(A.D. 107.)
[S. Ignatius is commemorated variously, on June 10th, Oct. 8th, Nov.
24th, Dec. 14th or 19th; but by the Roman Martyrology his festival
is fixed for Feb. 1st. In the Bruges and Treves Martyrologies, his
commemoration was placed on Jan. 31st, so as not to interfere with
that of S. Bridget on this day. The authorities for his life and
passion are his own genuine Epistles, the Acts of his martyrdom,
Eusebius, and S. Chrysostom's Homily on S. Ignatius.]
Saint Ignatius was a convert and disciple of S. John the Evangelist.
He was appointed by S. Peter to succeed Evodius in the see of Antioch,
and he continued in his bishopric full forty years. He received the
name of Theophorus, or one who carries God with him. In his Acts,
Trajan is said to have asked him why he had the surname of
God-bearing, and he answered, because he bore Christ in his heart.[1]
Socrates, in his "Ecclesiastical History," says, "We must make some
allusion to the origin of the custom in the Church of singing hymns
antiphonally. Ignatius, third bishop of Antioch in Syria from the
apostle Peter, who also had conversed familiarly with the apostles
themselves, saw a vision of angels, hymning in alternate chants the
Holy Trinity; after which he introduced this mode of singing into the
Antiochian Church, whence it was transmitted by tradition to all the
other churches."[2]
It seems probable that Evodius vacated the see of Antioch about the
year 70. There are traditions that represent Evodius to have been
martyred; and Josephus speaks of a disturbance in Antioch about that
period, which was the cause of many Jews being put to death.[3] There
is a difficulty in supposing S. Peter to have appointed Ignatius
bishop of Antioch, if he did not succeed Evodius till the year 70. But
it is probable, that later writers have confounded the appointment of
Ignatius to the see of Antioch, with his consecration to the episcopal
office; and it is highly probable that he received this from the hands
of the Prince of the Apostles.
The date of the martyrdom of Ignatius can be fixed with tolerable
certainty as occurring in the year 107. The Acts expressly state that
Trajan was then at Antioch, and that Sura and Senecio were consuls:
two events, which will be found to meet only in the year 107.
Trajan made his entry into Antioch in January; his first concern was
to examine into the state of religion there, and the Christians were
denounced to him as bringers-in of strange gods. Ignatius was brought
before him, and boldly confessed Christ to be God. "Dost thou mean Him
who was crucified?" asked the emperor, scornfully. Ignatius answered,
"The very same, Who by His death overcame sin, and enabled those who
bear Him in their hearts to trample under foot all the power of the
devils."
[Illustration: MARTYRDOM OF S. IGNATIUS.
From the "Menologium Græcorum." Feb. 1.]
Then Trajan ordered him to be taken to Rome, and exposed to wild
beasts in the amphitheatre. It was generally a distinction reserved
for Roman citizens, that if they had committed an offence in the
provinces, they were sent for punishment to the capital. This,
however, does not appear to have been the reason in the case of
Ignatius. The punishment to which he was condemned was generally
reserved for culprits of the lowest condition; and the Christians were
perhaps viewed in this light by the heathen. Ecclesiastical history
has scarcely preserved a more interesting and affecting narrative,
than that of the journey of Ignatius from Antioch to Rome. In tracing
the procession of the martyr to his final triumph, we forget that we
are reading of a prisoner who was dragged to his death in chains. He
was committed to a guard of ten soldiers, who appear to have treated
him with severity; and, after taking ship at Seleucia, they landed for
a time at Smyrna. He had here the gratification of meeting with
Polycarp, who was bishop of that see, and who, like himself, had
enjoyed a personal acquaintance with S. John. His arrival also excited
a sensation through the whole of Asia Minor. Onesimus, bishop of
Ephesus; Polybius, bishop of Tralles; and Demas, bishop of Magnesia,
came from their respective cities, with a deputation of their clergy,
to visit the venerable martyr. Ignatius took the opportunity of
writing from Smyrna to the Churches over which these bishops presided;
and his epistles to the Ephesians, Trallians, and Magnesians, are
still extant. Hearing also of some Ephesians, who were going to Rome,
and who were likely to arrive there more expeditiously than himself,
he addressed a letter to the Church in that city. His principal object
in writing was to prevent any attempt which the Roman Christians might
have made to procure a reprieve from the death which was awaiting him.
He expresses himself not only willing, but anxious, to meet the wild
beasts in the amphitheatre; and there never, perhaps, was a more
perfect pattern of resignation than that which we find in this letter.
From Smyrna he proceeded to Troas, where he was met by some of the
neighbouring bishops, and the bishop of Philadelphia became the bearer
of a letter which he wrote to the Christians in that city. He also
wrote from the same place to the Church of Smyrna; and the personal
regard which he had for Polycarp, the bishop of that see, will explain
why he also wrote to him, and made it his dying request that he would
attend to the Church of Antioch. These seven epistles, which were
written by Ignatius from Smyrna and Troas, are still extant.
It appears that Ignatius had intended to write letters to some other
Churches, from Troas; but his guards were impatient to proceed, and
once more setting sail, they followed the course which S. Paul had
taken upon his first journey into Greece, and landed at Neapolis.
Hurrying through Macedonia, he embarked once more on the western coast
of Epirus, and crossing the Adriatic, arrived at Rome. There was now
an exhibition of games, which lasted some days; and it seems to have
been intended that the death of Ignatius should form part of the
spectacle. The voyage had been hurried on this account; and on the
last day of the games, which was the 19th December, the holy martyr
was led into the amphitheatre, and his death seems to have been the
work of a moment. In his letter to the Roman Church, he had prayed
that the wild beasts might despatch him speedily, and not refuse to
touch him, as had sometimes been the case. His prayer was heard; and
the Christians of Rome, who had thought themselves blessed to have
even seen the apostolic bishop of Antioch among them, had now to pick
up a few of the larger and harder bones, which was all that the wild
beasts had spared. These were carried to Antioch, and it is evidence
of the great reverence at that early age shown to the relics of the
saints, that the same honours were paid to the sacred relics as had
been paid to the holy martyr himself, when he touched at the different
cities. The friends of Ignatius speak of his remains as "an invaluable
treasure;" and as such they were deposited near one of the gates in
the suburbs of Antioch.
The relics of S. Ignatius were retranslated to Rome, and are dispersed
among several of the churches of the city. The head, however, is in
the possession of the Jesuits of Prague.