Who Was Ignatius?
Dr. Stan Fleming
One of the most famous of the very early Christians was Ignatius of Antioch. He was one of the Apostolic Fathers; this was a group of Christian leaders who actually knew the Apostles or who were closely associated with their lives, teachings, traditions, and works. The time period of the Apostolic Fathers is primarily near the end of the first century and into the first half of the second century.
Ignatius lived from around 30 to 110 AD. He was also called Theophorus and was the third bishop of Antioch in Syria. We know little about him, but from his letters we can infer that he was converted to Christianity as an adult, though there is a myth that he was the child who sat on Jesus’ lap (Matt 18:2). Also, a tradition says he and Polycarp (another famous Apostolic Father) were both disciples of John.
It appears that Ignatius was well respected and endeared to many. He was condemned to death c. A.D. 110 under Emperor Trajan and brought to Rome with other condemned prisoners where he was most likely executed by wild animals in the amphitheater, though one theory is that he survived.
On his journey to Rome, he was allowed visits by local church members, to whom he then wrote letters. He wrote the following epistles to these churches: the Ephesians, Magnesians, Trallians, Romans, Philadelphians, Smyrnaeans, and an Epistle to Polycarp of Smyrna—seven in all. From Smyrna he wrote back to Ephesus, Magnesia, and Tralles and forward to Rome. From Troas he wrote back to Philadelphia, Smyrna and a personal letter to Polycarp, bishop of Smyrna. Ignatius’ letters were preserved by Polycarp’s initiative and were well known with wide appeal in the early Church.
His letter to the Roman Christians shows the early Church zeal for martyrdom as he implores them not to intrude: “I am afraid that your affection for me may do me harm. . . . Let me be given to the wild beasts, for by their means I can attain to God. I am God’s wheat and I am being ground by the teeth of the beasts so that I may appear as pure bread.”
He felt martyrdom was necessary for him to become a true disciple. We must be careful not to judge Ignatius for this desire through our modern Christian mindset that often identifies victory equal with eluding the proposed execution. He was close to the time of Christ, and like many others, he was impassioned—if need be—to suffer the ultimate sacrifice! It should also be remembered that he did not give himself up but was found and arrested. He did not try to be the martyr but was only too willing when he was arrested and brought before Caesar.
Ignatius’ letters show his knowledge of the Pauline epistles. The importance of this for modern Christians is that it shows that Paul’s epistles were (1) considered Scripture by the Apostolic Fathers, and (2) that they were written in the First century. Some modern day critics contend that all of the New Testament books were written later, in the second and third centuries. This is not true and is not in accordance with the actual testimony and writings of the Apostolic Fathers.
Ignatius attacked the heretical influence of both Judaism and Docetism upon Christianity. The Greek word δοκέω means “I seem” [to be something I am not]. Docetists taught that the humanity and sufferings of Christ were illusion and not real. Against Judaizers Ignatius says, “For if we are still living according to Judaism to this day, then we are admitting that we have not received grace.” He adamantly refuted the legalism of keeping the Jewish Sabbath, and said that the apostles made “the Lord’s day the center of their lives.”
It is obvious by the writings of Ignatius, other early Church Fathers, and the New Testament epistles of Paul that Sunday immediately became the center of the early Church worship activities. Ignatius took on the Judaizers who still tried to bind Christians under “the Law” of keeping the Jewish Sabbath. This should be a caution to some today who try impose a Sabbath law on Christians.
Many other things can be seen in his letters as well. He is the first to use the words “catholic Church.” The word catholic at that time simply meant universal church. It included the people of God from all times. He alluded to himself as an apostle. This shows the concept that others, besides the twelve, considered themselves ordained apostles, appointed by God. This is important in recognizing the continuing role of the five-fold ministry as Paul gives it in Ephesians 4:11 - apostles, prophets, pastors, teachers, and evangelists.
Today, there is a theological debate as to whether Christ actually ascended into death (hell) and preached (see 1 Peter 3:19; 4:6). Ignatius says He did! He wrote that “even after his resurrection he [Christ] was in a physical body.” This not only targets former Docetism but also the modern Jehovah’s Witness doctrine which claims Christ did not rise bodily from the grave. There were also Trinitarian concepts “in the Son and Father and Spirit” (Ignatius).
We also see a possible early Christian hymn with a Christology embracing both the manhood and divinity of Christ. Consider the power of these words: Both of Flesh and Spirit; Both made and not made; God existing in flesh; True Life in Death; Both of Mary and of God; First possible and then impossible, Even Jesus Christ our Lord (Staniforth).
Today, we owe a lot to the Apostolic Fathers. They did not know that we would look back at their writings as confirmation of the activities and doctrines of early Christianity. They lived and often died as martyrs for Christ. Their lives were a testimony of Christ’s love for all mankind and of His victory over death. Thanks to them, we have a wonderful legacy of Christianity from the early Church.
Ignatius: See his epistles: Magnesians 9, 13; Trallians 4; and Philippians 3, 8.
A compilation of thought from Early Christian Writings, trans. Maxwell Staniforth, (London: Penguin Books, 1987 63, and Ante- Nicene Fathers, vol. 1, 52.