
printing, and prior to distribution, most were destroyed by afireat
the College of Montaigu.
The first to use the term (or its close approximation) in the
title of a collection was William Wake, in his 1693 English edition,
The Genuine Epistles of the Apostolical Fathers, S. Barnabas, S.
Clement, S. Ignatius, S. Polycarp, The Shepherd of Hermas, and
the Martyrdoms of St. Ignatius and St. Polycarp (London), as
pointed out by H. J. de Jonge, "On the Origin of the Term Apos
tolic Fathers,"' JTS n.s. 29 (1978) 503-05.
1 0
1 1
partim discipuli" (who were either companions or dis

ciples of the apostles; by "apostles" Cotelier meant the
earthly disciples of Jesus and the apostle Paul). On the
other hand, he included numerous writings that were not
actually written by these early Christian writers, but were
only loosely connected with them, as he himself avers. Just
in his section on Clement of Rome, for example, he in
cludes not only 1 and 2 Clement, both of which he accepts
as authentic, but also the Apostolic Constitutions, the Ap
ostolic Canons, the Pseudo-Clementine Recognitions and
Homilies, the pseudonymous letter from Peter to James
introducing the Homilies, the pseudonymous letter of
James in reply, the Greek Epitome of the Homilies, the
later Martyrdom of Clement, and a report attributed to
Ephraem of Cherson describing a miracle that allegedly
occurred on the day commemorating the date of Clement s
death. This collection, in other words, was not made on
strictly historical grounds; just about everything from an
tiquity relating to Clement was included.
A second edition of Cotelier was produced by Jean
LeClerc in 1698, who provided the same texts evidently on
the same grounds, but with such an enlarged apparatus of
commentary and scholarly discussion (reproduced from
the writings of other patristic scholars) that Cotelier s own
perspectives virtually disappeared from view in the mass
of new material.
A distinctive set of criteria for inclusion was advanced
by the Lutheran theologian Thomas Ittig in his 1699 work,
12
1 2
See especially, Dominique Bertrand, "Jean-Baptiste Cotel

ier et les peres apostoliques?" in Les Peres de Veglise au XVIIe
Steele, ed. E . Bury and B. Meunier (Paris: Cerf, 1993) 175-89.
APOSTOLIC FATHERS
13
"Bibliotheca Patrum Apostolicorum Graeco-Latina." In

this collection, Ittig chose not to include all the noncanonical authors who could be plausibly considered con
temporaries of the apostles, but only those who stood in
what he considered to be the apostolic traditionthat
is, who approximated the "spirit" and views found in the
writings of the New Testament. On these grounds, Ittig
deemed that neither the Epistle of Barnabas nor the Shep
herd of Hermas was worthy of inclusion, even though, as
he conceded, they fit within the appropriate chronological
framework. His edition contained, then, 1 and 2 Clement,
the seven authentic letters and Martyrdom of Ignatius,
and the Letter and Martyrdom of Polycarp.
The debate over what to include among the writings of
the Apostolic Fathers has continued down to the present
day. The matter became complicated with the addition of
other authors to the corpus: the Epistle to Diognetus and
the fragments of the early second-century authors Papias
and Quadratus, for example, were included in the edition
by A. Galandi in 1765; the Didache has been generally ad
mitted since its discovery and publication by Bryennios in
1883.
14
15
16
1 3
Contrary to the claim of some scholars, this is not the first

modern edition to entitle the collection "The Apostolic Fathers."
See n. 11.
See esp. Fischer, "Die altesten Ausgaben," 178.
See Matthias Gunther, Einleitung in die apostolischen
Water (ARGU 4; Frankfurt: Peter Lang, 1997) 7.
For a convenient chart listing the works included in im
portant collections of the Apostolic Fathers since Cotelier, see
Gunther, Einleitung, 7.
1 4
1 5
1 6
10
In view of the complications, some scholars have urged
that the idea of the corpus should be abandoned alto
gether, and with some good arguments. The collection,
as we have seen, is a modern fabrication. Some of the
books were clearly not written near the time of, let alone
by companions of, the apostles (e.g., 2 Clement and the
Epistle to Diognetus), whereas other books that are not
included in the collection probably do go back to at least
the first part of the second century (e.g., the Gospels of
Thomas and Peter, which have never been included in the
corpus). Moreover, some of the books have been included
because of false ascriptions (e.g., Barnabas and 2 Clem
ent). Unlike other sensible groupings such as the "apolo
gists," these books do not share the same genre: a good
number of them are letters (1 Clement, Polycarp, seven of
Ignatius), but there is also a tractate (Barnabas), a church
manual (the Didache), a homily (2 Clement), a martyrology (Martyrdom of Polycarp), a kind of apocalypse (the
Shepherd), and an apology (Epistle to Diognetus; so also
the fragment of Quadratus). Nor do these books cohere in
terms of social and theological outlook: the Shepherd of
Hermas and 1 Clement, for example, represent radically
different views of church structure and the relationship of
Christians to Roman rule.
Against the view that the collection should be aban
doned, however, are a number of compelling consider17
18
1 7
See
toliques,"
See
Hierarchy
1991).
1 8
G. Jouassard, "Le Groupement des peres dits aposMScRel 14 (1957) 129-34.

James S. Jeffers, Conflict at Rome: Social Order and
in Early Christianity (Minneapolis: Fortress Press,
11
APOSTOLIC FATHERS
ations. Most striking is the circumstance that many of the

same arguments could be mounted against the canon of
the New Testament itself: it too consists of documents that
were written over an extended period of time, some of
them anonymous (the Gospels) or falsely attributed (2
Peter was probably not written by Peter nor, as widely
thought in antiquity, Revelation by John the son of Zebedee); they represent a variety of genres (gospels, acts, epis
tles, an apocalypse), and embody a wide range of social and
theological outlook. And this canon too is a "fabricated"
collection: its authors did not produce their books in order
to form a "New Testament."
Other scholars argue that the Apostolic Fathers should
include only those writers who can actually be placed near
the time of the apostles and for whom plausible arguments
can be made that they both knew and stood in continuity
with Jesus' own apostlesfor example, Clement, Ignatius,
and Polycarp. This view, however, creates other prob
lems, as it depends on historical judgments that are subject
to dispute (was 1 Clement written by Clement of Rome?
Did Ignatius actually know Peter or Paul? Was Polycarp
a disciple of John? etc.). Were these strict criteria to be
followed, there might be no collection left.
Probably the most widely accepted view, then, is that
the Apostolic Fathers should be recognized precisely as a
rather arbitrary collection of writings made for the sake of
convenience and based on (modern) tradition. The most
generous view would admit into the collection the eleven
authors who have been widely taken to belong in it, and
so would include 1 and 2 Clement, Ignatius (the seven
19
1 9
12
Cf. the editions of Lightfoot and Fischer.
authentic letters), Polycarp s letter to the Philippians,

the Martyrdom of Polycarp, the Didache, Barnabas, the
Epistle to Diognetus, the Shepherd of Hermas, and the
fragments of Papias and Quadratus (preserved for us in
Eusebius). These do indeed cover a range of genres, dates,
and perspectives. But most of them were written in the
first half of the second century (1 Clement a bit earlier; 2
Clement, the Martyrdom of Polycarp, and the Epistle to
Diognetus, probably, a bit later); and most of them em
body in one way or another views that later came to be em
braced by the winners in the struggles to establish Chris
tian orthodoxy by the fourth century. In other words, these
are "Apostolic Fathers" because they were written and
read by Christians who advocated views roughly similar to
those embraced by the Christians of later times who col
lected the twenty-seven books of the New Testament into
a canon and developed the creedal statements that eventu
ally came to be construed as orthodoxy. As a result, this col
lection can be seen as comparable to other, similarly arbi
trary collections of second- and third-century Christian
writings, including those of the apologists (among which,
for example, the Epistle to Diognetus and Quadratus are
normally not included), the heresiologists (which normally
do not include Gnostic writings that polemicize against
what they understood to be "heresy"), and the Nag Hammadi Library (a collection of principally, but not exclu
sively, Gnostic texts, discovered in 1945).
The Apostolic Fathers, then, is not an authoritative
collection of books, but a convenient one, which, in con
junction with these other collections, can enlighten us con
cerning the character of early Christianity, its external
appeal and inner dynamics, its rich and significant diver13
APOSTOLIC FATHERS
sity, and its developing understandings of its own selfidentity, social distinctiveness, theology, ethical norms,
and liturgical practices.
SELECT BIBLIOGRAPHY
(see additional bibliographies in the
Introductions to each author)
Editions
Bihlmeyer, Karl. Die apostolischen Voter: Neubearbeitung
der Funkschen Ausgabe. 3rd edition, ed. W. Schneemelcher. Tubingen: Mohr-Siebeck, 1956 (includes the
Didache, Barnabas, 1 Clement, 2 Clement, Ignatius,
Polycarp, Martyrdom of Polycarp, Papias and Qua
dratus, and the Epistle to Diognetus).
Fischer, Josef A. Die apostolischen Voter. Munich: Kosel
Verlag, 1956; 9th ed. Darmstadt (includes 1 Clement,
Ignatius, Polycarp, and Quadratus).
Gebhardt, O., A. Harnack, and T. Zahn. Patrum Apostolicorum Opera 1-3. Leipzig: Hinrichs, 1875-77; 2nd
ed. 1876, 1878.
Lake, Kirsopp. The Apostolic Fathers. Loeb Classical Li
brary. 2 vols. 1912-13.
Lightfoot, J. B. The Apostolic Fathers. 5 vols. London:
Macmillan, 1889 (Clement, Ignatius, and Polycarp); re
print Peabody, Mass.: Hendrickson, 1989.
and J. R. Harmer. The Apostolic Fathers: Revised
Greek Texts with Introductions and English Transla
tions. London: Macmillan, 1891; reprint Grand Rapids:
Baker, 1984; 2nd edition, ed. Michael W. Holmes,
Grand Rapids: Baker, 1992; ed. and rev. 1999.
14
Lindemann, Andreas, and Henning Paulsen. Die apos

tolischen Voter. Tubingen: Mohr-Siebeck, 1992.
Wengst, Klaus. Didache (Apostellehre).
Barnahashrief.
Zweiter Klemensbrief. Schrift an Diognet. Munich:
Kosel-Verlag, 1984.
Whittaker, Molly. Die apostolischen Voter: vol. 1, DerHirt
des Hermas. GCS 48. 2nd ed. Berlin: Akademie Verlag,
1967.
General
Studies
Backus, Irena. The Reception of the Church Fathers in the

West: From the Carolingians to the Maurists. 2 vols.
Leiden: Brill, 1997.
Barnard, L. W. Studies in the Apostolic Fathers and Their
Background. New York: Schocken, 1966.
Bauer, Walter. Orthodoxy and Heresy in Earliest Chnstianity. E T ed. R. A. Kraft and G. Krodel. Philadelphia:
Fortress, 1971; German original, 1934.
Bertrand, Dominique. "Jean-Baptiste Cotelier et les peres
apostoliques?" In Les Peres de Veglise au XVIIe Steele,
ed. E . Bury and B. Meunier. Paris: Cerf, 1993; 175-89.
Fischer, Joseph A. "Die altesten Ausgaben der Patres
Apostolici: Ein Beitrag zu Begriff und Begrenzung der
apostolischen Vater." Historisches Jahrbuch 94 (1974)
157-90; 95 (1975) 88-119.
Grant, R. M., ed. The Apostolic Fathers: A New Transla
tion and Commentary. 6 vols. New York: Thomas Nel
son, 1964.
"The Apostolic Fathers' First Thousand Years."
CH 31 (1962) 421-29.
15
APOSTOLIC FATHERS
"The Study of the Early Fathers in Modern

Times." In R. M. Grant, After the New Testament. Phila
delphia: Fortress, 1967; 3-19.
Greenslade, S. L. The English Reformers and the Fathers
of the Church. Oxford: Clarendon Press, 1960.
"Patristic Tradition in Anglican Thought 1 6 6 0 1900." In G. Gassmann and V. Vajta eds. Tradition im
Luthertum und Anglikanismus. Oecumenica, 1971/2,
Gutersloh, 1972; 9-33.
Gunther, Matthias. Einleitung in die apostolischen
Vater.
Frankfurt: Peter Lang, 1997.
Jefford, Clayton. Reading the Apostolic Fathers. Peabody,
Mass.: Hendrickson, 1996.
Jonge, Henk J de. "On the Origin of the Term Apostolic
Fathers.'" JTS n.s. 29 (1978) 503-05.
Jouassard, G. "Le groupement des Peres dits apos
toliques." MScRel 14 (1957) 129-34.
Schoedel, William R. "The Apostolic Fathers." In The New
Testament and Its Modern Interpreters, eds. Eldon J.
Epp and George W. MacRae. Philadelphia: Fortress;
Atlanta: Scholars, 1989; 457-98.
Tugwell, Simon. The Apostolic Fathers. Harrisburg,
Penn.: Morehouse, 1989.
16
FIRST L E T T E R OF C L E M E N T
TO T H E C O R I N T H I A N S
INTRODUCTION
The "First Letter of Clement" is a misnomer, as no other

letter from the author survives: "Second Clement," which
is not a letter, comes from a different hand (see Introduc
tion to Second Clement). Moreover, the present letter
does not claim to be written by Clement, who, in fact, is
never mentioned in its text.
Overview of the
Letter
The letter is addressed by the church of Rome to the

church of Corinth, and is written in order to deal with
problems that had arisen there. Although allusions to the
situation are found already in chapter 1, its full nature is
not made clear until nearly two-thirds of the way into the
letter (esp. chs. 4 2 - 4 4 , 4 7 ) . The church in Corinth had ex
perienced a turnover in leadership, which the author of
the letter considered a heinous grab for power by a group
of jealous upstarts, who had deposed the ruling group of
presbyters and assumed control of the church for them
selves. The letter is a strong "request... for peace and har
mony" (63:2), which upbraids the Corinthian church for its
disunity, convicts members of the guilty party of the error
of their ways, and urges them to return the deposed pres
byters to their positions of authority.
18
INTRODUCTION
It is a very long letter for such a direct purpose, and

some critics (Wrede, Knopf) have claimed that its ram
bling and digressive character indicate that the author for
got his original reason for writing it until near the end.
Others (e.g., Lona, Bowe) have found more intricate and
subtle organizing principles in the letter, and have argued
that rather than simply deal with the immediate issue
head-on, the author has chosen to employ standard rhe
torical ploys and extensive illustrations in order to make
his larger points, that the church of God is to be harmoni
ous and unified, that peace in the church is more important
than personal advancement to places of leadership, and
that the envy and jealousy that have led to the ecclesiastical
coup need to be rooted out.
Scholars have occasionally wrangled, somewhat need
lessly, over whether the rhetorical strategies of the let
ter are better situated in a Jewish or a Hellenistic milieu
(Sanders, Beyschlag). To be sure, the letters interest in
and commitment to the Jewish Bible is obvious: from be
ginning to end the author establishes his views by citing
the authority of the Septuagint, the Greek translation of
the Jewish Scriptures, used by Hellenistic Jews and Chris
tians alike. Examples of both exemplary and dishonorable
behavior are drawn from narratives of the Old Testament
from Cain and Abel onwards, including Abraham, Lot,
Lots wife, Moses, Rahab, David, Daniel, and so on. And
biblical injunctions, commandments, and prophecies,
cited at length throughout the epistle, are among its most
obvious and striking features.
At the same time, the letter as a whole, along with its
constituent parts, shows clear familiarity with Hellenistic
rhetorical forms. In particular, the letter functions as a
19
FIRST CLEMENT
kind of "homonoia (= harmony) speech," a rhetorical form

common among Greek and Roman orators for urging
peace and harmony in a city-state experiencing internal
strife and disruption. To some extent, then, the church is
here conceptualized as a political entity, which needs to
function as a harmonious unit in order to fulfil its divinely
appointed mission and so do the will of the God who cre
ated it.
The notion of "order" is thus of paramount importance
to the author, who not only cites Old Testament prece
dents to make his case (e.g., the orderly sacrifices and litur
gical functions assigned to priests and Levites in Scripture,
ch. 40) but also mounts a wide range of arguments to show
that God is a God of harmony and order, not of factions and
strife. He appeals, for example, to nature as revelatory of
Gods orderly handiwork: the sun, moon, and stars were
created to function together without disrupting each
other s work, the seasons succeed one another in orderly
sequence, the oceans and their tides follow divine stric
tures on their scope and power (ch. 20). Moreover, those
who disrupt Gods harmonious order will face punishment,
if not in this age then after the resurrection, which is sure
to occur, as God himself reveals through both mundane
and extraordinary facts of naturefrom the sequence of
night and day (the night dies, the day arises) to the death
and rebirth of the phoenix in a regular 500-year cycle (chs.
24-25).
The church of Corinth, then, characterized by shame
ful faction, schism, and disunity is urged to restore har
mony by reinstating its presbyters, submitting to their au
thority, and seeking peace through brotherly love, apart
from all envy, jealousy, and strife.
20
INTRODUCTION
Author
Even though the letter claims to be written by the
"church... residing in Rome," it has from early times been
attributed to Clement, a leader of the Roman church near
the end of the first century. In his celebrated church his
tory, Eusebius sets forth the tradition, earlier found in the
writings of the third-century church Father Origen, that
this Clement was the companion of the apostle Paul men
tioned in Philippians 4:3 (Eccl. Hist. 3.4.15; see Origen
Comm. Jn. 6.36). Some of the early traditions claim that
Clement was the second bishop of Rome, ordained by Pe
ter himself (Tertullian, Prescription 32); more commonly
it was thought that he was the third, following Linus and
Anacletus (thus Irenaeus in Agst. Heresies 3.3.1 and
Eusebius Eccl. Hist. 3.4.21). The first reference to any Ro
man Christian named Clement is by a near contemporary,
Hermas, author of the Shepherd (see Introduction to the
Shepherd of Hermas), who is instructed to send two copies
of a book to Rome, one of them for "Clement" who was
then to distribute it to churches in other locations, "for that
is his commission" {Shepherd 8.2). This Clement, then, ap
pears to have had an official role in the church, at least in
Hermas s time (first part of the second century), as some
kind of secretary in charge of foreign correspondence.
As early as the middle of the second century it was
claimed by Dionysius of Corinth that Clement had written
this epistle to the Corinthians, which, he indicated, contin
ued to be read in his own day during regular church gath
erings (ca. 170 CE; also claimed, about the same time, by
Hegessipus). This tradition is followed, then, by Eusebius
(Eccl. Hist. 4.23) and down through the ages; it is evi21
FIRST CLEMENT
denced in the surviving manuscripts of the letter as well.

The only complete text of the epistle in Greek gives its title
(in a subscription) as "The First Letter of Clement to the
Corinthians." It is also ascribed to Clement in the other
Greek, Latin, and Syriac manuscripts.
Some have argued that this Clement was a freedman of
the Roman consul T. Flavius Clemens, an aristocrat of the
Flavian family who was executed by his cousin, the em
peror Domitian, for "atheism," possibly referring to anassociation with Judaism (see esp. the full account in
Lightfoot and the more recent discussion in Jeffers).
There are reasons, however, to doubt the traditional as
cription. Nowhere is Clement mentioned in the letter, let
alone named as its author. I f the bishop of Rome himself
had written the letter, one might expect him to assert his
authority by mentioning his position. More to the point,
even the tradition that there was a single bishop over the
church in Rome at this time appears to be a later idea, ad
vanced by (later) orthodox Christians concerned to show
that their own lines of authority could be extended back
through a succession of bishops to the apostles themselves,
the so-called "apostolic succession." As noted, Hermas,
who was also from Rome, nowhere calls Clement, or any
one else in his day, the bishop of Rome. Moreover, 1 Clem
ent itself uses the terms "presbyter" and "bishop" inter
changeably (ch. 44), making it appear that a distinct office
of "bishop" as the leader of the church presbyters had not
yet appeared. It is striking that some years later the bishop
of Antioch, Ignatius (see Introduction to the Letters of
Ignatius), could write the church in Rome and give no in
dication that there was a single bishop in charge.
Some scholars have gone even further, asserting that
22
INTRODUCTION
the letter not only was not written by the head of the Ro
man church, but that it was not expressive of the views of
the entire church. According to this view, the letter instead
represents a perspective advanced by just one of the many
"house churches" in the city, in an age when a variety of
forms of Christianity were present in Rome (see especially
Lampe, Jeffers). The Shepherd of Hermas, for example,
presents a different understanding of Christian existence,
in which the friendly attitude toward the Roman empire
evidenced in 1 Clement (e.g., ch. 60) is replaced by a sense
of opposition. This is not to mention the wide theological
variation within Roman Christianity evidenced still some
decades later by the followers of Justin Martyr, Marcion,
and the Christian Gnostic Valentinus, prominent leaders
of Christian groups scattered throughout the city.
And so it is difficult to draw conclusions about the au
thorship of the letter. Its later attribution to the sole bishop
of the city, Clement, may represent a "best guess" by later
Christians, or may even have been an orthodox claim used
to bolster their own position vis-a-vis other groups con
tending for power in the church. On the other hand, it is
clear that even though the letter claims to have been writ
ten by "the church" of Rome, it must have been composed
by a single author (rather than a group), and that one of
the plausible persons for the task may well have been the
otherwise unknown Clement, secretary for foreign corre
spondence mentioned by Hermas.
Date
We are on somewhat firmer ground when it comes to
assigning a date to the letter, although here too scholars
23
FIRST C L E M E N T
have raised serious questions. What is clear is that since

the letter is mentioned by Dionysius of Corinth and
Hegessipus somewhat before 170 CE on the one hand, and
since it refers to the martyrdoms of Peter and Paul, usually
placed in the reign of Nero, ca. 64, on the other hand,
it must have been written sometime between these two
dates. The traditional date of95-96 is based on the indica
tion of Eusebius that it was written near the end of the
reign of Domitian (emperor from 81-96). Support for the
dating was found in the ancient view, also advanced by
Eusebius, that during his final years Domitian instigated a
persecution of Christians in Rome. This context of perse
cution was used to explain the opening of the letter, which
speaks of the "sudden and repeated misfortunes and set
backs we have experienced"which were taken to refer
to the arrest and prosecution of Christians during a
Domitianic reign of terror.
This view of the historical context is now by and large
rejected. There is nothing in the epistle that suggests it was
written in the context of persecution: the "misfortunes and
setbacks" could just as easily have been internal struggles
within the church. Moreover, there is no solid evidence
from the period itself of a persecution of Christians under
Domitian.
Even so, a date near the end of Domitian s reign is alto
gether plausible. The epistle could not have been written
much later: it indicates that the deaths of Peter and Paul
took place "within our own generation" (ch. 5) and as
sumes that there are still living leaders of the Christian
churches who had been appointed by the apostles of Jesus,
that is, sometime no later than early in the second half of
the first century (chs. 42,44). Moreover, there is no indica24
INTRODUCTION
tion that the hierarchical structures later so important to

proto-orthodox Christiansin which there was a solitary
bishop over a group of presbyters and deaconswas yet in
place.
Some scholars have gone so far as to claim that the
letter may well have been written much earlier than tra
ditionally supposed, possibly prior to 70 (see Welborn).
But the letter calls the Corinthian church "ancient"
(ch. 47), which seems somewhat inappropriate if it were
only twenty-five or thirty years old; it assumes that some
churches are headed by leaders twice removed from Jesus'
apostles (appointees of those ordained by the apostles,
ch. 46); and it suggests that the bearers of the letter from
Rome have been faithful members of the church "from
youth to old age," which must make them older than their
mid-40s (ch. 63). For these reasons, it appears best to as
sume a date sometime near the end of the first century,
possibly, as traditionally thought, in the mid 90s during the
reign of Domitian.
Historical
Significance
If this dating is correct, then 1 Clement was produced

at about the same time as or even before some of the writ
ings of the New Testament (e.g., 2 Peter and Revelation).
It is, at any rate, the oldest Christian writing outside of the
New Testament. This makes aspects of the letter highly
significant for historians interested in the development of
the Christian church in the earliest period. The following
are just three of the important issues.
(1) The use of Scripture. Even though the author of the
book gives no indication that he is Jewish, he is thoroughly
25
FIRST C L E M E N T
conversant with the Jewish Scriptures, as these were

known in the Greek translation known today as the Septuagint, and he is committed to their authority (see Hagner).
This is significant because some later Christianseven
Christians in Rome (e.g., the "heretic" Marcion and his fol
lowers)rejected the Old Testament altogether, whereas
others (e.g., the Gnostic Valentinus and, in a different way,
Barnabas) believed that it needed to be interpreted allegorically, and yet others (e.g., Polycarp) valued its teach
ings but did not really know them (see Pol. Phil. 12.1).
At the same time, it is clear that this author (a) does not
yet have anything like a canon of "New Testament" Scrip
tures, and yet (b) is beginning to ascribe authority to the
words of Jesus and the writings of his apostles (see Hag
ner). He quotes Jesus' words on several occasions (see chs.
13 and 46), evidently as he knows them from oral tradi
tions rather than written Gospels, since the quotations do
not match any of our surviving texts. In addition he refers
explicitly to Paul's first letter to the Corinthians (ch. 47)
and alludes on numerous occasions to other writings that
later came to form part of the New Testament canon (for
example, Hebrews; see ch. 36). That is to say, we can see
here the very beginnings of the process in which Christian
authorities (Jesus and his apostles) are assigned authority
comparable to that of the Jewish Scriptures, the begin
nings, in other words, of the formation of the Christian
canon.
In this connection, it is worth noting that some Chris
tians in later centuries regarded 1 Clement itself as scrip
tural. It is quoted as such by Clement of Alexandria at the
end of the second century, and it is included as part of the
New Testament, along with 2 Clement, in one of our sur26
INTRODUCTION
viving Greek manuscripts, the famous fifth-century Codex

Alexandrinus, as well as in one of our Coptic witnesses and
in our solitary Syriac manuscript.
(2) The influence of the Roman Church. Eventually, of
course, Rome became the dominant center of the Chris
tian church in the West. The letter of 1 Clement is the first
surviving instance in which this church attempts to extend
its influence over another Christian community. To be
sure, there is no indication of the hierarchical structure
and efficient organization that would become characteris
tic of the church in Rome: no single bishop, let alone a
pope, for example, at the top of a rigid ecclesiastical struc
ture. Nor does the author or the church he represents
stake out any theological claim to personal authority. In
stead the letter uses rhetorical techniques, scriptural pre
cedents, and reasoned arguments to establish its position.
On the other hand, the letter does have a direct and clearcut purpose: the Christians of Rome are insisting that the
Christians in Corinth reinstate their deposed presbyters as
a way of overcoming the factionalism of the community.
And there is no indication that they were asked to inter
vene in the affair. As the church in Rome became larger,
better structured, and more powerful, interactions with
other communities and interventions of a comparable sort
became increasingly common.
(3) The proto-orthodox claim to apostolic succession.
Within a century or so of the writing of 1 Clement, protoorthodox Christians had become accustomed to opposing
"aberrant" forms of Christianity by arguing that the bish
ops of the leading sees could trace their lineage back
through their personal predecessors to the apostles them
selves, who had appointed them. This argument from "ap27
FIRST C L E M E N T
ostolic succession" (which was used by representatives of

"heretical" sects as well) is not found yet in full form in 1
Clement; as we have seen, there was not yet even a solitary
bishop over the church in Rome or Corinth. But a more
ancient form of the argument is used already in this letter
to convince the Corinthian usurpers and their followers to
renounce their positions (chs. 42, 44). According to the
author, Christ appointed the apostles who appointed the
leaders of the churches, who then hand picked their suc
cessors. Since the (deposed) presbyters of Corinth stood in
the lineage of leaders chosen by the apostles, to oppose
them meant to set oneself against the handpicked succes
sors of the apostles, who had been chosen by Christ, who
had been sent from God. The author is quick to add that
these Corinthian presbyters had ministered to the church
"blamelessly and with humility, gently and unselfishly."
And so, on the grounds of both their apostolic lineage and
their good service, they were to be reinstated in office.
Textual Tradition and Editions
1 Clement was known and appreciated in parts of the
Christian church for several centuries. According to
Dionysius of Corinth, it was read during services of the
church in Corinth in the mid-second centurypossibly as
a text of Scripture, much like Pauls letters to the Corinthi
ans. And it was cited, sometimes as Scripture, by such emi
nent church Fathers as Clement of Alexandria, Origen,
Eusebius, Didymus the Blind, and Jerome. It was eventu
ally included among the books of the New Testament in
several of our surviving manuscripts.
28
INTRODUCTION
But the letter was not widely circulated throughout the

Middle Ages. In one of history's ironies, Clement of Rome
himself was well known, as he became an important figure
of Christian legend through a series of tales about his
traveling adventures, preaching activities, and interactions
with the apostle Peter (the Clementine Homilies and Rec
ognitions; both probably from the fourth century, based on
a now-lost work of the third). These became popular even
as the letter of 1 Clement itself became less widely copied
and read.
The text of the letter was for the most part lost to Chris
tian scholars and readers until the early seventeenth cen
tury, when Cyril Lucar, Patriarch of Constantinople, of
fered the Codex Alexandrinus to King James I of England.
In 1627, after James's death, the manuscript was brought
to England and presented to Charles I. Soon thereafter,
the Royal Librarian and patristics scholar Patrick Young
used the manuscript to publish the editio princeps of 1 and
2 Clement (1633).
This manuscript is lacking the final page of 1 Clement
(57.7-63.4); a full photographic edition was published by
the British Museum under the direction of E. Maunde
Thompson (1879-83); a reduced facsimile by F. G. Kenyon followed in 1909.
Another Greek witnessthe Codex Hierosolymitanus
(sometimes called Constantinopolitanus), more famous
for its preservation of the previously unknown Didache
(see Introduction to the Didache)was
discovered by
Philotheos Bryennios in the Library of the Most Holy Sep
ulchre in Constantinople in 1873. Bryennios published the
text of 1 and 2 Clement two years later. Complete photo-
29
FIRST C L E M E N T
graphs of its text of 1 and 2 Clement are provided by

Lightfoot (vol. 1.1; 425ff).
Along with the occasional patristic citationsespe
cially those of Clement of Alexandria (Stromateis 4 . 1 0 5 09)these two manuscripts are our sole witnesses to the
Greek text. Where the manuscripts differ, Codex Alexandrinus usually, but not always, presents a superior form
of the text. Textual decisions, however, need to be made on
a case-by-case basis, in view of support of the patristic evi
dence and the witness of the Latin, Syriac, and Coptic ver
sions discovered at the end of the nineteenth century and
beginning of the twentieth.
Manuscripts and
Abbreviations
Greek
A Alexandrinus (5th c ; lacks 57.7-63.4)
Hierosolymitanus (1056 CE)
Versions
L
Latin: an 11th c. ms, edited by G. Morin (possibly rep
resenting a second- or third-century translation)
S
Syriac: a ms of the New Testament dated 1169 CE,
with 1 and 2 Clement located after the Catholic epis
tles, edited by R. L. Bensly (possibly representing an
eighth-century translation)
C a 4th c. Coptic ms in Berlin, edited by C. Schmidt
(omits 34.6-42.2)
C a highly fragmentary 5th c. (?) Coptic ms from Stras
bourg, which also contains portions of the epistle
of James and the Gospel of John, edited by F. Rosch
(1-26.2)
1
30
INTRODUCTION
SELECT
BIBLIOGRAPHY
Beyschlag, Karlmann. Clemens Romanus und der Friihkatholizismus.

BHTh 35. Tubingen: Mohr-Siebeck,
1966.
Bowe, Barbara Ellen. A Church in Crisis: Ecclesiology and
Paraenesis in Clement of Rome. Minneapolis: Fortress
Press, 1988.
Brunner, Gerbert. Die theologische Mitte des ersten
Ylemensbriefs.
FTS 11. Frankfurt am Main: Knecht,
1972.
Grant, Robert M., and . H. Graham. First and Second
Clement. Vol. 2 of The Apostolic Fathers: A New Trans
lation and Commentary, ed. Robert M. Grant. Camden,
N.J.: Thomas Nelson, 1965.
Hagner, Donald A. The Use of the Old and New Testaments
in Clement of Rome. NovTSup 34. Leiden: Brill, 1973.
Henne, Philippe. La Christologie chez Clement de Rome
et dans le Pasteur d'Hermas. Freibourg, Switzerland:
Editions universitaires, 1992.
Jaubert, Annie. Clement de Rome, Epitre aux Corinthiens.
SC 167. Paris: Cerf, 1971; corrected ed., 2000.
Jeffers, James S. Conflict at Rome: Social Order and Hier
archy in Early Christianity.
Minneapolis: Fortress
Press, 1991.
Kennett, R. H., and R. L. Bensly, The Epistles of S. Clem
ent to the Corinthians in Syriac. Edited from the manu
script with notes by the late R. L. Bensly. Cambridge:
University Press, 1899.
Kenyon, F. G. The Codex Alexandnnus (Royal ms. 1 Dvviii) in Reduced Photographic Facsimile. London: Brit
ish Museum, 1909.
31
FIRST CLEMENT
Knopf, Rudolf. Die apostolischen Vater. Die Lehre der

zwolf Apostel, Diezwei Clemenshriefe. Vol. 1. HNTSup.
Tubingen: Mohr-Siebeck, 1920.
Lampe, Peter. Die Stadtromischen Christen in den ersten
beiden Jahrhunderten:
Untersuchungen zur Sozialgeschichte. Tubingen: Mohr-Siebeck, 1987.
Lightfoot, Joseph Barber. The Apostolic Fathers: Clem
ent, Ignatius, and Polycarp. Part I: Clement. 2 vols. Lon
don: Macmillan, 1889; reprinted Peabody, Mass.:
Hendrickson, 1989.
Lindemann, Andreas. Die Clemensbriefe.
Tubingen:
Mohr-Siebeck, 1992.
Lona, Horacio E. Der erste Clemensbriej.
Gottingen:
Vandenhoeck and Ruprecht, 1998.
Mees, Michael. "Das Christusbild des ersten Klemensbriefes." ETL 66 (1990) 297-318.
Morin, G. Sancti Clementis Romani ad Corinthos epistulae versio latina antiquissima. Anecdota
Maredsolana
II. Maredsous, Belgium, 1894.
Rosch, Friedrich, ed. Bruchstiicke des ersten
Clemensbriejes: Nach dem achmimischen
Papyrus der Strasburger Universitats- und Landesbibliothek.
Strasbourg:
Schlesier and Schweikhardt, 1910.
Sanders, Louis. L'Hellenisme de saint Clement de Rome et
la Paulinisme. Studia Hellenistica 2. Leuven: Bibliotheca Universitatis Lovanii, 1943.
Schmidt, C. Der erste Clemensbriej in altkoptischer
Ubersetzung. TU 32,1. Leipzig: J . C. Hinrichs, 1908.
Thompson, E. Maunde. Facsimile of the Codex Alexandnnus. London: British Museum, 1879-83.
van Unnik, W. C. "Is 1 Clement 20 Purely Stoic?" VC 4
(1950) 181-89.
32
INTRODUCTION
Welborn, Lawrence L. "On the Date of First Clement."

BR 29(1984) 35-54.
Wrede, W. Untersuchungen zum ersten
Klemensbnefe.
Gottingen: Vandenhoeck and Ruprecht, 1891.
33

'
1
'

,
,
.

.
1

,
,

.
2
. . . ' : . . . 2 2 A: Incipit Epistola Clementis ad Corinthios L: Epistula catholica Clementis
34
FIRST L E T T E R OF CLEMENT
The church of God that temporarily resides in Rome, to

the church of God that temporarily resides in Corinth, to
those who have been called and made holy by the will of
God through our Lord Jesus Christ. May grace and peace
be increased among you, from the all-powerful God,
through Jesus Christ.
1
Because of the sudden and repeated misfortunes and set
backs we have experienced, we realize that we have been
slow to turn our attention to the matters causing disputes
among you, loved ones, involving that vile and profane fac
tion that is alien and foreign to God s chosen peoplea
faction stoked by a few reckless and headstrong persons to
such a pitch of madness that your venerable and renowned
reputation, worthy of everyone's love, has been greatly
discipuli Petri apostoli ad ecclesiam Corinthiorum S: om. C (but

note the final part of the subscription): initial lacuna in C
(add A: add S) A S C:
: impedimenta L
1
35
FIRST CLEMENT 2
2.

;

;

; 3.
iv

,

,
.
3
,
,

-

,

. 2.
36
L Clem : (C dub.)
FIRST CLEMENT 2
slandered. 2. For who has ever visited you and not

approved your highly virtuous and stable faith? And not
been astonished by your temperate and gentle piety in
Christ? And not proclaimed the magnificent character of
your hospitality? And not uttered a blessing for your per
fect and unwavering knowledge? 3. For you used to act im
partially in all that you did, and you walked according to
the ordinances of God, submitting yourselves to your lead
ers and rendering all due honor to those who were older
[Or: presbyters] among you. You instructed your young
people to think moderate and respectful thoughts. You
directed women to accomplish all things with a blameless,
respectful, and pure conscience, dutifully loving their
husbands. And you taught them to run their households
respectfully, living under the rule of submission, practic
ing discretion in every way.
2
And all of you used to be humble in mind, not arrogant in
the least, being submissive rather than forcing submission,
giving more gladly than receiving, being satisfied with the
provisions supplied by Christ. You heeded his words, care
fully storing them up in your inner selves. And his suffer
ings were present before your eyes. 2. For this reason a
deep and rich peace was given to all, along with an insatia
ble desire for doing good; and a full outpouring of the Holy
1
1 Acts 20:35.
4
) A : om. L S C
5 H L S C (Cl): A
37
FIRST C L E M E N T 3
- 3. re
, ,

. 4.
,

.
5.

.
6.

.
.
7.
,

. 8.

-
/

.
6
3

,

.
2. ,
,
,
/.
3.
,
6
38
: A L S C C
S: add L C C
FIRST CLEMENT 3
Spirit came upon everyone. 3. And being filled with his

holy will, you used to stretch out your hands to the allpowerful God, zealous for the good, with pious con
fidence, begging him to be gracious if you inadvertently
committed any sin. 4. Day and night you struggled on be
half of the entire brotherhood, that the total number of his
chosen ones might be saved, with mortal fear and selfawareness [Or: conscientiously]. 5. You were sincere and
innocent and bore no grudges against one another. 6. Ev
ery faction and schism was loathsome to you. You used to
grieve over the unlawful acts of your neighbors and consid
ered their shortcomings your own. 7. You had no regrets
when doing good; you were prepared for every good
deed. 8. You were adorned with a highly virtuous and
honorable way of life, and you accomplished all things in
reverential awe of him. The commandments and righteous
demands of the Lord were inscribed upon the tablets of
your heart.
2
3
All glory and enlargement was given to you, and that which
was written was fulfilled: "My loved one ate and drank and
became large and grew fat and kicked out with his heels."
2. From this came jealousy and envy, strife and faction,
persecution and disorderliness, war and captivity. 3. And
so the dishonorable rose up against the honorable, the dis4
2 Titus 3:1.
3 Prov 7:3.
4 D e u t 32:15.
39
,
, .
4.

,
yap -
'
,

, "
. 2.
" ,
.
3.
,
. 4.
,

; ,
,
,
; 5.

,
. 6. "
,
"

. 7. ,
8
40
reputable against the reputable, the senseless against the

sensible, the young against the old [Or: the
presbyters].
4. For this reason, righteousness and peace are far re
moved, since each has abandoned the reverential awe of
God and become dim-sighted in faith, failing to proceed
in the ordinances of his commandments and not living
according to what is appropriate in Christ. Instead, each
one walks according to the desires of his evil heart, which
have aroused unrighteous and impious jealousythrough
which also death entered the world.
5
4
For so it is written, "It came about that after some days,
Cain brought an offering to God from the fruits of the
earth; and for his part, Abel brought from the first born of
the sheep and their fat. 2. And God looked favorably upon
Abel and his gifts but paid no regard to Cain and his offer
ings. 3. And Cain was extremely upset and became down
cast. 4. And God said to Cain, 'Why have you become so
upset and downcast? I f you brought the proper sacrifice
but did not exercise proper discernment, have you not
sinned? 5. Be calm. He will return to you and you will
rule over him/ 6. And Cain said to his brother Abel, 'Let us
go into the field.' And it came about that when they were in
the field, Cain rose up against his brother Abel and mur8
5Isa3:5.
6T 59:14.
7 Wis 2:24.
The Greek is obscure, as is the Hebrew on which it is based.
s a
A S C Cl: L
41
,

.
8. 6

' . 9.

.
10.
' ;
,
;
11.
.
12.

crracriacrai
. 13.

,
2
.
9
5
' iVa
,

.
2.

.
3.

4. ,
,
9
42
: L: S C ( C )
FIRST CLEMENT 5
9
dered him." 7. You see, brothers, jealousy and envy

brought about the murder of a brother. 8. Because of jeal
ousy our father Jacob fled from the presence of Esau, his
brother. 9. Jealousy caused Joseph to be persecuted to
the point of death and to enter into slavery. 10. Jealousy
forced Moses to flee from the presence of Pharoah, king of
Egypt, when he heard from his fellow countryman, "Who
made you an arbitrator or judge over us? Do you want to
kill me, as you killed the Egyptian yesterday?" 11. Be
cause of jealousy Aaron and Miriam had to stay outside the
camp. 12. Jealousy brought Dathan and Abiram down
into Hades while still alive because they created a faction
against the servant of God, Moses. 13. Because of jeal
ousy not only did David incur envy from foreigners, but he
was even persecuted by Saul, the king of Israel.
10
11
12
13
14
15
5
But to stop giving ancient examples, let us come to those
who became athletic contenders in quite recent times. We
should consider the noble examples of our own genera
tion. 2. Because of jealousy and envy the greatest and most
upright pillars were persecuted, and they struggled in the
contest even to death. 3. We should set before our eyes the
good apostles. 4. There is Peter, who because of unjust
jealousy bore up under hardships not just once or twice,
but many times; and having thus borne his witness he went
9
1 1
Gen 4:3-8.
Gen 37.
i 3 N u m 12.
1 0
Gen 27:41ff.
i2Exod2:14.
i 4 N u m 16:13.
15 1 Sam 18ff.
43

. 5.
6. ,
, ,
,
. 7. ^ ^
,

,
,
.
10
11
. 2.

12
1 0
1 1
. S
1
C C L S:
( ) L S C ( C lacking):
cj. Wordsworth
1 2
1 6
The author s meaning is unclear. Some scholars have sug

gested that he is referring to Christian women martyred under
Nero, who was known for his creatively brutal excesses; see Sue
tonius, Nero 11, 12. If so, women executed as Dircae may have
been dragged to death in the arena, bound to the horns of a bull,
44
to the place of glory that he deserved. 5. Because of jeal

ousy and strife Paul pointed the way to the prize for endur
ance. 6. Seven times he bore chains; he was sent into exile
and stoned; he served as a herald in both the East and the
West; and he received the noble reputation for his faith.
7. He taught righteousness to the whole world, and came
to the limits of the West, bearing his witness before the rul
ers. And so he was set free from this world and transported
up to the holy place, having become the greatest example
of endurance.
6
To these men who have conducted themselves in such a
holy way there has been added a great multitude of the
elect, who have set a superb example among us by the
numerous torments and tortures they suffered because
of jealousy. 2. Women were persecuted as Danaids and
Dircae and suffered terrifying and profane torments be
16
like Dirce of Greek myth. The reference to the Danaids is more

puzzling. Some scholars have seen it as an allusion to the legend
that the daughters of Danaus were taken by men against their
willi.e., that the Christian women were publicly raped before
being put to death. Others have thought that it refers to the pun
ishment of Danaus s daughters in the afterlife, where they were
compelled perpetually to fill leaking vesselsi.e. that the Chris
tian women were subject to pointless and seemingly endless tor
ments prior to their deaths. In either event, the text is so difficult
that several emendations have been suggested to eliminate the
reference to "Danaids and Dircae" altogether, the most popular of
which is given in the Greek apparatus: "persecuted as women,
maidens, and slave girls."
45
,

. 3.

-
. 4.
7
, ,

,
-
,

. 2.

, 3. ,

. 4.

, ,

. 5.
' . 6.
,

.
7.
'

13
46
cause of jealousy. But they confidently completed the race

of faith, and though weak in body, they received a noble re
ward. 3. Jealousy estranged wives from their husbands and
nullified what was spoken by our father Adam, "This now is
bone from my bones and flesh from my flesh." 4. Jealousy
and strife overturned great cities and uprooted great
nations.
17
7
We are writing these things, loved ones, not only to ad
monish you but also to remind ourselves. For we are in the
same arena and the same contest is set before us. 2. For
this reason we should leave behind empty and frivolous
thoughts and come to the famous and venerable rule of our
tradition. 3. We should realize what is good and pleasing
and acceptable before the one who made us. 4. We should
gaze intently on the blood of Christ and realize how pre
cious it is to his Father; for when it was poured out for our
salvation, it brought the gracious gift of repentance to the
entire world. 5. Let us review all the generations and learn
that from one generation to the next the Master has pro
vided an opportunity for repentance to those wanting to
return to him. 6. Noah proclaimed repentance, and those
who heeded were saved from danger. 7. Jonah pro
claimed an impending disaster to the Ninevites; and those
who repented of their sins appeased God through their
18
17 Gen 2:23.
1 3
18 Gen 7.
1
L S C C : [ \ :
.
47
FIRST CLEMENT 8
2.

yap , ,

3. ,
,

- ,
. 4.

,

,
,
,
,
-
,
-
,
-
, -

,

,

.
14
48
FIRST CLEMENT 8
fervent pleas and received salvation, even though they had

been estranged from God.
19
8
Those who administered the gracious gift of God spoke
through the Holy Spirit about repentance. 2. And the Mas
ter of all things himself spoke about repentance with an
oath: "For as I live, says the Lord, I do not want the sinner
to die but to repent." And to this he added a good pro
nouncement: 3. "Repent from your lawlessness, house of
Israel. Say to the children of my people, 'If your sins extend
from the earth to the sky and are redder than scarlet and
blacker than sackcloth, but you return to me with your
whole heart and say, "Father," I will listen to you as to a
holy people.'" 4. And in another place he speaks as fol
lows: "Wash and become clean; remove from yourselves
the evils that are before my eyes; put an end to your evil
deeds; learn to do good; pursue justice, rescue those who
are treated unjustly, render a decision for the orphan and
do what is right for the widow. And come, let us reason to
gether, says the Lord. Even if your sins are like crimson, I
will make them white as snow; and if they are like scarlet, I
will make them white as wool. I f you are willing and obey
me, you will eat the good things of the earth; but if you are
not willing and do not obey me, a sword will devour you.
For the mouth of the Lord has spoken these things."
20
21
22
19 Jonah 3.
20 Cf. Ezek 33:11.
21 Possibly drawn from Ezek 33.
22 T
s a
l l6-20.
:
14 A C Cl Clem Al: L S
49
F I R S T C L E M E N T 10
5.
ovv
9

!
,

.
2.

!
. 3. ,
,

. 4.
,
10
", 6 ,

.
2.

. - 3.
50
5. Because he wanted all his loved ones to have a share in

repentance, he set it in place by his all-powerful will.
9
For this reason we should obey his magnificent and glori
ous will and, as petitioners of his mercy and kindness, fall
down before him and turn to his compassionate ways, leav
ing behind our pointless toil and strife and the jealousy
that leads to death. 2. We should gaze intently on those
who have perfectly served his magnificent glory. 3. We
should consider Enoch, who was transported to another
place because he was found to be righteous in his obedi
ence; and his death was never found. 4. Noah, who was
found to be faithful through his service, proclaimed a new
beginning to the world; and through him the Master saved
the living creatures that entered the ark in harmony.
23
24
10
25
Abraham, who was called "The Friend," was found to be

faithful when he became obedient to God's words. 2. In
obedience he left his land, his family, and his father's
house, so that by abandoning a paltry land, an insignificant
family, and a small house he might inherit the promises of
God. For God said to him, 3. "Depart from your land, your
23 Gen 5:24; Heb 11:5.
24 Gen 6:8; Heb 11:7.
25 Cf. Isa41:8; Jas 2:23.
51

, 8-
ere
,
ere,

. 4. 8
-

8 , ,
,
,
,

. 5.
- 8

,
.
6.
- "
-
, 8
-
.
8
,
8. 7. 8
8 , 8

8 .
15
11

%8,
, 8 8, 52
family, and your father s house to the land I will show you.
And I will form you into a great nation and I will bless you
and make your name great; and you will be blessed. And I
will bless those who bless you and curse those who curse
you, and all the tribes of the earth will be blessed in you."
4. And again when Abraham separated from Lot, God said
to him, "Lift up your eyes and look out from where you are
now to the north, south, east, and west; for I will give all the
land that you see to you and your offspring forever. 5. And I
will make your offspring like the sand of the earth. I f any
one is able to count the sand of the earth, your offspring
will also be counted." 6. Again it says, "God led Abraham
out and said to him, 'Look up into the sky and count the
stars, if you are able to number them. So will your offspring
be.' And Abraham trusted God, and it was accounted to
him as righteousness." 7. Because of his faith and hospi
tality, a son was given to him in his old age; and in obedi
ence he offered him up as a sacrifice to God on one of the
mountains that he showed him.
26
27
28
29
11
Because of his hospitality and piety, Lot was saved out of
Sodom when all the surrounding countryside was judged
by fire and brimstone. The Master thus made it clear that
30
26 Gen 12:1-3.
27 Gen 13:14-16.
28 Gen 15:5-6; Rom 4:3.
29 Gen 18:21; Gen 22; Heb 11:17.
The following account is drawn from Gen 19.
3 0
1 5
A S C: L
53
'

2.
t
,

.

-
'
lfi
10
,
, ,

.
12
17

'
.
2.
)
", 6

,
, .
3.
'*

.
4.

,
,
, , '
,
. 5.
-

18
1 6
54
A S: om. C
he does not abandon those who hope in him, but hands

over to punishment and torment those who turn away.
2. Lot's wife was made a sign of this: for when she left with
him but then changed her mind and fell out of harmony,
she was turned into a pillar of salt until this dayso that
everyone may know that those who are of two minds and
who doubt the power of God enter into judgment and
become a visible sign for all generations.
12
Because of her faith and hospitality Rahab the prostitute
was saved from danger. 2. For when reconnaissance
scouts had been sent into Jericho by Joshua, the son of
Nun, the king of the land discovered that they had come to
scout out their country and sent men to arrest them, so that
once detained they could be executed. 3. And so, the hos
pitable Rahab brought them inside and hid them in the
upper room under a pile of thatching straw [Or: fine linen;
or: flax]. 4. When the king's men arrived and said "Those
who are scouting out our land came into your house; bring
them out, for so the king has ordered," she replied, "The
men you are seeking did come in to see me, but they left
right away and are going on down the road." And she
pointed them in the wrong direction. 5. And she said to the
men, "I know full well that the Lord God is handing this
31
3 1
The following account is drawn from Joshua 2. Cf. Heb

11:31; Jas 2:25.
17 A Clem Al: add
' L: H S C ( A dub.)
HLSCCi
55
FIRST C L E M E N T
13
6
6

,

.
6. - ,
.

,

,
,
.
7.
,

,

. 8. , ,
,

.
19
13
, ,

, '

",

2. , - , , 56
land over to you, for fear and trembling has seized its in
habitants because of you. When you take the land, save me
and my fathers household." 6. They said to her, "It will be
just as you have spoken to us. So, when you know that we
are approaching, gather all your family under your roof
and they will be saved. For whoever is found outside the
house will perish." 7. And they proceeded to give her a sign
[Or: in addition they told her to give a sign], that she
should hang a piece of scarlet from her housemaking it
clear that it is through the blood of the Lord that redemp
tion will come to all who believe and hope in God. 8. You
see, loved ones, not only was faith found in the woman, but
prophecy as well.
13
And so we should be humble-minded, brothers, laying
aside all arrogance, conceit, foolishness, and forms of an
ger; and we should act in accordance with what is written.
For the Holy Spirit says, "The one who is wise should not
boast about his wisdom, nor the one who is strong about his
strength, nor the one who is wealthy about his wealth; in
stead, the one who boasts should boast about the Lord,
seeking after him and doing what is just and right." We
should especially remember the words the Lord Jesus
spoke when teaching about gentleness and patience.
2. For he said: "Show mercy, that you may be shown mercy;
forgive, that it may be forgiven you. As you do, so it will be
32
3 2
Jer 9:23-24; 1 Cor 1:31; 2 Cor 10:17.
19 A L (Cl): S C
57
,

,
,
. 3.

4. 7 ,
'
;
20
21
14
, ,

. 2.
,

,

,

,
. 3.
. 4.

,
'

'
.
5.

22
23
2 0
58
( ):
done to you; as you give, so it will be given to you; as you

judge, so you will be judged; as you show kindness, so will
kindness be shown to you; the amount you dispense will be
the amount you receive." 3. Let us strengthen one an
other in this commandment and these demands, so that we
may forge ahead, obedient to his words (which are wellsuited for holiness) and humble-minded. For the holy
word says, 4. "Upon whom will I look, but upon the one
who is meek and mild and who trembles at my sayings?"
33
34
14
And so it is right and holy for us to obey God, brothers,
rather than follow those who instigate a foul jealousy with
arrogance and disorderliness. 2. For we will subject our
selves not to some ordinary harm, but to real danger, if we
rashly hand ourselves over to the desires of those who rush
headlong into strife and faction and so estrange us from
what is good for us. 3. We should treat one another kindly,
according to the compassion and sweet character of the
one who made us. 4. For it is written, "Those who are kind
will inhabit the land, and the innocent will be left upon it;
but those who break the law will be destroyed from it."
5. And again it says, "I saw one who was impious greatly
exalted and raised high as the cedars of Lebanon. Then I
35
33 Matt 5:7; 6:14-15; 7:1-2, 12; Luke 6:31, 3 6 - 3 8 .

34 Isa 66:2.
35 p
r o v
2:21-22; Ps 37:9, 38.
2 1
2 2
A C (C ): L S:
(): H C C
Clem Al
59
8, ,
, .
8
,
.
24
15

,
'
.
2.
,
8
' . 3.
,
8
.
4.

, 8
, 8
8 . 5.

^ .
,
,

; 6.
,
7.
.
25
26
27
28
2 4
C C : 6
L S Clem
A L S C Clem :
2 5
60
passed by and look! He was no more. And I searched for his
place, but did not find it. Protect what is innocent and
focus on what is upright, because the one who lives in
peace will have a posterity."
36
15
Therefore we should cling to those who keep the peace
with piety, not those who wish for peace out of hypocrisy.
2. For it says somewhere, "This people honors me with
their lips, but their heart is far removed from me." 3. And
again: "They blessed with their mouth but cursed in their
heart." 4. And again it says, "They loved him with their
mouth and with their tongue they lied against him; but
their heart was not right with him, nor did they prove faith
ful to his covenant." 5. "For this reason let the deceitful
lips that speak a lawless word against the righteous one be
silenced." And again, "May the Lord destroy all deceitful
lips, the boastful tongue, and those who say, 'We will exalt
our tongue; our lips are under our control. Who is lord over
us?' 6. Now, says the Lord, I will rise up because of the hu
mility of the poor and the groaning of the needy. I will es
tablish him in salvation, 7. and deal boldly with him."
37
38
39
40
41
6 Ps 37:35-37.
37 Isa 29:13; Mark 7:6; Matt 15:8.
Ps 62:4.
39 p 78:36-37.
40 p 31:18.
41 p 12:4-6.
3 8
2 6
2 7
2 8
A Clem Al:
S: om. A H L C C Clem Al
kv L Clem Al: kv A: om.
1
61
16
yap 6 ,
. 2.
, 6 " ,
, ,

yap- 3. ,
;
;
, , -
, ,
, ,
,
.
4.

,

. 5.

" . 6.

.
7.

,

, ,
29
2 9
62
. . . A L: ~ S C C
16
For Christ belongs to those who are humble-minded, not
to those who vaunt themselves over his flock. 2. The scep
ter of God s majesty, the Lord Jesus Christ, did not come
with an ostentatious show of arrogance or haughtiness
even though he could have done sobut with a humble
mind, just as the Holy Spirit spoke concerning him. For he
says, 3. "Lord, who believed our report? And to whom was
the arm of the Lord revealed? We made our announce
ment before him: he was like a child, like a root in a dry
land. He had no striking form or glorious presence. We
saw him, and he had no striking form or beauty; but his
form was dishonorable, inferior to the form of others. He
experienced trauma and toil; he knew what it meant to
bear weakness. For his face was turned aside; he was dis
honored and given no regard. 4. This one bears our sins
and for our sake experiences pain. And we regarded him as
having borne toil, trauma, and oppression. 5. But he was
wounded because of our sins and weakened because of our
lawless acts. The punishment that brought us peace came
upon him. By his bruising we were healed. 6. We have all
wandered astray like sheep; each has wandered on his own
path. 7. The Lord handed him over for our sins, but he did
not open his mouth because of his mistreatment. He was
led like a sheep going to slaughter; and like a lamb, silent
63
,
.

.
8. ;

. 9.
. 10.

- ,

.
. 11.
, .
12.

, ,
-
. 13.
, '
,
14.
.
15.
. 16.
,
, , ,
. 17. , ,

,

;
64
before the one who shears it, so he did not open his mouth.
Justice was denied him in his humiliation. 8. Who will de
scribe his generation? For his life is removed from the
earth. 9. Because of the lawless acts of my people, he has
entered the realm of death. 10. And I will exchange those
who are evil for his burial and those who are wealthy for his
death; for he broke no law, nor was any deceit found in his
mouth. And the Lord wants to cleanse him of his wound.
11. I f you give an offering for sin, your soul will see off
spring who live long. 12. And the Lord wants to remove the
burden from his soul, to reveal a light to him and to mold
him with understanding, to give justice to the one who is
just, who serves many people well. And he himself will
bear their sins. 13. For this reason he will inherit many and
will divide the spoils of the strong; for his soul was handed
over to death and he was counted among the lawless.
14. He bore the sins of many and was handed over because
of their sins." 15. And again he himself says, "I am a
worm, not a human, reproached by others and despised by
the people. 16. Everyone who sees me has mocked me;
they spoke with their lips and shook their heads, 'He hoped
in the Lord; let the Lord rescue him. Let him save him,
since he desires him/" 17. You see, beloved men, the
example that he has given us. For if the Lord was humbleminded in this way, what shall we ourselves do, who
through him have assumed the yoke of his gracious favor?
42
43
42 Isa 53:1-12.
43 p 22:6-8.
s
65
17
,

- ' ",
",
.
2.
"
,

8 . 3.
, ,

.
4. '
, "

.
5. ,

,
'
, ;

.
6.
.
30
30 L Cl Clem Al: S C
66
17
We should become imitators also of those who went about
in the skins of goats and sheep, proclaiming the coming
of Christ. We mean Elijah and Elisha, and also Ezekiel, the
prophets; and in addition to these, those who had a good
reputation. 2. Abraham was given a great reputation and
was called "Friend of God." While he gazed intently upon
the glory of God with a humble mind, he said, "I am just
dust and ashes." 3. Also concerning Job it is written: "But
Job was upright and blameless, truthful, one who revered
God and was far removed from all evil." 4. But he ac
cused himself, saying, "No one is clean from filth, even if
his life lasts for single day." 5. Moses was called faithful in
his entire house, and through his service God judged
Egypt through their plagues and torments; but even
though he was greatly exalted, he did not boast aloud. In
stead, when the revelation was given to him from the bush,
he said, "Who am I that you send me? For I am feeble in
speech and slow in tongue." 6. And again he said, "I am
just steam from a pot."
44
45
46
47
48
49
50
44 Heb 11:37.
45 Gen 18:27.
46 Job 1:1.
47 Job 14:4-5 (LXX).
48 Num 12:7; Heb 3:2.
49 Exod 3:11; 4:10.
50 Source unknown.
67
18
8
;
6 8
,

.
2. ,
, ,

. 3 .

-
, 8. 4.
, 8

. 5.
,

. 6.

.
7. ,
, .
8.
.
9.

,

.
10. 8 ,
,

. 11. ,

' .
12. 8
,
. 13. 88
31
68
18
And what shall we say about David, who had such a good
reputation? God said concerning him [Or: to him], "I have
found a man after my own heart, David the son of Jesse. I
have anointed him with a mercy that will last forever/'
2. But he himself said to God, "Have mercy on me, God,
according to your great mercy, and according to the abun
dance of your compassion wipe away my unlawful behav
ior. 3. Even more, wash my lawlessness away from me and
cleanse me from my sin; for I know my lawlessness and my
sin is always before my eyes. 4. Against you alone have I
sinned and done what is evil before your eyes, so that you
are shown to be right in your words and victorious when
you are brought to court. 5. For indeed, in lawless acts was
I conceived and in sinful deeds did my mother come to
bear me. 6. For indeed, you loved truth. You have unveiled
to me the veiled and hidden matters of your wisdom.
7. You will sprinkle me with hyssop, and I will be cleansed.
You will wash me, and I will be whiter than snow. 8. You
will allow me to hear rejoicing and gladness; bones that
have been humbled will rejoice. 9. Turn your face from my
sins and wipe away all my lawless deeds. 10. Create a clean
heart within me, God, and restore a right spirit in my
inner being. 11. Do not cast me out from your presence,
and do not remove your holy spirit from me. 12. Restore to
me the joy of your salvation and strengthen me with your
ruling spirit. 13. I will teach your ways to those who are
51
51 1 Sam 13:14; Acts 13:22.

31 w. 3 - 1 7 om.
69
FIRST CLEMENT
19
.
14. , 6 ,
15. <

. , ,

. 16.
,

.
17.
.
32
19
33
,

.
2.

.
3.

,
.
34
70
lawless and those who are unholy will turn back to you. 14.
Deliver me from acts of bloodshed, God, the God of my
salvation. 15. My tongue will rejoice in your righteousness.
Lord, you will open my mouth and my lips will sound forth
your praise. 16. For if you had desired a sacrifice, 1 would
have given it. You will not be pleased with whole burnt of
ferings. 17. A crushed spirit is a sacrifice to God; and God
will not despise a crushed and humbled heart."
52
19
The humility and obedient lowliness of so many people
with such a strong reputation have improved not only us,
but also the generations that came before usindeed all
those who received the sayings of God in reverential awe
and truth. 2. And so, since we have shared in such numer
ous, great, and glorious deeds, we should forge ahead to
the goal of peace that has been delivered to us from the be
ginning. And we should gaze intently on the Father and
Creator of the entire world and cling to his magnificent
and superior gifts of peace and acts of kindness. 3. We
should observe him with understanding and look upon his
patient will with the eyes of our soul. We should realize
how he feels no anger towards his entire creation.
53
52 Ps 51:1-17.
53 Cf. Heb 12:1-2.
3 2
3 3
3 4
. . . A C : ~ L S
A S: om. L C
A S C: L
71
20

iv
. 2. ' ,
.
3. ,
.
4.

'

,

' .
5.

. 6.

, . 7.
,
.
8.

. 9.

.
10.

,

,

35
72
20
The heavens, which move about under his management,
are peacefully subject to him. 2. Day and night complete
the racecourse laid out by him, without impeding one an
other in the least. 3. Sun and moon and the chorus of stars
roll along the tracks that have been appointed to them, in
harmony, never crossing their lines, in accordance with the
arrangement he has made. 4. By his will and in the proper
seasons, the fertile earth brings forth its rich abundance of
nourishment for humans, beasts, and all living things that
dwell on it, without dissenting or altering any of the de
crees he has set forth. 5. Both the inscrutable regions of
the abysses and the indescribable realms of the depths are
constrained by the same commands. 6. The basin of the
boundless sea, established by his workmanship to hold the
waters collected, does not cross its restraining barriers, but
acts just as he ordered. 7. For he said, "You shall come this
far, and your waves shall crash down within you." 8. The
ocean, boundless to humans, and the worlds beyond it
are governed by the same decrees of the Master. 9. The
seasonsspring, summer, fall, and wintersucceed one
another in peace. 10. The forces [ Or: stations] of the winds
complete their service in their own proper season, without
faltering. And the eternal fountains, created for enjoyment
and health, provide their life-giving breasts to humans
54
54 Job 38:11.
3 5
cj. Wotton: A L S C
73
iv
.
11. 6
iv
,
,

,
12.
, .
21
, ,

,

' . 2.

.
3. , ,
. 4.

. 5.
. 6. ,

, ,
,

,

,

. 7.

36
37
74
without ceasing. The most insignificant living creatures

associate with one another [Or: have sexual intercourse] in
harmony and peace. 11. The great Creator and Master of
all appointed all these things to be in peace and harmony,
bringing great benefits to all things, but most especially to
us, who flee to his compassion through our Lord Jesus
Christ. 12. To him be the glory and the majesty forever and
ever. Amen.
21
Loved ones, you should take care that his many acts of
kindness do not lead to judgment against all of us. For this
will happen if we fail to conduct ourselves worthily of him
and to do the things that are good and pleasing before him,
in harmony. 2. For somewhere it says, "The Spirit of the
Lord is a lamp that searches out the recesses deep within
us." 3. We should realize how near he is, and that none of
our thoughts or the disputes we have had is hidden from
him. 4. And so it is right for us not to desert from his will.
5. It is better for us to offend foolish, senseless, and pre
sumptuous people who boast in the arrogance of their own
talk than to offend God. 6. We should revere the Lord
Jesus Christ, whose blood was given for us; we should
respect our leaders; we should honor the elderly [Or: the
presbyters]; we should discipline our youth in the reveren
tial fear of God; we should set our wives along the straight
path that leads to the good. 7. Let them display a character
55
55 Prov 20:27.
3 6
3 7
: : L S C C
L S C C Clem Al: add A
75
,

.
8.

,

,
, 6

9.

, ,
.
38
39
40
22
-

- , , ,
. 2 . ,
; 3.

. 4.
.
5. . 6.
,

,

. 7. 41
3 8
76
: L S C
of purity, worthy of love; let them exhibit the innocent will

of their meekness; let them manifest the gentleness of
their tongues through how they speak; let them show their
love not with partiality, but equally to all those who stand
in reverential awe of God in a holy way. 8. Let our children
partake of the discipline that is in Christ. Let them learn
the strength of humility before God and the power of pure
love before God. Let them learn how the reverential awe
of him is beautiful and great, and how it saves all those who
conduct themselves in it [Or: in him] in a holy way, with a
clear understanding. 9. For he is the one who explores our
understandings and desires. His breath is in us, and when
he wishes, he will remove it.
22
The faith that is in Christ guarantees all these things. For
he himself calls to us through the Holy Spirit: "Come, chil
dren, and hear me; I will teach you the reverential awe of
the Lord. 2. Who is the person who wants to live and yearns
to see good days? 3. Stop your tongue from speaking evil
and your lips from spouting deceit. 4. Move away from evil
and do what is good. 5. Seek after peace and pursue it.
6. The eyes of the Lord are upon the upright, and his ears
attend to their prayer. But the face of the Lord is against
those who do evil and destroys any recollection of them
from the face of the earth. 7. The one who is upright has
39 Siavoia A S: Clem Al L (C Cl?)

avekel A L C Clem Al: S
1 w. 2 - 7 om.
4 0
77
6 , 6

.
8.

,

.
42
43
44
23

. 2.
,

. 3.
' , -
,
,

, ,
,

.
4. ,
-
,

,
, , ,
.
,
. 5. eV

,
,
-
4 2
A L C C : add ,
6 S
A L C C : : S
4 3
78
called out, and the Lord has heard him and delivered him
from all his afflictions." 8. "Many are the plagues of the
sinner, but mercy will surround those who hope in the
Lord."
56
57
23
The beneficent father, compassionate in every way, has
pity on those who stand in awe of him; gently and kindly
does he bestow his gracious gifts on those who approach
him with a pure resolve. 2. And so, we should not be of two
minds, nor should we entertain wild notions about his
superior and glorious gifts. 3. May this Scripture be far re
moved from us that says: "How miserable are those who
are of two minds, who doubt in their soul, who say, 'We
have heard these things from the time of our parents, and
look! We have grown old, and none of these things has hap
pened to us.' 4. You fools! Compare yourselves to a tree.
Take a vine: first it sheds its leaves, then a bud appears,
then a leaf, then a flower, and after these an unripe grape,
and then an entire bunch fully grown." You see that the
fruit of the tree becomes ripe in just a short time. 5. In
truth, his plan will come to completion quickly and sud
denly, as even the Scripture testifies, when it says, "He will
58
56 p 34:11-17, 19.
57 p 32:10.
58 Source unknown. Cf. 2 Clem 11:2-3.
s
4 4
8e A L Clem Al: 8e S C
79
ov , -
6
, 6 ,
.
24
, ,
6

.
2. ,
,

.
3.

,
- ,
.
4. -
; 5.

.
45
25
'

,
.
2. , 6
-
,

45 A S L C: om. C*
80
come quickly and not delay. And suddenly the Lord will
come to his templehe who is holy, the one you await."
59
24
We should consider, loved ones, how the Master continu
ously shows us the future resurrection that is about to oc
cur, of which he made the Lord Jesus Christ the first fruit
by raising him from the dead. 2. We should look, loved
ones, at the resurrection that happens time after time.
3. Day and night reveal to us a resurrection: the night
sleeps and the day arises; the day departs and the night ar
rives. 4. We should consider the crops: how, and in what
way, does the sowing occur? 5. The sower goes out and
casts each of the seeds onto the soil. Because they are
dry and barren they decay when they fall onto the soil.
But then the magnificent forethought of the Master raises
them up out of their decay, and from the one seed grow
more, and so bring forth the crop.
60
61
25
Let us consider the incredible sign that occurs in the east
ern climes, that is, in the regions near Arabia. 2. For there
is a bird called the Phoenix. This unique creature lives five
59 Cf. Isa 13:22 (LXX); Mai 3:1.
60 1 Cor 15:20.
61 Mark 4:3; cf. 1 Cor 15:36ff.
81
FIRST C L E M E N T
26
. 3.

, ,

"
'.
4. ,
,

. 5.

.
46
47
26

,

,
; 2.
,
,
, ,

. 3.

.
48
82
hundred years. And when at last it approaches its dissolu

tion through death, it makes a tomb for itself out of frank
incense, myrrh, and other spices. Then, when the time has
been fulfilled, it enters into the tomb and dies. 3. But when
its flesh rots, a worm is born. And nourished by the secre
tions of the dead creature, it sprouts wings. Then when it
becomes strong, it takes the tomb containing the bones of
its predecessor and bears these from Arabia to Egypt, to
the city called Heliopolis. 4. In the daytime, while all are
watching, it flies onto the altar of the sun and deposits
these things, and so hastens back. 5. Then the priests
examine the records of the times and discover that it has
come after five hundred years have elapsed.
26
Do we then think that it is so great and marvelous that the
Creator of all things will raise everyone who has served
him in a holy way with the confidence of good faith, when
he shows us the magnificence of his promise even through
a bird? 2. For it says somewhere, "You will raise me up and
I will praise you," and, "I lay down and slept, and I arose,
because you are with me." 3. And again, Job says, "You
will raise this flesh of mine, which has endured all these
things."
62
63
64
62 P 28:7.
S
4 6
63 p 3:5.
s
64 Job 19:26.
A H C C : add L S
47 A C C*: om.
48 A S L:
CC
83
27
49
ovv

iv
iv
. 2. 6
,
.
3.

, ,
. 4.
.
5. - ;

;
, ,

' . 6.
, , 7.

,

.
50
28

,

,

4 9
84
5 0
27
Let our souls, therefore, be bound by this hope to the one
who is faithful in his promises and upright in his judg
ments. 2. The one who commanded us not to lie, how
much more will he not lie? For nothing is impossible for
God, except lying. 3. Let his faithfulness [Or: faith in him]
be rekindled within us and let us realize that all things are
near to him. 4. By the word of his majesty he has estab
lished all things, and by his word he is able to destroy them.
5. "Who will say to him, 'What are you doing?' Or who will
oppose his mighty power?" He will do all things when he
wishes and as he wishes, and nothing decreed by him will
pass away. 6. Everything is before him, and nothing es
capes his will. 7. "For the heavens declare the glory of God
and the firmament proclaims the work of his hands. One
day utters a word to another, and one night proclaims
knowledge to the next. And there are no words or speeches
whose voices are not heard."
65
66
28
Since everything is seen and heard, we should stand in awe
of him, leaving behind depraved desires for evil works,
that by his mercy we may be protected from the judgments
65 Wis 12:12.
66 p 19:1-3.
s
85
. 2. yap

;

* ;

3.
;
, -
,

,
. 4.

;
51
29

,

. 2.

,
",

. 3. - ,

-
.
5 1
86
that are to come. 2. For where can any of us flee from the
power of his hand? And what world will welcome any of
those who desert him? For the Scripture somewhere says,
3. "Where will I go and where will I hide from your pres
ence? I f I ascend to heaven, you are there. I f I journey to
the ends of the earth, your right hand is there. If I make my
bed in the netherworld, your spirit is there." 4. Where
then can a person go, or where escape the one who encom
passes all things?
67
29
And so we should approach him with devout souls, raising
pure and undefiled hands to him and loving our gentle and
kind-hearted Father, who made us his own chosen portion.
2. For so it is written: "When the Most High divided the
nations and scattered the descendants of Adam, he estab
lished the boundaries of the nations according to the num
ber of the angels of God. His people, Jacob, became the
portion for the Lord; Israel became the allotment of his in
heritance." 3. And in another place it says, "See, the Lord
takes for himself a nation from among the nations, just as a
person takes the first fruit of his crops from the threshing
floor. From that nation will come forth that which is most
holy [Or: the Holy of Holies]
68
67 Ps 139:7-8.
68 Deut 32:8-9.
69 Cf. Deut 4:34; 14:2; Num 18:27.
87
30
52
, ,
.
2. yap, ,
,
8
.
3.
,
-

, ,

. 4. *

;
5.

. 6.

.
7.

' ,

.
8.

.
53
55
5 2
L S: : : C
L S: om.
54 L S C: om.
: om.
5 3
5 5
88
54
30
Since then we are a holy portion, we should do everything
that pertains to holiness, fleeing slander and vile and im
pure sexual embraces, drunken revelries, rebellions and
loathsome passions, foul adultery and loathsome haughti
ness. 2. "For God," it says, "opposes the haughty but gives
grace to the humble." 3. We should, therefore, cling to
those who have been bestowed with God s gracious gift; we
should be clothed with harmony, being humble in mind,
showing self-restraint, distancing ourselves from all gossip
and slander, acquiring an upright character through deeds,
not just words. 4. For it says, "The one who speaks many
things must also listen in return. Or does someone who is
eloquent think he is right? 5. Blessed is one born of a
woman but who lives a short life. Do not be profuse in your
words." 6. Let our praise be with God and not from our
selves. For God hates those who praise themselves. 7. Let
the testimony of our good behavior be given by others, just
as it was given to our ancestors who were upright. 8. Au
dacity, insolence, and effrontery belong to those who are
cursed by God; gentleness, humility, and meekness to
those blessed by God.
70
71
7 0
Prov 3:34; Jas 4:6; 1 Pet 5:5.
71 Job 11:2-3 (LXX).
89
31
'
.
2.

";

; 3.

. 4. "

.
56
32
"
'
. 2.

-
-
. 3.

,

. 4. , 57
58
5 6
90
: om.
31
And so we should cling to his blessing and discern the
paths that lead to it. We should unravel in our minds what
has taken place from the beginning. 2. Why was our father
Abraham blessed? Was it not because he did what was
righteous and true through faith? 3. Isaac gladly allowed
himself to be brought forward as a sacrifice, confident in
the knowledge of what was about to happen. 4. Jacob de
parted with humility from his land on account of his
brother and went to Laban to serve as a slave; and the
twelve scepters of Israel were given to him.
72
73
74
32
Whoever will honestly consider each of these matters will
recognize the greatness of the gifts given by God. 2. For
from Jacob came the priests and all the Levites who minis
ter at the altar of God. From him came the Lord Jesus ac
cording to the flesh. From him came the kings, rulers, and
leaders in the line of Judah. And his other scepters enjoyed
no small glory either, since God had promised, "Your off
spring will be like the stars of heaven." 3. All of these,
therefore, were glorified and exalted not through them
selves or their deeds or the upright actions they did, but
through his own will. 4. So too we who have been called
75
72 Gen 15:6.
73 Gen 22.
74 Gen 28ff.
75 cf. Gen 15:5; 22:17; 26:4.
5 7
5 8
L S C: A
87j:
91
,
8
88

, 8 ' 6
8
8 , .
33
, 8;
;
6 8 ' ,

.
2. 6 8
8 . 3.

8 - 8
8

^

8. 4.
8,
,
,

. 5. -
' .
, 59
60
92
through his will in Christ Jesus are made upright not

through ourselvesthrough our own wisdom or under
standing or piety or the deeds we have done with a devout
heartbut through faith, through which the all-powerful
God has made all these people upright, from the begin
ning of the ages. To him be the glory forever and ever.
Amen.
33
What then shall we do, brothers? Shall we grow idle and
not do what is good? Shall we abandon our acts of love?
May the Master never let this happen to us! Instead, we
should hasten with fervor and zeal to complete every good
work. 2. For the Creator and Master of all things rejoices in
his works. 3. For he established the heavens by his allsuperior power, and by his incomprehensible understand
ing he set them in order. And he separated the earth from
the water that surrounded it, and established it upon the
firm foundation of his own will. By his own decree he com
manded the living creatures that roam about on it to come
into being. Having prepared in advance the sea and all
the living beings in it, he then enclosed them by his own
power. 4. And with his holy and perfect hands he formed
the one who was preeminent and superior in intelligence
to all, the human, stamped with his own image. 5. For as
God says, "Let us make a human according to our own
image and likeness. And God made the human; male and
5 9
6 0
*; L S C: ^^
StavoLav A H: om. L S C
93
. 6.

.
7. ,

. 8.

34

. 2.

. 3.
,

,
. 4.

' ,

.
5.

'
,

.
6 .

, , ,

61
62
94
76
female he made them." 6. When he had finished all these

things, he praised and blessed them, and said "Increase
and become numerous." 7. We should realize that all
those who are upright have been adorned with good works,
and even the Lord himself, when he adorned himself with
good works, rejoiced. 8. With such a model before us, we
should come to do his will without delay; with all our
strength we should engage in righteous work.
77
34
The good worker receives bread for his toil with forthright
confidence; the one who is lazy and slovenly does not look
his employer in the eye. 2. And so we must be eager to do
what is good. For all things come from him. 3. For he tells
us in advance, "Behold the Lord! And the wage he offers is
before him, to bestow on each according to his work."
4. Thus he urges us who believe in him with our entire
heart not to be idle or slovenly in every good work. 5. Our
boast and forthright confidence should be in him. We
should be submissive to his will. We should consider how
the entire multitude of his angels stands beside him, ad
ministering his will. 6. For the Scripture says, "Myriads
upon myriads stood before him, and thousands upon thou
sands were ministering to him; and they cried out, 'Holy,
holy, holy, Lord Sabaoth, all of creation is full of his
78
76 Gen 1:26-27.
77 Gen 1:28.
78 Cf. Rev 22:12; Isa 40:10.
61 : om. A
62 c. 34.6-42.2 o m . C
95
63
. 7.

,

. 8. -

.
64
65
66
35
,
2. ,
-
. 3. ;

. 4.

. 5.
, ;

,
,
'

,
,
, ,

67
68
69
96
79
glory.'" 7. So too we should gather together in harmony,

conscientiously, as we fervently cry out to him with one
voice, that we may have a share in his great and glorious
promises. 8. For he says, "No eye has seen nor ear heard,
nor has it entered into the human heart, what the Lord has
prepared for those who await him."
80
35
Loved ones, how blessed and marvelous are the gifts of
God: 2. life in immortality, splendor in righteousness,
truth in boldness, faith in confidence, self-restraint in holi
ness; and all these things are subject to our understanding.
3. What therefore has been prepared for those who wait?
The Maker and Father of the ages, the All Holy One, he
himself knows both their magnitude and their beauty.
4. We should therefore strive to be counted among those
who wait, so that we may receive the gifts he has promised.
5. But how will this be, loved ones? When our understand
ing is faithfully fixed on God, when we seek after what is
pleasing and acceptable to him, when we accomplish what
accords with his perfect will and follow in the path of truth,
casting from ourselves all injustice and lawlessness, greed,
strife, malice and deceit, gossip and slander, hatred of
79 Dan 7:10; Isa 6:3.
6 3
80 1 Cor 2:9.
6 4
:
: . L S Clem Al
L S: om.
A L: S
L S: add
L: :
S
: L S
6 5
6 6
6 7
6 8
6 9
97
FIRST C L E M E N T
36
,
,
, .
6.
. 7. \eyei yap -

,

; 8 .

, ,
, .
.
9. ,
,
, . 10.

. 11.
,
,
, .
12.
, ,
.
70
36
, ,

, ,
. 2.

,

98
God, haughtiness and arrogance, vanity and inhospitality.

6. For those who do these things are hateful to Godand
not only those who do them, but also those who approve of
them. 7. For the Scripture says, "God says to the sinner,
'Why do you declare my righteous deeds and receive my
covenant in your mouth? 8. For you despised discipline
and tossed my words aside. When you saw a robber, you
ran along with him; and you joined forces with adulterers.
Your mouth multiplied evil and your tongue wove threads
of deceit. You sat and spoke slanders against your brother
and caused the son of your mother to stumble. 9. You did
these things and I was silent. You have supposed, oh law
less one, that I will be like you. 10.1 will convict you and set
you up against your own face. 11. So, understand these
things, you who forget about Godlest like a lion he seize
you, and there be no one to deliver you. 12. A sacrifice of
praise will glorify me; there is the path I will show him as
the salvation of God.'"
81
36
This is the path, loved ones, in which we have found
our salvationJesus Christ, the high priest of our offer
ings, the benefactor who helps us in our weaknesses.
2. Through this one we gaze into the heights of the heav
ens; through this one we see the reflection of his perfect
82
si Ps 50:16-23.
82 Cf. Heb 3:1; 2:18.
70 w. 8 - 1 1 om.
99
FIRST CLEMENT
37
,

6

, ,
.
3.

. 4.
- ,
- ,

. 5.
. 6. ;

.
71
37
%
, ,
.
2.
, ,
,
-</,^. 3.

,
'

. 4.
100
and superior countenance; through this one the eyes of our

hearts have been opened; through this one our foolish and
darkened understanding springs up into the light; through
this one the Master has wished us to taste the knowledge of
immortality. He is the radiance of his magnificence, as su
perior to the angels as he has inherited a more excellent
name. 3. For so it is written, "The one who makes his
angels spirits and his ministers a tongue of fire." 4. But
the Master says this about his Son: "You are my Son, today
I have given you birth. Ask from me, and I will give you the
nations as your inheritance, and the ends of the earth as
your possession." 5. And again he says to him, "Sit at my
right hand, until I make your enemies a footstool for your
feet." 6. Who then are the enemies? Those who are evil
and oppose his will.
83
84
85
86
37
And so, brothers, with all eagerness let us do battle as sol
diers under his blameless commands. 2. Consider those
who soldier under our own leaders, how they accomplish
what is demanded of them with such order, habit, and
submission. 3. For not all are commanders-in-chief or
commanders over a thousand troops, or a hundred, or fifty,
and so on. But each one, according to his own rank, accom
plishes what is ordered by the king and the leaders.
83 Cf. Heb. 1:3, 4.
85 Ps 2:7-8; Heb 1:5.
7 1
84 Heb 1:7; Ps 104:4.

86 p H0:1; Heb 1:13.
s
L S Clem Al: add
7 2
: add
: A: leniter S: om. L
101
,
. 5.
,

38
13
%
,

,

. 2.
,

, ,

, '

, *
,
,

.
3.
, ,

,

,
74
7 3
102
A L: om. S
4. Those who are great cannot survive without the lowly

nor the lowly without the great. There is a certain com
mixture in all things, and this proves to be useful for them.
5. Take our own body. The head is nothing without the
feet, just as the feet are nothing without the head. And our
body's most insignificant parts are necessary and useful for
the whole. But all parts work together in subjection to a
single order, to keep the whole body healthy [Or: safe].
87
38
And so, let our whole body be healthy [Or: be saved] in
Christ Jesus, and let each person be subject to his neigh
bor, in accordance with the gracious gift he has received.
2. Let the one who is strong take care of the weak; and let
the weak show due respect to the strong. Let the wealthy
provide what is needed to the poor, and let the poor offer
thanks to God, since he has given him someone to supply
his need. Let the one who is wise show forth wisdom not
through words but through good deeds. Let the one who is
humble not testify to himself but permit another to testify
on his behalf. Let the one who is pure in the flesh not act
arrogantly, knowing that another has provided him with his
self-restraint. 3. Let us carefully consider, brothers, the
material from which we have been made, and who and
what sort of people we were when we entered into the
world; and let us consider from what kind of tomb and
87 1 Cor 12:21.
74
L S: A
103
FIRST C L E M E N T
39
.
4. ,

-
, .
39
"

. 2. yap
; ; 3.
- , '

4. ;
,
,

;
5.
- ,
,
.
,

.
6.
,

.
7.
,
,
-
. 8.
,
* . 9.
104
darkness we were led into the world by the one who fash
ioned and made us, after he prepared his kindly acts in ad
vance, even before we were born. 4. Since we have all
these things from him, we ought to thank him in everyway.
To him be the glory forever and ever. Amen.
39
Those who are ignorant, unlearned, foolish, and unedu
cated mock and ridicule us, wishing to vaunt themselves in
their own thoughts. 2. But what can a mortal accomplish?
Or what power belongs to the one born of earth? 3. For it is
written, "There was no form before my eyes, but I heard a
puff of air and the sound of a voice. 4. What then? Can a
mortal be pure before the Lord? Or can a man be blame
less in what he does, when he does not trust his own
servants and detects something crooked in his own mes
sengers? 5. Not even heaven is pure before him. But see!
We who inhabit clay houses are ourselves made from the
same clay. He smashed them like a moth, and from dawn to
dusk they are no more. They perished, unable to come to
their own assistance. 6. He breathed upon them and they
died for want of wisdom. 7. But call out; see if anyone
listens or if you observe any of the holy angels. For wrath
destroys the ignorant and zeal kills the one who has been
deceived. 8. I have seen the ignorant casting forth their
roots, but their sustenance was immediately consumed.
105
FIRST CLEMENT
40
ou viol
, . a yap
,
^*

.
40
,
,
,

2.

,
- 3.
,
,

. 4.
.
5.
,
,
-
.
75
76
7 5
7 6
106
: om. L S
: L S
9. May their children be far removed from safety; may they

be derided before the doors of their inferiors, with no one
there to deliver them. For the food prepared for them will
be devoured by the upright, and they will not be delivered
from those who are evil."
88
40
Since these matters have been clarified for us in advance
and we have gazed into the depths of divine knowledge, we
should do everything the Master has commanded us to
perform in an orderly way and at appointed times. 2. He
commanded that the sacrificial offerings and liturgical
rites be performed not in a random or haphazard way, but
according to set times and hours. 3. In his superior plan he
set forth both where and through whom he wished them to
be performed, so that everything done in a holy way and
according to his good pleasure might be acceptable to his
will. 4. Thus, those who make their sacrificial offerings at
the arranged times are acceptable and blessed. And since
they follow the ordinances of the Master, they commit no
sin. 5. For special liturgical rites have been assigned to the
high priest, and a special place has been designated for the
regular priests, and special ministries are established for
the Levites. The lay person is assigned to matters enjoined
on the laity.
88 Job 4:16-18; 15:15; 4:19-5:5.
107
FIRST C L E M E N T
42
41
" , ,
iv
iv
,
,
2. , ,
,
'
,
'
,

.
3.

. 4. , -
.
77
42

.
2.

. 3.
,

108
41
Brothers, let each of us be pleasing to God by keeping to
our special assignments with a good conscience, not violat
ing the established rule of his ministry, acting in reverence.
2. The sacrifices made daily, or for vows, or for sin and
transgression are not offered everywhere, brothers, but in
Jerusalem alone; and even there a sacrifice is not made in
just any place, but before the sanctuary on the altar, after
the sacrificial animal has been inspected for blemishes by
both the high priest and the ministers mentioned earlier.
3. Thus, those who do anything contrary to his plan bear
the penalty of death. 4. You see, brothers, the more knowl
edge we have been deemed worthy to receive, the more we
are subject to danger.
42
The apostles were given the gospel for us by the Lord Jesus
Christ, and Jesus Christ was sent forth from God. 2. Thus
Christ came from God and the apostles from Christ. Both
things happened, then, in an orderly way according to the
will of God. 3. When, therefore, the apostles received his
commands and were fully convinced through the resurrec
tion of our Lord Jesus Christ and persuaded by the word of
God, they went forth proclaiming the good news that the
Kingdom of God was about to come, brimming with con-
77
L S: A
109
FIRST C L E M E N T
43
.
4.
,
,

.
5. -

,

.
78
43
,

,

,
'
.
2. ,

,

,

,

.
78
dei baptizantes L
110
S C: add eos qui obaudiebant voluntati
fidence through the Holy Spirit. 4. And as they preached

throughout the countryside and in the cities, they ap
pointed the first fruits of their ministries as bishops and
deacons of those who were about to believe, testing them
by the Spirit. 5. And this was no recent development. For
indeed, bishops and deacons had been mentioned in writ
ings long before. For thus the Scripture says in one place,
"I will appoint their bishops in righteousness and their
deacons in faith."
89
43
And why should it be so amazing if those who were in
Christ and entrusted by God with such a work appointed
the leaders mentioned earlier? For even the most fortu
nate Moses, a faithful servant in all the house, recorded
in the sacred books all the directives that had been given
him. And he was followed by all the other prophets, who
together testified to the laws he laid down. 2. For when
jealousy fell upon the tribes and created internal factions
over the priesthoodconcerning which of them should be
adorned with that glorious nameMoses commanded the
twelve tribal leaders to bring him rods, each one inscribed
with the tribe s name. Taking these he bound them to
gether, sealed them with the rings of the tribal leaders, and
set them in the Tent of Testimony on the table of God.
90
91
89 Isa 60:17 (LXX).

90 Num 12:7; Heb 3:5.
91 The following account is drawn from Numbers 17.
Ill
3.
,
4.
,
,
6 . 5.

,

,
. 6.
, ;
- '
,
,

, .
79
80
44

,
.
2.
,
,
, ^,
. 3.
'
81
82
83
79 L C: S
L: add S C: add : def. A C
8 0
112
3. He shut the Tent and sealed the keys just as he had
done with the rods. 4. He said to them, "Brothers, the tribe
whose rod will blossom has been chosen by God to serve
as his priests and ministers." 5. When early morning came
he called together all Israel, some six hundred thousand
men, and showed the tribal leaders the seals. He opened
the Tent of Testimony and brought out the rods. And the
rod of Aaron was found not only to have blossomed, but
even to be bearing fruit. 6. What do you think, loved ones?
That Moses did not know in advance this would happen?
Of course he knew. But he did this so that there might be
no disorderliness in Israel, that the name of the one who is
true and unique might be glorified. To him be the glory
forever and ever. Amen.
44
So too our apostles knew through our Lord Jesus Christ
that strife would arise over the office of the bishop. 2. For
this reason, since they understood perfectly well in ad
vance what would happen, they appointed those we have
already mentioned; and afterwards they added a codicil,
to the effect that if these should die, other approved men
should succeed them in their ministry. 3. Thus we do not
92
9 2
Translating the emendation by Hort, which makes sense in

context and in light of the variant readings.
81 A: L C (S)
82 cj. Hort: A (L):
: (or -}) (S)
83 lav A L: add S C
113
'
,
,
,

.
4. ,

.
5.

,

.
6. ,
45
, ,
.
2.

,
,
. 3. ,

.

. 4. , ' ,
*

.
5.
114
6.
think it right to remove from the ministry those who were

appointed by them or, afterwards, by other reputable men,
with the entire church giving its approval. For they have
ministered over the flock of Christ blamelessly and with
humility, gently and unselfishly, receiving a good witness
by all, many times over. 4. Indeed we commit no little sin if
we remove from the bishop s office those who offer the
gifts in a blameless and holy way. 5. How fortunate are the
presbyters who passed on before, who enjoyed a fruitful
and perfect departure from this life. For they have no fear
that someone will remove them from the place established
for them. 6. But we see that you have deposed some from
the ministry held blamelessly in honor among them, even
though they had been conducting themselves well.
45
You should strive hard, brothers, and be zealous [Or: You
are contentious, brothers, and envious] in matters that per
tain to salvation! 2. You have gazed into the holy and true
Scriptures that were given through the Holy Spirit. 3. You
realize that there is nothing unjust or counterfeit written
in them. There you will not find the upright cast out by
men who were holy. 4. The upright were persecuted, but
by the lawless. They were imprisoned, but by the unholy.
They were stoned by those who transgressed the law and
killed by those who embraced vile and unjust envy. 5. And
they bore up gloriously while suffering these things. 6. For
115
84
,
;
; 7.
, ;
,
,

- ,
. 8.

,
, .
85
46

,
. 2.
- ,
.
3.
-

.
4.

8 4
cj. Junius: : (C?): dicam S:

dicimus L
116
what shall we say, brothers? Was Daniel cast into the lions'
den by those who feared God? 7. Or were Ananias,
Azarias, and Misael shut up in the fiery furnace by those
who participated in the magnificent and glorious worship
of the Most High? This could never be! Who then did
these things? Those who were hateful and full of every evil
were roused to such a pitch of anger that they tortured
those who served God with holy and blameless resolve.
But they did not know that the Most High is the champion
and protector of those who minister to his all-virtuous
name with a pure conscience. To him be the glory forever
and ever. Amen. 8. But those who endured in confidence
inherited glory and honor; and they were exalted and in
scribed by God in their own memorial forever and ever.
Amen.
93
94
46
And so, we too must cling to these examples, brothers.
2. For it is written, "Cling to those who are holy; for those
who cling to them will themselves be made holy." 3. And
again in another place it says, "With an innocent man, you
too will be innocent and with one who is chosen, you will
be chosen. But with one who is corrupt, you will cause cor
ruption." 4. Therefore we should cling to those who are
95
96
93 Dan 6:16.
94 Dan 3:19ff.
95 Source unknown.
96 p 18:25-26.
s
8 5
: S C
117
. 5.
*,
iv ; 6.
'
, ; 7.
)
, ,
;

. 8.
, ,

,

.
9.
,

,
,

.
86
47

.
2.
; 3. '
,

.
4. '
118
innocent and upright, for these are Gods chosen. 5. Why

are there conflicts, fits of anger, dissensions, factions, and
war among you? 6. Do we not have one God, and one
Christ, and one gracious Spirit that has been poured out
upon us, and one calling in Christ? 7. Why do we mangle
and mutilate the members of Christ and create factions in
our own body? Why do we come to such a pitch of madness
as to forget that we are members of one another? Remem
ber the words of our Lord Jesus, 8. for he said, "Woe to that
person! It would have been good for him not to be born,
rather than cause one of my chosen to stumble. Better for
him to have a millstone cast about his neck and be drowned
in the sea than to have corrupted one of my chosen."
9. Your schism has corrupted many and cast many into de
spondency, many into doubt, and all of us into grief. And
your faction persists even now!
97
98
47
Take up the epistle of that blessed apostle, Paul. 2. What
did he write to you at first, at the beginning of his procla
mation of the gospel? 3. To be sure, he sent you a letter in
the Spirit concerning himself and Cephas and Apollos,
since you were even then engaged in partisanship. 4. But
that partisanship involved you in a relatively minor sin, for
you were partisan towards reputable apostles and a man
99
97 Eph 4:4-6.
98 Matt 26:24; Luke 17:2.
99 1 Cor 1:12.
8 6
L S C Clem Al:
119
3

. 5.
,

. 6.
,
,

.
7.
,
* ,
,

.
87
48
'

. 2.

,

. 3.
. 4.

,

88
8 7
8 8
L: -
120
A S C Clem Al
approved by them. 5. But now consider who has corrupted

you and diminished the respect you had because of your
esteemed love of others. 6. It is shameful, loved ones,
exceedingly shameful and unworthy of your conduct in
Christ, that the most secure and ancient church of the
Corinthians is reported to have created a faction against its
presbyters, at the instigation of one or two persons. 7. And
this report has reached not only us but even those who
stand opposed to us, so that blasphemies have been ut
tered against the Lord s name because of your foolishness;
and you are exposing yourselves to danger.
48
And so let us dispose of this problem quickly and fall down
before the Master and weep, begging him to be merciful
and to be reconciled to us, and to restore us to our re
spected and holy conduct, seen in our love of others. 2. For
this is a gate of righteousness that opens up onto life, just as
it is written, "Open up for me gates of righteousness; when
I enter through them I will give praises to the Lord. 3. This
is the gate of the Lord, and the upright will enter through
i t / ' 4. Although many gates open, this is the one that
leads to righteousnessthe one that is in Christ. All those
100
100 p 118:19-20.
s
121
FIRST C L E M E N T
49
iv ,
.
5. ,
, iv ,
iv - 6.
, ,
, .
49
' iv
.
2.
;
3.
; 4. ,
,
. 5.
,
, ,
-
,
. 6.
, ,

,
122
who enter it are most fortunate; they make their path

straight in holiness and righteousness, accomplishing all
things without disorder. 5. Let a person be faithful, let him
be able to speak forth knowledge, let him be wise in his
discernment of words, let him be pure in deeds. 6. For the
more he appears to be great, the more he should be
humble, striving for the good of all, not just of himself.
49
The one who experiences love in Christ should do what
Christ commanded. 2. Who can explain the bond of Gods
love? 3. Who is able to recount the greatness of its beauty?
4. The height to which love leads is beyond description.
5. Love binds us to God; love hides a multitude of sins;
love bears all things and endures all things. There is
nothing vulgar in love, nothing haughty. Love has no
schism, love creates no faction, love does all things in har
mony. Everyone chosen by God has been perfected in
love; apart from love nothing is pleasing to God. 6. The
Master has received us in love. Because of the love he had
for us, our Lord Jesus Christ gave his blood for us, by God s
willhis flesh for our flesh, his soul for our souls.
101
102
101 1
Pet 4:8.
102 Cf. 1 Cor 13:4-7.
123
50
, ,

,
.
2. ,
6 ;
,
,
. 3.
,
'

. 4.
- ,
,
,

. 5.
,
,

,
. 6.
- ,

. 7.

, ,
.
89
90
91
92
8 9
9 0
: add
9 1
(?) L C Clem Al: S
124
50
You see, loved ones, how great and amazing love is; there
can be no exposition of its perfection. 2. Who is adequate
to be found in it, except those whom God has made wor
thy? And so we should implore and plead for his mercy,
that we may be found in his love, removed from any human
partisanship, blameless. 3. All the generations from Adam
till today have passed away, but those perfected in love
through the gracious gift of God have a place among the
godly. And they will be revealed when the kingdom of
Christ appears. 4. For it is written, "Come into the inner
rooms for just a short while, until my anger and wrath pass
by; and I will remember a good day and raise you up from
your tombs." 5. We are blessed, loved ones, when we
keep God's commandments in the harmony of love, that
our sins may be forgiven us through love. 6. For it is writ
ten, "Blessed are those whose lawless acts are forgiven and
whose sins have been covered over. Blessed is the man
whose sin the Lord does not take into account and in
whose mouth is found no deceit." 7. This blessing comes
to those who have been chosen by God through our Lord
Jesus Christ. To him be the glory forever and ever. Amen.
103
104
1 0 3
Isa 26:20; Ezek 37:12.
104 p 32:1-2; Rom 4:7-9.

s
92 ia-yuev A L: S C
125
51
"Ocra

,
.
2.

. 3.
,

,

. 4.

, . 5.

,

,
93
94
9 3
S: ( Clem Al C)
(add C) L C Clem Al
L S C: ( . . . ) A
9 4
126
51
And so we should ask to be forgiven for all the errors
we have committed and the deeds we have performed
through any of the machinations of the Enemy. In addi
tion, those who became the leaders of the faction and
dissension should consider the common ground of hope.
2. For those who conduct themselves with reverential awe
and love prefer to undergo torture themselves than to have
their neighbors do so. They would rather have condemna
tion fall on themselves than on the unity that has been no
bly and justly delivered over to us. 3. For it is more noble
for a person to confess his transgressions than to harden his
heart. Indeed, the hearts of those who rebelled against the
servant of God, Moses, were hardened, and their judg
ment was publicly seen. 4. For they descended into Hades
alive, and Death will be their shepherd. 5. Pharoah and
his army and all the leaders of Egypt, both the chariots
and those who rode in them, were plunged into the Red
Sea and perished for no other reason than this: their
foolish hearts were hardened after the signs and wonders
occurred in Egypt through the servant of God Moses.
105
106
105 Num 16:33; Ps 49:14.

106 Exod 14:23.
127
FIRST C L E M E N T
53
52
,
, 6

. 2. yap 6
*
,
.
3. -

,
, . 4.
53
'

, ,

.

.
2.

,

, ,

,
. 3.

,
95
128
52
The Master is in need of nothing, brothers, and craves
nothing from anyone, but to be praised. 2. For the chosen
one, David, says: "I will praise the Lord and it will please
him more than a young calf bearing horns and hooves. Let
those who are poor see this and rejoice." 3. And again he
says, "Give to God a sacrifice of your praise and render to
the Most High your prayers. And call upon me in the day of
your affliction, and I will rescue you; and you will give glory
to m e . " 4 . "For a crushed spirit is a sacrifice to God."
107
108
109
53
For you know the sacred Scriptures, loved onesand
know them quite welland you have gazed into the say
ings of God. And so we write these things simply as a re
minder. 2. For after Moses went up onto the mountain and
spent forty days and nights in fasting and humility, God
said to him, "Moses, Moses, go down from here at once:
your people, whom you brought out of the land of Egypt,
have broken the Law. They have departed quickly from the
path you commanded them to take and have cast metal
idols for themselves." 3. And the Lord said to him, "I have
spoken with you once and again: I have seen this people
and know they are stiff-necked. Let me destroy them and
110
107 p 69:30-32.
loe p 50:14-15.
i Ps 51:17.
no The following account is drawn from
Exod 32:7-10, 3 1 - 3 2 and Deut 9:12-14.
s
9 5
(, - : , : om. L S C
129
,

.
4. ,
'
,
.
5.
,

,
,
54
, ,
; 2. -
,
, ,
,

.
3.
,

,
. 4.
55
96
"
,
96
130
A L: S C:
I will blot their name out from beneath the sky; and I
will make you into a great and spectacular nation, much
greater than this one." 4. And Moses said, "May it never be
Lord! Forgive the sin of this peopleor blot me also out
from the book of the living." 5. great love! incompara
ble perfection! The servant speaks boldly to the Lord, and
asks for the multitude to be forgivenor pleads for him
self to be blotted out with them.
54
Who, therefore, among you is noble? Or compassionate?
Or filled with love? 2. Let that one say, "If I am the cause of
faction, strife, and schisms, I will depart; I will go wherever
you wish and do what is commanded by the congregation.
Only allow the flock of Christ to be at peace with the pres
byters who have been appointed." 3. The one who does
this will have made himself eminent in Christ and will be
welcomed everywhere. "For the earth, and all that is in it,
belongs to the Lord." 4. Those who have performed
their civic duty to God, without regrets, have done these
things and will continue to do them.
111
55
But we should bring in examples from the Gentiles as well.
Many kings and rulers, after receiving instruction from an
i n Ps 24:1.
131
-
,
. 2.

,
,
.
3.

. 4. ^
, ~~ " ,

.
5.
,

. 6.

'

,
,
.
97
56

,

9 7
132
L S C: ()
oracle, have handed themselves over to death during the

time of plague, in order to deliver their fellow citizens
by shedding their own blood. Many left their own cities
to avoid creating more factions. 2. Among ourselves, we
know many who put themselves in prison in order to ran
som others; many placed themselves in slavery and fed
others with the purchase price they received. 3. Many
women were empowered by the gracious gift of God to
perform numerous "manly" deeds. 4. The blessed Judith,
when her city lay under siege, asked the elders for permis
sion to go out to the foreigners' camp. 5. And so she
handed herself over to danger, going out because she loved
her homeland and the people under siege. And the Lord
handed Holofernes over to the hand of a female. 6. No less
did Esther, a woman perfect in faith, put herself in danger
to rescue the twelve tribes of Israel who were about to per
ish. For through her fasting and humility she petitioned
the all-seeing Master, the God of eternity, who saw the
humbleness of her soul and rescued the people for whom
she put herself in danger.
112
113
56
And so we should pray for those caught up in any unlawful
act, that gentleness and humility may be given them, so
1 1 2
The account is drawn from Judith 8ff.
1 1 3
The account is drawn from Esther 7; 4:16.
133
FIRST C L E M E N T
56
,
-
. 2.
, ' ,
,
,
-
.
3. 6
6 ,
.
4. , ,

, .
5. ,
,
'

. 6. , 6

,
7. ,
. 8.
, . 9.
,
- 10.
.
11. ,

12.
. 13. ,
,
.
14. , ,

. 15.

98
134
that they may yield themselves not to us but to the will of

God. For so the compassionate remembrance of them by
God and the saints will be fruitful and perfect. 2. We
should welcome discipline, loved ones; no one should be
irritated by it. It is good and supremely useful to rebuke
one another, for this binds us to the will of God. 3. For
thus says the holy word: "The Lord disciplined me harshly
but did not hand me over to death. 4. For the Lord disci
plines the one he loves and whips every son he receives."
5. "For the one who is upright will discipline me in his
mercy," it says, "and he will set me straight. But may the oil
of sinners not anoint my head." 6. And again it says,
"How fortunate is the one whom the Lord sets straight. Do
not spurn the rebuke of the All-powerful. For he causes
pain and again brings relief. 7. He strikes and his hands
provide healing. 8. Six times he will rescue you from an
guish and the seventh time evil will not touch you. 9. Dur
ing time of famine he will rescue you from death, and in
time of war he will free you from the hand that wields the
sword. 10. He will hide you from the scourge of the tongue
and you will not be afraid when evils draw near. 11. You will
mock those who are unjust and lawless; you will not fear
the wild beasts. 12. For wild beasts will be at peace with
you. 13. Then you will know that your household will be at
peace, and the tent you inhabit will never fail. 14. And you
will know that your descendants will be numerous, your
children like all the plants of the field. 15. And you will en
ter the grave like ripened grain harvested at the proper
114
115
114 3:12; cf. Heb 12:6.
9 8
H5 Ps 141:5.
: L S C
135
, *
.
16. ,
,
57
'
,
.
2. ,

, *
. 3.
- ,

, . 4.
,
- ,
,

,
, "
.
5. ,
,

-
,
. ,
136
time, or like a heap of sheaves on the threshing floor,

gathered together at the right hour." 16. You see, loved
ones, what a great protection there is for those who are dis
ciplined by the Master. For since he is a good father, he dis
ciplines us, that through his holy discipline we may receive
mercy.
116
57
Thus you who laid the foundation of the faction should
be subject to the presbyters and accept the discipline
that leads to repentance, falling prostrate in your heart.
2. Learn to be submissive; lay aside the arrogant and
haughty insolence of your tongue. For it is better for you to
be considered insignificant but reputable in the flock of
Christ than to appear prominent while sundered from his
hope. 3. For thus says his all-virtuous Wisdom: "Look, I
will utter a saying to you with my breath and teach you my
word. 4. For I was calling and you did not listen, and I was
sending forth my words and you paid no attention. But you
repudiated my advice and disobeyed when I reproached
you. For this reason I too will mock when you are annihi
lated and rejoice when destruction comes upon you and
turmoil suddenly appears among you, when catastrophe
arrives like a tempest, or when adversity and distress come
upon you. 5. For then when you call on me, I will not listen
to you. Those who are evil will seek me out but not find me.
For they hated wisdom and chose not to accept the rever
se Job 5:17-26.
9 9
A L S C: add
137
,

, . 6.

.
7. ' yap
,

- 6

.
100
58
'

.
2.
,
.
,
,
,
, .
101
1 0 0
: after to the beginning of

c. 64 A is lacking
101 S: add L C
138
ential awe of the Lord. Nor did they wish to accept my ad

vice, but they mocked when I rebuked them. 6. For this
reason they will consume the fruits of their own path and
be filled with their own impious deeds. 7. For since they
treated the young with injustice, they will be murdered,
and an inquiry will destroy those who are impious. But the
one who hears me will dwell in hope with all confidence;
he will be at rest, fearing no evil."
117
58
For this reason we should be obedient to his most holy
and glorious name, fleeing the dangers foretold by Wis
dom, which threaten the disobedient. In this way we will
dwell with confidence in the most holy name of his mag
nificence. 2. Take our advice and you will have no regrets.
For as God, the Lord Jesus Christ, and the Holy Spirit all
liveas do [Or: who are] the faith and hope of those who
are chosenthe one who does the righteous demands and
commandments given by God with humility and fervent
gentleness, and without regret, will be included and held
in esteem among the number of those who will be saved
through Jesus Christ. Through whom be glory to him for
ever and ever. Amen.
117 Prov 1:23-33.
139
59

, ,

.
2.

,

,

,
. 3. , ,

,

,

,

,
,
,

102
103
104
105
106
102 S C: (tradent) L
: add L S C
104 Kvpie cj. Lightfoot: om. C L S
1 0 3
140
59
But if some disobey the words he has spoken through us,
they should realize that they entangle themselves in trans
gression and no little danger. 2. But we ourselves will be
innocent of this sin, and we will ask with a fervent prayer
and petition that the Creator of all safeguard the number
of those counted among his elect throughout the entire
world, through his beloved child Jesus Christ, through
whom he called us out of darkness into light, from igno
rance into the knowledge of his glorious name. 3. Grant us,
Lord, that we may hope in your name, the ultimate
source of all creation. Open the eyes of our heart, that we
may recognize you as the one alone who is the highest
among the highest, the holy one who rests among the holy,
the one who humbles the insolence of the proud, who de
stroys the reasonings of the nations, who exalts the humble
to the heights and humiliates the exalted, the one who en
riches and impoverishes, who kills and brings to life, the
sole benefactor of spirits and the God of all flesh, the one
who peers into the places of the abyss, who observes the
works of humans and helps those in danger, the savior of
those who have abandoned hope, the creator and overseer
of every spirit, the one who multiplies the nations upon
118
1 1 8
Translating the emendation proposed by Lightfoot, which

restores three words to indicate that the prayer of the following
chapters begins here.
1 0 5
1 0 6
C: add L S
: L S: - C
141
FIRST C L E M E N T
60
, ,
,
. 4. , ,
. ,
}

,
,
,
, ,
,
- ere , 6

.
01
108
60
%

, , ,

,
,
,

,

.
,

.
2.

,

,

109
142
the earth and who from them all has chosen those who
love you through Jesus Christ, your beloved child, through
whom you have disciplined, sanctified, and honored us.
4. We ask you, Master, to be our helper and defender.
Save those of us who are in affliction, show mercy to those
who are humble, raise those who have fallen, show your
self to those who are in need, heal those who are sick, set
straight those among your people who are going astray.
Feed the hungry, ransom our prisoners, raise up the weak,
encourage the despondent. Let all the nations know you,
that you alone are God, that Jesus Christ is your child, and
that we are your people and the sheep of your pasture.
60
For you have made plain the eternal structure of the world
through the works you have accomplished. You, Lord,
created the world in which we live; you are faithful from
one generation to the next, upright in your judgments,
spectacular in your strength and magnificence; you are
wise when you create and understanding when you estab
lish what exists; you are good in what is seen and kind to
those who trust you. You who are merciful and compas
sionate, forgive us for our lawless acts, unjust deeds, trans
gressions, and faults. 2. Take into account none of the sins
committed by your male slaves and female servants, but
cleanse us with your truth. Set our steps straight that we
107
: om. L S C
108
o-e H: om. L S C
1 0 9
C L S:
143
. 3. ,
,

'
,

,
. 4.

,
,

,

.
110
111
61
, ,

,

, , , , , ,
.
2. , ,
,
,

, ,
144
may go forward with devout hearts, to do what is good and

pleasing to you and to those who rule us. 3. Yes, Master,
make your face shine on us in peace, for our own good, that
we may be protected by your powerful hand and rescued
from our every sin by your exalted arm. And rescue us from
those who hate us without cause. 4. Give harmony and
peace both to us and to all those who inhabit the earth, just
as you gave it to our ancestors when they called upon you
in a holy way, in faith and truth; and allow us to be obedient
to your all powerful and all virtuous name, and to those
who rule and lead us here on earth.
61
You have given them, Master, the authority to rule
through your magnificent and indescribable power, that
we may both recognize the glory and honor you have given
them and subject ourselves to them, resisting nothing that
conforms to your will. Give to them, Lord, health, peace,
harmony, and stability, so that without faltering they may
administer the rule that you have given to them. 2. For
you, Master, Heavenly King forever, give humans glory,
honor, and authority over the creatures of the earth.
Lord, make their plan conform with what is good and ac
ceptable before you, that when they administer with piety
1 1 0
: C L S
1 1 1
. C link with c. 61.1
145
FIRST C L E M E N T
62

.
3.
' ,

, .
62
Ilepi
, . 2. /

,

.
3.

.
112
113
146
the authority you have given them, in peace and meekness,

they may attain your mercy. 3. You who alone can to do
these things for us, and do what is more abundantly good,
we praise you through the high priest and benefactor of
our souls, Jesus Christ, through whom the glory and maj
esty be yours both now and for all generations and forever.
Amen.
62
Brothers, we have written you enough about what is fitting
for our worship and what is most profitable for the virtuous
life, for those who want to conduct themselves in a pious
and upright way. 2. For we have touched on every aspect
of faith, repentance, genuine love, self-restraint, modera
tion, and endurance, reminding you that you must be
pleasing, in a holy way, both to the all-powerful Godby
acting in righteousness, truth, and patience, living in
harmony, holding no grudges, living in love and peace
with fervent gentleness, just as our ancestors, whom we
mentioned before, were pleasing to God by being humbleminded toward the Father, who is both God and Creator
and to all people. 3. And we were all the more happy to
bring these things to mind, since we knew full well that we
were writing to faithful and highly respectable men, who
have gazed into the sayings of God's teaching.
112 L: add S C
evapeo-Telv L S C:
1 1 3
147
63

8

8
.
2.

,

8
.
3.
8 8
. 4. 8 ,
8

.
3
64
114

8
,
' ,
,
8
,
,
,
,
,
,

148
63
Now that we have considered such great and so many ex
amples, it is right for us to bow our necks in submission and
assume a position of obedience. In this way, by putting a
halt to the futile faction, we will truly reach the goal set be
fore us, with no blame attached. 2. For you will make us
joyful and happy if you become obedient to what we have
written through the Holy Spirit and excise the wanton an
ger expressed through your jealousy, in accordance with
the request we have made in this letter for your peace and
harmony. 3. And we have sent faithful and temperate men
who have lived blamelessly among us from youth to old
age; these also will serve as witnesses between you and us.
4. We have done this that you may know that our every
concern has beenand isfor you to establish the peace
quickly.
64
And finally, may the God who observes all things, the Mas
ter of spirits and Lord of all flesh, who chose both the Lord
Jesus Christ and us through him to be his special people
may he grant to every soul that is called by his magnificent
and holy name faith, reverential awe, peace, endurance
and patience, self-restraint, purity, and moderation, that
they may be found pleasing to his name through our high
1 1 4
. . . LTTOV etc. found in A (cf. c. 57.6)
149
,
115
65

,
,
'
"

iv
'
8,
iv
2.
1 1 6
H5 : om. L S C
1 1 6
' A: epistola Clementis ad Corinthios ex

plicit L: finita est epistula prima Clementis quae fuit scripta ab
eo ad Corinthios e Roma S: *
C
150
priest and benefactor, Jesus Christ. Through whom to him

be glory and greatness, power and honor, both now and
forevermore. Amen.
65
But send back to us quickly our envoys Claudius Ephebus
and Valerius Bito, along with Fortunatus, in peace and
with joy, that they may inform us without delay about the
peace and harmony that we have prayed and desired for
you. Then we will rejoice more quickly in your stability.
2. The grace of our Lord Jesus Christ be with you and with
all those everywhere who are called by God through him.
Through whom be to him all glory, honor, power, great
ness, and the eternal throne, forever and ever. Amen.
The First Epistle of Clement to the Corinthians
151
SECOND L E T T E R OF C L E M E N T
INTRODUCTION
Second Clement is probably the most overlooked and least

appreciated of the writings of the Apostolic Fathers. This
is somewhat to be regretted, as it is in some ways a histori
cally significant work.
As with 1 Clement, the book is misnamedeven more
so, since in addition to being written by a different author,
who cannot be identified as Clement of Rome, it is not
even a letter. Readers have long recognized that the book
appears in fact to be an early Christian homily, a written ex
position of Scripture with an accompanying set of exhorta
tions, delivered to a congregation gathered for worship.
The service of worshipwhether a weekly meeting or a
special baptismal service (see Stewart-Sykes)evidently
included the reading of Scripture, an expositional homily
based on the biblical text, and injunctions to moral behav
ior by the church presbyters (2.1; 17.3; 19.1). If this widely
shared understanding of the work s genre is correct, then
in 2 Clement we have the earliest instance of a Christian
homily from outside the canon of the New Testament (sev
eral are preserved in the book of Acts, e.g., 3:12-26 and
20:18-35; some scholars think that the book of Hebrews
may have originated as a homily as well).
154
INTRODUCTION
Overview
After a rather abrupt beginning, which may embody a
high christology ("we must think about Jesus Christ as we
think about God," 1.1), the homily immediately sets the
themes of its exposition: members of the congregation are
to react with awe, wonder, and gratitude for the act of sal
vation that God has mercifully wrought for them, former
worshipers of pagan gods. The author then launches into
an expository explanation of the Scripture text, Isaiah 54:1,
which he interprets not in reference to its own historical
context, but as a word from God that speaks directly to the
situation of the members of his congregation. Mutatis mu
tandis, this explicitly Christian exegesis of the biblical text
is comparable to modes of interpretation practiced by such
Jewish interpreters as those who produced the Dead Sea
Scrolls, in which ancient texts were taken to speak directly
to the situation at hand, and, of course, by earlier Christian
authors such as Paul.
The scriptural exegesis then sets the stage for the over
arching points of the sermon: followers of Christ should
recognize the enormous debt they owe to God for the sal
vation he has wrought. In response, they should repent of
their sins, recognize that their new lives cannot be closely
tied to this sinful world in which they temporarily reside as
aliens, and commit themselves to good works and self-con
trol in light of the judgment of God that is sure to come.
In the course of making his sundry moral exhortations,
the author has occasion to cite numerous sacred authori
ties, principally passages from the "Old Testament" (in
155
SECOND C L E M E N T
Greek) and traditions of the sayings of Jesus. Some of these

latter will be familiar to readers of the New Testament
("you will be like sheep in the midst of wolves" 5.2); others
are somewhat startling ("Peter replied to him, 'And what if
the wolves rip apart the sheep?' Jesus said to Peter, After
they are dead, the sheep should fear the wolves no longer"'
5.3-4). In one place, the author cites and then provides
a careful interpretation of a saying of Jesus closely con
nected with words now known from the Gospel of Thomas:
"For when the Lord himself was asked by someone when
his kingdom would come, he said, 'When the two are one
and the outside like the inside, and the male with the fe
male is neither male nor female'" (12.2; cf. Gos. Thorn. 22.
On the basis of a quotation of Clement of Alexandria, some
have thought that the saying could also be found in the now
lost Gospel of the Egyptians).
Even though the author appears to be working, in part,
from oral traditions about Jesus available to him, rather
than from a clearly delineated set of written Gospels, it is
evident that he has some notion of collections of sacred au
thorities, since he at one point appeals to the authority of
"the Bible [or the books] and the apostles" (14:2). He also
appears to allude to the writings of Paul (e.g., in the image
of the athlete in ch. 7 [cf. 1 Cor 9:24-27] and of the potter
and clay in ch. 8 [cf. Rom 9:19-24]), but does not cite any
of his books explicitly. It appears, then, that the author is an
early witness to the idea vigorously stressed by later protoorthodox Christians, that the Old Testament and the words
and writings of the apostles (eventually, the "New Testa
ment") represent the bipartite sacred authority for Chris
tian faith and practice.
156
INTRODUCTION
Author
The identity of this author is almost completely ob
scured by the ancient record. Eusebius mentions a belief
held by some that Clement of Rome had written the book
as a second letterEusebius almost certainly means our 2
Clementbut he rejects it as improbable, noting that this
other book did not receive wide acceptance in the Chris
tian churches in earlier times or in his own day (Eccl. Hist.
3.37). The book is never mentioned by any earlier au
thor (including Hegesippus and Dionysius of Corinth,
who do mention 1 Clement), and is quoted later only by
Monophysite Christians who welcomed some of its teach
ings (see Lightfoot); the few other writers who refer to the
book (Rufinus, Jerome) do so in order to reject it, apart
from the fourth-century Apostolic Constitutions, which
lists it, along with 1 Clement, as part of the canon. Our
principal record of its existence, then, is in the manuscript
witnesses that happen to preserve it, all of them witnesses
to 1 Clement as well: both of the Greek manuscripts and
the solitary Syriac manuscript. In all three manuscripts
the book is connected to Clement of Rome; in two of
them, evidently, it is regarded as part of the Christian
Scriptures.
On stylistic grounds, however, it is quite clear that the
same person did not pen both works. And as this book is a
homily that makes no concrete references to any persons
or events that could establish its date or location, it has
proved notoriously difficult to determine who wrote it,
when, or where.
Adolf von Harnack popularized the view proposed by
157
SECOND CLEMENT
A. Hilgenfeld that it is the letter Eusebius mentions as hav

ing been sent from the Roman bishop Soter (166-74 CE) to
the congregation in Corinth. This theory has the virtue of
explaining why the book came to be associated with 1
Clement: both were letters from Rome to Corinth, pre
sumably kept then in the archives of the church there. But
it founders on the circumstance that 2 Clement is neither a
letter (see Holmes) nor an address from one community to
another (Lightfoot).
About the most that can be said of the author is that he
is a Greek-speaking Christian who was raised in and (prob
ably) converted directly out of a pagan environment (see
1.6; 3.1). In contrast to the hypothesis that he sent the
homily from Rome, some have thought that his evident
connections with the Gospel of Thomas or the Gospel of
the Egyptians and Clement of Alexandria indicate that he
must have been from Alexandria. Others have insisted that
the way he refers to "those who set sail for earthly competi
tions" (7.1) suggests an intimate familiarity with the Isth
mian games held in Corinth during the first and third year
of each Olympiad (Lightfoot). This view would have the
additional benefit of explaining the ultimate association of
the book with 1 Clement: both books would have been
kept in the library of the church in Corinth. Donfried has
argued even more specifically that this is a homily written
by one of the Corinthian presbyters who had been deposed
during the ecclesiastical coup described in 1 Clement, who
was then restored to his position as a result of the earlier
letter.
All such theories about the author and even his loca
tion, however, must remain speculative; there simply is not
enough evidence for a firm determination.
158
INTRODUCTION
Date
The situation is unfortunately not much better when
it comes to establishing the date of the book. Eusebius
knows of its existence in the early fourth century, even
though in his judgment it was not written by Clement or
widely used in the early Christian churches. In any event,
Eusebius s comments show that the book was in some lim
ited circulation by the end of the third century (since he
knows of others who claimed it was written by Clement).
Scholars are virtually unanimous, however, in thinking that
it must have been written much earlier, sometime during
the second century, a judgment necessarily made on gen
eral considerations involving its theological outlook and
presupposed historical situation. There is a clear move
ment toward the establishment of a set of Christian textual
authorities here, for example, but no indication of a recog
nized canon. The words of Jesus are actually called Scrip
ture (2.40) but are nonetheless drawn from oral traditions
rather than written Gospels. Some of the perspectives pre
served in these traditions were later condemned as hereti
cal (e.g., the Gnostic-like quotation of ch. 12).
Moreover, there is reference to a group of presbyters
(17.3) but not to a single bishop over them. Nor does the
author himself assume this role, as he seems to differenti
ate himself from the presbyters (17.3). Finally, the author
is concerned about theological issuesfor example, the
relationship of Jesus and God (1.1) and the proper under
standing of the flesh and Spirit, both of Christ and of the
churchbut does not address them in the nuanced terms
more familiar from later theological discussions.
While none of these data is compelling on its own, to159
gether they suggest that the homily was written some time
in the middle part of the second century, possibly in the
140s.
Histoncal
Significance
Second Clement would obviously be more historically

significant if we could pinpoint its date and location.
Some scholars who have situated the book in Egypt (e.g.,
Koester) have seen in it the first recorded attack on bur
geoning Gnosticism there. But (as Koester acknowledges)
there are too many uncertainties to accept this formulation
without reservations. What can be said must be of a more
general nature. Given its probable mid-second century
date, the book is significant as the first surviving homily
outside the New Testament canon. From it one can recon
struct at least one homilist s approach to the task, including
his assumptions about the authority of the Greek Old Tes
tament (its very words are significant and speak to the
present day) and the traditions in circulation about Jesus
(these too are authoritative, even when passed along in
oral traditions from a range of sources, some of which
would later have been branded heretical). There is, in
other words, a kind of movement towards a Christian
canon evidenced in this author, but nothing like a narrowly
defined list of sacred and authoritative writings.
The letter is significant as well for giving some hints
about the nature of the worship services in its time and
place: Scripture was read, a (written) sermon was based on
the text, exhortations were delivered by the elders (presby
ters) of the church to the congregation. The admonitions
160
INTRODUCTION
and ultimate concerns of this particular sermon are almost

entirely ethical in nature. That is to say, while there is some
theological reflection, especially about the nature of
Christ and his church, it is ethically right behavior rather
than closely nuanced theology that concerns the author
and, presumably, his congregation (or at least its leaders).
This author was principally concerned that, in light of
God's gracious act of salvation, his community repent of
their sins, live in ways that differentiated them from their
pagan neighbors, with whom, therefore, they were pre
sumably still in contact, engage in good deeds such as
prayer, fasting, and especially giving to charity, and pre
pare for the judgment that was coming.
Textual Tradition and Editions
Neither of the Coptic manuscripts that attests 1 Clem
ent contains 2 Clement, but the remaining three manu
scripts of 1 Clement do: the solitary Syriac manuscript
(dated 1169), Codex Alexandrinus (fifth century, which
contains only l.l-12.5a), and Codex Hierosolymitanus
(1056).
The editio princeps was published by Patrick Young in
1633, based on the Codex Alexandrinus (see Introduction
to 1 Clement).
Surviving Manuscripts and
A
Abbreviations
Codex Alexandrinus (5th c ; missing 12.5b-end)

Codex Hierosolymitanus (1056)
Syriac manuscript of the New Testament dated 1169,
161
with 1 and 2 Clement located after the Catholic epis

tles, edited by R. L. Bensly (possibly representing an
eighth-century translation)
SELECT BIBLIOGRAPHY
Baasland, Ernst. "Der 2 Klemensbrief und friihchristliche
Rhetorik: 'Die erste christliche Predigt' im Lichte der
neueren Forschung." ANRW II.27.1 (1993) 78-157.
Bartlett, Vernon. "The Origin and Date of 2 Clement."
ZNW 7 (1906) 123-35.
Donfried, Karl P. The Setting of Second Clement in Early
Christianity. Leiden: Brill, 1974.
"The Theology of Second Clement." HTR 66
(1973) 487-501.
Grant, Robert M., and . H. Graham. First and Second
Clement. Vol. 2 of The Apostolic Fathers: A New Trans
lation and Commentary, ed. Robert M. Grant. Camden,
N.J.: Thomas Nelson, 1965.
Harris, J. Rendel. "The Authorship of the So-Called Sec
ond Epistle of Clement." ZNW 23 (1924) 193-200.
Holmes, Michael W., ed. The Apostolic Fathers: Greek
Texts and English Translations of Their Writings. Trans.
J. B. Lightfoot and J. R. Harmer, 2nd edition. London
and New York, 1990.
Kennett, R. H., and R. L. Bensly, The Epistles of S. Clem
ent to the Corinthians in Syriac. Edited from the manu
script with notes by the late R. L. Bensly. Cambridge:
University Press, 1899.
Kenyon, F. G. The Codex Alexandrinus (Royal ms. 1 Dvviii) in Reduced Photographic Facsimile. London: Brit
ish Museum, 1909.
162
INTRODUCTION
Knopf, Rudolf. Die apostolischen Vater. Die Lehre der

zwolfApostol, Diezwei Clemenshriefe. Vol. 1. HNTSup.
Tubingen: Mohr-Siebeck, 1920.
Koester, Helmut. Introduction to the New Testament. Vol.
2, History and Literature of Early Chnstianity. Phila
delphia: Fortress, 1984; 233-36.
Lightfoot, Joseph Barber. The Apostolic Fathers: Clement,
Ignatius, and Polycarp. Part I: Clement. 2 vols. London:
Macmillan 1889; reprinted Peabody, Mass.: Hendrickson, 1989.
Lindemann, Andreas. Die Clemenshriefe.
Tubingen:
Mohr-Siebeck, 1992.
Morin, G. Sancti Clementis Romani ad Connthos
epistulae versio latina antiquissima. Anecdota Maredsolana
II. Maredsous, Belgium, 1894.
Stewart-Sykes, Alistair. From Prophecy to Preaching: A
Search for the Origins of the Chnstian Homily. Leiden:
Brill, 2001.
Thompson, E . Maunde. Facsimile of the Codex Alex
andrinus. London: British Museum, 1879-83.
Warns, Rudiger. Untersuchungen zum 2. Clemens-Brief.
Marburg: Philipps-Universitat, 1985.
163
02 02
'
1
1
,
,
,

. 2.
,
,

.
3. ,

;
; 4. ,
. 5.

; 6.
,

. . . ' S (before . add S): om.

(but at the end of the index of New Testament Scriptures A reads
[-] )
164
SECOND L E T T E R OF CLEMENT
1
Brothers, we must think about Jesus Christ as we think
about God, as about the judge of the living and the dead.
And we must not give little thought to our salvation. 2. For
when we think little about him, we also hope to receive
but little. And we who listen as if these were little things
sin, not realizing where we have been called from, by
whom, and to what place, nor how many sufferings Jesus
Christ endured for us. 3. What then shall we give to him in
exchange? How can we produce anything comparable to
what he has given us? And how many holy deeds do we owe
him? 4. For he graciously bestowed light upon us. Like a
father, he called us children; while we were perishing, he
saved us. 5. What praise, then, shall we give him, or what
can we pay in exchange for what we have received? 6. We
were maimed in our understanding, worshiping stones and
1
Acts 10:42; 1 Pet 4:5.

2
3
4
S: A
A : add ,
A S:
165
SECOND CLEMENT
,
6
ei ,

iv
,

. 7. yap
,

,
, * . 8.

.
2
, ,
,

8.
, ,

. 2. 6
, , -
,
. 3. 6

-
,

. 4. ,

166
SECOND CLEMENT 2
pieces of wood and gold and silver and copperall of them

made by humans. And our entire life was nothing other
than death. Then when we were beset by darkening gloom,
our vision blurred by such mist, we regained our sight
through his will by setting aside the cloud that enveloped
us. 7. For he showed mercy on us and through his compas
sion saved us. For he saw that a great error and destruction
was in us, and that we had not the slightest hope of being
saved, unless it came through him. 8. For he called us
while we did not exist, and he wished us to come into being
from nonbeing.
2
"Be jubilant, you who are infertile and who do not bear
children! Let your voice burst forth and cry out, you who
experience no pains of labor! For the one who has been
deserted has more children than the one who has a
husband." Now when it says, "Be jubilant, you who are
infertile and who do not bear children," it is referring to us.
For our church was infertile before children were given to
it. 2. And when it says, "Cry out, you who experience no
pains of labor," it means this: we should raise our prayers
up to God sincerely and not grow weary like women in
labor. 3. And when it says, "For the one who has been de
serted has more children than the one who has a husband,"
it is because our people appeared to be deserted by God,
but now that we believe we have become more numerous
than those who appear to have God. 4. And also another
Scripture says, "I did not come to call the upright, but
2
2Isa54:l;cf. Gal 4:27.
167
SECOND C L E M E N T 3
5. ,
.
6. yap ,

,
.
7. 6
,

,
.
,

,

SL

, ;
2. -

,

. 3. ,
. 4.
;

,
.
5. -'
,
' .
5
168
. . A S: om.
A S:
SECOND CLEMENT 3
3
sinners." 5. This means that he was to save those who

were perishing. 6. For it is a great and astonishing feat to
fix in place something that is toppling over, not something
that is standing. 7. Thus also Christ wished to save what
was perishing. And he did save many; for he came and
called us while we were on the brink of destruction.
3
He has shown us such mercy since, to begin with, we who
are living do not sacrifice to dead gods or worship them; in
stead, through him we know the Father of truth. What
then is the knowledge that is directed toward to him? Is it
not refusing to deny the one through whom we have come
to know him? 2. For even he himself says, "I will acknowl
edge before my Father the one who acknowledges me be
fore others." 3. This then is our reward, if we acknowledge
the one through whom we were saved. 4. But how do we
acknowledge him? By doing the things he says, not dis
obeying his commandments, and not honoring him only
with our lips but from our whole heart and our whole un
derstanding. 5. For he also says in Isaiah, "This people
honors me with their lips, but their heart is far removed
from me."
4
3
4
5
6
Matt 9:13; Mark 2:17; Luke 5:32.

Matt 10:32; Luke 12:8.
Mark 12:30.
Isa 29:13; cf. Matt 15:8; Mark 7:6; 1 Clem 15:2.
169
SECOND CLEMENT 5
. 2. - -
, ,
*
.
3. , ,
, ,

, '
, ,

, .

4.

, . 5. ,
, -
' ,
, ,
.
7
5
", ,
. 2. -
. 3.

; 4.
7
: S
: add ~ S
170
4
For this reason we should not merely call him Lord; for
this will not save us. 2. For he says, "Not everyone who says
to me, 'Lord, Lord' will be saved, but only the one who
practices righteousness." 3. So then, brothers, we should
acknowledge him by what we do, by loving one another, by
not committing adultery or slandering one another or
showing envy. We should be restrained, charitable, and
good. We should be sympathetic with one another and not
be attached to money. By doing such deeds we acknowl
edge him, not by doing their opposites. 4. And we must not
fear people, but God. 5. For this reason, when you do these
things, the Lord has said, "Even if you were nestled close
to my breast but did not do what I have commanded, I
would cast you away and say to you, 'Leave me! I do not
know where you are from, you who do what is lawless.'"
7
5
Therefore, brothers, having abandoned our temporary
residence in this world, we should do the will of the one
who called us and not fear departing from this world.
2. For the Lord said, "You will be like sheep in the midst of
wolves." 3. But Peter replied to him, "What if the wolves
rip apart the sheep?" 4. Jesus said to Peter, "After they are
9
7 Matt 7:21.
Source unknown.
9Cf. Matt 10:16; Luke 10:3.
8
171
SECOND CLEMENT
-

'

. 5. ,
,

. 6.
,

; 7.

.
9
,
. 2. ,
,

; 3.
. 4. ,
.
5. -

. 6. ,
172
SECOND CLEMENT 6
dead, the sheep should fear the wolves no longer. So too

you: do not fear those who kill you and then can do nothing
more to you; but fear the one who, after you die, has the
power to cast your body and soul into the hell of fire."
5. You should realize, brothers, that our visit in this realm
of the flesh is brief and short-lived, but the promise of
Christ is great and astoundingnamely, a rest in the com
ing kingdom and eternal life. 6. What then must we do to
obtain these things, except conduct ourselves in a holy and
upright way and consider these worldly affairs foreign to
us, and not yearn after them? 7. For when we yearn to ob
tain these things we fall away from the right path.
10
6
But the Lord says, "No household servant can serve as the
slave of two masters." If we wish to serve as slaves of both
God and wealth, it is of no gain to us. 2. "For what is the ad
vantage of acquiring the whole world while forfeiting your
life?" 3. But this age and the age to come are two ene
mies. 4. This one preaches adultery, depravity, avarice, and
deceit, but that one renounces these things. 5. We cannot,
therefore, be friends of both. We must renounce this world
to obtain that one. 6. We think it better to despise the
things that are here, since they are brief, short-lived, and
11
12
10 Source unknown. Cf. Matt 10:28; Luke 12:4-5.

11 Luke 16:13; Matt 6:24.
12 Matt 16:26; Mark 8:36; Luke 9:25.
9
add
173
SECOND CLEMENT 7
,
,
. 7.
. 8.
,
,

/,-. 9.

, ,
;
,
;
7
, ,
,
6
, *
,

.
2. ,

.
3.
,
,

,
. 4. , 6 ,
,

. 5.
10
174
SECOND CLEMENT 7
perishable, and to love those other things, which are good

and imperishable. 7. For by doing the will of Christ we will
find a place of rest; on the other hand, nothing will deliver
us from eternal punishment if we disobey his command
ments. 8. And the Scripture also says in Ezekiel, "Even if
Noah, Job, and Daniel should arise, they will not deliver
their children from captivity." 9. But if even such upright
men as these cannot deliver their children through acts of
righteousness, with what confidence can we enter into the
kingdom of God if we do not keep our baptism pure and
undefiled? Or who will serve as our advocate, if we are not
found doing what is holy and upright?
13
7
So then, my brothers, we should compete in the games,
knowing that the competition is at hand. Many set sail for
earthly competitions but not all receive the crownonly
those who labor hard and compete well. 2. We should
therefore compete that we all may be crowned. 3. And so
we should run the straight course, the eternal competition.
Many of us should sail to it and compete, that we may re
ceive the crown. And if all of us cannot receive the crown,
we should at least come close to it. 4. We must realize
that if someone is caught cheating while competing in an
earthly contest, he is flogged and thrown out of the sta13 Ezek 14:14ff.
1 S:
175
SECOND CLEMENT 8
;
6. ,
,
6

,

.
11
8
, . 2.
,
,

,

,
,
,
, }
3.

. 4. ,
,

. 5.

,
; ,

. 6.
-

,

.
2
13
176
dium. 5. What do you suppose? What will happen to the

one who cheats in the eternal competition? 6. As for those
who do not keep the seal of their baptism, he says: "Their
worm will not die nor their fire be extinguished; and they
will be a spectacle for all to see."
14
8
And so we should repent while we are still on earth. 2. For
we are clay in the hand of the artisan. As in the case of a
potter: if he is making a vessel that becomes misshapened
or crushed in his hands, he then remolds it; but if he has
already put it in the kiln, he can no longerfixit. So too with
us. While we are still in the world, we should repent from
our whole heart of the evil we have done in the flesh, so the
Lord will save uswhile there is still time for repentance.
3. For after we leave the world we will no longer be able to
make confession or repent in that place. 4. So then, broth
ers, if we do the will of the Father and keep our flesh pure
and guard the commandments of the Lord we will receive
eternal life. 5. For the Lord says in the Gospel, "If you do
not keep what is small, who will give you what is great? For
I say to you that the one who is faithful in very little is faith
ful also in much." 6. This then is what he means: you
should keep the flesh pure and the seal of baptism stain
less, so that we may receive eternal life.
15
14 Isa 66:24; cf. Mark 9:44, 46, 48.
11 :
12 : om.
:
13
15 Luke 16:10-12.
S
177
S E C O N D C L E M E N T 10
9
,
.
2. - iv ,
iv
,
; 3.

.
4.
,

.
5.

, ,

,

. 6.
. 7. ,
,

. 8. ;

.
9.

.
10. ,
, ,
. 11.
.
14
15
10
",
1 4
178
, - -
(= EIIC) cj. Ehrman: S: ei Syr. Frag.
9
And none of you should say that this flesh is neither judged
nor raised. 2. Think about it! In what state were you saved?
In what state did you regain your sight? Was it not while
you were in this flesh? 3. And so we must guard the flesh
like the temple of God. 4. For just as you were called in the
flesh, so also you will come in the flesh. 5. Since Jesus
Christ the Lord who saved uswas first a spirit and
then became flesh, and in this way called us, so also we will
receive the reward in this flesh. 6. And so we should love
one another, that we may all enter the Kingdom of God.
7. While we have time to be healed, let us give ourselves
over to the God who brings healing, paying him what is
due. 8. And what is that? Repentance from a sincere heart.
9. For he knows all things in advance and recognizes what
is in our hearts. 10. And so we should give him praise, not
from our mouth alone but also from our heart, that he may
welcome us as children. 11. For the Lord also said, "My
brothers are these who do the will of my Father."
16
17
10
So my brothers, let us do the will of the Father who called
us, that we may live; even more, let us pursue virtue. But
1 6
Translating an emendation that makes sense in context and

in light of the variant readings. See Greek apparatus.
17 Matt 12:50; Mark 3:35; Luke 8:21.
5
I A S:
179

.

,

.
2.
,
. 3.
,

.
4.
,
,

.
5.
,

, , ,

.
16
11
18
11
'
,

. 2.

,
,
,
. 3. ,
,
,
,
4.
180
we should abandon evil as a forerunner of our sins; and we

should flee from impiety, lest evil overtake us. 2. For if we
are eager to do good, peace will pursue us. 3. For this rea
son no one can find peace when they bring forward human
fears and prefer the pleasure of the present to the promise
that is yet to come. 4. For they do not realize the kind of
torment brought by present pleasure or the kind of delight
coming with the future promise. 5. It would be tolerable if
they alone were doing these things; but now they persist in
teaching such evil notions to innocent people, not knowing
that they will bear a double penaltyboth they and those
who listen to them.
11
For this reason we should be enslaved to God with a pure
heart, and then we will be upright. But if we choose not to
be enslaved to God, not believing in his promise, we will be
miserable. 2. For the prophetic word also says, "How mis
erable are those of two minds, who doubt in their hearts,
who say, 'We heard these things long ago, in the time of our
parents, but though we have waited day after day, we have
seen none of them.' 3. Fools! Compare yourselves to a tree.
Take a vine: first it sheds its leaves, then a bud appears, and
after these things an unripe grape, and then an entire
bunch fully grown. 4. So too my people is now disorderly
1 6
eipr)veveiv cj. Knopf: evpelv A S
17
A S:

18
181
SECOND CLEMENT
12
. 5. , , ,
,

. 6.
6

.
7.

,

,

,
.
12
*

,

. 2.
,
,
,
,
, .
3. ,

.
4. , -
, ,
,
. 5.
, ,
19
20
21
1 9
. . . : . . .
20
. . . : . . .
182
18
and afflicted; but then it will receive what is good." 5. So

my brothers, we should not be of two minds but should re
main hopeful, that we may receive the reward. 6. For the
one who has promised to reward each according to his
deeds is faithful. 7. If, therefore, we do what is righteous
before God, we will enter into his kingdom and receive his
promises, which no ear has heard nor eye seen, nor has it
entered into the human heart.
19
20
12
For this reason, we should await the kingdom of God with
love and righteousness every hour, since we do not know
the day when God will appear. 2. For when the Lord him
self was asked by someone when his kingdom would come,
he said, "When the two are one, and the outside like the
inside, and the male with the female is neither male nor
female." 3. Now "the two are one" when we speak truth
to one another and when one soul exists in two bodies with
no posturing [Or: with no hypocrisy]. 4. And "the outside
like the inside" means this: the "inside" refers to the soul
and the "outside" to the body. Just as your body is visible,
so too your soul should be clearly seen in your good deeds.
5. And the words "the male with the female is neither male
nor female" mean this, that a brother who sees a sister
21
18 Source unknown. Cf. 1 Clem 23:3-4.

19 Heb 10:23.
20 Cor 2:9.
21 c f . Gosp. Thorn.
22; also quoted in Clement of Alexandria, Stromateis 3:13, where
it is attributed to the otherwise lost Gospel of the Egyptians.
21 after A is lacking
183
,
. 6.
, ,

.
22
13
, ,

, '
,
,
.
2.
; .
3.

, . 4.
,
,
,
23
24
2 2
2 3
184
: cum soror videbit fratrem S

S:
should think nothing about her being female and she [Or:
he] should think nothing about his being male. 6. When
you do these things, he says, "the kingdom of my Father
will come."
13
And so brothers, now at last we should repent and be alert
for the good. For we are filled with great foolishness and
evil. We should wipe our former sins away from ourselves;
and if we repent from deep within we will be saved. We
should not be crowd-pleasers nor wish to please only our
selves, but through our righteous activity we should be
pleasing as well to those outside the fold, that the name
not be blasphemed because of us. 2. For the Lord says,
"My name is constantly blasphemed among all the outsid
ers [Literally: Gentiles, or nations]/'
And again he says,
"Woe to the one who causes my name to be blasphemed."
How is it blasphemed? When you fail to do what I wish.
3. For when outsiders hear the sayings of God from our
mouths, they are astonished at their beauty and greatness.
Then when they discover that our actions do not match our
words, they turn from astonishment to blasphemy, saying
that our faith is some kind of myth and error. 4. For, on the
one hand, they hear from us that God has said, "It is no
great accomplishment for you to love those who love you; it
22
23
22
Isa 52:5.
23 Source unknown.
24 : S
185
SECOND CLEMENT
14
- ,
,

,
'
,
14
", ,

,
,

,

6
,

, . 2.
,

- 6
6
,

, .

,

.
' ,
. 3.
, ,
,
25
2 5
186
: S
26
24
is great if you love your enemies and those who hate you."
And when they hear these things, they are astonished by
their extraordinary goodness. But then when they see that
we fail to love not only those who hate us, but even those
who love us, they ridicule us and the name is blasphemed.
14
So then, brothers, if we do the will of God our Father we
will belong to the first church, the spiritual church, the
church that was created before the sun and moon. But if
we do not do what the Lord wants, we will belong to
the Scripture that says, "My house has become a cave of
thieves." So then, let us choose to belong to the church of
life, that we may be saved. 2. But I cannot imagine that you
do not realize that the living church is the body of Christ.
For the Scripture says, "God made the human male and fe
male." The male is Christ, the female the church. And, as
you know, the Bible [Or: the books] and the apostles indi
cate that the church has not come into being just now, but
has existed from the beginning. For it existed spiritually, as
did our Jesus; but he [Or: it] became manifest here in the
final days so that he [Or: it] might save us. 3. And even
though the church was spiritual, it became manifest in
Christ's flesh, showing us that any of us who protects the
church in the flesh, without corrupting it, will receive it in
25
26
24 Luke 6:32, 35.

25 Jer 7:11; cf. Matt 21:13; Mark 11:17; Luke 19:46.
26 Gen 1:27.
26
: add S
187
SECOND CLEMENT
15
iv
-
-

.

, -
,

.
4.

,
6 .
6

, 6 6
.
5.

,
.
15
,
,
,

. 2.
,
. 3. '
- . 4.

. 5.
188
the Holy Spirit. For this flesh is the mirror image of the
Spirit. No one, therefore, who corrupts the mirror image
will receive the reality that it represents. And so, brothers,
he says this: "Protect the flesh that you may receive the
Spirit." 4. But if we say that the flesh is the church and the
Spirit is Christ, then the one who abuses the flesh abuses
the church. Such a person, therefore, will not receive the
Spirit, which is Christ. 5. This flesh is able to receive such a
great and incorruptible life when the Holy Spirit clings to
it; nor can anyone proclaim or speak about the things that
the Lord has prepared for those he has chosen.
27
15
I do not think that I have given trivial advice about selfrestraint. And whoever takes my advice will have no re
grets, but will instead save both himself and me, the one
who has given the advice. There is no small reward for the
one who converts a person who is going astray toward de
struction, that he may be saved. 2. For this is what we can
offer back to the God who created usso long as the one
who speaks and hears does so with faith and love. 3. For
this reason we should continue as upright and holy in the
things we have believed, that we may make our requests
known to God with bold confidence. For he says, "While
you are still speaking I will say, 'See, here I am.'" 4. For
this word is a token of a great promise; for the Lord says
that he is more ready to give than we are to ask. 5. And so,
28
2 7
Source unknown.
28 Isa 58:9.
189

, yap

,

.
16
f/
ilo-T, ,
,

. 2.

,
.
3.
,
,

-

. 4.

,

,

.

.
27
28
2 7
: patrem qui accipit ( ) S
2 8
: domini nostn Iesu Christi S
190
since we have received such generosity, we should not

begrudge one another when we receive such good things.
For the pleasure these words bring to those who do them is
matched by the condemnation they bring to those who
disobey.
16
So then, brothers, since we have received no trivial oppor
tunity to repent, we should turn back to the God who
called us, while there is still timewhile, that is, we still
have one who accepts us. 2. For if we bid farewell to these
sweet pleasures and conquer our soul through not doing its
evil desires, we will receive mercy from Jesus. 3. But you
know that the day of judgment is already coming like a
blazing furnace, and some of the heavens and all of the
earth will melt like lead in the fire; and then the hidden
and secret works that people have done will be made visi
ble. 4. Giving to charity, therefore, is good as a repentance
from sin [ Or: is good; so too is repentance from sin]. Fast
ing is better than prayer, but giving to charity is better than
both. Love covers a multitude of sins, and prayer from a
good conscience will rescue a person from death. How
fortunate is everyone found to be full of these things. For
giving to charity lightens the load of sin.
29
30
31
29 Mai
4:1.
30 Cf. Isa 34:4.
31 1 Pet 4:8; cf. Prov 10:12.
191
SECOND CLEMENT
17
17
,
.

,

,

;
2.

. 3.

, ,

,
. 4.

,
,

. 5.
,

,
- , ,

29
30
2 9
3()
192
: -( S
: S
17
And so we should repent from our whole heart, lest any of

us perish. For since we have his commandment and drag
people from idols, giving them instruction, how much
more must we keep a person from destruction when he has
already come to know God? 2. For this reason we should
help one another and bring those who are weak back to
what is good, so that we may all be saved and turn one an
other around and admonish one another. 3. And not only
should we appear to believe and pay attention now, while
being admonished by the presbyters, but also when we
return home we should remember the commandments
of the Lord and not be dragged away by worldly desires.
But by coming together for worship more frequently we
should try to progress in the Lords commandments, so
that all of us, being unified in what we think, may be gath
ered together to inherit life. 4. For the Lord said, "I am
coming to gather all the nations, tribes, and tongues."
And this is what he calls the "day of his appearance," when
he comes to redeem each of us, according to our deeds.
5. And the unbelievers will see his glory and power and be
shocked when they see that the rulership of this world has
been given to Jesus. And they will say, "Woe to us! You
were here, and we did not know or believe; and we were
32
3 2
Isa 66:18.
193
6
,

. 6. ,
iv
. 7.
,

,
,

.
31
32
18
;
,
. 2.

, '

, ,
.
33
3 1
3 2
3 3
194
add iv
S: 8oVre9
: S(?)
not persuaded by the presbyters who announced your sal

vation to us." And their worm will not die nor their fire be
extinguished, and they will be a spectacle for all to see.
6. He calls that the day of judgment, when others see those
who have acted with impiety among us and distorted the
commandments of Jesus Christ. 7. But those who are up
right, who have acted well, endured torments, and hated
the sweet pleasures of the soul, when they observe those
who have deviated from the right path and denied Jesus
through their words or deeds are punished with terrible
torments in a fire that cannot be extinguished, they, the up
right, will give glory to their God, saying "there will be
hope for the one who has served as God s slave from his
whole heart."
33
18
For this reason we should be among those who give thanks,
who serve as the slaves of God, not among the impious who
are condemned. 2. For even I myself am completely sinful
and have not yet fled temptation and am still surrounded
by the instruments of the Devil; nonetheless I am eager to
pursue righteousness, that I may be made strong enough
to approach it, for fear of the coming judgment.
33 Isa 66:18, 24; cf. Mark 9:48.
195
19
", ,

yap
,

, yap
,

. 2.

,

.
yap
. 3. ,

.
.
4. ,
-
-

.
34
35
36
37
3 4
3 5
3 6
3 7
196
: add verba Dei S

S:
S:
:
19
So then, brothers and sisters, now that we have heard this
word from the God of Truth [Literally: after the God of
Truth], I am reading you a request to pay attention to what
has been written, so that you may save yourselves and the
one who is your reader. As a reward I ask that you repent
from your whole heart, giving yourselves salvation and life.
For when we do this we set a goal for those who are youn
ger, who wish to devote themselves to the piety and gener
osity that come from God. 2. We who are foolish should not
be displeased and indignant when someone admonishes us
and turns us away from injustice to righteousness. For
sometimes, because we are of two minds and disbelieving
in our hearts, we do not realize that we are doing evil; and
we are darkened in our understanding through vain de
sires. 3. And so we should practice righteousness, that we
may be saved in the end. How fortunate are those who
obey these commandments! Even if they suffer evil for a
brief time in this world, they will reap the imperishable
fruit of the resurrection. 4. And so the one who is pious
should not be despondent over miseries suffered at pres
ent. A more fortunate time awaits him! When he is re
stored to life with our ancestors he will be jubilant, in an
age removed from sorrow.
34
3 4
Cf. Eph. 4:18.
197
20
,

. 2.
,
-
. 3.
,

. 4. ei
6 ,
, ,
.

,
.
3
38
5. , ,
,
, .
3 8
39
'.
S:
subscription after the example of the First Letter of Clem
ent: hie finitur secunda epistula Clementis ad Corinthios S:
~
3 9
198
20
But neither should this thought disturb you, that we see

the unjust becoming rich while the slaves of God suffer in
dire straights. 2. We need to have faith, brothers and sis
ters! We are competing in the contest of the living God,
training in the present life that we may be crowned in the
one to come. 3. No one who is upright receives the fruit of
his labor quickly; he instead waits for it. 4. For if God were
to reward the upright immediately, we would straightaway
be engaged in commerce rather than devotion to God. For
we would appear to be upright not for the sake of piety but
for a profit. And for this reason, a divine judgment harms
the spirit that is not upright and burdens it with chains.
5. To the only invisible God, the Father of truth, who
sent us the savior and founder of incorruptibility, through
whom he also revealed to us the truth and the heavenly
lifeto him be the glory forever and ever. Amen.
35
The Second Epistle of Clement to the Corinthians

35 Cf. I T i m 1:17.
199
INTRODUCTION
The letters of Ignatius have received far more scholarly at

tention than any of the other writings of the Apostolic Fa
thers. In part this is because of the inherent intrigue sur
rounding their composition: these are letters written by an
early second-century church leader, the bishop of Antioch,
who was literally en route to his martyrdom in Rome. In
part the scholarly interest derives from the letters' his
torical significance: they embody concerns that came to
characterize the early Christian movement towards ortho
doxyin particular the quest to root out heresy from the
churches and to stress the importance of the church's hier
archy, with a sole bishop exercising ultimate authority and
presbyters and deacons serving beneath him.
In the early modern period it was precisely this witness
to the monepiscopacy at such an early date that drove
scholars to determine whether Ignatius of Antioch had in
fact penned all, some, or any of the letters that appear un
der his name, and if so, to ascertain which of the several
forms of these letters transmitted in the manuscript tradi
tion is authentic.
Overview
In his letters Ignatius indicates that he was the bishop
of Antioch of Syria (Ign. Rom. 2.2); early tradition holds
203
that he was the second bishop there, after Peter (Origen,

Horn. 6 in Luke) or the third, following Peter and Euodius
(Eusebius, Eccl. Hist. 3.22.36).
The context for his surviving writings is relatively clear.
Ignatius was arrested as part of a persecution against
Christians in Antioch and sent to Rome, probably with
other prisoners, under armed guard (he refers to the squad
of soldiers as ten "leopards," Ign. Rom. 5.1). Taking the
land route over Asia Minor, he had a brief stay in Smyrna,
where he became acquainted with the church and its
bishop, Polycarp. He also came to know representatives of
several other churches of the region, who had come ex
pressly to meet with him and tender their support. In
response he wrote brief letters to three of these commu
nitiesEphesus, Magnesia, and Trallesurging them to
seek church unity, to root out heretical teachings, and
above all to remain faithful to their bishop. He also asks
for prayers for his home church in Antioch, which was un
dergoing some kind of unspecified but serious difficulty.
In addition, he wrote a letter to the Christians in Rome,
urging them not to intervene with the legal proceedings
against him once he arrived, since he passionately sought
martyrdom by facing the wild beasts in the amphitheater,
so that by suffering a violent death he might "attain to
God."
After leaving Smyrna, Ignatius traveled to Troas, where
again he dashed off several letters, one to Philadelphia
(which he had passed through on the way), one back to
Smyrna, and another to its bishop Polycarp. In broad
terms, these letters deal with issues similar to the earlier
ones: church unity, heresy, the authority of the bishop. In
204
INTRODUCTION
the interim, however, Ignatius had learned that the situa

tion in his home church had been resolved, and he urges
the churches to send representatives to Antioch in order to
celebrate with them the renewed peace they now enjoy.
In his final letter, to Polycarp, Ignatius indicates that he
is to set sail immediately, and asks the bishop to send let
ters ahead to the churches that lie before him. That is the
last we hear of Ignatius from his own pen. But in a later let
ter by Polycarp himself (see Polycarp to the Philippians)
we learn that Ignatius had stopped off in Philippi and
spent time with the Christians there. After he left, the
Philippians wrote Polycarp, asking him to send the letters
of Ignatius he had available to him. These would presum
ably include the ones received in Smyrna (Smyrneans and
Polycarp) and at least the four he had written while with
them, possibly from copies made before they were sent.
This would account, at the least, for all of the surviving
letters apart from Philadelphians
(written to a church
nearby); it may well be that our present collection of all
seven letters derives from this collection made by Polycarp
himself.
Polycarp s letter to the Philippians mentions Ignatius s
martyrdom {Pol. Phil. 9), but provides no details. Eusebius
indicates that it occurred midway through the reign of
Trajan (98-117 CE; Eccl. Hist. 3.36). This coincides well
with certain aspects of the letters (but see below). We
know, for example, of other Christian martyrdoms in the
period from the correspondence of Trajan with Pliny, gov
ernor of Bithynia, in close proximity to the cities that
Ignatius himself addresses. Later accounts of Ignatiuss
own death, however, are purely legendary.
205
Major Issues in the Letters

Although some scholars have argued that the issues
Ignatius addresses in these letters are entirely those he
faced while bishop of Antioch (see Donahue; cf. Corwin),
most maintain that he is dealing with problems of the indi
vidual churches that he addressed, as he had learned them
either during his visits (Smyrna and Philadelphia) or from
the representatives they had sent to meet him (Ephesus,
Magnesia, Tralles). He refers explicitly to encounters with
false teachers in Philadelphia, for example, and the differ
ent letters appear to address different problems, especially
the problems of heresy.
There have been long and hard debates over the na
ture of the heresy or heresies that Ignatius attacks. Some
scholars have maintained that there was only one heretical
group, a kind of judaizing Gnosticism (Zahn, Lightfoot,
Molland, Barnard). Others have argued that since it is only
in Philadelphians and Magnesians that he deals with the
problem of Judaizers (those who insisted on the ongoing
validity of the Jewish law for followers of Christ) whereas it
is only in Trallians and Smymeans that he directly ad
dresses the problem of docetism (the view that Christ was
not really a human, but only "appeared" to be so, from the
Greek word , "to seem" or "to appear"), he is dealing
with two different groups that had exerted their influence
in different places (e.g., Richardson, Corwin, Donahue).
Some others have thought that in addition to Judaizers
and docetists, Ignatius was confronting a third group who
stood in opposition to his notion of monepiscopacy
(Trevett). It is not clear, however, if his polemic in this case
is directed against a specific group or a general tendency
206
INTRODUCTION
found throughout the early Christian communities (cf.

Sumney).
Other recent scholars have argued that Ignatius is at
tacking specific Gnostic groups that we know about from a
later period (Valentinus and his followers), and that, as a
result, the letters must be re-dated to the second half of
the second century (Lechner; cf. Hiibner). Most scholars,
however, have remained unpersuaded by this thesis, and
find sufficient grounds for accepting the traditional date.
What is clear is that Ignatius insisted on doctrinal pu
rity: he praises the Philadelphians, for example, for not
having division in their ranks, but a "filter" (Ign. Phil. 3.1).
For him this meant understanding, on the one hand, that
Jesus was fully human ("he was truly born, both ate and
drank, was truly persecuted at the time of Pontius Pilate,
was truly crucified and died . . . was also truly raised from
the dead" Ign. Trail. 9.1-2) and that, on the other hand, he
was the fulfillment of the Jewish law, making it unneces
sary for Christians to continue to adhere to the ways of Ju
daism ("It is outlandish to proclaim Jesus Christ and prac
tice Judaism. For Christianity did not believe in Judaism,
but Judaism in Christianity," Ign. Magn. 10.1). Moreover,
this quest for purity is related to his insistence on the unity
of the churcha resounding theme of his letterswhich
is secured through submitting to the ruling bishop at all
times and engaging in no church activities (for example,
baptism or eucharist) without him: "Be subject to the
bishop as to the commandment" (Ign. Trail. 13.2); "we are
clearly obliged to look upon the bishop as the Lord him
s e l f (Ign. Eph. 6.1); "you should do nothing apart from the
bishop" (Ign. Magn. 7.1).
Two issues that are less clear-cut involve the situation
207
that Ignatius left behind in Antioch and the reason he was

being sent to Rome to face execution. Traditionally it has
been assumed that Ignatius was concerned for the church
in Antioch because it continued to suffer persecution, and
that when he learned that hostilities had ceased, he urged
churches to send letters of congratulations and personal
representatives to express best wishes (Lightfoot, Camelot). More recently, however, scholars have noted that
Ignatius never actually speaks about antagonism from
non-Christian opponents in Antioch. Moreover, the terms
he uses to describe the resolution of the problemthe
church had its "peace" restoredare more commonly
used in Christian texts to refer to situations of internal
conflict. Given Ignatius's overarching concern over he
retical forms of Christianity and the circumstance that
Antioch was home to a range of theological perspectives
(Jewish-Christian, Gnostic), some scholars have suggested
that the problems involved struggles within the commu
nity itself. Others have thought that the struggle was not
just over right belief, if it was over that at all, but over lead
ership in the church (see Hammond Bammel; Schoedel).
Possibly Ignatius's own leadership had proved divisive, for
example his claim to have the right, as bishop, to exercise
ultimate authority over the church. In this scenario, the
happy resolution of the situation (from Ignatius's perspec
tive) may have involved the appointment of a like-minded
person as his successor.
Matters are equally unclear with regard to the reasons
for his removal to Rome. It has sometimes been claimed
that he was arrested for Christian activities (much like his
contemporaries in Bithynia, under Pliny), but that, like the
apostle Paul, he was a Roman citizen and appealed his case
208
INTRODUCTION
to the emperor, and so was being sent to stand trial in the

capital city. But Ignatius speaks of himself as already "con
demned," not just charged (Ign. Rom. 4. 3). Moreover, he
was eager, not reluctant, to experience his death in the
arena, so as to imitate Christ's own passion and thus show
himself to be a true disciple, and thereby to "attain to
God": "May I have the full pleasure of the wild beasts pre
pared for me; I pray they will be found ready for me. In
deed, I will coax them to devour me quickly... And even if
they do not wish to do so willingly, I will force them to i t . . .
Fire and cross and packs of wild beasts, cuttings and being
torn apart, the scattering of bones, the mangling of limbs,
the grinding of the whole body, the evil torments of the
devillet them come upon me, only that I may attain to
Jesus Christ" (Ign. Rom. 5). The fact that he pleads with
the Roman Christians not to intervene on his behalf sug
gests that he was not going to Rome under appeal.
Some scholars have thought, then, that Ignatius was be
ing sent to Rome either because the chief administrator
of Syria at the time of his arrest did not have imperium
(i.e., authority to sentence him to death) or, perhaps more
likely, that, as sometimes happened, he was being sent as
a "gift" by the Syrian governor, a criminal donated for the
violent hunting games of the Roman amphitheater.
Recensions of the
Letters
The letters of Ignatius were known from the earliest

of times (Polycarp, Irenaeus, Origen); Eusebius explicitly
mentions the seven that are today accepted as authentic
(Eccl. Hist. 3.36). But a much larger corpus of Ignatian let
ters was in circulation throughout the Middle Ages. The
209
Greek manuscript tradition gives the familiar seven letters

in a different, expanded form, and includes six additional
letters: one from Mary of Cassabola to Ignatius, along with
his reply to her; letters sent to the churches of Tarsus,
Antioch, and Philippi; and one to Hero, his successor as
bishop in Antioch. This expanded form of the Ignatian cor
pus, known today as the "long" recension, embodied even
more fully the theological and ecclesiastical interests and
perspectives of later (fourth-century) orthodoxy, particu
larly as these can be seen in the so-called Apostolic Consti
tutions, whose author is sometimes thought to have forged
the additional elements of the long recension. As virtually
the only corpus of Ignatius known until modern times, this
group of thirteen letters was subjected to serious critical
scrutiny early in modern scholarship, especially in the sev
enteenth century, when proponents of both the Roman
and Anglican ecclesiastical hierarchies could point to Ig
natius as evidence for the antiquity of their systems,
whereas Puritans, nonconformists, and others insisted that
the Ignatian letters had been forged.
It was an Anglican archbishop, James Ussher, who
found a way out of the impasse in the 1640s. Having noted
that several late medieval writers, including the famed
thirteenth-century patristic scholar Robert Grossteste of
Lincoln, cited the text of Ignatius (in Latin) in a different,
shorter form from that otherwise known, Ussher reasoned
that another textual tradition of the letters must once have
existed, at least in England. He embarked on a mission to
find remnants of this other tradition, and was rewarded
in uncovering two Latin manuscripts that contained the
seven Eusebian letters in a shorter form, which coincided
with the medieval citations of the text, lacking the passages
210
INTRODUCTION
so obviously tied to the theological and ecclesiastical con

cerns of the fourth century (although these manuscripts
included the additional letters as well). On the basis of his
discovery, in 1644 Ussher published a new Latin edition of
the Ignatian corpus: just the Eusebian letters in their noninterpolated form (although Ussher considered the letter
to Polycarp spurious). Two years later his views were con
firmed by Isaac Voss s publication of a Greek manuscript
from Florence that preserved six of the Eusebian letters
in their shortened formall but Romans, which had a sep
arate history of transmission. Finally, in 1689 a French
scholar, T. Ruinart, published the Greek text of Romans
as part of the Acts of the Martyrs, from a tenth-century
manuscript from Paris, making then the original form of
the authentic corpus completely available.
By the end of the seventeenth century, most scholars
recognized the persuasiveness of the arguments for the
noninterpolated form of the seven letters and the inauthenticity of those not mentioned by Eusebius. In 1845,
however, the waters were disturbed when William Cureton uncovered yet another form of the Ignatian epistles in
a Syriac manuscript, which contained condensed versions
of the letters to Polycarp, the Ephesians, and the Romans.
Cureton maintained that this shorter version was authen
tic and that a later forger had fabricated the additional let
ters mentioned by Eusebius. This view was accepted as
persuasive for a time; but eventually a consensus emerged,
based largely on the compelling arguments advanced by
T. Zahn and J. B . Lightfoot, that the middle recension was
authentic and that Cureton s corpus of three letters was an
abridgment of the original seven.
As a result, scholars today speak of three recensions of
211
Ignatius's letters: the "long" recension, which includes the

thirteen letters (twelve by Ignatius, and one addressed to
him) found throughout most of the Greek and Latin manu
script tradition (there are several other letters in the Latin
tradition as well, including letters to and from Mary, the
mother of Jesus, and to the disciple John); the "middle"
recension, which comprises the seven letters mentioned
by Eusebius in their noninterpolated form as found in only
a few Greek and Latin witnesses (all of which include the
additional letters as well); and the "short" recension, which
contains the abbreviated forms of three of the letters in
the Syriac tradition, as uncovered by Cureton (Polycarp,
Ephesians, and Romans). The middle recension is gener
ally regarded as original; the long recension is thought to
have been created in the fourth century by a forger who in
terpolated passages into the original Ignatian letters and
composed six additional writings; the short recension is
thought to have been a condensed version also created in
the fourth century.
There were several challenges to the consensus during
the second half of the twentieth centurysome scholars
maintaining that the entire corpus was forged (Weijenborg, Joly), others that some of the seven letters were al
tered and others fabricated (Rius-Camps), and others ar
guing that the letters must date not from the early second
century but from a later period, when full-blown Gnos
ticism was threatening the proto-orthodox church (Lechner; cf. Hubner). While these studies are erudite and ef
fectively point out some of the difficulties of the Ignatian
corpussyntactical anacoloutha, internal discrepancies,
views and vocabulary otherwise difficult to document in
this early periodmost scholars have not found their ar212
INTRODUCTION
guments convincing (on Joly and Rius-Camps, see esp.

Hammond Bammel), and argued that (a) in some ways,
their "solutions" create more problems than they solve,
and (b) many of the difficulties they cite (for example, in
consistencies and grammatical problems) may have de
rived from the trying circumstances presupposed by the
letters, written in comparative haste by someone facing his
own violent death. Moreover, given the scarcity of our
sources for the period, it is difficult to evaluate claims that
certain terms in these letters ("Christianity") or views they
embrace (the monepiscopacy) are anachronistic.
Editions, Manuscripts,
Abbreviations
The long recension was published in Latin as early as

1498 by Jacques Lefevre d'Etaples; the Greek by Valentinus Hartunk (also known as Frid or Pacaeus) in 1558.
The Greek text of the seven authentic letters (though still
in their interpolated form) was published by Nicolaus
Vedelius in 1623.
The Latin of the middle recension was first published
by James Ussher, Poly carpi et Ignatii epistolae (Oxford:
Lichfield, 1644). Isaac Voss published the uninterpolated
Greek texts of the letters of the middle recension, except
Romans, in 1646 (Epistolae genuinae S. Ignatii martyris,
Amsterdam: Blaev); T. Ruinart published the uninter
polated Greek text of Romans in 1689, as part of his Acta
primorum martyrum sincere et selecta (Paris: Muget).
The short recension was published by William
Cureton, The Ancient Syriac Version of Saint Ignatius
(London: Rivington, 1845).
The majority of manuscripts, both Greek and Latin,
213
along with Armenian, Syriac, and Coptic versions, contain

the interpolated texts of the seven letters mentioned by
Eusebius as well as some or all of the additional forged
letters. The following are the surviving witnesses to the
middle recension.
For the letters except Romans:
Greek MSS:
Mediceo-Laurentianus 57,7 (11th c.)
Berlin papyrus, Codex 10581(5th c , Smyr. 3.3-12:1)
Latin MSS:
Caiensis 395 (= L I )
Montacutianus (now lost) (= L2)
There are also three Syriac fragments, an Armenian
extraction from the Syriac, an Arabic extraction from the
Syriac, and two Coptic fragments (Trallians,
Philippians,
Romans 1-5.2; 2-9.1, Smyrneans 1-6, Polycarp 7.2-8.3)
along with quotations in Eusebius.
Romans had a separate history of transmission. See be
low under abbreviations.
Abbreviations
G
g
L
1
214
in the
Apparatus
For All the Letters Except Romans

Greek text of the middle recension (Codex MedicioLaurentianus)
Greek text of the long recension (i.e., the interpo
lated manuscripts)
Berlin Papyrus (middle recension, of Smyrn. 3.3 12.1)
Latin text of the middle recension
Latin text of the long recension (i.e., the interpolated
manuscripts)
INTRODUCTION
A
C
S
Sf
Armenian version
Coptic version
Syriac text of the short recension (of Ephesians,
Romans, and Polycarp)
fragments of the Syriac version
For Romans
Codex Parisiensis (lOth-llth c.)
Codex Hierosolymitanus (10th c.)
Codex Siniaiticus (10th c.)
Codex Taurinensis (13th c.)
combined witness of GHKT
Greek text of the letter, as found in the Martyrdom
of Ignatius by Metaphrastes
Sm Syriac version of the letter, as preserved in the Mar
tyrdom of Ignatius
Am Armenian version of the letter, as preserved in the
Martyrdom of Ignatius
g L 1 A C S Sf: same as for the other letters
G
SELECT BIBLIOGRAPHY
Barnard, Leslie W. "The Background of St. Ignatius of
Antioch." VC 17 (1963) 193-206.
Barrett, Charles K. "Jews and Judaizers in the Epistles
of Ignatius." In Jews, Greeks and Christians: Religious
Cultures in Late Antiquity, ed. R. Hammerton-Kelly
and R. Scroggs. Leiden: Brill, 1976; 220-44.
Camelot, P. T. Ignace d'Antioche: Lettres. Lettres et
Martyre de. Polycarpe de Smyrne. 4th ed. SC, 10. Paris:
Cerf, 1969.
215
Corwin, Virginia. St. Ignatius and Christianity in Antioch.

New Haven: Yale University Press, 1960.
Donahue, Paul J. "Jewish Christianity in the Letters of
Ignatius of Antioch." VC 32 (1978) 81-93.
Grant, Robert M. Ignatius of Antioch. Vol. 4 of The Apos
tolic Fathers: A New Translation and Commentary, ed.
Robert M. Grant. Camden, N.J.: Thomas Nelson, 1967.
Hammond Bammel, C. P. "Ignatian Problems."JTS n.s. 33
(1982) 62-97.
Hubner, R. M. "Thesen zur Echtheit und Datierung der
sieben Briefe des Ignatius Antiochien." ZAC 1 (1997)
44-72.
Joly, Robert, he Dossier dlgnace d'Antioche. Universite libre de Bruxelles, Faculte de Philosophie et Lettres 69.
Brussels: Editions de l'universite de Bruxelles, 1979.
Lechner, Thomas. Ignatius adversus
Valentinianos?
Chronologische und theologiegeschichtliche
Studien zu
den Brief en des Ignatius von Antiochen. VCSup 47.
Ignatius, and Polycarp. Part II: Ignatius and Polycarp.
3 vols. London: Macmillan, 1889; reprinted Peabody,
Molland, Einar. "The Heretics Combatted by Ignatius of
A n t i o c h . " / E # 5 ( 1 9 5 4 ) 1-6.
Munier, Charles. " en est la question d'Ignace
dAntioche? Bilan d'un siecle de recherches 1 8 7 0 1988." ANRW II.27.1 (1993) 359-484.
Paulsen, Henning. Die Briefe des Ignatius von Antiochia
und der Brief des Polykarp von Smyrna, 2. neubearbeitete Aufl. der Auslegung von Walter Bauer. Tubin
gen: Mohr-Siebeck, 1985.
216
INTRODUCTION
Studien zur Theologie des Ignatius von Antiochien.

Forschungen zur Kirchen- und Dogmengeschichte 29.
Gottingen: Vandenhoeck and Ruprecht, 1978.
Richardson, Cyril. The Christianity of Ignatius of Antioch.
New York: Columbia University Press, 1935.
Rius-Camps, Josep. The Four Authentic Letters of
Ignatius. Rome: Pontificium Institutum Orientalium
Studiorum, 1980.
Schoedel, William R. Ignatius of Antioch: A Commentary
on the Letters of Ignatius of Antioch. Philadelphia: For
tress Press, 1985.
"Polycarp of Smyrna and Ignatius of Antioch."
A N W II.27.1 (1993) 272-358.
Sumney, Jerry L. "Those Who 'Ignorantly Deny Him': The
Opponents of Ignatius of Antioch (Identified in Three
Letters)." JECS 1 (1993) 345-65.
Trevett, Christine. "Prophecy and Anti-Episcopal Activ
ity: A Third Error Combatted by Ignatius?" JEH (1983)
1-18.
Weijenborg, Reinoud. Les lettres d'Ignace
d'Antioche.
Zahn, Theodor. Ignatius von Antiochien. Gotha: Perthes,
1873.
217
TOT
2
,
6 ,
,

,

,
, ,
,
'
,
.
1
1
3
, - ,
2.
% ,
1
218
S: om.
TO T H E E P H E S I A N S
Ignatius, who is also called God-bearer, to the church that
is blessed with greatness by the fullness of God the Father,
a church foreordained from eternity past to obtain a con
stant glory which is enduring and unchanging, a church
that has been unified and chosen in true suffering [Or: a
glory which is enduring, unchanging, unified, and chosen
through true suffering] by the will of the Father and of
Jesus Christ, our God; to the church in Ephesus of Asia,
which is worthy of all good fortune. Warmest greetings in
Jesus Christ and in blameless joy!
1
Now that I have received in God your greatly loved name,
which you have obtained because of your upright nature,
according to the faith and love that is in Christ Jesus our
Saviorfor you are imitators of God and have rekindled,
through the blood of God, the work we share as members
of the same family, and brought it to perfect completion.
2. For you were eager to see me, since you heard that I was
2
S A g: G L
iv . . . g 1 (S A): iv . . . G L
219

**
,

, ^
3.

,
,
,
.
4
2

,
,

, ,
' ,
,

,
. 2.
, .

,
,

,

.
6
L: add del S A: add

G g
220
TO T H E E P H E S I A N S 2
being brought in chains from Syria because of the name
and hope we share, and that I was hoping, through your
prayer, to be allowed to fight the beasts in Rome, that by
doing so I might be able to be a disciple. 3. Since, then, I
have received your entire congregation in the name of God
through Onesimus, who abides in a love that defies de
scription and serves as your bishop in the fleshand I ask
by Jesus Christ that you love him, and that all of you be like
him. For blessed is the one who has graciously granted
you, who are worthy, to obtain such a bishop.
2
But as to my fellow slave Burrhus, your godly deacon who
is blessed in all things, I ask that he stay here for the honor
of both you and the bishop. And Crocus as wellwho
is worthy of God and of you, whom I received as an em
bodiment of your lovehas revived me in every way. So
may the Father of Jesus Christ refresh him, along with
Onesimus, Burrhus, Euplus, and Fronto, those through
whom I lovingly saw all of you. 2.1 hope to enjoy you at all
times, if indeed I am worthy. For it is fitting for you in ev
ery way to give glory to Jesus Christ, the one who glorified
you, so that you may be holy in all respects, being made
complete through a single subjection, being subject to the
bishop and the presbytery.
: om. G g
L: )
,
6
221
3
7

. yap iv
,
iv ,
yap

. yap '
, , ,
. 2. '
, ,
, ,
,
.
8
, .
,
,
, ,

.
2. ,
,
,
,

,
,
,

,
.
222
3
I am not giving you orders as if I were someone. For even
though I have been bound in the name, I have not yet been
perfected in Jesus Christ. For now I have merely begun to
be a disciple and am speaking to you as my fellow learn
ers. For I have needed you to prepare me for the struggle
in faith, admonishment, endurance, and patience. 2. But
since love does not allow me to be silent concerning you, I
decided to encourage you, that you may run together in
harmony with the mind of God. For also Jesus Christ, who
cannot be distinguished from our life, is the Father s mind,
just as also the bishops who have been appointed through
out the world share the mind of Jesus Christ.
4
For this reason it is fitting for you to run together in har
mony with the mind of the bishop, which is exactly what
you are doing. For your presbytery, which is both worthy of
the name and worthy of God, is attuned to the bishop as
strings to the lyre. Therefore Jesus Christ is sung in your
harmony and symphonic love. 2. And each of you should
join the chorus, that by being symphonic in your harmony,
taking up God's pitch in unison, you may sing in one voice
through Jesus Christ to the Father, that he may both hear
and recognize you through the things you do well, since
you are members of his Son. Therefore it is useful for you
to be in flawless unison, that you may partake of God at all
times as well.
7
Tt<?
G L: A g
, L
223
5
Et yap
, ,

,
iv
; 2.
,
. yap
, ;
3. ,

.

,
,
.
9
10
6

,
- yap,
,

,
.

.
2.

,
- '
224
5
For since I was able to establish such an intimacy with your
bishop so quickly (an intimacy that was not human but
spiritual), how much more do I consider you fortunate,
you who are mingled together with him as the church is
mingled with Jesus Christ and Jesus Christ with the Fa
ther, so that all things may be symphonic in unison. 2. Let
no one be deceived. Anyone who is not inside the sanctu
ary lacks the bread of God. For if the prayer of one or two
persons has such power, how much more will that of the
bishop and the entire church? 3. Therefore the one who
does not join the entire congregation is already haughty
and passes judgment on himself. For it is written, "God
opposes the haughty." And so we should be eager not to
oppose the bishop, that we may be subject to God.
1
6
The more one notices that the bishop is silent, the more he
should stand in awe of him. For we must receive everyone
that the master of the house sends to take care of his affairs
as if he were the sender himself. And so we are clearly
obliged to look upon the bishop as the Lord himself.
2. Thus Onesimus himself praises you highly for being so
well ordered in God, because all of you live according
to the truth and no heresy resides among you. On the
1 Prov 3:34; cf. Jas 4:6; 1 Pet 5:5.
9
10
G L: A g
: om. A
225
11
iv

,
-
.
,

.
2. ,
,
,

,
,
, ,

.
12
13
14
,
,
.

/3acra^io-at,
.
,

. 2.
,

.
11
cj. Lightfoot: L: ' G: et
12 iv G L: Sf
226
contrary, you no longer listen to anyone, except one who

speaks truthfully about Jesus Christ.
7
For some are accustomed to bear the name in wicked de
ceit, while acting in ways that are unworthy of God. You
must shun them as wild animals. For they are raving dogs
who bite when no one is looking. You must guard against
them, for they are hard to tame. 2. For there is one physi
cian, both fleshly and spiritual, born and unborn, God
come in the flesh, true life in death, from both Mary and
God, first subject to suffering and then beyond suffering,
Jesus Christ our Lord.
8
And so let no one deceive you, just as you are not deceived,
since you belong entirely to God. For when no strife that is
able to torment you is rooted within you, then you are liv
ing as God wants. I am your lowly scapegoat; I give myself
as a sacrificial offering for you Ephesians, a church of eter
nal renown. 2. Those who belong to the flesh cannot do
spiritual things, nor can those who belong to the spirit do
fleshly things; so too, faith cannot do what is faithless nor
can faithlessness do what is faithful. But even what you do
2
2 Rom 8:5, 8.
13
14
iv G L
. . . A (L) Sf: om. G
227
,

.
iv
9
"
,

,
, ^-^ ' , ,
,
,

,
. 2.
,
, ,
,
- /^,
,

.
15
16
10

- ,
228
according to the flesh is spiritual, for you do all things in
Jesus Christ.
9
I have learned that some people have passed through on
their way from there with an evil teaching. But you did not
permit them to sow any seeds among you, plugging your
ears so as not to receive anything sown by them. You are
stones of the Fathers temple, prepared for the building
of God the Father. For you are being carried up to the
heights by the crane of Jesus Christ, which is the cross, us
ing as a cable the Holy Spirit; and your faith is your hoist,
and love is the path that carries you up to God. 2. And so
you are all traveling companions bearing God, bearing
the temple, bearing Christ, and bearing the holy things,
adorned in every way with the commandments of Jesus
Christ. I exult in you, since I have been deemed worthy
through the things that I write to speak with you and to re
joice together with you; for you love nothing in human life
but God alone.
10
Constantly pray for others; for there is still hope that they
may repent so as to attain to God. And so, allow them
15
G L :
cj. Light
foot
16
(cj. Lightfoot): cj. Lightfoot:

cj. Zahn: G L (A)
229
.
2.
,

,
,

. 3.
-
, ,
, ;
, '
11
"
- ,

,
.
,
,
-

.
2. ,
,
,

,
,

.
17
17
230
G L: A g
to learn from you, at least by your deeds. 2. In response to

their anger, show meekness; to their boasting, be humble;
to their blasphemies, offer up prayers; to their wandering
in error, be firmly rooted in faith; to their savage behavior,
act civilized. Do not be eager to imitate their example.
3. Through gentleness we should be their brothers. And
we should be seen to be eager to imitate the Lord. Who
was mistreated more than he? Or defrauded? Or rejected?
Do this, so that no weed planted by the Devil may be found
in you and you may abide in Jesus Christ both in the flesh
and in the spirit, with all holiness and self-control.
11
These are the end times. And so we should feel shame and
stand in fear of God's patience, that it not turn into our
judgment. For we should either fear the wrath that is com
ing or love the gracious gift that is already hereone or
the other, so long as we acquire true life by being found in
Christ Jesus. 2. Apart from him nothing should seem right
to you. In him I am bearing my chains, which are spiritual
pearls; in them I hope to rise again, through your prayer.
May I always have a share of it! Then I will be found to
share the lot of the Ephesian Christians, who have always
agreed with the apostles by the power of Jesus Christ.
231
12
, , ,
].
2. ,
,
,
,
,
, ,
13
.
,

,

. 2. ,

.
14
^^
,
,
- ,

, ,

.
2.
18
232
12
I know who I am and to whom I am writing. I am con
demned, you have been shown mercy; I am in danger, you
are secure. 2. You are a passageway for those slain for God;
you are fellow initiates with Paul, the holy one who re
ceived a testimony and proved worthy of all fortune. When
I attain to God, may I be found in his footsteps, this one
who mentions you in every epistle in Christ Jesus.
13
Be eager, therefore, to come together more frequently to
give thanks and glory [Or: to celebrate the eucharist and
give glory] to God. For when you frequently gather as a
congregation, the powers of Satan are destroyed, and his
destructive force is vanquished by the harmony of your
faith. 2. Nothing is better than peace, by which every
battle is abolished, whether waged by those in heaven or by
those on earth.
14
None of these things escapes your notice if you completely
adhere to the faith and love that are in Jesus Christ. This is
the beginning and end of life: faith is the beginning, love is
the end. And the two together in unity are God; all other
things that lead to nobility of character follow. 2. No one
who professes faith sins, nor does anyone hate after acquir-
18 L Sf : G
233

.

, '
.
19
15
" , ,
,
.
,
, -
, . 2.
, ,
.
3.
,
.
,

,
.

.
16
,
-
.
2.

,
,

,
1 9
234
A g:
G L
3
ing love. The tree is known by its fruit; so those who pro
fess to belong to Christ will be seen by what they do. For
the deed is not a matter of professing in the present but of
being found in the power of faith at the end.
15
It is better to be silent and to exist than to speak and not ex
ist. It is good to teach, if the one who speaks also acts. For
there was one teacher who spoke and it happened. And
the things he has done while remaining silent are worthy of
the Father. 2. The one who truly possesses the word of Je
sus is able to hear his silence as well. He will, as a result, be
perfect, acting through what he says and being understood
through what he does not say. 3. Nothing escapes the no
tice of the Lord, but even what we have kept hidden is near
to him. And so, we should do everything knowing that he is
dwelling within us, that we may be his temples and he our
God in us, as in fact he is. And he will be made visible
before our eyes. For these reasons, let us love him in an
upright way.
4
16
Do not be deceived, my brothers; those who corrupt their
households will not inherit the kingdom of God. 2. If then
those who do such things according to the flesh die, how
much more the one who corrupts the faith of God through
6
3 Matt 12:33.
5 Cf. 1 Cor 3:16.
4 p 33:9.
s
6 Cf. 1 Cor 6:9.
235
;
6 ,
,

,

.
17

,
.

, ^/^-; . 2.
,
;
,

;
18
, ,

, ; ;
; 2.

, -
,

.
20
20 G Cod. Paris, graec. 950 (containing Eph. 18.2-19.3):

L g
236
an evil teaching, the faith for which Jesus Christ was

crucified? Such a person is filthy and will depart into the
unquenchable fire; so too the one who listens to him.
17
For this reason the Lord received perfumed ointment on
his head, that he might breathe immortality into the
church. Do not be anointed with the stench of the teaching
of the ruler of this age, lest he take you captive from the life
set before you. 2. Why do we all not become wise by re
ceiving the knowledge of God, which is Jesus Christ? Why
do we foolishly perish, remaining ignorant of the gracious
gift the Lord has truly sent?
7
18
My spirit is a sacrificial offering bound to the cross, which
is a scandal to those who do not believe but salvation and
eternal life to us. Where is the one who is wise? Where is
the debater? Where is the boast of those called intelli
gent? 2. For our God, Jesus Christ, was conceived by Mary
according to the plan of God; he was from the seed of
David, but also from the Holy Spirit. He was born and bap
tized, that he might cleanse the water by his suffering.
8
7 Matt 26:7; Mark 14:3.

8
1 Cor 1:20, 23.
237
19
6 , 6
-
, iv
.
2.
,

,

,

- ,
. 3.
- ,

-
.

20
'

, ,

,
,
,
,

2.

,
21
238
TO T H E E P H E S I A N S 2 0
19
The virginity of Mary and her giving birth escaped the no
tice of the ruler of this age; so too did the death of the
Lordthree mysteries of a cry which were accomplished
in the silence of God. 2. How then did he become manifest
to the aeons [Or: ages; or: world]? A star in the sky shone
brighter than all the stars. Its light was indescribable and
its novelty created astonishment. All the other stars, along
with the sun and the moon, formed a chorus to that star,
and its light surpassed all the others. And there was a dis
turbance over whence it had come, this novel thing, so dif
ferent from the others. 3. Hence all magic was vanquished
and every bondage of evil came to nought. Ignorance was
destroyed and the ancient realm was brought to ruin, when
God became manifest in a human way, for the newness of
eternal life. And that which had been prepared by God re
ceived its beginning. From that time on, all things were
put in commotion because the dissolution of death was
taking place.
20
If Jesus Christ finds me worthy through your prayer and it
be his will, in the second small book that I am about to
write you I will show you plainly what I have begun to dis
cuss about the divine plan that leads to the new person Je
sus Christ, involving his faithfulness and love, his suffering
and resurrection. 2.1 will especially do so if the Lord shows
me that all of you to a person are gathering together one by
2 1
G L (): cj. Zahn
239
iv
,

,

, 6
,
.
iv
Siavoia,
21
22

, ,
.
,
.
2.
%,
' ,

,
.
,
.
22
,
,
,
240
one in God's grace, in one faith and in Jesus Christwho is

from the race of David according to the flesh, and is both
son of man and son of Godso that you may obey the
bishop and the presbytery (which is undistracted in mind),
breaking one bread, which is a medicine that brings im
mortality, an antidote that allows us not to die but to live at
all times in Jesus Christ.
21
I am giving my life for you, and for those you sent to
Smyrna for the honor of God. I am writing you from there,
giving thanks to the Lord and loving Polycarp as also I
love you. Remember me as Jesus Christ remembers you.
2. Pray on behalf of the church in Syria; I am being taken
from there to Rome in chainseven though I am the least
of those who believe theresince I have been deemed
worthy to be found honorable to God. Farewell in God the
Father and in Jesus Christ, our mutual hope.
TO T H E MAGNESIANS
Ignatius, who is also called God-bearer, to the one that has
been blessed by the gracious gift of God the Father in
Christ Jesus our Savior, in whom I greet the church that is
in Magnesia on the Meander and extend warmest greet
ings in God the Father and in Jesus Christ.
2 2
g: G L A 1
241
1
iv
. 2.
,
iv

,
iv
,
,
, ,

-
2

Bacro-

, ,

242
TO T H E M A G N E S I A N S 3
1
Knowing the great orderliness of your godly love, I have
joyfully decided to speak with you in the faith of Jesus
Christ. 2. For since I have been made worthy of a most
godly name, by the bonds that I bear I sing the praises of
the churches, praying that they may experience the unity
of the flesh and spirit of Jesus Christour constant life
and of faith and love, to which nothing is preferred, and
(more important still) of Jesus and the Father. I f we en
dure in him all the abusive treatment of the ruler of this
age and escape, we will attain to God.
2
Since, then, I have been found worthy to see you through
Damas, your bishop who is worthy of God, through your
worthy presbyters Bassus and Apollonius, and through my
fellow slave, the deacon Zotionwhom I hope to enjoy, for
he is subject to the bishop as to the grace of God, and to the
presbytery as to the law of Jesus Christ.
3
But it is not right for you to take advantage of your bishop
because of his age. You should render him all due respect
according to the power of God the Father, just as I have
learned that even your holy presbyters have not exploited
243
23
, '
, ,
, . 2.

,
.
6 ,

.
24
4

,
- , .

.
, ,
. 2.
, , ,
,
,
, 2 3
244
A (g): G L
his seemingly youthful appearance [Or: rank; or: posi

tion]; but they have deferred to him as one who is wise in
Godand not to him, but to the Father of Jesus Christ, the
bishop of all. 2. And so it is fitting for us to be obedient
apart from all hypocrisy, for the honor of the one who has
desired us. For it is not that a person deceives this bishop
who is seen, but he deals falsely with the one who is invisi
ble. In such a case, an account must be rendered not to
human flesh, but to God, who knows the things that are
hidden.
4
And so it is fitting not only to be called Christians, but also
to be Christians, just as there are some who call a person
the bishop but do everything without him. Such persons
do not seem to me to be acting in good conscience, be
cause they do not hold valid meetings in accordance with
the commandment.
5
Since, then, these matters have an end, and the two things
are set together, death and life, and each person is about to
depart to his own place2. for just as there are two kinds
of coin, one from God and the other from the world, and
each of them has its own stamp set upon it: the unbelievers
the stamp of this world and the believers the stamp of
God the Father, in love, through Jesus Christ. I f we do
2 4
G: (g)
245
25

iv .
6
iv

iv ,
,
iv
,

,

,
. 2.

, '
. ,
, '
.
26
27
7
" ,
,

-
28
2 5
246
G: g L
not choose to die voluntarily in his suffering, his life is not

in us.
6
Since, then, I have observed, by the eyes of faith, your en
tire congregation through those I have already mentioned,
and loved it, I urge you to hasten to do all things in the
harmony of God, with the bishop presiding in the place of
God and the presbyters in the place of the council of the
apostles, and the deacons, who are especially dear to me,
entrusted with the ministry of Jesus Christ, who was with
the Father before the ages and has been manifest at the
end. 2. You should assume the character of God and all re
spect one another. No one should consider his neighbor in
a fleshly way, but you should love one another in Jesus
Christ at all times. Let there be nothing among you that
can divide you, but be unified with the bishop and with
those who preside according to the model and teaching of
incorruptibility.
7
And so, just as the Lord did nothing apart from the Fa
therbeing united with himneither on his own nor
through the apostles, so too you should do nothing apart
from the bishop and the presbyters. Do not try to maintain
2 6
2 7
2 8
- G g: L A Sf 1
. . . G L g 1: . . . S A
G L: om. Sf A (g)
247
TL
, ' '
,
, , iv
,
iv , ,
. 2. , ,

, '

.
2 9
. yap

,
.
2.
.
,

,
,

,
,

.
30
31
2 9
32
,
,
L: G: cj. Lightfoot
G: g
248
3 0
L:
that it is reasonable for you to do something among your

selves in private; instead, for the common purpose, let
there be one prayer, one petition, one mind, one hope in
love and in blameless joy, which is Jesus Christ. Nothing is
superior to him. 2. You should all run together, as into one
temple of God, as upon one altar, upon one Jesus Christ,
who came forth from one Father and was with the one [Or:
and was one with him] and returned to the one.
9
Do not be deceived by false opinions or old fables that are

of no use. For if we have lived according to Judaism until
now, we admit that we have not received God's gracious
gift. 2. For the most divine prophets lived according to
Jesus Christ. For this reason also they were persecuted.
But they were inspired by his gracious gift, so that the dis
obedient became fully convinced that there is one God,
who manifested himself through Jesus Christ his Son, who
is his Word that came forth from silence, who was pleasing
in every way to the one who sent him.
9
And so those who lived according to the old ways came to a
new hope, no longer keeping the Sabbath but living ac9 Cf. John 16:28.
3 1
A: add ' G L
3 2
249
33

,
, 6
,

,
,

- 2.

,

; ,
, .
10

.

,

. , ,

.
, . 2.
, ^^
,
,
, ,
,
.
3.
,
.

,
'
ei9 ,

.
34
35
36
3 3
3 4
250
L (A g): add G
- g L: - G
cording to the Lord's day, on which also our life arose

through him and his deathwhich some deny. Through
this mystery we came to believe, and for this reason we en
dure, that we may be found to be disciples of Jesus Christ,
our only teacher. 2. How then are we able to live apart from
him? Even the prophets who were his disciples in the spirit
awaited him as their teacher. And for this reason, the one
they righteously expected raised them from the dead when
he arrived.
10
We should not fail to perceive his kindness. For if he were
to imitate our actions, we would no longer exist. For this
reason, since we are his disciples, let us learn to live ac
cording to Christianity. For whoever is called by a name
other than this does not belong to God. 2. So lay aside the
bad yeast, which has grown old and sour, and turn to the
new yeast, which is Jesus Christ. Be salted in him, that no
one among you become rotten; for you will be shown for
what you are by your smell. 3. It is outlandish to proclaim
Jesus Christ and practice Judaism. For Christianity did not
believe in Judaism, but Judaism in Christianityin which
every tongue that believes in God has been gathered
together.
10
io Cf. Isa 66:18.

3 5
L: G
3 6
g Sf : G (L?): cj. Lightfoot
251
11
, ,
, '

,
,

.
12
, .
, .

'
, ,
,
,

.
13
/3/3^
,

,
, ,
, ,

252
11
I am not writing these things, my beloved, because I have
learned that some of you are behaving like this. But as one
who is less important than you I want to protect you from
being snagged by the fish hooks of worthless ideas. You
should be fully convinced of the birth and suffering and
resurrection that occurred in the time of the governor
Pontius Pilate. These things were truly and certainly done
by Jesus Christ, our hope. From this hope may none of you
turn away.
12
May I enjoy you in every way, if I should be worthy. For
even though I am in chains, I am not worth one of you who
is free. I know you are not haughty; for you have Jesus
Christ in you. On the contrary, when I praise you, I know
you are respectful. As it is written, "the one who is upright
is his own accuser."
11
13
Be eager therefore to stand securely in the decrees of the
Lord and the apostles, that you may prosper in everything
you do in flesh and spirit, in faith and love, in the Son and
the Father and in the Spirit, in the beginning and end,
along with your most worthy bishop and your presbytery,
which is a spiritual crown worthily woven, and your godly
deacons. 2. Be submissive to the bishop and to one anii Prov 18:17.
253
. 2.
,

,

.
31
14
38
, ,
.
,
, % ,

15
"

,
,

,
.
.
3 7
A: add G L
3 8
- G: - g
254
otheras Jesus Christ was to the Father, according to the

flesh, and as the apostles were to Christ and to the Father
and to the Spiritso that there may be unity in both flesh
and spirit.
14
Because I know that you are filled with God, I have ex
horted you briefly. Remember me in your prayers, that I
may attain to God; and remember the church in Syria,
from which I am not worthy to be called. For I am in need
of your unified prayer and love in God, that the church in
Syria may be deemed worthy to be refreshed with dew
through your church.
15
The Ephesians greet you from Smyrna; I am writing you
from there. They are here for the glory of God, as you are
as well. They have refreshed me in every way, along with
Polycarp, the bishop of the Smyrnaeans. And the other
churches also greet you in the honor of Jesus Christ. In the
harmony of God, farewell to you who have obtained a spirit
[Or: Spirit] that is not divided, which is Jesus Christ.
255
T P AAA A N I O S
,
6 ,
,
,
, ,

.
3
40
'

,

,
, 6 ,

, .
2.

,
, ,
.
41
2
"

,

,

256
TO T H E T R A L L I A N S 2
TO T H E T R A L L I A N S
Ignatius, who is also called God-bearer, to the holy church
in Tralles of Asia, beloved of God, the Father of Jesus
Christ, chosen and worthy of God, a church made at peace
in flesh and spirit by the suffering of Jesus Christ, who is
our hope for a resurrection that leads to him, a church
which I also greet in fullness in the apostolic manner and
to which I extend warmest greetings.
1
I have learned that your way of thinking is blameless and

unwavering in endurance, not by force of habit but by
your very nature, just as Polybius, your bishop, showed me.
He arrived in Smyrna by the will of God and Jesus Christ,
and so rejoiced together with me, who am in chains in
Christ Jesus, so that I saw your entire congregation in him.
2.1 was exultant when I received your act of godly kindness
through him, for I found that you were imitators of God, as
I had known.
2
For when you are subject to the bishop as to Jesus Christ,
you appear to me to live not in a human way but according
to Jesus Christ, who died for us that you may escape dying
3 9
4 0
4 1
g: G L (add ) A C
: om. A C
L A C : G g
257
. 2. , ,

, '
,
.
3.
.
,
'
.

.
,

,

,
- 2.
' ,

,
-
. 3. ,

,
.
42
43
44
45
46
4 2
G Sf A g:
4 3
: add ut Iesum Chnstum L
258
by believing in his death. 2. And soas is already the
caseyou must not engage in any activity apart from the
bishop, but be subject also to the presbytery as to the apos
tles of Jesus Christ, our hope. If we live in him, we will be
found in him. 3. And those who are deacons of the myster
ies of Jesus Christ must also be pleasing in every way to all
people. For they are not deacons dealing with food and
drink; they are servants of the church of God. And so they
must guard themselves against accusations as against fire.
3
So too let everyone respect the deacons like Jesus Christ,
and also the bishop, who is the image of the Father; and let
them respect the presbyters like the council of God and
the band of the apostles. Apart from these a gathering can
not be called a church. 2. I am convinced that you agree
about this. For I have received the embodiment of your
love and have it with me in the person of your bishop,
whose very deportment is a great lesson and whose meek
ness is power, who is respected, I believe, even by the god
less. 3.1 am sparing you out of love, though I could write
more sharply about this matter. But I have not thought
that I, a condemned man, should give you orders like an
apostle.
12
1 2
The text of this verse is corrupt; the translation attempts to

convey the sense.
4 4
4 5
Sf C (g A): vibv G L
ay
g A C: G L
A C
(g): om. G L: ' cj. Lightfoot
4 6
259
4
iv , ' ,
.

. 2. ,
' , .
, .
,

.
5

;
,

,
.
2. ,
, ,

. ,
.
6
, , '

,
,

260
2.
4
I am thinking many things in God, but I take measure of
myself so as not to be destroyed by my boasting. For now I
must fear all the more and pay no attention to those who
make me self-important. For those who speak to me flog
me. 2. For indeed I love to suffer; but I do not know if I am
worthy. For envy is not obvious to many, but it is escalating
its war against me. And so I need humility, by which the
ruler of this age is destroyed.
5
Am I not able to write to you about heavenly things? But I
am afraid that I may harm you who are still infants. Grant
me this concessionotherwise you may choke, not being
able to swallow enough. 2. For not even I am a disciple
already, simply because I am in bondage and am able to
understand the heavenly realms and the angelic regions
and hierarchies of the cosmic rulers, both visible and invis
ible. For many things are still lacking to us, that we may
not be lacking God.
13
14
6
Therefore I am urging younot I, but the love of Jesus
Christmake use only of Christian food and abstain from
a foreign plant, which is heresy. 2. Even though such per
is Cf. 1 Cor 3:1-2.
14
Cf. Col 1:16.
261
47
,
6
iv

.
48
.
2.
-

,
,
.
49
8
,
,
, ,
. 2.
.
,
,
50
262
51
sons seem to be trustworthy, they mingle Jesus Christ with
themselves, as if giving a deadly drug mixed with honeyed
wine, which the unsuspecting gladly takes with evil plea
sure, but then dies.
7
Guard against such people. You will be able to do this when

you are not haughty and are inseparable from Godthat
is, Jesus Christand from the bishop and from the injunc
tions of the apostles. 2. The one who is inside the sanctuary
is pure but the one outside the sanctuary is not pure. This
means that the one who does anything apart from the
bishop, the presbytery, and the deacons is not pure in con
science.
8
It is not that I know of any such problem among you, but I
am protecting you, my loved ones, anticipating the snares
of the devil. You should therefore take up gentleness and
create yourselves anew in faith, which is the flesh of the
Lord, and in love, which is the blood of Jesus Christ. 2. Let
none of you hold a grudge against your neighbor. Give no
occasion to the outsiders lest on account of a few foolish
persons the entire congregation in God be slandered. "For
47
ot Sf A C: oi G: rj L:
ibv g: ot cj. Voss: cj. Lightfoot
(Sf A C):
G: om. L
g C: G L: om. A
: add ri g
G: L C
4 8
4 9
5 0
5 1
263
'
.
9
,
, , ,
, ,

- 2. ,
,

,
.
52
53
10
, ,
,
,
,
, ,
; ,

.
54
5 2
3 3
5 4
264
<? G L: C: ita ut Sf: itidem : cj. Zahn

. . . L: G: cos C
C: G L: om. g
woe to that one through whom my name is slandered in

vain by some."
15
And so, be deaf when someone speaks to you apart from

Jesus Christ, who was from the race of David and from
Mary, who was truly born, both ate and drank, was truly
persecuted at the time of Pontius Pilate, was truly cru
cified and died, while those in heaven and on earth and
under the earth looked on. 2. He was also truly raised from
the dead, his Father having raised him. In the same way his
Father will also raise us in Christ Jesus, we who believe in
him, apart from whom we do not have true life.
10
But if, as some who are atheiststhat is, unbelieverssay,
that he only appeared to suffer (it is they who are the ap
pearance), why am I in bondage, and why also do I pray to
fight the wild beasts? I am then dying in vain and am, even
more, lying about the Lord.
is Cf. Isa 52:5.
265
11

,

,
yap . 2.
yap , ,
-
,

.
55
12
"

, ot
. 2.
.

" , ,

.
3.

,

. ,
'

, ,
,

.
56
266
11
Flee therefore the evil offshoots that produce deadly

fruit; anyone who tastes it dies at once. For these are not
the Fathers planting. 2. If they were, they would appear as
branches of the cross and their fruit would be imperish
able. Through the cross, by his suffering, he calls you who
are the parts of his body. Thus the head cannot be born
without the other parts, because God promises unity,
which he himself is.
12
I greet you from Smyrna, along with the churches of God
that are present with me and that have refreshed me in ev
ery way, in both flesh and spirit. 2. My chains exhort you; I
bear them on account of Jesus Christ, asking that I may at
tain to God. Remain in your harmony and in prayer with
one another. For it is fitting for each one of you, and espe
cially the presbyters, to refresh the bishop for the honor of
the Father and of Jesus Christ and of the apostles. 3.1 ask
you to hear me in love, that I may not be a witness against
you by having written. And pray also for me, since I stand
in need of your love by God s mercy, that I may be found
worthy of the lot I am bound to obtain, lest 1 be discovered
to have failed the test.
16
16 Cf. 1 Cor 9:27.

5 5
Lightfoot: G: g
5 6
(add et? g) A C g: om. G L
267
13
"

,
,

. 2.
" ,
,
.

. 3.

, ,
-
,
,

,
, " ,
',
,
,
,
,
,
, ,
,

57
58
268
13
The love of the Smyrnaeans and of the Ephesians greets

you. Remember the church in Syria in your prayers; I am
not worthy to be called from there, since I am the least of
them. 2. Farewell in Jesus Christ. Be subject to the bishop
as to the commandment, and to the presbytery as well.
And let each of you love one another with an undivided
heart. 3. My own spirit is sacrificed for you, not only now
but also when I attain to God. For I am still in danger; but
the Father is faithful in Jesus Christ to fulfill my request
and yours. In him may you be found blameless.
TO T H E ROMANS
Ignatius, who is also called God-bearer, to the church that
has obtained mercy by the greatness of the Father Most
High and Jesus Christ his only Son; the church that is loved
and enlightened by the will of the one who has willed ev
erything that is, according to the faith and love of Jesus
Christ, our God; the church that is presiding in the land of
the Romans, worthy of God, worthy of honor, worthy of
blessing, worthy of praise, worthy of success, worthy of
holiness, and preeminent in love, a church that keeps the
law of Christ and bears the name of the Father; this is the
church that I greet in the name of Jesus Christ, the Son of
the Father. And I extend warmest greetings blamelessly in
57
} G L Sm Am : ) (A) g:
)
C
- A Am C g: om. G L Sm
5 8
5 9
L (S Sm A Am C 1): (--)
g
269
, ,
iv " ,
,
1

,

,

.
2.
,
.
,
. ,
-

,

.
60
61
2
,
, ,

,
,
,
.

' , -
6 0
L g (): S A: sifinem etiam

gratiae {per gratiam C) assequar Am C (Sm)
270
TO T H E ROMANS 2
Jesus Christ, our God, to those who are united in both flesh
and spirit in his every commandment, filled with the gra
cious gift of God without wavering, and filtered from every
unsuitable taint.
1
Since by my prayer to God I have managed to see your
faces, which are worthy of Godas indeed I have asked to
receive even more, for I hope to greet you while in chains
in Christ Jesus, if indeed it be the will of the one who has
made me worthy to endure until the end. 2. For the begin
ning is auspicious, if I can indeed obtain the gracious gift I
need to receive my lot without any impediment. For I am
afraid of your love, that it may do me harm. For it is easy for
you to do what you want, but it is difficult for me to attain to
God, if you do not spare me.
2
17
For I do not want you to please people but to please God,

as indeed you are doing. For I will have no other such
opportunity to attain to God, nor can you be enlisted for a
better workif, that is, you keep silent. For if you keep
silent about me, I will be a word of God; but if you desire
17 Cf. 2 Thess 2:4.
61
L S (A) g: om. G Sm Am (C)
271
62
2.
,
,

,

.
3
63

,
.
, ,
.
2.
, , ,

,
.
,

, .
3.
, ,
.
64
65
66
6 2
L S Sm (Am) C: A g
C g : G 1: in aliquo L
64 G Sm (C g) : L S
65 S Sm L A Am:
( ) , G
g(M)
6 3
272
TO T H E ROMANS 3
my flesh, I will once again be a mere noise. 2. But grant me

nothing more than to be poured out as a libation to God
while there is still an altar at hand, that by becoming a cho
rus in love, you may sing forth to the Father in Jesus Christ,
saying that God has deemed the bishop of Syria worthy to
be found at the setting of the sun, after sending him from
where it rises. For it is good for me to set from the world to
God, that I may rise up to him.
3
At no time have you been envious of anyone; instead you
have taught others. But my wish is that the instructions you
enjoin on others be firm, when you make them disciples.
2. For me, ask only that I have power both inside and out,
that I not only speak but also have the desire, that I not
only be called a Christian but also be found one. For if I
be found a Christian, I can also be called one and then
be faithfulwhen I am no longer visible in the world.
3. Nothing that is visible is good. For our God Jesus Christ,
since he is in the Father, is all the more visible. The work is
not a matter of persuasion, but Christianity is a matter of
greatness, when it is hated by the world.
6 6
G S A Am 1:
L Sm (g)
273
, ,
.
.
,
. Si
,
.
2.
,

,
.

,
6 .
. 3.
. ,
- , ,
' ,

.

.
67
68
69
' ,

,
, ,
- ,

274
TO T H E ROMANS 5
4
I am writing all the churches and giving instruction to all,
that I am willingly dying for God, unless you hinder me. I
urge you, do not become an untimely kindness to me. Al
low me to be bread for the wild beasts; through them I am
able 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
to be the pure bread of Christ. 2. Rather, coax the wild
beasts, that they may become a tomb for me and leave no
part of my body behind, that I may burden no one once I
have died. Then I will truly be a disciple of Jesus Christ,
when the world does not see even my body. Petition Christ
on my behalf, that I may be found a sacrifice through these
instruments of God. 3.1 am not enjoining you as Peter and
Paul did. They were apostles, I am condemned; they were
free, until now I have been a slave. But if I suffer, I will
become a freed person who belongs to Jesus Christ, and I
will rise up, free, in him. In the meantime I am learning to
desire nothing while in chains.
5
From Syria to Rome I have been fighting the wild beasts,
through land and sea, night and day, bound to ten leopards,
which is a company of soldiers, who become worse when
treated well. But I am becoming more of a disciple by their
67 rod G L Sm : S A Am (Sf C g)
68 L (A Am) g (cod. ): S Sf Sm (C) g (codd. c m v):
(after ) : om. 1
69 L S Sm A
Am: add (om. ) g

275

,
'
.
2. -
,
.
, .
3.
- ,
.
.
,

,

,
,
,
,
,
,
'
,

.
70
71
72
6

ySacnAetai ,
.
,
, .

. 2.
, - , ,

73
74
7 0
7 1
L g:
,
G (Sm) Am g : Sf A: om. L S
G L : g
7 2
276
TO T H E ROMANS 6
mistreatment. Still, it is not because of this that I have been

made upright. 2. May I have the full pleasure of the wild
beasts prepared for me; I pray they will be found ready for
me. Indeed, I will coax them to devour me quicklynot as
happens with some, whom they are afraid to touch. And
even if they do not wish to do so willingly, I will force them
to it. 3. Grant this to me; I know what benefits me. Now I
am beginning to be a disciple. May nothing visible or invis
ible show any envy toward me, that I may attain to Jesus
Christ. Fire and cross and packs of wild beasts, cuttings
and being torn apart, the scattering of bones, the mangling
of limbs, the grinding of the whole body, the evil torments
of the devillet them come upon me, only that I may
attain to Jesus Christ.
18
6
Neither the ends of the world nor the kingdoms of this age
will benefit me in the least. It is better for me to die in Jesus
Christ than to rule the ends of the earth. That is the one
I seek, who died on our behalf; that is the one I desire,
who arose for us. But pains of birth have come upon me.
2. Grant this to me, brothers: do not keep me from living;
do not wish me to die; do not hand over to the world the
one who wants to belong to God or deceive him by what is
18 1 Cor 4:4.
7 3
G : : in (= or ) Sf A Am 1: cum Sm: L g
74
L Sf Sm A Am: add ,
, G
() g
277
75
. 3.
.
, ,
,
,

.
76
.

-
, . 2.

. '
,
- ,
. , .
,

- ,
- . 3.
,
,

,
,

.
77
78
79
80
7 5

(seducatis) L (Am): . .
(Sf Sm ): . . cj. Hilgenfeld: om. g
L Sm C: add g : add Sf A: angelus Am
L S Sm A Am C: add
g
7 6
7 7
278
TO T H E ROMANS 7
material. Allow me to receive the pure light; when I have

arrived there, I will be a human. 3. Allow me to be an imita
tor of the suffering of my God. I f anyone has him within
himself, let him both understand what I want and sympa
thize with me, realizing the things that constrain me.
7
The ruler of this age wishes to snatch me away and corrupt
my mind, which is directed toward God. And so let none of
you who are present assist him; rather be on my sidethat
is, on Gods. Do not speak about Jesus Christ but long for
the world. 2. Let no envy dwell among you. Even if I urge
you otherwise when I arrive, do not be persuaded; instead
be persuaded by what I am writing you now. For I write to
you while living, desiring to die. My passion has been cru
cified and there is no burning love within me for mate
rial things; instead there is living water, which also is
speaking in me, saying to me from within: "Come to the
Father." 3.1 have no pleasure in the food that perishes nor
in the pleasures of this life. I desire the bread of God,
which is the flesh of Jesus Christ, from the seed of David;
and for drink I desire his blood, which is imperishable love.
19
20
Cf. Gal 6:14.

0 Cf. John 4:10, 14.
19
2
78
. . (add C) L Sm A Am C:
(om. ) vlov (om. ) .
. g
L S Sm A Am C g: add
L S Sm A C: add g
7 9
8 0
279
8
. ,
.
,
.
2.

- " ,
- ,
. 3.
,
.
, .
, ,
.
81

,

.

. 2.
- ,

- ' ,
.
3.

, .

,

.
82
81
8 2
280
G L Sm Am C : add g
:
TO T H E ROMANS 9
8
I no longer desire to live like a human; and I will succeed,

if you also desire it. Desire it, that you may also be desired.
2. Through just a few words I ask you: trust me! Jesus
Christ will show you that I speak the truth. He is the mouth
that does not lie, by whom the Father spoke the truth.
3. Pray for me, that I may attain to God. I have not written
you according to the flesh but according to the mind of
God. I f I suffer, you have desired it; if I am rejected, you
have hated me.
9
In your prayer remember the church of Syria, which has
God as its shepherd in my place. Jesus Christ alone will
oversee it [Or: be its bishop], along with your love. 2. But I
am ashamed to be called one of them; for I am not at all
worthy, as the least of them and a miscarriage. But I have
found mercy to be someone, if I attain to God. 3. My spirit
greets you, as does the love of the churches that received
me in the name of Jesus Christ, and not just as one passing
by. For even those that did not lie on my actual route went
ahead of me from city to city.
21
21 1 Cor 15:8-9.
281
10
"
,
, . 2.

'
,
.
-
^. 3.
,

.
83
84
, ,
"
",

,
,
,

, .
85
86
282
TO T H E ROMANS 10
10
I am writing this to you from Smyrna, through the Ephesians, who are worthy to be blessed. Along with many
others, Crocus is with me, a name that is dear to me. 2. I
believe you know about those who have preceded me from
Syria to Rome for the glory of God. Tell them I am near.
For they are all worthy of God and of you. It is fitting for
you to refresh them in everyway. 3.1 am writing this to you
on August 24. Farewell until the end, in the endurance of
Jesus Christ.
TO T H E P H I L A D E L P H I A N S
Ignatius, who is also called God-bearer, to the church of
God the Father and of the Lord Jesus Christ that is in
Philadelphia of Asia, that has received mercy and been
founded in the harmony that comes from God, that re
joices without wavering in the suffering of our Lord and
that is fully convinced by all mercy in his resurrection; this
is the church that I greet by the blood of Jesus Christ,
which is an eternal and enduring joy, especially if they are
at one with the bishop and with the presbyters with him,
and with the deacons who have been appointed in accor
dance with the mind of Jesus Christthose who have been
securely set in place by his Holy Spirit according to his own
will.
8 3
G : . L (Am) g: .
8 4
G Sm : L : om. Am g
8 5
G g (A): om. L C
: om. A g
8 6
283
1
*Qv
'

,
'

. 2.

,

,
.
87
2
,
,
. 2.
/ ; ~ ^ '

.
88
" ,
" ,

,
'
.
2.
, -
284
TO T H E P H I L A D E L P H I A N S 3
1
I have learned that your bishop did not obtain his ministry
to the community from himself, nor through humans, nor
according to pure vanity, but by the love of God the Father
and the Lord Jesus Christ. I have been amazed at his
gentleness; by being silent he can do more than those who
speak idle thoughts. 2. For he is attuned to the command
ments like a lyre to the strings. For this reason my soul
blesses his mind fixed in Godknowing it to be virtuous
and perfectalong with his solid and anger-free character,
manifest in all gentleness, which comes from the living
God.
2
Therefore, children of the light of truth, flee division and
evil teachings. Where the shepherd is, there you should
follow as sheep. 2. For many seemingly trustworthy wolves
use wicked pleasure to capture those who run in God s
race; but they will have no place in your unity.
3
Abstain from evil plants which Jesus Christ does not culti
vate, since they are not a planting of the Father. Not that I
found a division among you, but a filter. 2. For all who be
long to God and Jesus Christ are with the bishop; and all
87
8 8
G L C: nkeov g: om. A
eJjov<riv G g (C): - L (A)
285
, ,
. 3. ,
-
,
-
,

,
,

,
- , ,

.
5
,
- , '
,

,
'

,

,

.
2.
,

,
,
89
286
those who come into the unity of the church through re

pentance will belong to God, so that they may live accord
ing to Jesus Christ. 3. Do not be deceived my brothers; no
one who follows someone creating a schism will inherit the
kingdom of God; anyone who thinks otherwise does not
agree with the Passion.
22
4
And so be eager to celebrate just one eucharist. For there
is one flesh of our Lord Jesus Christ and one cup that
brings the unity of his blood, and one altar, as there is one
bishop together with the presbytery and the deacons, my
fellow slaves. Thus, whatever you do, do according to God.
5
My brothers, I am completely overflowing with love for
you and out of extreme joy am I watching over younot I,
but Jesus Christ. Even though I bear my chains in him, I
am even more afraid, since I am still not perfected. But
your prayer to God will perfect me, so that I may attain to
God by the lot that I have been mercifully assigned, when I
flee to the gospel as to the flesh of Jesus and to the apostles
as to the presbytery of the church. 2. And we should also
love the prophets, because their proclamation anticipated
the gospel and they hoped in him and awaited him. And
they were saved by believing in him, because they stood in
22 Cf. 1 Cor 6:9-10.
8 9
G L C: A g
287
6
"
,
,
".
"
, '

.
2.

,
-
. 3.
, '

,
. ,
,
,
7

,
. ,
,
.
288
the unity of Jesus Christ, saints who were worthy of love

and admiration, who were testified to by Jesus Christ and
counted as belonging to the gospel of our mutual hope.
6
But if anyone should interpret Judaism to you, do not hear
him. For it is better to hear Christianity from a man who is
circumcised than Judaism from one who is uncircumcised.
But if neither one speaks about Jesus Christ, they both ap
pear to me as monuments and tombs of the dead, on which
are written merely human names. 2. And so flee the evil
designs and snares of the ruler of this age, lest being op
pressed by his way of thinking you be weakened in love.
But all of you should stand in agreement with an undivided
heart. 3. I thank my God that I have a good conscience
among you and that no one can boast against me, whether
in secret or in public, that I burdened anyone in either a
trifling matter or great. But I pray that none of those who
heard me speak may encounter my word as a witness
against himself.
7
For even if some people have wanted to deceive me ac
cording to the flesh, the Spirit is not deceived, since it
comes from God. For it knows whence it comes and where
it is going, and it exposes the things that are hidden. I
23
2 3
Cf. John 3:8; 1 Cor 2:10.
289
, ,
-

.
2.

, ,
.
-
,
, ,
,

.
90
8

,

,
,
,

.

,
' . 2.
,

. ,
, ,
, ,

, ,

, ^.
91
92
93
290
cried out while among you, speaking in a great voice, the

voice of God, "Pay attention to the bishop and the presby
tery and the deacons." 2. But some suspected that I said
these things because I knew in advance that there was a di
vision among you. But the one in whom I am bound is my
witness that I knew it from no human source; but the Spirit
was preaching, saying: "Do nothing apart from the bishop;
keep your flesh as the Temple of God; love unity; flee divi
sions; be imitators of Jesus Christ as he is of his Father."
8
I was therefore acting on my own accord as a person set on
unity. But where there is division and anger, God does not
dwell. Thus the Lord forgives all who repent, if they return
to the unity of God and the council of the bishop. I believe
in the gracious gift that comes from Jesus Christ, who will
loose every bond from you. 2. But I urge you to do nothing
in a contentious way, but in accordance with what you have
learned in Christ. For I heard some saying: "If I do not find
it in the ancient records, I do not believe in the gospel."
And when I said to them, "It is written," they replied to me,
"That is just the question." But for me, Jesus Christ is the
ancient records; the sacred ancient records are his cross
and death, and his resurrection, and the faith that comes
through himby which things I long to be made righteous
by your prayer.
9 0
9 1
ot G L C ( S f A): g
g: G L:
scripturis antiquis (prioribus) A
G C g : principium L: scriptura prior A
: C
G: principia L: g: om. A
9 2
9 3
291
9
, 6 ,
, ,
"

. 2.
,

,
" ,

.
10
'

,
,
,
'

, ,
,

. 2.
" ,

, .
.
292
9
The priests are good, but the high priest who has been
entrusted with the holy of holies is better; he alone is en
trusted with the hidden things that belong to God. He
is the door of the Father, through which Abraham and
Isaac and Jacob and the prophets and the apostles and the
church enter. All these things are bound together in the
unity of God. 2. But there is something distinct about the
gospelthat is, the coming of the Savior, our Lord Jesus
Christ, his suffering, and resurrection. For the beloved
prophets made their proclamation looking ahead to him;
but the gospel is the finished work that brings immortality.
All things together are good, if you believe while showing
forth love.
24
10
Since it has been reported to me that the church of God

in Antioch of Syria is at peacein accordance with your
prayer and the compassion that you have in Christ Jesus
it is fitting for you as the church of God to elect a deacon to
go as an ambassador of God there, that you may rejoice to
gether with those who have achieved a common purpose
and so give glory to the name. 2. Most fortunate in Jesus
Christ is the one who will be considered worthy of this
ministry, and you too will be glorified. And for you who
wish to do this, on behalf of the name of God, it is not an
impossible task, since the churches that are nearer have
even sent bishops, while others have sent presbyters and
deacons.
2 4
Cf. John 10:7, 9.
293
11
Uepi ,
,

' ,
,

,
, , ,
.
2.

,

,
,
,
,
,
,
,
.
94
95
,
,

,

,
,
,
, ,

.
9 4
' G L : g: Gaio et C 1: ' cj. Lightfoot:

add A
L (A) C g: om. G
9 5
294
11
But concerning Philo, the deacon from Cilicia, a man who
has received a good testimony and who now serves me in
the word of God along with Rheus Agathopous, one of the
elect who is following me from Syria, who has bid farewell
to lifethese also bear testimony to you. And I thank God
for you that you welcomed them as also the Lord wel
comed you. But may those who dishonored them be re
deemed by the gracious gift that comes from Jesus Christ.
2. The love of the brothers in Troas greets you; it is from
there that I am writing you through Burrhus, who has been
sent together with me from the Ephesians and Smyrneans
as a pledge of honor. The Lord Jesus Christ will honor
them; in him they hope, in flesh, soul, spirit, faith, love, and
harmony. Farewell in Christ Jesus, our mutual hope.
TO T H E SMYRNEANS
Ignatius, who is also called God-bearer, to the church of
God the Father and the beloved Jesus Christ which is in
Smyrna of Asia, which has been shown mercy in every gra
cious gift, filled with faith and love, and lacking no gracious
gift, a church that is most worthy of God and bears what is
holy. Warmest greetings in a blameless spirit and the word
of God.
295
1
,

,
,
,
,

,
' - 2.

, '
,

,

,
2
96
,
,
,
,
,
,
296
TO T H E S M Y R N E A N S 2
1
I give glory to Jesus Christ, the God who has made you so
wise. For I know that you have been made complete in a
faith that cannot be movedas if you were nailed to the
cross of the Lord Jesus Christ in both flesh and spiritand
that you have been established in love by the blood of
Christ. For you are fully convinced about our Lord, that he
was truly from the family of David according to the flesh,
Son of God according to the will and power of God, truly
born from a virgin, and baptized by John that all righteous
ness might be fulfilled by him. 2. In the time of Pontius
Pilate and the tetrarch Herod, he was truly nailed for us
in the fleshwe ourselves come from the fruit of his di
vinely blessed sufferingso that through his resurrection
he might eternally lift up the standard for his holy and
faithful ones, whether among Jews or Gentiles, in the one
body of his church.
25
2
For he suffered all these things for our sake, that we might
be saved; and he truly suffered, just as he also truly raised
himselfnot as some unbelievers say, that he suffered
only in appearance. They are the ones who are only an ap
pearance; and it will happen to them just as they think,
since they are without bodies, like the daimons.
25 Cf. Matt 3:15.
9 6
: om. C g
297
3
'Eyco
iv
. 2.
, ,
, .
,

.

,
. 3.

,

.
97
98
4
, ,
.

, , ' ,

,
,
.
, . 2. yap
,
. ,
, ,
; '
,
99
9 7
9 8
G L C:
,
G L: . . . :
(): C
298
3
For I know and believe that he was in the flesh even after
the resurrection. 2. And when he came to those who were
with Peter, he said to them, "Reach out, touch me and see
that I am not a bodiless daimon." And immediately they
touched him and believed, having been intermixed with
his flesh and spirit. For this reason they also despised
death, for they were found to be beyond death. 3. And
after his resurrection he ate and drank with them as a
fleshly being, even though he was spiritually united with
the Father.
26
4
I am advising you about these things, beloved, even though
I know that you already agree. But I am guarding you
ahead of time from the wild beasts in human form. Not
only should you refrain from welcoming such people, if
possible you should not even meet with them. Instead pray
for them that they might somehow repent, though even
this is difficult. But Jesus Christ, our true life, has authority
over this. 2. For if these things were accomplished by our
Lord only in appearance, I also am in chains only in ap
pearance. But why then have I handed myself over to
death, to fire, to the sword, to wild beasts? But to be near
the sword is to be near God, to be in the presence of the
wild beasts is to be in the presence of Godso long as it is
26 Cf. Luke 24:39.
99
G L: 6 Sf A C
299
iv ' .
,

.
100
5
"
, ' ,

-

, '
.
2.
. ,
, ,

;

,
. 3.
, , .
,
,
.
101
6

,
. .
102
100 G L: om. C
300
in the name of Jesus Christ. I am enduring all things in or

der to suffer along with him, while he, the one who became
the perfect human, empowers me.
5
Some deny him out of ignorance, or rather, they are denied
by him: these are public advocates of death, not truth.
They have been convinced neither by the words of the
prophets nor the Law of Moses, nor, until now, by the gos
pel nor by the suffering each of us has experienced. 2. For
they think the same things about us. For how does anyone
benefit me if he praises me but blasphemes my Lord, not
confessing that he bore flesh? The one who refuses to say
this denies him completely, as one who bears a corpse.
3. But I see no point in recording their disbelieving names.
I do not even want to recall them, until they repent con
cerning the Passion, which is our resurrection.
6
Let no one be deceived. Judgment is prepared even for the
heavenly beings, for the glory of the angels, and for the rul
ers both visible and invisible, if they do not believe in the
blood of Christ. Let the one who can receive this receive
it. Let no one become haughty because of his position.
27
2 7
Matt 19:12.
101
om. C
:
G L A C: add Sf: add cj.

Lightfoot
301
,
.
2.

,
.
, , ,
,
,

.
103
,

6 .

.
,

.
2.

, ,

,

8

,

,

-

302
For faith and love are everything; nothing is preferable to

them. 2. But take note of those who spout false opinions
about the gracious gift of Jesus Christ that has come to us,
and see how they are opposed to the mind of God. They
have no interest in love, in the widow, the orphan, the op
pressed, the one who is in chains or the one set free, the
one who is hungry or the one who thirsts.
7
They abstain from the eucharist and prayer, since they do
not confess that the eucharist is the flesh of our savior Jesus
Christ, which suffered on behalf of our sins and which the
Father raised in his kindness. And so, those who dispute
the gift of God perish while still arguing the point. It would
be better for them to engage in acts of love, that they might
also rise up. 2. And so it is fitting to avoid such people and
not even to speak about them, either privately or in public,
but instead to pay attention to the prophets, and especially
to the gospel, in which the passion is clearly shown to us
and the resurrection is perfected. But flee divisions as the
beginning of evils.
8
All of you should follow the bishop as Jesus Christ follows
the Father; and follow the presbytery as you would the
apostles. Respect the deacons as the commandment of
103 rq G P L : o m . A C ( g )
303
104
,

.
2. ,

, ,

'
, ,
105
9
106
.
,
.
-

. 2.
. ,

,
.
.
101
10
108
' P e W
,
1 0 4
304
g: add G
1 0 5
: add G g
T O T H E S M Y R N E A N S 10
God. Let no one do anything involving the church without

the bishop. Let that eucharist be considered valid that
occurs under the bishop or the one to whom he entrusts it.
2. Let the congregation be wherever the bishop is; just as
wherever Jesus Christ is, there also is the universal church.
It is not permitted either to baptize or to hold a love feast
without the bishop. But whatever he approves is accept
able to God, so that everything you do should be secure
and valid.
9
Finally, it is reasonable for us to return to sobriety, while
we still have time to repent to God. It is good to know both
God and the bishop. The one who honors the bishop is
honored by God; the one who does anything behind the
bishop s back serves the devil. 2. Let all things abound to
you in grace, for you are worthy. You have refreshed me in
every way and Jesus Christ has refreshed you. You have
loved me when absent as well as when present. God is your
recompense; if you endure all things for his sake, you will
attain to him.
10
You did well to receive Philo and Rheus Agathopous as
deacons of the Christ of God [Or: of Christ, who is God];
106 IVi G L g: om. S f A
107
: G :
retribuat L: g (): cj. Jacobson
108 'piop L: ' G : g A: add L A g

305
109

- ot
,
, .
2.
,
.

,
.
110
11

,

,
-
, , ' ,
,
. 2.
,

,
,

. 3.

, ,

,
. 111
109 G L: om.
306
they have followed me in the word of God. And they give

thanks to the Lord for you, because you refreshed them in
every way. Nothing will be lost to you. 2. My spirit is given
in exchange for yours, as are my chains, which you did not
treat with haughtiness or shame. Neither will the perfect
hope, Jesus Christ, be ashamed of you.
11
Your prayer has gone out to the church in Antioch of Syria.
I greet everyone, having come from there bound in chains
that are most acceptable to God; but I am not worthy to be
from there, since I am the least of them. Still, I have been
deemed worthy according to God's willnot by my own
conscience but by the gracious gift of God. I ask that it may
be given to me perfectly, that I may attain to God by your
prayer. 2. So then, that your work may be made perfect
both on earth and in heaven, it is fitting for the honor of
God that your church elect an ambassador of God to go to
Syria and rejoice together with them. For they have found
peace and have recovered their own greatness, and their
own corporate body has been restored to them. 3. And so it
seems to me a matter worthy of God that you send one of
your own with a letter, that he may exult with them in the
tranquility that has come to them from God, because they
have already reached a harbor by your prayer. As those
who are perfect, you should also think perfect things. For
28
28 Cf. Phil 3:15.

1 1 0
A g: G L
Hi L (A): o m . G g
307
12
, , ,
,
6 .

, \
,
. 2. ~

,
,
,

. , , ,
.
112
13

,
.
. 2.

,

',
,

,
.
113
308
God is ready to supply what is needed for you who wish to

do good.
12
The love of the brothers who are in Troas greets you; from
there I am writing to you through Burrhus, whom you sent
along with me, together with your brothers the Ephesians.
He has refreshed me in every way. Would that everyone
imitated him, as he is the embodiment of the ministry of
God. But the gracious gift of God will reward him in every
way. 2 . 1 greet the bishop who is worthy of God, the godly
presbytery, the deacons who are my fellow slaves, and all
individually and together in the name of Jesus Christ, in
his flesh and blood, in his passion and resurrection, which
pertains to both flesh and spirit, in unity with God and with
you. May grace, mercy, peace, and endurance be yours at
all times.
13
I greet the households of my brothers, along with their
wives and children, and the virgins who are called widows.
I wish you farewell in the power of the Father. Philo, who is
with me, greets you. 2. I greet the household of Tavia,
whom I pray will be firm in faith and in a love that pertains
to both flesh and spirit. I greet Alee, a name dear to me,
and the incomparable Daphnus and Eutecnus, and all by
name. Farewell in the gracious gift of God.
1 1 2
breaks off here.
113
L A 1: G g
309
,
6 ,
,

,
.
iv ,
, ,
,
.
2.
, ,
.

'
,

. ,
, . 3.

-

,
,
.
114
115
116
114 G L g: add S
: om. S
1 1 5
116
310
L g: G: voluntatem S Sf A
TO P O L Y C A R P 1
TO POLYCARP
Ignatius, who is also called God-bearer, to Polycarp,
bishop of the church of the Smyrnaeansrather, the one
who has God the Father and the Lord Jesus Christ as his
bishopwarmest greetings.
1
I welcome your godly way of thinking, which is fixed firmly
as upon an unmovable rock; and I exult all the more, hav
ing been found worthy of your blameless face. I hope to
enjoy it in God! 2. But I urge you by the gracious gift with
which you are clothed, to forge ahead in your race and urge
all to be saved. Vindicate your position [Or: office] with all
fleshly and spiritual diligence. Consider unity, for nothing
is better. Bear with all people, just as the Lord bears with
you. Tolerate everyone in love, just as you are already
doing. 3. Be assiduous in constant prayers; ask for greater
understanding than you have. Be alert, as one who has
obtained a spirit that never slumbers. Speak to each one
according to God s own character. Bear the illnesses of all
as a perfect athlete. Where there is more toil, there is great
gain.
29
2 9
Cf. Eph 4:2.
311
2

,

",

,
. 2.

.

,

.
3.
, .

,
.

,
.
117
3
118
,
.
2.
. . ,
,
119
1 1 7
312
(S A): o m . G L
2
It is nothing special for you to love good disciples; instead,
gently bring those who are more pestiferous into subjec
tion. Not every wound is cured with the same plaster.
Soothe paroxysms of fever with cold compresses. 2. Be
wise as a serpent in all things and always pure as the dove.
You are fleshly and spiritual for this reason, that you may
deal gently with what is visible before you. But ask that
what is unseen be made visible to you, that you may lack
nothing and abound in every gracious gift. 3. The season
seeks for youas sailors at the helm seek for winds and the
one driven by storm a harborso that you may attain to
God. Be sober as an athlete of God. The prize is immortal
ity and eternal life, about which you have already been
convinced. I am given in exchange for you in every way, as
are the bonds I bear, which you have loved.
30
3
Do not allow those who appear trustworthy yet who de
liver contrary teachings daze you. Stand firm as an anvil
that is struck. It is the mark of a great athlete to bear up
under blows and still claim the victory. But we must en
dure everything especially for God's sake, that he may
endure us. 2. Be more eager than you are. Take note of the
seasons. Await the one who is beyond the season, the one
3 0
1 1 8
119
Matt 10:16.
G L g : aliquid S Sf A
: virfortis Sf A: athleta S
313
, ' , ,
, ' ,
St
.
4
*

. 8
,
8 )
, 8
. 2.
. 3.
8 ,
'
8 8,
.

,

.
120
5

,
8
, 8 ,

. 8
" ,
.
2.
,
1 2 0
314
G L: add S A g
who is timeless, the one who is invisible, who became visi

ble for us, the one who cannot be handled, the one who is
beyond suffering, who suffered for us, enduring in every
way on our account.
4
Do not allow the widows to be neglected. After the Lord, it
is you who must be mindful of them. Let nothing be done
apart from your consent, and do nothing apart from God.
You are already acting in this way. Be imperturbable. 2. Let
there be more frequent gatherings; seek out everyone by
name. 3. Do not be arrogant towards male and female
slaves, but neither let them become haughty; rather, let
them serve even more as slaves for the glory of God, that
they may receive a greater freedom from God. And they
should not long to be set free through the common fund,
lest they be found slaves of passion.
5
Flee the evil arts; indeed, deliver a sermon about them. In
struct my sisters to love the Lord and to be satisfied with
their husbands in flesh and spirit. So too enjoin my broth
ers in the name of Jesus Christ to love their wives as the
Lord loves the church. 2. I f anyone is able to honor the
flesh of the Lord by maintaining a state of purity, let him do
31
31 Eph 5:25, 29.
315
. ,
,
,
.

.
.
121
122
123
6
,
.

,
,
-
.
,
,
,
,
,
. 2. ,
'
- .
,
, 8, ,

,
' .
.
121 G L: g S
122 G L:
123 L S A g: G
316
so without boasting. I f he boasts, he has been destroyed,

and if it becomes known to anyone beyond the bishop, he
is ruined. But it is right for men and women who marry to
make their union with the consent of the bishop, that their
marriage may be for the Lord and not for passion. Let all
things be done for the honor of God.
6
All of you should pay attention to the bishop, that God may
pay attention to you. I am giving my life in exchange for
those who are subject to the bishop, the presbyters, and
the deacons. And I hope to have my lot together with them
in God. Labor together with one another, compete to
gether, run together, suffer together, lie down together,
and be raised together as the household slaves, attendants,
and servants of God. 2. Be pleasing to the one in whose
army you serve, from whom also you receive your wages.
Let none of you be found a deserter. Let your baptism re
main as your weaponry, your faith as a helmet, your love as
a spear, your endurance as a full set of armor. Let your
works be a down payment on your wages, that you may re
ceive the back pay you deserve. Be patient therefore with
one another in gentleness, as God is with you. May I enjoy
you at all times.
32
33
32
3 3
Cf. 2 Tim 2:4.

Cf. Eph 6:11-17.
317
, ,
,

,
,

.
2. ,
,
,
- ,

.
3. ,
,
,
.
,

.

, '
.
124
125
126

, ,
,

127
1 2 4
1 2 5
318
G L: g ()
L A g: G
TO POLYCARP 8
7
Since the church in Antioch of Syria is now at peace be
cause of your prayer, as has been shown to me, I too, hav
ing been removed from all earthly cares by God, have
become more eager to be found your disciple in the resur
rection, if indeed I attain to God through suffering. 2. It is
fitting, Polycarp, most blessed by God, for you to call a
council that is pleasing to God and to elect someone whom
you hold most dear and resolved, who can be called the
runner of God. Deem this one worthy to go to Syria and
glorify your resolute love for the glory of God. 3. A Chris
tian has no authority over himself, but is diligent for God.
When you bring it to completion, this work belongs to both
God and you. For by grace I believe that you are prepared
to do the good deeds that are appropriate to God. Because
I know the zeal you have for the truth, I have urged you
through just these few words.
8
Because I have not been able to write to all the churches
since, as the divine will enjoins, I am unexpectedly to set
sail from Troas to Neapolisyou are to write to the
churches that lie before me [Or: "on this side"],
as one
34
3 4
Possibly referring to the churches that lie between Smyrna

and Antioch, or between Troas and Rome.
1 2 6
127
G: C g
G g (A): aliis L: om. C
319
, ,

,

,

,
. 2.

"

,
'

.
% .

.
3.
"
,

.
', ,
.
]2
129
130
131
L: C
G L: g ():
C

: add ^ G
1 2 9
1 3 0
1 3 1
320
who has the mind of God, that they may do the same thing
as well. Some can send messengers by foot; but others can
send letters through those whom you send yourself, so that
all of you may be glorified by an eternal work, since you
yourself are worthy. 2.1 greet all by name, and the wife of
Epitropus, along with the entire household of her and her
children. I greet Attalus, my beloved. I greet the one who
is about to be deemed worthy to go to Syria. God's grace
will be with him constantly, and with Polycarp who sends
him. 3.1 bid you constant farewell in our God Jesus Christ.
May you remain in him, in the unity and care that comes
from God. I greet Alee, a name dear to me. Farewell in the
Lord.
321
TO T H E P H I L I P P I A N S
INTRODUCTION
In some ways we are better informed about Polycarp of

Smyrna than any other Christian of the early second cen
tury. Among the writings of the Apostolic Fathers, there
is one text written to him (by Ignatius), another written
about him (the Martyrdom of Polycarp), and yet another
written by him, a letter sent to the Christians of Philippi.
Overview
It must be admitted that this letter has rarely ranked
high in the estimation of most students of the Apostolic Fa
thers. It is commonly judged to lack originality and insight,
consisting, as it does, of a pastiche of early Christian tradi
tions, written and oral, related just loosely to the evident
occasion of the letter. Other readers, however, have found
the letter significant, both for what it says and for the cir
cumstances that appear to have occasioned it.
The letter appears to respond to several concerns. Most
obviously, Polycarp indicates that the Philippians had sent
him a request for the letters of Ignatius, those "that he sent
to us, along with all the others we had with us" (13.2). This
then is a cover letter being sent back to the Philippians
with the collection of Ignatian writings that Polycarp had
gathered, a collection that would have included the letters
324
INTRODUCTION
to the Smyrnean church and to Polycarp himself as well as

those Ignatius wrote while staying in Smyrna on his way
to martyrdom in Rome (the letters to the Ephesians,
Magnesians, Trallians, and Romans, of which copies may
have been made before being sent off). It is hard to tell
whether it would have also included the letter to the Philadelphians, but many scholars believe that the surviving
group of seven of Ignatius's letters (the so-called "middle
recension": see Introduction to the Letters of Ignatius)
ultimately stems from this collection that Polycarp for
warded to the Philippians.
Polycarp mentions several other reasons for this cover
letter.
(1) Both the Philippians and Ignatius, when he had
been among them, had expressed a wish for Polycarp to
forward a letter from the Philippians to Antioch when he
had the opportunity to do so (see Introduction to the Let
ters of Ignatius). Polycarp uses the present letter, in part,
to indicate how he plans to respond to the request (13.1).
(2) Polycarp has learned of some kind of malfeasance
by one of the former presbyters of Philippi, a man named
Valens. It appears that Valens, along with his wife, had
engaged in some shady dealings, possibly involving the
church's finances. Polycarp writes to express his sorrow, to
suggest how to deal with the situation, and to urge his read
ers not to be caught up in the "love of money" (11.1-4).
(3) Polycarp appears concerned that heretical teach
ings are making an inroad into the church in Philippi, and
he urges his readers to shun anyone who refuses to say that
Christ was fully human and who, as a consequence, denies
the reality of the future resurrection and judgment (7.1).
The one who takes this view, he avers, is the "firstborn of
325
P O L Y C A R P TO T H E P H I L I P P I A N S
Satan"a term that, according to the later witness of

Irenaeus, Polycarp explicitly applied to Marcion, the
infamous heretic of the mid-second century (possibly
around 140 CE; Iren. Adv. Haer. 3.3.4).
(4) Most of the letter, rather than dealing directly with
these sundry issues, urges the Philippians to engage in up
right behavior; Polycarp himself says he is writing in re
sponse to the Philippians' request for some words about
"righteousness" (3.1). The ultimate purpose of Polycarp's
letter, in other words, appears to be to encourage and ad
monish his readers to lead moral and respectable lives. To
accomplish this aim, he cites a large number of early Chris
tian traditions and commonplaces, in quotations and remi
niscences of the words of Jesus (probably from written
texts, such as the Gospel of Matthew; see Pol. Phil. 2.3),
the letters of Paul (esp. 1 Corinthians, Ephesians, and the
Pastoral epistles; see 4.1; 5.2, 3, and 12.1), and other early
Christian texts such as 1 Peter (see, e.g., 1.3 and 8.1).
Critical Issues in the Letter
Despite these relatively straightforward reasons for
writing, Polycarp's letter to the Philippians has puzzled
careful readers. Among the various problems it presents,
none has proved so thorny as the apparent discrepancy be
tween chapters 9 and 13, and its implications for both the
date and the integrity of the letter. In chapter 13, Polycarp
indicates that Ignatius and the Philippians had asked him
to take along a letter from the Philippians to Syria; he then
gives the Philippians a request of his own, to let him know
if they have learned anything more definite about Ignatius
and "those who are with him" (qui cum eo sunt. This por326
INTRODUCTION
tion of the letter is preserved only in Latin; see below).

Both these requests suggest that Ignatius had recently
passed through Philippi and that, to Polycarp's knowledge
at least, he had not yet reached Rome and attained his goal
of martyrdom. Polycarp wants to know what happened.
In chapter 9, however, Polycarp shows that he knows
that like Paul and other apostles, Ignatius had already been
martyred for his faith: "You should be convinced that none
of them acted in vain, but in faith and righteousness, and
that they are in the place they deserved, with the Lord,
with whom they also suffered" (9. 2). This passage then
suggests that the letter was written later, after Ignatius's
deathpossibly much later.
Since the seventeenth century scholars have pondered
this evident inconsistency and its implications. Three ma
jor solutions to the problem have been proposed:
(a) Some scholars have argued that the discrepancy is
only apparent, that Polycarp did indeed know that Ignatius
had been martyred (thus chapter 9) but did not yet know
the details (thus his request for further information in
chapter 13).
(b) Others have thought the discrepancy is real, since in
chapter 13 Polycarp does indeed seem to speak of Ignatius
as still living (mentioning his wish for someone to go on to
Syria with letters and speaking of "those who are with
him"), and so have proposed that either chapter 9 or chap
ter 13, or both, have been interpolated into Polycarp's let
ter by a later Christian author, possibly by someone who
wanted to show that a surviving collection of Ignatian let
ters derives directly from the work of his friend Polycarp.
(c) Others have thought that the discrepancy is real but
that there is not sufficient evidence to indicate that either
327
chapter 9 or chapter 13 represents an interpolation from

the pen of someone other than Polycarp. The natural con
clusion, then, is that Polycarp wrote both chapters, but at
different times (ch. 13 while Ignatius was on the road to
martyrdom, ch. 9 after his death). In this case, the letter to
the Philippians that we now have was originally two sepa
rate letters that only later came to be combined into one.
This final solution was forcefully put forth by P. N. Har
rison in 1936, and achieved a kind of consensus status for
most of the rest of the twentieth century. More fully stated,
Harrison maintained that soon after Ignatius passed
through Smyrna and then Philippi on his way to Rome,
around 110 CE, Polycarp wrote a letter in response to the
Philippians' request for a collection of Ignatius's letters.
Then, some twenty or twenty-five years later, Polycarp
wrote a separate letter, again to the Philippians, in which
he dealt with the problems of heresy and the sad case of
Valens that had arisen in the Philippian church. Only at a
later time did someone combine the two letters, which had
been kept by the Philippian church, possibly in order to
provide a copy of Polycarp's writings for some other com
munity. This final editor then put the two available letters
together, removing the ending of the second letter (chs. 1
12) and the opening of the first (chs. 13-14).
On the surface of it there is nothing implausible about
this reconstruction. As Harrison noted, there are a number
of instances among the early Christian writings in which
several letters were combined into one (e.g., probably 2
Corinthians in the New Testament, and almost certainly
the Epistle to Diognetus in the Apostolic Fathers). And
the view would further explain why the heresy attacked in
the early parts of the letter sounds so much like Marcion,
328
INTRODUCTION
who did not perpetrate his views until the late 130s at
the earliest, long after the death of Ignatius (for Harrison
the heretical views sound Marcionite because they were
Marcionite). It also explains why, in the first twelve chap
ters of the letter, Polycarp shows such a familiarity with so
many of the writings that later came to be regarded as parts
of the New Testament (e.g., Matthew, 1 Corinthians, 1 Pe
ter), when earlier writers such as Ignatius and 1 Clement
show no such familiarity. This reconstruction is made even
more plausible by the circumstance that Polycarp lived at
least another forty years after he had met Ignatius (see In
troduction to the Martyrdom of Polycarp).
This view continues to hold sway among the majority of
scholars today, even though strong objections have been
raised anew against it, both by those who subscribe to the
ories of interpolation (Lechner) and by those who think
the integrity of the entire letter can be maintained
(Schoedel).
Manuscript
Tradition
The manuscript tradition for the Epistle of Polycarp is

unusually deficient. There are nine surviving Greek manu
scripts, but they all break off in 9.2 after the words SL
, which are immediately followed then by Barna
bas 5.7 ( ) and the rest of the letter of
Barnabas. Obviously all nine manuscripts go back to the
same exemplar; when they differ among themselves, Co
dex Vaticanus Graecus 859 is usually judged as standing
closest to the archetype.
The remaining portion of the letter is preserved in
manuscripts of a Latin translation and in two Greek quota329
tions by Eusebius of all of chapter 9 and all of chapter 13,

except the final sentence. There are also Syriac fragments
of chapter 12.
The editio princeps of the Latin text was published by
Jacques Lefevre d'Etaples in 1498. The Greek was first
published by P. Halloix in 1633; James Ussher published
an improved text of the Greek in 1644.
Abbreviations
G
the combined witness of the nine defective Greek

manuscripts (11th c. and later)
Individual Greek manuscripts: v, o, f, p, c, t, n, s, a
(in terms of textual groupings, these usually stand
in the following combinations: vofp / ctns / a)
L
the combined witness of the Latin manuscripts
Individual Latin manuscripts: r, t, c, b, o, p, f, v, m
Eus Eusebius
SELECT
BIBLIOGRAPHY
Barnard, L. W. "The Problem of St. Polycarp's Epistle to

the Philippians." CQR 163 (1962) 421-30.
Bauer, Johannes B. Die Polykarpbriefe. KAV5. Gottingen:
Vandenhoeck and Ruprecht, 1995.
Marty re de Polycarpe de Smyrne. 4th ed. SC, 10. Paris:
Cerf, 1969.
Campenhausen, Hans F. von. Polykarp von Smyrna und
die Pastoralbriefe. Heidelberg: Carl Winter, 1951.
Dehandschutter, Boudewijn. "Polycarp's Epistle to the
Philippians: An Early Example of 'Reception'." In The
330
INTRODUCTION
New Testament in Early Christianity, ed. Jean-Marie

Sevrin. Leuven: Peeters, 1989; 275-91.
Harrison, P. N. Polycarp's Two Epistles to the Philippians.
Cambridge: University Press, 1936.
Lechner, Thomas. Ignatius adversus
Valentinianos?
Chronologische und theologiegeschichtliche
Studien zu
den Briefen des Ignatius von Antiochen. VCSup. 47.
Paulsen, Henning. Die Briefe des Ignatius von Antiochia
und der Brief des Polykarp von Smyrna, 2. neubearbeitete Aufl. der Auslegung von Walter Bauer. Tu
bingen: Mohr Siebeck, 1985.
Schoedel, William R.. Polycarp, Martyrdom of Polycarp.
Fragments of Papias. Vol. 5 of The Apostolic Fathers:
A New Translation and Commentary, ed. Robert M.
Grant. Camden, N.J.: Thomas Nelson, 1967.
ANEW IL27.1 (1993) 272-358.
331
TOT

0 2 ^

"

.
1

"
,

,
,
,

2.
,
,

"
,
,
,
332
. . . G: incipit epistola beati Policarpi
B I S H O P O F SMYRNA AND MARTYR
TO T H E P H I L I P P I A N S
Polycarp and the presbyters who are with him to the

church of God that temporarily resides in Philippi. May
mercy and peace be multiplied to you from God Almighty
and Jesus Christ our savior.
1
I greatly rejoice together with you in our Lord Jesus
Christ. For you have received the replicas of true love and
have, as was incumbent upon you, sent ahead those who
were confined in chains fitting for the saints, crowns for
those who have truly been chosen by God and our Lord.
2. And I rejoice that the secure root of your faith, pro
claimed from ancient times, even now continues to abide
and bear fruit in our Lord Jesus Christ. He persevered to
the point of death on behalf of our sins; and God raised
Smirnaeorum ecclesiae episcopi ad Philippenses confirmantis
fidem eorum L (with variations)
G: L
GP : G ' " (0; evet cj. Zahn
2
3
333
POLYCARP
- 3.
,

, ,
, ,

-
, ,

, 6

. 2.

,

,
,
,
,
,
,

3.
6
, - ,
, - ,
4
4 G
334
f c
f n
(): G L
L E T T E R TO T H E P H I L I P P I A N S 2
1
him up after loosing the labor pains of Hades. 3. Even

without seeing him, you believe in him with an inexpress
ible and glorious joy that many long to experience. For
you know that you have been saved by a gracious giftnot
from works but by the will of God through Jesus Christ.
2
2
Therefore, bind up your loose robes and serve as Gods
slaves in reverential fear and truth, abandoning futile rea
soning and the error that deceives many, and believing in
the one who raised our Lord Jesus Christ from the dead
and gave him glory and a throne at his right hand. Every
thing in heaven and on earth is subject to him; everything
that breathes will serve him; he is coming as a judge of the
living and the dead; and God will hold those who disobey
him accountable for his blood. 2. But the one who raised
him from the dead will raise us as well, if we do his will,
walking in his commandments and loving the things he
loved, abstaining from every kind of injustice, greed, love
of money, slander, and false witness, not paying back evil
for evil, or abuse for abuse, or blow for blow, or curse for
curse, 3. but remembering what the Lord said when he
taught: "Do not judge lest you be judged; forgive and it
will be forgiven you; show mercy that you may be shown
mercy; the amount you dispense will be the amount you
4
1 Acts 2:24.
2 Pet 1:8.
4 p t 1:21.
5 Cf. 1 Cor 15:28; Phil 2:10; 3:21.
6 Acts 10:42.
7 cf. 2 Cor 4:14.
8 1 Pet 3:9.
3 Eph 2:5, 8-9.
335
POLYCARP
3
, ,
,
'
. 2.

, ,
,
. 3.
,

,

,

,

.
4
6

,
'
,

5
336
G: add spiritu L
G: L
9
receive in return." And, "blessed are the poor and those

persecuted for the sake of righteousness, because the
kingdom of God belongs to them."
10
3
I am writing these things about righteousness, brothers,
not on my own initiative but at your request. 2. For neither
I nor anyone like me is able to replicate the wisdom of the
blessed and glorious Paul. When he was with you he accu
rately and reliably taught the word of truth to those who
were there at the time. And when he was absent he wrote
you letters. If you carefully peer into them, you will be able
to be built up in the faith that was given you. 3. This faith is
the mother of us all, with hope following close after, and
the love of God, Christ, and neighbor leading the way. For
anyone centered in these has fulfilled the commandment
of righteousness. For the one who has love is far removed
from all sin.
11
12
The love of money is the beginning of all difficulties.

And so, since we know that we brought nothing into the
world and can take nothing out of it, we should arm our13
9 Matt 7:1-2; Luke 6:36-38; cf. 1 Clem 13:2.

10 Luke 6:20; Matt 5:10.
11 Gal 4:26.
1 Cf. I T i m 6:10.
13 Cf. 1 Tim 6:7.
2
337
POLYCARP

iv - 2.
iv
,

,
- 3.

,
, ,
,
,

,

,

.
7
5
9 , ,

.
2.

- ,
,
,
, ,
,
,
-

8
338
cj. Junius: G L
G : G : detractores L
v
t c a
selves with the weapons of righteousness and teach one an

other, first of all, to walk in the commandment of the Lord.
2. Then we should teach our wives to walk in the faith
given them and in love and purity; to be affectionate to
wards their own husbands in all truth; to love everyone
equally, with all self-restraint; and to discipline their chil
dren in the reverential fear of God. 3. We should teach
the widows to be self-controlled with respect to faith in the
Lord, to pray without ceasing for everyone, and to be dis
tant from all libel, slander, false witness, love of money,
and all evil, knowing that they are God s altar and that each
offering is inspected for a blemish and that nothing
escapes his notice, whether thoughts, ideas, or any of the
things hidden in the heart.
14
15
16
17
18
5
19
Since we know that God is not mocked, we should

walk in a manner worthy of his commandment and glory.
2. So too the deacons should be blameless before his
righteousness as ministers of God and of Christ, not of
humans. They should not be slanderous or insincere, but
free from the love of money, self-restrained in every way,
compassionate, attentive, and proceeding according to the
truth of the Lord, who became a minister for everyone. I f
we are pleasing to him in the present age we will receive
20
14 Cf. 1 Clem 1:3.

16 Cf. 1 Clem 41:2.
18 1 Cor 14:25.
19 Gal 6:7.
20 Cf. 1 Tim 3:8-13.
1 Cf. 1 Clem 21:6-8.

17 Cf. 1 Clem 21:3.
339
POLYCARP
,
,
,
, .
3.
,

,

,

,

-

.
9
6

,
,
-

,

, ,
,
,
, ,
.
2.
340
G L: - G *
also the age that is coming, just as he promised that he

would raise us from the dead and that, if we conducted
ourselves worthily of him, we would also rule together with
him so long as we believe. 3. So too let the young men
be blameless in all things, concerned above all else for
their purity, keeping themselves in check with respect to
all evil. For it is good to be cut off from the passions of the
world, since every passion wages war against the spirit,
and neither the sexually immoral, nor the effeminate, nor
male prostitutes will inherit the kingdom of God; nor will
those who engage in aberrant behavior. Therefore we must
abstain from all these things, and be subject to the presby
ters and deacons as to God and Christ. And the virgins
must walk in a blameless and pure conscience.
21
22
23
6
The presbyters also should be compassionate, merciful to
all, turning back those who have gone astray, caring for all
who are sick, not neglecting the widow, the orphan, or the
poor, but always taking thought for what is good before
both God and others, abstaining from all anger, preju
dice, and unfair judgment, avoiding all love of money, not
quick to believe a rumor against anyone, not severe in
judgment, knowing that we are all in debt because of sin.
2. And so if we ask the Lord to forgive us, we ourselves also
24
21 2 Tim 2:12.
22 1 Pet 2:11.
23 1 Cor 6:9.
24 Prov3:4 cf. 2 Cor 8:21.

;
341
POLYCARP
, ,

. 3.

,

-
,

,

.
10
7
,
-
,
,
.
2.
,

,
,
-
,
.
342
ought to forgive; for we are before the eyes of the Lord

and of God, and everyone must appear before the judg
ment seat of Christ, each rendering an account of him
self. 3. And so we should serve as his slaves, with reveren
tial fear and all respect, just as he commanded, as did the
apostles who proclaimed the gospel to us and the prophets
who preached, in advance, the coming of our Lord. We
should be zealous for what is good, avoiding stumbling
blocks, false brothers, and those who carry the name of the
Lord in hypocrisy, leading the empty-minded astray.
25
7
For anyone who does not confess that Jesus Christ has
come in the flesh is an antichrist; and whoever does not
confess the witness of the cross is from the devil; and
whoever distorts the words of the Lord for his own pas
sions, saying that there is neither resurrection nor judg
mentthis one is the firstborn of Satan. 2. And so, let us
leave behind the idle speculation of the multitudes and
false teachings and turn to the word that was delivered to
us from the beginning, being alert in prayer and persistent
in fasting. Through our entreaties let us ask the God who
sees all things not to bring us into temptation, just as the
Lord said, "For the spirit is willing but the flesh is weak."
26
27
28
29
25
26
27
28
Cf. Rom 14:10, 12; 2 Cor 5:10.

Cf. 1 John 4:2-3.
Cf. 1 John 3:8.
Matt 6:13.
29 Matt 26:41.
10
G L:
tcns
343
POLYCARP
8

,
,

, ,
- ' ,
, .
2.

,

,
.
yap

,
.
11
,

2. ,

, ' ,

,
.
yap
,
'
.
12
13
11
344
c s 1 a
* L: om. G
c o r r
8
Thus we should persevere, unremitting in our hope and in
the down payment of our righteousness, which is Christ Je
sus, who bore our sins in his own body on the tree, who did
not commit sin nor was deceit found in his mouth; but he
endured all things on our account, that we might live in
him. 2. Therefore we should be imitators of his endurance,
and if we suffer for his name, we should give him the glory.
For he set this example for us through what he did, and
we have believed it.
30
31
9
Therefore I urge all of you to obey the word of righteous
ness and to practice all endurance, which you also ob
served with your own eyes not only in the most fortunate
Ignatius, Zosimus, and Rufus, but also in others who lived
among you, and in Paul himself and the other apostles.
2. You should be convinced that none of them acted in
vain, but in faith and righteousness, and that they are in
the place they deserved, with the Lord, with whom they
also suffered. For they did not love the present age; they
loved the one who died for us and who was raised by God
for our sakes.
32
33
30 1 Pet 2:24, 22.
32 Phil 2:16.
31 c f . 1 Pet 2:21.
33 Cf. 2 Tim 4:10.
12
Eus:
G: L
G
L Eus: G *
13
c t s a
345
POLYCARP
10
In his ergo state et domini exemplar sequimini, firmi in
fide et immutabiles, fraternitatis amatores, diligentes invicem, in veritate sociati, mansuetudine domini alterutri
praestolantes, nullum despicientes. 2. cum potestis benefacere, nolite differre, quia eleemosyna de morte liberat. omnes vobis invicem subiecti estote, conversationem
vestram irreprensibilem habentes in gentibus, ut ex bonis
operibus vestris et vos laudem accipiatis et dominus in
vobis non blasphemetur. 3. vae autem, per quern nomen
domini blasphematur. sobrietatem ergo docete omnes, in
qua et vos conversamini.
14
15
11
Nimis contristatus sum pro Valente, qui presbyter factus
est aliquando apud vos, quod sic ignoret is locum, qui datus est ei. moneo itaque, ut abstineatis vos ab avaritia et sitis casti veraces. abstinete vos ab omni malo. 2. qui autem
non potest se in his gubernare, quomodo alii pronuntiat
hoc? si quis non se abstinuerit ab avaritia, ab idolatria coinquinabitur et tamquam inter gentes iudicabitur, qui igno
rant iudicium domini. aut nescimus, quia sancti mundum
16
14
15
16
mansuetudine cj. Hilgenfeld: mansuetudinem L

potestis L
possitis L
casti L m h c f t dd et L
l ) v c
: a
346
10
And so, you should stand firm in these things and follow
the example of the Lord, secure and unmoveable in your
faith, loving the brotherhood, caring for one another,
united in the truth, waiting on one another in the gentle
ness of the Lord, looking down on no one. 2. When you are
able to do good, do not put it off, since giving to charity
frees a person from death. Let all of you be subject to
one another, keeping your interactions with the outsiders
above reproach, that by your good works you may receive
praise and the Lord not be blasphemed because of you.
3. For woe to the one through whom the name of the Lord
is blasphemed. Teach all, therefore, to conduct them
selves in a sober way, as you yourselves are doing.
34
35
36
11
I am extremely sad for Valens, once a presbyter among
you, that he should so misunderstand the office that was
given him. Thus I urge you to abstain from love of money
and to be pure and truthful. Abstain from every kind of
evil. 2. For if someone cannot control himself in such
things, how can he preach self-control to another? Any
one who cannot avoid the love of money will be defiled by
idolatry and will be judged as if among the outsiders who
know nothing about the judgment of the Lord. Or do we
37
38
34 Cf. Prov3:28.
36 Cf. Isa 52:5.
38 Cf. 1 Tim 3:5.
35Tob4:10.
37 c f . 1 Thess 5:22.
347
POLYCARP
iudicabunt? sicut Paulus docet. 3. ego autem nihil tale sensi in vobis vel audivi, in quibus laboravit beatus Paulus, qui
estis in principio epistulae eius. de vobis etenim gloriatur
in omnibus ecclesiis, quae deum solae tunc cognoverant;
nos autem nondum cognoveramus. 4. valde ergo, fratres,
contristor pro illo et pro coniuge eius, quibus det dominus
paenitentiam veram. sobrii ergo estote et vos in hoc; et non
sicut inimicos tales existimetis, sed sicut passibilia membra
et errantia eos revocate, ut omnium vestrum corpus salvetis. hoc enim agentes vos ipsos aedificatis.
17
12
Confido enim vos bene exercitatos esse in sacris Uteris, et
nihil vos latet; mihi autem non est concessum. modo, ut his
scripturis dictum est, irascimini et nolite peccare, et sol
non occidat super iracundiam vestram. beatus, qui meminerit; quod ego credo esse in vobis. 2. deus autem et pater
domini nostri Iesu Christi, et ipse sempiternus pontifex,
dei Alius Iesus Christus, aedificet vos in fide et veritate et
in omni mansuetudine et sine iracundia et in patientia et in
longanimitate et tolerantia et castitate; et det vobis sortem
et partem inter sanctos suos et nobis vobiscum et omnibus,
qui sunt sub caelo, qui credituri sunt in dominum nostrum
17
348
deum solae tunc L
v b c
*: solae tunc dominum LP f
39
not realize that "the saints will judge the world?" For so
Paul teaches. 3. But I have neither perceived nor heard
that you have any such thing in your midst, among whom
the most fortunate Paul labored and who are found in the
beginning of his epistle. For he exulted in you among all
his churches, which alone knew God at that time; for we
had not yet come to know him. 4. And so, my brothers, I
am very sad for that man and his wife; may the Lord give
them true repentance. And you yourselves should act in a
sober way in this matter. Rather than judge such people as
enemies, call them back as frail and wayward members, so
as to heal your entire body. For when you do this, you build
yourselves up.
12
I am confident that you are well trained in the sacred
Scriptures and that nothing is hidden from you; but to me
this has not been granted. Only, as it is written in these
Scriptures, "Be angry and do not sin, and do not let the sun
go down on your anger." How fortunate is the one who
remembers this; and I believe this to be the case among
you. 2. So may the God and Father of our Lord Jesus
Christ, and the eternal priest himself, the Son of God,
Jesus Christ, build you up in faith and truth and in all
gentleness, without anger, and in patience, forbearance,
tolerance, and purity; and may he grant to you the lot and
portion to be among his saintsand to us as well with you,
and to everyone under heaven who is about to believe in
40
39
1 Cor 6:2.
40
Eph 4:26; Ps 4:5.
349
POLYCARP
18
et deum Iesum Christum et in ipsius patrem, qui resuscitavit eum a mortuis. 3. pro omnibus Sanctis orate, orate
etiam pro regibus et potestatibus et principibus atque pro
persequentibus et odientibus vos et pro inimicis crucis, ut
fructus vester manifestus sit in omnibus, ut sitis in illo perfecti.
13
' ,

, *
,
,
,
.
2.

'
, ,
, -
-
.

.
et de ipso Ignatio et de his, qui cum eo sunt, quod certius
agnoveritis, significate.
14
Haec vobis scripsi per Crescentem, quern in praesenti
commendavi vobis et nunc commendo. conversatus est
18
350
m f
et deum \J : om. L b c t
our Lord and God, Jesus Christ, and in his Father, who
raised him from the dead. 3. Pray for all the saints. Pray
also for kings and magistrates and rulers, as well as for
those who persecute and hate you and for the enemies of
the cross, that your fruit may be manifest to all and you
may be made perfect in him.
41
42
13
Both you and Ignatius have written to me that if anyone is
going to Syria he should take along your letter. I will do so
if I have the opportunityeither I or someone I send as a
representative on your behalf and mine. 2. We have for
warded to you the letters of Ignatius that he sent to us,
along with all the others we had with us, just as you di
rected us to do. These accompany this letter; you will be
able to profit greatly from them, for they deal with faith
and endurance and all edification that is suitable in our
Lord. And let us know what you have learned more
definitely about Ignatius himself and those who are with
him.
14
I am writing these things to you through Crescens, whom I
commended to you recently [Or: when I was with you]
and now commend again. For he has conducted himself
41 Cf. Eph 6:18.
42 Cf. Matt 5:44; Luke 6:27.
351
POLYCARP
enim nobiscum inculpabiliter; credo quia et vobiscum si

militer, sororem autem eius habebitis commendatam, cum
venerit ad vos. incolumes estote in domino Iesu Christo in
gratia cum omnibus vestris. Amen.
352
blamelessly among us; and I believe that he will do the

same among you. And his sister will be commended to you
when she comes to you. Farewell in the Lord Jesus Christ
in grace, with all who are yours. Amen.
353
MARTYRDOM OF POLYCARP
INTRODUCTION
The Martyrdom of Polycarp has long occupied a place of

special intrigue for readers of the Apostolic Fathers. This
is an account, evidently based on the testimony of eyewit
nesses, of the trial and execution of a prominent church
leader of the first half of the second century, Polycarp,
bishop of Smyrna. Known already from the letter ad
dressed to him by Ignatius, an earlier martyr (whose own
death is recounted only in later legends), and from the let
ter that he wrote to the church in Philippi (see the Letter
of Polycarp), Polycarp was an important figure in the de
velopment of proto-orthodox Christianity. Tradition held
that in his youth he was the follower of the disciple John
and that later in life he became the teacher of Irenaeus, fa
mous bishop of Gaul, forming a link between the apostles
themselves and the emerging proto-orthodox community
(Eusebius Eccl. Hist. 5.20; 4.14; see Mart. Pol. 22.2). In
any event, this account of his death is the earliest Christian
martyrology that we have outside of the New Testament
description of the death of Stephen (Acts 7). It was not,
however, written simply to recount the historical facts of
Polycarp's arrest, trial, conviction, and execution. It was
also meant to sanction a particular attitude and approach
to martyrdom.
357
Overview
The Martyrdom of Polycarp is in the form of a letter
sent by the church of Smyrna to the church of Philomelium, in Phrygia. Its actual author was an otherwise un
known Christian named Marcion (unrelated to the heretic
of the same name reportedly opposed by Polycarp), who
dictated the account to a scribe named Evaristus (20.1-2).
This Marcion begins his account by informing his readers
that Polycarp's death was no mere accident of history or
miscarriage of justice: it occurred according to the will of
God and happened "in conformity with the gospel" (1.1).
To illustrate the point, the account narrates numerous
parallels between the deaths of Polycarp and Jesus. Like
Jesus, we are told, Polycarp did not turn himself in, but
waited to be betrayed (1.2); he knew about his coming exe
cution in advance and predicted it to his followers (5.2); he
prayed intensely before his arrest (7.2-3); he asked that
God's will be done (7.1); the official in charge of his arrest
was named Herod (6.2); he rode into town on a donkey
(8.3); and so on.
This emphasis that Polycarp's martyrdom conformed to
the will of God can be seen in other aspects of the account
as well. Like other martyrs, who are mentioned only in
passing (2.2-3), Polycarp receives such divine succor dur
ing his torture that he feels no terror and experiences no
anguish (12.1; 15.2). When burned at the stake, he does
not need to be secured to the upright with nails, but can
stand of his own volition. When the conflagration begins, a
miracle occurs: the flames do not touch his body but en
velop him like a sheet. And rather than emitting a stench of
burning flesh, his body exudes a sweet odor like perfume
358
INTRODUCTION
(15.2). Since the flames cannot kill him, an executioner re

sorts to stabbing him with a dagger, which has the effect of
releasing a dove from his side (his "holy" spirit, returning
to heaven?), along with such a quantity of blood that it
douses the flames (16.1).
The legendary details of the account, in other words,
are designed to show God s stamp of approval on a martyr
dom of this kind. The author does not want to insist, how
ever, that every Christian is to suffer like this. Quite the
contrary, one of the overarching points of the narrative is
that even though a Christian brought up on charges should
face death bravely, without denying Christ or performing
the acts of sacrifice necessary to escape the ultimate pen
alty, one must not go out of the way to seek death by mar
tyrdom. The point is stated explicitly early on in the narra
tive, in the brief account of Quintus, a Christian from
Phrygia who volunteers for martyrdom and urges others to
do so as well, only to turn coward when confronted by the
beasts (ch. 4). And so the author says, "we do not praise
those who hand themselves over, since this is not what the
gospel teaches."
It may be, then, that this author wanted to present a
moderating view of martyrdom to his Christian reader
shipagainst some groups of Gnostics on the one side,
who insisted that God never calls a Christian to die for
the faith (their logic, in part: since Jesus died for others,
others need not die), and against some rigorist groups, on
the other side, like the Montanists who later appeared in
Quintus s home territory of Phyrgia and who believed in
voluntary martyrdom. For this author, Polycarp did noth
ing to expedite his death (he actually went into hiding),
and yet when his time came, he faced it faithfully and
359
bravely, in imitation of Christ: "my king who has saved

me," as he proudly announced at his interrogation, a king
he had served for eighty-six years (9.3).
Several other ideas set forth in the account became
standard features in the martyrologieal accounts that were
to become increasingly popular among Christian readers:
a person could be put to death simply for claiming to be
Christian, and part of the crime involved "atheism," that is,
not acknowledging the existence and power of the pagan
gods (3.2; 9.2; 12.1); suffering martyrdom brings eternal
life (which is no doubt why some Christians sought it out;
2.3); the temporary suffering at the hands of human tortur
ers is nothing compared to the eternal torments reserved
for those who oppose God (2.3); the struggle between an
tagonistic pagan mobs and Christians is actually a cosmic
battle between the devil and God (2.4; 3.1; 17.1-2); and
God s certain victory in this contest, seen above all in the
fearless and proud demeanor of Christians in the face of
death, could not help but attract the notice of pagan on
lookers themselves (3.2; 16.1).
Also significant is (a) the claim that even though the ob
vious opponents of the Christians are the pagan mobs and
ruling authorities (and the devil), it is the Jews who are ul
timately responsible for the antagonism (13.1; 17.2); (b)
the emphasis played on the sanctity of the body of the mar
tyr, both before his death and afterwards, when his re
mains were preserved as relics (13.2; 17.1; 18.2); (c) the
indication that celebrations were held to commemorate
the martyrdoms on the anniversaries of their deaths (their
"birthdays"! 18.3); and (d) the curious comment that
Christians who were martyred were "no longer humans
but already angels" (2.3).
360
INTRODUCTION
Date and Integrity

Two of the most disputed issues in the modern study of
the Martyrdom of Polycarp involve the integrity of its text
(i.e., whether we have the original or a highly interpolated
form) and the date of its composition.
Some scholars have held that the surviving text went
through several stages of composition. H. von Campenhausen in particular maintained that the miraculous ele
ments of the account, especially in the death scene itself,
were added to a more straightforward description of Poly
carp's death by a later pious redactor, and that someone
else added the clear parallels to the passion narratives of
the New Testament in order to stress that Polycarp's death
conformed closely to that of Jesus (these parallels are not
contained in the quotations of Eusebius). In addition,
according to von Campenhausen, the anti-rigorist story
about voluntary martyrs turned coward in chapter 4 was
added later in opposition to Montanists.
More recent scholars have argued, however, that the
book is a unified whole, written at one time by one author,
with the exception, of course, of the material found in
the colophon of chapter 22 concerning the history of the
transmission of the text by various copyists over the years
(and possibly ch. 21; see Barnard, Musurillo, Buschmann,
Dehandshutter).
It appears that the letter was written soon after Poly
carp was martyred; but there is no agreement about when
that may have been. Chapter 21 indicates that it occurred
when Philip of Tralles was the high priest of Asia and
Statius Quadratus was proconsul. Unfortunately, the dates
in which they each held office evidently did not overlap
(Barnes). Moreover, a number of scholars believe that this
361
chapter was added to the book only later, much as the post
script of 22.2-3 (or the alternative ending in the Moscow
manuscript), so that it cannot provide a reliable guide to
the dating. Eusebius locates the martyrdom in the rule of
Marcus Aurelius (Eccl. Hist. 4 . 1 4 - 1 5 ) . But questions have
been raised about the accuracy of his report: he may well
have been making a best guess a century and a half after
the fact.
A range of factors have influenced the discussions of
dating, including (a) Polycarp's enigmatic statement made
during the trial itself, that he had served Christ for eightysix years (since his birth? since his baptism as an infant?
since his baptism as a young adult?); (b) his documented
relationship with Ignatius around 110 CE, when he was al
ready bishop of Smyrna; (c) the possibility that the text
opposes a Montanist understanding of voluntary martyr
dom, and so would have to date after the appearance of
Montanism in the early 170s. Weighing these data differ
ently, scholars are divided on whether the account should
be dated as late as 177 (Gregoire and Orgels), some time in
the late 160s (Telfer, Marrou, von Campenhausen, and
Frend), or a decade earlier, possibly 155 or 156 (see Light
foot, Barnes, Musurillo, Schoedel, Bisbee, Bushmann,
Dehandshutter). On balance, probably the majority of
scholars favor the final view. This would mean that Poly
carp was born around 70 CE and became acquainted with
Ignatius when about forty years of age, not quite half way
through his long life.
Manuscripts, Abbreviations,
and Editions
The epilogue (22.2-3, given differently in the Moscow

manuscript), indicates the lineage of the manuscript once
362
INTRODUCTION
it was produced. A copy of the letter, we are told, was pre

served in the personal library of Ireneaus; this was copied
by a scribe named Gaius; the copy by Gaius was tran
scribed by Socrates; and this was later discovered and cop
ied by Pionius. This is presumably the Pionius known from
the third century, who was himself martyred during the
persecution of Decius (ca. 250).
The text produced by Pionius is now preserved in seven
Greek manuscripts, as follows:
a
h
b
c
Atheniensis (10th c.)

Hierosolymitanus (11th c.)
Baroccianus (11th c)
Chalcensis (11th c.)
Parisinus (10th c.)
Vindobonensis ( l l - 1 2 t h c.)
Mosquensis (13th c.)
Of these, m stands out as distinctive in many of its read

ings, a good number of which agree with the quotations of
Eusebius, who cites most of the document in his Ecclesias
tical History 4.15 (although he paraphrases 2.2-7.3 and
gives no citation of 19.2-22.3). In addition, there is a rather
paraphrastic Latin translation (L), which occasionally pro
vides assistance for establishing the Greek text.
The apparatus uses the following abbreviations, in ad
dition to those of the individual manuscripts:
G
the agreement of all the Greek manuscripts
g
the agreement of all the manuscripts apart from m
Eus Eusebius
The editio princeps of the Martyrdom was published by
James Ussher in 1647 (Appendix Ignatiana), based just on
the eleventh-century Codex Baroccianus (b).
363
SELECT BIBLIOGRAPHY
Barnard, Leslie W. "In Defence of Pseudo-Pionius' Ac
count of Polycarp's Martyrdom." In Kyriakon: Fest
schrift Johannes Quasten, ed. P. Granfield. Munster:
Aschendorff, 1970; 1. 192-204.
Barnes, Timothy D. "A Note on Polycarp." JTS n.s. 18
(1967) 433-37.
"Pre-Decian Acta Martyrium."/rS n.s. 19 (1968)
510-14.
Bisbee, Gary A. Pre-Decian Acts of Martyrs and Commentarii. Philadelphia: Fortress, 1988.
Buschmann, Gerd. Martyrium Poly carpi: eine formkritische Studie, ein Beitrag zur Frage nach der Entstehung der Gattung Martyrerakte. Berlin/New York:
de Gruyter, 1994.
Martyre de Polycarpe de Smyme. 4th ed. SC, 10. Paris:
Cerf, 1969.
Campenhausen, Hans F. von. "Bearbeitungen und Interpolationen des Polykarpmartyriums." In Aus der Fruhzeit des Christentums. Tubingen: Mohr-Siebeck, 1963.
Conzelmann, Hans. Bemerkungen zum Martyrium Polykarps. Gottingen: Vandenhoeck and Ruprecht, 1978.
Dehandschutter, Boudewijn. Martyrium Poly carpi: een
literair-kritische studie. Leuven: Universitaire Leuven,
1979.
"A 'New' Text of the Martyrdom of Polycarp." ETL
66(1990) 391-94.
"The Martyrium Polycarpi: A Century of Research
(Bibliography)." ANRW 11.27.1 (1993) 485-522.
364
INTRODUCTION
Frend, W. H. C. "Note on the Chronology of the Martyr

dom of Polycarp and the Outbreak of Montanism." In
Oikoumen; studi paleocristiani, ed. J. Courcelle, et al.
Catania: Universita di Catania, 1964; 499-506.
Gregoire, H., and P. Orgels. "La veritable date du martyre
de S. Polycarpe et le Corpus Polycarpianum." An Boll 69
(1951) 1-38.
Marrou, H.-I. "La Date du martyre de S. Polycarpe."
AnBoll 71 (1953) 5-20.
Musurillo, H. A. The Acts of the Christian Martyrs. Ox
ford: Clarendon, 1972.
Schoedel, William. Polycarp, Martyrdom of Polycarp.
Fragments of Papias. Vol. 5 of The Apostolic Fathers:
A New Translation and Commentary, ed. Robert M.
Grant. Camden, N.J.: Thomas Nelson, 1967.
ANRW 11.27.1 (1993) 272-358.
Telfer, William. "The Date of the Martyrdom of Polycarp."
JTS n.s. 3 ( 1 9 5 2 ) 79-83.
365
M A P T T P I O N TOT
SMTPNHS
- ,

.
1
1
5
, ,

,
,
.
2. ,
, ,
,

"
,
1
366
ab m Eus.: ecclesiis dei L: om. c h
MARTYRDOM O F
SAINT POLYCARP,
B I S H O P O F SMYRNA
The church of God that temporarily resides in Smyrna

to the church of God that temporarily resides in Philomelium, and to all congregations of temporary residents
everywhere, who belong to the holy and universal church.
May the mercy, peace, and love of God the Father and of
our Lord Jesus Christ be multiplied.
1
We are writing you, brothers, about those who were mar
tyred, along with the blessed Polycarp, who put an end to
the persecution by, as it were, setting a seal on it through
his death as a martyr. For nearly everything leading up to
his death occurred so that the Lord might show us from
above a martyrdom in conformity with the gospel. 2. For
Polycarp waited to be betrayed, as also did the Lord, that
we in turn might imitate him, thinking not only of our2
: b
: om. Eus.
: om. c h Eus.

367
POLYCARP
.
,

.
2

,

.
2.

;
,

,
,

,
,

,
,
. 3.
,

^
10
a b m: : om. c h
b c : add yei^ a h m
368
MARTYRDOM 2
1
selves, but also of our neighbors. For anyone with true

and certain love wants not only himself but also all the
brothers to be saved.
2
Blessed and noble, therefore, are all the martyrdoms that
have occurred according to the will of God. For we must
be reverent and attribute the ultimate authority to God.
2. For who would not be astounded by their nobility, en
durance, and love of the Master? For they endured even
when their skin was ripped to shreds by whips, revealing
the very anatomy of their flesh, down to the inner veins and
arteries, while bystanders felt pity and wailed. But they
displayed such nobility that none of them either grumbled
or moaned, clearly showing us all that in that hour, while
under torture, the martyrs of Christ had journeyed far
away from the flesh, or rather, that the Lord was standing
by, speaking to them. 3. And clinging to the gracious gift of
Christ, they despised the torments of the world, in one
hour purchasing for themselves eternal life. And the fire of
their inhuman torturers was cold to them, because they
kept their eyes on the goal of escaping the fire that is eter
nal and never extinguished. And with the eyes of their
Phil 2:4.
8
9
10
m: g
() m: ( h ) g
- b h : add a c m
369
POLYCARP
11
,
,
, ' . 4.

,

,
, ,

.
12
13
14
15
16
3

6 ,
- .
6

,

,

,
^ .
2.
,

-
.
11
1 2
1 3
370
b c h : a m
b: a c h : m
a b c h : : m
MARTYRDOM 3
hearts they looked above to the good things preserved for

those who endure, which no ear has heard nor eye seen,
which have never entered into the human heart, but
which the Lord revealed to them, who were no long
humans but already angels. 4. In a similar way, those who
were condemned to the wild beasts endured horrible tor
ments, stretched out on sharp shells and punished with
various other kinds of tortures, that, if possible, h e might
force them to make a denial through continuous torment.
2
3
For the devil devised many torments against them. But
thanks be to God: he had no power over any of them. For
the most noble Germanicus strengthened their cowardice
through his endurance, and he fought the wild beasts im
pressively. For when the proconsul wanted to persuade
him, saying "Take pity on your age," he forcefully dragged
the wild beast onto himself, wanting to leave their unjust
and lawless life without delay. 2. Because of this, the entire
multitude, astounded by the great nobility of the godly and
reverent race of the Christians, cried out, "Away with the
atheists! Find Polycarp!"
2 1 Cor 2:9.
3
I.e., the devil; see 3.1
1 4
b m (Eus.): c : a h
15
g: m
m: add g
16
371
POLYCARP
4
, , ,
, .

. , ,

,

.
11
5
()
,
'

,

,
. 2.

,

.
19
20
21
1 7
a h : b m : c: (se)
offerunt L
a h m: b c L
c
18
19
372
MARTYRDOM 5
4
But there was a person named Quintus, a Phrygian who

had recently come from Phrygia, who was overcome with
cowardice once he saw the wild beasts. This is the one
who compelled both himself and several others to turn
themselves in. But the insistent pleas of the proconsul con
vinced him to take the oath and offer a sacrifice. Because
of this, brothers, we do not praise those who hand them
selves over, since this is not what the gospel teaches.
5
Now when the most marvelous Polycarp first heard, he was
not disturbed, but wanted to remain in the city. But most
of the others were persuading him to leave. And so he left
for a small country house not far from the city and stayed
there with a few others, night and day doing nothing but
pray for everyone and for the churches throughout the
world, as was his custom. 2. Three days before he was
arrested, while praying, he had a vision and saw his pillow
being consumed by fire. Then he turned to those with him
and said, "I must be burned alive."
2 0
2 1
m L: add g
b c h :
a: rn
373
POLYCARP
,

,

.
2.
,
. ,
, ' ,

,

,
,
22
2 3
7
24
"
,

- ,
'
. 2.
,

,

25
2 2
. . . b m: /3-,;
(a) c (h)
. . . om. c
2 3
374
MARTYRDOM 7
6
While they continued searching for him, he moved to a
different country housejust as those who were seeking
him arrived at the other. Since they could not find him,
they arrested two young slaves, one of whom made a con
fession under torture. 2. For it was impossible for him to
keep in hiding, since the ones who betrayed him were
members of his household. And the chief of police, who
was called by the same namefor his name was Herod
was eager to lead him into the stadium, that he might fulfill
his special destiny as a partner with Christ, while those
who betrayed him might suffer the punishment of Judas
himself.
7
And so, taking the young slave, on the Day of Preparation
around the dinner hour, the mounted police and horsemen
went out with their usual weapons, as if running down a
thief. And when the hour was late, they converged and
found Polycarp lying down in a small room upstairs. He
could have fled elsewhere even from there, but he chose
not to, saying, "God's will be done." 2. And so, when he
heard them come in, he came downstairs and talked with
them; and those who were there were astonished at how
4
Matt 26:55. The Day of Preparation is Friday.
5 Acts 21:14; cf. Luke 22:42; Matt 6:10.

2 4
2 5
c
a c h Eus. L: b m
375
POLYCARP
26
21
. 3. ,

.
28
29
30
31
32
8

,

, ,

,

, ,
.
2.
-
,

;
,
- , 33
34
35
2fi
376
36
Eus.: /'<? b: om. a c h m v
MARTYRDOM 8
old and composed he was, and they wondered why there
was so much haste to arrest an old man like him. Straight
away he ordered them to be given everything they wanted
to eat and drink, then and there. And he asked them for an
hour to pray without being disturbed. 3. When they gave
their permission, he stood and prayed, being so filled with
Gods grace that for two hours he could not be silent.
Those who heard him were amazed, and many of them
regretted coming out for such a godly old man.
8
Then he finished his prayer, having remembered everyone
he had ever met, both small and great, reputable and dis
reputable, as well as the entire universal church through
out the world; and when it came time for him to leave, they
seated him on a donkey and led him into the city. It was a
great Sabbath. 2. The chief of police Herod, along with his
father Nicetas, met him and transferred him to their car
riage. Sitting on either side, they were trying to persuade
him, saying, "Why is it so wrong to save yourself by saying
'Caesar is Lord,' making a sacrifice, and so on?" He did not
answer them at first; but when they persisted, he said, "1
6
6Cf. John 19:31.

27
2 8
3 0
3 2
34
3 5
3 6
el m Eus.: b c h v: cj. Ussher:

m
in
m Eus.: -re g
a
om. c
g Eus.: m
: om.
': c v
c
2 9
3 1
3 3
377
POLYCARP
. 3.

.

,

,
, ,
.
37
38
39
40
9

- , ,
.
,

.

, ,
.
2.

, .
, ,

,
,
.

,

. 3.
41
42
43
3 7
3 9
378
c
: C
3 8
. . . : om. a
MARTYRDOM 9
am not about to do what you advise." 3. Having failed to

persuade him, they began speaking horrible words and
hastily shoved him out, so that when he came down out
of the carriage he scraped his shin. But he did not turn
around, but quickly walked on in haste as if he had not
been hurt. And he was led into the stadium, where there
was such an uproar that no one could be heard.
9
But as he entered the stadium a voice came to Polycarp
from heaven: "Be strong, Polycarp, and be a man [Or: be
courageous]."
No one saw who had spoken, but those
among our people who were there heard the voice. Finally,
when he was brought forward, there was a great uproar
among those who heard that Polycarp had been arrested.
When he was brought forward the proconsul asked if he
was Polycarp. When he said he was, the proconsul began
trying to persuade him to make a denial, saying, "Have re
spect for your age," along with other related things they
customarily say: "Swear by the Fortune of Caesar, repent,
and say Away with the atheists/" But Polycarp looked with
a stern face at the entire crowd of lawless Gentiles in the
stadium; and gesturing to them with his hand, he sighed,
looked up to heaven, and said, "Away with the atheists."
1
4 0
4 1
4 2
4 3
Josh 1:6.
g Eus.: om. m
b h m Eus: add c
(add c ) g Eus.: om. m
m: g: Eus.
379
POLYCARP
,

,
, 6
, .

;
44
45
10
^

, ,
, ,
, ,
-
,
.
2.
- .

.
46
11
()
, ,
.

,

4 4
380
m Eus.: g
MARTYRDOM 11
3. The proconsul became more insistent and said, "Take
the oath and I will release you. Revile Christ." But Poly
carp responded, "For eighty-six years I have served him,
and he has done me no wrong. How can I blaspheme my
king who has saved me?"
10
When the proconsul persisted and said, "Swear by the For
tune of Caesar," Polycarp answered, "If you are so foolish
as to think that I will swear by the Fortune of Caesar, as you
say, and if you pretend not to know who I am, listen closely:
I am a Christian. But if you wish to learn an account of
Christianity, appoint a day and listen." 2. The proconsul re
plied, "Persuade the people." Polycarp said, "I think you
deserve an account, for we are taught to render all due
honor to rulers and authorities appointed by God, in so far
as it does us no harm. But as to those, I do not consider
them worthy to hear a reasoned defense."
8
11
The proconsul said, "I have wild beasts, and I will cast you
to them if you do not repent." He replied, "Call them! For
it is impossible for us to repent from better to worse; it is
Rom 13:1; 1 Pet 2:13.
4 5
b h Eus.: :
c : add semperque
servatus L
et a Eus.: m: ho^eiv b c v:

4fi
381
POLYCARP
-

. 2.
^/^, ,
.
;
, .
47
49
48
50
12
51

,

. 2.
,

-

,

,

,

,
, ,
52
53
54
55
56
57
4 7
382
a b h m: c : : om. Eus.
MARTYRDOM 12
good, though, to change from what is wicked to what is
right." 2. Again the proconsul said to him, " I f you despise
the wild beasts, I will have you consumed by fire, if you do
not repent." Polycarp replied, "You threaten with a fire
that burns for an hour and after a short while is extin
guished; for you do not know about the fire of the coming
judgment and eternal torment, reserved for the ungodly.
But why are you waiting? Bring on what you wish."
12
While he was saying these and many other things, he was
filled with courage and joy, and his face was full of grace, so
that not only did he not collapse to the ground from being
unnerved at what he heard, but on the contrary, the pro
consul was amazed and sent his herald into the center of
the stadium to proclaim three times, "Polycarp has con
fessed himself to be a Christian." 2. When the herald said
this, the entire multitude of both Gentiles and Jews who
lived in Smyrna cried out with uncontrollable rage and a
great voice, "This is the teacher of impiety, the father of the
Christians, the destroyer of our own gods, the one who
teaches many not to sacrifice or worship the gods." Saying
these things, they began calling out to Philip, the Asiarch,
asking him to release a lion on Polycarp. But he said that he
4 8
5 0
5 2
5 4
5 6
5 7
m
: c
c h
: om. m
c
: c h
om. m
b m Eus.: - a c h
g: m Eus. L
g: om. m Eus.
4 9
5 1
5 3
5 5
383
POLYCARP
, .
3.

,

\\
.

.
58
59
60
13
,
,

,
' ,
,
.
2.
,
,
,

.
3.

,
,

61
62
63
64
66
5 8
Eus. L (exureret): m:
g: add m Eus.
a b c h : : m Eus.
5 9
g
6 0
384
MARTYRDOM 13
could not do so, since he had already concluded the animal
hunts. 3. Then they decided to call out in unison for him to
burn Polycarp alive. For the vision that had been revealed
about the pillow had to be fulfilled; for he had seen it burn
ing while he prayed. And when he turned he said propheti
cally to the faithful who were with him, "I must be burned
alive."
13
These things then happened with incredible speed,
quicker than can be described. The crowds immediately
gathered together wood and kindling from the workplaces
and the baths, with the Jews proving especially eager to as
sist, as is their custom. 2. When the pyre was prepared,
Polycarp laid aside all his garments and loosened his belt.
Pie was also trying to undo his sandals, even though he was
not accustomed to do so, since each of the faithful was
always eager to do it, to see who could touch his skin most
quickly. For he was adorned with every good thing be
cause of his exemplary way of life, even before he bore
his testimony unto death. 3. Immediately the instruments
prepared for the pyre were placed around him. When they
were about to nail him, he said, "Leave me as I am; for the
one who enables me to endure the fire will also enable me
6 1
eXeyero m Eus.: g
g Eus. (L): om. m
om. m
g: m Eus.
b: iv Eus.:
c h : " yap m: (?) yap a
: add Eus.: add ev c
6 2
6 3
6 4
6 5
6 6
385
POLYCARP
67
68
14

,
.

,

,
,
,
,
, ot
2. ,
,

,

, . 3.
, ,

69
70
386
M A R T Y R D O M 14
to remain in the pyre without moving, even without the

security of your nails."
14
So they did not nail him, but they tied him. And when he
placed his hands behind his back and was tied, he was
like an exceptional ram taken from a great flock for a sacri
fice, prepared as a whole burnt offering that is acceptable
to God. Looking up into heaven he said, "Lord God Al
mighty, Father of your beloved and blessed child Jesus
Christ, through whom we have received knowledge of you,
the God of angels, of powers, and of all creation, and of ev
ery race of the upright who live before you, 2. I bless you
for making me worthy of this day and hour, that I may re
ceive a share among the number of the martyrs in the cup
of your Christ, unto the resurrection of eternal life in both
soul and body in the immortality of the Holy Spirit. Among
them may I be received before you today as a sacrifice that
is rich and acceptable, just as you prepared and revealed in
advance and now fulfilledthe true God who does not lie.
3. For this reason and for all things I praise you, I bless you,
I glorify you through the eternal and heavenly high priest
Jesus Christ, your beloved child, through whom be glory to
6 7
6 8
: om. m
m: Eus.: g
6 9
b h : om. a c m Eus.
7 0
Si m Eus. (L): ' g
387
POLYCARP
73
71
72
15
,
.

,
,
- ot
. 2.
,

,
, '
-
,

.
74
75
76
16

,
77
78
71
388
m (add ) Eus.: g
you, with him and the Holy Spirit, both now and for the
ages to come. Amen."
15
When he sent up the "Amen" and finished the prayer, the
men in charge of the fire touched it off. And as a great
flame blazoned forth we beheld a marvelwe to whom it
was granted to see, who have also been preserved to report
the events to the others. 2. For the fire, taking on the ap
pearance of a vaulted room, like a boat's sail filled with the
wind, formed a wall around the martyr's body. And he was
in the center, not like burning flesh but like baking bread
or like gold and silver being refined in a furnace. And we
perceived a particularly sweet aroma, like wafting incense
or some other precious perfume.
16
Finally, when the lawless ones saw that his body could not
be consumed by the fire, they ordered an executioner to go
up and stab him with a dagger. When he did so, a dove
came forth, along with such a quantity of blood that it ex
tinguished the fire, striking the entire crowd with amaze
ment that there could be so much difference between the
72
7 3
: add m (L)
a b c
h Eus.: m L
( h) g Eus.: m
m Eus. (L): add g
: om. m
~ G (L): om. Eus.
: om. m
74
75
7 6
7 7
78
389
POLYCARP
79

2.

,

*
.
,
,
.
80
81
82
83
17
84
85
86
87
,

'

,
,
'
,

.
2. , ", ,
, ,
, ot ,
,
,

88
89
90
7 9
8 0
8 1
390
: c
m
m Eus. L: add g
MARTYRDOM 17
unbelievers and the elect. 2. One of the latter was this most
astounding Polycarp, who in our time was an apostolic and
prophetic teacher and bishop of the universal church in
Smyrna. For every word that came forth from his mouth
was fulfilled and will be fulfilled.
17
But the jealous and envious Evil One, the enemy of the
race of the upright, having seen the greatness of Polycarp's
death as a martyr and the irreproachable way of life that
he had from the beginningand that he had received
the crown of immortality and was awarded with the incon
testable prizemade certain that his poor body was not
taken away by us, even though many were desiring to do so
and to have a share in [Or: to commune with; or: to have
fellowship with] his holy flesh. 2. So he incited Nicetas, the
father of Herod and brother of Alee, to petition the magis
trate not to hand over his body, "Lest," he said, "they desert
the one who was crucified and begin to worship this one."
The Jews instigated and strongly urged these things, and
kept watch when we were about to take him from the fire.
For they did not realize that we are never able to abandon
8 2
re a b p: om. h m Eus.
8 3
a b h Eus.: m L
a b c h Eus.: : m
b ( ?) Eus.: add a c h m
c v
a b h Eus.: add m:
add c
m Eus. L: g
m (L): add Eus.: add g: add a
a h (Eus.): om. b c m
8 4
8 5
8 6
8 7
8 8
8 9
9 0
391
POLYCARP
91
,
, . 3.
,

.
92
93
18
94
'
,
,
,
. 2.
,
.
3.

.
95
96
19
,

9 1
392
: om. m
9 2
: om. m
MARTYRDOM 19
Christ, who suffered for the salvation of the entire world of
those who are being saved, the one who was blameless for
sinners; nor are we able to worship any other. 3. For we
worship this one who is the Son of God, but we love the
martyrs as disciples and imitators of the Lord. And they are
worthy, because of their unsurpassable affection for their
own king and teacher. May we also become partners and
fellow disciples with them!
18
When the centurion saw the contentiousness caused by
the Jews, he placed Polycarp's body in the center and
burned it, as is their custom. 2. And so, afterwards, we re
moved his bones, which were more valuable than expen
sive gems and more precious than gold, and put them in a
suitable place. 3. There, whenever we can gather together
in joy and happiness, the Lord will allow us to commemo
rate the birthday of his martyrdom, both in memory of
those who have already engaged in the struggle and as a
training and preparation for those who are about to do so.
19
Such are the matters pertaining to the blessed Polycarp,
who along with those from Philadelphia was the twelfth
9 3
a b h m L: Eus.
a b h Eus.:
m (?): c
m Eus.:
g: om. L
a m p Eus.:
(b): c h
94
9 5
9 6
393
POLYCARP
97
,
,

.
2.

.
98
99
100
101
102
20
'

,
)

.

,

. 2.
,
,
,

, , ,
,
103
104
105
97
394
G: add Eus. (L)
MARTYRDOM 2 0
martyr in Smyrna; but he alone is remembered by all, dis
cussed even by the outsiders in every place. For he was not
only an exceptional teacher but also a superb martyr. Ev
eryone longs to imitate his martyrdom, since it occurred in
conformity with the gospel of Christ. 2. Through endur
ance he overcame the unjust ruler and thus received the
crown of immortality. And now he rejoices together with
the apostles and all those who are upright, and he glorifies
God the Father and blesses our Lord Jesus Christ, the sav
ior of our souls, pilot of our bodies, and shepherd of the
universal church throughout the world.
20
You had asked for a lengthier explanation of what took
place, but for the present we have mentioned only the
principal points through our brother Marcion. When you
have learned these things, send our letter to the brothers
who are further afield, that they may also glorify the Lord
who selects his chosen ones from among his own slaves.
2. And now to the one who is able to lead us all by his grace
and gift into his eternal kingdom, through his child, the
unique one, Jesus Christ, be the glory, honor, power, and
greatness forever. Greet all the saints. Those who are with
9 8
9 9
a c h
: m
g: add m L
g L: m
: add
c (L)
m: L: a b h
a b h : m
a b h (L): om. m
1 0 0
101
1 0 2
1 0 3
104
1 0 5
395
POLYCARP
106
,
,
6 ,
.
107
21
,

,
, .
,

, , , ,

.
.
108
109
110
22
,
,

,
'

.
2.

,
,

.
111
112
113
1 0 6
1 0 7
a b h L: add
396
us greet you, as does Evaristus, the one who is writing the

letter, with his entire household.
21
But the blessed Polycarp bore his witness unto death on
the second day of the new month of Xanthikos, February
23, on a great Sabbath, at 2:00 in the afternoon. But he was
arrested by Herod while Philip of Tralles was high priest,
Statius Quadratus was proconsul, and Jesus Christ was rul
ing as king forever. To him be the glory, honor, greatness,
and eternal throne, from one generation to the next.
Amen.
22
We bid you farewell, brothers, you who conduct yourselves
in the word of Jesus Christ according to the gospel; with
him be glory to God, both Father and Holy Spirit [Or:
God, and the Father, and the Holy Spint], for the salvation
of his holy chosen ones, just as the blessed Polycarp bore
witness unto death. May we be found to have followed in
his footsteps in the kingdom of Jesus Christ! 2. Gaius tran
scribed these things from the papers of Irenaeus, a disciple
of Polycarp; he also lived in the same city as Irenaeus. And
I, Socrates, have written these things in Corinth from the
108 a b h L: m
a b h : add m L
. . . a b h L: om. m

. . . a b h: om.
. . . : om. m L
109
1 1 0
1 1 1
112
113
397
POLYCARP
, . 3.

, ,
, .
114
Alternate Epilogue From the Moscow
Codex
,
.
2.
,

',
,
,

,
, . 3. -
, '
,
-
, , - ,

. 4.
,

398
MARTYRDOM 22
copies made by Gaius. May grace be with everyone. 3. And

I, Pionius, then sought out these things and produced a
copy from the one mentioned above, in accordance with a
revelation of the blessed Polycarp, who showed it to me, as
I will explain in what follows. And I gathered these papers
together when they were nearly worn out by age, so that
the Lord Jesus Christ may gather me together with his
chosen ones into his heavenly kingdom. To him be the
glory with the Father and the Holy Spirit forever and ever.
Amen.
Another
Epilogue, From the Moscow
Manuscript
Gaius transcribed these things from the writings of

Irenaeus; he also lived in the same city with Irenaeus, a
disciple of the holy Polycarp. 2. For this Irenaeus was in
Rome when the bishop Polycarp was martyred, and he
taught many people. And many of his writingswhich are
excellent and supremely trueare in circulation; in them
he remembers Polycarp, because he studied under him.
He powerfully refuted every heresy and passed on the ec
clesiastical and universal rule of faith, as he received it
from the holy one. 3. He also says that Marcion, from
whom come those who are called Marcionites, once met
the holy Polycarp and said, "You need to recognize us,
Polycarp." But he then replied to Marcion, "I do recognize
youI recognize the firstborn of Satan!" 4. This also is
found in the writings of Irenaeus, that on the day and hour
1 1 4
b p: add h
399
POLYCARP

6
, ' 6
.
5.
, ,
.
^
,

,

,
.
115
1 1 5
400
cj. Bihlmeyer: m
that Polycarp was martyred in Smyrna, Irenaeus, who

was in the city of the Romans, heard a voice like a trumpet
saying, "Polycarp has been martyred." 5. And so, as was
indicated before, Gaius made a transcription from the
writings of Irenaeus, as Isocrates did, in Corinth, from the
copies of Gaius. And then I, Pionius, wrote a copy from
those of Isocrates, in accordance with a revelation of the
holy Polycarp, after seeking out these writings and gather
ing them together when they were nearly worn out by age,
so that the Lord Jesus Christ may gather me together with
his chosen ones into his heavenly kingdom. To him be the
glory, with the Father and the Son and the Holy Spirit, for
ever and ever. Amen.
401
DIDACHE
T H E TEACHING OF THE
TWELVE APOSTLES
INTRODUCTION
Few manuscript discoveries of modern times have created

the stir caused by the discovery and publication of the
Didache in the late nineteenth century. Found by
Philotheos Bryennios in 1873 in the Library of the Holy
Sepulchre in Constantinople (as part of the manuscript
Hierosolymitanus, which also contains the texts of 1 and 2
Clement, Barnabas, and the long recension of Ignatius),
and published by him ten years later, the Didache was im
mediately seen to be one of most important literary re
mains of early Christianity outside of the New Testament.
For here was not only a very early presentation of the ethi
cal teachings known as the "two paths" (or the "two ways"),
familiar already from the Epistle of Barnabas and later
texts, but also the earliest surviving descriptive account of
the Christian rituals of baptism and eucharist, along with
instructions involving itinerant Christian apostles and
prophets in an age before the church hierarchy of bishop,
presbyters, and deacons was firmly in place. Some scholars
immediately recognized the antiquity of the account, dat
ing it to the beginning of the second century or the end of
the firstthat is, even before some of the books of the
New Testament were written. Almost everyone realized
that here at last was a book that had achieved near canoni
cal status in some early Christian circles, known by title
405
DIDACHE
from discussions of the church Fathers but for the most

part lost to history some time after the fourth century.
Overview
The Didache is given two titles in the only complete
manuscript: "The Teaching (Greek: ) of the Twelve
Apostles," and, immediately following, "The Teaching of
the Lord Through the Twelve Apostles to the Gentiles."
Neither title claims that the book was actually written by
the apostles, simply that it conveys their teachings; it is,
therefore, anonymous rather than pseudonymous. The
book as a whole is usually considered a "church manual" or
a "church order," the first of its kind to survive.
The Didache begins with a set of ethical instructions
known as the "two paths, one of life and one of death"
(1.1). The path that leads to life involves following the
commandments of God, principally the commandment to
love God and one s neighbor, and to adhere to the "Golden
Rule" (1.2). The first four chapters of the book explicate
these commandments, first in words that reflect the teach
ings of Jesus (without naming him), especially as found in
the Sermon on the Mount (ch. 1), then in a series of posi
tive and negative ethical injunctions (chs. 2-4). The path
that leads to death involves contrary sorts of behavior, as
delineated in chapter 5.
After a transitional chapter, the author shifts to discuss
church ritual, explaining how to baptize (ch. 7), fast (8.1),
pray (8.2), and celebrate the communal thanksgiving meal
or eucharist (chs. 9-10; giving the appropriate eucharistic
prayers).
Attention then shifts in chapter 11 to the question of
406
INTRODUCTION
how to deal with itinerant Christian teachers, apostles,

and, especially, prophets, indicating their special status
before God but warning of possible abuses. Following
then some further instructions for communal worship (ch.
14) and life (ch. 15), including the need to "elect.. . bish
ops and deacons," the discussion moves to a concluding
apocalyptic scenario, which indicates what will happen in
the final days when havoc breaks out on earth before the
final coming of the Lord "on the clouds of the sky." The text
breaks off abruptly at this point. Possibly its original end
ing was lost.
Integrity
The Didache obviously contains several discrete dis
cussions: the two paths, the "church order" (which may
comprise two distinct units, one on liturgical practices
and the other on the treatment of itinerant "apostles
and prophets"), and the apocalyptic discourse. Moreover,
there is no necessary connection between them, except
that provided perhaps by an editor, for example, the indi
cation in 7.1 that the teaching of the two paths was to be
given prior to the performance of baptism. For these rea
sons, scholars have long maintained that the document is
in fact a composite piece rather than a literary unity. If this
is correct, then the different portions of the text may well
have been composed in different times and places, only to
be assembled together at a secondary level at a later time.
When and where each of the portions derived, and when
and where they were finally assembled, and then possibly
subjected to further editorial revision, are a matter of on
going debate.
407
DIDACHE
When the Didache was first published in 1883, its open

ing description of the two paths was recognized as closely
parallel to the already well known Epistle of Barnabas,
chapters 18-20 (see Introduction there). The question
immediately raised was whether Barnabas had borrowed
its teaching of the two paths from the Didache, or the
Didache borrowed from Barnabas. It was soon recognized,
however, that the matter was not so simple, as comparable
descriptions of the two paths could be found in other early
Christian writings, including the Teaching of the Apostles
(= Doctrina Apostolorum), the Apostolic Church Order,
and the Life of Shenute. Comparable teachings were
eventually found in non-Christian Jewish texts, especially
in the Manual of Discipline from the Dead Sea Scrolls.
This wide range of texts utilizing a teaching of the two
paths let to the general consensus that both the Didache
and Barnabas had drawn their teaching from an independ
ent source, now lost. Given the absence of distinctively
Christian language in the teaching of the two paths and its
clear parallels now in the Manual of Discipline, it is gener
ally thought that the document underlying all of these doc
uments was originally Jewish.
Once that was established, however, one still had to
deal with the circumstance that the first chapter of the
Didachethe beginning of the explication of the path of
lifeappears to summarize key teachings found in Mat
thews Sermon on the Mount. Most scholars have consid
ered this section, then, to be a later addition to the twopaths teaching, interpolated into it either by the Didachist
(i.e., the one who compiled the document out of previous
sources) or by the author of the source he used. Hence this
section 1.3b-2.1 is often called the "Gospel Section."
408
INTRODUCTION
The so-called "Church Order" (chs. 7-15) may have de

rived from another source (or two), which provided in
struction concerning the most important Christian rituals
and practices (baptism, fasting, prayer, eucharist) and con
cerning the activitiesevidently common to this and sur
rounding communitiesof itinerant Christian apostles,
teachers, and prophets. The situation presupposed in
these chapters appears to be quite ancient in that the
churches are not ruled by a single bishop or a presbytery,
and outsiders coming in to a community are assumed to
have considerable authority and sway. The churches being
addressed, that is to say, are only beginning to establish
their own internal structures: here they are told to elect
the right kind of men as their bishops (plural) and deacons
(15.1).
Moreover, the communities appear to have close and
immediate connections with non-Christian Jews. This is
seen above all in (a) the anti-Jewish polemicin 8.1 Jews
(known to fast on Mondays and Thursdays) are simply
called "hypocrites"and the emphasis that Christians
need to fast and pray differently from them (8.1-2); (b) the
christological imagery of the eucharistic prayers, which
speak, for example, of Jesus as "the vine of David," and uti
lize Jewish or Jewish-Christian prayer forms such as "Hosanna to the God of David," and "Maranatha" (9.2; 10.6);
and (c) the insistence that true prophets are to be the com
munity's "high priests" and thus provided for by tithes that
Jews would have given to support the priests serving in the
Temple (ch. 13).
The concluding chapter appears to combine features of
the apocalyptic discourses of Jesus as found in Matthew
and Luke. But here, as in the earlier description of the two
409
DIDACHE
paths, it is not clear if the author, whether the Didachist or

his source, is relying on written texts or on oral traditions
rooted in the sayings of Jesus. In any event, it appears that
the abrupt ending, "Then the world will see the Lord com
ing on the clouds of the sky," was not the way the document
originally concluded. It is worth noting that the scribe of
Codex Hierosolymitanus, our only complete text of the
Didache, uncharacteristically left the final portion of the
page blank after these words, without the punctuation he
normally used to indicate the ending of a book. He, at
least, appears to have thought that there was more to
come, even though the text he was copying must have bro
ken off at this point.
There are other portions of the text that suggest its
composite character. One of its most striking passages is
found in two of the surviving witnesses (the Coptic frag
ment and the Apostolic Constitutions; see below). Here, at
the end of the eucharistic prayers over the cup of wine and
bread are instructions concerning a third prayer, to be spo
ken over the ointment used for ceremonial anointing (or
possibly over incense burned during the ceremony; see
Gero): "But concerning the matter of the ointment, give
thanks as follows, saying, 'We give you thanks, Father,
for the ointment you have made known to us through Jesus
your child. To you be the glory forever. Amen'" (10.7).
Numerous explanations have been put forth to account
for the composite character of the text, for example, that
the Didache underwent a number of revisions at different
times at the hands of the same, or perhaps different, re
dactors. Possibly, however, it is simplest to think that the
Didachist himself, who was responsible for the final edi
tion of the text, worked with earlier sources (the two paths,
410
INTRODUCTION
the church order, the apocalyptic discourse), putting them

together, providing transitions (e.g., 2.1; 7.1), and adding
materials (e.g., the "Gospel Section") as he saw fit
(Niederwimmer).
Date and
Location
These various sources then could have been produced

at different times. The teaching of the two paths may have
been taken over from a Jewish (or Jewish-Christian)
source written as early as the mid-first century; the church
order seems to presuppose a situation prior to the second
century, before internal church structures were widely in
place; the apocalyptic discourse could have been com
posed almost any time during the first two centuries. As to
the date of the Didachist himself, opinions again vary, but
most would put the time of his composition sometime
around the year 100, possibly a decade or so later.
With respect to the place of composition, many schol
ars prefer to think of Syria, where, for example, the refer
ence to wheat growing on hillsides (9.4) would make sense
(unlike Egypt) and where the close interactions of Jews
and Christians presupposed by parts of the text can be doc
umented. But Jews and Christians (and Jewish Christians)
were in close contact in numerous places. And the early
circulation of the text in Egypt (possibly quoted in Clem
ent of Alexandria; mentioned by Athanasius as read in the
churches; cited by Didymus the Blind, possibly as Scrip
ture; preserved in a papyrus in Oxyrhynchus) along with
the liturgical use of the term "fragment" (9.3), otherwise
known from Egyptian liturgy, have suggested to some that
Egypt may have been its place of origin. Others have
411
DIDACHE
pointed out that some of the sources may have derived

from one location or another (Syria or Egypt), but that the
final composition may have been put together elsewhere.
At the end of the day, it is probably impossible to say where
the document was produced.
Manuscripts
The manuscript tradition of the Didache is unusually
complicated. The Codex Hierosolymitanus (dated 1056)
remains the only surviving complete text, although as indi
cated, it may break off before the original ending. In addi
tion there is a Greek papyrus of 1.3c4a and 2.7b-3.2a,
which comes from a miniature codex of the fourth century
which may have served as an amulet, discovered at
Oxyrhynchus (Egypt). There is also a fifth-century Coptic
fragment of 10.3b-12.2a, which some scholars suspect
represents a scribe practicing his copying skills on a spare
sheet of papyrus (see especially F. S. Jones and P. Mirecki
in Jefford). Moreover, virtually the entire text of the
Didache, with modifications and interpretive comments, is
reproduced in Greek (as came to be recognized after
Bryennios s discovery) in the Apostolic
Constitutions
(book 7), a fourth-century church order. There are also
traces of a somewhat paraphrastic Ethiopic translation of
Didache 11.3-13.7 and 8.1-2, preserved as part of the
Ethiopian church order. These, then, are the major wit
nesses to the text.
In the early twentieth century a Georgian copy of the
Didache turned up, which was then itself copied and care
fully collated against the Greek, before being lost. It now
appears, however, that the Georgian was actually a modern
412
INTRODUCTION
translation of the Didache, not an independent witness to

its text.
At one time it was thought that portions of the Didache
could be found in (a) the Latin "Doctrina Apostolorum,"
which was then touted as a Latin "version," (b) the Greek
"Apostolic Church Order," (c) its "Epitome," and (d) sev
eral later sources. It appears, however, that as is the case
with the Epistle of Barnabas, these documents did not uti
lize the Didache per se, but had independent access to the
"teaching of the two paths," and so are witnesses to the on
going survival of this teaching, rather than direct witnesses
to the Didache itself (see esp. Niederwimmer). They can
only be used indirectly, then, as evidence of the wording of
the two paths teaching taken over by the Didache.
As indicated, the editio princeps was published by
Philotheos Bryennios in 1883, based entirely on Codex
Hierosolymitanus. A photographic facsimile edition of the
manuscript was published by J. Rendel Harris in 1887.
Abbreviations
Codex Hierosolymitanus (1056 CE; complete)

Oxyrhynchus Papyrus 1782 (4th c ; 1.3c-1.4a;
2.7b-3.2a)
Cop
Coptic version (5th c ; 10.3b-12.2a)
Eth
Ethiopic version (preserved in the Ethiopic
church order; 8.1-2; 11.3-13.7)
Const Apostolic Constitutions, Book 7 (4th c ; complete,
with some modifications)
Doct Doctrina Apostolorum ("Teaching of the Apos
tles")
413
DIDACHE
Apos
Barn
Apostolic Church Order

Epistle of Barnabas
SELECT BIBLIOGRAPHY
Aldridge, Robert E. "The Lost Ending of the Didache."

VC 53 (1999) 1-15.
Audet, Jean-Paul. La Didache. Ebib. Paris: Gabalda, 1958.
Draper, Jonathan A. The Didache in Modern
Research.
Gero, Stephen. "So-called Ointment Prayer in the Coptic
Version of the Didache: A Re-evaluation." HTR 70
(1977) 67-84.
Giet, Stanislas. Uenigme de la Didache. Paris: Ophrys,
1970.
Harris, J. Rendell. The Teaching of the Apostles. London:
Clay and Sons, 1887.
Jefford, Clayton N., ed. The Didache in Context: Essays on
its Text, History, and Transmission. Leiden: Brill, 1995.
Kraft, Robert. Barnabas and the Didache. Vol. 3 of The
Apostolic Fathers: A New Translation and Commentary,
ed. R. M. Grant. New York: Thomas Nelson, 1965.
Layton, Bentley. "Sources, Date and Transmission of
Didache l:3b-2:l." HTR 61 (1968) 343-83.
Niederwimmer, Kurt. The Didache: A Commentary. Tr.
Linda Maloney. Hermeneia; Minneapolis: Fortress,
1998 (German original, 1989; 2nd ed. 1993).
Peterson, Erik. "Uber einige Probleme der DidacheUberlieferung." In Friihkirche, Judentum, und Gnosis,
ed. E. Peterson. Rome: Herder, 1959; 146-82.
Rordorf, Willy, and Andre Tuilier. La Doctrine des douze
414
INTRODUCTION
apotres (Didache). SC 248. Paris: Cerf, 1978; 2nd ed.

1998.
Schollgen, Georg. "Die Didache als Kirchenordnung: Zur
Frage des Abfassungszweckes und seinen Konsequensen fur die Interpretation." J AC 29 (1986) 5-26.
Vokes, Frederick Ercolo. "Life and Order in an Early
Church: the Didache." ANRW 11.27.1 (1993) 209-33.
415
1
,
,
.
2.

,

, .
3.

, - ,
;
;

,
1
Const:
Const:
416
T H E T E A C H I N G OF T H E
TWELVE APOSTLES
The teaching of the Lord through the twelve apostles to

the Gentiles [Or: nations].
1
There are two paths, one of life and one of death, and the
difference between the two paths is great.
2. This then is the path of life. First, love the God who
made you, and second, your neighbor as yourself. And
whatever you do not want to happen to you, do not do to
another.
3. This is the teaching relating to these matters: Bless
those who curse you, pray for your enemies, and fast for
those who persecute you. For why is it so great to love
those who love you? Do the Gentiles not do this as well?
But you should love those who hate you then you will
1
Matt 22:37-39; Mark 12:30-31; Luke 10:27; Deut 6:5; Lev

19:18.
2Cf. Matt 7:12; Luke 6:31.
3 Cf. Matt 5:44, 46-47; Luke 6:28, 3 2 - 3 3 , 35.
417
DIDACHE 2
3
. 4.
,

,
, -
)
, - )
, - )
, -
. 5.

,

.

,
, -

,

,
. 6.
-

, , .
2
- 2. ,
,
,
,
, , ,

. 3.
5
. add

: add
: add Const
Const, cf. Barn Apos Doct:
4
418
DIDACHE 2
4
have no enemy. 4. Abstain from fleshly passions. If anyone

slaps your right cheek, turn the other to him as well, and
you will be perfect. I f anyone compels you to go one mile,
go with him two. I f anyone takes your cloak, give him your
shirt as well. If anyone seizes what is yours, do not ask for it
back, for you will not be able to get it. 5. Give to everyone
who asks, and do not ask for anything back. For the Father
wants everyone to be given something from the gracious
gifts he himself provides. How fortunate is the one who
gives according to the commandment, for he is without
fault. Woe to the one who receives. For if anyone receives
because he is in need, he is without fault. But the one who
receives without a need will have to testify why he received
what he did, and for what purpose. And he will be thrown
in prison and interrogated about what he did; and he will
not get out until he pays back every last cent. 6. For it has
also been said concerning this: "Let your gift to charity
sweat in your hands until you know to whom to give it."
5
10
2
And now the second commandment of the teaching. 2. Do
not murder, do not commit adultery, do not engage in
pederasty, do not engage in sexual immorality. Do not
steal, do not practice magic, do not use enchanted potions,
do not abort a fetus or kill a child that is born. 3. Do not de11
4 1 Pet 2:11.
5 Matt 5:39.
6 Matt 5:48.
7 Matt 4:41, 40; Luke 6:29-30.
8 Luke 6:30.
9 c f . Matt 5:26; Luke 12:59.
Source unknown.
The following passage elabo
rates Exod 20:13-17; cf. Matt 19:18; 5:33.
1 0
1 1
419
DIDACHE 3
,
,
, ,
. 4.

. 5.
. 6.

,

. 7.
,

,
,

.
6
3
1
. 2. ,
. 3. , ,
.
4. ,
, ,

.
5. ,
8
(Const, cf. Doct):

420
DIDACHE 3
sire what belongs to your neighbor, do not commit perjury,

do not give false testimony, do not speak insults, do not
bear grudges. 4. Do not be of two minds or speak from
both sides of your mouth, for speaking from both sides of
your mouth is a deadly trap. 5. Your word must not be
empty or false. 6. Do not be greedy, rapacious, hypocriti
cal, spiteful, or haughty. Do not entertain a wicked plot
against your neighbor. 7. Do not hate anyonebut re
prove some, pray for others, and love still others more than
yourself.
3
My child, flee from all evil and everything like it. 2. Do
not be prone to anger, for anger leads to murder; nor be
zealous, contentious, or irascible. For from all these are
born acts of murder. 3. My child, do not be filled with
passion, for passion leads to sexual immorality; nor be foulmouthed or lecherous. For from all these are born acts of
adultery. 4. My child, do not practice divination since this
leads to idolatry; nor use incantations or astrology or rites
of purification, nor even wish to see or hear these things.
For from all these is born idolatry. 5. My child, do not be a
12
1 2
7
8
I.e., through theflightof birds.

om.
Georgian, cf. Apos Doct: om.
421
DIDACHE 4
, ,
-
.
6. ,
,
,
.
7. ,

. 8.

,
. 9.
,
,
.
10.

,
,

.
10
4
,
-

.
,

. 2.
*
, . 3.
. 4. ,
.
11
12
5.
1 0
422
Const Doct, cf. Doct: add
DIDACHE 4
liar, since lying leads to robbery; nor be fond of money or

vain. For from all these are born acts of robbery. 6. My
child, do not be a complainer, since this leads to blas
phemy; nor be insolent or evil-minded. For from all these
are born blasphemies. 7. But be meek, since the meek will
inherit the earth. 8. Be patient, merciful, innocent, gen
tle, and good, trembling at the words you have heard. 9. Do
not exalt yourself or become impertinent. You should not
join forces with the high and mighty, but should associate
with the upright and humble. 10. Welcome whatever hap
pens to you as good, knowing that nothing occurs apart
from God.
13
4
My child, night and day remember the one who speaks the
word of God to you; honor him as the Lord. For where his
lordship is discussed, there the Lord himself is. 2. Every
day seek out the company of the saints, that you may find
comfort in their words. 3. Do not create a schism, but bring
peace to those who are at odds. Give a fair judgment; do
not show favoritism when you reproach others for their un
lawful acts. 4. Do not be of two minds, whether this should
happen or not.
5. Do not be one who reaches out your hands to receive
13 Matt 5:5; Ps 37:11.
1 1
Const Doct, cf. Barn Apos:
1 2
, cf. Barn:
Const Doct, cf. Apos
423
DIDACHE 4
, .
6. iav
, . 7.

,
6 .
8.
,

-

,
;
9.

,
. 10.

,
,
,
'
, ' ' .
11.

.
13
14
15
16
12.

.
13.
,
,
.
14.

,
.
17
1 3
1 4
1 5
424
Const, cf. Apos: add

^9 , cf. Barn: add Doct Const
Const: om.
DIDACHE 4
but draws them back from giving. 6. I f you acquire some

thing with your hands, give it as a ransom for your sins.
7. Do not doubt whether to give, nor grumble while giving.
For you should recognize the good paymaster of the re
ward. 8. Do not shun a person in need, but share all things
with your brother and do not say that anything is your
own. For if you are partners in what is immortal, how
much more in what is mortal?
9. Do not remove your hand from [Or: Do not refrain
from disciplining; or: Do not shirk your responsibility to
wards ] your son or daughter, but from their youth teach
them the reverential fear of God. 10. Do not give orders to
your male slave or female servantwho hope in the same
Godout of bitterness, lest they stop fearing the God who
is over you both. For he does not come to call those of high
status, but those whom the Spirit has prepared. 11. And
you who are slaves must be subject to your masters as to a
replica of God, with respect and referential fear.
12. Hate all hypocrisy and everything that is not pleas
ing to the Lord. 13. Do not abandon the commandments of
the Lord, but guard what you have received, neither add
ing to them nor taking away. 14. Confess your unlawful
acts in church, and do not come to your prayer with an evil
conscience. This is the path of life.
14
15
14 Acts 4:32.
15 Deut 4:2; 12:32.
1 6
Doct Const:
1 7
: add Doct, cf. Const Barn
425
DIDACHE 6
5
-

- ,
,
,
, , ,
,
,
,
,
,
,
, ,
,
,
, ,
,
,
,
,
.
2. ,
,
,
,
, '
,
,

,
,
,
,
,
,
.
18
6
",

, . 2.

,
- ' , , . 3.
,
- .
426
DIDACHE 6
5
And the path of death is this. First of all it is evil and
filled with a curse: murders, adulteries, passions, sexual
immoralities, robberies, idolatries, feats of magic, sorcer
ies, rapacious acts, false testimonies, hypocrisies, split
affection, deceit, arrogance, malice, insolence, greed, ob
scenity, jealousy, impertinence, pride, haughtiness, irrev
erence. 2. It is filled with persecutors of the good, haters of
the truth, lovers of the lie, who do not know the reward of
righteousness, nor cling to the good nor to a fair judgment,
who are alert not to do good but to do evil; from whom
meekness and patience are far removed. For they love
what is vain and pursue a reward, showing no mercy to the
poor nor toiling for the oppressed nor knowing the one
who made them; murderers of children and corruptors
of what God has fashioned, who turn their backs on the
needy, oppress the afflicted, and support the wealthy. They
are lawless judges of the impoverished, altogether sinful.
Be delivered, children, from all such people.
6
Take care that no one lead you astray from the path of this
teaching, since that one teaches you apart from God. 2 For
if you can bear the entire yoke of the Lord, you will be per
fect; but if you cannot, do as much as you can. 3. And con
cerning food, bear what you can. But especially abstain
from food sacrificed to idols; for this is a ministry to dead
gods.
1 8
Const Doct*, cf. Barn: add Doct : om.
427
DIDACHE 8
7
,

. 2. ,
' , . 3.
,

.
4.
.
19
8

,

.
2. /
,
'

,
,

,
,
,
,
-
428
DIDACHE 8
7
But with respect to baptism, baptize as follows. Having
said all these things in advance, baptize in the name of the
Father and of the Son and of the Holy Spirit, in running
water. 2. But if you do not have running water, baptize in
some other water. And if you cannot baptize in cold water,
use warm. 3. But if you have neither, pour water on the
head three times in the name of Father and Son and Holy
Spirit. 4. But both the one baptizing and the one being
baptized should fast before the baptism, along with some
others if they can. But command the one being baptized to
fast one or two days in advance.
16
8
17
And do not keep your fasts with the hypocrites. For they
fast on Monday and Thursday; but you should fast on
Wednesday and Friday. 2. Nor should you pray like the
hypocrites, but as the Lord commanded in his gospel,
you should pray as follows: "Our Father in heaven, may
your name be kept holy, may your kingdom come, may
your will be done on earth as in heaven. Give us today our
daily bread [Or: the bread that we need; or: our bread for
tomorrow]. And forgive us our debt, as we forgive our
debtors. And do not bring us into temptation but deliver
us from the evil one [Or: from evil]. For the power and
18
16 Matt 28:19.
18 Cf. Matt 6:5.
9
1 Cf. Matt 6:16.
: Const
429
D I D A C H E 10
.
.
3.
9
,
2.
,
,

,
. 3.
, ,
,

. 4.

. 5.

, '
- .
20
21
10

2.
, ,
2 0
430
Cop: om. Const
D I D A C H E 10
19
the glory are yours forever." 3. Pray like this three times
a day.
9
And with respect to the thanksgiving meal [Literally:
eucharist], you shall give thanks as follows. 2. First, with
respect to the cup: "We give you thanks, our Father, for the
holy vine of David, your child, which you made known
to us through Jesus your child. To you be the glory forever."
3. And with respect to the fragment of bread: "We give you
thanks, our Father, for the life and knowledge that you
made known to us through Jesus your child. To you be the
glory forever. 4. As this fragment of bread was scattered
upon the mountains and was gathered to become one, so
may your church be gathered together from the ends of
the earth into your kingdom. For the glory and the power
are yours through Jesus Christ forever." 5. But let no one
eat or drink from your thanksgiving meal unless they have
been baptized in the name of the Lord. For also the Lord
has said about this, "Do not give what is holy to the dogs."
20
10
And when you have had enough to eat, you should give
thanks as follows: 2. "We give you thanks, holy Father, for
9
1 Matt 6:9-13.
2
0 Matt 7:6.
2 1
cj. Gebhardt: om.
431
D I D A C H E 10
,
iv
, ,

. 3. ,

. 4.
, -

. 5. ,
,

,

,
,

. 6.
.
.
,
,
. 7.
,
.
2 2
23
24
25
26
27
28
2 2
: om. Cop Const

Const: add Cop
Const: Cop
Cop: : cj. Harnack
Cop Const: add
: Const: Cop
: add
- , ,
2 3
2 4
2 5
2 6
2 7
2 8
432
D I D A C H E 10
your holy name which you have made reside in our hearts,
and for the knowledge, faith, and immortality that you
made known to us through Jesus your child. To you be the
glory forever. 3. You, Master Almighty, created all things
for the sake of your name, and gave both food and drink to
humans for their refreshment, that they might give you
thanks. And you graciously provided us with spiritual food
and drink, and eternal life through your child. 4. Above all
we thank you because you are powerful. To you be the
glory forever. 5. Remember your church, Lord; save it
from all evil, and perfect it in your love. And gather it from
the four winds into your kingdom, which you prepared for
it. For yours is the power and the glory forever. 6. May
grace come and this world pass away. Hosanna to the God
of David. I f anyone is holy, let him come; if any one is not,
let him repent. Maranatha! Amen." 7. But permit the
prophets to give thanks [Or: hold the eucharist] as often as
they wish.
21
22
21 Cf. 1 Cor 16:22.

Two important witnesses add a verse (with variations): "But
concerning the matter of the ointment, give thanks, saying, 'We
give you thanks, Father, for the ointment you have made known
to us through Jesus your child. To you be the glory forever,
Amen.'"
2 2

- . Cop Const
433
D I D A C H E 11
11
, 2. iav

,
- 8
, .
3. 8
,

8
. 4. 8

8
5. 8 8 ,
8 , 8
.
6.
8

, 8
,
8
.
7.
8 8-
,
8 .
8.
8 , '

.
8
.
9. ,
' , 8 8
.
10.
,

,
. 11.
,
,
29
30
2 9
30
434
: om. Cop Eth

Eth: om.
et
D I D A C H E 11
11
And so, welcome anyone who comes and teaches you ev
erything mentioned above. 2. But if the teacher should
himself turn away and teach something different, under
mining these things, do not listen to him. But if his teach
ing brings righteousness and the knowledge of the Lord,
then welcome him as the Lord.
3. But act towards the apostles and prophets as the
gospel decrees. 4. Let every apostle who comes to you be
welcomed as the Lord. 5. But he should not remain more
than a day. I f he must, he may stay one more. But if he
stays three days, he is a false prophet. 6. When an apostle
leaves he should take nothing except bread, until he arrives
at his night s lodging. I f he asks for money, he is a false
prophet.
7. Do not test or condemn a prophet speaking in the
Spirit. For every sin will be forgiven, but not this sin.
8. Not everyone who speaks in the Spirit is a prophet,
but only one who conducts himself like the Lord. Thus
the false prophet and the prophet will both be known by
their conduct. 9. No prophet who orders a meal in the
Spirit eats of it; if he does, he is a false prophet. 10. Every
prophet who teaches the truth but does not do what he
himself teaches is a false prophet. 11. You are not to con
demn any prophet who has been approved and is true, and
23
24
25
2 3
"More than" is not found in the Greek, but the context and
12:2 justify the emendation, which is supported by the Ethiopic
version.
Cf. Matt 12:31.
This may refer to a meal for the needy.
2 4
2 5
435
D I D A C H E 13
, , '

.
12. ' ,

,
12

.
2.
, , -
, .
3. ,
. 4. ,
,

'

.
5. '
.
31
13

,

,
. 2.
436
D I D A C H E 13
who acts on behalf of the earthly mystery of the church,

even if he does not teach others to do what he himself does,
since he has his judgment with God. For even the ancient
prophets behaved in this way. 12. Do not listen to anyone
who says in the Spirit, "Give me money" (or something
else). But if he tells you to give to others who are in need,
let no one judge him.
12
Everyone who comes in the name of the Lord should be
welcomed. Then, when you exercise your critical judg
ment, you will know him; for you understand what is true
and what is false. 2. If the one who comes is simply passing
through, help him as much as you can. He should not stay
with you more than two or three days, if need be. 3. I f he
wants to remain with you, and is a tradesman, let him work
and eat. 4. I f he does not have a trade, use your foresight
to determine how he as a Christian may live among you
without being idle [Or: through your understanding you
should know in advance that no idle Chnstian is to live
among you]. 5. If he does not want to behave like this, he is
a Christmonger. Avoid such people.
13
Every true prophet who wants to settle down with you de
serves his food. 2. So too a true teacher, like the worker,
31 e'xere Cop Const Eth: ere (H)
437
D I D A C H E 14
. 3.

. 4.
, . 5. ,
. 6.
,
.
7.

, .
14

, . 2.

, -^,
. 3.

,
,

.
32
3 2
438
cj. Gebhardt:
D I D A C H E 14
26
deserves his food. 3. Therefore you shall take every first

portion of the produce from the wine vat and the threshing
floor, and the first portion of both cattle and sheep, and
give it to the prophets. For they are your high priests. 4. If
you do not have a prophet, then give it to the poor. 5. If you
make bread, take the first portion and give it according to
the commandment. 6. So too if you open a jar of wine or
oil, take the first portion of it and give it to the prophets.
7. And take the first portion of your money, clothing, and
everything you own, as it seems good to you, and give it
according to the commandment.
14
On the Lord's own day, when you gather together, break
bread and give thanks [Or: celebrate the eucharist] after
you have confessed your unlawful deeds, that your sacri
fice may be pure. 2. Let no one quarreling with his neigh
bor join you until they are reconciled, that your sacrifice
may not be defiled. 3. For this is the sacrifice mentioned
by the Lord: "In everyplace and time, bring me a pure sac
rifice. For I am a great King, says the Lord, and my name is
considered marvelous among the Gentiles."
27
28
6 Matt 10:10.
27 Cf. Matt 5:23-24.
28 Mai 1:11, 14.
439
D I D A C H E 15
15
.
2. -

.
3.

,
'
*
, .
4.

,
.
16

,

,
, 6
.
2.

6 ,
.
3.

,
,
- 4. 440
D I D A C H E 16
15
And so, elect for yourselves bishops and deacons who are
worthy of the Lord, gentle men who are not fond of money,
who are true and approved. For these also conduct the
ministry of the prophets and teachers among you. 2. And
so, do not disregard them. For these are the ones who have
found honor among you, along with the prophets and
teachers. 3. Do not reprimand one another in anger, but in
peace, as you have learned from the gospel. Let no one
speak with a person who has committed a sin against his
neighbor, nor let him hear anything from you, until he re
pents. 4. But say your prayers, give to charity, and engage
in all your activities as you have learned in the gospel of our
Lord.
16
Be watchful for your life. Do not let your lamps be extin

guished or your robes be loosed; but be prepared. For
you do not know the hour when our Lord is coming.
2. Gather together frequently, seeking what is appropriate
for your souls. For the entire time of your faith will be of no
use to you if you are not found perfect at the final moment.
3. For in the final days the false prophets and corruptors of
the faith will be multiplied. The sheep will be turned into
wolves, and love into hatred. 4. For when lawlessness in-
29
2 9
Cf. Matt 24:42; Luke 12:40; cf. Mark 13:35,37.
441
D I D A C H E 16
,

6

,
,
,

.
5.

,

,

.
6.
-
,
,
7. ,
' ' 6
. 8
. . .
33
3 3
442
: cj. Hilgenfeld: cj. Harris
D I D A C H E 16
30
creases they will hate, persecute, and betray one another.

Then the world-deceiver will be manifest as a son of God.
He will perform signs and wonders, and the earth will be
delivered over into his hands. He will perform lawless
deeds, unlike anything done from eternity. 5. Then all hu
man creation will come to the fire of testing, and many will
fall away and perish, but those who endure in their faith
will be saved by the curse itself. 6. Then the signs of
truth will be manifest: first a sign of a rip [Or: of a stretch
ing! in the sky, then a sign of the sound of a trumpet, and
third a resurrection of the dead. 7. But not of all the dead.
For as it has been said, "The Lord will come and all of his
holy ones with him." 8. Then the world will see the Lord
coming on the clouds of the sky . . .
31
32
33
34
35
36
3 7
30 Cf. Matt 24:10-12.

31 Cf. Mark 13:22.
32 Cf. Matt 24:10, 13.
33 The meaning is obscure.
34 Cf. Matt 24:30.
Cf. Matt 24:31; 1 Cor 15:52; 1 Thess 4:16.
36 Zech. 14:5; 1 Thess 3:13.
37 Cf. Matt 24:30.
3 5
443
Composed in ZephGreek and ZephText by

Technologies 'N Typography, Merrimac, Massachusetts.
Printed on acid-free paper and hound by
Edwards Brothers, Ann Arbor, Michigan

Ehrmann Apostolic Fathers

Uploaded by

Copyright:

Available Formats

Ehrmann Apostolic Fathers

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Ehrmann Apostolic Fathers

Uploaded by

Copyright:

Available Formats

T H E L O E B CLASSICAL LIBRARY

HARVARD UNIVERSITY PRESS

Copyright 2003 by the President and Fellows

Library of Congress Catalog Card Number 2002032744

FIRST LETTER OF CLEMENT

SECOND LETTER OF CLEMENT

This new Greek-English edition of the Apostolic Fathers is

In keeping with the tenor of the Loeb series, I have re

I would like to acknowledge my gratitude to Margaretta

teaching at Wake Forest Divinity School, for her diligent

The Apostolic Fathers represent a disparate collection of

. Somewhat ironically, the works of this Dionysius

of Karl-Heinz Uthemann, Anastasia Sinaitae Viae Dux (CSCG 8;

example, are included in the famous fourth-century bibli

See Grant, "The Apostolic Fathers' First Thousand Years,"

See Irena Backus, The Reception of the Church Fathers in

Cf. Thomas More s reference to "the most ancient" church

recognize the importance of the earliest noncanonical au

thers in the Counter-Reformation," in Backus, Reception of the

See the account in J. B. Lightfoot, The Apostolic Fathers:

and publication of the writings of the Apostolic Fathers,

Although this Greek-Latin edition was preceded by an Eng

partim discipuli" (who were either companions or dis

See especially, Dominique Bertrand, "Jean-Baptiste Cotel

"Bibliotheca Patrum Apostolicorum Graeco-Latina." In

Contrary to the claim of some scholars, this is not the first

G. Jouassard, "Le Groupement des peres dits aposMScRel 14 (1957) 129-34.

ations. Most striking is the circumstance that many of the

Cf. the editions of Lightfoot and Fischer.

authentic letters), Polycarp s letter to the Philippians,

Lindemann, Andreas, and Henning Paulsen. Die apos

Backus, Irena. The Reception of the Church Fathers in the

"The Study of the Early Fathers in Modern

The "First Letter of Clement" is a misnomer, as no other

The letter is addressed by the church of Rome to the

It is a very long letter for such a direct purpose, and

kind of "homonoia (= harmony) speech," a rhetorical form

denced in the surviving manuscripts of the letter as well.

have raised serious questions. What is clear is that since

tion that the hierarchical structures later so important to

If this dating is correct, then 1 Clement was produced

conversant with the Jewish Scriptures, as these were

viving Greek manuscripts, the famous fifth-century Codex

ostolic succession" (which was used by representatives of

But the letter was not widely circulated throughout the

graphs of its text of 1 and 2 Clement are provided by

Beyschlag, Karlmann. Clemens Romanus und der Friihkatholizismus.

Knopf, Rudolf. Die apostolischen Vater. Die Lehre der

Welborn, Lawrence L. "On the Date of First Clement."

. . . ' : . . . 2 2 A: Incipit Epistola Clementis ad Corinthios L: Epistula catholica Clementis

The church of God that temporarily resides in Rome, to

discipuli Petri apostoli ad ecclesiam Corinthiorum S: om. C (but

slandered. 2. For who has ever visited you and not

Spirit came upon everyone. 3. And being filled with his

reputable against the reputable, the senseless against the

dered him." 7. You see, brothers, jealousy and envy

The author s meaning is unclear. Some scholars have sug

to the place of glory that he deserved. 5. Because of jeal

like Dirce of Greek myth. The reference to the Danaids is more