Category Archives: Apostolic Fathers

Faith and Love in Ignatius’ Letters

Ignatius (35-108 AD), the disciple of the apostle John and overseer of Antioch, left us a series of letters written during his journey to Rome to face trial and eventually martyrdom. They were written to various churches along the journey to encourage and instruct them in his absence.

As I read through his letters recently, I was struck by the pervasive theme of love and faith. Not held apart, but bound together as a unified response towards God and the gospel. For Ignatius, both love and faith are indispensable for salvation.

Ignatius frames salvation as attaining to God—a goal that requires endurance even unto death. If we are found to be faithful at the end, only then are we true disciples of Jesus. Attaining to God is not a mere matter of intellectual faith alone. It also requires true love towards God and each other.

Direct Quotations of Ignatius
One of the most explicit statements of faith and love by Ignatius is found in his letter to the Ephesian church, the same church we know Paul was deeply involved with. As you can read in the quote below, Ignatius viewed spiritual life as a continuum that requires endurance in both faith and love.

None of these things escape your notice, if you have perfect faith and love toward Jesus Christ. For these are the beginning and the end of life: faith is the beginning and love is the end, and the two, when they exist in unity are God. Everything else that contributes to excellence follows from them. No one professing faith sins, nor does anyone possessing love hate. The tree is known by its fruit; thus those who profess to be Christ’s will be recognized by their actions. For the work is a matter not of what one promises now, but of persevering to the end in the power of faith. (Ignatius, Ephesians 14.1-2)

Earlier in the same letter, Ignatius describes the construction of the church as God’s temple, in which both faith and love play a pivotal role in forming this holy body of believers:

[…] you are stones of a temple, prepared beforehand for the building of God the Father, hoisted up to the heights by the crane of Jesus Christ, which is the cross, using as a rope the Holy Spirit; your faith is what lifts you up, and love is the way that leads up to God. (Ignatius, Ephesians 9.1)

Faith, Love, and the Crucified Christ
The theological closeness that the early church held faith and love together can be seen in a unique parallel Ignatius forms between both faith and love, and the crucified body of Jesus. He associates faith with Jesus’ fleshly body and love with Jesus’ shed blood.

You, therefore, must arm yourselves with gentleness and regain your strength in faith (which is the flesh of the Lord) and in love (which is the blood of Jesus Christ). (Ignatius, Trallians 8.1)

I glorify Jesus Christ, the God who made you so wise, for I observed that you are established in an unshakeable faith, having been nailed as it were, to the cross of the Lord Jesus Christ in both body and spirit, and firmly established in love by the blood of Christ […] (Ignatius, Smyrnaeans 1.1)

The Gospel and Our Response of Faith and Love
In explaining the gospel, Ignatius describes both faith and love as our response towards Jesus:

If Jesus Christ, in response to your prayer, should reckon me worthy, and if it is his will, in a second letter that I intend to write to you I will further explain to you the subject about which I have begun to speak, namely, the divine plan with respect to the new man Jesus Christ, involving faith in him and love for him, his suffering and resurrection, especially if the Lord reveals anything to me. (Ignatius, Ephesians 20.1-2)

Again, in response to the gospel, Ignatius instructs his readers to “believe with love.” This is reminiscent of Paul’s statement to the Galatians that “in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working through love.” (Gal. 5:6)

But the gospel possesses something distinctive, namely, the coming of the Savior, our Lord Jesus Christ, his suffering, and the resurrection. For the beloved prophets preached in anticipation of him, but the gospel in the imperishable finished work. All these things together are good, if you believe with love. (Ignatius, Philadelphians 9.2)

I have too many quotes to list out here. I’ve posted the rest of them below this post if you’re curious.

Final Thoughts from Scripture
This theme of faith and love working together is seen all over scripture as well.

I’ve already mentioned Paul, how he taught that what really matters is “faith working through love.” Paul also writes that love is the fulfillment of the Law. All of the Mosaic Law and the Prophets are summed up in love, in loving God and loving our neighbor. (Romans 13:10) Paul also tells us that of faith, hope, and love, the greatest is love. (1 Co. 13:13) Earlier in the same chapter, Paul again emphasizes that without love, faith is nothing. He writes, “If I have a faith that can move mountains, but do not have love, I am nothing.” (1 Co. 13:2)

For the apostle John, who apparently taught Ignatius, love is not only important, but a necessity. He writes in 1 John, “Everyone who loves is born of God and knows God.” And conversely, “The one who does not love does not know God, for God is love.” (1 John 4:7-8)

Finally, when we read in James that we are justified by works and not by faith alone, the context is clear that the “works” mentioned are acts of love. (James 2:24) They are not ritualistic religious practices that have no bearing on one’s heart for others, but are manifestations of godly love.

It is this other-focused love that is essential for Ignatius—true love that fulfills the law and looks not to please ourselves, but serve others. To use Ignatius’ own words, “nothing is preferable” to this love and faith working together in our lives to the glory of God.

Additional Quotes

For just as their are two coinages, the one of God and the other of the world, and each of them has its own stamp impressed upon it, so the unbelievers bear the stamp of this world, but the faithful in love bear the stamp of God the Father through Jesus Christ, whose life is not in us unless we voluntarily choose to die into his suffering. (Ignatius, Magnesians 5.2)

For inasmuch as I have been judged to bear a most godly name, in these chains that I bear I sing the praises of the churches, and I pray that in them there may be a union of flesh and spirit that comes from Jesus Christ, our never-failing life, and of faith and love, to which nothing is preferable, and–what is more important–of Jesus and the Father. In him we will reach God, if we patiently endure all the abuse of the ruler of this age and escape. (Ignatius, Magnesians 1.2)

Do not let a high position make anyone proud, for faith and love are everything; nothing is preferable to them. (Ignatius, Smyrnaeans 6.1)

I welcomed in God your well-beloved name, which you possess by reason of your righteous nature, characterized by faith in and love of Christ Jesus our Savior. (Ignatius, Ephesians 1.1)

[…] the church beloved and enlightened through the will of the one who willed all things that exist, in accordance with faith in and love for Jesus [Or faith and love of Jesus] Christ our God […] (Ignatius, Romans; Salutation)

Be eager, therefore, to be firmly grounded in the precepts of the Lord and the apostles, in order that in whatever you do, you may prosper, physically and spiritually, in faith and love, in the son and the Father and in the Spirit, in the beginning and at the end, together with your most distinguished bishop and that beautifully woven spiritual crown which is your council of presbyters and the godly deacons. (Ignatius, Magnesians 13.1)

I greet the household of Gavia, and pray that she may be firmly grounded in faith and love both physically and spiritually. (Ignatius, Smyrnaeans 13.2)

The Prize is Immortality and Eternal Life (Ignatius to Polycarp)

In one of my recent posts, I discussed how the “crown of life” mentioned in James and Revelations is a way of describing eternal life itself. The “crown of life” is the “crown that is life.” Those who persevere in their faith receive this prize—eternal life.

When we study the earliest church fathers, this teaching that eternal life itself is the Christian’s reward is reinforced.

One such instance is the following quote from Ignatius in his letter to Polycarp. Both Ignatius and Polycarp were students of the Apostle John. They were directly exposed and taught from John himself. As such, their writings help us understand how the earliest Christians understood and interpreted scripture. This particular letter of Ignatius was written to Polycarp, the Bishop of Smyrna, as Ignatius was being taken to Rome, where he would eventually be martyred.

Ignatius writes:

The times call for you, as pilots do for the winds, and as one tossed with tempest seeks for the haven, so that both you [and those under your care] may attain to God. Be sober as an athlete of God: the prize set before you is immortality and eternal life, of which you are also persuaded. (Ignatius to Polycarp; 2. 3; Roberts and Donaldson)

The prize of the Christian athlete is immortality and eternal life. This prize is not behind us according to Ignatius, but set before us. It is something we strive for as we seek to “attain to God.”

This quotation reminds us of Paul’s statement to the Corinthian church:

Do you not know that those who run in a race all run, but only one receives the prize? Run in such a way that you may win. Everyone who competes in the games exercises self-control in all things. They then do it to receive a perishable wreath, but we an imperishable. Therefore I run in such a way, as not without aim; I box in such a way, as not beating the air; but I discipline my body and make it my slave, so that, after I have preached to others, I myself will not be disqualified. (1 Cor. 9:24-27)

Ignatius was encouraging Polycarp with the same teaching that Paul himself wrote here to the Corinthians. Paul admonishes us to run the race in order to win the prize. The prize is an imperishable wreath, a reference to immortality (and which also seems to be another way of saying the “crown of life”).

Ignatius, knowing Paul’s intent, doesn’t even bother to use an analogy when describing the reward. He comes out and says plainly that the prize is eternal life. It is immortality.

This is just another tidbit that helps us have an informed, historical perspective of the early church teaching regarding salvation, perseverance, and completing the journey of faith.

Ignatius quotation translated by Alexander Roberts and James Donaldson. From Ante-Nicene Fathers, Vol. 1. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. (Buffalo, NY: Christian Literature Publishing Co., 1885.)

Early Church Teaching on Abortion

Abortion has been a hot political topic in the United States for many years.

Especially in Western culture, where Christianity historically has had influence, it can appear at first glance to be a purely modern, politicized debate. Those arguing for the “right” of a woman to abort her child, frame the issue as one of progress. They argue that our society should be unshackled of old-fashioned morals and brought into a more enlightened future.

This, of course, is utter nonsense.

When we study history, it becomes quickly clear that abortion and infanticide (essentially abandoning babies) were both common practices during the first couple centuries. Abortion is not some progressive ideal unknown to ancient society. The Roman Empire was thoroughly secular, although not in the modern atheistic sense. Living conditions for the average citizen was quite poor and degrading. The cultural sexual mores were not yet positively influenced by Christian teaching. Consequently, it is little surprise that abortion was quite commonly practiced, just as it is today.

Everett Ferguson expounds upon this in Backgrounds of Early Christianity:

The Hellenistic world lived under the shadow of too many mouths to feed. This fact meant that many children were abandoned, exposed to die. W. W. Tarn has presented evidence that from 230 B.C. onward, the one-child family was commonest in Greece. Families of four or five children were very rare. […] The answer to overpopulation was infanticide. Abortions were often attempted, but not infrequently were fatal to the mother; they were made illegal under Septimius Severus. More frequent was the exposure of the newborn child. The unwanted child was simply left to die on a the trash heap or in some isolated place. (Ferguson, 80-81)

He goes on to explain that Greek and Roman society did not consider a newborn as a legitimate family member until the father accepted the baby into the family. “Thus,” Ferguson writes, “they did not consider exposure murder but the refusal to admit to society.”

These secular attitudes towards newborn children stood in stark contrast with Jewish and Christian teachings. The early church, in agreement with Judaism, strongly prohibited aborting or abandoning children.

The early Christian document known as the Didache (50-70 AD), listing the basic rules of Christian practice, includes both acts as completely impermissible:

The second commandment of the teaching is: You shall not murder; you shall not commit adultery; you shall not corrupt children; you shall not be sexually immoral; you shall not steal; you shall not practice magic; you shall not engage in sorcery; you shall not abort a child or commit infanticide. (Didache 2. 1,2; Holmes, 3rd Ed.; bold mine)

History is not on a continuum from ignorance to progressive “wisdom.” Just like today, abortion was commonly practiced in Greek and Roman society. It was only later, influenced by Christian teachings which truly valued children, that Western practices and views gradually shifted.

Formerly Christian societies have seen a resurgence in these ancient sins while Christian faith has simultaneously declined. This, of course, is no surprise. Jesus told us that in the last days “most people’s love will grow cold.” (Matthew 24:12) Even a parent’s heart for their child.

Beware of the Christ-merchant! (Didache 12:5)

I came across this fascinating passage from the Didache (50-70 AD), possibly the earliest Christian document we have outside the New Testament. It gives guidance to the church on how to treat itinerant Christian teachers and evangelists passing through the area, as well as what to do if they decide to settle down.

Everyone who comes in the name of the Lord is to be welcomed. But then examine him, and you will find out—for you will have insight—what is true and what is false. If the one who comes is merely passing through, assist him as much as you can. But he must not stay with you for more than two or, if necessary, three days. However, if he wishes to settle among you and is a craftsman, let him work for his living. But if he is not a craftsman, decide according to your own judgment how he shall live among you as a Christian, yet without being idle. But if he does not wish to cooperate in this way, then he is trading on Christ. Beware of such people. (Didache 12.; Holmes, 3rd Ed.)

Christians are to show hospitality by welcoming fellow believers, helping them out as much as they can. This assumes the travelers are only staying in town for a couple days. If the stay is any longer than that, they must work for their living.

This advice is completely scriptural. Paul himself taught the Thessalonian church that people should work if at all able, rather than rely on others. He writes in 2 Thessalonians 3:10, “For even when we were with you, we used to give you this order: if anyone is not willing to work, then he is not to eat, either.” For those that have families to support, Paul elsewhere writes, “If anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever.” (1 Timothy 5:8)

However, it’s the second-to-last sentence that really caught my attention, “But if he does not wish to cooperate in this way, then he is trading on Christ.” The last phrase, “trading on Christ,” is a unique one-word construction in the original Greek (christempros; χριστέμπρός), combining the Greek word for Christ (Christos; Χριστός) and merchant/trader (emporos; ἔμπορος). It could be translated “Christ-merchant” or “Christ-mongor.” It essentially means one who is peddling Christ for profit. A “Christ-merchant” is one using Christ for their own material gain.

Keep in mind, this was written very early, possibly earlier than some of our New Testament epistles. Even at this point, before Christianity became a state-religion under Emperor Constantine, people were abusing the gospel for wealth. Not much has changed in two thousand years, has it? I’ve written about biblical tithing and giving before, because it’s an important topic that many pastors shy away from teaching in clear terms.

People start “Christian” ministries all the time to get rich, and it was no different back then. Although we live in a completely different time and culture, somethings don’t change. If someone wishes to be financially supported by other Christians, but refuses to work for a living, they are a Christ-merchant. “Beware of such people.”

Unless Found Perfect: A Parallel Passage in the Didache and Epistle of Barnabas

There is a strong parallel phrase between the Didache (50-70 AD) and the Epistle of Barnabas (90-131 AD), two very early Christian writings found in the modern collection known as the Apostolic Fathers.

In anticipation of the last days and the return of Jesus, the Didache emphasizes the necessity of being found perfect or complete in the last days, otherwise our past faith will “be of no use.”

Watch over your life: do not let your lamps go out, and do not be unprepared, but be ready, for you do not know the hour when our Lord is coming. Gather together frequently, seeking the things that benefit your souls, for all the time you have believed will be of no use to you if you are not found perfect in the last time. (Didache 16. 1,2; Holmes, 3rd Ed.)

In the 1912 Loeb edition, Kirsopp Lake translates the last passage as, “for the whole time of your faith shall not profit you except ye be found perfect at the last time.”

Similar language is used in the Epistle of Barnabas when talking of the last days:

Consequently, let us be on guard in the last days, for the whole time of our faith will do us no good unless now, in the age of lawlessness, we also resist, as befits God’s children, the coming stumbling blocks, lest the black one find an opportunity to sneak in. (Barnabas 4. 9b; Holmes, 3rd Ed.)

Both are directly speaking of the importance of continued spiritual soberness in the last days. The Greek has almost identical wording in both passages where it says “for the whole time of your/our faith will do you/us no good unless [now] in the last/lawless time […].”

Didache: οὐ γὰρ ὠφελήσει ὑμᾶς ὁ πᾶς χρόνος τῆς πίστεως ὑμῶν, ἐὰν μὴ ἐν τῷ ἐσχάτῳ καιρῷ […]
Barnabas: οὐδὲν γὰρ ὠφελήσει ἡμᾶς ὁ πᾶς χρόνος τῆς πίστεως ἡμῶν, ἐὰν μὴ νῦν ἐν τῷ ἀνόμῳ καιρῷ […]

There is no doubt that there either was a common source that both quoted from, or Barnabas borrowed here from the Didache. Regardless, the teaching that we need to be found faithful at the end was a common teaching present among the earliest believers. The eternal state of a Christian was not strictly viewed only as a simple profession of past faith, but in terms of continued faithfulness and endurance up until the end of our life.

Eventually I may take the time and effort to complete a comprehensive survey of this teaching in the earliest non-canonical Christian writings, but until then this is just one morsel of early Christian thought to chew on.

Introducing the Apostolic Fathers

Imagine for a moment you could get inside the mind of the earliest Christians. Christians that were alive when the apostles were still with us. Christians who were directly taught by those who knew Jesus in the flesh. We’ll never have a perfect understanding of those believers from almost 2,000 years ago, but we do have letters, sermons, and other writings penned by these early Christ followers. These were not unorthodox teachings of the Gnostic heretics, but from genuine believers, some of whom were appointed by Apostles to oversee the church in their city.

These early Christian writings, all from 70 A.D. through 150 A.D., are commonly referred to as the Apostolic Fathers. Don’t let the name confuse you. These were not the writings of the Apostles themselves, but rather those church fathers who closely followed the Apostles in leading the church, namely Clement of Rome, Ignatius, and Polycarp. Additional writings included in this collection are from the same time period, although not associated with any known church leader. These would include 2 Clement, the Didache, the Shephard of Hermas, and several others.

You don’t need to be a scholar to read and appreciate the Apostolic Fathers. In fact, many of Ignatius’ letters are so short you could read them in one sitting. There are English translations available online for free (see links on my Early Christianity page). If you want a hard copy, there’s several options for online purchase. I personally favor the edition edited and translated by Michael B. Holmes, which includes both the Greek on the left side and an English translation on the right. There’s also a slightly cheaper version with just the English translation available.

In a typical evangelical church, most Christians are not familiar with the Apostolic Fathers. Those with a seminary degree may have a cursory knowledge, but I think it is fair to say that there is a high level of ignorance when it comes to the teachings of the early church. Yet, many modern Christian authors are highly regarded and their books frequently read. If we value these teachers who are so far removed from the cultural background and direct influence of the Apostles, how much more should we value those teachings from those who were so intimately aware of the apostolic teachings both in written form and in oral testimony. They will only serve to deepen our faith and understanding of scripture itself.

Take 15 minutes, and read a couple pages in your spare time. You’ll find the testimony of those early Christians like Ignatius and Polycarp who suffered and died for Christ is a strong encouragement for us as our world gets spiritually darker.