The Epistle of Ignatius of Antioch to the Philadelphians

CHAPTER 0

0:1 Ignatius, who is also Theophorus, to the Church of God the Father and the Lord Jesus Christ which is in Philadelphia, in Asia, to her that hath found mercy and is established in the unity of God, and rejoiceth continually in the suffering of our Lord, and in his resurrection, being fully assured in all mercy, whom I salute in the blood of Jesus Christ, who is an eternal and abiding joy, especially if they be in unity with the bishop, and with the presbyters and deacons who are with him, who have been made manifest according to the will of Jesus Christ, whom his own will hath confirmed and settled by his Holy Spirit.

CHAPTER 1

1:1 I have known that your bishop, not of himself nor through men, hath acquired the ministry that belongeth to the common good, nor yet according to vainglory, but by the love of God the Father and the Lord Jesus Christ; at whose modesty I am ashamed; who, though he is silent, hath more power than they who speak vain things; for he is in harmony with the commandments, as the lyre with its strings.

1:2 Wherefore my soul deemeth happy his disposition towards God, knowing that it is virtuous and perfect, even his constancy and gentleness in all the moderation of the living God.

CHAPTER 2

2:1 Being, therefore, children of light and truth, avoid division and evil teachings; but where the shepherd is, there do ye follow as sheep.

2:2 For many wolves, which seem worthy of belief, lead captive by evil pleasure them who were running the godly race. But in your unity they shall find no opportunity.

CHAPTER 3

3:1 Abstain from evil herbage, which Jesus Christ doth not cultivate, because it is not the planting of the Father. Not that I have found division among you, but thorough purity.

3:2 For as many as are of God and of Jesus Christ, these are with the bishop; and as many as have repented, and have entered into the unity of the Church, these, too, shall be of God, that they may live according to Jesus Christ.

3:3 Be not deceived, my brethren; if any one followeth a schismatic, he doth not inherit the kingdom of God; if any man walketh in an alien opinion, he agreeth not with the passion of Christ.

CHAPTER 4

4:1 Be diligent, therefore, to use one eucharist, for there is one flesh of our Lord Jesus Christ, and one cup, for union with his blood; one altar, even as there is one bishop, together with the presbytery and the deacons, who are my fellow-servants, to the end that whatever ye do, ye may do it according unto God.

CHAPTER 5

5:1 My brethren, I am exceedingly poured out in my love for you, and, with joy above measure, I confirm you, yet not I, but Jesus Christ; and though I am in bonds for his sake, I fear the more as being not yet perfected in suffering. But your prayer unto God shall perfect me, to the end that I may attain unto that lot which, in mercy, hath been given unto me, flying for refuge unto the gospel as unto the flesh of Jesus, and unto the Apostles as to the presbyters of the Church;

5:2 and let us love the prophets also; because they were heralds of the gospel, and hoped in him, and waited for him; in whom having also believed, they were saved in the unity of Jesus Christ, being saints holy and worthy of love and admiration, witnessed to by Jesus Christ, and numbered together in the gospel of the common hope.

CHAPTER 6

6:1 But if any man preach unto you Judaism, hearken not unto him; for it is better to hear Christianity from one circumcised, than Judaism from one uncircumcised. But if both speak not concerning Jesus Christ, then are they in my view sepulchres and graves, on which are written only the names of men.

6:2 Avoid, therefore, the evil devices and lyings in wait of the ruler of this world, lest being distressed by his influence, ye become weak in love; but be ye all united with undivided heart.

6:3 I thank my God that I am of a good conscience among you, and that no one is able to boast either secretly or openly that I have been a burden unto any, either in great things or small. I pray that all unto whom I have spoken may not have this thing as a testimony against them.

CHAPTER 7

7:1 For even though some have held that I was a deceiver according to the flesh, yet the Spirit, being of God, is not deceived; for he knoweth from whence he cometh, and whither he goeth, and he searcheth out hidden things. I cried while I was among you, and spake with a loud voice, saying, Give heed unto the bishop, and to the presbyters, and to the deacons.

7:2 But they suspected that I spake these things because I knew beforehand the division of certain of them; but he, for whose name I am in bonds, is witness unto me that I knew not these things through the flesh of man. But the spirit preached, saying these things: Do nothing apart from the bishop; keep your flesh as the temple of God; love unity, avoid divisions; be imitators of Jesus Christ, even as he is of his Father.

CHAPTER 8

8:1 I therefore performed my proper work, as a man perfectly prepared for unity. For where there is division and anger, God dwelleth not. God, therefore, granteth forgiveness unto all who repent, if they repent in accordance with the unity of God, and the council of the bishop. I trust in the grace of Jesus Christ, who shall loose from you every chain;

8:2 and I exhort you to do nothing of contention, but according to the discipline of Christ. Since I have heard certain men say, "Unless I find it in the ancients, I believe it not in the Gospel." And when I said unto them that "It is written," they replied, "That it is set forth aforetime." But my archives are Jesus Christ; his cross and his death, his resurrection, and the faith which is through him, are inviolable archives, through which I desire to be justified by means of your prayers.

CHAPTER 9

9:1 Good, too, are the priests; but better is the High Priest, who is entrusted with the Holy of Holies, who alone is entrusted with the secret things of God: he being the gate of the Father, through which enter Abraham and Isaac, and Jacob, and the prophets, and the apostles, and the Church; all these come into the unity of God.

9:2 But the gospel hath something peculiar; namely, the coming of our Lord Jesus Christ, his suffering, and the resurrection. For the beloved prophets were heralds for him; but the gospel is the perfecting of incorruption. All things are alike good, if ye believe in love.

CHAPTER 10

10:1 Since, according to your prayer and the mercies which ye have in Christ Jesus, it hath been announced unto me that the Church that is at Antioch, in Syria, is at peace, it is becoming unto you, as unto a Church of God, to elect a deacon to go there as an ambassador of God; so that when ye are together, ye may rejoice with them, and glorify the name.

10:2 Blessed in Jesus Christ is he who shall be deemed worthy of this ministry, and ye shall be glorified. Now, if ye are willing to do this on behalf of the name of God, it is not impossible; even as the Churches that are nearest, some sent bishops, and others presbyters and deacons.

CHAPTER 11

11:1 But concerning Philo, the deacon from Cilicia, a man having a good report, who now also in the word of God serveth me together with Rheus Agathopus, a chosen man, who accompanieth me from Syria, having bid farewell to life, who also bear witness unto you; and I give thanks unto God on your behalf, that ye received them, also as the Lord received you. But may they who dishonoured them be forgiven by the grace of Jesus Christ.

11:2 The love of the brethren in Troas saluteth you; whence also I write unto you by means of Burrhus, who was sent to me jointly by the Ephesians and Smyrnaeans, as a mark of honour. The Lord Jesus Christ on whom they hope shall honour them in flesh and in spirit, in faith, love, and unity. Fare ye well in Jesus Christ, our common hope.

Translated by Charles H. Hoole, 1885. 

The Passion of the Holy Hieromartyr Ignatius the God-Bearer (St. Justin Popovich)

 

By Archimandrite Justin Popovich

 

At the time when Trajan ascended the Roman throne,[1] Bishop Ignatius, who was the God-bearer in name and in reality, was in the Church of Antioch, having received the episcopal throne after Saint Evodius, the successor of Saint Peter the Apostle.[2]

It is said about this divine Ignatius the God-bearer that while he was still a child, and the Lord Jesus Christ lived on earth among the people and taught the people about the Kingdom of God, once Ignatius' parents with the child Ignatius stood among the people and listened to the divine words from the Savior's mouth. Looking at them, the Lord called the child Ignatius to Himself, placed him in the midst of the people, embraced him, and took him in His arms and said: "Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven" (Matt. 18:3, 5).

The Epistle of Ignatius of Antioch to the Smyrnaeans

 

CHAPTER 0

0:1 Ignatius, who is also Theophorus, to the Church of God the Father and of Jesus Christ the beloved, to her who hath by mercy obtained every gift, filled with faith and love, not lacking in any gift, most Godlike, and the mother of saints, to her which is in Smyrna in Asia, much joy in the blameless spirit and word of God.

CHAPTER 1

1:1 I glorify God even Jesus Christ, who hath thus made you wise; for I perceived that ye were perfected in immovable faith, as though ye were nailed to the cross of our Lord Jesus Christ in flesh and in spirit, and firmly fixed in love in the blood of Christ, being fully persuaded with regard to our Lord, that he was truly of the race of David according to the flesh, the Son of God according to the will and power of God; truly born of a virgin; baptized by John, that all righteousness might be fulfilled by him;

The Epistle of Ignatius of Antioch to Polycarp of Smyrna

Ignatius, who is also called Theophoros, to Polycarp, Bishop of the Church of the Smyrnaeans, or rather, who has, as his own bishop, God the Father, and the Lord Jesus Christ: abundance of greetings.

1. Having obtained good proof that your mind is fixed in God as upon an immoveable rock, I give exceeding glory that I have been thought worthy to behold your blameless face, which may I ever enjoy in God! I entreat you, by the grace with which you are clothed, to press forward in your course, and to exhort all that they may be saved. Maintain your position with all care, both in the flesh and spirit. Have a regard to preserve unity, than which nothing is better. Bear with all, even as the Lord does with you. Support all in love, as also you do. Give yourself to prayer without ceasing. Implore additional understanding to what you already have. Be watchful, possessing a sleepless spirit. Speak to every man separately, as God enables you. Bear the infirmities of all, as being a perfect athlete: where the labor is great, the gain is all the more.

The Skull of Saint Ignatius the God-Bearer

The Honorable Head of Saint Ignatius the God-Bearer is kept among the treasures of the Holy Metropolis of Beroea, Naousa and Kampania.

The Ecclesiology of St. Ignatius of Antioch (Fr. John Romanides)

By John S. Romanides

Atlanta 1956

The key to understanding the ecclesiology of St. Ignatius is clearly his presuppositions concerning salvation. As will be indicated, the Church as the body of Christ exists, according to St. Ignatius, for the sole purpose of salvation in Christ. Thus his ecclesiology without at least a general examination of his soteriology would be incomprehensible.

In the extant writings of St. Ignatius one cannot find any systematic exposition of soteriology. This is quite natural since he is writing to baptized Christians primarily concerning internal Church unity and order, against certain heretics, and also concerning his impending martyrdom. Nevertheless, in order that the soteriological basis of St. Ignatius' doctrine of the visible manifestation of the Church be understood, this paper shall deal with: 1) salvation (from corruption) and ethics, 2) the appropriation of salvation in Christ and the mystical conception of the Church, 3) the Church and the Eucharist, 4) the Church or the Community, 5) the clergy, 6) relative observations concerning the origin and basis of the episcopate, 7) the basis for the equality of bishops, and 8) concluding remarks.

Synaxarion of Holy Hieromartyr Ignatius the God-Bearer

St. Ignatius of Antioch (Feast Day - December 20)

Verses

You are set before a lion as supper Ignatius,
You who communes the secret supper, O brave lion.
On the twentieth Ignatius died by the jaws of the lion.

He was a successor of the Holy Apostles, being appointed as Patriarch of the Church of Antioch, second after Patriarch Euodios.* He was a disciple of John the Theologian, together with Saint Polycarp the Bishop of Smyrna, in the year 109. When Emperor Trajan was to leave Antioch to go to Parthus, this great Ignatius was brought before him. And having conversed much regarding the faith of Christ, the emperor realized that his mind was unalterable. Thus the Saint was scourged with iron balls. Then spreading out his arms, he accepted the fire by them. After this his sides were burned with censers full of coal and smeared with oil. Then he was made to stand on lit coals and scraped with iron claws.

Saint Ignatius of Antioch Resource Page

St. Ignatius the God-bearer (Feast Day - December 20 & January 29)

 

Synaxarion of Holy Hieromartyr Ignatius the God-Bearer 

 

The Passion of the Holy Hieromartyr Ignatius the God-Bearer (St. Justin Popovich)  

 

Hieromartyr Ignatius the God-bearer 

 

December: Day 20: Holy Martyr Ignatius the God-Bearer
 

Chrysostom's Homily on St. Ignatius of Antioch

 

Divine Fire: Saint Ignatius the God-bearer (Elder Joseph of Vatopaidi)

Translation of the Relics of Saint Ignatius the God-Bearer (Jan. 29) 

 

January: Day 29: Holy Hieromartyr Ignatius the God-Bearer

St. Ignatius the God-Bearer, the Child That Christ Presented as a Model for All 

 

The Skull of Saint Ignatius the God-Bearer 

 

The Theology of Saint Ignatius the God-bearer 

 

Fr. George Florovsky on St. Ignatius of Antioch 

 

The Ecclesiology of St. Ignatius of Antioch (Fr. John Romanides)

 

Salvation and Ethics in St. Ignatius of Antioch 

 

Saint Ignatius the God-bearer, A True Bishop 

 

Why Jesus Came Into the World 

 

2023 Pastoral Encyclical for Christmas (Metr. Hierotheos of Nafpaktos)

 

Spiritual Advancement Leads to Greater Humility 

 

St. Ignatius Day Opens Christmas Festivities in Bulgaria 

 

The Seven Epistles of Ignatius of Antioch

 

Ignatius wrote the first three epistles while docked at port in Smyrna. He wrote these epistles so the priests and bishops he met with could take them back to their congregations. Ignatius' trip to Rome was quite popular and many people traveled great distances to meet him at the various stops his ship made. While stopped in Smyrna, Ignatius also met with his good friend Bishop Polycarp. Below are links to these three epistles: 

 

The Epistle of Ignatius of Antioch to the Ephesians

 

The Epistle of Ignatius of Antioch to the Trallians

 

The Epistle of Ignatius of Antioch to the Magnesians 

 

Ignatius' stop was quite short. The next stop Ignatius' boat made was in Troas. Here he wrote three more epistles, two to churches in the area, and one to his friend Polycarp.  

 

The Epistle of Ignatius of Antioch to the Philadelphians

 

The Epistle of Ignatius of Antioch to the Smyrnaeans 

 

The Epistle of Ignatius of Antioch to Polycarp of Smyrna 

 

While in Troas, Ignatius also found out that the Christians in Rome were planning to stop the execution. Ignatius did not agree with their plan, however, because he felt that the only way to attain heaven was to become a martyr. Therefore, Ignatius wrote an epistles to the Church at Rome.

The Epistle of Ignatius of Antioch to the Romans

 

Saint Ignatius the God-bearer, A True Bishop

By Metropolitan Seraphim of Kastoria

My brethren, we celebrate today and keep festival for a great Father of the Church, Saint Ignatius the God-bearer, Bishop of Antioch. He was a disciple of the Apostles, and is described as a father of Bishops and courageous soldier of Christ.

His name in Latin means "flame",1 that is, he was ignited with a desire for Christ, so much so that his nickname was "God-bearer", which he himself did not hesitate to use without boasting. Besides, all Christians are God-bearers and Christ-bearers and also Spirit-bearers through Holy Baptism and their participation in the life of the Church. One tradition says that Saint Ignatius, when he was a child, was embraced by Christ, Who then said: "And whoever receives a little child like this in My name receives Me."2

Why Jesus Came Into the World

Now the virginity of Mary was hidden from the prince of this world, as was also her offspring, and the death of the Lord; three mysteries of renown, which were wrought in silence by God. How, then, was He manifested to the world? A star shone forth in heaven above all the other stars, the light of which was inexpressible, while its novelty struck men with astonishment. And all the rest of the stars, with the sun and moon, formed a chorus to this star, and its light was exceedingly great above them all. And there was agitation felt as to whence this new spectacle came, so unlike to everything else [in the heavens]. Hence every kind of magic was destroyed, and every bond of wickedness disappeared; ignorance was removed, and the old kingdom abolished, God Himself being manifested in human form for the renewal of eternal life. And now that took a beginning which had been prepared by God. Henceforth all things were in a state of tumult, because He meditated the abolition of death.

- St. Ignatius of Antioch (Letter to the Ephesians)

We have, then, now stated in part, as far as it was possible, and as ourselves had been able to understand, the reason of His bodily appearing; that it was in the power of none other to turn the corruptible to incorruption, except the Savior Himself, that had at the beginning also made all things out of nought and that none other could create anew the likeness of God's image for men, save the Image of the Father; and that none other could render the mortal immortal, save our Lord Jesus Christ, Who is the Very Life; and that none other could teach men of the Father, and destroy the worship of idols, save the Word, that orders all things and is alone the true Only-begotten Son of the Father.

- St. Athanasius of Alexandria (On the Incarnation of the Word)

The reasons why Jesus Christ, the Son of God, came into the world are these: 1. The love of God for the human race: "For God so loved the world that He gave His only begotten Son" (John 3:16). 2. The restoration in fallen humanity of the image and likeness of God, as the holy Church celebrates it: "Man who, being made in the image of God, had become corrupt through sin, and was full of vileness, and had fallen away from the better life Divine, doth the wise Creator restore anew" (First Canon of Matins for the Nativity of Christ). 3. The salvation of men’s souls: "For God sent not His Son into the world to condemn the world, but that the world through Him might be saved (John 3:17). And so we, in conformance with the purposes of our Redeemer, the Lord Jesus Christ, should spend our life in accordance with this Divine teaching, so that through it we may obtain the salvation of our souls.

- St. Seraphim of Sarov (The Reasons Why Jesus Christ Came into the World)

Prayer to the Lord Who was Born

By St. Nikodemos the Hagiorite

Jesus, Son of the Father without mother according to divinity, 

I glorify You the eternal Who is above every entreaty and word.

Jesus, Son of a Mother without father according to humanity, 

I glorify You Who became man for us.

Jesus, Emmanuel unchanged, for You are the Angel-bearer of the great message of salvation, 

I thank You for Your great love for man.

Jesus, spotless Lamb of God, 

I ever confess You, for I am the lost sheep.

Jesus, most-compassionate Comforter, 

make the grace of your Spirit to work within me.

Jesus, new Adam, 

take from me the old man, and establish in me the new.

Jesus, You Who descended to earth, 

make me worthy to have my habitation in the heavens.

Jesus, You Who took on human nature, 

make me a partaker in the grace of theosis.

Jesus, my breath, come to visit me.

Chrysostom's Homily on St. Ignatius of Antioch

On the Holy Martyr Saint Ignatius the God-bearer, Archbishop of Antioch the great, who was carried off to Rome, and there suffered martyrdom, and thence was conveyed back again to Antioch.

By St. John Chrysostom

1. Sumptuous and splendid entertainers give frequent and constant entertainments, alike to display their own wealth, and to show good-will to their acquaintance. So also the grace of the Spirit, affording us a proof of his own power, and displaying much good-will towards the friends of God, sets before us successively and constantly the tables of the martyrs. Lately, for instance, a maiden quite young, and unmarried, the blessed martyr Pelagia, entertained us, with much joy. Today again, this blessed and noble martyr Ignatius has succeeded to her feast. The persons are different: The table is one. The wrestlings are varied: The crown is one. The contests are manifold: The prize is the same. For in the case of the heathen contests, since the tasks are bodily, men alone are, with reason, admitted. But here, since the contest is wholly concerning the soul, the lists are open to each sex, for each kind the theatre is arranged. Neither do men alone disrobe, in order that the women may not take refuge in the weakness of their nature, and seem to have a plausible excuse, nor have women only quitted themselves like men, lest the race of men be put to shame; but on this side and on that many are proclaimed conquerors, and are crowned, in order that you may learn by means of the exploits themselves that in Christ Jesus neither male nor female, (Galatians 3:28) neither sex, nor weakness of body, nor age, nor any such thing could be a hindrance to those who run in the course of religion; if there be a noble readiness, and an eager mind, and a fear of God, fervent and kindling, be established in our souls. On this account both maidens and women, and men, both young and old, and slaves, and freemen, and every rank, and every age, and each sex, disrobe for those contests, and in no respect suffer harm, since they have brought a noble purpose to these wrestlings. The season then already calls us to discourse of the mighty works of this saint. But our reckoning is disturbed and confused, not knowing what to say first, what second, what third, so great a multitude of things calling for eulogy surrounds us, on every side; and we experience the same thing as if any one went into a meadow, and seeing many a rosebush and many a violet, and an abundance of lilies, and other spring flowers manifold and varied, should be in doubt what he should look at first, what second, since each of those he saw invites him to bestow his glances on itself. For we too, coming to this spiritual meadow of the mighty works of Ignatius, and beholding not the flowers of spring, but the manifold and varied fruit of the spirit in the soul of this man, are confused and in perplexity, not knowing to which we are first to give our consideration, as each of the things we see draws us away from its neighbours, and entices the eye of the soul to the sight of its own beauty. For see, he presided over the Church among us nobly, and with such carefulness as Christ desires. For that which Christ declared to be the highest standard and rule of the Episcopal office, did this man display by his deeds. For having heard Christ saying, the good shepherd lays down his life for the sheep, (John 10:11) with all courage he did lay it down for the sheep.

He held true converse with the apostles and drank of spiritual fountains. What kind of person then is it likely that he was who had been reared, and who had everywhere held converse with them, and had shared with them truths both lawful and unlawful to utter, and who seemed to them worthy of so great a dignity? The time again came on, which demanded courage; and a soul which despised all things present, glowed with Divine love, and valued things unseen before the things which are seen; and he lay aside the flesh with as much ease as one would put off a garment. What then shall we speak of first? The teaching of the apostles which he gave proof of throughout, or his indifference to this present life, or the strictness of his virtue, with which he administered his rule over the Church; which shall we first call to mind? The martyr or the bishop or the apostle. For the grace of the spirit having woven a threefold crown, thus bound it on his holy head, yea rather a manifold crown. For if any one will consider them carefully, he will find each of the crowns, blossoming with other crowns for us.

2. And if you will, let us come first to the praise of his episcopate. Does this seem to be one crown alone? Come, then, let us unfold it in speech, and you will see both two, and three, and more produced from it. For I do not wonder at the man alone that he seemed to be worthy of so great an office, but that he obtained this office from those saints, and that the hands of the blessed apostles touched his sacred head. For not even is this a slight thing to be said in his praise, nor because he won greater grace from above, nor only because they caused more abundant energy of the Spirit to come upon him, but because they bore witness that every virtue possessed by man was in him. Now how this is, I tell you. Paul writing to Titus once on a time— and when I say Paul, I do not speak of him alone, but also of Peter and James and John, and the whole band of them; for as in one lyre, the strings are different strings, but the harmony is one, so also in the band of the apostles the persons are different, but the teaching is one, since the artificer is one, I mean the Holy Spirit, who moves their souls, and Paul showing this said, "Whether therefore they, or I, so we preach" (1 Corinthians 15:11). This man, then, writing to Titus, and showing what kind of man the bishop ought to be, says, "For the bishop must be blameless as God's steward; not self-willed, not soon angry, no brawler, no striker, not greedy of filthy lucre; but given to hospitality, a lover of good, sober-minded, just, holy, temperate, holding to the faithful word, which is according to the teaching, that he may be able both to exhort in the sound doctrine, and to convict the gainsayers" (Titus 1:7-9); and to Timothy again, when writing upon this subject, he says somewhat like this: If a man seeks the office of a bishop, he desires a good work. The bishop, therefore, must be without reproach, the husband of one wife, temperate, sober-minded, orderly, given to hospitality, apt to teach, no brawler, no striker, but gentle, not contentious, no lover of money. Do you see what strictness of virtue he demands from the bishop? For as some most excellent painter from life, having mixed many colors, if he be about to furnish an original likeness of the royal form, works with all accuracy, so that all who are copying it, and painting from it, may have a likeness accurately drawn, so accordingly the blessed Paul, as though painting some royal likeness, and furnishing an original sketch of it, having mixed the different colors of virtue, has painted in the features of the office of bishop complete, in order that each of those who mount to that dignity, looking thereupon, may administer their own affairs with just such strictness.

Boldly, therefore, would I say that Ignatius took an accurate impression of the whole of this, in his own soul; and was blameless and without reproach, and neither self-willed, nor soon angry, nor given to wine, nor a striker, but gentle, not contentious, no lover of money, just, holy, temperate, holding to the faithful word which is according to the teaching, sober, sober-minded, orderly, and all the rest which Paul demanded. "And what is the proof of this?" says one. They who said these things ordained him, and they who suggest to others with so great strictness to make proof of those who are about to mount to the throne of this office, would not themselves have done this negligently. But had they not seen all this virtue planted in the soul of this martyr would not have entrusted him with this office. For they knew accurately how great danger besets those who bring about such ordinations, carelessly and hap-hazard. And Paul again, when showing this very thing to the same Timothy wrote and says, "Lay hands suddenly on no man, neither be partaker of other men's sins" (1 Timothy 5:22). What do you say? Has another sinned, and do I share his blame and his punishment? Yes, says he, the man who authorizes evil; and just as in the case of any one entrusting into the hands of a raging and insane person a sharply pointed sword, with which the madman commits murder, that man who gave the sword incurs the blame; so any one who gives the authority which arises from this office to a man living in evil, draws down on his own head all the fire of that man's sins and audacity. For he who provides the root, this man is the cause of all that springs from it on every side. Do you see how in the meanwhile a double crown of the episcopate has appeared, and how the dignity of those who ordained him has made the office more illustrious, bearing witness to every exhibition of virtue in him?

3. Do you wish that I should also reveal to you another crown springing from this very matter? Let us consider the time at which he obtained this dignity. For it is not the same thing to administer the Church now as then, just as it is not the same thing to travel along a road well trodden, and prepared, after many wayfarers; and along one about to be cut for the first time, and containing ruts, and stones, and full of wild beasts, and which has never yet, received any traveller. For now, by the grace of God, there is no danger for bishops, but deep peace on all sides, and we all enjoy a calm, since the Word of piety has been extended to the ends of the world, and our rulers keep the faith with strictness. But then there was nothing of this, but wherever any one might look, precipices and pitfalls, and wars, and fightings, and dangers; both rulers, and kings, and people and cities and nations, and men at home and abroad, laid snares for the faithful. And this was not the only serious thing, but also the fact that many of the believers themselves, inasmuch as they tasted for the first time strange doctrines, stood in need of great indulgence, and were still in a somewhat feeble condition and were often upset. And this was a thing which used to grieve the teachers, no less than the fightings without, nay rather much more. For the fightings without, and the plottings, afforded much pleasure to them on account of the hope of the rewards awaiting them. On this account the apostles returned from the presence of the Sanhedrin rejoicing because they had been beaten; (Acts 5:41) and Paul cries out, saying: "I rejoice in my sufferings" (Colossians 1:24), and he glories in his afflictions everywhere. But the wounds of those at home, and the falls of the brethren, do not suffer them to breathe again, but always, like some most heavy yoke, continually oppress and afflict the neck of their soul. Hear at least how Paul, thus rejoicing in sufferings, is bitterly pained about these. "For who, says he, is weak, and I am not weak? Who is offended, and I burn not?" (2 Corinthians 11:29) and again, "I fear lest when I come I shall find you not such as I would, and I be found of you such as you would not" (2 Corinthians 12:20), and a little afterwards, "Lest when I come again to you, God humble me, and I shall mourn many of those who have sinned before, and have not repented of their uncleanness, and wantonness, and fornication which they have committed" (2 Corinthians 12:21). And throughout you see that he is in tears and lamentations on account of members of the household, and evermore fearing and trembling for the believers. Just as then we admire the pilot, not when he is able to bring those who are on board safe to shore when the sea is calm, and the ship is borne along by favourable winds, but when the deep is raging and the waves contending, and the passengers themselves within in revolt, and a great storm within and without besets those who are on board, and he is able to steer the ship with all security; so we ought to wonder at, and admire those who then had the Church committed to their hands, much more than those who now have the management of it; when there was a great war without and within, when the plant of the faith was more tender, and needed much care, when, as a newly-born babe, the multitude in the church required much forethought, and the greatest wisdom in any soul destined to nurse it; and in order that you may more clearly learn, how great crowns they were worthy of, who then had the Church entrusted to them, and how great work and danger there was in undertaking the matter on the threshold and at the beginning, and in being the first to enter upon it, I bring forward for you the testimony of Christ, who pronounces a verdict on these things, and confirms the opinion which has been expressed by me. For when he saw many coming to him, and was wishing to show the apostles that the prophets toiled more than they, he says: "Others have laboured, and you have entered into their labour" (John 4:38). And yet the apostles toiled much more than the prophets. But since they first sowed the word of piety, and won over the untaught souls of men to the truth, the greater part of the work is credited to them. For it is by no means the same thing for one to come and teach after many teachers, and himself to be the first to sow seeds. For that which has been already practised, and has become customary with many, would be easily accepted; but that which is now for the first time heard, agitates the mind of the hearers, and gives the teacher a great deal to do. This at least it was which disturbed the audience at Athens, and on this account they turned away from Paul, reproaching him with, "You bring certain strange things to our ears" (Acts 17:20). For if the oversight of the Church now furnishes much weariness and work to those who govern it, consider how double and treble and manifold was the work then, when there were dangers and fighting and snares, and fear continually. It is not possible to set forth in words the difficulty which those saints then encountered, but he alone will know it who comes to it by experience.

4. And I will speak of a fourth crown, arising for us out of this episcopate. What then is this? The fact that he was entrusted with our own native city. For it is a laborious thing indeed to have the oversight of a hundred men, and of fifty alone. But to have on one's hands so great a city, and a population extending to two hundred thousand, of how great virtue and wisdom do you think there is a proof? For as in the care of armies, the wiser of the generals have on their hands the more leading and more numerous regiments, so, accordingly, in the care of cities. The more able of the rulers are entrusted with the larger and more populous. And at any rate this city was of much account to God, as indeed He manifested by the very deeds which He did. At all events the master of the whole world, Peter, to whose hands He committed the keys of heaven, whom He commanded to do and to bear all, He bade tarry here for a long period. Thus in His sight our city was equivalent to the whole world. But since I have mentioned Peter, I have perceived a fifth crown woven from him, and this is that this man succeeded to the office after him. For just as any one taking a great stone from a foundation hastens by all means to introduce an equivalent to it, lest he should shake the whole building, and make it more unsound, so, accordingly, when Peter was about to depart from here, the grace of the Spirit introduced another teacher equivalent to Peter, so that the building already completed should not be made more unsound by the insignificance of the successor. We have reckoned up then five crowns, from the importance of the office, from the dignity of those who ordained to it, from the difficulty of the time, from the size of the city, from the virtue of him who transmitted the episcopate to him. Having woven all these, it was lawful to speak of a sixth, and seventh, and more than these; but in order that we may not, by spending the whole time on the consideration of the episcopate, miss the details about the martyr, come from this point, let us pass to that conflict. At one time a grievous warfare was rekindled against the Church, and as though a most grievous tyranny overspread the earth, all were carried off from the midst of the market-place. Not indeed charged with anything monstrous, but because being freed from error, they hastened to piety; because they abstained from the service of demons, because they recognized the true God, and worshipped his only begotten Son, and for things for which they ought to have been crowned, and admired and honoured, for these they were punished and encountered countless tortures, all who embraced the faith, and much more they who had the oversight of the churches. For the devil, being crafty, and apt to contrive plots of this kind, expected that if he took away the shepherds, he would easily be able to scatter the flocks. But He who takes the wise in their craftiness, wishing to show him that men do not govern His church, but that it is He himself who everywhere tends those who believe in Him, agreed that this should be, that he might see, when they were taken away, that the cause of piety was not defeated, nor the word of preaching quenched, but rather increased; that by these very works he might learn both himself, and all those who minister to him, that our affairs are not of men, but that the subject of our teaching has its root on high, from the heavens; and that it is God who everywhere leads the Church, and that it is not possible for him who fights against God, ever to win the day. But the Devil did not only work this evil, but another also not less than this. For not only in the cities over which they presided, did he suffer the Bishops to be slaughtered; but he took them into foreign territory and slew them; and he did this, in anxiety at once to take them when destitute of friends, and hoping to render them weaker with the toil of their journey, which accordingly he did with this saint. For he called him away from our city to Rome, making the course twice as long, expecting to depress his mind both by the length of the way and the number of the days, and not knowing that having Jesus with him, as a fellow traveller, and fellow exile on so long a journey, he rather became the stronger, and afforded more proof of the power that was with him, and to a greater degree knit the Churches together. For the cities which were on the road running together from all sides, encouraged the athlete, and sped him on his way with many supplies, sharing in his conflict by their prayers, and intercessions. And they derived no little comfort when they saw the martyr hastening to death with so much readiness, as is consistent in one called to the realms which are in the heaven, and by means of the works themselves, by the readiness and by the joyousness of that noble man, that it was not death to which he was hastening, but a kind of long journey and migration from this world, and ascension to heaven; and he departed teaching these things in every city, both by his words, and by his deeds, and as happened in the case of the Jews, when they bound Paul, and sent him to Rome, and thought that they were sending him to death, they were sending a teacher to the Jews who dwelt there. This indeed accordingly happened in the case of Ignatius in larger measure. For not to those alone who dwell in Rome, but to all the cities lying in the intervening space, he went forth as a wonderful teacher, persuading them to despise the present life, and to think naught of the things which are seen, and to love those which are to come, to look towards heaven, and to pay no regard to any of the terrors of this present life. For on this and on more than this, by means of his works, he went on his way instructing them, as a sun rising from the east, and hastening to the west. But rather more brilliant than this, for this is wont to run on high, bringing material light, but Ignatius shone below, imparting to men's souls the intellectual light of doctrine. And that light on departing into the regions of the west, is hidden and straightway causes the night to come on. But this on departing to the regions of the west, shone there more brilliantly, conferring the greatest benefits to all along the road. And when he arrived at the city, even that he instructed in Christian wisdom. For on this account God permitted him there to end his life, so that this man's death might be instructive to all who dwell in Rome. For we by the grace of God need henceforward no evidence, being rooted in the faith. But they who dwelt in Rome, inasmuch as there was great impiety there, required more help. On this account both Peter and Paul, and this man after them, were all slain there, partly, indeed, in order that they might purify with their own blood, the city which had been defiled with blood of idols, and partly in order that they might by their works afford a proof of the resurrection of the crucified Christ, persuading those who dwell in Rome, that they would not with so much pleasure disdain this present life, did they not firmly persuade themselves that they were about to ascend to the crucified Jesus, and to see him in the heavens. For in reality it is the greatest proof of the resurrection that the slain Christ should show forth so great power after death, as to persuade living men to despise both country and home and friends, and acquaintance and life itself, for the sake of confessing him, and to choose in place of present pleasures, both stripes and dangers and death. For these are not the achievements of any dead man, nor of one remaining in the tomb but of one risen and living. Since how couldest thou account, when he was alive, for all the Apostles who companied with him becoming weaker through fear to betray their teachers and to flee and depart; but when he died, for not only Peter and Paul, but even Ignatius, who had not even seen him, nor enjoyed his companionship, showing such earnestness as to lay down life itself for his sake?

5. In order then that all who dwell in Rome might learn that these things are a reality, God allowed that there the saint should be perfected, and that this was the reason I will guarantee from the very manner of his death. For not outside the walls, in a dungeon, nor even in a court of justice, nor in some corner, did he receive the sentence which condemned him, but in the midst of the theatre, while the whole city was seated above him, he underwent this form of martyrdom, wild beasts being let loose upon him, in order that he might plant his trophy against the Devil, beneath the eyes of all, and make all spectators emulous of his own conflicts. Not dying thus nobly only, but dying even with pleasure. For not as though about to be severed from life, but as called to a better and more spiritual life, so he beheld the wild beasts gladly. Whence is this manifest? From the words which he uttered when about to die, for when he heard that this manner of punishment awaited him, may I have joy, said he, of these wild beasts. For such are the loving. For they receive with pleasure whatever they may suffer for the sake of those who are beloved, and they seem to have their desire satisfied when what happens to them is more than usually grievous. Which happened, therefore, in this man's case. For not by his death alone, but also by his readiness he studied to emulate the apostles, and hearing that they, after they had been scourged retired with joy, himself too wished to imitate his teachers, not only by his death, but by his joy. On this account he said, "may I have joy of your wild beasts", and much milder than the tongue of the tyrant did he consider the mouths of these; and very reasonably. For while that invited him to Gehenna, their mouths escorted him to a kingdom. When, therefore, he made an end of life there, yea rather, when he ascended to heaven, he departed henceforward crowned. For this also happened through the dispensation of God, that he restored him again to us, and distributed the martyr to the cities. For that city received his blood as it dropped, but you were honoured with his remains, you enjoyed his episcopate, they enjoyed his martyrdom. They saw him in conflict, and victorious, and crowned, but you have him continually. For a little time God removed him from you, and with greater glory granted him again to you. And as those who borrow money, return with interest what they receive, so also God, using this valued treasure of yours, for a little while, and having shown it to that city, with greater brilliancy gave it back to you. You sent forth a Bishop, and received a martyr; ye sent him forth with prayers, and you received him with crowns; and not only ye, but all the cities which intervene. For how do ye think that they behaved when they saw his remains being brought back? What pleasure was produced! How they rejoiced! With what applause on all sides they beset the crowned one! For as with a noble athlete, who has wrestled down all his antagonists, and who comes forth with radiant glory from the arena, the spectators receive him, and do not suffer him to tread the earth, bringing him home on their shoulders, and besetting him with countless praises: so also the cities in order receiving this saint then from Rome, and bearing him upon their shoulders as far as this city, escorted the crowned one with praises, celebrating the champion, in song; laughing the Devil to scorn, because his artifice was turned against him, and what he thought to do against the martyr, this turned out for his behoof. Then, indeed, he profited, and encouraged all the cities; and from that time to this day he enriches this city, and as some perpetual treasure, drawn upon every day, yet not failing, makes all who partake of it more prosperous, so also this blessed Ignatius fills those who come to him with blessings, with boldness, nobleness of spirit, and much courage, and so sends them home.

Not only today, therefore, but every day let us go forth to him, plucking spiritual fruits from him. For it is, it is possible for him who comes hither with faith to gather the fruit of many good things. For not the bodies only, but the very sepulchres of the saints have been filled with spiritual grace. For if in the case of Elisha this happened, and a corpse when it touched the sepulchre, burst the bands of death and returned to life again, (2 Kings 13:21) much rather now, when grace is more abundant, when the energy of the spirit is greater, is it possible that one touching a sepulchre, with faith, should win great power; thence on this account God allowed us the remains of the saints, wishing to lead by them us to the same emulation, and to afford us a kind of haven, and a secure consolation for the evils which are ever overtaking us. Wherefore I beseech you all, if any is in despondency, if in disease, if under insult, if in any other circumstance of this life, if in the depth of sins, let him come hither with faith, and he will lay aside all those things, and will return with much joy, having procured a lighter conscience from the sight alone. But more, it is not only necessary that those who are in affliction should come hither, but if any one be in cheerfulness, in glory, in power, in much assurance towards God, let not this man despise the benefit. For coming hither and beholding this saint, he will keep these noble possessions unmoved, persuading his own soul to be moderate by the recollection of this man's mighty deeds, and not suffering his conscience by the mighty deeds to be lifted up to any self conceit. And it is no slight thing for those in prosperity not to be puffed up at their good fortune, but to know how to bear their prosperity with moderation, so that the treasure is serviceable to all, the resting place is suitable, for the fallen, in order that they may escape from their temptations, for the fortunate, that their success may remain secure, for those in weakness indeed, that they may return to health, and for the healthy, that they may not fall into weakness. Considering all which things, let us prefer this way of spending our time, to all delight, all pleasure, in order that rejoicing at once, and profiting, we may be able to become partakers with these saints, both of their dwelling and of their home, through the prayers of the saints themselves, through the grace and lovingkindness of our Lord Jesus Christ, with whom be glory to the Father with the Holy Spirit, now and always forever and ever, amen.

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Fr. George Florovsky on St. Ignatius of Antioch

By Fr. George Florovsky

The commonly accepted seven letters of St. Ignatius in their shorter form are exceedingly important documents in the history of Christian theology. They were written before 107, the commonly accepted time of his martyrdom in Rome. His letters are therefore an undisputed witness to the faith of the early Church. Those who find the definitions of the Ecumenical Councils difficult to accept will encounter difficulty with the thought of St. Ignatius. Again, it must be noted that these are not theological treatises but rather letters written by St. Ignatius, the bishop of Antioch, on his way to Rome to be thrown to the wild beasts. They are in a very real sense existential letters written by one about to die, existential letters, which just happen to touch on theological subjects as well as moral ones. Indeed, it was the so-called “developed doctrine” contained in St. Ignatius’ letters, which caused some Protestant theologians to question their authenticity until Lightfoot and Harnack established the authenticity of the seven epistles. It was especially the 1885 edition by Lightfoot, which established permanently the authenticity of the seven letters in their Greek shorter versions.

In his Letter to the Ephesians (7), St. Ignatius writes, “There is only one physician — of flesh yet spiritual, born yet uncreated God become man, true life in death, sprung from both Mary and from God first subject to suffering and then incapable of it — Jesus Christ our Lord.” He is God Incarnate. In the same letter, he writes (18-20): “For our God, Jesus the Christ, was conceived by Mary, in God’s plan being sprung forth from both the seed of David and from the Holy Spirit. He was born and baptized that by His Passion he might sanctify water… for God was revealing himself as a man to bring newness of eternal life. What God had prepared was now beginning. Therefore, everything was in confusion because the destruction of death was being executed.” “The New Man Jesus Christ… is Son of man and Son of God.” In his Letter to the Romans he writes that Jesus Christ is the “only Son of the Father” and he is the Father’s thought — γνώμη.

In his Letter to the Magnesians, St. Ignatius writes of the co-eternality of Jesus Christ (6): “…Jesus Christ, who was with the Father from all eternity and in these last days has been made manifest.” The union of the Father and Son is explicitly stated (1): “I desire that they confess the union of Jesus with the Father.” “The Lord was completely one with the Father and never acted independently of him” (7). “Make speed, all of you, to one temple of God, to one altar, to one Jesus Christ, who came forth from the one and only Father, is eternally with that One, and to that One is now returned” (7). “God is one… he has revealed himself in his Son Jesus Christ, who is his Logos issuing from the silence” (8).

In his Letter to the Trallians, he poignantly describes the reality of the humanity of Jesus: “Be deaf, then, to any talk that ignores Jesus Christ, of David’s lineage, of Mary, he was truly — άληθΰς- — born, ate, and drank. He was truly persecuted under Pontius Pilate. He was truly crucified and died in the sight of heaven and earth and of the powers of the nether world. He was truly raised from the dead, the Father having raised him, who in like manner will raise us also who believe in him — his Father, I say, will raise us in Christ Jesus, apart from whom we have no true life” (9).

He writes more forcefully in his Letter to the Smyrnaeans, “I extol Jesus Christ, the God who has granted you such wisdom… Regarding our Lord, you are absolutely convinced that on the human side he was actually sprung from David’s line, Son of God according to God’s will and power, actually born of a virgin, baptized by John and actually crucified for us in the flesh, under Pontius Pilate and Herod the Tetrarch. We are part of his fruit, which grew out of his most blessed Passion. And thus, by his resurrection, he raised a standard to rally his saints and faithful forever, whether Jews or Gentiles, in one body of his Church. He truly suffered, just as he truly raised himself. It is not as some unbelievers say, that his Passion was a sham. Those are they, who are a sham! For myself, I am convinced and believe that even after the resurrection he was in the flesh. Indeed, when he came to Peter and his friends, he said to them, Take hold of me, touch me and see that I am not a bodiless phantom.’ And they at once touched him and were convinced, clutching his body and his very breath. For this reason, they despised death itself, and proved its victors. Moreover, after the resurrection he ate and drank with them as a real human being, though even then he and the Father were spiritually — πνευματικώς — one.” In this same letter he writes that Jesus Christ is Perfect Man — τέλειος.

In his Letter to Polycarp, St. Ignatius writes, “You must not be panic-stricken by those who have an air of credibility but who teach heresy. Stand your ground like an anvil under the hammer.” He refers to Jesus Christ as the “Timeless, the Unseen, the One who became visible for our sakes, who was beyond touch and passion, yet who for our sakes became subject to suffering, and endured everything for us” (3). These are indeed a collection of powerful and explicit statements on the reality of the full humanity and the full Divinity of Jesus Christ. It is, as it was, a preamble to Chalcedon already at the turn of the first century. It is not an exaggeration to claim that his expressions foreshadow the later doctrine of άντίδοσις των ιδιωμάτων.

Such are some of St. Ignatius’ explicit comments on Christology. If one looks carefully at what he writes about the Eucharist, the hierarchy of the Church, the unity of the Church and the Church’s unity with the unity of God the Father, God the Son, and God the Holy Spirit, a deeper and even more vital Christology obtains. Everything, for example, that he writes about the Eucharist becomes meaningless without his belief in the Divinity of Christ. The Church is the “place of sacrifice” — θυσιαστήριοι — and the Eucharist is θυσία. He writes in his Letter to the Ephesians (19-20): “Meet together in common — every single one of you — in grace, in one faith and on Jesus Christ (who was of David’s line in his human nature, son of man and son of God) that you may obey the bishop and presbytery with undistracted mind; breaking one bread, which is the medicine of immortality, our antidote to ensure that we shall not die but live in Jesus Christ forever.” In his Letter to the Philadelphians (3) he writes, “Take great care to keep one Eucharist. For there is one flesh of our Lord Jesus Christ and one cup to unite us by his blood; one sanctuary, as there is one bishop, together with the presbytery and the deacons.” And in his Letter to the Smyrnaeans, he writes (8), “All of you follow the bishop as Jesus Christ followed the Father and the presbytery as the Apostles. Respect the deacons as the ordinance of God. Let no one do anything that pertains to the Church apart from the bishop. Let that be considered a valid Eucharist, which is under the bishop or one whom he has delegated. Wherever the bishop shall appear, there let the people be, just as wherever Christ Jesus may be, there is the Catholic Church.”

This is the first written use, which has come down to us of the term “Catholic” Church. The word “catholic” means in Greek “universal” but the conception of catholicity cannot be measured by its world-wide expansion — “universality” does not express the Greek meaning exactly. Καθολική comes from καθ’ ολου, which first of all means the inner wholeness, not only of communion and in any case not of a simple empirical communion. Καθ’ ολου is not the same as κατά παντός. It belongs not to the phenomenal and empirical, but to the nominal and ontological plane. It describes the very essence and not the external manifestations. If “catholic” also means “universal,” it certainly is not an empirical universality but rather an ideal one: the communion of ideas, not of facts, is what is meant. St. Ignatius’ use of the word is precisely this. This word gives prominence to the orthodoxy of the Church, to the truth of the Church in contrast with the spirit of sectarian separatism and particularism. He is expressing the idea of integrity and purity.

Grillmeier correctly observes that St. Ignatius foreshadows the later definitions of the Ecumenical Councils. Grillmeier writes that from “Christ’s Godhead and manhood… there arises the antithetic, two-member formula, so well loved in the later history of the dogma of Christ,” which emphasizes the distinction between the Divine and human nature in the one Lord. σαρκικός και πνευματικός; γεννητός και άγγένητος; εν άνθρωπω… θeoς; εν θανάτω… ζωή αληθινή; και εκ Μαρίας… και εκ θeov; πρώτον παθητός… και ποτε απαθής… εστίν Ίησοΰς Χριστός ό Κύριος ημών.

There is a tendency among some scholars to assume that if something is not mentioned in a text, the author had no knowledge of it. This is a fundamentally erroneous presupposition and hence an erroneous methodology. The assumption of this methodological approach or perspective misses the prime reality — a living Church was already in existence since Pentecost and that living Church knew the deposit about, which they preached, knew the tradition, which they had received and continued to impart in their missionary activity. Again, the statement by Karl Adam is significant: “Even if the Bible [the New Testament] did not exist, a Christian religious movement would be conceivable.” Indeed, not only conceivable but it actually existed without the New Testament as we know it for decades. And during that time, the Apostolic and Sub-Apostolic Church flourished with and in the fullness of faith. St. Ignatius is an excellent example of this precisely because his seven occasional letters were written so early and especially because of what he has to say about the “documents,” “the archives.” In his Letter to the Philadelphians, St. Ignatius writes (8): “When I heard some people saying, ‘If I do not find it in the original documents, I do not believe it.’” Here, the essence of the dispute was that the Old Testament, the Bible for the early Christians in its Greek Septuagint version, was the reference point of validity. The New Testament is not the criterion, precisely because it was still in process in the days of the early Church and it was certainly not used as a canonical authority in the earlier days of the life of St. Ignatius. It is the reality of the living Church, which gives rise to the New Testament and it is the Church, which determines the “canon” of the New Testament — there were numerous writings circulating, which claimed apostolic authorship and it was the Church, which determined, which of those were authentic. St. Ignatius then makes a statement, which confirms how the early Church understood its reality, its faith, its tradition, its authority: “To my mind it is Jesus Christ who is the original documents. The inviolable archives are his Cross and Death and his Resurrection and the faith that came by him.” St. Ignatius needs no written “documents,” needs no written “archives.” The historical, existential, and ontological reality of the God-Man Jesus Christ and his redemptive work is the truth of the faith — he is oral “document” of the living God. He knows of this through the tradition, through that which was delivered, through the deposit, which was preserved and handed down in its original purity of content and fullness.

It is historically interesting to take even a casual look at St. Ignatius’ occasional, ad hoc, non-systematic, hastily written letters, for in these seven brief letters St. Ignatius just happens to touch on many of the basic principles of the faith of the living Church, a faith not recorded in a “document” but a faith that has been preserved and delivered faithfully from Christ to the Apostles to the episcopate. The main purpose of all seven letters is two-fold: it is to urge unity and also to convince the churches to which he writes not to interfere with his desire for martyrdom, his desire to “imitate the Passion of Christ God.” And yet we find in these brief pages a rather broad Christian theology in skeletal form. The reality of God the Father, God the Son, and God the Holy Spirit is mentioned (in “Son, Father, and Spirit;” “to Christ, to the Father, and to the Spirit;” the Spirit “comes from God;” “the most High Father and Jesus Christ, his only Son”). He has no hesitation to speak of grace and deeds, of a justification by grace and one of deeds, implying an existential understanding of the synergistic relationship between grace and spiritual freedom, between grace and “works.” And from the totality of his seven brief letters, it is clear that everything is a gift from God. It is also clear that man participates in this gift, in his salvation. St. Ignatius also has no hesitation in speaking about predestination, election, and freedom. They all cohere for him in one theological vision. For him there is no tension between predestination and freedom. This is not a result of his inability to see a potential theological problem. Rather it is natural, instinctive, intuitive, and apostolic understanding of the vision of salvation, a salvation which comes from God and in which man participates, a salvation which is a gift but one, which must be received.

St. Ignatius speaks equally of the spiritual nature and the external structure of the Church — the bishops, presbytery, deacons (the “bishops reflect the mind of Jesus Christ;” the Church has a unique “intimacy” with Jesus Christ, as Jesus Christ has with the Father; the Church is “a choir, so that in perfect harmony and with a pitch taken from God,” it “may sing in unison and with one voice to the Father through Jesus Christ”). Jesus Christ is our inseparable life — το αδιάκριτον ημών ζήν, without whom we have no true life — το αληθινόν ζήν ουκ εχομεν.

St. Ignatius’ stress on the “imitation of Christ” is a theme that will be repeated often in the history of Christian spirituality. His specific idea of the “imitation of the Passion of Jesus Christ” is expressed in vivid, fervid terms (“Let me be fodder for wild beasts — that is how I can attain to God. I am God’s wheat and I am being ground by the teeth of wild beasts to make a pure loaf for Christ;” “Come fire, cross, battling with wild beasts, wrenching of bones, mangling of limbs, crushing of my whole body, cruel tortures of the devil — only let me get to Jesus Christ!”). This has struck many as an exaggerated form of spirituality, as one of arrogance. Yet St. Ignatius is quite humble in this respect. For him the process of salvation is dynamic and he in no sense sees his desire as a superior spirituality (“I am only beginning to be a disciple;” — “I am going through the pangs of being born… Do not stand in the way of my coming to life”).

He is ever conscious of the importance, the necessity of a spiritual solidarity among Christians (“I needed your coaching in faith, encouragement.” — “Do not try to convince yourselves that anything done on your own is commendable. Only what you do together is right. Hence, you must have one prayer, one petition, one mind, one hope, dominated by love and unsullied joy — that means you must have Jesus Christ!”). He knows the pain he is to face, yet he is ever mentioning the God-given joy and the overflowing mercy of God. He is on guard against pride and boasting: “I keep my limits, lest boasting should be my undoing. For what I need most at this point is to be on my guard and not to heed flatterers. Those… are my scourge.” He is fully aware that his desire is an “impetuous ambition” and this causes “all the more a struggle” within him. He exclaims that what he needs is “gentleness.” For those who think his desire is extreme, it must be admitted that his attitude towards it is spiritually balanced: “I endure all things because he gives me the power who is Perfect Man.”

St. Ignatius stresses that we must “not only be called Christians but we must be Christians.” For him the Christian life was Christocentric, for through the God-Man all things come from the Father and return to the Father. The Christocentric emphasis of the Christian life is a constant motif in his letters — the constant mention of “the blood of Christ;” “love” as a hymn to Jesus Christ; the “mind of Christ” is “the Father’s mind;” “Jesus Christ is God’s knowledge;” the “Name” of Jesus is sacred; the Cross, the Passion, the Death, the Resurrection of Christ are the foundations of our “Hope,” creating, through the Incarnation, the path to our redemption; “if we live in union with him now, we shall gain eternal life,” we shall rise with him. Through “initiation” into the mysteries [sacraments], through faith, love, continual prayer, and fasting, we can have Christ “within us.” And, through union with Christ, “in faith and love in the Son and Father and Spirit” we shall have “increasing insight” and we shall rise with him, for true freedom is only in union with the Risen Christ.

St. Ignatius highlights a basic theology of worship and sacramental, liturgical life. The Eucharist is for him “the medicine of immortality.” He has, as is apparent, a developed theology of the unity of the Church. Conversely, he has a theological attitude towards heresy: “He who fails to join in your worship shows his arrogance by the very fact of becoming a schismatic… If then, those who act carnally suffer death, how much more shall those who by wicked teaching corrupt God’s faith for which Jesus Christ was crucified. Such a vile creature will go to the unquenchable fire along with anyone who listens to him.”

A theology of faith and love weaves its way through his letters: “Your faith is what lifts you up; while love is the way you ascend to God… Faith is the beginning, and love is the end.” The dynamism in the process of salvation is constantly emphasized: “For what matters is not a momentary act of professing, but being persistently motivated by faith.”

St. Ignatius has an interesting theological insight into the spiritual importance of silence: “It is better to keep quiet and be real than to chatter and be unreal… He who has really grasped what Jesus said can appreciate his silence. Thus, he will be perfect: his words will mean action and his very silence will reveal his character.”

The great exclamatory Easter hymn in the Byzantine liturgy Χριστός ανέστη εκ νεκρων, θανάτω θάνατον πάτησας — is adumbrated by St. Ignatius: Christ’s death is described as “the destruction of death.” This realism carries over to the sanctification of the material world in the theology of St. Ignatius: Christ’s baptism “sanctifies water” and the pouring of ointment on the Lord’s head passes on “the aroma of incorruption to the Church.”

The deepest parts of the interior life of a person are not neglected in his thought: “all secrets are known and will be revealed.” But repentance and forgiveness by the overflowing mercy of the grace of God are not neglected either: “The Lord forgives all who repent.”

It is clear that the Church already at the time of St. Ignatius believed that marriage must be approved and blessed by the Church: “it is right for men and women who marry to be united with the bishop’s approval.” Already there is implicit here the sacramental nature of marriage.

Simultaneous with his theology of the active Christian spiritual life of continual prayer, humility, love, faith, constant participation in the sacramental life of the Church, simultaneous with his theology of the “imitation of the Passion of Christ God” is a theology of the “social gospel.” He places great stress on concern and care for widows, orphans, the oppressed, those in prison, those released from prison who are in need of help and guidance, those who are hungry and thirsty. His social concern extends to slaves who must not be treated “contemptuously.” He even emphasizes the spiritual importance of “taking an interest in those to whom you talk.”

This sketch of some of the subjects St. Ignatius just happens to address in his seven occasional letters reveals that he certainly had a grasp of the fullness of the Christian life and faith. The early date of these letters and their spontaneous, occasional nature cannot be overstressed. They are vital “documents” of a faith that was not rooted in “documents” or “archives” but rather rooted in the delivered tradition about the living person of Jesus Christ, divine and human, yet One Lord and One Eternally with the Father. It is not an exaggeration to point out that the definition of the Council of Chalcedon can is foreshadowed in general idea in the brief, occasional letters of St. Ignatius, letters, which predate 107.

Source: From the chapter, “The Earliest Christian Writers” in The Byzantine Fathers of the Fifth Century.

The Theology of Saint Ignatius the God-bearer

Today, my beloved Christians, our holy Church celebrates the memory of St. Ignatius the God-bearer, bishop of Antioch. This bishop is called "God-bearer" because, according to tradition, he was the child that we read of in the Gospels that Jesus placed in the midst of the disciples and said: "Unless you are converted and become as little children, you will by no means enter the kingdom of heaven" (Matt. 18:1-3).

Therefore, since the Saint was brought forth by Christ in His hands as a child, so he is called "God-bearer". As for his life we do not know much. We know however that he gave a strong testimony for his faith in Christ to the Emperor Trajan. And for his testimony was led bound by guard soldiers from Antioch to Rome, to be eaten by wild beasts. Along the way from Antioch to Rome he wrote seven letters, famous letters, which have very beautiful theological teaching. Concerning this teaching of St. Ignatius the God-bearer I want, my beloved, to offer a few words in my sermon today.

1. In the days of St. Ignatius there was a great heresy, the heresy of Docetism. They said that Christ was not incarnated in actuality, that He did not receive a real human body, but was a phantasm. And St. Ignatius, although he was very sweet and very humble, for those heretics he expressed himself with very seething expressions. He calls them "wolves in sheeps clothing", "bad herbs", "seed of the evil one" and "anthropomorphic beasts." Indeed such were the Docetists and such are the heretics of all ages, including the Papists. And against the heretics we should speak strongly, according to the example of St. Ignatius and all the holy Fathers of the Church. We must be very careful of heretics, St. Ignatius tells us, because they speak surreptitiously. They offer their bitter poison with honey, he says, and thus mislead the ignorant and lure them into error (cf. Trallians 6). According to the faith of our Church, contrary to what the Docetic heretics said, Jesus Christ the Son of God was truly man incarnate in the holy womb of the Panagia Theotokos. That's why St. Ignatius in his letters (cf. Ephesians 7.2) named Jesus Christ both "by God" and "by Mary" begotten. He names Him both "passionless" and "passionate". "Passionless" because He was God and "passionate" because He was a man.

2. Since Jesus Christ is truly God and truly man, in one word the God-man, that which we commune of during the Divine Liturgy is truly "the Flesh of Christ which suffered" (Smyrneans 7.1), and is the same Blood of Christ shed on Golgotha on Good Friday. Concerning Holy Communion St. Ignatius makes some very beautiful statements, brethren. He says it is the "medicine of immortality", "the antidote to not die". This means that for the sins we do, that bring to us the death of our soul, for an "antidote" to not die, we must commune during the Divine Liturgy of the Body and Blood of Christ. That's why the priest when he communes the faithful, he says: "For life eternal and immortal." For those who commune with a pure heart, St. Ignatius the God-bearer says they become "God-bearing", "Christ-bearing", "temple-bearing" and "holiness-bearing" (Ephesians 9.2)!

3. St. Ignatius is the first to name our Church "Catholic" (Smyrneans 8.2), the name which we hear in our Creed when we say "In One, Holy, Catholic and Apostolic Church." So the Papists are not Catholic, as they want to be called because of their worldly pursuits to spread everywhere, but we, the Orthodox are the actual members of the real Catholic Church. But what is the Church, my brethren? Concerning the Church St. Ignatius says it is the "table of sacrifice" (Ephesians 5.10; Trallians 7.2), that is the Holy Altar, that is the Divine Liturgy which occurs on the Holy Altar. Thus in the Divine Liturgy we receive the essential meaning of what is the Church. And I say now: Since we cannot celebrate the Divine Liturgy together with the Papists, are they not the Papal Church? Only the Orthodox are the Church, which is why we say "In ONE, Holy, Catholic and Apostolic Church". According to St. Ignatius, the terms and the conditions that someone belongs in the Church is the unity with the Bishop of the local Church which he resides in (Smyrneans 8.1; 9.1; Philadelphians 3.2).

4. Finally, St. Ignatius gives a nice explanation for the engagement of the Virgin Panagia with Joseph, which I want to tell you my brethren. Why did our Panagia get engaged to Joseph, since her purpose was to be a virgin? This happened, according to St. Ignatius, according to the wise plan of God to deceive the Devil. For the Devil heard the prophecy of Isaiah that the Messiah would be born of a virgin (see Isa. 7:14). The thrice-cursed Devil had no interest in the birth of the Messiah, because he would have destroyed his works (cf. 1 John 3:8). So when the Virgin Mary became engaged to Joseph, the Devil thought that not even she will be the Mother of the Messiah, after having become engaged. Just as he deceived the First-Formed and urged them to eat of the bitter fruit, so he was now deceived! And the same deception happened at the death of Christ. St. Ignatius speaks of three "mysteries to be cried aloud", the virginity of Mary and the birth and death of Christ, that "God worked in quietness" (cf. Ephesians 19.1).

With many prayers,

† The Bishop of Gortyna and Megalopolis Jeremiah

Source: Translated by John Sanidopoulos