BISHOP IGNATIUS OF ANTIOCH ON CHURCH STRUCTURE
"Ignatius either personally knew the apostles or was closely related to their associates, so his writings likely reflect what the apostles taught." – Habermas (2004)
Jürgen Habermas German: born 18 June 1929) is a German sociologist and philosopher in the tradition of critical theory and pragmatism. He is perhaps best known for his theories on communicative rationality and the public sphere. Global polls consistently find that Habermas is widely recognized as one of the world's leading intellectuals.
"Yamauchi (Edwin Masao Yamauchi (born 1937, Hilo, Hawaii) is a Japanese American historian, (Protestant) Christian apologist, editor and academic. He is Professor Emeritus of History at Miami University, where he taught from 1969 until 2005.Yamauchi's areas of expertise include: Ancient History, Old Testament, New Testament, Early Church History, Gnosticism, and Biblical Archaeology) ... cited the seven letters of Ignatius as being among the most important of the writings of the apostolic fathers. 'He emphasized both the deity and the humanity of Jesus ... he stressed the historical underpinnings of Christianity ... truly persecuted under Pilate, truly crucified, truly raised from the dead ...' " – Strobel (1998. p89)(Lee Patrick Strobel is an American Christian author, journalist and apologist. He has written several books, including four which received ECPA Christian Book Awards (1994, 1999, 2001, 2005) and a series which addresses challenges to a Biblically inerrant view of Christianity.).
Little is known about the life of Ignatius of Antioch except that he was the third bishop of Antioch in Syria, after Peter and Evodius; and, that he was fed to wild beasts in the arena at Rome (A.D. 107) for being a Christian. He called himself Theophorus—God Bearer. Ignatius Theophorus was born in A.D. 35. Therefore the legend about him being one of the children that Jesus takes into His arms and blesses (Mark 10:16) is not true, in that Ignatius was not yet born. The legend does, however, reflect the tender and loving attitude of the ancients toward him.
Ignatius lived in a very volatile time for the infant Church. He had witnessed the heavy persecution, first by the Jews, and then, by the Roman government. His flock at Antioch had suffered terribly at the hands of Domitian, and lastly by Trajan. Finally the bishop, himself, is presented before Trajan, when that emperor was in Antioch, and confesses to being a Christian. He is condemned and ordered to be conveyed to Rome where he is cast to the wild beasts, for the entertainment of the mob. Assigned, and chained, to ten soldiers as his guard, the band sets out on their journey to Rome. He is taken by the overland route through Cilicia and Asia Minor, and thence to Rome. Where the way forks at Laodicea, the northern road is chosen. He halts at Philadelphia, and then again at Smyrna, where he is welcomed by Polycarp, the bishop of that city, and by delegates from the neighboring churches of Ephesus, Magnesia, and Tralles. Pressing northward, he stops again at Troas. We gather that he crossed by sea to Neapolis and halted once more at Philippi, where the Christians welcomed him. After that he passes out of sight.
Ignatius considers the journey as a martyrdom leading to a martyrdom. The soldiers, whom he called “leopards” become more hateful with each bit of kindness shown to them. (“From Syria even unto Rome I fight with wild beasts, by land and sea, by night and by day, being bound amidst ten leopards, even a company of soldiers, who only wax worse when they are kindly treated. Howbeit through their wrong doings I become more completely a disciple; yet am I not hereby justified.” Romans 5:1) News of the bishop’s arrest and sentence went before them, and the several churches along the route sent out delegates, along with their individual bishops, to meet with Ignatius and refresh him in his bonds. (One can only imagine the amount of bribes given to the Roman guards, by the Christians, in order to gain access to their valued prisoner.) It was while in this journey that Ignatius has left behind seven letters
(The seven letters by Ignatius accepted as authentic are: Ephesians, Magnesians, Trallians, Romans, Philadelphians, Smyrnæans, and Polycarp. These epistles were written very close together in the same year (A.D. 107), during the trip from Antioch to Rome. Many other writings carry Ignatius’ name but have now been proven spurious; written to make Ignatius a voice on the side of much later church debates such as the Trinity and Maryology. Even these seven letters exist in a long and short version. It is accepted that the short version is the closest to Ignatius’ original but is not, itself, without interpolations. It is clear that the “long versions” seek to remove references to the deity of Jesus at every opportunity. It is, therefore accepted that it was forged in support of the subordinationism of Arius and his followers. )
that gives us great insight into the first generation of the Church, after the death of the apostles: During the stop in Smyrna Ignatius wrote his epistles to the Ephesians, Magnesians, Trallians, and Romans; from Troas he wrote to the Philadelphians, Smyræans, and Polycarp. Finally, the bishop of Syria received the honor of martyrdom: in (or about) the Year of Our Lord 107, on the 20th of December. It is reported that Ignatius, and the company of soldiers (ten) sent to guard him, arrived in Rome on the last day of the games, and he was dispatched to the wild beasts immediately.
He writes at a time of the Church that is some thirty-eight years after the destruction of the Jerusalem temple by the Romans. The seven years of tribulation leading up to the destruction of Jerusalem and the razing of the Jewish temple in A. D. 70 had seen the martyrdom of Peter, Paul, and James (the Lord’s half brother and bishop of the Jerusalem church). Moreover, contrary to traditional opinion, this period also saw the martyrdom of the apostle John as well.
(There is the matter of John’s martyrdom as reported by George the Sinner (eighth - ninth century) and Philip of Side (fifth century). In both accounts both sons of Zebedee were martyred. This report has support in ancient Church calendars which listed John among Christian martyrs. But more weighty to this author is the statement of Jesus, found in Mark 10:39, where He seems to be telling the sons of Zebedee that they both would have to be killed for the cause, just as He (Jesus) was going to be killed. Included here is the account from Mark’s Gospel: “They said to him, Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory. 38 But Jesus said unto them, Ye know not what ye ask: can you drink of the cup that I drink of? And be baptized with the baptism that I am baptized with? 39 And they said into him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drank of; and with the baptism that I am baptized withal shall you be baptized:…” (Mark 10:37-39) In the original form of the apocrypha Acts of John (written in the second half of the second century) John was martyred. )
John’s brother and fellow apostle, James, was killed earlier by the Jews (Acts 12:2).
(Parenthetically, but necessarily, it must be pointed out that the traditional long life for Apostle John and his Ephesian residency go hand in hand. It is clear to this writer that John’s bishopric at Ephesus and his long life are fabrications for the purpose of bringing him into the lifetime of Papias and Irenaeus, thereby, giving these churchmen a touchstone to the apostles [Irenaeus is considered the first Catholic church father]. A convincing evidence of this fabrication is the witness of Ignatius: Ignatius (himself, reputed to have been a disciple of John, as was his fellow bishop, Polycarp) wrote to the church at Ephesus and mentions that church’s former and present bishops. Ignatius makes personal references to Paul and Onesimus (Ephesians 12:2, and Ephesians 1:2 respectively), but did not mention John. It is a thing unthinkable for John’s disciple, Ignatius, to send a letter to the very church where his teacher had such a long bishopric
(“John’s subsequent history is obscure and passes into the uncertain mists of legend. At the end of the 2nd century, Polycrates, bishop of Ephesus, claims that John’s tomb is at Ephesus, identifies him with the beloved disciple, and adds that he “was a priest, wearing the sacerdotal plate, both martyr and teacher.” That John died in Ephesus is also stated by Irenaeus, bishop of Lyon c. 180 ce, who says John wrote his Gospel and letters at Ephesus ...” (Britannica, The Very Rev. Henry Chadwick) Legend has John dying in peace at Ephesus, in the third year of Trajan (as seems to be gathered from Eusebius's chronicle), that is, the hundredth of the Christian era, or the seventieth from our Lord's crucifixion, the saint being then about ninety-four years old, according to St. Epiphanius. If John arrived in Ephesus just after the death of Peter and Paul, as legend claims, his residence at that city would cover at least 30 years. John is mentioned in the “long version” of Ignatius’ epistle to the Ephesians, but it is clearly an interpolation as are all the long versions. )
and not make even one mention of that connection—if it were true. Moreover, the fact that the “Long Version” of Ignatius’ Ephesian letter does contain a reference to John, as being associated with Ephesus, is a sure evidence of its unlikeliness, in that the “Long Versions” of Ignatius’ writings are all interpolations written much later for the purpose of either weakening his doctrine on the deity of Jesus, or to “write into history” support for teachings that had developed in the Church, but had no historical support.)
In the heat of this tribulation, Ignatius is made bishop of Antioch in A. D. 68 or 69. By the time of the writing of the seven letters, Ignatius had been bishop of his district for 38-40 years. Thus, the Church of Ignatius had a complete generation of development after the death of the leading apostles. This is an important fact to consider, when one compares Ignatius’ church with the one pictured in the Acts of the Apostles.
Ignatius’ Theology of Church Structure
Ignatius will write much about church structure. His advocacy of the structure of bishop, presbyter, and deacon have lead some to discount the possibility of such an early date for the letters (A.D. 107). The New Testament presents only two separate church offices: bishops and deacons (see 1 Tim 3:1-13). The terms bishop, presbyter, and pastor are synonymous for the same office, in the New Testament. Further, there were plural bishops/presbyters ordained in each church.
(We know from Titus 1:5 and Philippians 1:1 that the apostolic custom is to have more that one pastor/elder (then called bishop) to an assemble. Notice that Paul instructs Titus to, “...ordain elders in every city, as I had appointed thee:” καὶ καταστήσῃς κατὰ πόλιν πρεσβυτέρους, ὡς ἐγώ σοι διεταξάμην,(Titus 1:5) g.e. the number of elders (presbyters) in each city was to be plural. Then, when Paul greets the church in Philippi, he writes, “Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons:” “συν επισκοποις και διακονοις” (Philippians 1:1); e.g. the bishops in Philippi are plural in number just as the deacons. Notice that they are set apart from the saints in Paul’s greeting.)
Ignatius advocated strongly for a “head” bishop for each metropolitan church with presbyters being under his authority, and with deacons being under the authority of the presbyters—a hierarchical episcopacy consisting of these three tiers. (e.g. Eph 2:2; 5:3; Trall 2: 1-2; 13:2; Polyc 6:1). Some doubt if this development could have come about in such short of time—38-40 years.
When we look back over the last half century in America, we can have some understanding of how events can dictate change. As the leader of the apostolic congregation at Antioch, Ignatius must have learned first hand how important a congregation’s leadership is to its health and survival during times of persecution. The shepherd is the one force that protects and holds the flock together, whether dwelling safely in a sheltered community, or in a precarious place, such as the open countryside—where predators are prowling about in the shadows. In fact this must have been much on the mind of this holy bishop, for he writes to the Philadelphians: “As children therefore [of the light] of the truth, shun division and wrong doctrines; and where the shepherd is, there follow ye as sheep. 2:2 For many specious wolves with baneful delights lead captive the runners in God's race; but, where ye are at one, they will find no place.”
Hello friends, my name is Jerry Hayes, I am a full time biblical researcher. I rely on freewill love offerings (from those of you who benefit from my work) and book sales for my support. Would you please consider leaving a small donation at the link provided here? Thank you for your support.
Although the form of government demonstrated in the New Testament was episcopal,
(To Titus, Paul writes: “For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee:” (Titus 1:5). Notice, that Paul, who was consecrated an apostle by Peter, James, and the brethren of Jerusalem has, here, appointed (ordained) Titus to be the overseer (bishop) of Crete, who is instructed to ordain elders (bishops) in each city on the island. There can be no clearer example of ecclesiastical order in the New Testament—and it is episcopal. First, on the local level there are the pastors (also, biblically called bishops, or elders; then at a higher level is the bishop-overseer who serves as a superintendent over an area (such as Titus in our example); third, at yet a higher level, is the apostle bishop who oversees more than one district (such as Paul in our example); then, lastly is the chief of all the bishops (such as James in our example). It is important to acknowledge the several levels of authority, and that the Church adopted certain titles for them is only a matter of utility.)
it was not as well defined as we find in the writings of Ignatius. Where we see a plurality of bishops/presbyters per congregation in the New Testament, in Ignatius we see but one bishop for each church. In Ignatius’ church one individual is given the oversight of the flock and all other shepherds come under his jurisdiction. There is no doubt, in this writers mind, that this came about as a result of the circumstances brought on by persecution. Truly, when the flock is driven from place to place, having to meet in secret much, if not all, of the time, the cohesiveness of the community becomes the shepherd (bishop). In Ignatius’ theology the bishop stands in the place of Christ to the church and the presbyters represent the apostles. He makes a point to state this, in one way or another, over and over again. It was an important lesson learned in Antioch, and he is determined to pass it on to the other churches. Antioch was a city of firsts: the believers were first called Christians at Antioch, and now their bishop is the first to call for a monepiscopacy .
The Epistle of Ignatius to the Ephesians
Ephesians 2:2 “...It is therefore meet for you in every way to glorify Jesus Christ who glorified you; that being perfectly joined together in one submission, submitting yourselves to your bishop and presbytery, ye may be sanctified in all things.”
3:2 “ ...the bishops that are settled in the farthest parts of the earth are in the mind of Jesus Christ.” 3:4 “So then it becometh you to run in harmony with the mind of the bishop; which thing also ye do. For your honourable presbytery, which is worthy of God, is attuned to the bishop, even as its strings to a lyre. Therefore in your concord and harmonious love Jesus Christ is sung.”
5:1 “For if I in a short time had such converse with your bishop, ..., how much more do I congratulate you who are closely joined with him as the Church is with Jesus Christ... . 5:2 Let no man be deceived. If any one be not within the precinct of the altar, he lacketh the bread [of God]. For, if the prayer of one and another hath so great force, how much more that of the bishop and of the whole Church. 5:3 Whosoever therefore cometh not to the congregation, he doth thereby show his pride and hath separated himself; for it is written, _God resisteth the proud._ Let us therefore be careful not to resist the bishop, that by our submission we may give ourselves to God.”
6:1 “And in proportion as a man seeth that his bishop is silent, let him fear him the more. For every one whom the Master of the household sendeth to be steward over His own house, we ought so to receive as Him that sent him. Plainly therefore we ought to regard the bishop as the Lord Himself.”
20:2 “... Assemble yourselves together in common, every one of you severally, man by man, in grace, in one faith and one Jesus Christ, ... , to the end that ye may obey the bishop and presbytery without distraction of mind; ... .”
The Epistle of Ignatius to the Magnesians
2:1 “ ... Zotion, of whom I would fain have joy, for that he is subject to the bishop as unto the grace of God and to the presbytery as unto the law of Jesus Christ:”
3:1 “Yea, and it becometh you also not to presume upon the youth of your bishop, but according to the power of God the Father to render unto him all reverence, even as I have learned that the holy presbyters also have not taken advantage of his outwardly youthful estate, but give place to him as to one prudent in God; yet not to him, but to the Father of Jesus Christ, even to the Bishop of all. 3:2 For the honour therefore of Him that desired you, it is meet that ye should be obedient without dissimulation. For a man doth not so much deceive this bishop who is seen, as cheat that other who is invisible; and in such a case he must reckon not with flesh but with God who knoweth the hidden things.”
6:1 “... 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, ... .” 6:2 “... be ye united with the bishop and with them that preside over you as an ensample and a lesson of incorruptibility.”
The Epistle of Ignatius to the Trallians
2:1 “For when ye are obedient to the bishop as to Jesus Christ, it is evident to me that ye are living not after men but after Jesus Christ.” 2:2 It is therefore necessary, even as your wont is, that ye should do nothing without the bishop; but be ye obedient also to the presbytery, as to the Apostles of Jesus Christ ... .
3:1 In like manner let all men respect the deacons as Jesus Christ, even as they should respect the bishop as being a type of the Father and the presbyters as the council of God and as the college of Apostles. Apart from these there is not even the name of a church.
7:1 “... And this will surely be, if ye be not puffed up and if ye be inseparable from [God] Jesus Christ and from the bishop and from the ordinances of the Apostles. 7:2 He that is within the sanctuary is clean; but he that is without the sanctuary is not clean, that is, he that doeth aught without the bishop and presbytery and deacons, this man is not clean in his conscience.”
12:2 “... it becometh you severally, and more especially the presbyters, to cheer the soul of your bishop unto the honour of the Father [and to the honour] of Jesus Christ and of the Apostles.”
13:2 “... submitting yourselves to the bishop as to the commandment, and likewise also to the presbytery;”
The Epistle of Ignatius to the Philadelphians
2:1 “... where the shepherd is, there follow ye as sheep.”
3:2 “For as many as are of God and of Jesus Christ, they are with the bishop;”
4:1 Be ye careful therefore to observe one eucharist (for there is one flesh of our Lord Jesus Christ and one cup unto union in His blood; there is one altar, as there is one bishop, together with the presbytery and the deacons my fellow-servants), that whatsoever ye do, ye may do it after God.
7:1 “... I cried out, when I was among you; I spake with a loud voice, with God's own voice, Give ye heed to the bishop and the presbytery and deacons.
8:1 “... Now the Lord forgiveth all men when they repent, if repenting they return to the unity of God and to the council (assembly—communion) of the bishop.”
The Epistle of Ignatius to the Smyrnæans
8:1 “... Do ye all follow your bishop, as Jesus Christ followed the Father, and the presbytery as the Apostles; and to the deacons pay respect, as to God's commandment. Let no man do aught of things pertaining to the Church apart from the bishop. Let that be held a valid eucharist which is under the bishop or one to whom he shall have committed it. 8:2 Wheresoever the bishop shall appear, there let the people be; even as where Jesus may be, there is the universal Church. It is not lawful apart from the bishop either to baptize or to hold a love-feast; but whatsoever he shall approve, this is well-pleasing also to God; that everything which ye do may be sure and valid.
9:1 “...It is good to recognise God and the bishop. He that honoureth the bishop is houroured of God; he that doeth aught without the knowledge of the bishop rendereth service to the devil.”
The Epistle of Ignatius to Polycarp
4:1 “... Let nothing be done without thy consent;”
5:2 “... It becometh men and women too, when they marry, to unite themselves with the consent of the bishop, that the marriage may be after the Lord and not after concupiscence.
6:1 “Give ye heed to the bishop, that God also may give heed to you. I am devoted to those who are subject to the bishop, the presbyters, the deacons.”
The hierarchical episcopacy of Ignatius has been hard for many Protestant leaders to accept, and has caused them to question the authorship of Ignatius for this segment of the letters. However, those of us who see the New Testament establishing an episcopal structure in the beginning, accept readily Ignatius as being authentic. It is true that his writings advanced the apostles episcopal framework to a more solid structure. One may ask: On what authority did Ignatius do this? To answer that question we need to consider that one of the gifts given to the Church by the Holy Spirit was the gift of governments, or administration (1 Cor 12:28). Consider this: The church of Jesus Christ is a living organism; and, as such goes through periods of change as does any living thing. However, having said that, it must be pointed out that the Church is a species to itself, and though changing, it can never evolve into another species. By that we mean it must change within its own structure—staying true to the structure. So the episcopal structure placed in its gnome by the Holy Spirit would be expected to further develop through the ad-ministration of spiritual men, like Ignatius, who demonstrate the “gift of governments.” So, then, what we see in Ignatius’ epistles is exactly what one would expect to see the church structure become when in the throes of persecution.
Of course it must be pointed out that for all the verbiage of Ignatius, concerning the authority of the bishops, presbytery, and deacons, it is, after all, only an echoing of the Apostles’ instruction to obey those who were rulers in the Church: e.g.
Acts 20:28 “Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.”
1 Corinthians 16:15-16 “I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints,) 16 That ye submit yourselves unto such, and to every one that helpeth with us, and laboureth.”
Hebrews 13:7 “Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation.”
Hebrews 13:17 “Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.”
Hebrews 13:24 “Salute all them that have the rule over you...”
The Lord’s church has been episcopal from the beginning; however, Protestantism left this biblical form of church structure, for the most part. Therefore, to those of us who have been educated, ecclesiastically, by the Protestant church-view, episcopal structure may seem strange. But, perhaps, now, not so strange, having given serious thought to the words of the first century bishop of Syria, coming to us from the apostolic age of the Church.
Apostolically Speaking
☩☩ JLH
Ignatius wrote during the apostolic age of the Church. We would like to introduce the Apostolic Orthodox Church International, a truly Apostolic church that Ignatius would recognize. Order your personal copy of this enlightening book from Amazon today. Order at the link provide here:
https://www.amazon.com/Apostolic-Orthodox-Church-Century-Christianity/dp/1514666243/ref=sr_1_fkmr0_1?keywords=Jerry+Hayes%2C+dApostolic+Orthodox+church&qid=1554155187&s=books&sr=1-1-fkmr0
Thank You For Your Support
By Purchasing Our Books For Your Library
Be sure to listen and subscribe to the Bishop's Podcast: Apostolic Bishop, at:
No comments:
Post a Comment