Ignatius was an early church father who was bishop of Antioch of Syria. We know of him from a collection of letters he wrote to various churches (and to Polycarp, the bishop of Smyrna) while enroute to Rome, where he expected to be martyred as a witness to Christ.
Ignatius’s letters follow a relatively predictable arc: Ignatius greets the church and writes them some encouragement before settling upon his primary message: the church must be unified in order that she can combat heresy.
For Ignatius, unity means complete submission to the bishop. Ignatius is a strong proponent of the monoepiscopacy, that is, of a single strong bishop as leader of the church in a specific area. Ignatius regards the bishop as analogous to Christ, the presbyters (also called elders) as analogous to the apostles, and the deacons as analogous to angels and the servants of the presbyters. Given this understanding of church governance, Ignatius’ insistence on unity with the bishop makes sense (even if it does grate on these Protestant ears!) However, it is important to note that Ignatius does not urge unity and submission to the bishop for its own sake. Ignatius’ primary goal is that the church remain free from apostasy and heresy – and he sees unity under a selected bishop as a way of attaining that. In his letter to the Ephesian church, Ignatius writes that the one who separates himself from “the bishop and the whole church” is “a wolf in sheep’s clothing, while he presents a mild outward appearance.”
Regarding the relationship of the church to the bishop, Ignatius writes:
“For your justly-renowned presbytery (church), being worthy of God, is fitted as exactly to the bishop as the strings are to the harp. Thus, being joined together in concord and harmonious love, of which Jesus Christ is the Captain and Guardian, do ye, man by man, become but one choir; so that, agreeing together in concord, and obtaining a perfect unity with God, ye may indeed be one in harmonious feeling with God the Father, and His beloved Son Jesus Christ our Lord.”
~Ignatius to the Ephesians
Ignatius was particularly concerned with two dueling heresies: the heresy of the Judaizers and the heresy of the Gnostics. The Judaizers insisted that Christian believers follow the Old Testament laws and become Jews in order to have salvation in Christ. The Gnostics argued that Jesus did not truly come in the flesh but only in the appearance of the flesh (called “docetism”).
Most of Ignatius’ arguments against docetism are propositional: “Now He suffered all these things for us; and He suffered them really, and not in appearance only…” (Ignatius to the Smyrnians) But some of Ignatius’ writings sing with praise for the salvation Jesus wrought through His humanity:
“Being incorporeal, He was in the body; being impassible, He was in a passible body; being immortal, He was in a mortal body; being life, He became subject to corruption, that He might free our souls from death and corruption, and heal them, and might restore them to health, when they were diseased with ungodliness and wicked lusts.”
~Ignatius to the Ephesians
(I had to look up “impassible” – and discovered that it means incapable of suffering pain. While Ignatius does not make this clear, it seems theologically correct that Jesus was physically impassible prior to his incarnation – but he was not incapable of suffering anguish in an emotional or “soulish” sense.)
In another letter, Ignatius speaks of the heretics thus:
“For they speak of Christ, not that they may preach Christ, but that they may reject Christ; and they speak of the law, not that they may establish the law, but that they may proclaim things contrary to it.”
~Ignatius to the Trallians
At other times, Ignatius channels the apostle Paul, proclaiming that if Christ only suffered in appearance, then Ignatius’ sufferings, imprisonment, and impending martyrdom are worthless (see 2 Corinthians 15).
In his letter to the Ephesians, Ignatius gave a test by which to distinguish false teachers. False teachers, Ignatius says, speak of their own accord and for their own glory, while God speaks as the Trinity (the Son does not speak of his own accord but what he hears from the Father, etc.) and for the glory of the Trinity (the Holy Spirit glorifies Christ, etc.)
While most of Ignatius’ letters to the churches focus on combating heresy and encouraging unity under the bishop, his letter to the Romans sharply departs from the norm. The letter to the Roman’s is almost entirely focused on one goal and one goal alone: the Roman church is not to seek to prevent Ignatius’ impending martyrdom, either through prayer or through legal means. Ignatius desires to be martyred as a testimony and wishes no one to stand in his way.
Another departure is Ignatius’ letter to a fellow bishop, Polycarp. This letter consists primarily of instructions to Polycarp and to Polycarp’s flock, with little to no discussion of pure doctrine. The letter to Polycarp is about orthopraxy rather than orthodoxy.
I’ve enjoyed reading Ignatius’ letters as part of my study of church history. As I alluded to above, I do not find myself in agreement with Polycarp’s monoepiscopacy – I believe the Scriptural pattern describes a plurality of elders who share responsibility for the body and to whom the pastor is accountable, rather than a single leader who bears responsibility and to whom the elders are accountable. On the other hand, reading Ignatius’ defenses of Christ’s humanity (in particular) has encouraged me to reflect upon the Incarnation and to better worship the Incarnate God.
Ignatius at a Glance
Date: ~35-108
Location: Antioch
Key theological points:
- Arguments against Judaizers
- Arguments against docetism
- Defense of the monoepiscopacy
Key writings: Letters to a number of churches and to Polycarp
Resources:
- Litfin, Bryan. Getting to Know the Church Fathers. Chapter 1: Ignatius of Antioch
- Schaff, Philip. Ante-Nicene Fathers. Volume 1 (available at the Christian Classics Ethereal Library)
