Ignatius' Letters

Foundations of the Christian Story

Most modern churches have hierarchical structures, some more rigid than others, but I was under the impression that the earliest Christian congregations did not. Yet upon reading Ignatius’s letters¹ to the churches in Asia, a definite hierarchical order consisting of bishops, presbyters, and deacons is revealed. As was learned in class discussions, this structure developed organically in the early church to protect the gospel from heresy, but Ignatius took his position as the Bishop of Antioch a step further. Like Jesus who gave his life on the cross to save humanity from sin, Ignatius, as a bishop, gave his life to save the cross—the gospel of Jesus Christ.

The remaining sections of this essay present an analysis of what Ignatius wrote in his letters about the value of bishops, his struggle with feeling unworthy, and his call to martyrdom. Understanding his words in the context of his arrest helps us discern why he believed he had to die.

Bishops

At the beginning of the 2nd century, persecution of the church was present, but not frequent, i.e., Rome was not actively seeking to destroy the churches even though they were considered illegal. So, while Ignatius’ guarded procession had paused in Smyrna, churches throughout Asia were free to send delegates to comfort him in his captivity. Pleased by their graciousness, Ignatius wrote letters to each church. Over and over within all of the letters except one, Ignatius encourages the congregations to honor the church’s hierarchy. His brief statement to the Ephesians was benign: “Thus, united in your submission, and subject to the bishop and the presbytery, you will be real saints” (88). But to the Magnesians, he compared the office of bishop with God. “Let the bishop preside in God’s place, and the presbyters take the place of the apostolic council and let the deacons (my special favorites) be entrusted with the ministry of Jesus Christ who was with the Father from eternity and appeared at the end [of the world]” (95). That is why Ignatius was pleased with the representative from Magnesia, “because he submits to the bishop as to God’s grace, and to the presbytery as to the law of Jesus Christ” (95).

To the Trallians, he was more subtle, using language similar to Paul in his epistles concerning submission. “Submit to the bishop as to [God’s] law, and to the presbytery too” (101). He considered submitting to the bishop as submitting to Jesus Christ. “For when you obey the bishop as if he were Jesus Christ, you are (as I see it) living not in a merely human fashion but in Jesus Christ’s way, who for our sakes suffered death that you might believe in his death and so escape dying yourselves” (98). But to the church of Philadelphia, Ignatius reveals why the hierarchy has to be honored in this way. “You are the very personification of eternal and perpetual joy. This is especially true if you are at one with the bishop, and with the presbyters and deacons, who are on his side and who have been appointed by the will of Jesus Christ. By his Holy Spirit and in accordance with his own will, he validated their appointment” (107-108).

Ignatius believed that bishops, presbyters, and deacons were not selected by men, but were appointed by God as a substitute for God within the church hierarchy.

Unworthy

Seeing how Ignatius believes the inherent value of the bishop, it is peculiar how he persists in acknowledging his own deficiency though he himself is a bishop, apostolically appointed by God. To the Ephesians he lamented his worthlessness, “A cheap sacrifice I am, but I dedicate myself to you Ephesians, a church forever famous” (90). He did not consider his life worth much, “I am giving my life (not that it’s worth much!) for the cross,” (92). And he considered himself the least, “I am the least of the faithful there—yet I have been privileged to serve God’s honor” (93). Similarly, he implored the Romans, whom he would soon see, to remember his home church, “Remember the church of Syria in your prayers. In my place they have God as their shepherd. Jesus Christ alone will look after them—he, and your love. I blush to be reckoned among them, for I do not deserve it, being the least of them and an afterthought” (106). He did not deserve to be numbered among them.

And to the Magnesians and Philadelphians, he complained about his imprisonment, “For though I am a prisoner, I cannot compare with one of you who are free” (97). As a convicted felon he felt unworthy to a member of his church, “Remember to the church in Syria—I do not deserve to be called a member of it” (97). His imprisonment, and all that went with it, not only made him feel unworthy, but it made him afraid, “Being a prisoner for his cause makes me the more fearful that I am still far from being perfect” (109).

Footnote #91 (Editor, 109) provides a reason for his fear, “proximity to martyrdom makes him afraid that his courage will fail him.” This may be what prompted his petition to the Ephesians for prayer. “I hope, indeed, by your prayers to have the good fortune to fight with wild beasts in Rome, so that by doing this I can be a real disciple” (88). The Ephesian church was not the only one he asked for prayers for courage. He asked the Trallians, “By God’s mercy I need your love if I am going to deserve the fate I long for, and do not prove a “castaway”” (101). He also asked Rome, “Just pray that I may have strength of soul and body so that I may not only talk [about martyrdom], but really want it. It is not that I want merely to be called Christian, but actually be one. Yes, if I prove to be one, then I can have the name” (104). Yet all of these laments, complaints, and prayer requests are driven by more than just fear of death.

Rome may not have been actively seeking to destroy the churches, but they were not keen on those who refused to offer sacrifices to the emperor, punishing them to the fullest extent of the law. So, anyone who aspired to the highest ranks of bishop or presbyter in order to protect the church from heresy, they, because of their prominence, would also be among the first to be dragged before the courts. If there was any question whether God had called them to their position, that is when it would be tested.

Ignatius was the appointed Bishop of Antioch, but he does not appear confident in the position. His skepticism is apparent in his admission to the Trallians that his desire to be appointed bishop may not have been wise. “To be sure, I am ever so eager to be a martyr, but I do not know if I deserve to be. Many people have no notion of my impetuous ambition. Yet it is all the more a struggle for me” (99). He also compares himself negatively to the bishop of Philadelphia, commending Philadelphian’s subdued nature to his own (108) for he had raised his voice in righteous anger in Philadelphia (110).

Ignatius may have been a newly appointed bishop and only recently promoted from deacon for when speaking to the Philadelphians, he called them his fellow slaves. “For there is one flesh of our Lord, Jesus Christ, and one cup of his blood that makes us one, and one alter, just as there is one bishop along with the presbytery and the deacons, my fellow slaves” (108). He also admitted to the Magnesians that the deacons were his favorites. “Let the bishop preside in God’s place, and the presbyters take the place of the apostolic council and let the deacons (my special favorites) be entrusted with the ministry of Jesus Christ who was with the Father from eternity and appeared at the end [of the world]” (95).

Under the extreme cruelty of the soldiers who guarded him (104), Ignatius was battling a major case of imposter syndrome with only one way to be proved worthy— martyrdom.

Martyrdom

The Roman church had seen their share of martyrs; Peter and Paul had both been martyred there. That is why Ignatius did not lecture the Romans about combating heresy or honoring the church’s hierarchy. Surely, they were famous for both, so it is in the letter to the Romans that Ignatius’s confidence rises above his fear of the coming violence, “What a thrill I shall have from the wild beasts that are ready for me! I hope they will make short work of me. I shall coax them on to eat me up at once and not to hold off, as sometimes happens, through fear. And if they are reluctant, I shall force them to it” (104).

It is also in this letter that Ignatius’s call to martyrdom is exposed, “There is living water in me, which speaks and says inside me, “Come to the Father.”” (105), as was his purpose—he was called to be God’s sacrifice. “Then I shall be a real disciple of Jesus Christ when the world sees my body no more. Pray Christ for me that by these means I may become God’s sacrifice. I do not give you orders like Peter and Paul. They were apostles: I am a convict. They were at liberty: I am still a slave. But if I suffer, I shall be emancipated by Jesus Christ; and united to him, I shall rise to freedom” (104).

God had called Ignatius to sacrifice his life as a martyr.

Conclusion

It makes sense that those in the top rankings of the church, the bishop, presbyters, and deacons would be singled out for persecution. They had to set an example for their congregations by never conceding to offer sacrifices to the emperor. Therefore, everyone, including Ignatius, who aspired to positions of authority would know the responsibility they carried as well as the dangers. It was up to them to not only protect the gospel from the heresies that encroached it but they also had to be willing to receive with courage the call to martyrdom.

Ignatius, even though he felt unworthy, was one of many who answered that call, laying down their lives for the cross. Fortunately, Ignatius got a brief glimpse of the glory of his sacrifice when he received news in Troas concerning his congregation at Antioch, “Thanks to your prayers and to the love that you have for me in Jesus Christ, news has reached me that the church at Antioch in Syria is at peace” (111).

The gospel was still being preached.

Who knows? If he and others like him had not died as martyrs, would the churches in the Roman provinces have survived?

---

1. Ignatius of Antioch, select letters, 1st cent. (pp. 87-111)