Discover the Faith

Today we will delve deeper into the letters of St. Ignatius. The letters of St. Ignatius to Ephesus, Magnesia, Tralles, Rome, Philadelphia, and Smyrna, along with his letter to Polycarp the Bishop of Smyrna, give us an eyewitness account of the early church and the doctrines taught at the time of the Apostles and soon after.

When reading the letters of Ignatius, one can find the early examples of the doctrines regarding the real presence of the Eucharist, church heirarchy, the primacy of Rome, and even the concept of the treasury of merit.

Today we will examine the references that Ignatius makes to the formation of the concept of church heirarch and to other doctrines of the early Church.

Let us examine several passages from Ignatius’s letter to the Ephesians. Ignatius writes:

For Jesus Christ, our inseparable life is the will of the Father, just as the bishops, who have been appointed throughout the world, are the will of Jesus Christ. It is fitting, therefore, that you should live in harmony with the will of the bishop—as indeed, you do. [3,2]

            Let us be careful, then, if we would be submissive to God, not to oppose the bishop. [5,3]

Furthermore, the more anyone observes the bishop remains silent, the more he should stand in fear of him. For anyone whom the master of the house sends to manage his business ought to be received by us as we would receive him by whom he was sent. It is clear, then, that we must look upon the bishop as the Lord Himself. [6,1]

Clearly, we see Ignatius affirming that the Bishops hold a special role in the church. He indicates that the Ephesians should look upon their bishop as the Lord Himself. This is not to say that they are God but that the Bishops are representatives of Jesus Christ. They hold the office passed down through the Apostles to our day. Clearly we see the concept of an authoritative Church unfolding.

Next, we delve into passages from Ignatius’s letter to the Magnesians. Ignatius writes:

Now, therefore, it has been my privilege to see you in the person of you God-inspired bishop, Damas; and in the persons of your worthy presbyters, Bassus and Apollonius; and my fellow-servant, the deacon, Zotion. What a delight in his company! For he is subject to the bishop as to the grace of God, and to the presbytery as to the law of Jesus Christ.[2]

It becomes you not to presume on the youth of the bishop, but to show him all reverence in consideration of the authority of God the Father: just as even the holy presbyters, so I have heard, do not take advantage of his outwardly youthful appearance, but yield to him in their godly prudence: yet, not to him, but to the Father of Jesus Christ, the Bishop of all.[3,1]

Take care to do all things in harmony with God, with the bishop presiding in the place of God and with the presbyters in the place of the council of the Apostles, and with the deacons, who are most dear to me, entrusted with the business of Jesus Christ, who was with the Father from the beginning and is at last made manifest. [6,1]

Take care, therefore, to be confirmed in the decrees of the Lord and of the Apostles, in order that in everything you do, you may prosper in body and in soul, in faith and in love, in Son and in Father and in Spirit, in beginning and in end, together with your most reverend bishop; and with that fittingly woven spiritual crown, the presbytery; and with the deacons, men of God. Be subject to the bishop and to one another, as Jesus Christ was subject to the Father, and the Apostles were subject to Christ and to the Father; so that there may be unity in both body and in spirit. [13,1]

Once again we see that Ignatius is boldly claiming the authority of the Church. The hierarchy of the Church that has been passed down to this day is laid out in a clear and concise manner. The Kingdom of God has the structure of a Kingdom. The Kingdom has a hierarchy. The Kingdom has offices. The Church was authoritative…not an individualistic faith community.

Moving on to Ignatius’s letter to the Trallians, we see that the theme of the roles of the hierarchy is continued. Let us examine the following passages:

Indeed, when you submit to the bishop as you would to Jesus Christ, it is clear to me that you are living not in the manner of men but as Jesus Christ, who died for us, that through faith in His death you might escape dying. It is necessary, therefore, and such is the practice, that you do nothing without the bishop, and that you be subject also to the presbytery, as to the Apostles of Jesus Christ our hope, in whom we shall be found, if we live in Him. It is necessary also that deacons, the dispensers of the mysteries of Jesus Christ, be in every way pleasing to all men. For they are not the deacons of food and drink, but servants of the Church of God. They must, therefore, guard against blame as against fire.[2,1]

In like manner let everyone respect the deacons as they would respect Jesus Christ, and just as they respect the bishop as a type of the Father, and the presbyters as the Council of God and college of Apostles. Without these, it cannot be called a Church. I am confident that you accept this, for I have received the exemplar of your love and have it with me in the person of your bishop. His very demeanor is a great lesson, and his meekness is his strength. I believe that even the godless do respect him.[3,1]

He that is within the sanctuary is pure; but he that is outside the sanctuary is not pure. In other words, anyone who acts without the bishop and the presbytery and the deacons does not have a clean conscience. [7,2]

St. Ignatius is clearly adamant that the Church is hierarchical in nature and that to act outside the authority of the Church is, indeed, a perilous venture.

St. Ignatius’ letter to the Romans is an early example of an acknowledgment of the primacy of the Church of Rome within the Universal Church of Jesus Christ. The following passages give a clear picture of how Ignatius and the rest of the Church regarded the Church of Rome.

Ignatius, also called Theophorus, to the Church that has found mercy in the greatness of the Most High Father and in Jesus Christ, His only Son; to the Church beloved and enlightened after the love of Jesus Christ, our God, by the will of Him that has willed everything which is; to the Church also which holds the presidency in the place of the country of the Romans, worthy of God, worthy of honor, worthy of blessing, worthy of praise, worthy of success, worthy of sanctification, and, because you hold the presidency of love, named after Christ and named after the Father: her therefore do I salute in the name of Jesus Christ, the Son of the Father. To those who are united in flesh and in spirit by every commandment of His, who are filled with grace the grace of God without wavering, and who are filtered clear of every foreign stain, I wish an unalloyed joy in Jesus Christ, our God. [address]

You have envied no one; but others you have taught. I desire only that what you have enjoined in your instructions may remain in force. Only pray for me that I may have strength both inward and outward; that I may not merely speak but have also the will; that I may not only be called a Christian but may also be found to be one. For if I be found to be one, the I can also be called one and be deemed faithful even when I am no longer visible in the world. [3,1]

Not as Peter and Paul did, do I command you. They were Apostles, and I am a convict. They were free, and I even to the present time am a slave. Yet, if I suffer, I shall be the freedman of Jesus Christ, and in Him I shall rise up free. Now in chains, I am learning to have no desires of my own. [4,3]

Ignatius, as an eyewitness in the early Church, is conveying that as early as when he was writing that the Church in Rome was held in high esteem. Presidency of Love…presidency in the place of the country of the Romans…others you have taught… I desire only that what you have enjoined in your instructions may remain in force! Clearly the Church of Rome had a special place in the realm of the Universal Church. Ignatius is more than likely speaking of Clements letter to the Corinthians when he refers to the “others you have taught”. It is probable that that this was not the only instance. We also see early proof of Peter being in Rome, when Ignatius refers to Peter having commanded the Roman Church along with Paul. This is an eyewitness account that was written not long after the Apostle John passed on to his reward.

To be continued