Quotes from the Epistle of Barnabas: A.D. 70-100

Barnabas, Epistle of, A.D. 70-100:  An epistle that was widely circulated among the early Christians, who in general considered Barnabas, the apostle Paul’s companion, the author. 

Let us then utterly flee from all the works of iniquity, lest these should take hold of us; and let us hate the error of the present time, that we may set our love on the world to come: let us not give loose reins to our soul, that it should have power to run with sinners and the wicked, lest we become like them.  (Chapter 4)

As much as in us lies, let us meditate upon the fear of God, and let us keep His commandments, that we may rejoice in His ordinances. The Lord will judge the world without respect of persons. Each will receive as he has done: if he is righteous, his righteousness will precede him; if he is wicked, the reward of wickedness is before him.  (Chapter 4)

Take heed, lest resting at our ease, as those who are the called [of God], we should fall asleep in our sins, and the wicked prince, acquiring power over us, should thrust us away from the kingdom of the Lord.  (Chapter 4)

That the Dark One may find no means of entrance, let us flee from every vanity, let us utterly hate the works of the way of wickedness. (Chapter 4)

Do not, by retiring apart, live a solitary life, as if you were already [fully] justified.  (Chapter 4)

The prophets, having obtained grace from Him, prophesied concerning Him.  (Chapter 5)

And He (since it behooved Him to appear in flesh), that He might abolish death, and reveal the resurrection from the dead, endured [what and as He did], in order that He might fulfill the promise made unto the fathers, and by preparing a new people for Himself, might show, while He dwelt on earth, that He, when He has raised mankind, will also judge them.  (Chapter 5)

For the prophet speaks against Israel, “Woe to their soul, because they have counselled an evil counsel against themselves, saying, Let us bind the just one, because he is displeasing to us (Wisdom 2:12).”  (Chapter 6) 

For the Scripture says concerning us, while He speaks to the Son, “Let Us make man after Our image, and after Our likeness; and let them have dominion over the beasts of the earth, and the fowls of heaven, and the fishes of the sea.”  (Chapter 6)

“Those who wish to behold Me, and lay hold of My kingdom, must through tribulation and suffering obtain Me.”  (Chapter 7)

When men live in pleasure, they forget their Lord; but when they come to want, they acknowledge the Lord. And [in like manner] the swine, when it has eaten, does not recognize its master; but when hungry it cries out, and on receiving food is quiet again.  (Chapter 10)

Thou shalt not let the word of God issue from thy lips with any kind of impurity…Thou shalt love thy neighbour more than thine own soul…Thou shalt not call things thine own; for if ye are partakers in common of things which are incorruptible, how much more [should you be] of those things which are corruptible…Thou shalt love, as the apple of thine eye, every one that speaketh to thee the word of the Lord. Thou shalt remember the Day of Judgment, night and day. Thou shalt seek out every day the faces of the saints, either by word examining them, and going to exhort them, and meditating how to save a soul by the word, or by thy hands thou shalt labour for the redemption of thy sins…Thou shalt judge righteously…To the last thou shalt hate the wicked.  (Chapter 19)

But the way of darkness is crooked.  (Chapter 20)  (Personal comment:  To the pure all things are pure.  But how many contend that Jesus’ teachings are impure—crooked?  Those who strive against His words prove themselves perverse)

Quotes from Justin Martyr's second apology

Justin Martyr, A.D. 100-165:  A philosopher who converted to Christianity during the time of Polycarp, who soon became an evangelist.  Justin’s encounter with Christianity came one day while walking alone on the coast of the Mediterranean Sea.  On this occasion he happened to see an old man following him behind.  Wanting to be alone, Justin gave the man a stern look, however the kind old man, being undeterred, began to converse with him.  Upon learning that Justin was a philosopher, the old man presented him with some deep and searching questions, bringing to light the emptiness of human philosophy, which to Justin’s conversion to the Christian faith.  Justin himself describing the event said, “When the old man had spoken these and many other things, he left, encouraging me to think about what he had said.  I’ve never seen him since, but immediately a flame was kindled in my soul.  I was overwhelmed by a love for the prophets and the friends of Christ.  After pondering over the things the old man had said, I realized that Christianity was the only true and worthwhile philosophy.”  Justin became an effective evangelist and made many converts from even among the more educated Roman citizens.  His martyrdom came as the result of a group of pagan philosophers who conspired together to apprehend him.  After refusing to deny Christ, he endured martyrdom and later became known as Justin Martyr.  His first apology was written 150 A.D.  (Notes taken from the Early Christian Dictionary’s Biographical Dictionary)

During Justin’s entire Christian life, Christianity was an outlawed religion.  He wrote this material to the wicked Emperor Antoninus Pius, and to Marcus Aurelius Versus and Lucius Versus, the Emperor’s two adopted sons; also to the Senate and people of Rome.  He was counted worthy to suffer and of martyrdom A.D. 165

“Justin also frequently uses the word logos.  The New Testament writers use this same word many times.  For example, the Apostle John opened his Gospel with the well-known words: “In the beginning was the Word [Logos] and the Word [Logos] was with God.  And the Word [Logos] was God.”  (John 1:1)  “Although our English Bibles generally translate logos with the term “word” logos also means “reason.”  When John writes that Jesus was the Logos of God, most of his readers probably understood him to say that Jesus is the Reason of God. In other words, Jesus is the embodiment of God’s all-pervasive, rational power.  The early Christians recognized that God is the source of all reason and knowledge.  So they believed that any reasonable person would want to serve the Reason (Logos) of God.  Justin emphasizes this theme throughout his work.  Like so many other early Christians, Justin saw no conflict between reason and his religion.  To him, the two were inseparable.”  (This short commentary was taken from page 71 of a book entitled, "We don't speak great things--we live them!")

Quotes from Justin Martyr’s Second Apology:

For everywhere, whoever is corrected by father, or neighbour, or child, or friend, or brother, or husband, or wife, for a fault, for being hard to move, for loving pleasure and being hard to urge to what is right (except those who have been persuaded that the unjust and intemperate shall be punished in eternal fire, but that the virtuous and those who lived like Christ shall dwell with God in a state that is free from suffering,—we mean, those who have become Christians), and the evil demons, who hate us, and who keep such men as these subject to themselves, and serving them in the capacity of judges, incite them, as rulers actuated by evil spirits, to put us to death. But that the cause of all that has taken place under Urbicus may become quite plain to you, I will relate what has been done.  (Chapter 1)

A certain woman lived with an intemperate husband; she herself, too, having formerly been intemperate. But when she came to the knowledge of the teachings of Christ she became sober-minded, and endeavoured to persuade her husband likewise to be temperate, citing the teaching of Christ, and assuring him that there shall be punishment in eternal fire inflicted upon those who do not live temperately and conformably to right reason. But he, continuing in the same excesses, alienated his wife from him by his actions. For she, considering it wicked to live any longer as a wife with a husband who sought in every way means of indulging in pleasure contrary to the law of nature, and in violation of what is right, wished to be divorced from him. And when she was over persuaded by her friends, who advised her still to continue with him, in the idea that some time or other her husband might give hope of amendment, she did violence to her own feeling and remained with him.

But when her husband had gone into Alexandria, and was reported to be conducting himself worse than ever, she—that she might not, by continuing in matrimonial connection with him, and by sharing his table and his bed, become a partaker also in his wickednesses and impieties—gave him what you call a bill of divorce, and was separated from him.

But this noble husband of hers,—while he ought to have been rejoicing that those actions which formerly she unhesitatingly committed with the servants and hirelings, when she delighted in drunkenness and every vice, she had now given up, and desired that he too should give up the same,—when she had gone from him without his desire, brought an accusation against her, affirming that she was a Christian. And she presented a paper to thee, the Emperor, requesting that first she be permitted to arrange her affairs, and afterwards to make her defence against the accusation, when her affairs were set in order. And this you granted.

And her quondam husband, since he was now no longer able to prosecute her, directed his assaults against a man, Ptolemæus, whom Urbicus punished, and who had been her teacher in the Christian doctrines. And this he did in the following way:

He persuaded a centurion —who had cast Ptolemæus into prison, and who was friendly to himself—to take Ptolemæus and interrogate him on this sole point: whether he were a Christian? And Ptolemæus, being a lover of truth, and not of a deceitful or false disposition, when he confessed himself to be a Christian, was bound by the centurion, and for a long time punished in the prison and, at last, when the man came to Urbicus, he was asked this one question only: whether he was a Christian? And again, being conscious of his duty, and the nobility of it through the teaching of Christ, he confessed his discipleship in the divine virtue. For he who denies anything either denies it because he condemns the thing itself, or he shrinks from confession because he is conscious of his own unworthiness or alienation from it, neither of which cases is that of the true Christian. And when Urbicus ordered him to be led away to punishment, one Lucius, who was also himself a Christian, seeing the unreasonable judgment that had thus been given, said to Urbicus: “What is the ground of this judgment? Why have you punished this man, not as an adulterer, nor fornicator, nor murderer, nor thief, nor robber, nor convicted of any crime at all, but who has only confessed that he is called by the name of Christian? This judgment of yours, O Urbicus, does not become the Emperor Pius, nor the philosopher, the son of Cæsar, nor the sacred senate.” And he said nothing else in answer to Lucius than this: “You also seem to me to be such an one.” And when Lucius answered, “Most certainly I am,” he again ordered him also to be led away. And he professed his thanks, knowing that he was delivered from such wicked rulers, and was going to the Father and King of the heavens. And still a third having come forward, was condemned to be punished.  (Chapter 2)

I too, therefore, expect to be plotted against and fixed to the stake, by some of those I have named, or perhaps by Crescens, that lover of bravado and boasting; for the man is not worthy of the name of philosopher who publicly bears witness against us in matters which he does notunderstand, saying that the Christians are atheists and impious, and doing so to win favour with the deluded mob, and to please them. For if he assails us without having read the teachings of Christ, he is thoroughly depraved, and far worse than the illiterate, who often refrain from discussing or bearing false witness about matters they do not understand. Or, if he has read them and does not understand the majesty that is in them, or, understanding it, acts thus that he may not be suspected of being such [a Christian], he is far more base and thoroughly depraved, being conquered by illiberal and unreasonable opinion and fear. or, if he is acquainted with them, but, through fear of those who might hear him, does not dare to speak out, like Socrates, he proves himself, as I said before, no philosopher, but an opinionative man; at least he does not regard that Socratic and most admirable saying: “But a man must in no wise be honoured before the truth.”  (Chapter 3)

It is impossible for a Cynic, who makes indifference his end, to know any good but indifference.  (Chapter 3)

We have been taught that God did not make the world aimlessly, but for the sake of the human race; and we have before stated that He takes pleasure in those who imitate His properties, and is displeased with those that embrace what is worthless either in word or deed.  (Chapter 4)

But when we are examined, we make no denial, because we are not conscious of any evil, but count it impious not to speak the truth in all things, which also we know is pleasing to God, and because we are also now very desirous to deliver you from an unjust prejudice.  (Chapter 4)

But to the Father of all, who is unbegotten there is no name given. For by whatever name He be called, He has as His elder the person who gives Him the name. But these words Father, and God, and Creator, and Lord, and Master, are not names, but appellations derived from His good deeds and functions. And His Son, who alone is properly called Son, the Word who also was with Him and was begotten before the works, when at first He created and arranged all things by Him, is called Christ, in reference to His being anointed and God’s ordering all things through Him; this name itself also containing an unknown significance; as also the appellation “God” is not a name, but an opinion implanted in the nature of men of a thing that can hardly be explained. But “Jesus,” His name as man and Saviour, has also significance. For He was made man also, as we before said, having been conceived according to the will of God the Father, for the sake of believing men, and for the destruction of the demons.  (Chapter 6) 

But neither do we affirm that it is by fate that men do what they do, or suffer what they suffer, but that each man by free choice acts rightly or sins; and that it is by the influence of the wicked demons that earnest men, such as Socrates and the like, suffer persecution and are in bonds, while Sardanapalus, Epicurus, and the like, seem to be blessed in abundance and glory. The Stoics, not observing this, maintained that all things take place according to the necessity of fate. But since God in the beginning made the race of angels and men with free-will, they will justly suffer in eternal fire the punishment of whatever sins they have committed. And this is the nature of all that is made, to be capable of vice and virtue. For neither would any of them be praiseworthy unless there were power to turn to both [virtue and vice]. And this also is shown by those men everywhere who have made laws and philosophized according to right reason, by their prescribing to do some things and refrain from others. Even the Stoic philosophers, in their doctrine of morals, steadily honour the same things, so that it is evident that they are not very felicitous in what they say about principles and incorporeal things. For if they say that human actions come to pass by fate, they will maintain either that God is nothing else than the things which are ever turning, and altering, and dissolving into the same things, and will appear to have had a comprehension only of things that are destructible, and to have looked on God Himself as emerging both in part and in whole in every wickedness; or that neither vice nor virtue is anything; which is contrary to every sound idea, reason, and sense.  (Chapter 7)

And those of the Stoic school—since, so far as their moral teaching went, they were admirable, as were also the poets in some particulars, on account of the seed of reason [the Logos] implanted in every race of men—were, we know, hated and put to death,—Heraclitus for instance, and, among those of our own time, Musonius and others. For, as we intimated, the devils have always effected, that all those who anyhow live a reasonable and earnest life, and shun vice, be hated. And it is nothing wonderful; if the devils are proved to cause those to be much worse hated who live not according to a part only of the word diffused [among men] but by the knowledge and contemplation of the whole Word, which is Christ. And they, having been shut up in eternal fire, shall suffer their just punishment and penalty. For if they are even now overthrown by men through the name of Jesus Christ, this is an intimation of the punishment in eternal fire which is to be inflicted on themselves and those who serve them. For thus did both all the prophets foretell, and our own teacher Jesus teach.  (Chapter 8)

And that no one may say what is said by those who are deemed philosophers, that our assertions that the wicked are punished in eternal fire are big words and bugbears, and that we wish men to live virtuously through fear, and not because such a life is good and pleasant; I will briefly reply to this, that if this be not so, God does not exist; or, if He exists, He cares not for men, and neither virtue nor vice is anything, and, as we said before, lawgivers unjustly punish those who transgress good commandments. But since these are not unjust, and their Father teaches them by the word to do the same things as Himself, they who agree with them are not unjust.  (Chapter 9)

Our doctrines, then, appear to be greater than all human teaching; because Christ, who appeared for our sakes, became the whole rational being, both body, and reason, and soul. For whatever either lawgivers or philosophers uttered well, they elaborated by finding and contemplating some part of the Word. But since they did not know the whole of the Word, which is Christ, they often contradicted themselves. And those who by human birth were more ancient than Christ, when they attempted to consider and prove things by reason, were brought before the tribunals as impious persons and busybodies. And Socrates, who was more zealous in this direction than all of them, was accused of the very same crimes as ourselves. For they said that he was introducing new divinities, and did not consider those to be gods whom the state recognised. But he cast out from the state both Homer and the rest of the poets, and taught men to reject the wicked demons and those who did the things which the poets related; and he exhorted them to become acquainted with the God who was to them unknown, by means of the investigation of reason, saying, “That it is neither easy to find the Father and Maker of all, nor, having found Him, is it safe to declare Him to all.” But these things our Christ did through His own power. For no one trusted in Socrates so as to die for this doctrine, but in Christ, who was partially known even by Socrates (for He was and is the Word who is in every man, and who foretold the things that were to come to pass both through the prophets and in His own person when He was made of like passions, and taught these things: John 1:9), not only philosophers and scholars believed, but also artisans and people entirely uneducated, despising both glory, and fear, and death; since He is a power of the ineffable Father, not the mere instrument of human reason.  (Chapter 10)

But neither should we be put to death, nor would wicked men and devils be more powerful than we, were not death a debt due by every man that is born. Wherefore we give thanks when we pay this debt. And we judge it right and opportune to tell here, for the sake of Crescens and those who rave as he does, what is related by Xenophon. Hercules, says Xenophon, coming to a place where three ways met, found Virtue and Vice, who appeared to him in the form of women: Vice, in a luxurious dress, and with a seductive expression rendered blooming by such ornaments, and her eyes of a quickly melting tenderness, said to Hercules that if he would follow her, she would always enable him to pass his life in pleasure and adorned with the most graceful ornaments, such as were then upon her own person; and Virtue, who was of squalid look and dress, said, But if you obey me, you shall adorn yourself not with ornament nor beauty that passes away and perishes, but with everlasting and precious graces. And we are persuaded that every one who flees those things that seem to be good, and follows hard after what are reckoned difficult and strange, enters into blessedness.  (Chapter 11)

For I myself, too, when I was delighting in the doctrines of Plato, and heard the Christians slandered, and saw them fearless of death, and of all other-things which are counted fearful, perceived that it was impossible that they could be living in wickedness and pleasure. For what sensual or intemperate man, or who that counts it good to feast on human flesh, could welcome death that he might be deprived of his enjoyments, and would not rather continue always the present life.  (Chapter 12)  (People in the first and second centuries thought Christians ate human flesh because of communion)

For I myself, when I discovered the wicked disguise which the evil spirits had thrown around the divine doctrines of the Christians, to turn aside others from joining them, laughed both at those who framed these falsehoods, and at the disguise itself and at popular opinion and I confess that I both boast and with all my strength strive to be found a Christian.  (Chapter 13)

And we therefore pray you to publish this little book, appending what you think right, that our opinions may be known to others, and that these persons may have a fair chance of being freed from erroneous notions and ignorance of good, who by their own fault are become subject to punishment; that so these things may be published to men, because it is in the nature of man to know good and evil; and by their condemning us, whom they do not understand, for actions which they say are wicked, and by delighting in the gods who did such things, and even now require similar actions from men, and by inflicting on us death or bonds or some other such punishment, as if we were guilty of these things, they condemn themselves, so that there is no need of other judges.  (Chapter 14)

Quotes from the letters of Ignatius: 105 A.D.

Ignatius, A.D. 105:  Personal disciple of the apostle John and bishop of the church at Antioch.  He wrote a series of letters to all the churches and their leaders on the way to his execution. As Ignatius was led away from the presence of the Senate, to the innermost enclosure, or pit of the lions, he frequently repeated the name of Jesus in the conversation which he, while on the way, carried on with the believers, as well as in his secret prayer to God. Being asked why he did so, he replied thus, "My dear Jesus, my Saviour, is so deeply written in my heart, that I feel confident, that if my heart were to be cut open and chopped to pieces, the name of Jesus would be found written on every piece." With this the pious man indicated that not only his mouth, but the innermost parts of his heart were filled with the love of Jesus for out of the abundance of the heart the mouth speaketh.  (From the online early Christian dictionary and the Martyr’s Mirror)

Quotes from Ignatius’ Epistle to the Magnesians

Having been informed of your godly love, so well-ordered, I rejoiced greatly, and determined to commune with you in the faith of Jesus Christ.  (Chapter 1)

For as one who has been thought worthy of the most honourable of all names, in those bonds which I bear about, I commend the Churches, in which I pray for a union both of the flesh and spirit of Jesus Christ, the constant source of our life, and of faith and love, to which nothing is to be preferred.  (Chapter 1)

It is fitting, then, not only to be called Christians, but to be so in reality.  (Chapter 4)

The unbelieving are of this world; but the believing have, in love, the character of God the Father by Jesus Christ, by whom, if we are not in readiness to die into His passion, His life is not in us.  (Chapter 5)

For the divinest prophets lived according to Christ Jesus. On this account also they were persecuted, being inspired by His grace to fully convince the unbelieving that there is one God, who has manifested Himself by Jesus Christ His Son, who is His eternal Word, not proceeding forth from silence, and who in all things pleased Him that sent Him.  (Chapter 8)

If, therefore, those who were brought up in the ancient order of things have come to the possession of a new hope, no longer observing the Sabbath, but living in the observance of the Lord’s Day, on which also our life has sprung up again by Him and by His death.  (Chapter 9)

Therefore, having become His disciples, let us learn to live according to the principles of Christianity.  For whosoever is called by any other name besides this, is not of God. Lay aside, therefore, the evil, the old, the sour leaven, and be ye changed into the new leaven, which is Jesus Christ. Be ye salted in Him, lest anyone among you should be corrupted, since by your savour ye shall be convicted. It is absurd to profess  Christ Jesus, and to Judaize.  (Chapter 10)

Quotes from Ignatius’ Epistle to the Philadelphians

If any man follows him that makes a schism in the Church, he shall not inherit the kingdom of God.  (Chapter 3)

When I heard some saying, If I do not find it in the ancient Scriptures, I will not believe the Gospel; on my saying to them, It is written, they answered me, That remains to be proved. But to me Jesus Christ is in the place of all that is ancient: His cross, and death, and resurrection, and the faith which is by Him, are undefiled monuments of antiquity.  (Chapter 8)

Quotes from Ignatius’ Epistle to the Romans

Suffer me to become food for the wild beasts, through whose instrumentality it will be granted me to attain to God. I am the wheat of God, and let me be ground by the teeth of the wild beasts, that I may be found the pure bread of Christ. Rather entice the wild beasts, that they may become my tomb, and may leave nothing of my body; so that when I have fallen asleep [in death], I may be no trouble to anyone. Then shall I truly be a disciple of Christ, when the world shall not see so much as my body.  (Chapter 4)

Now I begin to be a disciple. And let no one, of things visible or invisible, envy me that I should attain to Jesus Christ. Let fire and the cross; let the crowds of wild beasts; let tearings, breakings, and dislocations of bones; let cutting off of members; let shatterings of the whole body; and let all the dreadful torments of the devil come upon me: only let me attain to Jesus Christ.  (Chapter 5)

All the pleasures of the world, and all the kingdoms of this earth, shall profit me nothing.  (Chapter 6)

Do not speak of Jesus Christ, and yet set your desires on the world.  (Chapter 7)

I have no delight in corruptible food, nor in the pleasures of this life. I desire the bread of God, the heavenly bread, the bread of life.  (Chapter 7)

Quotes from Ignatius’ Epistle to the Smyrneans

For I have observed that ye are perfected in an immoveable faith, as if ye were nailed to the cross of our Lord Jesus Christ, both in the flesh and in the spirit, and are established in love through the blood of Christ, being fully persuaded with respect to our Lord.  (Chapter 1)

He said to them, “Lay hold, handle Me, and see that I am not an incorporeal spirit.”  And immediately they touched Him, and believed, being convinced both by His flesh and spirit. For this cause also they despised death, and were found its conquerors.  (Chapter 3)

I give you these instructions, beloved, assured that ye also hold the same opinions [as I do]. But I guard you beforehand from those beasts in the shape of men, whom you must not only not receive, but, if it be possible, not even meet with; only you must pray to God for them, if by any means they may be brought to repentance, which, however, will be very difficult. Yet Jesus Christ, who is our true life, has the power of [effecting] this. But if these things were done by our Lord only in appearance, then am I also only in appearance bound. And why have I also surrendered myself to death, to fire, to the sword, to the wild beasts? But, [in fact,] he who is near to the sword is near to God; he that is among the wild beasts is in company with God; provided only he be so in the name of Jesus Christ. I undergo all these things that I may suffer together with Him.  (Chapter 4)

For that which is worth all is faith and love, to which nothing is to be preferred.  (Chapter 6)

But consider those who are of a different opinion with respect to the grace of Christ which has come unto us, how opposed they are to the will of God. They have no regard for love; no care for the widow, or the orphan, or the oppressed; of the bond, or of the free; of the hungry, or of the thirsty.  (Chapter 6)

Your prayer has reached to the Church which is at Antioch in Syria. Coming from that place bound with chains, most acceptable to God, I salute all; I who am not worthy to be styled from thence, inasmuch as I am the least of them. Nevertheless, according to the will of God, I have been thought worthy [of this honour], not that I have any sense [of having deserved it], but by the grace of God, which I wish may be perfectly given to me, that through your prayers I may attain to God.  (Chapter 11)

Quotes from Ignatius’ Epistle to the Trallians

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 6)

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 the wild beasts? Do I therefore die in vain?  (Chapter 10)

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.

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.  (Chapter 11)

Quotes from The Epistle of Ignatius to the Ephesians

For even Jesus Christ, our inseparable life, is the [manifested] will of the Father.  (Chapter 3)

But some most worthless persons are in the habit of carrying about the name [of Jesus Christ] in wicked guile, while yet they practise things unworthy of God, and hold opinions contrary to the doctrine of Christ, to their own destruction, and that of those who give credit to them, whom you must avoid as ye would wild beasts.  (Chapter 7)

They that are carnal cannot do those things which are spiritual, nor they that are spiritual the things which are carnal; even as faith cannot do the works of unbelief, nor unbelief the works of faith.  (Chapter 8)

With respect to your Christian life ye love nothing but God only.  (Chapter 9)

And pray ye without ceasing in behalf of other men. For there is in them hope of repentance that they may attain to God. See, then, that they be instructed by your works, if in no other way. Be ye meek in response to their wrath, humble in opposition to their boasting: to their blasphemies return your prayers; in contrast to their error, be ye steadfast in the faith; and for their cruelty, manifest your gentleness.  (Chapter 10)

Nothing is more precious than peace, by which all war, both in heaven and earth, is brought to an end.  (Chapter 13)

None of these things is hid from you, if ye perfectly possess that faith and love towards Christ Jesus which are the beginning and the end of life. For the beginning is faith, and the end is love.  Now these two, being inseparably connected together, are of God, while all other things which are requisite for a holy life follow after them.  (Chapter 14)

No man [truly] making a profession of faith sinneth; nor does he that possesses love hate any one. The tree is made manifest by its fruit; so those that profess themselves to be Christians shall be recognised by their conduct. For there is not now a demand for mere profession, but that a man be found continuing in the power of faith to the end.  (Chapter 14)

It is better for a man to be silent and be [a Christian], than to talk and not to be one. It is good to teach, if he who speaks also acts. There is then one Teacher, who spake and it was done; while even those things which He did in silence are worthy of the Father.  (Chapter 15)

He who possesses the word of Jesus, is truly able to hear even His very silence, that he may be perfect, and may both act as he speaks, and be recognised by his silence.  (Chapter 15)

Do not err, my brethren.  Those that corrupt families shall not inherit the kingdom of God.  If, then, those who do this as respects the flesh have suffered death, how much more shall this be the case with anyone who corrupts by wicked doctrine the faith of God, for which Jesus Christ was crucified! Such an one becoming defiled [in this way], shall go away into everlasting fire, and so shall every one that hearkens unto him.  (Chapter 16)

And why are we not all prudent, since we have received the knowledge of God, which is Jesus Christ?  (Chapter 17)

Hence every kind of magic was destroyed, and every bond of wickedness disappeared; ignorance was removed, and the old kingdom abolished, God Himself being manifested in human form for the renewal of eternal life.  (Chapter 19)

List of Roman Popes and Emperor's

Popes (440-1644 A.D.)  Emperor's (27 B.C.-1598 A.D.)

(Taken from the Martyr’s Mirror)

Leo I, "The Great" (440-61 A.D.)

Hilarus (461-68)

Simplicius (468-83)

Felix III (483-92)

Gelasius I (492-96)

Anastasius II (496-98)

Symmachus (498-514)

Hormisdas (514-23)

(Laurentius) (514-18)

John I (523-26)

Felix IV (526-30)

Boniface II (530-32)

John II (533-35)

Agapetus I (535-36)

Silverius (536-38)

Vigilius (538-55)

Pelagius I (556-61)

John III (561-74)

Benedict I (575-79)

Pelagius II (579-90)

Gregory I (the Great) (590-604)

Sabinianus (604-06)

Boniface III (607) "Papa”

Boniface IV (608-15)

Duesdedit (615-18)

Boniface V (619-25)

Honorius I (625-38)

Severinus (640)

Theodore I (642-49)

Martin I (649-55)

Eugenius I (654-57)

Vitalian (657-72)

Adeodatus II (672-76)

Donus (676-78)

Agatho (678-81)

Leo II (682-83)

Benedict II (684-85)

John V (685-86)

Conon (686-87)

Sergius I (687-701)

John VI (701-05)

John VII (705-07)

Sisinnius (708)

Constantine I (708-15)

Gregory II (715-31)

Gregory III (731-41)

Zacharias (741-52)

Stephen II (752)

Stephen III (752-57)

Paul I (757-67)

(Constantine II) (767-68)

Stephen IV (768-72)

Hadrian I (772-95)

Leo III (795-816)

Stephen V (816-17)

Paschal I (817-24)

Eugenius II (824-27)

Valentine (827)

Gregory IV (827-44)

Sergius II (844-47)

Leo IV (847-55)

Benedict III (855-58)

Nicholas I (858-67)

Adrian II (867-72)

John VIII (872-82)

Marinus I (882-84)

Hadrian III (884-85)

Stephen VI (885-91)

Formosus (891-98)

Boniface VI (896)

Stephen VII (896-97)

Romanus (897)

Theodore II (897)

John IX (898-900)

Benedict IV (900-03)

Leo V (903)

Christopher (903-04)

Sergius III (904-11)

Anastasius III (911-13)

Lando (913-14)

John X (914-28)

Leo VI (928-29)

Stephen VIII (929-31)

John XI (931-36)

Leo VII (936-39)

Stephen IX (939-42)

Marinus II (942-46)

Agapetus II (946-55)

John XII (955-64)

Leo VII (963-65)

Benedict V (964-65)

John XIII (965-72)

Benedict VI (973-74)

Benedict VII (974-83)

John XIV (983-84)

Boniface VII (984-85)

John XV (985-96)

Gregory V (996-99)

Sylvester II (999-1003)

John XVII (1003)

John XVIII (1003-09)

Sergius IV (1009-12)

Benedict VIII (1012-24)

John XIX (1024-32)

Benedict IX (1032-45)

Sylvester III (1045)

Gregory VI (1045-46)

Clement II (1046-47)

Damasus II (1048)

Leo IX (1049-54)

Victor II (1055-57)

Stephen X (1057-58)

Benedict X (1058-59)

Nicholas II (1059-61)

Alexander II (1061-73)

Gregory VII (1073-85)

Victor III (1086-87)

Urban II (1088-99)

Paschal II (1099-1118)

Gelasius II (1118-19)

Galixtus II (1119-24)

Honorius II (1124-30)

Innocent II (1130-43)

Celestine II (1143-44)

Lucius II (1144-45)

Eugenius III (1145-53)

Anastasius IV (1153-54)

Hadrian IV (1154-59)

Hadrian IV (1154-59)

Alexander III (1159-81)

*Victor IV (1159-64)

*Paschal III (1164-68)

*Calixtus III (1168-78)

Lucius III (1181-85)

Urban III (1185-87)

Gregory VIII (1187)

Clement III (1187-91)

Celestine III (1191-98)

Innocent III (1198-1216)

Honorius III (1216-27)

Gregory IX (1227-41)

Celestine IV (1241)

Innocent IV (1243-54)

Alexander IV (1254-61)

Urban IV (1261-64)

Clement IV (1265-68)

Gregory X (1271-76)

Innocent V (1276)

Hadrian V (1276)

John XXI (1276-77)

Nicholas III (1277-80)

Martin IV (1281-85)

Honorius IV (1285-87)

Nicholas IV (1288-92)

Celestine V (1294)

Boniface VIII (1294-1303)

Benedict XI (1303-04)

Clement V (1305-14)

John XXII (1316-34)

Benedict XII (1334-42)

Clement VI (1342-52)

Innocent VI (1352-62)

Urban V (1362-70)

Gregory XI (1370-78)

Urban VI (1378-89)

Boniface IX (1389-1404)

Sylvester III (1404)

Innocent VII (1404-06)

*Benedict XIII (1394-1423)

Gregory XII (1406-15)

Alexander V (1409-10)

John XXIII (1410-15)

Martin V (1417-31)

Eugenius IV (1431-47)

Nicholas V (1447-55)

Calixtus III (1455-58)

Pius II (1458-64)

Paul II (1464-71)

Sixtus IV (1471-84)

Innocent VIII (1484-92)

Alexander VI (1492-1503)

Pius III (1503)

Julius II (1503-13)

Leo X (1513-21)

Hadrian VI (1522-23)

Clement VII (1523-34)

Paul III (1534-49)

Julius III (1550-55)

Marcellus II (1555)

Paul IV (1555-59)

Pius IV (1559-65)

Pius V (1566-72)

Gregory XIII (1572-85)

Sixtus V (1585-90)

Urban VII (1590)

Gregory XIV (1590-91)

Innocent IX (1591)

Clement VIII (1592-1605)

Leo XI (1605)

Paul V (1605-21)

Gregory XV (1621-23)

Urban VIII (1623-44)

Emperors  Discussed in the Martyr’s Mirror

(Alphabetical order)

Aemilianus (253 A.D.)

Alexander Severus (222-35)

Alphonso I (1112-85)

Amalaric (526-31)

Antonius Pius (138-61)

Augustus (27 B.C.-14 A.D.)

Aurelian (270-75)

Caracalla (Antonius) (211-17)

Charles I (Charles V in Germany) (1516-56)

Claudius (41-54)

Claudius II (268-70)

Commodus (180-192) (Online Encyclopedia of Roman Rulers)

Constantius (305-306)

Constantine I (306-337) (Online Encyclopedia of Roman Rulers)

Constantine II (337-340) (Online Encyclopedia of Roman Rulers)

Decius (249-51)

Diocletian (284-305)

Domitian (81-96)

Frederick I (1152-90)

Frederick II (1215-50)

Gaius (Caligula) (37-41) (Online Encyclopedia of Roman Rulers)

Galba (68-69)

Galerius (305-11)

Gallienus (260-68)

Gallus (251-53)

Geta (Septimus) (211-12)

Hadrian (117-38)

Henry I (1031-60)

Henry III (1039-56)

Heraclius (610-41)

Honorius (395-423)

Jovian (363-64)

Julian, the Apostate (361-63)

Justin I (518-27)

Justinian I (527-65)

Justinian II (685-95)

Leo III (717-41)

Lothair II (1125-37)

Louis I, the Pious (814-40)

Louis of Bavaria (1314-47)

Lucius Aurelius Verus (161-69)

Marcus Aurelius (161-80)

Maurice (582-602)

Maximian (286-305)

Maximinus (235-38)

Nero (54-68)

Otto I (Great) (936-73)

Otto III (983-1002)

Philip II, Augustus (France), (118-1223)

Philip II (Spain) (1556-98)

Phocas (602-10)

Probus (276-82)

Robert II (996-1031)

Septimus Severus (193-211)

Theodosius (sole Emperor) (394-95)

Tiberius (14-37)

Titus (79-81)

Trajan (98-117)

Valentinian I (West) (364-75)

Valerian (253-60)

Vespasian (69-79) (Online Encyclopedia of Roman Rulers)