Ignatius of Antioch Study Archive

the gospel has something distinctive, the appearing [parousia] of the Savior, our Lord Jesus Christ, His suffering and His resurrection. For the beloved prophets made announcements of Him but the gospel is the completion of immortality

St. Ignatius of Antioch
“Who is also Theophorus”
AD 50 -117

RELEVANT WORKS

The Martyrdom of Ignatius
1885: Ignatius of Antioch – The Epistle of Ignatius to the Ephesians. In A. Roberts, J. Donaldson, & A. C. Coxe (Eds.), The Apostolic Fathers with Justin Martyr and Irenaeus (Vol. 1, p. 49). Buffalo, NY: Christian Literature Company.
1972: Edward Fudge, The Eschatology of Ignatius (PDF) – God’s saving purpose is from eternity. He partially revealed this purpose through the Old Testament prophets, but He unveiled it fully in Jesus Christ. Christ is fully God, though as Son He may be distinguished from the Father. His birth was a true incarnation of deity in human flesh. He is truly man, born of the virgin Mary of the line of David. He really suffered, under the jurisdiction of rulers who may be identified in history. He really died. He really rose from the dead. By His birth, suffering and resurrection, Jesus obtained salvation for His people, began the annulment of Satan’s power and ushered in the last days. Christians still live in history, however, and they must still resist the devil. Only by faithful preseverence will they receive the reward which Christ already has made possible

0100-115: The Epistle of Ignatius to the Magnesians

(On Judaism)
Be not seduced by strange doctrines nor by antiquated fables, which are profitless. For if even unto this day we live after the manner of Judaism, we avow that we have not received grace:” (Magnesaians, 8:1)

It is absurd to speak of Jesus Christ with the tongue, and to cherish in the mind a Judaism which has now come to an end. For where there is Christianity there cannot be Judaism. For Christ is one, in whom every nation that believes, and every tongue that confesses, is gathered unto God. (Magnesians, 10:3)

The Sabbath shouldn’t be kept in the “Jewish manner.” Instead, Ignatius argues for keeping it in a “spiritual manner, rejoicing in meditation on the law, not in relaxation of the body, admiring the workmanship of God, and not eating things prepared the day before, nor using lukewarm drinks, and walking within a prescribed space, nor finding delight in dancing and plaudits which have no sense in them.” He tells them to keep “the Lord’s Day as a festival, the resurrection-day” (Magnesians 9).

(On The Timing of the Coming of Christ)
Seeing then that in the aforementioned persons I beheld your whole people in faith and embraced them, I advise you, be ye zealous to do all things in godly concord, the bishop presiding after the likeness of God and the presbyters after the likeness of the council of the Apostles, with the deacons also who are most dear to me, having been entrusted with the diaconate of Jesus Christ, who was with the Father before the worlds and appeared at the end of time. (Magnesians, 6:1)

(On the Parousia/Presence of Christ)
How shall we be able to live apart from Him whose disciples, the prophets themselves, in the Spirit did wait for Him as their Teacher? And therefore He whom they rightly waited for, being come, raised them from the dead. (Magnesians, Shorter, ch. 9)

How, then, was He manifested to the world? A Star shone forth in heaven above all that were before It, and Its light 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. It far exceeded them all in brightness, and agitation was felt as to whence this new Spectacle [proceeded]. Hence worldly wisdom became folly; conjuration was seen to be mere trifling; and magic became utterly ridiculous. Every law of wickedness vanished away; the darkness of ignorance was dispersed; and tyrannical authority was destroyed, God being manifested as a Man, and Man displaying power as God. …Now that received a beginning which was perfected by God. Henceforth all things were in a state of tumult, because He meditated the abolition of death. (Longer version, Chapter 19)

(On the Resurrection)
if this be so, how shall we be able to live apart from Him? seeing that even the prophets, being His disciples, were expecting Him as their teacher through the Spirit. And for this cause He whom they rightly awaited, when He came, raised them from the dead. (Magnesians, 9:2)

Epistle of Ignatius to the Ephesians:

in heaven a star flashed, more brilliantly than all the stars. Its light was beyond description, and its remarkable newness caused astonishment. All the rest of the stars, together with the sun and the moon, made a chorus around that star, and its light transcended them all. There was a great disturbance as to where its remarkable newness came from, so dissimilar it was to diem. Because of it, all magic began to be dissolved and every wicked bond began to vanish. Ignorance began to be abolished, the old kingdom began to be destroyed, when God appeared in human form to bring the newness of eternal life. What God had fashioned was beginning! The whole universe [ta panta] was set in commotion from then on, because the destruction of death was being accomplished (Eph. 19:2-3).

And here, at the manifestation of the Son, magic began to be destroyed, and all bonds were loosed; and the ancient kingdom and the error of evil was destroyed. Henceforward all things were moved together, and the destruction of death was devised, and there was the commencement of that which was perfected in God. (Ephesians, Chapter 19, Syriac version, Chapter 19)

The last times are here. Let us therefore feel ashamed. Let us fear the longsuffering of God, so it will not mean our condemnation. Let us either fear the coming wrath, or let us love the present grace— one of the two (Eph. 11:1).

Epistle to Polycarp

observe the times well. Wait for the One who is beyond time [hyper kairon] and timeless [achronon], invisible yet visiole for our sakes, incapable of suffering yet subject to suffering for us, who in every single manner endured for us (Poly. 3:2).

Epistle to the Philadelphians

the gospel has something distinctive, the appearing [parousia] of the Savior, our Lord Jesus Christ, His suffering and His resurrection. For the beloved prophets made announcements of Him but the gospel is the completion of immortality (Philadelphians, 9:2).

The Jews, those fighters against God, those murderers of the Lord (Trallians 11).

ON RELIABILITY OF IGNATIUS

G. Uhlhorn
He who will prove the epistles of Ignatius to be spurious must begin by proving the Epistle of Polycarp to be spurious, or at least very heavily interpolated; but such an undertaking will hardly ever succeed. (“Ignatius of Antioch”, A Religious Encyclopedia, pp. 105 8-106 0.)

ON THE VERSIONS

(1) Long recension. This version contains not only the seven letters (e.g. Ephesus, Magnesia, Tralles, Rome, Philadelphia, Smyrna, and Polycarp), but also contains six additional ones. Virtually all scholars view these additional six letters to be spurious.

(2) Short recension. This version contains only seven letters (e.g. Ephesus, Magnesia, Tralles, Rome, Philadelphia, Smyrna, and Polycarp), but cuts out portions of the letters to Polycarp, Ephesus, and Rome. Most scholars believe that this version “was extracted from a longer collection.”

(3) Middle recension. Jefford writes, “A majority of scholars support the authenticity of the middle recension, which contains letters addressed to the churches in Ephesus, Magnesia, Tralles, Rome, Philadelphia, Smyrna, and the bishop Polycarp (in Smyrna).” This text comes from AD 11^th century. Eusebius refers to this version of Ignatius’ letters in his writings in the 4^th century (Ecclesiastical History, 3.36.5).

BIOGRAPHY

Introduction to St. Ignatius, Bishop of Antioch

Saint Ignatius of Antioch (martyred between AD 98 – AD 117) was the third Bishop or Patriarch of Antioch, after Saint Peter and Evodius, who died around AD 68. Eusebius, (Historia Ecclesiastica, II.iii.22) records that Ignatius succeeded Evodius. Making his apostolic succession even more immediate, Theodoret (Dial. Immutab., I, iv, 33a) reported that Peter himself appointed Ignatius to the see of Antioch. Ignatius, who also called himself Theophorus (“bearer of God”), was most likely a disciple of the Apostle John. October 17th marks the feast of Saint Ignatius of Antioch, bishop and martyr. Ignatius was the first to use the term “Catholic” as a collective designation for Christians. Condemned to death by being thrown to wild animals, he was brought to Rome for execution and was martyred there under the Emperor Trajan in 107 A.D. Shortly before his martyrdom, Saint Ignatius wrote the following to the Christians in Rome: “I am writing to all the churches to let it be known that I will gladly die for God if only you do not stand in my way. I plead with you: show me no untimely kindness. Let me be food for the wild beasts, for they are my way to God…No earthly pleasures, no kingdoms of this world can benefit me in any way. I prefer death in Christ Jesus to power over the farthest limits of the earth. He who died in place of us is the one object of my quest. He who rose for our sakes is my one desire.”

It is useful to read what St. Ignatius wrote in his seven letters (to the Ephesians, to the Romans, to the Philadelphians, to the Smyrnaeans, to the Magnesians, to the Trallians, to Polycarp bishop of Smyrna). Below are excerpts from these letters on a variety of topics, from the Eucharist (communion) and the authority of bishops to celebacy and the Christian sabbath.

St. Ignatius: On the Eucharist

“Take note of those who hold heterodox opinions on the grace of Jesus Christ which has come to us, and see how contrary their opinions are to the mind of God. . . . They abstain from the Eucharist and from prayer because they do not confess that the Eucharist is the flesh of our Savior Jesus Christ, flesh which suffered for our sins and which that Father, in his goodness, raised up again. They who deny the gift of God are perishing in their disputes…keep aloof from such persons” (St. Ignatius: Letter to the Smyrnaeans; Ch. 6:2-7:1).

“Make certain, therefore, that you all observe one common Eucharist; for there is but one body of our Lord Jesus Christ, and but one cup of union with his blood, and one single altar of sacrifice–even as there is also but one bishop, with his clergy and my own fellow servitors, the deacons. This will ensure that all your doings are in full accord with the will of God” (St. Ignatius: Letter to the Philadelphians; Ch 4).

“Obey the bishop and the presbytery with an undivided mind, breaking one and the same bread, which is the medicine of immortality, and the antidote to prevent us from dying, but [which causes] that we should live for ever in Jesus Christ.” (St. Ignatius: Letter to the Ephesians; Ch 20)

“I desire the bread of God, the heavenly bread, the bread of life, which is the flesh of Jesus Christ, the Son of God, who became afterwards of the seed of David and Abraham; and I desire the drink of God, namely His blood.” (St. Ignatius: Letter to the Ephesians; Ch 7)

“Let that be deemed a proper Eucharist, which is [administered] either by the bishop, or by one to whom he has entrusted it. Wherever the bishop shall appear, there let the multitude [of the people] also be; even as, wherever Jesus Christ is, there is the Catholic Church. It is not lawful without the bishop either to baptize or to celebrate a love-feast” (St. Ignatius: Letter to the Smyrnaeans; Ch 8)

“Be not deceived, my brethren: If anyone follows a maker of schism [i.e., is a schismatic], he does not inherit the kingdom of God; if anyone walks in strange doctrine [i.e., is a heretic], he has no part in the Passion [of Christ]. Take care, then, to use one Eucharist, so that whatever you do, you do according to God: For there is one flesh of our Lord Jesus Christ, and one cup in the union of his blood; one altar, as there is one bishop, with the presbytery and my fellow servants, the deacons” (St. Ignatius: Letter to the Philadelphians; Ch 3:3-4:1).

St. Ignatius: On the Authority of Bishops, Priests, and Deacons

“See that ye all follow the bishop, even as Jesus Christ does the Father, and the presbytery as ye would the apostles; and reverence the deacons, as being the institution of God. Let no man do anything connected with the Church without the bishop. Let that be deemed a proper Eucharist, which is [administered] either by the bishop, or by one to whom he has entrusted it. Wherever the bishop shall appear, there let the multitude [of the people] also be; even as, wherever Jesus Christ is, there is the Catholic Church. It is not lawful without the bishop either to baptize or to celebrate a love-feast; but whatsoever he shall approve of, that is also pleasing to God, so that everything that is done may be secure and valid.” (St. Ignatius: Letter to the Smyrnaeans; Ch 8)

“Let all things therefore be done by you with good order in Christ. Let the laity be subject to the deacons; the deacons to the presbyters; the presbyters to the bishop; the bishop to Christ, even as He is to the Father.” (St. Ignatius: Letter to the Smyrnaeans; Ch 9)

“Let governors be obedient to Caesar; soldiers to those that command them; deacons to the presbyters, as to high-priests; the presbyters, and deacons, and the rest of the clergy, together with all the people, and the soldiers, and the governors, and Caesar [himself], to the bishop; the bishop to Christ, even as Christ to the Father. And thus unity is preserved throughout. Let not the widows be wanderers about, nor fond of dainties, nor gadders from house to house; but let them be like Judith, noted for her seriousness” (St. Ignatius: Letter to the Philadelphians; Ch 4)

“For, since ye are subject to the bishop as to Jesus Christ, ye appear to me to live not after the manner of men, but according to Jesus Christ, who died for us, in order, by believing in His death, ye may escape from death. It is therefore necessary that, as ye indeed do, so without the bishop ye should do nothing, but should also be subject to the presbytery, as to the apostle of Jesus Christ, who is our hope, in whom, if we live, we shall [at last] be found. It is fitting also that the deacons, as being [the ministers] of the mysteries of Jesus Christ, should in every respect be pleasing to all… let all reverence the deacons as an appointment of Jesus Christ, and the bishop as Jesus Christ, who is the Son of the Father, and the presbyters as the sanhedrin of God, and assembly of the apostles. Apart from these, there is no Church…he who does anything apart from the bishop, and presbytery, and deacons, such a man is not pure in his conscience.” (St. Ignatius: Letter to the Trallians; Chs 2-3, 7)

“Fare ye well in Jesus Christ, while ye continue subject to the bishop, as to the command [of God], and in like manner to the presbytery.” (St. Ignatius: Letter to the Trallians; Ch 13)

“Honour thou God indeed, as the Author and Lord of all things, but the bishop as the high-priest, who bears the image of God, inasmuch as he is a ruler, and of Christ, in his capacity of a priest. After Him, we must also honour the king. For there is no one superior to God, or even like to Him, among all the beings that exist. Nor is there any one in the Church greater than the bishop, who ministers as a priest to God for the salvation of the whole world. Nor, again, is there any one among rulers to be compared with the king, who secures peace and good order to those over whom he rules. He who honours the bishop shall be honoured by God, even as he that dishonours him shall be punished by God. For if he that rises up against kings is justly held worthy of punishment, inasmuch as he dissolves public order, of how much sorer punishment, suppose ye, shall he be thought worthy, who presumes to do anything without the bishop, thus both destroying the [Church’s] unity, and throwing its order into confusion? For the priesthood is the very highest point of all good things among men, against which whosoever is mad enough to strive, dishonours not man, but God, and Christ Jesus, the First-born, and the only High Priest, by nature, of the Father. Let all things therefore be done by you with good order in Christ. Let the laity be subject to the deacons; the deacons to the presbyters; the presbyters to the bishop; the bishop to Christ, even as He is to the Father.” (St. Ignatius: Letter to the Smyrnaeans; Ch 9)

“It is therefore befitting that you should in every way glorify Jesus Christ, who hath glorified you, that by a unanimous obedience “ye may be perfectly joined together in the same mind, and in the same judgment, and may all speak the same thing concerning the same thing,” and that, being subject to the bishop and the presbytery, ye may in all respects be sanctified.” (St. Ignatius: Letter to the Ephesians; Ch 2)

“Wherefore it is fitting that ye also should run together in accordance with the will of the bishop who by God’s appointment rules over you. Which thing ye indeed of yourselves do, being instructed by the Spirit. For your justly-renowned presbytery, being worthy of God, is fitted as exactly to the bishop as the strings are to the harp. Thus, being joined together in concord and harmonious love, of which Jesus Christ is the Captain and Guardian, do ye, man by man, become but one choir; so that, agreeing together in concord, and obtaining a perfect unity with God, ye may indeed be one in harmonious feeling with God the Father, and His beloved Son Jesus Christ our Lord.” (St. Ignatius: Letter to the Ephesians; Ch 4)

“Let no man deceive himself: if any one be not within the altar, he is deprived of the bread of God. For if the prayer of one or two possesses such power that Christ stands in the midst of them, how much more will the prayer of the bishop and of the whole Church, ascending up in harmony to God, prevail for the granting of all their petitions in Christ! He, therefore, that separates himself from such, and does not meet in the society where sacrifices are offered, and with “the Church of the first-born whose names are written in heaven,” is a wolf in sheep’s clothing, while he presents a mild outward appearance. Do ye, beloved, be careful to be subject to the bishop, and the presbyters and the deacons. For he that is subject to these is obedient to Christ, who has appointed them; but he that is disobedient to these is disobedient to Christ Jesus. And “he that obeyeth not the Son shall not see life, but the wrath of God abideth on him.” For he that yields not obedience to his superiors is self-confident, quarrelsome, and proud. But” God,” says [the Scripture] “resisteth the proud, but giveth grace to the humble; ” and, “The proud have greatly transgressed.” The Lord also says to the priests, “He that heareth you, heareth Me; and he that heareth Me, heareth the Father that sent Me. He that despiseth you, despiseth Me; and he that despiseth Me, despiseth Him that sent Me.” (St. Ignatius: Letter to the Ephesians; Ch 5)

For we ought to receive every one whom the Master of the house sends to be over His household, as we would do Him that sent him. It is manifest, therefore, that we should look upon the bishop even as we would look upon the Lord Himself, standing, as he does, before the Lord. (St. Ignatius: Letter to the Ephesians; Ch 6)

“It is becoming, therefore, that ye also should be obedient to your bishop, and contradict him in nothing; for it is a fearful thing to contradict any such person. For no one does [by such conduct] deceive him that is visible, but does [in reality] seek to mock Him that is invisible, who, however, cannot be mocked by any one. And every such act has respect not to man, but to God. For God says to Samuel, ‘They have not mocked thee, but Me.’ And Moses declares, ‘For their murmuring is not against us, but against the Lord God.’ No one of those has, [in fact, ] remained unpunished, who rose up against their superiors. For Dathan and Abiram did not speak against the law, but against Moses, and were cast down alive into Hades. Korah also, and the two hundred and fifty who conspired with him against Aaron, were destroyed by fire. Absalom, again, who had slain his brother, became suspended on a tree, and had his evil-designing heart thrust through with darts. In like manner was Abeddadan beheaded for the same reason. Uzziah, when he presumed to oppose the priests and the priesthood, was smitten with leprosy. Saul also was dishonoured, because he did not wait for Samuel the high priest. It behoves you, therefore, also to reverence your superiors.” (St. Ignatius: Letter to the Magnesians; Ch 3)

“Some indeed give one the title of bishop, but do all things without him. Now such persons seem to me to be not possessed of a good conscience, seeing they are not stedfastly gathered together according to the commandment.” (St. Ignatius: Letter to the Magnesians; Ch 4)

“I exhort you to study to do all things with a divine harmony, while your bishop presides in the place of God, and your presbyters in the place of the assembly of the apostles, along with your deacons, who are most dear to me, and are entrusted with the ministry of Jesus Christ, who was with the Father before the beginning of time, and in the end was revealed.” (St. Ignatius: Letter to the Magnesians; Ch 6)

As therefore the Lord does nothing without the Father, for says He, “I can of mine own self do nothing,” so do ye, neither presbyter, nor deacon, nor layman, do anything without the bishop. Nor let anything appear commendable to you which is destitute of his approval. For every such thing is sinful, and opposed [to the will of] God. Do ye all come together into the same place for prayer. Let there be one common supplication, one mind, one hope, with faith unblameable in Christ Jesus, than which nothing is more excellent. Do ye all, as one man, run together into the temple of God, as unto one altar, to one Jesus Christ, the High Priest of the unbegotten God. (St. Ignatius: Letter to the Magnesians; Ch 7)

St. Ignatius: On the Presidency of Rome

“Ignatius…to the Church which presides, in the place of the region of the Romans, worthy of God, worthy of honour, worthy of the highest happiness, worthy of praise, worthy of obtaining her every desire, worthy of being deemed holy, and which presides over love, is named from Christ, and from the Father, which I also salute in the name of Jesus Christ, the Son of the Father: to those who are united, both according to the flesh and spirit, to every one of His commandments; who are filled inseparably with the grace of God, and are purified from every strange taint” (St. Ignatius: Letter to the Romans; Introduction)

“You [the church at Rome] have envied no one, but others you have taught. I desire only that what you have enjoined in your instructions may remain in force” (St. Ignatius: Letter to the Romans; Ch. 3)

St. Ignatius: On the Church’s Unity of Leadership and Fellowship

“For as many as are of God and of Jesus Christ are also with the bishop. And as many as shall, in the exercise of repentance, return into the unity of the Church, these, too, shall belong to God, that they may live according to Jesus Christ. Do not err, my brethren. If any man follows him that makes a schism in the Church, he shall not inherit the kingdom of God.” (St. Ignatius: Letter to the Philadelphians; Ch 3)

“I received, therefore, your whole multitude in the name of God, through Onesimus, a man of inexpressible love, and your bishop in the flesh, whom I pray you by Jesus Christ to love, and that you would all seek to be like him. And blessed be He who has granted unto you, being worthy, to obtain such an excellent bishop.” (St. Ignatius: Letter to the Ephesians; Ch 1)

“I have had the privilege of seeing you [Magnesians], through Damas your most worthy bishop, and through your worthy presbyters Bassus and Apollonius, and through my fellow-servant the deacon Sotio, whose friendship may I ever enjoy, inasmuch as he, by the grace of God, is subject to the bishop and presbytery” (St. Ignatius: Letter to the Magnesians; Ch 2)

“I salute your most worthy bishop, and your very venerable presbytery, and your deacons, my fellow-servants, and all of you individually, as well as generally, in the name of Jesus Christ” (St. Ignatius: Letter to the Smyrnaeans; Ch 12)

“It is therefore necessary that, as ye indeed do, so without the bishop ye should do nothing, but should also be subject to the presbytery, as to the apostle of Jesus Christ, who is our hope, in whom, if we live, we shall [at last] be found. It is fitting also that the deacons, as being [the ministers] of the mysteries of Jesus Christ, should in every respect be pleasing to all… let all reverence the deacons as an appointment of Jesus Christ, and the bishop as Jesus Christ, who is the Son of the Father, and the presbyters as the sanhedrin of God, and assembly of the apostles. Apart from these, there is no Church…he who does anything apart from the bishop, and presbytery, and deacons, such a man is not pure in his conscience.” (St. Ignatius: Letter to the Trallians; Chs 2-3, 7)

“Be established in the doctrines of the Lord and the apostles, that so all things, whatsoever ye do, may prosper, both in the flesh and spirit, in faith and love, with your most admirable bishop, and the well-compacted spiritual crown of your presbytery, and the deacons who are according to God. Be ye subject to the bishop, and to one another, as Christ to the Father that there may be a unity according to God among you.” (St. Ignatius: Letter to the Magnesians; Ch 13)

“The Ephesians from Smyrna (whence I also write to you), who are here for the glory of God, as ye also are, who have in all things refreshed me, salute you, along with Polycarp, the bishop of the Smyrnaeans. The rest of the Churches, in honour of Jesus Christ, also salute you.” (St. Ignatius: Letter to the Magnesians; Ch 15)

“I know that ye possess an unblameable and sincere mind in patience, and that not only in present practice, but according to inherent nature, as Polybius your bishop has shown me, who has come to Smyrna by the will of God and Jesus Christ, and so sympathized in the joy which I, who am bound in Christ Jesus, possess, that I beheld your whole multitude in him” (St. Ignatius: Letter to the Trallians; Ch 1)

“The love of the Smyrnaeans and Ephesians salutes you. Remember in your prayers the Church which is in Syria, from which also I am not worthy to receive my appellation, being the last of them.” (St. Ignatius: Letter to the Trallians; Ch 13)

St. Ignatius: On Venerating the Virgin Mary and the Saints

“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, but have been revealed to us.” (St. Ignatius: Letter to the Ephesians; Ch 19)

“Our Lord Jesus Christ…was the Son of God, “the first-born of every creature,” God the Word, the only-begotten Son, and was of the seed of David according to the flesh, by the Virgin Mary” (St. Ignatius: Letter to the Smyrnaeans; Ch 1)

“Attain to a full assurance in Christ, who was begotten by the Father before all ages, but was afterwards born of the Virgin Mary without any intercourse with man.” (St. Ignatius: Letter to the Magnesians; Ch 11)

“Ye are initiated into the mysteries of the Gospel with Paul, the holy, the martyred, inasmuch as he was “a chosen vessel; ” at whose feet may I be found, and at the feet of the rest of the saints, when I shall attain to Jesus Christ” (St. Ignatius: Letter to the Ephesians; Ch 12)

St. Ignatius: On the Christian Sabbath

“Those who were brought up in the ancient order of things have come to the possession of a new hope, no longer observing the Sabbath, but living in the observance of the Lord’s Day, on which also our life has sprung up again by Him and by His death – whom some deny, by which mystery we have obtained faith, and therefore endure, that we may be found the disciples of Jesus Christ, our only Master – how shall we be able to live apart from Him, whose disciples the prophets themselves in the Spirit did wait for Him as their Teacher? And therefore He whom they rightly waited for, being come, raised them from the dead (St. Ignatius: Letter to the Magnesians; Ch 9)

Let us therefore no longer keep the Sabbath after the Jewish manner…But let every one of you keep the Sabbath after a spiritual manner, rejoicing in meditation on the law, not in relaxation of the body, admiring the workmanship of God, and not eating things prepared the day before, nor using lukewarm drinks, and walking within a prescribed space…And after the observance of the Sabbath, let every friend of Christ keep the Lord’s Day as a festival, the resurrection-day, the queen and chief of all the days [of the week]. Looking forward to this, the prophet declared, “To the end, for the eighth day,” on which our life both sprang up again, and the victory over death was obtained in Christ” (St. Ignatius: Letter to the Magnesians; Ch 9)

St. Ignatius: On the True People of God

“It is absurd to speak of Jesus Christ with the tongue, and to cherish in the mind a Judaism which has now come to an end. For where there is Christianity there cannot be Judaism. For Christ is one, in whom every nation that believes, and every tongue that confesses, is gathered unto God.” (St. Ignatius: Epistle of Ignatius to the Magnesians, Ch 10)

“Let us therefore prove ourselves worthy of that name which we have received. For whosoever is called by any other name besides this, he is not of God; for he has not received the prophecy which speaks thus concerning us: “The people shall be called by a new name, which the Lord shall name them, and shall be a holy people.” This was first fulfilled in Syria; for “the disciples were called Christians at Antioch,” when Paul and Peter were laying the foundations of the Church. Lay aside, therefore, the evil, the old, the corrupt leaven, and be ye changed into the new leaven of grace. Abide in Christ, that the stranger may not have dominion over you. It is absurd to speak of Jesus Christ with the tongue, and to cherish in the mind a Judaism which has now come to an end. For where there is Christianity there cannot be Judaism. For Christ is one, in whom every nation that believes, and every tongue that confesses, is gathered unto God. And those that were of a stony heart have become the children of Abraham, the friend of God; and in his seed all those have been blessed who were ordained to eternal life in Christ.” (St. Ignatius: Epistle of Ignatius to the Magnesians, Ch 10)

“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: Letter to the Ephesians; Ch 19)

St. Ignatius: On Religious Celebacy

“Wives, be ye subject to your husbands in the fear of God; and ye virgins, to Christ in purity, not counting marriage an abomination, but desiring that which is better, not for the reproach of wedlock, but for the sake of meditating on the law” (St. Igantius: Letter to the Philadelphians; Ch 4)

“Virgins, have Christ alone before your eyes, and His Father in your prayers, being enlightened by the Spirit. May I have pleasure in your purity, as that of Elijah, or as of Joshua the son of Nun, as of Melchizedek, or as of Elisha, as of Jeremiah, or as of John the Baptist, as of the beloved disciple, as of Timothy, as of Titus, as of Evodius, as of Clement, who departed this life in [perfect] chastity, Not, however, that I blame the other blessed [saints] because they entered into the married state” (St. Igantius: Letter to the Philadelphians; Ch 4)

St. Ignatius: On Penance

“For as many as are of God and of Jesus Christ are also with the bishop. And as many as shall, in the exercise of penance, return into the unity of the Church, these, too, shall belong to God, that they may live according to Jesus Christ” (St. Ignatius: Letter to the Philadelphians 3).

“For where there is division and wrath, God does not dwell. To all them that repent, the Lord grants forgiveness, if they turn in penitence to the unity of God, and to communion with the bishop” (St. Ignatius: Letter to the Philadelphians; Ch 9).

St. Ignatius: On Ecclesial and Civil Authority

“EXPANDED IGNATIUS”

Explained by Michael W. Holmes (Apostolic Fathers, p. 82) as “an expanded version of the original letters [by Ignatius, c. 110 A.D.] created in the fourth century”

“And let us imitate the Lord, “who, when He was reviled, reviled not again;” when He was crucified, He answered not; “when He suffered, He threatened not;” but prayed for His enemies, “Father, forgive them; they know not what they do.” (Ch. 10 in the “Long Recension” to the Ephesians, Ante-Nicene, Vol. 1.)

Ignatius of Antioch

Ignatius of Antioch Study Archive

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