apostolicfathers0201clem - Carmel Apologetics

3i8 EPISTLES OF S. IGNATIUS.
my way according to the flesh (al jxri TrpoayjKova-ai fxoL rrj oSJ; rrj Kara
crapKo) escorted me onward from city to city.' Here the words in
square brackets are omitted in the Curetonian letter. Their bearing
is
not obvious at first sight, and this would account for the omission.
But reflexion shows that they are demanded by the context. The attention
paid to him was not merely the humane consideration which
would be extended to any wayfarer. It was a token of brotherhood in
Christ. This was shown from the fact that churches not on his route
bore their part in it.
The great question however affecting the Epistle to the Romans
is concerned with the appearance, at the close of the Curetonian form,
of the two chapters which in the Vossian recension belong to the
Trallian Epistle (§§ 4, 5).
Which was their original place
Let us look first at their position in the Trallian Epistle.
Ignatius exhorts the 'i'rallians to obey their bishop, priests, and
deacons. He bears personal testimony to the excellence of their bishop,
whom even godless men must respect. He might write more sternly
to them, but he forbears. He remembers that he is
only a condemned
criminal, and he therefore will not assume the authority of an Apostle
(§ 3).
Though much knowledge
is vouchsafed to him in God, yet he puts
limits to himself (e'/xaijroV ixerpw). He will not boast, lest he perish by
boasting. He fears the praises of others, lest they should elate him.
He desires to suffer, and yet doubts his worthiness. Above all things
he prays for humility (§ 4).
True, he could write to them about heavenly things, but he forbears.
It would be too strong meat for babes, and they would be choked
thereby. He may know the mysteries of the celestial hierarchy ;
but
this win not make him a disciple. He and they
still lack much, that
God may not be lacking to them (§ 5).
Therefore he exhorts them— nay not he, but the love of Christ— to
seek only the wholesome food of true Christianity and to avoid the rank
and noxious weeds of heresy, etc. (§ 6).
The connexion here is intelligible. The motive is obvious. What
more natural than this alternation between the humility of self-condemnation
and the thanksgiving for spiritual privilege He exalts himself
only to depress himself; and he abases himself only to exalt himself.
He shrinks from commanding, and yet he desires his words to have the
effect of a command. I am therefore altogether unable to acquiesce in
Cureton's opinion (C. I. p. xlvii); 'It is difficult to understand for
what especial purpose these chapters should have been introduced into