St. Ignatius of Antioch
(A.D. 107)
The third bishop (Patriarch) of Antioch,
succeeding Evodius around 68AD. Ignatius, who most likely,
with Polycarp
Bishop of
Smyrna (commemorated 23 February)
were fellow-disciples under St. Peter and
St. John. It is a tradition by no means
inconsistent with anything in the Epistles of either. His
subsequent history is sufficiently indicated in his
Epistles.
The seductive myth which represents this
Father as the little child whom the Lord placed in the midst
of his apostles (Matthew 18: 2) indicates at least the
period when he may be supposed to have been born.
Professor Ramsay suggests,
that he belonged to a Syrian family, strongly affected by
Western civilization, which had discarded native names. It
is clear from the nature of his punishment that he cannot
have been a Roman citizen, in which case he would have been
sent, like St. Paul, to Rome for trial, and, if condemned,
would have been beheaded. From the scattered hints which
the letters give,
e. g.
Rom. 9, 'born out of due time,' and the expression, 'last
(of all),' found in Eph. 21, Trall. 13, Smyrn. 11, we may
conclude that his conversion was late in life (Ch.
in R. Empire,
p. 440, note.)
According to ecclesiastical history and
tradition, St. Peter the Apostle established a bishopric in
Antioch and became its first bishop and was succeeded by
Evodius for the converted Jews and St. Ignatius the
Illuminator for the converted Gentiles. After the martyrdom
of St. Peter in Rome, he was succeeded by St. Evodius who
was martyred in 68AD, and St. Ignatius respectively. St.
John the Chrysostom says that St. Peter appointed St.
Ignatius Bishop of Antioch, who governed the See for forty
years.
Several of his letters have survived to this
day; he is generally considered to be one of the
Apostolic Fathers (the earliest authoritative
group of the Church Fathers) and a saint by both the Roman
Catholics, who celebrate his feast on October 17and February
1, and the Orthodox and Eastern Catholic churches, who
celebrate his feast on December 20, The Syriac Orthodox
Church celebrates his feast on November 17 the day he
martyred.
St. Ignatius was so delighted by his name
Theophorus
"God-Bearer"
(sufficiently expounded in his own words to Trajan or his
official representative), since he had the Name of
the Savior in his heart and prayed unceasingly to Him,
that it is worth noting how deeply the early Christians felt
and believed in (2 Corinthians 6: 16) the indwelling Spirit.
Saint
Ignatius was zealous and spared no efforts for toiling in
the fields of Christ. To him is attributed the establishing
within church services of antiphonal singing (for two parts
or choirs). During time of persecution he was a source of
strength to the souls of his flock, and was himself ardent
in the wish to suffer for Christ.
Ignatius has been censured for his language
to the Romans, in which he seems to crave martyrdom. But he
was already condemned, in law a dead man, and felt himself
at liberty to glory in his tribulations.
We learn from his letters that he voluntarily
presented himself before Trajan at Antioch, the seat of his
bishopric, when that prince was on his first
expedition against the Parthians and Armenians (A.D. 107);
and on professing himself a Christian, he was arrested by
the Roman authorities and transported to Rome, condemned to
the wild beasts in the arena. They hoped to make an example
of him and thus discourage Christianity from spreading.
Instead, he met with and encouraged Christians all along his
route. After a long and dangerous voyage he came to Smyrna,
of which Polycarp was bishop, and thence wrote his four
Epistles to the Ephesians, the Magnesians, the Trallians,
and the Romans. From Smyrna he came to Troas, and tarrying
there a few days, he wrote to the Philadelphians, the
Smyrnaeans, and Polycarp. His letters proved to be
influential in the development of Christian theology. He
then came on to Neapolis, and passed through the whole of
Macedonia. Finding a ship at Dyrrachium in Epirus about to
sail into Italy, he embarked, and crossing the Adriatic, was
brought to Rome, where he was martyred on the 17th of
November 107AD (according the Syraic account), or, as some
think, who deny a twofold expedition of Trajan against the
Parthians, on the same day of the year 116AD.
Introductory Notice of his account:
The following account of the martyrdom of St.
Ignatius of Antioch, in several passages, to have been
written by those who accompanied him on his voyage to Rome,
and were present on the occasion of his death (chaps. v. vi.
vii.). And if the genuineness of this narrative, as well as
of the Ignatian Epistles, be admitted, there can be little
doubt that the persons in question were Philo and Agathopus,
with Crocus perhaps, all of whom are mentioned by Ignatius (Epist.
to Smyr., chap. x.; to Philad., chap. xi.; to Rom., chap.
x.) as having attended to him on that journey to Rome which
resulted in his martyrdom. On the other hand, however, this
account of the death of Ignatius is in perfect harmony with
the particulars recounted by Eusebius and Chrysostom
regarding him. Its comparative simplicity, too, is greatly
in its favor. It makes no reference to the legends which by
and by connected themselves with the name of Ignatius. As is
well known, he came in course of time to be identified with
the child whom Christ (Matt. 18: 2-4) set before His
disciples as a pattern of humility. It was said that our
Lord Savior took him up in His arms, and that hence Ignatius
derived his name of Theophorus; that is, according to the
explanation which this legend gives of the word, one carried
by God. But in chap. ii. of the following narrative we find
the term explained to mean, "one who has Christ in his
breast;" and this simple explanation, with the entire
silence preserved as to the marvels afterwards connected
with the name of Ignatius, is certainly a strong argument in
favor of the early date and probable genuineness of the
account. Some critics, such as Usher and Grabe, have
reckoned the latter part of the narrative spurious, while
accepting the former; but there appears to be a unity about
it which requires us either to accept it in total, or to
reject it altogether.
The Martyrdom of St. Ignatius
Desire of Ignatius for martyrdom.
When Trajan (A.D. 98-117) not long since,
succeeded to the empire of the Romans, Ignatius, the
disciple of John the apostle, a man in all respects of an
apostolic character, governed the Church of the Antiochians
with great care, having with difficulty escaped the former
storms of the many persecutions under Domitian, inasmuch as,
like a good pilot, by the helm of prayer and fasting, by the
earnestness of his teaching, and by his constant
spiritual labor, he resisted the flood that rolled against
him, fearing only lest he should lose any of those who were
deficient in courage, or apt to suffer from their
simplicity. Wherefore he rejoiced over the tranquil state of
the Church, when the persecution ceased for a little time,
but was grieved as to himself, that he had not yet attained
to a true love to Christ, nor reached the perfect rank of a
disciple. For he inwardly reflected, that the confession
which is made by martyrdom, would bring him into a yet more
intimate relation with the Lord. Wherefore, continuing a few
years longer with the Church, and, like a divine lamp,
enlightening every one's understanding by his expositions of
the Holy Scriptures, he at length attained the object of his
desire.
St. Ignatius is condemned by Trajan.
For Trajan, in the ninth year of his reign,
being lifted up with pride, after the victory he had gained
over the Scythians and Dacians, and many other nations, and
thinking that the religious body of the Christians were yet
wanting to complete the subjugation of all things to
himself, and thereupon threatening them with persecution
unless they should agree to worship demons, as did all other
nations, thus compelled all who were living godly lives
either to sacrifice to idols or die. Wherefore the noble
soldier of Christ Ignatius, being in fear for the Church of
the Antiochians, was, in accordance with his own desire,
brought before Trajan, who was at that time staying at
Antioch, but was in haste to set forth against Armenia and
the Parthians. And when he was set before the emperor Trajan,
said unto him:
"Who are you, (unlucky) wicked wretch, who
set yourself to transgress our commands, and persuade others
to do the same, so that they should miserably perish?"
St. Ignatius replied: "No one ought to call
Theophorus (one who carries God) wicked wretch; for all evil
spirits and demons you worship have departed from the
servants of God. But if, because I am an enemy to these
spirits, you call me wicked in respect to them, I quite
agree with you; for inasmuch as I have Christ the King of
heaven within me, I destroy all the devices of these evil
spirits."
Trajan answered, "And who is Theophorus?"
St. Ignatius replied, "He who has Christ
within his breast."
Trajan said, "Do we not then seem to you to
have the gods in our mind, whose assistance we enjoy in
fighting against our enemies?"
St. Ignatius answered, "You are in error when
you call the demons of the nations, gods. For there is but
one God, who made heaven, and earth, and the sea, and all
that are in them; and one Jesus Christ, the only-begotten
Son of God, in whom I hope may be saved by His love."
Trajan said, "Do you mean Him who was
crucified under Pontius Pilate?"
St. Ignatius replied, "I mean Him who
crucified the sin, with its inventor, and who has condemned
all the deceit and malice of the devil under the feet of
those who carry Him in their heart."
Trajan said, "Do you then carry within you
Him that Christ (was crucified)?"
St. Ignatius replied, "Truly so; for it is
written, I will dwell in them, and walk in them" (2 Cor. 6:
16.).
Then Trajan pronounced sentence as follows:
"We command that Ignatius, who affirms that he carries about
within him, Him that was crucified, be bound by soldiers,
and carried to the great [city] Rome, there to be devoured
by the beasts, for the gratification of the Romans (people
of Rome)."
When the holy martyr heard this sentence, he
cried out with joy, "I thank You, O Lord, that You have
vouchsafed to honor me with a perfect love towards You, and
have made me to be bound with iron chains, like Your Apostle
Paul." Having spoken thus, he then, with delight, clasped
the chains about him; and when he had first prayed for the
Church, and commended it with tears to the Lord, he was
hurried away by the savage cruelty of the soldiers, like his
Lord as distinguished ram the leader of a goodly flock, that
he might be carried to Rome, there to furnish food to the
bloodthirsty beasts.
St. Ignatius sails to Smyrna.
Wherefore, with great alacrity and joy,
through his desire to suffer, he came down from Antioch to
Seleucia, from which place he set sail. And after a great
deal of suffering he came to Smyrna (Izmir, modern Turkey),
where he disembarked with great joy, and hastened to see the
holy St. Polycarp, [formerly] his fellow-disciple, and [now]
bishop of Smyrna. For they had both, in old times, been
disciples of St. John the Apostle. Being then brought to
him, and having communicated to him some spiritual blessings
(gifts), and glorying in his bonds, he entreated him to
labor along with him for the fulfillment of his desire;
earnestly indeed asking this of the whole Church (for the
cities and Churches of Asia had welcomed the holy man
through their bishops, and priests (presbyters), and
deacons, all hastening to meet him, if by any means they
might receive from him some spiritual blessing, but above
all, the holy Polycarp, that, by means of the wild beasts,
he (Ignatius) soon departs from this world, might be
manifested before the face of Christ.)
St. Ignatius writes to the churches.
And these things he thus spoke, and thus
testified, extending his love to Christ so far as one who
was about to secure heaven through his good confession, and
the earnestness of those who joined their prayers to his in
regard to his [approaching] conflict; and to give a
recompense to the Churches, who came to meet him through
their rulers, sending letters of thanksgiving to them, which
dropped spiritual grace, along with prayer and exhortation.
Wherefore, seeing all men so kindly affected towards him,
and fearing lest the love of the brotherhood should hinder
his zeal towards the Lord, while a fair door of suffering
martyrdom was opened to him, he wrote to the Church of the
Romans the Epistle.
St. Ignatius is brought to Rome.
Having therefore, by means of this Epistle,
settled, as he wished, those of the brethren at Rome who
were unwilling for his martyrdom; and setting sail from
Smyrna (for Christophorus was pressed by the soldiers to
hasten to the public spectacles in the mighty [city] Rome,
that, being given up to the wild beasts in the sight of the
Roman people, he might attain to the crown for which he
strove,) he [next] landed at Troas. Then, going on from that
place to Neapolis, he went [on foot] by Philippi through
Macedonia, and on to that part of Epirus which is near
Epidamnus; and finding a ship in one of the seaports, he
sailed over the Adriatic Sea, and entering from it on the
Tyrrhene, he passed by the various islands and cities,
until, when Puteoli came in sight, he was eager there to
disembark, having a desire to tread in the footsteps of the
Apostle Paul (Acts 28:13-14). But a violent wind arising did
not suffer him to do so, the ship being driven rapidly
forwards; and, simply expressing his delight over the love
of the brethren in that place, he sailed by. Wherefore,
continuing to enjoy fair winds, we were reluctantly hurried
on in one day and a night, mourning [as we did] over the
coming departure from us of this righteous man. But to him
this happened just as he wished, since he was in haste as
soon as possible to leave this world, that he might attain
to the Lord whom he loved. Sailing then into the Roman
harbor, and the unhallowed sports being just about to close,
the soldiers began to be annoyed at our slowness, but the
bishop joyfully yielded to their urgency.
St. Ignatius is devoured by the beasts at
Rome.
They pushed forth therefore from the place
which is called Portus (Potrus); and (the fame of all
relating to the holy martyr being already spread abroad) we
met the brethren full of fear and joy; rejoicing indeed
because they were thought worthy to meet with Theophorus,
but struck with fear because so eminent a man was being led
to death. Now he enjoined some to keep silence who, in their
fervent zeal, were saying that they would appease the
people, so that they should not demand the destruction of
this just one. He being immediately aware of this through
the Spirit, and having saluted them all, and begged of them
to show a true affection towards him, and having dwelt [on
this point] at greater length than in his Epistle, [1429]
and having persuaded them not to envy him hastening to the
Lord, he then, after he had, with all the brethren kneeling
[beside him], entreated the Son of God on behalf of the
Churches, that a stop might be put to the persecution, and
that mutual love might continue among the brethren, was led
with all haste into the amphitheatre. Then, being
immediately thrown in, according to the command of Caesar
given some time ago, the public spectacles being just about
to close (for it was then a solemn day, as they deemed it,
being that which is called the thirteenth in the Roman
tongue, on which the people were to assemble in more than
ordinary numbers, they came together zealously, he was thus
cast to the wild beasts close beside the temple, that so by
them the desire of the holy martyr Ignatius should be
fulfilled, according to that which is written, "The desire
of the righteous is acceptable [to God]," Prov. 10:24. to
the effect that he might not be troublesome to any of the
brethren by the gathering of his remains, even as he had in
his Epistle expressed a wish beforehand that so his end
might be. For only the harder portions of his holy remains
were left, which were conveyed to Antioch and wrapped in
linen, as an inestimable treasure left to the holy Church by
the grace which engulfed the martyr.
St. Ignatius appears in a vision after his
death.
Now these things took place on the
seventeenth day of November (the Orthodox Churches celebrate
his martyrdom on the twentieth of December), Sura and
Senecio being then the consuls of the Romans for the second
time. Having ourselves been eye-witnesses of these things,
and having spent the whole night in tears within the house,
and having entreated the Lord, with bended knees and much
prayer, that He would give us weak men, full assurance
respecting the things which were done, it came to pass, on
our falling into a brief slumber, that some of us saw the
blessed Ignatius suddenly standing by us and embracing us,
while others beheld him again praying for us, and others
still saw him dropping with sweat, as if he had just come
from his great labor, and standing by the Lord. When,
therefore, we had with great joy witnessed these things, and
had compared our several visions together, we sang praise to
God, the giver of all good things, and expressed our sense
of the happiness of the holy martyr; and now we have made
known to you both the day and the time when these things
happened, that, assembling ourselves together according to
the time of his martyrdom, we may have fellowship with the
champion and noble martyr of Christ, who trod under foot the
devil, and perfected the course which, out of love to
Christ, he had desired, in Christ Jesus our Lord; by whom,
and with whom, be glory and power to the Father, with the
Holy Spirit, for evermore! Amen.
The relics
of the holy martyr were brought back to Antioch by the
deacon Philo of Cilicia, and Rheus Agathopus, a Syrian, and
were interred outside the gates not far from the beautiful
suburb of Daphne. They were afterwards removed by the
Emperor Theodosius II to the Tychaeum, or Temple of Fortune
which was then converted into a Christian church under the
patronage of the martyr whose relics it sheltered.
St. Ignatius's great concern was for the
unity and order of the Church. Even greater was his
willingness to suffer martyrdom rather than deny his Lord
Jesus Christ. Not to his own suffering did Ignatius draw
attention, but to the love of God which strengthened him. He
knew the price of commitment and would not deny Christ, even
to save his own life.
The
character of St. Ignatius, as deduced from his own and the
extant writings of his contemporaries, is that of a true
athlete of Christ. The triple honor of apostle, bishop, and
martyr was well merited by this energetic soldier of the
Faith. An enthusiastic devotion to duty, a passionate love
of sacrifice, and an utter fearlessness in the defense of
Christian truth, were his chief characteristics. Zeal for
the spiritual well-being of those under his charge breathes
from every line of his writings. Ever vigilant lest they be
infected by the rampant heresies of those early days;
praying for them, that their faith and courage may not be
wanting in the hour of persecution; constantly exhorting
them to unfailing obedience to their bishops; teaching them
the true dogma; eagerly sighing for the crown of martyrdom,
that his own blood may fructify in added graces in the souls
of his flock, he proves himself in every sense a true,
pastor of souls, the good shepherd that lays down his life
for his sheep.
St.
Ignatius’ Epistles, Collections
The oldest
collection of the writings of St. Ignatius known to have
existed was that made use of by the historian Eusebius in
the first half of the fourth century, but which
unfortunately is no longer extant. It was made up of the
seven letters written by Ignatius whilst on his way to Rome;
These letters were addressed to the Christians
·
of
Ephesus;
·
of Magnesia;
·
of Tralles;
·
of
Rome;
·
of
Philadelphia;
·
of
Smyrna;
and
·
to St. Polycarp.
We find
these seven letters mentioned not only by Eusebius ("Hist.
eccl.", III, xxxvi) but also by St. Jerome (De viris illust.,
c. xvi). Of later collections of Ignatian letters which have
been preserved, the oldest is known as the "long recension".
This collection, the author of which is unknown, dates from
the latter part of the fourth century. It contains the seven
genuine and six spurious letters, but even the genuine
epistles were greatly interpolated to lend weight to the
personal views of its author. For this reason they are
incapable of bearing witness to the original form. The
spurious letters in this recension are those that purport to
be from Ignatius
It is
extremely probable that the interpolation of the genuine,
the addition of the spurious letters, and the union of both
in the long recension was the work of an Apollonarist of
Syria or Egypt, who wrote towards the beginning of the fifth
century. Funk identifies him with the compiler of the
Apostolic Constitutions, which came out of Syria in the
early part of the same century. Subsequently there was added
to this collection a panegyric on St. Ignatius entitled, "Laus
Heronis". Though in the original it was probably written in
Greek, it is now extant only in Latin and Coptic texts.
There is also a third recension, designated by Funk as the
"mixed collection". The time of its origin can be only
vaguely determined as being between that of the collection
known to Eusebius and the long recension. Besides the seven
genuine letters of Ignatius in their original form, it also
contains the six spurious ones, with the exception of that
to the Philippians.
In this
collection is also to be found the "Martyrium Colbertinum".
The Greek original of this recension is contained in a
single codex, the famous Mediceo-Laurentianus manuscript at
Florence. This codex is incomplete, wanting the letter to
the Romans, which, however, is to be found associated with
the "Martyrium Colbertinum" in the Codex Colbertinus, at
Paris. The mixed collection is regarded as the most reliable
of all in determining what was the authentic text of the
genuine Ignatian letters. There is also an ancient Latin
version which is an unusually exact rendering of the Greek.
Critics are generally inclined to look upon this version as
a translation of some Greek manuscript of the same type as
that of the Medicean Codex. This version owes its discovery
to Archbishop Ussher, of Ireland, who found it in two
manuscripts in English libraries and published it in 1644.
It was the work of Robert Grosseteste, a Franciscan friar
and Bishop of Lincoln (c. 1250). The original Syriac version
has come down to us in its entirety only in an Armenian
translation. It also contains the seven genuine and six
spurious letters. This collection in the original Syriac
would be invaluable in determining the exact text of
Ignatius, were it in existence, for the reason that it could
not have been later than the fourth or fifth century. The
deficiencies of the Armenian version are in part supplied by
the abridged recension in the original Syriac. This
abridgment contains the three genuine letters to the
Ephesians, the Romans, and to Polycarp. The manuscript was
discovered by Cureton in a collection of Syriac manuscripts
obtained in 1843 from the monastery of St. Mary Deipara in
the Desert of Nitria. Also there are three letters extant
only in Latin. Two of the three purport to be from Ignatius
to St. John the Apostle, and one to the Blessed Virgin, with
her reply to the same. These are probably of Western origin,
dating no further back than the twelfth century.
Contents
of the letters
It is
scarcely possible to exaggerate the importance of the
testimony which the Ignatian letters offer to the dogmatic
character of Apostolic Christianity. The martyred Bishop of
Antioch constitutes a most important link between the
Apostles and the Fathers of the early Church. Receiving from
the Apostles themselves, whose auditor he was, not only the
substance of revelation, but also their own inspired
interpretation of it; dwelling, as it were, at the very
fountain-head of Gospel truth, his testimony must
necessarily carry with it the greatest weight and demand the
most serious consideration.
The most
system of Church doctrine may be discovered, at least in
outline, not to say in parts filled up, in the course of his
seven epistles. Among the many Church doctrines to be found
in the letters are the following:
- the
Church was Divinely established as a visible society, the
salvation of souls is its end, and those who separate
themselves from it cut themselves off from God (Philad., c.
iii);
- the
hierarchy of the Church was instituted by Christ (lntrod. to
Philad.; Ephes., c. vi);
- the
threefold character of the hierarchy (Magn., c. vi);
- the
order of the episcopacy superior by Divine authority to that
of the priesthood (Magn., c. vi, c. xiii; Smyrn., c.viii;
Trall., c.iii);
- the
unity of the Church (Trall., c. vi; Philad., c.iii; Magn.,
c. xiii);
- the
holiness of the Church (Smyrn., Ephes., Magn., Trall., and
Rom.);
- the
catholicity (universality) of the Church (Smyrn., c. viii);
- the
infallibility of the Church (Philad., c.iii; Ephes., cc.
xvi, xvii);
- the
doctrine of the Eucharist (Smyrn., c. viii), which word we
find for the first time applied to the Blessed Sacrament,
- It
is from the word
katholikos
that the word "catholic" comes. When Ignatius wrote the
Letter to the Smyrnaeans in roughly used the word
"catholic," he used it as if it were a word already in use
to describe the Church. This has led many scholars to
conclude that the appelation "Catholic Church" with its
ecclesial connotation may have been in use in Antioch as
early as the last quarter of the first century.
After St. Ignatius was able to bring together the whole who
become Christian from Jews and Gentiles into one Church in
Antioch.
- the
Incarnation (Ephes., c. xviii);
- the
supernatural virtue of virginity, already much esteemed and
made the subject of a vow (Polyc., c. v);
- the
religious character of matrimony (Polyc., c. v);
- the
value of united prayer (Ephes., c. xiii);
- He,
moreover, denounces in principle the Protestant doctrine of
private judgment in matters of religion (Philad. c. iii),
the heresy against which he chiefly inveighs is Docetism.
Neither do the Judaizing heresies escape his vigorous
condemnation. St.
Ignatius
did not hold to keeping the law of the Jews for salvation,
nor did he hold to the teaching of Docetism, which believed
that Jesus' passion, His living, and being resurrected were
figurative. Simply put, Docitism believed that Jesus did not
actually live and die, nor was He raised from the dead.
St. Ignatius of Antioch is the one who said
in his letters:
"He that
is imprinted in mine heart, is He Whom I confess with my
lips."
"The only thing I ask of you is to allow me
to offer the libation of my blood to God. I am the wheat of
the Lord; may I be ground by the teeth of the beasts to
become the immaculate bread of Christ."
"I greet you from Smyrna together with the
Churches of God present here with me. They comfort me in
every way, both in body and in soul. My chains, which I
carry about on me for Jesus Christ, begging that I may
happily make my way to God, exhort you: persevere in your
concord and in your community prayers"
"Where
the Bishop is, there let the multitude of believers be; even
as where Jesus is, and there is the Church''
"Hearken
ye unto the bishop, so that God in turn might hearken unto
you... let Baptism remain with you, like a shield and
buckler; faith, like an helmet; love, like a spear;
patience, like full armor".
May his
prayers be with us, and Glory be to God forever. Amen.
