Ignatius' Christology

An idea of Ignatius' Christology can be gleaned from the following quote coming from the Epistle to Polycarp:

Look for Him who is above all time, eternal and invisible, yet who became visible for our sakes; impalpable and impassible, yet who became passible on our account; and who in every kind of way suffered for our sakes.

Ignatius to Polycarp

In his epistle to Polycarp, Ignatius provides a lengthy list of exhortations to Polycarp concerning Christian leadership. Great emphasis is placed upon the need for the bishop preserving unity, especially by showing love and patience towards the more awkward disciples.

Once again we see in Ignatius a tension concerning how false teachers are to be dealt with. Whilst their heresy is not to be tolerated, they are to be resisted in a loving way, as the bishop himself becomes the one who is wounded and hurt for Christ's sake.

Why is docetism wrong?

For Ignatius docetism is wrong for the following reasons:

(1) The docetics deny that Christ genuinely had a human body.
(2) The docetics deny the suffering, the passion and the resurrection of Christ. As we have seen before, this is particularly a sore point for Ignatius as he saw his own suffering as being linked to the suffering of Christ. Also, the heretics in this way exclude themselves from the salvation Christ achieved.
(3) Docetics deny the Eucharist, as they deny Christ had a real body.
(4) Docetics deny prayer--although Ignatius does not explain this.
(5) Docetics do not care for the widows, the orphans and others who are in need.

There is tension in Ignatius' attitude towards the heretics. On the one hand, he instructs his readers not to associate with them so as not to be contaminated by their teaching. Yet they are to pray for the docetics that they may be saved. In fact, Ignatius refuses to name the heretical teachers, expressing a hope that they might still repent.

Ignatius' Epistle to the Smyrnaeans

As one reads through these epistles by Ignatius, common themes start to emerge. Once again in this letter we have emphasis on the authority of the bishop and the need for submission to him. In fact, it is considered wrong to celebrate the Eucharist without the bishop, or at least someone authorised by him.

However, in this letter the authority of the bishop is set in the context of conflict over the docetic heresy. As I have suggested earlier, prior to a NT canon it is the authority of the bishop which guarantees continuity within the apostolic tradition, hence the need to avoid heretic celebrations of the Eucharist.

Ignatius, Judaism and the Old Testament

Whilst the author of the Epistle to Diognetus was very negative about Judaism and the Old Testament, Ignatius can say some complimentary about the Old Covenant, whilst at the same time condemning those who try to teach Christians to keep the Jewish law. As EP Sanders said about Paul, for Igantius the problem with Judaism is that it was not Christianity. Jesus not only fulfills the Old Covenant, but also transcends it.

The following quote outlines Ignatius' position:

He is the door of the Father, by which enter in Abraham, Isaac and Jacob, and the prophets, and the apostles and the church... the gospel possesses something transcendent...the appearance of our Lord Jesus Christ.

Ignatius: Epistle to the Phiadelphians

In this epistle we once more have the common theme in Ignatius of church unity and the authority of the bishop. For Ignatius, "If any man follows him that makes a schism of the Church, he shall not inherit the kingdom of God"

Whilst Ignatius does not expect any schismatics to be reading this epistle, there apparently was enough of a problem in the Philadelphian church for some to suspect that his plea for unity and submission to the bishop had come at the latter's request. Hence, he is at great pains to emphasise that it came from the guidance of the Holy Spirit.

Why is Ignatius determined to die?

One reason seems to be that Ignatius saw his martyrdom as a sacrifice being offered to God, one that is in someway linked to the death of Christ on the cross. Therefore, he is able to refer to "be sacrificed to God whilst the altar is still being prepared". Hence, for his readers to intervene in his favour would actually deny him the opportunity to offer this sacrifice.

Another reason is that for Ignatius this was the final test that he had to face. His whole life had been spent facing challenges to his Christian faith, and martyrdom was the final one. In this way he is able to say "Then shall I truly be a disciple of Christ, when the world shall not see so much as my body." Again, he did not want his readers to deny him the chance to pass this final test and complete his life's mission.

A final explanation would be sociological. It is likely that as a persecuted and oppressed Christian Ignatius had less of a stake in his society and the life that he led, and hence the prospect of death was less frightening.

All these raise the major question. Is my disturbance at reading Ignatius' letter a sign of problems in his Christianity, or my one?

Or maybe a bit of both...

Ignatius writes to the Romans

This is, by Ignatius' own admission, a "brief" letter. What is striking in this letter, more than his clear reference to Jesus as God in the introduction, is his determination to face martyrdom. In fact, his main concern in this letter is to persuade his readers not to try to intervene to save his life, which I found disturbing, to say the least.

Warning against heresy

In chapters 6-8 Ignatius warns his readers against heresy. Here we have a clue for why Ignatius is so concerned that his readers submit themselves to their bishop. The reason is that it is through their bishop that they have access to the teachings handed down by the apostles.

One has to remember that this is prior both to the formulation of the creeds and the finalization of the NT canon. If Ignatius had been writing at a later date, I wonder whether the creeds and the NT canon may have taken over some of the authority that he invests in the bishop?

Ignatius and humility

I have been known to say that the worse thing that can happen to a Christian leader is to believe that they are who people say they are. Well, in chapter 4 Ignatius says the same thing but in a much better way, emphasising that it is through meekness that one can bring the devil to nothing.

Chapter 5, Ignatius points out, maybe to demonstrate that he is not an apostle like Paul, that he will not teach his readers profound mysteries because he is not able to understand heavenly things, being in these subjects a "learner."

Ignatius: Epistle to the Trallians

Moving further along with my reading of Ignatius. This epistle begins with the now well known theme of submission to the bishop of the church, now extended to include the presbyters and the deacons. What is significant is Ignatius' claim that without such order there can be no church.

Ignatius takes on heresy

In chapters 7 to 11 we see Ignatius express his concern with heresy. Not that he believes that his readers are engaging in heresy, but as a forewarning to hold on to the birth, the passion and the resurrection of Christ.

The heresy Ignatius is concerned with is Judaizing. Not that he is anti-Jewish [at least not in the shorter version] but he simply believes that Christianity fulfils the OT hope so that true Judaism embraces Christianity [a concept missing from the longer version which is definitely anti-Jewish]

The final chapters repeat the appeal for unity of the rest of the letter but it is interesting to notice a proto-trinitarian formula of Father, Son, Spirit appearing, as up to now Ignatius has seemed to concentrate mainly on the Father and the Son.

Spirituality and church order for Ignatius

In chapter 5 Ignatius outlines the traditional biblical theme of a way of death and a way of life. What is significant is the spirituality of the way of life. It is having the character of the Father impressed on us by the Son, as we learn to die in the Son's passion.

Chapters 6 and 7 continue with the issue of church order and the authority of the bishop. What is significant is the way that the unity of the church under a bishop is grounded in the relationship of Christ with the Father. Just as the Son did not do anything without the Father, so those in the church should not do anything without the bishop.

The youthful bishop

In chapters 3 and 4 church leaders are urged to show respect towards their bishop, despite his young age. Submission to the bishop is equivalent to submission to Christ.

This statement is interesting in the light of the contrast between emerging and pentecostal churches. Whilst emerging churches stress a decentralization of leadership, "successful" pentecostal churches are often based around one leader who exercises a strong authority.

Ignatius' Epistle to the Magnesians

My next step in my perusal of ancient sources is Ignatius' Epistle to the Magnesians. He begins in the first two chapters with a standard salutation, although it is interesting to note that he expresses the hope of being able to "enjoy God", once he is able to overcome the attacks of the devil.

Ignatius' concluding theology...

Ignatius ends his letter with another rant at false teachers, who will end up in everlasting fire, (chapter 17) and their false doctrine which is described as a false odour (chapter 18). In comparison to this we have Jesus Christ, who is presented as the knowledge of God.

As is suitable for such an admirer of Paul, Ignatius then proceeds to glory in the cross of Christ, which is a source of salvation and eternal life. His brief summary of the life of Jesus ends with the enigmatic statement that Jesus, through his passion, purified the waters of his baptism.

Chapter 20 then lists 3 mysteries which Ignatius believes were hidden from Satan but now revealed: the virginity of Mary, her son, and the cross of Christ.

Ignatius exhorts

In chapter 10 Ignatius exhorts his readers to pray for all men, especially those who hate them. For those with interest in spiritual warfare it is worth pointing out that he sees this as an important step in breaking the work of the evil one.

Whilst in chapter 11 he exhorts towards fear of God in the light of living in the last days, in chapter 12 Ignatius, seeing himself as someone condemned, praises the Ephesians and expresses his admiration for Paul.

Chapter 13 returns to the theme of spiritual warfare, with an emphasis on peace, unity and worship in the church being means whereby "the powers of Satan are destroyed." Chapter 14 takes the theme of unity further, emphasising the importance of faith and love for "no man making a profession of faith sinneth, nor does he who possesses love hate anyone."

Chapter 16 stresses the value of silence, and the importance of teachers acting and not just speaking.

Warning on false teachers

In chapters 7-9 Ignatius proceeds to warn his readers of the danger of false teachers. In fact, Ignatius praises the church in Ephesus for its strength in matters of doctrine, and for the way it has already not suffered false teachers. Ignatius actually goes as far as to say that he feels himself to be inferior to the church in Ephesus.

There is little indication, yet, of what the nature of the false teaching Ignatius is concerned with is. However, through his stress on the human and the divine natures of Christ one senses that his concern is Christological.

Unity under a bishop

In chapters 3-6 we see Ignatius stressing the unity of the church. What is significant is that he links the unity of the church under the leadership of its bishop to the union of the church with Jesus and the union of Jesus with the Father. Thus to break the unity of the church becomes a serious offence, for one is in essence breaking oneself away from the unity that the church has with Jesus.

Ignatius: Epistle to the Ephesians

In the first letter I am reading, Ignatius begins by praising the Ephesians for their sympathy towards Ignatius as he faces martyrdom. Special praise is reserved for the bishop, Onesimus, and for a deacon, Burrhus.

What is interesting is the way in which Ig. sees his imminent death as in someway being linked to the sacrifice of Christ on the cross.