The Conditionalist Faith of Our Fathers, vol. 1

III. Ignatius of Antioch—Immortality Solely for Saints; Sinners to Perish

Presumably next in timing among the Apostolic Fathers comes IGNATIUS, surnamed Theophorus (d. C. A.D. 107), bishop of Antioch, who suffered martyrdom by being thrown to wild beasts in the Flavian Amphitheater at Rome during the latter half of Trajan’s reign (A.D. 98-117). He was converted to the Christian faith in maturity, but the rest of his personal life is wrapped in obscurity. CFF1 767.5

More controversy has centered around Ignatius’ writings than around those of any other Apostolic Father. Of the fifteen epistles attributed to him eight are universally rejected as spurious. Those we will ignore. The remaining seven—to the Ephesians, Magnesians, Trallians, Romans, Philadelphians, and Smyrnaeans, and to Polycarp—are all in short and long Greek forms. It is generally believed that the longer versions have obviously been corrupted by later hands, so the shorter versions are here used. CFF1 768.1

But even they are doubtless “not free from interpolation.” ²⁵ For example, the episcopacy is given an emphasis wholly out of keeping with the known church polity of the early second century. ²⁶ There is also a Syriac version of three epistles—the Ephesians, Romans, and Polycarp—which is helpful for comparison. CFF1 768.2

With this introduction we turn to the genuine Ignatian letters. (Ignatius’ timing and category appear on Tabular Chart F) For convenience we will note Ignatius’ evidence by individual epistles. CFF1 768.3

1. TO THE EPHESIANS: IMMORTALITY IS “GIFT” OF CHRIST

In The Epistle to the Ephesians Ignatius expresses consciousness and concern over the approaching latter-day crises lying before the church. Thus: “The last times are come upon us. Let us therefore be of a reverent spirit.” He urges the men of Ephesus to “stand in awe of the wrath to come,” and admonishes, “Let us be found in Christ Jesus unto the true life.” ²⁷ We shall see how this continuing theme of life in Christ runs as a golden thread throughout his epistles. He refers, for example, in chapter three, to Jesus Christ as “our inseparable life.” ²⁸ This he enlarges upon in chapter seventeen by declaring that our Lord was anointed “that He might breathe immortality into Hs Church.” He warns against the “prince of this world” leading any “away captive from the life which is set before you.” And he asks, “Why do we foolishly perish, not recognising the gift which the Lord has of a truth sent to us?” ²⁹ CFF1 768.4

Picture 2: Clement of Rome, Barnabas, Ignatius of Antioch, Polycarp:
Clement of Rome: Immortality a Gift for the Rghteous Only; Final Death the Deprivation of Existence for the Wicked.
Barnabas: Contrasts Eternal life With Eternal Death; Satan, Sinners, and Evil to Be Destroyed.
Igantius of Antioch: Immortality Solely for Saints; Death for Sinners Means Ceasing to Be.
Polycarp: Resurrection Is Sole Gateway to Immortality; Therefore Reurrection Pivotal
Note on Portraits of Church Fathers Here Reproduced: While actual portraits, busts, or staues of the Church Fathers of the early centuries have only rarely been preserved, traditional likenesses based upon the descriptions left by contemporaries do exist. While they are but artists’ conceptions, they help to personalize these often noted men who were the leading figures of the conflict over truth, with its swaying battle lines and ultimate crystalization into three riveal schools of thought on the nature and destiny of man.
We present them for what they are worth, that we may better visualize the principal personalities in the struggle that was tremendously real and determinative in that formative period of the early centuries, and that perfoundly affected the life of the church across the entire Christian Era. These are largely drawn from Andre Trevet’s remarkable book of portraits, with biographical sketchers, printed back in 1584,
Page 770

In chapter eighteen Ignatius alludes to the provision of the cross as being “to us salvation and life eternal.” ³⁰ And in chapter nineteen he tells of “God Himself being manifested in human form for the renewal of eternal life .... Henceforth all things were in a state of tumult, because He meditated the abolition of death.” ³¹ Then in chapter twenty he interestingly refers to “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.” ³² Life, eternal life, is his burden. CFF1 770.1

In all of this Ignatius stresses the fact that the gift of Immortality comes only through Christ, whereas death is the inevitable portion of the sinner. He says, in chapter sixteen, that the person who “corrupts by wicked doctrine the faith of God” shall, thus defiled, “go away into everlasting ³³ fire, and so shall every one that hearkens unto him.” ³⁴ CFF1 770.2

The unquenchableness of the fire does not, however, involve the later Augustinian conception of endless existence in torment of all who are cast into it. That dogma of the indefeasible immortality of the wicked as well as the righteous was an innovation not introduced for another century. So, in writing to the Ephesians, Ignatius holds that “immortality” and “eternal life” for the righteous are the exact opposites of “perishing” for the wicked. CFF1 770.3

2. TO THE MAGNESIANS: DEATH IS CEASING TO BE

At the very outset of Ignatius’ Epistle to the Magnesians (in Ionia, Asia Minor) he speaks of Christ as “the constant source of our life.” ³⁵ He then sets forth the two basic alternatives in chapter five: CFF1 771.1

“Seeing, then, all things have an end, these two things are simultaneously set before us—death and life; and every one shall go unto his own place.” ³⁶ CFF1 771.2

And he adds, concerning the “unbelieving,” and those Christians “not in readiness to die into His passion,” that “His [Christ’s] life is not in us.” ³⁷ In chapter ten he makes the unequivocal statement, “For were He to reward us according to our works, we should cease to be.” ³⁸ This comports with Ignatius’ message to the Ephesians, that when the sinner is rewarded according to his deeds he will then cease to exist. Thus there will be an end of all things—except of those who partake of the proffered life in Christ. CFF1 771.3

3. TO THE TRALLIANS: LIFE THROUGH CHRIST’S DEATH

In the introduction to his Epistle to the Trallians (in Caria, Asia Minor, southeast of Ephesus), Ignatius speaks of Jesus Christ, “who is our hope, through our rising again to Him,” or “in the resurrection which is by Him.” ³⁹ In this new treatise he continues to write in harmony with his previous declarations, as when he states in chapter two, concerning “Jesus Christ, who died for us,” that “by believing in His death, ye may escape from death.” ⁴⁰ And again in chapter four, “I restrain myself, lest I should perish through boasting.” ⁴¹ And finally, in chapter nine, that as the Father quickened Christ, so “after the same manner His Father will so raise up us who believe in Him by Christ Jesus, apart from whom we do not possess the true life.” ⁴² Life, then, is only in Christ, and those who do not possess this life are to perish. CFF1 771.4

4. TO THE ROMANS: RESURRECTION FOLLOWS SLEEP OF DEATH

Chapter one of Ignatius’ Epistle to the Romans, which is titled “As a Prisoner, I Hope to See You,” was written as he was heading toward Rome, that great city, for his approaching martyrdom. Yet he welcomed such a fate, declaring, “It is good to set from the world unto God, that I may rise again to Him.” ⁴³ The resurrection was his unfailing star of hope. And in chapter four, upon going to his death, to be “ground by the teeth of the wild beasts,” which would become his tomb, Ignatius states significantly that he will then “have fallen asleep [in death].” ⁴⁴ Such was his concept of death. CFF1 772.1

In chapter six he declares, “It is better for me to die in behalf of Jesus Christ, than to reign over all the ends of the earth.” ⁴⁵ And finally, in chapter seven he states that he has no pleasure in “corruptible food, nor in the pleasures of this life,” but in the “bread of God,” or “bread of life,” and the “drink of God, namely His blood, which is incorruptible love and eternal life.” ⁴⁶ CFF1 772.2

5. EPISTLE TO POLYCARP: SLEEP, RESURRECTION, IMMORTALITY

Finally, in The Epistle of Ignatius to Polycarp, bishop of the Smyrnaeans, in chapter two Ignatius exhorts his fellow bishop to “be sober as an athlete of God: the prize set before thee is immortality and eternal life, of which thou art also persuaded.” ⁴⁷ In chapter three Ignatius urges Polycarp to “weigh carefully the times. Look for Him who is above all time, eternal and invisible, yet who became visible for our sakes”—through the incarnation, and who is coming again. ⁴⁸ Then he adds in chapter six, on “The duties of the Christian Flock,” this comprehensive portrayal of the essence and unity of Christian life: CFF1 772.3

“Labour together with one another; strive in company together; run together; suffer together; sleep together [in death]; and awake together [in the resurrection], as the stewards, and associates, and servants of God.” ⁴⁹ CFF1 773.1

That was Ignatius’ eschatological concept and sequence—the latter days, the Advent, the resurrection, immortality. CFF1 773.2

6. GIFT OF GOD VERSUS WAGES OF SIN

That is the burden of Ignatius’ testimony. His continuing theme is the gift of life and immortality for the saved in Christ, with perishing and ceasing to exist for the lost, outside of Christ. There is no reference to this theme in his epistles to the Philadelphians and Smyrnaeans. But in these five epistles cited he is utterly silent in regard to any Innate Immortality of the soul or anything akin thereto. Instead, the declarations of these separate treatises are a unit in setting forth immortality and incorruptibility as conferred in, and only through, Christ. It is not ours intrinsically. This he states constantly. But it is to be sought for and obtained. CFF1 773.3

As to the death of the wicked, even Dr. Edward Beecher, the Restorationist, admits that “in some cases the idea of annihilation is suggested.” ⁵⁰ Yes, but it is more than suggested, it is asserted. However, the better terms are “destroyed,” “perished,” “ceasing to exist.” That from Ignatius. CFF1 773.4