Ignatius
Epistle to the Philadelphians

Ignatius opens his letter to the church in Philadelphia (in Asia Minor) with a rich salutation praising their grounding in unity, Christ's passion, and the resurrection. He emphasizes that their spiritual joy is tied directly to their alignment with the threefold ministry—the bishop, presbyters, and deacons—appointed by Christ's own will and strengthened by the Holy Spirit.

In Chapter 1, Ignatius focuses on the character of the local Philadelphian bishop. He highlights that this bishop's authority comes directly from God rather than human ambition or self-seeking (kenodoxia). Ignatius praises the bishop's quiet, meek nature, observing that his silence speaks louder than the vain babbling of schismatics. He uses a striking musical metaphor to describe how the bishop’s life is seamlessly harmonized with God's commandments, praising his unshakable patience and freedom from anger.

ἡδρασμένῃ ἐν ὁμονοίᾳ θεοῦ (hēdrasmenē en homonoia theou — "established in the concord/harmony of God"):



ἐν τῇ ἀναστάσει αὐτοῦ πεπληροφορημένῃ (en tē anastasei autou peplērophorēmenē — "fully assured in His resurrection"):


οὐκ ἀφ̓ ἑαυτοῦ οὐδὲ δἰ ἀνθρώπων (ouk aph' heautou oude di' anthrōpōn — "not from himself nor through human beings"): Reflects Pauline phrasing (cf. Galatians 1:1). Ignatius underscores that the bishop’s calling is divinely sanctioned, not self-appointed or humanly engineered.

ὃς σιγῶν πλείονα δύναται τῶν μάταια λαλούντων (who keeping silent can accomplish more than those speaking meaningless things): Highlights the Ignatian motif of holy silence (cf. Ephesians 15). Spiritual depth and godly meekness (epieikeia) carry greater weight and genuine authority than noisy rhetoric or divisive speech (mataia lalountōn).

συνευρύθμισται γὰρ ταῖς ἐντολαῖς ὡς χορδαῖς κιθάρα (for he is attuned to the commandments as strings to a harp):


τὸ ἀκίνητον αὐτοῦ καὶ τὸ ἀόργητον (to akinēton autou kai to aorgēton — "his steadfastness and his freedom from anger"):

In this concise passage, Ignatius issues an urgent warning against schism and heretical teaching within the church. Addressing the believers as "children of the light of truth," he instructs them to shun division (merismos) and stick close to their bishop, using the classic biblical metaphor of sheep following their shepherd.

He warns that deceptive opponents—whom he labels "specious wolves"—use alluring, evil pleasures to entrap Christians who are striving along God’s spiritual path. However, Ignatius assures the Philadelphians that as long as they remain firmly united in corporate harmony, these false teachers will find no foothold or space (topos) among them.

Τέκνα ... φωτὸς ἀληθείας (Tekna ... phōtos alētheias — "Children of the light of truth"): A combination of biblical idioms (cf. Ephesians 5:8; 1 Thessalonians 5:5; John 12:36). Ignatius grounds the identity of true believers in divine light and truth, setting up a sharp contrast with the darkness of heresy and division.

τὸν μερισμὸν καὶ τὰς κακοδιδασκαλίας (ton merismon kai tas kakodidaskalias — "division and false teachings"):



ὅπου δὲ ὁ ποιμήν ἐστιν, ἐκεῖ ὡς πρόβατα ἀκολουθεῖτε (where the shepherd is, there follow as sheep): Draws directly upon Johannine shepherd/sheep imagery (cf. John 10). Ignatius reinforces his primary ecclesiological thesis: safety and truth are found in proximity to the bishop (poimēn), who guards the flock from error.

λύκοι ἀξιόπιστοι (lykoi axiopistoi — "specious wolves / plausible wolves"):



τοὺς θεοδρόμους (tous theodromous — "those who run God's race / God-runners"): A unique Ignatian compound word (theos + dromos). Borrowing Paul's athletic imagery of the spiritual life as a race (cf. 1 Corinthians 9:24; Galatians 5:7), Ignatius describes Christians as athletes running toward God.

ἐν τῇ ἑνότητι ὑμῶν οὐχ ἕξουσιν τόπον (in your unity they will have no place): Highlights corporate unity (henotēs) as an impenetrable defense. False doctrine cannot easily take root in a church that maintains unwavering, organized harmony with its leadership.

In this chapter, Ignatius warns the Philadelphian Christians to stay away from heretical doctrines and factional leaders, using the agricultural imagery of "bad plants" that God the Father did not plant. He clarifies gently that while he is issuing warnings, he does not believe the Philadelphians are currently divided; rather, he sees their firm stance against heresy as a process of spiritual purification or "filtering" (apodiulismos).

Ignatius defines true membership in God's family through loyalty to the bishop and participation in church unity. However, he offers a path of reconciliation, stating that former dissenters who repent and return to the church's unity will be fully restored to God's grace. He closes with a stern warning echoing Pauline language: following schismatics forfeits one's inheritance in the kingdom of God, and adopting "foreign" doctrines severs a believer from the saving reality of Christ’s passion.

τῶν κακῶν βοτανῶν ... φυτείαν πατρός (tōn kakōn botanōn ... phyteian patros — "bad plants ... planting of the Father"):



οὐχ ὅτι παῤ ὑμῖν μερισμὸν εὗρον, ἀλλ̓ ἀποδιυλισμόν (not that I found division among you, but filtering):



μετὰ τοῦ ἐπισκόπου εἰσίν (metōn tou episkopou eisin — "they are with the bishop"): Reiterates Ignatius's fundamental ecclesiological principle: alignment with the bishop is the concrete visible marker of one's alignment with God and Christ.

μετανοήσαντες ἔλθωσιν ἐπὶ τὴν ἑνότητα (metanoēsantes elthōsin epi tēn henotēta — "repent and come to unity"): Demonstrates Ignatius's pastoral concern for restoration. Unity (henotēs) is not an exclusive club, but a refuge open to all who repent (metanoēsantes) of division.

βασιλείαν θεοῦ οὐ κληρονομεῖ (basileian theou ou klēronomei — "does not inherit the kingdom of God"): Direct allusion to Paul's warning formulas (cf. 1 Corinthians 6:9–10; Galatians 5:21). Ignatius elevates schism (schizōn) from a structural disagreement to a grave spiritual sin that jeopardizes final salvation.

ἐν ἀλλοτρίᾳ γνώμῃ περιπατεῖ (en allotria gnōmē peripatei — "walks in a foreign doctrine/mindset"):

In this passage, Ignatius presents one of his most important arguments for ecclesial unity, explicitly linking the celebration of the Lord's Supper (Eucharist) to the unity of the Church's leadership. He exhorts the Philadelphian Christians to gather for a single, unified Eucharistic celebration rather than splitting into separate, unauthorized factional gatherings.

Ignatius grounds this requirement in theological and physical reality: just as there is only one physical flesh of Jesus Christ, one chalice bringing union with His blood, and one altar (thysiastērion), so too must there be one bishop officiating alongside his presbyters and deacons. By keeping the sacrament tied directly to the recognized bishop and his ministers, the community ensures that all its actions are performed "according to God" (kata theon).

μιᾷ εὐχαριστίᾳ χρῆσθαι (mia eucharistia chrēsthai — "to observe/use one Eucharist"):


μία γὰρ σάρξ ... ἓν ποτήριον ... ἓν θυσιαστήριον (mia gar sarx ... hen potērion ... hen thysiastērion — "one flesh ... one cup ... one altar"): A striking threefold repetition of the numeral "one" (mia/hen), creating a rhythmic argument for oneness:



εἰς ἕνωσιν τοῦ αἵματος αὐτοῦ (eis henōsin tou haimatos autou — "unto union with His blood"):


τοῖς συνδούλοις μου (tois syndoulois mou — "my fellow servants"): Ignatius uses this affectionate Pauline title (cf. Colossians 1:7; 4:7) to refer to the local deacons (diakonoi). Despite his authority as a bishop, Ignatius humbly identifies with the deacons as co-servants in Christ’s ministry.

κατὰ θεὸν πράσσητε (kata theon prassēte — "you may do according to God"): A characteristic Ignatian formula meaning in accordance with God's nature, mind, and ordained order. Actions done outside the harmony of the bishop and Eucharist are considered out of step with God's will.

In this passage, Ignatius expresses his deep, overflowing love for the Philadelphian believers while acknowledging his own spiritual vulnerability as a prisoner. He notes that despite being in chains for Christ, he remains "incomplete" (anapartistos) until he fulfills his martyrdom, relying on their prayers to make him complete (apartisei) so he may attain his divine calling.

Ignatius then sets forth a profound reflection on the relationship between the Old and New Testaments. He describes himself as "taking refuge" in the Gospel—which he intimately equates with the literal, incarnate flesh of Jesus—and in the Apostles, whom he sees embodied in the leadership of the Church's presbytery. He goes on to defend and honor the Old Testament prophets, affirming that they were not separate from Christ, but were saved through their forward-looking faith in Him, participating in the same unified Gospel and common hope as Christian believers.

λίαν ἐκκέχυμαι (lian ekkechymai — "I am overflowing / poured out exceedingly"):


ἀναπάρτιστος (anapartistos — "incomplete / unfinished") vs. ἀπαρτίσει (apartisei — "will make complete / bring to perfection"):



προσφυγὼν τῷ εὐαγγελίῳ ὡς σαρκὶ Ἰησοῦ (prosphygōn tō euangeliō hōs sarki Iēsou — "having taken refuge in the Gospel as the flesh of Jesus"): A celebrated Ignatian theological statement. Ignatius equates the proclaimed Gospel with the real, tangible flesh (sarx) of Jesus. Against Docetic deniers of Christ’s physical body, Ignatius asserts that the historical reality of the Incarnation is the very foundation and refuge of Christian faith.

τοῖς ἀποστόλοις ὡς πρεσβυτερίῳ ἐκκλησίας (tois apostolois hōs presbyteriō ekklēsias — "the apostles as the presbytery of the church"): Demonstrates Ignatius's typological view of church hierarchy. For Ignatius, the local college of elders (presbyterion) represents and continues the council of the original Apostles sitting around Christ.

καὶ τοὺς προφήτας δὲ ἀγαπῶμεν (kai tous prophētas de agapōmen — "and let us also love the prophets"): A crucial defense of the Old Testament prophets against Marcionite or Gnostic tendencies that sought to discard the Hebrew Scriptures. Ignatius asserts that the Old Testament prophets belong to Christ because they pointed toward Him (eis auto elpizein) and were saved through faith in Him.

ἀξιαγαπητοι καὶ ἀξιοθαύμαστοι (axiagapētoi kai axiathaumastoi — "worthy of love and worthy of admiration"): Re-uses Ignatius's favorite axio- compound adjective style (cf. Romans salutation and Ch. 10) to honor the Old Testament prophets as holy saints (hagioi) recognized and numbered by Christ Himself in the "Gospel of our common hope" (en tō euangeliō tēs koinēs elpidos).

^[1] ἐπὶ τὸ αὐτό = at same place/time; in common, together.

In this passage, Ignatius addresses the threat of "Judaizing" tendencies within the Philadelphian community. He warns against listening to teachers who promote Jewish customs or law over the Gospel, using a striking paradox: it is better to hear true Christianity taught by a circumcised believer than to hear Judaism taught by an uncircumcised Gentile. For Ignatius, any teaching—regardless of the speaker's background—that fails to center on Jesus Christ is spiritually dead, reducing the speakers to mere tombstones (stēlai) inscribed with meaningless human names.

Ignatius connects these false doctrines directly to the machinations of the "ruler of this age" (Satan) and urges the believers to protect themselves by gathering together with an "undivided heart." He concludes on a personal note, expressing a clean conscience regarding his time among them. He notes that he was never a financial or spiritual burden to anyone, and he prays that his straightforward teaching will serve as a source of blessing rather than a damning testimony (martyrion) against those who might reject it.

ἰουδαϊσμόν ... χριστιανισμόν (ioudaismon ... christianismon — "Judaism ... Christianity"): This text contains one of the earliest explicit linguistic contrasts between Judaism and Christianity as distinct religious systems in early Christian literature. Ignatius insists that the Gospel is not merely an addition to Jewish ceremonial practice, but a distinct fulfillment centered entirely on Christ.

περιτομήν ... ἀκροβύστου (peritomēn ... akrobystou — "circumcision ... uncircumcision"): Reflects Pauline vocabulary (cf. Romans 2:25–29; Galatians 5:6). Ignatius highlights the absurdity of Gentilic "Judaizers"—uncircumcised individuals promoting Jewish ritualism—stating that the physical condition matters far less than whether one truly proclaims Christ.

στῆλαί εἰσιν καὶ τάφοι νεκρῶν (stēlai eisin kai taphoi nekrōn — "they are gravestones and tombs of the dead"): A vivid, devastating metaphor. A στήλη (stēlē) is a inscribed monument or gravestone. Teachers who preach religion without Christ are physically alive but spiritually dead monuments, bearing only human names (onomata anthrōpōn) rather than the living name of Christ.

κακοτεχνίας καὶ ἐνέδρας τοῦ ἄρχοντος τοῦ αἰῶνος τούτου (kakotechnias kai enedras tou archontos tou aiōnos toutou — "evil arts/crafts and snares of the ruler of this age"):



ἐν ἀμερίστῳ καρδίᾳ (en ameristō kardia — "with an undivided heart"):


οὐκ ἐβάρησά τινα (ouk ebarēsa tina — "I was not a burden to anyone"): Direct echo of Paul’s defense of his ministerial integrity (cf. 2 Corinthians 11:9; 1 Thessalonians 2:9). Ignatius affirms his financial and moral independence, ensuring that no opponent could accuse him of greed or self-interest.

In this passage, Ignatius defends his prophetic authority during his physical visit to Philadelphia. He addresses critics who suspected that his impassioned exhortations regarding church order were based on human gossip or political foresight (proeidota ton merismon). Ignatius insists that he knew nothing from human sources; rather, the Holy Spirit spoke directly through him as a prophetic oracle, crying out in a "loud voice" (megalē phōnē).

He frames his message—demanding adherence to the bishop, presbytery, and deacons—as an unmediated utterance of God's Spirit. Ignatius summarizes the Spirit's core mandate to the church in five clear imperatives: do nothing without the bishop, keep the body pure as God's temple, love corporate unity, shun schisms, and imitate Jesus Christ as Christ imitates the Father.

οἶδεν γάρ, πόθεν ἔρχεται καὶ ποῦ ὑπάγει (oidēn gar, pothen erchetai kai pou hypagei — "for it knows where it comes from and where it goes"): A direct echo of Johannine language regarding the Holy Spirit (cf. John 3:8). Ignatius establishes that his insight was not bound by human deception (kata sarka), but originated from the discerning, omniscient Spirit of God (tō pneuma).

ἐλάλουν μεγάλῃ φωνῇ, θεοῦ φωνῇ (elaloun megalē phōnē, theou phōnē — "I spoke with a loud voice, with God's voice"): Reflects the formal style of early Christian prophetic speech. Ignatius presents his pastoral exhortation as a charismatic manifestation, where the human speaker's voice becomes the instrument or trumpet for the voice of God (theou phōnē).

ἀπὸ σαρκὸς ἀνθρωπίνης οὐκ ἔγνων (apo sarkos anthrōpinēs ouk egnōn — "I did not know [it] from human flesh"): Echoes Paul's defense of his apostolic revelation (cf. Galatians 1:11–12). Ignatius swears by his imprisonment (en hō dedemai) that no human informant warned him about the local factionalism; his discernment was purely spiritual.

Χωρὶς τοῦ ἐπισκόπου μηδὲν ποιεῖτε (Chōris tou episkopou mēden poieite — "Do nothing apart from the bishop"): A fundamental maxim in Ignatian ecclesiology (cf. Trallians 2; Smyrnaeans 8). For Ignatius, actions performed independently of the bishop disrupt the harmony of the body and lack divine sanction.

τὴν σάρκα ὑμῶν ὡς ναὸν θεοῦ τηρεῖτε (tēn sarka hymōn hōs naon theou tēreite — "guard your flesh as a temple of God"): Combines Pauline ethical imagery (cf. 1 Corinthians 3:16; 6:19) with an anti-Docetic appreciation for the physical body (sarx). Holines of bodily conduct and ecclesial unity are linked as two aspects of the same spiritual life.

μιμηταὶ γίνεσθε Ἰησοῦ Χριστοῦ, ὡς καὶ αὐτὸς τοῦ πατρὸς αὐτοῦ (mimētai ginesthe Iēsou Christou, hōs kai autos tou patros autou — "become imitators of Jesus Christ, as He also is of His Father"):

In this pivotal chapter, Ignatius defends his personal mission as a peacemaker dedicated to church unity, warning that God does not dwell where factionalism and anger reside. He offers a message of divine forgiveness to dissenters, provided they repent and align themselves with God's unity and the bishop's council (synedrion).

The passage then turns to a famous debate between Ignatius and local "Judaizers" or skeptical listeners concerning scriptural authority. His opponents argued that they would not accept the Christian Gospel unless it could be validated directly from the Old Testament scriptures ("the ancient records" / archeia). When Ignatius appealed to written Scripture ("It is written"), they disputed his interpretation. Ignatius responds with a radical Christocentric resolution: Jesus Christ Himself—specifically His cross, death, resurrection, and the faith derived from Him—is the supreme, unassailable, inviolable "archive" that validates all authority and brings true justification.

εἰς ἕνωσιν κατηρτισμένος (eis henōsin katērtismenos — "set on / fitted for unity"):


συνέδριον τοῦ ἐπισκόπου (synedrion tou episkopou — "council of the bishop"):


μηδὲν κατ̓ ἐριθείαν ... ἀλλὰ κατὰ χριστομαθίαν (mēden kat' eritheian ... alla kata christomathian — "nothing out of selfish ambition ... but according to the instruction of Christ"):



ἐν τοῖς ἀρχείοις (en tois archeiois — "in the archives / ancient records"):


ὅτι πρόκειται (hoti prokeitai — "that is the question at issue / that is open to debate"): An idiomatic phrase used in ancient debate. When Ignatius cited traditional written proofs (gegraptai), his opponents countered that the text was precisely what was under dispute or needed proof (prokeitai).

τὰ ἄθικτα ἀρχεῖα (ta athikta archeia — "the inviolable / untouched records"):

In this chapter, Ignatius continues his resolution of the tension between the Old Covenant traditions and the New Covenant revelation in Christ. He validates the Levitical priests and Old Testament institutions as "good," but subordinates them to Jesus Christ, whom he identifies as the ultimate, incomparable High Priest (archiereus). Christ alone holds the keys to the inner sanctuary ("Holy of Holies") and divine mysteries, serving as the unique "door" through which all faithful people throughout history—patriarchs, prophets, apostles, and the global church—must pass to reach the Father.

Ignatius then explains what gives the Gospel its supreme, unique status (exaireton): it records the actual physical realization of salvation through Christ’s advent (parousia), suffering (pathos), and resurrection (anastasis). While the prophets foreshadowed these events from afar, the Gospel represents the tangible "completion" or perfection (apartisma) of incorruptibility. He concludes by stressing that both the Old Testament heritage and the New Covenant Gospel form a harmonious whole when received through faith working in love.

ὁ ἀρχιερεὺς ὁ πεπιστευμένος τὰ ἅγια τῶν ἁγίων (ho archiereus ho pepisteumenos ta hagia tōn hagiōn — "the High Priest entrusted with the Holy of Holies"): Drawing directly on temple typography and themes prominent in the Epistle to the Hebrews, Ignatius identifies Jesus as the supreme High Priest (archiereus). Unlike human priests, He alone enters the unapproachable divine presence (ta hagia tōn hagiōn) to reveal God's secret counsel (ta krypta tou theou).

θύρα τοῦ πατρός (thyra tou patros — "door of the Father"): A direct allusion to Jesus's declaration in John 10:7–9 ("I am the door"). Ignatius applies this inclusively across time: even the Old Testament patriarchs (Abraham, Isaac, Jacob) and prophets, alongside New Testament apostles and the church (hē ekklēsia), gain access to God solely through Christ.

εἰς ἑνότητα θεοῦ (eis henōtēta theou — "toward the unity of God"): Reiterates Ignatius's overarching theme of unity (henōtēs). Salvation history is not divided into competing or contradictory eras; rather, patriarchs, prophets, apostles, and the church are integrated into a single divine plan.

ἐξαίρετον (exaireton — "something exceptional / unique privilege"): An adjective denoting special excellence, preeminence, or unique advantage. Ignatius uses it to explain why the Gospel transcends previous revelation: it contains the concrete fulfillment of what was previously only promised.

τὴν παρουσίαν ... τὸ πάθος ... τὴν ἀνάστασιν (tēn parousian ... to pathos ... tēn anastasin — "the coming ... the passion ... the resurrection"): The threefold historical pillar of Ignatian theology.



ἀπάρτισμά ... ἀφθαρσίας (apartisma ... aphtharsias — "completion / perfection of incorruptibility"):


The Gospel is not merely an alternative book of teachings; it is the actualization and realization of eternal, incorruptible life in Christ.

^[2] ἐπὶ τὸ αὐτό = at same place/time; in common, together.

^[3] Alt. text: Χριστῷ Ἰησοῦ

In this passage, Ignatius shares joyful news: the church in Antioch (Syria)—his home congregation, which had been suffering persecution and instability following his arrest—has now attained peace (eirēneuein). Attribute this outcome to the prayers and compassion of the Philadelphian believers, Ignatius urges the church to select and appoint (cheirotonēsai) a deacon to serve as a divine delegate (theou presbeian).

This messenger is to travel to Antioch to congratulate the congregation on their restored harmony and join them in glorifying God. Ignatius encourages the Philadelphians by noting that fulfilling such a mission is well within their capability, pointing out that neighboring churches have already shown similar solidarity by sending their own bishops, presbyters, and deacons to assist and celebrate with the Syrian community.

κατὰ τὰ σπλάγχνα (kata ta splangchna — "according to the compassion / deep affection"):


εἰρηνεύειν (eirēneuein — "to be at peace / to enjoy peace"): A present infinitive indicating that the Antiochian church has ceased experiencing persecution or internal conflict, attaining a state of spiritual and structural harmony.

χειροτονῆσαι (cheirotonēsai — "to appoint / elect / designate"):


θεοῦ πρεσβείαν (theou presbeian — "God's embassy / divine delegation"):


ἐπὶ τὸ αὐτὸ γενομένοις (epi to auto genomenois — "when they gather together in one place"):


αἱ ἔγγιστα ἐκκλησίαι (hai engista ekklēsiai — "the nearest churches"): Provides valuable early historical evidence regarding inter-church cooperation in the early 2nd century. Nearby congregations actively supported one another across city borders by sending members of the threefold ministry—bishops (episkopoi), presbyters (presbyteroi), and deacons (diakonoi)—to render mutual assistance and express solidarity.

^[4] Alt. text: Ῥέῳ.

In this closing chapter, Ignatius commends two dedicated companions who joined him along his journey: Philo, a deacon from Cilicia, and Rheus Agathopus, a chosen believer from Syria who renounced worldly attachments to follow Ignatius on his path toward martyrdom. Ignatius praises the Philadelphian church for receiving these ministers hospitably, viewing their hospitality as a reflection of how Christ welcomes believers, while offering a prayer of redemption for any dissenters who mistreated them.

Ignatius sends greetings on behalf of the Christian community in Troas, where he is writing the letter, and mentions Burrhus, a delegate sent jointly by the Ephesian and Smyrnean churches to serve him. He closes the epistle with a benediction wishing honor upon his companions—who hope in Christ across every dimension of their physical and spiritual existence—and signs off with a warm farewell centered on Jesus Christ as the "common hope" (koinē elpis) of all believers.

ἀνδρὸς μεμαρτυρημένου (andros memartyrēmenou — "a man of well-attested reputation"):


ἀποταξάμενος τῷ βίῳ (apotaxamenos tō biō — "having renounced this [secular] life"):


ἐδέξασθε αὐτούς, ὡς καὶ ὑμᾶς ὁ κύριος (edexasthe autous, hōs kai hymas ho kyrios — "you welcomed them, as the Lord also welcomed you"): Directly reflects the Pauline theology of mutual reception and hospitality (cf. Romans 15:7, "Welcome one another, therefore, as Christ has welcomed you"). Showing hospitality to Christ's ministers is equated with receiving the Lord Himself.

εἰς λόγον τιμῆς (eis logon timēs — "as a token/expression of honor"): A standard ancient idiom referring to an act intended to confer honor or express deep esteem. The churches in Ephesus and Smyrna sent Burrhus to attend to Ignatius’s needs as a tangible tribute of honor to his apostolic witness.

σαρκί, ψυχῇ, πνεύματι (sarki, psychē, pneumati — "in flesh, soul, spirit"): A comprehensive, tripartite description of human nature (cf. 1 Thessalonians 5:23). Ignatius insists that faith and hope in Christ must engage the physical body (sarx), the inner vitality/life (psychē), and the spiritual capacity (pneuma).

τῇ κοινῇ ἐλπίδι ἡμῶν (tē koinē elpidi hēmōn — "our common hope"): A recurring Ignatian farewell title for Jesus Christ (cf. Ephesians 21; Trallians 2; Magnesians 11). Rather than placing hope in human intervention or worldly status, all Christian communities find their singular, shared future in the crucified and risen Lord.