Ignatius of Antioch (Theophorus), 1st c.

Biography

Commemoration Days: December 20 (January 2), January 29 (February 11)

Little is known about the life of Ignatius. There is a tradition that he was the child whom Christ took into His arms and blessed (Matt. 18:2–5), though most scholars consider this apocryphal.

Some believe he was of Syrian origin, based on the linguistic style of his epistles. Clearly, he was one of the first Christian authors of non-Jewish heritage or at least not immersed in the culture of the Jewish religion. According to Eusebius of Caesarea's Church History, he was arrested in Antioch during the reign of Trajan and sent to Rome for execution. During his journey, he wrote seven epistles to the churches along his route (Ephesus, Magnesia, Tralles, Philadelphia, Smyrna, and Rome), as well as one epistle to Polycarp of Smyrna. Upon reaching Rome, he was thrown to the lions on December 20, 107 AD.

Polycarp mentions a letter from Ignatius:

"Both you and Ignatius wrote to me that if anyone is going to Syria, he should take your letters there as well"

(Polycarp to the Philippians, 55).

Polycarp collected Ignatius’ letters and all known accounts about him, copying and disseminating these writings:

"The letters of Ignatius that he sent to us, along with any others we have in our possession, we are sending to you as you requested. They are appended to this letter of ours. You will derive great benefit from them, for they contain faith, endurance, and every kind of edification in our Lord. Whatever reliable information you gather about Ignatius himself and his companions, please share it with us"

(Polycarp to the Philippians, 57–59).

Eusebius of Caesarea (3rd-4th century) also writes in detail about Ignatius, listing his seven epistles and quoting some "word for word":

5. Thus, while in Smyrna where Polycarp resided, he wrote an epistle to the Church of Ephesus, mentioning its pastor Onesimus; another to Magnesia on the Maeander (where he mentions Bishop Damas); and yet another to Tralles, where, according to him, Polybius presided.

6. He also wrote to the Church of Rome, pleading that they not intercede for him or deprive him of his hope for the desired martyrdom. It is worth including a brief excerpt to confirm this. Here is his epistle word for word:

<quotes most of the epistle>

10. Thus he wrote to the aforementioned Churches from that city. After leaving Syria, he wrote from Troas to the Philadelphians and to Smyrna—both to the Church and particularly to its bishop Polycarp. Knowing him well as an apostolic man, Ignatius, that good and true shepherd, entrusted to him his flock in Antioch and urged him to care for them zealously.

11. In his letter to the Smyrnaeans, he speaks of Christ (I do not know from where he derived this account): "I know and believe that after His resurrection He appeared in the flesh. And when He came to Peter and those with him, He said, 'Touch Me and see that I am not a bodiless spirit.' They immediately touched Him and believed."

(Church History, Book 3, Chapter 36)

Eusebius also cites a passage from the lost epistle of Irenaeus of Lyons (2nd century), in which Irenaeus quotes Ignatius' Epistle to the Romans:

12. Irenaeus too was aware of his martyrdom; he mentions his epistles and says: "As one of our own, condemned for confessing God to be devoured by beasts, wrote [in his Epistle to the Romans]: 'I am God's wheat, and I am ground by the teeth of wild beasts, that I may be found pure bread.'"

13. Polycarp also recalls this in his Epistle to the Philippians.

(Church History, Book 3, Chapter 36)

Faith

Christ is God

"For them there is only one Physician, both bodily and spiritual, begotten and unbegotten, God in the flesh, true life in death, both from Mary and from God, first subject to suffering and then beyond it, our Lord Jesus Christ."

(Ignatius to the Ephesians, 32-33)

"For our God Jesus Christ, according to God's dispensation, was conceived by Mary of the seed of David, but by the Holy Spirit."

(Ignatius to the Ephesians, 72)

"From that time forward, every sorcery began to be destroyed, every bond of wickedness to be broken, ignorance to be dispelled, and the ancient kingdom to be overthrown: for God had appeared in human form for the renewal of eternal life."

(Ignatius to the Ephesians, 77)

"For the things which are seen are temporal... but the things which are not seen are eternal' (2 Cor. 4:18). Our God Jesus Christ is manifested in greater glory when He is in the Father."

(Ignatius to the Romans, 15)

"I glorify Jesus Christ, the God who has thus enlightened you. For I perceived that you are firmly established in faith, as if nailed to the cross of the Lord Jesus Christ in both flesh and spirit, and grounded in love by the blood of Christ; and fully persuaded in our Lord, who is truly of the seed of David according to the flesh."

(Ignatius to the Smyrnaeans, 2)

"I greet him who shall be deemed worthy to be sent to Syria. May grace always be with him and with Polycarp who sends him! I pray that you may always be strengthened in our God Jesus Christ."

(Ignatius to Polycarp, 44)

God was born of Mary

"For them there is only one Physician, both bodily and spiritual, begotten and unbegotten, God in the flesh, true life in death, both from Mary and from God, first subject to suffering and then beyond it, our Lord Jesus Christ."

(Ignatius to the Ephesians, 32-33)

The Eucharist - Not a Symbol, but the True Flesh and Blood of Jesus Christ

Ignatius the God-bearer accuses heretics of not believing that the Eucharist is the flesh of Jesus Christ which suffered and was raised by the Father. Ignatius states that the heretics do not believe this. It is unlikely that heretics "do not believe" that the Eucharist is a symbol of the flesh (allegorically), for anyone can believe that. They do not believe precisely that in the Eucharist is the suffering and resurrected flesh of Christ.

Let no one be deceived! Even the heavenly beings, the glory of angels, and visible and invisible powers - even these will be subject to judgment if they do not believe in the blood of Christ. "He who can accept this, let him accept it"... They [the heretics] abstain from the Eucharist and prayer because they do not confess that the Eucharist is the flesh of our Savior Jesus Christ, which suffered for our sins but which the Father raised by His goodness. Thus, by rejecting God's gift, they perish in their disputes.

(Epistle to the Smyrnaeans, Chapter 7)

A Christian Does Not Consider Himself Saved

"A good beginning has been made: will I be granted grace to obtain my lot without hindrance? For I fear your love, lest it harm me; for it is easy for you to do what you wish, but difficult for me to attain to God if you spare me. Pray for me that I may attain. I did not write this to you according to the flesh, but according to the mind of God. If I suffer, it means you have loved me; if I am not deemed worthy, you have hated me... I am ashamed to be called one of them [Christians], for I am not worthy, being the least of them and an outcast. But if I attain to God, then by His mercy I shall be something. My spirit greets you, and the love of the churches that received me in the name of Jesus Christ, not as a passing stranger."

(Ignatius to the Romans, 6,44,46-47)

A Christian is Known by His Deeds

"No one who professes faith sins, and no one who possesses love hates. A tree is known by its fruit: so those who profess to be Christians will be seen by their deeds. Now it is not a matter of mere profession, but of being found in the power of faith if one perseveres to the end. It is better to remain silent and be, than to speak and not be. Teaching is good if the teacher also practices what he teaches."

(Ignatius to the Ephesians, 60-62)

Suffering for Christ - A Sign of Nearness to God

"And why have I surrendered myself to death, to fire, to the sword, to wild beasts? Because whoever is near the sword is near God; whoever is among beasts is in the midst of God—only if it be in the name of Jesus Christ. To share in His sufferings, I endure all things while He strengthens me, for He has become the perfect man."

(Ignatius to the Smyrnaeans, 12-13)

Without a Bishop, Presbyters, and Deacons, There Is No Church

That is, a mere gathering of two or three does not constitute the Church:

"Let all reverence the deacons as Jesus Christ, the bishop as the image of the Father, and the presbyters as the council of God and the assembly of the apostles. Without these, there is no Church. I am persuaded that you think so likewise."

<...>

"I beseech you—not I, but the love of Jesus Christ—partake only of Christian food, and abstain from every strange plant, which is heresy. Heretics mix Jesus Christ with their poison, thus gaining men’s confidence, but they serve deadly poison in sweetened wine. The unknowing gladly receive it and, with fatal pleasure, drink down death."

(Epistle to the Trallians, Chapter 3, 6)

"Follow the bishop as Jesus Christ follows the Father, and the presbytery as the apostles. Respect the deacons as God’s commandment. Let no one do anything pertaining to the Church without the bishop. Let that Eucharist alone be considered valid which is celebrated by the bishop or by one whom he appoints. Wherever the bishop appears, there let the people be, just as wherever Jesus Christ is, there is the catholic Church. It is not lawful to baptize or to hold a love-feast without the bishop; but whatever he approves, that is also pleasing to God, so that everything you do may be secure and valid. It is good to know God and the bishop... He who honors the bishop is honored by God; he who does anything without the bishop’s knowledge serves the devil."

(Epistle to the Smyrnaeans, Chapter 8-9)

"Give heed to the bishop, that God may also give heed to you. I am a ransom for those who obey the bishop, presbyters, and deacons. May my portion be the same as theirs in God! Strive together, run together, suffer together, rest together, and rise together, as stewards, fellow-servants, and household of God."

<...>

"I desire that you may always abound in God our Jesus Christ. Remain in Him and in the Father and in the bishop."

<...>

"Let whoever can remain pure in the flesh for the Lord’s honor do so without boasting. If he boasts, he is lost; and if he esteems himself above the bishop, he is utterly undone."

(Epistle to Polycarp)

The Threefold Hierarchy of Priesthood (Bishop, Presbyters, and Deacons)

St. Ignatius writes that the Church in Syria has been left without a bishop, though there are many presbyters, and the only bishop of Syria was Ignatius himself—now arrested and sent to Rome for execution. It is evident that the presbyters cannot appoint a bishop themselves, otherwise they would have done so promptly, and Syria would not remain without a bishop:

"Remember in your prayers the Church in Syria, which now has God as its shepherd in my stead. Only Jesus Christ will oversee it as bishop—and your love."

(*Ignatius to the Romans*, 45)

It is noteworthy that the bishop is always referred to in the singular, while presbyters and deacons are mentioned in the plural (as also in Tertullian). That is, in each locality, there is only one head over the Church—the bishop, under whom serve many presbyters (literally, "his presbyters") as well as deacons:

"I greet her [the Church] with the blood of Jesus Christ, which is eternal and unceasing joy for believers, especially when they are in unity with the bishop and his presbyters and deacons, appointed by the will of Jesus Christ, whom He has firmly established by His good pleasure through His Holy Spirit."

"Therefore, strive to have but one Eucharist. For there is one flesh of our Lord Jesus Christ and one cup in the unity of His blood, one altar, as there is one bishop together with the presbyters and deacons, my fellow ministers, so that whatever you do, you may do it in God."

"While among you, I cried out with a loud voice, saying with all my strength: ‘Give heed to the bishop, the presbytery, and the deacons.’"

"Blessed in Jesus Christ is he who is deemed worthy of such a ministry; and you will be glorified for it. If you desire it, this is not impossible for you in the name of God, for even the neighboring Churches have already sent bishops, and some have sent presbyters and deacons."

(Epistle to the Philadelphians)

"I greet her with the blood of Jesus Christ, which is eternal and unceasing joy for believers, especially when they are in unity with the bishop and his presbyters and deacons, appointed by the will of Jesus Christ, whom He has firmly established by His good pleasure through His Holy Spirit. <…> Therefore, strive to have but one Eucharist. For there is one flesh of our Lord Jesus Christ and one cup in the unity of His blood, one altar, as there is one bishop together with the presbyters and deacons, my fellow ministers, so that whatever you do, you may do it in God. <…> While among you, I cried out with a loud voice, saying with all my strength: ‘Give heed to the bishop, the presbytery, and the deacons.’ <…> If you desire it, this is not impossible for you in the name of God, for even the neighboring Churches have already sent bishops, and some have sent presbyters and deacons."

(Epistle to the Philadelphians)

The Cross - The Instrument of Christ and Christians

"You ascend to the heights by the instrument of Jesus Christ—that is, the Cross—through the rope of the Holy Spirit. Your faith draws you upward, and love serves as the path that leads you to God." (*Ignatius to the Ephesians*, 40-41)

Salvation is Impossible in Heresy and Schism

"Therefore, children of light and truth, flee division and evil teachings. Where the shepherd is, there follow as sheep. For many wolves, seemingly trustworthy, ensnare those walking God’s path through destructive pleasures. But in your unity, they will find no place. Avoid the evil weeds that Jesus Christ does not cultivate, for they are not the planting of the Father. Not that I have found division among you—rather, a swift purification. For those who belong to God and to Jesus Christ are with the bishop. And those who repent and return to the unity of the Church will also belong to God, so as to live according to Jesus Christ. Do not be deceived, my brothers! Whoever follows a schismatic will not inherit the Kingdom of God. Whoever clings to foreign doctrine does not share in the sufferings of Christ."

<...>

"Where there is division and anger, God does not dwell. Yet the Lord forgives all who repent if they return to the unity of God and to the council of the bishop."

(Epistle to the Philadelphians, 2-3)

"Do not be deceived, my brothers! Those who corrupt the house of God’s Kingdom will not inherit it. If those who do such things to the flesh are condemned to death, how much more so if someone corrupts God’s faith—for which Jesus Christ was crucified? Such a man, being defiled, will go into the unquenchable fire, as will whoever listens to him."

"The Lord received ointment upon His head so that He might fill the Church with the fragrance of incorruption. Do not anoint yourselves, then, with the foul teaching of the prince of this age, lest he lead you captive away from the life that is proper."

(Epistle to the Ephesians, Chapter 16, 17)

Separation from Heretics

"Therefore, flee the evil plants that bear deadly fruit—whoever tastes it dies immediately. For heretics are not the planting of the Father. If they were, they would be branches of the Cross, and their fruit would be imperishable."

(Ignatius to the Trallians, 30-31)

"Children of light and truth, flee division and evil teachings, but follow the shepherd like sheep. For many wolves, seemingly trustworthy, ensnare those on God’s path through destructive pleasures. But in your unity, they will find no place. Avoid the evil weeds that Jesus Christ does not cultivate, for they are not the Father’s planting. <...> Whoever clings to foreign doctrine does not share in the sufferings of Christ."

(Ignatius to the Philadelphians, 7-9, 13)

The Life of the Soul After the Death of the Body

"It is glorious for me to set from the world to God, that I may rise in Him... If I am truly [a Christian], then I may be called one, and only then can I be truly faithful when the world sees me no more. Nothing visible is eternal. Only now do I begin to be a disciple. Neither visible nor invisible things will hinder me from coming to Jesus Christ. I desire to be God's: do not give me back to the world. Let me enter into pure light: appearing there, I shall be a man of God. I write to you while alive, burning with desire to die. My love has been crucified, and there is no fire in me that loves matter, but living water that speaks within me cries out from within: 'Come to the Father.'"

(Ignatius to the Romans, 10,13-14,29,34,39)

The Abolition of the Jewish Law

"If we still live according to the Jewish law, we thereby openly confess that we have not received grace. The most divine prophets lived in Christ Jesus, and therefore they suffered persecution. Inspired by His grace, they convinced unbelievers that there is one God who revealed Himself through Jesus Christ, His Son, who is His eternal Word, proceeding not from silence... Therefore, if those who lived under the old order approached the new hope and no longer kept the Sabbath but lived the life of the Resurrection, in which our life has dawned through Him and through His death—though some reject it—yet through its mystery we received the beginning of faith, and for its sake we endure, that we may be disciples of Jesus Christ, our only Teacher... Therefore, having become His disciples, let us learn to live as Christians. For whoever is called by any other name than this is not of God. Cast out the old leaven, which has become stale and sour, and be changed into the new leaven, which is Jesus Christ. Be salted in Him, lest any of you become corrupt, and then the stench would expose you. It is absurd to profess Jesus Christ while living as a Jew; for Christianity did not believe in Judaism, but Judaism in Christianity, in which every tongue that believes in God is united."

(Epistle to the Magnesians, 8-10)

"But if anyone preaches Judaism to you, do not listen to him. For it is better to hear Christianity from one who is circumcised than Judaism from one who is uncircumcised. But if neither speaks of Jesus Christ, they are, in my view, pillars and tombs of the dead, upon which only the names of men are written."

(Epistle to the Philadelphians, 6)

"But if anyone preaches Judaism to you, do not listen to him. For it is better to hear Christianity from one who is circumcised than Judaism from one who is uncircumcised."

(Ignatius to the Philadelphians, 19)

Eternal Torments in Hell

"But if those who do such things to the flesh are condemned to death, how much more so if someone corrupts the faith of God—for which Jesus Christ was crucified? Such a man, being defiled, will go into the unquenchable fire, as will whoever listens to him."

(Ignatius to the Ephesians, 67)

Rebuke to Those Who Build Faith "On Scripture Alone"

He speaks of people who argue and refuse to believe what cannot be proven to them from the Old Testament Scriptures, and when shown, they continue to dispute the meaning of the text. Ignatius the God-bearer responds that although it is written, for him, Jesus Christ is more ancient (more important), along with His faith, which St. Ignatius received directly from the apostles and their successors:

"I believe in the grace of Jesus Christ, who has freed you from all bonds. But I implore you—do nothing out of contentiousness, but according to the teaching of Christ. I have heard some say, 'Unless I find it in the ancient Scriptures, I will not believe what is written in the Gospel.' And when I told them it is written, they replied, 'That must be proven.' But for me, Jesus Christ is the ancient one—the unshakable ancient one is His Cross, His death and resurrection, and the faith that comes through Him. By these I desire to be justified through your prayers."

(Ignatius to the Philadelphians, 30-32)

On the Dating of the Texts

There are several versions of the texts of Ignatius the God-bearer: the short recension, the middle recension, and the long recension. The middle recension is the oldest and most widely accepted. This collection of epistles is mentioned by Eusebius of Caesarea in the 3rd–4th century.

Individual epistles are referenced even earlier. For example, in the 2nd century, Ignatius’ contemporary Polycarp of Smyrna writes about a letter from Ignatius:

"Both you and Ignatius wrote to me that if anyone is going to Syria, he should take your letters there as well."

(Polycarp to the Philippians, 55)

Polycarp collects Ignatius’ letters and all known accounts about him, copying and disseminating these writings:

"The letters of Ignatius that he sent to us, along with any others we have in our possession, we are sending to you as you requested. They are appended to this letter of ours. You will derive great benefit from them, for they contain faith, endurance, and every kind of edification in our Lord. Whatever reliable information you gather about Ignatius himself and his companions, please share it with us."

(Polycarp to the Philippians, 57–59)

The oldest surviving Greek manuscript (5th century) is the aforementioned Epistle to the Smyrnaeans mentioned by Polycarp. Although the Greek manuscripts of the Epistle to the Romans are relatively late, there are 5th-century Syriac and Old Armenian translations of the Epistle to the Romans. There are also Coptic translations from the 4th century of the following epistles: Romans, Smyrnaeans, Polycarp, Trallians, and Philadelphians.

Eusebius of Caesarea (3rd–4th century) quotes a lost epistle of Irenaeus of Lyons (2nd century), in which Irenaeus quotes Ignatius the God-bearer’s Epistle to the Romans:

12. Irenaeus also knew of his martyrdom; he mentions his epistles and says: "As one of our own, condemned for confessing God to be devoured by beasts, wrote [in his Epistle to the Romans]: 'I am God’s wheat, and I am ground by the teeth of wild beasts, that I may be found pure bread.'" (Ignatius to the Romans, 19)

(Church History, Book 3, Chapter 36)

Eusebius quotes the middle recension. We can compare Eusebius’ text with what we have today. The differences are underlined:

The Short Recension of Ignatius' Epistles May Not Be a Forgery

It may be acknowledged that the short recension of Ignatius' epistles did not emerge as a forgery. In antiquity, there was a practice of creating abbreviated summaries of well-known works. For example, in the 2nd century, Tatian, a disciple of Justin the Philosopher, compiled a harmony of all four Gospels into a single work—the Diatessaron. This was a well-known text that was read in the Church for a long time, sometimes even in place of the Gospels themselves, until it later became necessary to restore the practice of reading the separate Gospels. The Diatessaron was not conceived as a forgery but was created simply as an additional work, and it circulated precisely in that form.

The existence of the Diatessaron does not cast doubt on the authenticity of the Gospels, nor does it push the date of the Gospels' composition to the 2nd century. The Diatessaron itself does not claim to belong to the 1st century—it is a work of the 2nd century.

The texts of Hieromartyr Ignatius enjoy a relatively high degree of trust among scholars.