IGNATIUS
THE EPISTLE TO THE TRALLIANS 

Srawley's Translation (with notes)
Lightfoot's Translation
Roberts-Donaldson Translation

Lightfoot's Translation

(from: Apostolic Fathers, 1891 translation)

                          IGNATIUS to the Trallians

CHAPTER 0
 0:0  Ignatius, who is also Theophorus, unto her that is
beloved by God the Father of Jesus Christ; to the holy
church which is in Tralles of Asia, elect and worthy of
God, having peace in flesh and spirit through the
passion of Jesus Christ, who is our hope through our
resurrection unto Him; which church also I salute in the
Divine plenitude after the apostolic fashion, and I wish
her abundant greeting.

CHAPTER 1
 1:1  I have learned that ye have a mind unblameable and
steadfast in patience, not from habit, but by nature,
according as Polybius your bishop informed me, who by
the will of God and of Jesus Christ visited me in
Smyrna; and so greatly did he rejoice with me in my
bonds in Christ Jesus, that in him I beheld the whole
multitude of you.
 1:2  Having therefore received your godly benevolence
at his hands, I gave glory, forasmuch as I had found you
to be imitators of God, even as I had learned.

CHAPTER 2
 2:1  For when ye are obedient to the bishop as to Jesus
Christ, it is evident to me that ye are living not after
men but after Jesus Christ, who died for us, that
believing on His death ye might escape death.
 2:2  It is therefore necessary, even as your wont is,
that ye should do nothing without the bishop; but be ye
obedient also to the presbytery, as to the Apostles of
Jesus Christ our hope; for if we live in Him, we shall
also be found in Him.
 2:3  And those likewise who are deacons of the
mysteries of Jesus Christ must please all men in all
ways. For they are not deacons of meats and drinks but
servants of the Church of God. It is right therefore
that they should beware of blame as of fire.

CHAPTER 3
 3:1  In like manner let all men respect the deacons as
Jesus Christ, even as they should respect the bishop as
being a type of the Father and the presbyters as the
council of God and as the college of Apostles. Apart
from these there is not even the name of a church.
 3:2  And I am persuaded that ye are so minded as
touching these matters: for I received the ensample of
your love, and I have it with me, in the person of your
bishop, whose very demeanor is a great lesson, while
his gentleness is power -- a man to whom I think even
the godless pay reverence.
 3:3  Seeing that I love you I thus spare you, though I
might write more sharply on his behalf: but I did not
think myself competent for this, that being a convict I
should order you as though I were an Apostle.

CHAPTER 4
 4:1  I have many deep thoughts in God: but I take the
measure of myself, lest I perish in my boasting. For now
I ought to be the more afraid and not to give heed to
those that would puff me up: for they that say these
things to me are a scourge to me.
 4:2  For though I desire to suffer, yet I know not
whether I am worthy: for the envy of the devil is unseen
indeed by many, but against me it wages the fiercer war.
So then I crave gentleness, whereby the prince of this
world is brought to nothing.

CHAPTER 5
 5:1  Am I not able to write to you of heavenly things?
But I fear lest I should cause you harm being babes. So
bear with me, lest not being able to take them in, ye
should be choked.
 5:2  For I myself also, albeit I am in bonds and can
comprehend heavenly things and the arrays of the angels
and the musterings of the principalities, things visible
and things invisible -- I myself am not yet by reason of
this a disciple. For we lack many things, that God may
not be lacking to us.

CHAPTER 6
 6:1  I exhort you therefore -- yet not I, but the love
of Jesus Christ -- take ye only Christian food, and
abstain from strange herbage, which is heresy:
 6:2  for these men do even mingle poison with Jesus
Christ, imposing upon others by a show of honesty, like
persons administering a deadly drug with honey flavored wine, so
that one who knows it not, fearing nothing, drinks
in death with a baneful delight.

CHAPTER 7
 7:1  Be ye therefore on your guard against such men.
And this will surely be, if ye be not puffed up and if
ye be inseparable from [God] Jesus Christ and from the
bishop and from the ordinances of the Apostles.
 7:2  He that is within the sanctuary is clean; but he
that is without the sanctuary is not clean, that is, he
that doeth aught without the bishop and presbytery and
deacons, this man is not clean in his conscience.

CHAPTER 8
 8:1  Not indeed that I have known of any such thing
among you, but I keep watch over you betimes, as my
beloved, for I foresee the snares of the devil. Do ye
therefore arm yourselves with gentleness and recover
yourselves in faith which is the flesh of the Lord, and
in love which is the blood of Jesus Christ.
 8:2  Let none of you bear a grudge against his
neighbor. Give no occasion to the Gentiles, lest by
reason of a few foolish men the godly multitude be
blasphemed: for _Woe unto him through whom My name is
vainly blasphemed before some._

CHAPTER 9
 9:1  Be ye deaf therefore, when any man speaks to you
apart from Jesus Christ, who was of the race of David,
who was the Son of Mary, who was truly born and ate and
drank, was truly persecuted under Pontius Pilate, was
truly crucified and died in the sight of those in heaven
and those on earth and those under the earth;
 9:2  who moreover was truly raised from the dead, His
Father having raised Him, who in the like fashion will
so raise us also who believe on Him -- His Father, I
say, will raise us -- in Christ Jesus, apart from whom
we have not true life.

CHAPTER 10
 10:1  But if it were as certain persons who are
godless, that is unbelievers, say, that He suffered only
in semblance, being themselves mere semblance, why am I
in bonds? And why also do I desire to fight with wild
beasts? So I die in vain. Truly then I lie against the
Lord.

CHAPTER 11
 11:1  Shun ye therefore those vile offshoots that
gender a deadly fruit, whereof if a man taste, forthwith
he dies. For these men are not the Father's planting:
for if they had been, they would have been seen to be
branches of the Cross, and their fruit imperishable --
the Cross whereby He through His passion invites us,
being His members. Now it cannot be that a head should
be found without members, seeing that God promises
union, and this union is Himself.

CHAPTER 12
 12:1  I salute you from Smyrna, together with the
churches of God that are present with me; men who
refreshed me in all ways both in flesh and in spirit.
 12:2  My bonds exhort you, which for Jesus Christ's
sake I bear about, entreating that I may attain unto
God; abide ye in your concord and in prayer one with
another. For it becomes you severally, and more
especially the presbyters, to cheer the soul of your
bishop unto the honor of the Father [and to the honor]
of Jesus Christ and of the Apostles.
 12:3  I pray that ye may hearken unto me in love, lest
I be for a testimony against you by having so written.
And pray ye also for me who have need of your love in
the mercy of God, that I may be vouchsafed the lot which
I am eager to attain, to the end that I be not found
reprobate.

CHAPTER 13
 13:1  The love of the Smyrnaeans and Ephesians salutes
you. Remember in your prayers the church which is in
Syria; whereof [also] I am not worthy to be called a
member, being the very last of them.
 13:2  Fare ye well in Jesus Christ, submitting
yourselves to the bishop as to the commandment, and
likewise also to the presbytery; and each of you
severally love one another with undivided heart.
 13:3  My spirit is offered up for you, not only now,
but also when I shall attain unto God. For I am still in
peril; but the Father is faithful in Jesus Christ to
fulfill my petition and yours. May we be found
unblameable in Him.

Srawley's Translation

Ignatius' Epistle to the Trallians

[Tralles was situated on the high-road which passes from Ephesus through Magnesia and Laodicea to the East. It was about seventeen or eighteen miles from Magnesia, which is almost midway between Ephesus and Tralles. Like Magnesia, Tralles probably owed its Christianity to the preaching of St. Paul's disciples. The Trallians had sent their bishop to meet Ignatius at Smyrna, and he writes to thank them. He takes occasion to warn them against false teaching and separatism, without, however, accusing them personally of these errors. The main part of the epistle (cc. 6—11) contains a strong protest against a Docetic error, of which we see a more strongly-developed form in the heresy attacked in the Epistle to the Smyrnaeans. At the same time he urges upon them the duty of outward unity and obedience to their Church officers, as their best security against error. Of special interest in this connection are cc. 3, 7.  There is no mention of the Judaic error condemned in the Epistle to the Magnesians.] 

IGNATIUS, who is also Theophorus, to her that is beloved by God, the Father of Jesus Christ, to the holy Church which is at Tralles in Asia,[1] elect and worthy of God, having peace in flesh and spirit[2] through the passion of Jesus Christ, Who is our hope through the resurrection unto Him; which Church I salute in the fullness of God, after the Apostolic manner,[3] and bid her heartiest greeting. 

I. I have learned that you exhibit a mind which is blameless and unwavering in patient endurance, not from habit but naturally. For so your bishop, Polybius, 

[1] i. e. the Roman province of Asia. 
[2] The text is in some confusion, the Greek text and Armenian Versions reading 'blood' for 'spirit.'  Probably, however, the longer Greek recension has preserved the correct reading, 'spirit.'  The Armenian version omits 'through the passion.'  This would give the sense 'being at peace through faith in, and union with, the flesh and spirit of Jesus Christ.' 
[3] i. e. in the Apostolic epistles. 

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has informed me, who by the will of God and Jesus Christ has been with me at Smyrna, and has so greatly shared my joy in my bonds in Christ Jesus, that in him I beheld your whole number. So then I welcomed your godly kindness manifested through him, and gave glory to God, when I found you to be, as I had learned, followers of God. 

II. For whenever you are subject to the bishop as unto Jesus Christ, you appear to me to be living not the ordinary life of men, but after the manner of the life of Jesus Christ,[1] Who died for our sakes, that believing in His death you might escape death. It is necessary therefore that you should act, as indeed you do, in nothing without the bishop. But be subject also to the presbytery,[2] as unto the Apostles of Jesus Christ our Hope. For if we live in Him we shall be found [in Him].[3] Those, too, who are deacons of the mysteries[4] of Jesus Christ must in every way be pleasing unto all. For they are not deacons of meats and drinks,[6] but are servants of the Church of God. So then they must be on their guard against blame[6] as against fire. 

III. In like manner[7] let all reverence the deacons as 

[1] Cf. Magn. 7. 
[2] On this comparison see note on Magn. 6. 
[3] Lightfoot's reading has been followed. 
[4] This probably refers to their work as teachers, rather than to their assistance at the Eucharist. St. Paul similarly uses ' mystery' in the sense of a revealed truth. (Cf. e.g. Rom. xvi. 25.) The passage which follows treats of the duties of the deacon's office, not of the respect which is due to him. 
[5] The original duties of the deacon's office (Acts vi. 2) involved a considerable amount of attention to mere external business, such as the distribution of alms. Yet there was a higher aspect of the office, as from the first we find the deacons engaged in teaching (cf. Acts viii.). It is this higher aspect which Ignatius emphasizes.
[6] Cf. 1 Tim. iii. 10. 
[7] i. e. there must be mutual consideration. The deacon must regard the people's wishes; the people must respect the deacon's office.

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Jesus Christ,[1] as also the bishop, [regarding him] as a type of the Father,[2] and the presbyters as the Council of God and the band of the Apostles.[3] Without these there is no church deserving of the name.[4] Concerning these matters I am persuaded that you are thus disposed.  For I have received, and still have with me, in the person of your bishop, the pattern of your love.  His very demeanor is a striking lesson, and his gentleness is power—a man whom I think even those who are without God revere.  It is for love of you that I thus refrain, although I might have spoken of this with greater urgency.  But I thought not myself sufficient for this task of enjoining you, condemned man that I am, as though I were an apostle. 

IV. I have many thoughts in God. But I keep myself within bounds, that my boasting may not prove my ruin. For now must I needs fear the more, and not give heed unto them that are puffing me up. For they who speak to me[5] act as a scourge to me. For I welcome suffering, yet I know not whether I am worthy.

[1] On this comparison cf. Magn. 6, note. Ignatius is thinking of the relation to the Father of Jesus Christ as Son of Man, 'Who came not to be ministered unto, but to minister' (Matt. xx. 28). 
[2] Cf. Magn. 6, note. The whole passage from 'deacons' to 'Father' exhibits great variation of text. In the first clause the Latin Version reads 'as the commandment of Jesus Christ.'  In place of the word 'type,' which is read by the Syriac version and the longer Greek recension, the Greek text and Latin version read 'Son.' 
[3] For the ideas which suggested this twofold comparison of the presbyters, see Magn. 6, note. The word 'council' is suggested by the arrangements of the churches in early times, while the word 'band' is suggested by the earthly ministry of the Lord and His Apostles. 
[4] On the Ignatian conception of the ministry and the unity of the Church, see Introd. § 4.
[5] Ignatius suppresses the flattering words which he fears may 'puff him up.' It is possible, however, that some words may have fallen out.

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For the envy of Satan is not visible to the eyes of many,[1] but it makes war on me [the more]. I desire therefore gentleness, by which the prince of this world [2] is overthrown.

V. Am I not able to write unto you heavenly things? But I fear lest I may inflict harm upon you, since you are babes.[3] Indeed bear with me, lest being unable to contain them, you be choked. For even though I am in bonds and am able to understand [4] heavenly things and the ordering of angels and the musterings of heavenly rulers, things visible and invisible, yet am I not thereby already a disciple. For we suffer lack of many things, that we may not come short of God.

VI. I urge you therefore, yet not I, but the love of Jesus Christ, use only Christian food, and abstain from strange herbage,[5] which is heresy. For they even mingle poison [6] with Jesus Christ, imposing on men by their false professions of honesty, giving as it were a deadly drug along with honey flavored wine, and he that is ignorant of this fearlessly drinks in death with fatal pleasure. 

VII. Be on your guard then against such persons. And this will be, if you are not puffed up, and if you are inseparable from [God, even] Jesus Christ and the bishop and the commandments of the Apostles.[7] He 

[1] i.e. those who were seeking to procure a respite. (Cf. Rom. 7.)
[2] Cf. Eph. 17, note.
[3] 1 Cor. iii. 1, 2.
[4] The interest in angelology was a characteristic of the Jews in the apostolic and post-apostolic ages. From them it spread to Judaizing Christians and to Christians generally. Cf. Eph. 1. 20, 21, Col. i. 16, ii. 18. Cf. Smyrn. 6.
[5] Cf. Eph. 10, Philad. 3.
[6] The text is corrupt. The longer Greek recension suggests the emended reading which has been here translated. The metaphor is that of a physician who infuses poison into his drugs, and disguises them by giving to them a sweet flavour.
[7] In these last words Lightfoot sees a reference to the institution

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that is within the precincts of the altar[1] is pure, he that is without the precincts of the altar is not pure. That is, he who acts in anything apart from the bishop and the presbytery and the deacons is not pure in conscience. 

VIII. I write not this, because I have learned that any such evil has happened among you, but I keep guard over you beforehand, since you are my beloved, and I foresee the snares of the devil. Take up then the armor of gentleness and renew yourselves in faith,[2] which is the flesh of the Lord, and in love, which is the blood of Jesus Christ. Let no one among you have aught against his neighbor. Give not occasion to the heathen, that the godly multitude be not evil spoken of on account of a few foolish men. For, ' Woe [3] unto him through whom My Name is idly blasphemed before some.'

IX. Stop your ears then when any one speaks unto you apart from Jesus Christ, Who is of the race of

of the episcopate. An early tradition found in Clement of Alexandria (Quis dives salvetur, c. 42) and Tertullian (adv. Marc. iv. 5) attributes the establishment of episcopacy in Asia Minor to St. John.  Irenaeus (iii. 3, 4) says of Polycarp that he was appointed by apostles as bishop of the Church in Smyrna, certainly meaning to include St. John in the word 'apostles.' See Lightfoot, Philippians, p. 212. 
[1] See note Eph. 5. The figure is derived from the Jewish tabernacle or temple. The man who cuts himself off from the congregation of the faithful and the common sacrifices becomes as a Gentile and outcast (Cf. Matt, xviii. 17). The congregation is here represented as gathered together under its proper officers.
[2] Faith is said to be the flesh of Christ, because it identifies itself with the incarnate Christ, and rests upon the facts of His outward manifestation (cf. Philad. 5). Love is said to be the blood of Christ, because Christ's death and sacrifice are the crowning expression of love, and the life which results from them is a life of love. Cf. Rom. 7. The words 'flesh' and 'blood' are doubtless suggested by the Eucharist both here and in Philad. 5.  There is a somewhat similar mystical application of the words 'flesh and blood' in Clement of Alexandria, Paed. i. 6.
[3] A free quotation of Isaiah lii. 5. The words are quoted in the same form in Polyc., Phil.10.

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David, the child of Mary, Who was truly[1] born, and ate and drank, was truly persecuted under Pontius Pilate, was truly crucified and died, before the eyes of those in heaven and those on earth and those under the earth;[2] Who also was truly raised from the dead, since His Father raised Him up, Who in like manner will also raise up us who believe on Him—even His Father will raise us in Christ Jesus, apart from Whom we have not that life which is life indeed. 

X. But if it be, as some godless men, that is, unbelievers, assert, that He suffered in semblance—it is they who are semblance [3]—why am I in bonds? Why moreover do I pray that I may fight with the wild beasts? [4] Then I die for naught. Then I lie against the Lord. 

XL Flee therefore those evil offshoots which bear deadly fruit, whereof if a man taste, he straightway dies. For these are not a planting of the Father.[5] For if they were, they would have been seen to be branches of the Cross,[6] and their fruit would have been incorruptible.

[1] Docetism denied the reality of Christ's human life and sufferings. To these heretics it seemed impossible to believe that God could have come into such close contact with matter as was involved in the Incarnation. Hence the outward, earthly manifestation of Christ was explained away as an apparition. This explains Ignatius' insistence on the reality of the birth, passion and resurrection of the Lord.  The word 'truly' is a watchword in this connection. (See Add. Note 1.)
[2] Cf. Phil. ii. 10.
[3] Cf. Smyrn. 2, 4.
[4] Cf. 1 Cor. xv. 32. The whole passage is modelled on St. Paul's words. 
[5] Cf. Matt. xv. 13. 
[6] For the metaphor, cf. Smyrn. 1. 'The symbolism of the tree of life planted in Paradise, as referring to the Cross of Christ, dates from a very early time.'—LIGHTFOOT.  The language of Rev. xxii. 1, 2, would render the application easy. The fine hymn, attributed to Venantius Fortunatus, 'Pange lingua gloriosi,' exhibits the same imagery, and contains an allusion to the tradition that the tree from

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For through His Cross by His Passion He calls us unto Him, being His members. It is not possible then that a head should be born without members,[1] since God promises union, which union is Himself. 

XII. I salute you from Smyrna, together with the Churches of God now present[2] with me, men who have refreshed me in every way both in flesh and spirit. My bonds exhort you, which I wear for Jesus Christ's sake, asking that I may attain unto God.  Abide in your concord and in your prayer with one another.  For it is meet that you should severally, and especially the presbyters, refresh the bishop to the honor of the Father and [to the honor] of Jesus Christ and the Apostles.  I pray that you may give heed to me in love, lest by having written unto you I become a testimony against you. Moreover, pray for me too, for I have need of your love in the mercy of God, that I may be deemed worthy of the lot which I eagerly press on[3] to attain, that I be not found reprobate.

XIII. The love of the Smyrnaeans and the Ephesians salutes you. Remember in your prayers the Church in 

which the Cross was taken sprang from the seed of the Tree of Life.
      De parentis protoplasti
      Fraude facta condolens,
      Quando pomi noxialis
      Morsu in mortem corruit,
      Ipse lignum tunc notavit
      Damna ligni ut solveret.
[1] The denial of the Passion by these heretics cut them off from Christ and from the Divine ideal of unity appointed by God through the Cross.  Ignatius is full of the thought and language of St. Paul, and especially of the Epistle to the Ephesians. (Cf. also John xvii. 21—23.) 
[2] i. e. present in the persons of their representatives. (Cf. Eph. 1, Magn. 2.) 
[3] The rendering given follows the text of Lightfoot, who adopts Bunsen's emendation, reading εγκειμαι for περικειμαι. With the latter reading the meaning is, 'to obtain the lot with which I am invested.' 

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Syria, whereof I am not worthy to be called a member, since I am the very last of them. Farewell in Jesus Christ, submitting to the bishop as unto the commandment, [1] likewise also to the presbytery, and severally love one another with an undivided heart. My spirit devotes itself for you,[2] not only now but also whenever I attain unto God.  For I am still in danger.[3] But the Father is faithful in Jesus Christ to fulfill my petition and yours. In Him may we be found blameless. 

[1] Used absolutely for God's commandment. They are to obey the bishop as they are to obey God.
[2] Cf. Eph. 8, note.
[3] He still fears that his own weakness, or the efforts of others to procure his respite, may rob him of the martyr's crown.

Roberts-Donaldson Translation

THE EPISTLE OF IGNATIUS TO THE TRALLIANS

SHORTER VERSION

Ignatius, who is also called Theophorus, to the holy Church which is at Tralles, in Asia, beloved of God, the Father of Jesus Christ, elect, and worthy of God, possessing peace through the flesh, and blood, and passion of Jesus Christ, who is our hope, through our rising again to Him, which also I salute in its fullness, and in the apostolic character, and wish abundance of happiness.

CHAPTER I.--ACKNOWLEDGMENT OF THEIR EXCELLENCE.

I know that ye possess an unblameable and sincere mind in patience, and that not only in present practice, but according to inherent nature, as Polybius your bishop has shown me, who has come to Smyrna by the will of God and Jesus Christ, and so sympathized in the joy which I, who am bound in Christ Jesus, possess, that I beheld your whole multitude in him. Having therefore received through him the testimony of your good-will, according to God, I gloried to find you, as I knew you were, the followers of God.

CHAPTER II.--BE SUBJECT TO THE BISHOP, ETC.

For, since ye are subject to the bishop as to Jesus Christ, ye appear to me to live not after the manner of men, but according to Jesus Christ, who died for us, in order, by believing in His death, ye may escape from death. It is therefore necessary that, as ye indeed do, so without the bishop ye should do nothing, but should also be subject to the presbytery, as to the apostle of Jesus Christ, who is our hope, in whom, if we live, we shall [at last] be found. It is fitting also that the deacons, as being [the ministers] of the mysteries of Jesus Christ, should in every respect be pleasing to all. For they are not ministers of meat and drink, but servants of the Church of God. They are bound, therefore, to avoid all grounds of accusation [against them], as they would do fire.

CHAPTER III.--HONOR THE DEACONS, ETC.

In like manner, let all reverence the deacons as an appointment of Jesus Christ, and the bishop as Jesus Christ, who is the Son of the Father, and the presbyters as the sanhedrin of God, and assembly of the apostles. Apart from these, there is no Church. Concerning all this, I am persuaded that ye are of the same opinion. For I have received the manifestations of your love, and still have it with me, in your bishop, whose very appearance is highly instructive, and his meekness of itself a power; whom I imagine even the ungodly must reverence, seeing they are also pleased that I do not spare myself. But shall I, when permitted to write on this point, reach such a height of self-esteem, that though being a condemned man, I should issue commands to you as if I were an apostle?

CHAPTER IV.--I HAVE NEED OF HUMILITY.

I have great knowledge in God, but I restrain myself, lest, I should perish through boasting. For now it is needful for me to be the more fearful; and not give heed to those that puff me up. For they that speak to me [in the way of commendation] scourge me. For I do indeed desire to suffer, but I know not if I be worthy to do so. For this longing, though it is not manifest to many, all the more vehemently assails me. I therefore have need of meekness, by which the prince of this world is brought to nothing.

CHAPTER V.--I WILL NOT TEACH YOU PROFOUND DOCTRINES.

Am I not able to write to you of heavenly things? But I fear to do so, lest I should inflict injury on you who are but babes [in Christ]. Pardon me in this respect, lest, as not being able to receive [such doctrines], ye should be strangled by them. For even I, though I am bound [for Christ], yet am not on that account able to understand heavenly things, and the places of the angels, and their gatherings under their respective princes, things visible and invisible. Without reference to such abstruse subjects, I am still but a learner [in other respects]; for many things are wanting to us, that we come not short of God.

CHAPTER VI.--ABSTAIN FROM THE POISON OF HERETICS.

I therefore, yet not I, but the love of Jesus Christ, entreat you that ye use Christian nourishment only, and abstain from herbage of a different kind; I mean heresy. For those [that are given to this] mix up Jesus Christ with their own poison, speaking things which are unworthy of credit, like those who administer a deadly drug in sweet wine, which he who is ignorant of does greedily take, with a fatal pleasure leading to his own death.

CHAPTER VII.--THE SAME CONTINUED.

Be on your guard, therefore, against such persons. And this will be the case with you if you are not puffed up, and continue in intimate union with Jesus Christ our God, and the bishop, and the enactments of the apostles. He that is within the altar is pure, but he that is without is not pure; that is, he who does anything apart from the bishop, and presbytery, and deacons, such a man is not pure in his conscience.

CHAPTER VIII.--BE ON YOUR GUARD AGAINST THE SNARES OF THE DEVIL.

Not that I know there is anything of this kind among you; but I put you on your guard, inasmuch as I love you greatly, and foresee the snares of the devil. Wherefore, clothing yourselves with meekness, be ye renewed in faith, that is the flesh of the Lord, and in love, that is the blood of Jesus Christ. Let no one of you cherish any grudge against his neighbor. Give no occasion to the Gentiles, lest by means of a few foolish men the whole multitude [of those that believe] in God be evil spoken of. For, "Woe to him by whose vanity my name is blasphemed among any."

CHAPTER IX,--REFERENCE TO THE HISTORY OF CHRIST.

Stop your ears, therefore, when any one speaks to you at variance with Jesus Christ, who was descended from David, and was also of Mary; who was truly born, and did eat and drink. He was truly persecuted under Pontius Pilate; He was truly crucified, and [truly] died, in the sight of beings in heaven, and on earth, and under the earth. He was also truly raised from the dead, His Father quickening Him, even as after the same manner His Father will so raise up us who believe in Him by Christ Jesus, apart from whom we do not possess the true life.

CHAPTER X.--THE REALITY OF CHRIST'S PASSION.

But if, as some that are without God, that is, the unbelieving, say, that He only seemed to suffer (they themselves only seeming to exist), then why am I in bonds? Why do I long to be exposed to s the wild beasts? Do I therefore die in vain? Am I not then guilty of falsehood against [the cross of] the Lord?

CHAPTER XI.--AVOID THE DEADLY ERRORS OF THE DOCETICS

Flee, therefore, those evil offshoots [of Satan], which produce death-bearing fruit, whereof if any one tastes, he instantly dies. For these men are not the planting of the Father. For if they were, they would appear as branches of the cross, and their fruit would be incorruptible. By it He calls you through His passion, as being His members. The head, therefore, cannot be born by itself, without its members; God, who is [the Savior] Himself, having promised their union.

CHAPTER XII.--CONTINUE IN UNITY AND LOVE.

I salute you from Smyrna, together with the Churches of God which are with me, who have refreshed me in all things, both in the flesh and in the spirit. My bonds, which I carry about with me for the sake of Jesus Christ (praying that I may attain to God), exhort you. Continue in harmony among yourselves, and in prayer with one another; for it becomes every one of you, and especially the presbyters, to refresh the bishop, to the honor of the Father, of Jesus Christ, and of the apostles. I entreat you in love to hear me, that I may not, by having written, be a testimony against you. And do ye also pray for me, who have need of your love, along with the mercy of God, that I may be worthy of the lot for which I am destined, and that I may not be found reprobate.

CHAPTER XIII.--CONCLUSION.

The love of the Smyrnaeans and Ephesians salutes you. Remember in your prayers the Church which is in Syria, from which also I am not worthy to receive my appellation, being the last of them. Fare ye well in Jesus Christ, while ye continue subject to the bishop, as to the command [of God], and in like manner to the presbytery. And do ye, every man, love one another with an undivided heart. Let my spirit be sanctified by yours, not only now, but also when I shall attain to God. For I am as yet exposed to danger. But the Father is faithful in Jesus Christ to fulfill both mine and your petitions: in whom may ye be found unblameable.