In sanctum Ignatium martyrem

A Homily on the Holy Hieromartyr Ignatius the God-Bearer, who was Archbishop of Great Antioch, was taken to Rome, and there martyred, and from there was brought back again to Antioch. 1. Those hosts who are lavish and ambitious make their feasts frequent and successive, at once displaying their own wealth and showing their goodwill toward their friends. In like manner, the grace of the Spirit, providing us with a demonstration of its own power and showing great goodwill toward the friends of God, sets before us continuous and successive tables of the martyrs. Just recently, for instance, a very young and newlywed maiden, the blessed martyr Pelagia, feasted us with great joy; today again, this blessed and noble martyr Ignatius has succeeded to her feast. The persons are different, but the table is one; the contests are varied, but the crown is one; the struggles are diverse, but the prize is the same. For in external contests, since the labors are of the body, it is reasonable that only men are admitted; but here, since the whole contest is of the soul, the stadium is open to both sexes, the theater is seated for both genders. And neither have men alone stripped for the contest, lest women, taking refuge in the weakness of their nature, seem to have a plausible excuse; nor have women alone shown manly courage, lest the male sex be put to shame.

But also from here and there many are proclaimed and crowned, so that you may learn through their deeds that in Christ Jesus there is no male or female, that neither nature, nor bodily weakness, nor age, nor anything else of the sort could hinder those who run the course of piety, if there is in our souls a noble zeal, an aroused mind, and a warm and fiery fear of God deeply rooted. For this reason, both maidens and women and men, both young and old, both slaves and free, and every rank, and every age, and each sex stripped for these contests, and were in no way harmed from any quarter, since they brought a noble purpose into these struggles. Now the occasion already calls us to the narration of the achievements of this blessed one; but the mind is troubled and disturbed, not knowing what to say first, what second, what third; so great a flood of praises surrounds us from all sides. And we suffer the same thing as if someone, entering a meadow and seeing a great rose-garden, much violet, and so much lily, and other spring flowers both varied and diverse, should be at a loss as to what to look at first, what second, each of the things seen calling the eyes to itself.

For when we enter the spiritual meadow of Ignatius’s achievements, and behold not spring flowers but the very fruit of the Spirit, varied and diverse, in his soul, we are confounded and at a loss, not knowing where first to fix our thought, since each of the things seen draws us away from its neighbor and pulls the eye of the soul toward the contemplation of its own beauty. Consider: he presided over the Church among us nobly, and with such precision as Christ desires; for if that one declared the greatest limit and rule of the episcopate, this one demonstrated it through his deeds. For having heard Christ saying, “The good shepherd lays down his life for the sheep,” he gave his own life for the sheep with all courage. He associated genuinely with the apostles and enjoyed the spiritual streams. What then must he have been like, who was reared with them, associated with them everywhere, shared both the spoken and the unspoken with them, and seemed to them worthy of such authority? Again a time came that demanded courage and a soul that looks down on all present things, burns with divine love, and prefers the unseen to the seen; and he laid aside the flesh with as much ease as one would take off a garment. What then shall we speak of first? The teaching of the apostles, which he displayed through all things, or the contempt for the present life, or the precision of virtue with which he administered the leadership of the Church? Whom shall we first praise?

the martyr, or the bishop, or the apostle? For the grace of the Spirit, having woven a triple crown, thus adorned that holy head—or rather, a manifold one. For each of the crowns, if one were to unfold them with precision, would be found to put forth other crowns for us. 2. And if you wish, let us first come to the praise of his episcopate. Does this seem to be only one crown? Come then, let us unfold it in speech, and you will see both two, and three, and more being born from it for us. For I do not admire the man only because he was deemed worthy of such an office, but also because he was entrusted with this office by those holy men, and the hands of the blessed apostles touched his sacred head. For this is no small thing for a word of encomium—not only because he drew down greater grace from above, nor only because they caused a more abundant operation of the Spirit to come upon him, but also because they bore witness to every virtue in him among men. And how I say this: Paul once wrote to Titus—but when I say Paul, I mean not only him, but also Peter, and James, and John, and their whole chorus.

Just as in a single lyre the strings are different but the harmony is one, so too in the choir of the apostles the persons are different but the teaching is one, since the craftsman was one, the Holy Spirit, who moved their souls. And Paul, indicating this, said: "Therefore, whether they or I, we preach in this way." So this man, writing to Titus and showing what sort of person the bishop must be, says: "For the bishop must be blameless, as steward of God, not self-willed, not wrathful, not given to wine, not a striker, not greedy for base gain, but hospitable, loving what is good, temperate, just, holy, continent, holding fast to the faithful word according to the teaching, so that he may be able also to exhort others in sound teaching and to refute those who contradict." And again, writing to Timothy about this same subject, he speaks somewhat as follows: "If anyone aspires to the episcopate, he desires a good work; therefore the bishop must be irreproachable, the husband of one wife, sober, temperate, orderly, hospitable, capable of teaching, not a striker, not given to wine, but gentle, peaceable, not fond of money." Do you see how great a precision of virtue he demands of the bishop? Just as some excellent painter, having mixed various colors, when he is about to produce an original image of a royal form, works with all precision, so that all who imitate it and paint from it may have an image worked out with exactness.

Thus also the blessed Paul, as if painting a royal portrait and fashioning its archetype, having blended the varied colors of virtue, sketched for us the complete characteristics of the episcopate, so that each of those who ascend to this office, looking to that model, might administer all his affairs with such precision. I would therefore confidently say that the blessed Ignatius imprinted that entire portrait with precision upon his own soul, and was blameless and irreproachable, and neither arrogant, nor irascible, nor given to wine, nor violent, but peaceable, free from avarice, just, holy, temperate, holding fast to the faithful word according to the teaching, sober, modest, orderly, and all the other qualities that Paul demanded. And what is the proof of these things? someone says. Those who spoke these things themselves ordained him, and they would not, after exhorting others with such precision to test those who are to ascend to the throne of this office, have done this themselves carelessly; but unless they had seen all this virtue planted in the soul of this martyr, they would not have entrusted this office to him. For they knew well how great a danger lies for those who make such ordinations casually and at random.

And this same point Paul again makes clear, writing to the same Timothy: "Lay hands hastily on no one, and do not share in the sins of others." What are you saying? Another sinned, and I share in the accusations and the punishment? Yes, he says, the one who granted authority to wickedness. And just as someone who puts a sharpened sword into the hands of a mad and raving man—whatever murder the madman commits, the one who gave the sword bears the blame—so also, if someone grants the authority of this office to a person living in wickedness, he draws the whole fire of that man's sins and audacities upon his own head; for the one who provided the root is everywhere the cause of what grows from it. Do you see how the crown of the episcopate has appeared to us double thus far, and how the dignity of those who ordained him has made the office more splendid, bearing witness to every proof of virtue in him? Do you wish me to reveal to you another crown that springs from this very thing? Let us consider the time at which he was entrusted with this office. For it is not the same to govern a Church now as then, just as it is not the same to travel a well-worn and well-constructed road after many travelers, and to be the first to cut a path through a place full of ravines and rocks, teeming with wild beasts, and which has never yet received any traveler.

Now for by the grace of God there is no danger for the bishops, but deep peace from all sides, and we all enjoy calm, the word of piety having been extended to the ends of the world, and those who reign over us preserving the faith with exactness. But then none of this was the case; rather, wherever one looked, there were precipices, and pits, and wars, and battles, and dangers, and rulers, and kings, and peoples, and cities, and nations, and kinsmen, and strangers plotting against the faithful. And not only was this the terrible thing, but also that many of the faithful themselves, having at that time for the first time tasted of strange doctrines, required much condescension, and were still more weakly disposed, and were often tripped up; and this it was which grieved the teachers no less than the external wars—indeed much more; for the external battles and plots afforded them great pleasure because of the hope of the rewards laid up.

For this reason the apostles also returned from the face of the council rejoicing because they had been scourged, and Paul cries out saying: I rejoice in my sufferings, and he boasts in his tribulations everywhere; but the wounds of his own people and the falls of his brethren did not even allow them to breathe, but like a very heavy yoke pressed down upon the neck of their soul and continually dragged it down. Listen, then, how Paul, who so rejoices in sufferings, is bitterly pained over these things. For who, he says, is weak, and am I not weak? Who is scandalized, and am I not inflamed? And again: I fear lest coming I may not find you as I wish, and I may be found by you as you do not wish; and a little later: Lest God humble me when I come to you again, and I mourn many of those who have previously sinned and not repented of the impurity, licentiousness, and fornication which they committed. And throughout you see him in tears and lamentations over his own people, and always fearing and trembling for those who have been entrusted to him. Just as we admire a helmsman not when the sea is calm and the ship is borne by favorable winds and he is able to save those sailing, but when the sea rages, the waves rise up, the passengers themselves are in revolt, a great storm besieges those sailing from within and without, and he is able to steer the vessel with complete safety.

Thus also those who were entrusted with the Church at that time must be astounded and marvel far more than those who now administer it, when the war was great both from without and within, when the plant of faith was still more tender and in need of much care, when the multitude of the Church, like a newborn infant, required great forethought and a most wise soul to nurse it. And that you may learn more clearly how many crowns those who were entrusted with the Church at that time were worthy of, and how much toil and danger it is to undertake a matter in its beginnings and at its start, and to be the first to come to it, I bring forward the testimony of Christ himself, who adjudges these things and confirms the opinion spoken by us. For seeing many coming to him, and wishing to show the apostles that the prophets had labored more than they, he says: Others have labored, and you have entered into their labor. Yet the apostles labored far more than the prophets; but because those earlier ones first laid down the word of piety and drew the souls of men, untaught as they were, toward the truth, the greater part of the toil is adjudged to them. For it is not the same, it is not, to come after many other teachers and teach, and to be the first oneself to sow the seeds. For the former, already practiced and become habitual to many, would be readily accepted; but the latter, heard for the first time, disturbs the mind of the hearers and gives the teachers much trouble.

This, then, was also what disturbed the hearers in Athens, and for this reason they turned away from Paul, accusing him, saying, "You are introducing something strange into our ears." For if now the care of the Church provides much labor and toil for those who govern it, consider how double, triple, and manifold was the toil then, when there were dangers, battles, plots, and constant fear. It is not possible, it is not possible, to represent in speech the difficulty which those holy men of that time endured; but only he who has passed through that experience will know it. Let me speak also of a fourth crown arising for us from this episcopate. What then is this? That he was entrusted with our fatherland. For it is laborious to preside over even a hundred and fifty men alone; but to be entrusted with such a great city, and a populace extending to twenty myriads, what proof of virtue and wisdom do you think this is? For just as in armies the more royal and more numerous phalanxes are entrusted to the wiser generals, so also in cities, the larger and more populous ones are entrusted to the more tested rulers. And otherwise, this city had great account with God, as he showed through his very deeds; for he commanded Peter, the overseer of the whole world, to whom he entrusted the keys of the heavens, to whom he allowed to lead and carry everything, to spend much time here, so much did our city counterbalance the whole world for him. Since I have mentioned Peter, I see a fifth crown being woven from him.

This, then, is what it means for this one to succeed that one in the office. For just as if someone were removing a great stone from the foundations, he would certainly hasten to introduce another counterbalancing one in its place, lest he shake the whole building and make it more unsound; so also, when Peter was about to depart from here, the grace of the Spirit introduced another teacher counterbalancing Peter, so that the building already made might not become more unsound through the cheapness of the successor. Now we have enumerated five crowns: from the magnitude of the office, from the worthiness of those who ordained him, from the difficulty of the time, from the measure of the city, from the virtue of the one who handed over the episcopate to him. Having woven all these together, it was possible to speak also of a sixth, and a seventh, and more than these; but lest we consume all our time on the discourse concerning the episcopate and fall away from the narratives about the martyr, come, let us go to that contest. A grievous war was once kindled against the Churches, and as if a most grievous tyranny had seized the land, all were snatched from the midst of the marketplace, accused of nothing out of place, but because they had escaped from error and run to piety, because they had abandoned the worship of demons, because they had recognized the true God and worshipped His only-begotten Son, and for which they ought to have been crowned, and admired, and honored, for these things they were punished and overwhelmed with countless horrors, all who had received the faith, and much more so those who presided over the Churches.

The devil, being a malefactor and skilled at weaving such plots, expected that if he removed the shepherds, he would easily be able to scatter the flocks. But the one who catches the wise in their own cunning, wishing to show him that it is not men who govern his Churches, but that he himself is everywhere shepherding those who believe in him, permitted this to happen, so that when, after those shepherds were taken away, he saw the affairs of piety not diminished, nor the word of the proclamation extinguished, but rather increased, he might learn through these very deeds, both he himself and all those who serve him in these matters, that our affairs are not human, but that the foundation of our teaching has its root from above, from the heavens, and that it is God who everywhere leads the Churches, and that it is never possible to overcome God when warring against him. Nor did the devil do only this evil deed, but also another no less than this. For he did not allow the bishops to be slain in the cities over which they presided, but led them into a foreign land and killed them there. He did this both at once, hastening to render the cities bereft of their proper leaders, and at once hoping to make them weaker by the hardship of the journey, which indeed he also did in the case of this blessed one.

From our city he summoned him to Rome, setting for him longer courses of the race, and expecting by the length of the road and the multitude of days to cast down his spirit, not knowing that having Jesus as his fellow traveler and companion on such a journey, he became stronger instead, and with the power that was with him, he provided a greater demonstration, and he strengthened the churches more greatly. For the cities along the road, running together from all sides, anointed the athlete and sent him forth with many provisions, contending with him in prayers and intercessions. And they themselves received no ordinary consolation, seeing the martyr running to death with such eagerness as one might expect of a man summoned to the palaces in heaven. And through the deeds they learned, through that noble one’s eagerness and cheerfulness, that it was not death to which he was running, but a kind of departure and relocation, and an ascent to heaven. And teaching these things, he departed from every city through his words, through his very actions. And what happened among the Jews, when they bound Paul

And when they sent him to Rome, they thought they were sending him to death, but they were sending a teacher to the Jews dwelling there; and this indeed happened in the case of Ignatius with a certain abundance. For he went not only to those dwelling in Rome, but also to all the cities lying in between as a marvelous teacher, persuading them to despise the present life, to consider visible things as nothing, to long for the future, to look toward heaven, and to turn aside for nothing terrible in the present life. For he taught them these things and more through his deeds as he journeyed, like a sun rising from the east and running toward the west—nay, even more radiant than this. For the sun runs above, bringing sensible light, while Ignatius shone from below, instilling the intelligible light of teaching into souls. And the sun, going to the regions of the west, is hidden and immediately brings night; but he, having gone to the regions of the west, rose from there more brightly, having greatly benefited all along the way. And when he set foot in the city, he taught that city to philosophize. For this reason also God permitted him to end his life there, so that his death might become a lesson of piety for all dwelling in Rome. For you, by the grace of God, needed no further proof, being firmly rooted in the faith; but those dwelling in Rome, since there was much impiety there at that time, required greater assistance. For this reason both Peter and Paul, and after them this man, were all sacrificed there.

This was so that they might cleanse the city, polluted by the blood of idols, with their own blood; and this was so that they might provide proof of the resurrection of the crucified Christ through their deeds, persuading those dwelling in Rome that they would not have despised the present life with such pleasure, unless they were strongly convinced that they were about to ascend to the crucified Jesus and see him in the heavens. For the greatest proof of the resurrection is indeed that the slain Christ showed such power after death as to persuade living men to disregard country, home, friends, relatives, and life itself for the confession of him, and to choose stripes, dangers, and death over present pleasures. For these were not the achievements of a dead man, nor of one who remained in the tomb, but of one who had risen and was alive. For how could it be reasonable that, while he lived, all the apostles who were with him became weaker from fear and betrayed the teacher and fled away, but after he died, not only Peter and Paul, but also Ignatius, who had never seen him nor enjoyed his company, showed such zeal for him as to give up even their own life for him? So that all those dwelling in Rome might learn these things by experience, God permitted the saint to be perfected there. And that this is the reason, I will confirm from the very manner of his death.

For it was not outside the walls in a pit, nor in a court of law, nor in some corner that he received the condemning vote, but in the middle of the theater, with the entire city seated above, he underwent the manner of martyrdom, with wild beasts let loose upon him, so that, having set up the trophy against the devil under the eyes of all, he might make all the spectators emulators of his own struggles, not only dying thus nobly, but also dying with pleasure. For he did not look upon the beasts as though he were about to be torn away from life, but as though he were being called to a better and more spiritual life, and so he welcomed them gladly. Whence is this clear? From the words he uttered when about to die. For when he heard that this manner of punishment awaited him, he said, "May I have benefit of those beasts." For such are lovers: whatever they suffer for the sake of their beloved, they accept with pleasure, and they think they are then most filled with desire when the things that happen are far more severe. This is what happened in his case as well. For he was eager to emulate the apostles not only in death but also in eagerness; and hearing that they, after being scourged, departed with joy, he wished to imitate the teachers not only in his end but also in his joy. For this reason he said, "May I have benefit of the beasts." And he considered their mouths far gentler than the tongue of the tyrant, and with good reason: for that tongue summoned him to Gehenna, while the mouths of these beasts sent him to the kingdom. Since, then, he ended his life there—or rather, since he ascended to heaven—he returned as a victor.

And this too was part of God's economy, that he should bring him back again to us, and distribute the martyr among the cities. For that city received his dripping blood, while you have been honored with his relic; you have enjoyed his episcopacy, they enjoyed his martyrdom; they saw him contending, conquering, and being crowned, while you possess him perpetually; God separated him from you for a short time, and granted him back to you with greater glory. And just as those who borrow money repay what they have received with interest, so God, having borrowed this precious treasure from you for a short time and shown him to that city, has given him back to you with greater splendor. For you sent out a bishop, and received a martyr; you sent him out with prayers, and received him with crowns; and not only you, but also all the cities in between. For how do you think they were disposed as they saw the relic being brought back? How much pleasure did they reap? How great was their exultation? With how many acclamations did they shower the victor from all sides? For just as when a noble athlete has wrestled down all his opponents and leaves the arena with brilliant glory, the spectators immediately receive him and do not allow him to set foot on the ground, carrying him home on their shoulders and showering him with countless praises.

Thus then that saint was taken up from Rome by the cities in succession, and borne on their shoulders as far as this city, escorting him with praise, hymning the victor, mocking the devil, because his sophistry was turned against him, and what he thought to do against the martyr became for him. And at that time all those cities were benefited and set upright; and from then until the present, he enriches your city. And like an inexhaustible treasure, drawn upon each day and never failing, he makes all who partake more prosperous. So too this blessed Ignatius sends away those who come to him filled with blessings, with boldness, with noble spirit, and with great courage. Let us therefore not only today, but each day, go to him, reaping spiritual fruits from him. For it is possible, it is possible for one who comes here with faith to reap great benefits. For not only the bodies, but even the reliquaries of the saints are filled with spiritual grace. For if this happened in the case of Elisha, and a dead man touching the reliquary broke the bonds of death and returned to life again, much more now, when grace is more abundant, when the energy of the Spirit is greater, it is possible for one touching the reliquary with faith to draw great power from it.

For this reason God has left us the relics of the saints, wishing to lead us by the hand to the same zeal as theirs, and to provide a kind of harbor and secure consolation against the evils that constantly beset us. Therefore I exhort all of you: whether someone is in despondency, or in sickness, or in afflictions, or in any other worldly circumstance, or in the depth of sins, let him come here with faith, and he will lay aside all those things and will return with great pleasure, having lightened his conscience from the mere contemplation. But it is not only those who are in difficulties who must come here; even if someone is in good spirits, in glory, in power, in great boldness before God, let not even this one disregard the benefit. For coming here and seeing this saint, he will keep his blessings stable, having persuaded his soul to be moderate by the memory of this man's achievements, and not allowing his conscience to be puffed up to any arrogance by his own successes.

It is no small thing for those in prosperity not to be puffed up by their good fortune, but to know how to bear their successes with moderation. Thus this treasure is useful to all, this lodging place suitable: for those who have stumbled, that they may be delivered from their trials; for those who are faring well, that their blessings may remain secure; for those in sickness, that they may return to health; for those who are healthy, that they may not fall into sickness. Considering all these things, let us prefer this sojourn here to every delight, to every pleasure, so that, both rejoicing and gaining profit, we may be enabled to become fellow tent-dwellers and messmates with these saints there, through the prayers of the saints themselves, and by the grace and loving-kindness of our Lord Jesus Christ, with whom glory is to the Father, together with the Holy Spirit, now and always, and to the ages of ages. Amen.