Ignatius of Antioch, The Letter to the Ephesians

د. ثروت ماهر

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The Letters of Ignatius: Contextual Background

The Letter of Ignatius to the Ephesians is one of the seven letters by Ignatius of Antioch, who was also called “Theophorus,” which means “Image-Bearer”[1] or “Bearer of God”[2]. According to Eusebius of Caesarea in Ecclesiastical History (3:22, 3:36), Ignatius was the second bishop of Antioch in Syria[3]. He was martyred around the middle of Trajan’s reign (AD 98-117)[4]. Ignatius was arrested in Syria by Roman authorities and was sent to Rome in custody of ten soldiers to be executed[5].

In his route from Syria to Rome, Ignatius wrote these seven letters. The letters were sent from two cities along the route: Smyrna and Troas. Ignatius sent four letters from Smyrna and three letters from Troas. From Smyrna, he sent his letters to the Magnesians, the Trallians, the Romans, and the Ephesians. While from Troas, he sent his letters to the Philadelphians, the Smyrnaeans, and Polycarp. The Letters of Ignatius exist in three basic forms; the long, the middle, and the short recension. The long recension is an expanded interpolated version of the original letters created in the fourth century accompanied by 6 spurious letters[6]. The middle recension is a version that preserves the original form of the seven letters. Most probably, Eusebius knew this middle recension[7]. The short recension is a Syriac abridgment of the letters to the Ephesians, the Romans, and Polycarp.

The seven letters of Ignatius were greatly valued by the early church. Polycarp, bishop of Smyrna, wrote to the Philippians, “We are sending to you the letters of Ignatius that were sent to us by him together with any others that we have in our possession, just as you requested… you will be able to receive great benefit from them, for they deal with faith and patient endurance and every kind of spiritual growth.”[8] Polycarp’s words could give an indication that the letters of Ignatius were collected and circulated among the churches[9].

In contrast to the Didache, an early Syrian text that likely comes from the same time frame[10]; the letters of Ignatius represent a type of Syrian Christianity, which does not reflect any kind of Jewish-Christian communities. Some scholars argue that these differences indicate that there were different “Christianities”. Or in other words, they argue that there were entirely isolated and totally distinct Christian communities[11]. However, the trans-local nature of the early Christian traditions, which flourished through the itinerant ministers and the circulated epistles in the early Christian communities refute this argument[12].

The Letter of Ignatius to the Ephesians: Basic Structure and Purpose

The structure of the letter of Ignatius to the Ephesians was constructed in the form of the original ancient letters. Most of the typical sections of ancient letters exist[13]. The letter can be divided into an introduction, a section of appreciation of the reader (Eph.1, 2), the reason for the letter (Eph. 3), the main message (Eph. 4-20), and concluding greetings (Eph. 21). Concerning the core of the main message, it can be divided into four sections: a call for church unity under the bishop (Eph. 2:2-6), warnings against false teachers (Eph. 7-9), commandments within an eschatological frame (Eph. 10-16), and Soteriological teachings (Eph. 17-20). Ignatius’ letter to the church of Ephesus can be considered one of the most highly developed among the seven letters of Ignatius[14]. It reflects developed thoughts about some basic themes, such as Ignatius’ Christological beliefs, his thoughts about the Eucharist, corporate worship, spiritual warfare, and church unity.

Many scholars agree that the main purpose of Ignatius’ letter to the Ephesians is to emphasize the unity of the church and to give warnings against false teachers[15]. There is no doubt that Ignatius intended to achieve this purpose. In addition, the analytical reading of the letter asserts that he intended to do that through a specific and coherent Christological framework. In other words, Ignatius wanted to deal with his concerns about church unity and false teachers through establishing a solid Christological framework, where church unity could be rooted and false teachings could be defeated. Christ appears in every section of the 21 sections of Ignatius’ letter to Ephesus except for one section[16], and the Christological framework can be clearly tracked through the different basic themes in Ignatius’ letter to the Ephesians as follows.

Ecclesiology, Episcopacy and Unity: A Call for Church Unity under the Bishop

Church unity is a major theme in Ignatius’ letter to the Ephesians. It is obvious from many sections of the letter that obedience to the bishop plays a basic role in Ignatius’ thought about this unity (Eph. 1:3, 2:2, 3:2, 4:1, etc.). To understand the bishop’s role in church unity according to Ignatius, one must understand the centrality of Christ in Ignatius’ ecclesiology. Actually, the analytical reading of the letter to the Ephesians shows that Ignatius understands the church in two dimensions; the institutional dimension and the spiritual or the mystical dimension.

Concerning the institutional dimension, Ignatius supports the idea of three-fold structure of the ecclesiastical offices: Bishop (Eph. 1:3, 2:2, 4:1, 5:1, etc.), Council of presbyters (Eph. 2:2, 4:1, etc.) and Deacons (Eph. 2:1). Concerning the spiritual (or the mystical) dimension, Ignatius sees the church as a living event, where the corporate worship or “shared worship” (Eph. 9:2) is the central point. These two dimensions complete and support each other. The Spiritual gives the institutional its essence and the institutional shows and testifies to the Spiritual. The Christological framework combines both dimensions together as will be illustrated.

The church is the building of God the Father, and the believers are its stones (Eph. 9:1). Believers abide in Christ Jesus physically and spiritually (Eph. 10:3), and this mystically happens when they meet together to worship in real unity (Eph. 4:2, 9:2, 13:1, 20, 2). At this point, Jesus Christ appears as the center of unity, especially when the church meets for the Eucharist (Eph. 20:2). Also, here the institutional dimension of the church connects to the spiritual dimension, because real unity requires obedience to the bishop and harmony among the whole ecclesiastical structure. Consequently, the church has to obey its bishop (Eph. 5:3, 20:2), love him in accordance with the standard set by Jesus Christ (Eph. 1:3), and regard him as the Lord Himself (Eph. 6:1). When the church comes together in unity and obedience to the bishop to sing to the Father through Jesus Christ, the Father acknowledges that the members of this church are members of His son (Eph. 4:2), and here the spiritual dimension or the mystical union with Christ is revealed again. Church unity is a spiritual unity (Eph. 5:1). The church is united with its bishop, as the church is with Jesus, and as Jesus Christ is with the Father (Eph. 5:1). Unity, obedience, and submission to the bishop sanctify the church (Eph. 2:2). It is advantageous for the church to be in perfect unity; therefore it will always “have a share” in God through Jesus Christ (Eph. 4:2).

Briefly, it can be concluded that Ignatius deals with church order, or with the institutional structure of the church as an essential condition. Without it, the church cannot achieve the union with Christ, which is the final goal of the ecclesiastical life. In other words, Ignatius’ Christology stands at the center of his thoughts about church unity. Church unity is rooted in union with Christ. Union with Christ gives church unity its essence. “Union with Christ” needs eucharistic corporate worship. This worship needs a church that obeys its bishop. So, Ignatius’ call for church union under a bishop can be considered, essentially, a call for union with Christ.

Warnings against False Teachers: A Call for Orthodox Christology

Although “no heresy has found a home” among the Ephesians, Ignatius gave them warnings against false teachers who were trying to corrupt their beliefs (Eph. 6:2, 7:1, 8:1). There were “certain people from elsewhere” who came and tried to sow evil doctrine, but the Ephesians didn’t accept this evil (Eph. 9:1). It can be concluded that these false teachers tried to spread heresies related to the Christological beliefs. This is seen when Ignatius mentioned that there was no heresy among the Ephesians as they don’t listen to anyone unless he speaks truthfully about Jesus Christ (Eph. 6:2). Many scholars agree that “Docetism” was the heresy that Ignatius attacked in his letter to the Ephesians[17]. In many sections of the letter, Ignatius obviously stressed the reality of humanity and crucifixion of Christ (Eph. 7:2, 16:2, 17:1, 18:1, 2). To counter Docetism, the Christological framework appears as the basic foundation that can defeat this false teaching.

Commandments within an Eschatological Frame: Christ as the Ultimate Desired Purpose

“These are the last times… only let us be found in Christ Jesus, which leads to true life. Let nothing appeal to you apart from Him…” (Eph.11:1, 2). Ignatius puts his commandments in an eschatological frame. He warns the Ephesians to be diligent because these are the last times. The ultimate desired purpose of the commandments is to reach the likeness of Jesus. “Let us be eager to be imitators of the Lord” (Eph. 10:3). If the Ephesians have perfect faith and love towards Jesus Christ, they will be aware of all commandments (Eph. 14:1). The one who truly possesses the word of Jesus will be perfected, so that he will act according to what he says. (Eph. 15:1).

It is obvious that Christ is the center and the goal of obeying the commandments according to Ignatius, but this is not the only Christological dimension in the commandments’ issue. As mentioned before, Ignatius gives his commandments within an eschatological frame. This eschatological dimension connects directly to the Christological framework. God’s incarnation in Jesus Christ is a proof that the eschatological events became nearer[18] and that Christians might partially taste it in this age. In this meaning, Ignatius writes, “… the ancient kingdom was abolished when God appeared in human form to bring the newness of eternal life, and what had prepared by God began to take effect” (Eph. 19:3). Briefly, according to Ignatius, Christology proves eschatology while eschatology motivates obeying the commandments.

Soteriology: The New Man Jesus Christ

If the Christological framework can be tracked in Ignatius’ thought about church unity, his warnings against the heresies, and through his commandments, then how much more can be tracked through soteriology? Christ is the essence of salvation. He is our God (Eph. Pref., 18:2), our Lord (Eph.7:2) our savior (Eph. 1:1), and our inseparable life (Eph. 3:2). He is both flesh and spirit, born and unborn, God in man, true life, both from Mary and from God, first subject to suffering and then beyond it, and He is our only physician (Eph. 7:2). Through His blood, the blood of God, Christians took on new life (Eph. 1:1). He “was conceived by Mary according to God’s plan, both from the seed of David and the Holy Spirit. He was born and was baptized in order that by His suffering he might cleanse the water” (Eph. 18:2). He is the Christ “who physically was a descendant of David, who is Son of man and Son of God” (Eph. 20:2). He accepted the ointment upon his head to breathe incorruptibility upon the church (Eph. 17: 1). He is the new man Jesus Christ, the divine plan of salvation (Eph. 20:1). According to Ignatius, Jesus’ Eucharistic body is the medicine of immortality; the antidote we take in order not to die but to live forever in Him, Jesus Christ (Eph. 20: 2).

[1] Michael W. Holmes, The Apostolic Fathers: Greek Texts and English Translations, 3rd edition (Grand Rapids, Michigan: Baker Books, 1999), 183.
[2] Clayton N. Jefford, Reading the Apostolic Fathers: A Student’s Introduction, Kindle Edition (Grand Rapids, Michigan: Baker Academic, 2012), Kindle Location 1269.
[3] Eusebius and Roy J. Deferrari, Ecclesiastical History (Washington, D.C.: Catholic University of America Press, 2005), 169, 195-199. Concerning who was the bishop of Antioch prior to Ignatius, there’s no certainty. Eusebius offers two possibilities in his book, Evodius (3:22) or the apostle Peter (3:36).
[4] Michael W. Holmes, 170. There is a tendency to expand the possible time frame in the direction of Hadrian’s reign (AD 117-138), but the general consensus puts Ignatius’ martyrdom around the middle of the Trajan’s reign (AD 98-117), and the Orthodox Church precisely placed his martyrdom in AD 107.
[5] The Letter of Ignatius to the Romans, 5:1, in Michael W. Holmes, 231.
[6] Michael W. Holmes, 171. These 6 spurious letters are: one from Mary of Cassabola to Ignatius, Ignatius’ reply to her, letter to the church of Tarsus, letter to the church of Antioch, letter to the church of Philippi, and letter to Hero (Ignatius’ successor as bishop of Antioch).
[7] Ibid.
[8] The Letter of Polycarp to the Philippians, 13:1-2, in Michael W. Holmes, 297.
[9] Eugene LaVerdiere, The Eucharist in the New Testament and the Early Church (Collegeville, Minnesota: Liturgical Press, 1996), 150.
[10] Many scholars assert that the Didache has been edited into its final form during the first half of the second century. The document most probably reached its final form by a date in between AD 80 and AD 120 or maximum AD 150.
[11] For more about this argument, see Walter Bauer, Orthodoxy and Heresy in Earliest Christianity (Philadelphia: Fortress Press, 1979) and Bart D. Ehrman, Lost Christianities: The Battle for Scripture and the Faiths We Never Knew (New York: Oxford University Press, 2003).
[12] Dale M. Coulter, “Antioch in Syria – Part 2” YouTube. Online video, http://www.youtube.com/watch?v=NeMviK-VdIU&feature=youtu.be (accessed 28, 30 January 2014).
[13] Clayton N. Jefford, Kindle Location 1224.
[14] Eugene LaVerdiere, 157.
[15] John E. Lawyer, “Eucharist and Martyrdom in the Letters of Ignatius of Antioch,” Angelical Theological Review 73, no. 3 (June 1, 1991), 282, and Eugene LaVerdiere, 157.
[16] Section 13 is the only section in Ignatius’ letter to the Ephesians that does not directly mention Jesus Christ.
[17] Daniel L. Hoffman, “Ignatius and Early Anti-Docetic Realism in the Eucharist,” Fides Et Historia 30, no. 1 (December 1, 1998), 78, Michael W. Holmes, 167, and Clayton N. Jefford, Kindle Location 1375.
[18] Edward Fudge, “The Eschatology of Ignatius of Antioch: Christocentric and historical,” Journal of the Evangelical Theological Society 15, no. 4 (September 1, 1972), 235.