Blood of Martyrs: Ignatius & Justin

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Ignatius: Love, of the Greatest Degree
Many heresies were competing for followers during this time (1st-2nd century A.D.) in the Roman Empire and thus the true form of Christianity was being etched away, causing strife and arguments within the church.  Ignatius of Antioch took these problems to heart and rose to the occasion. He began his push to unify the church and prove his devotion to God through letters and a climatic death that sealed his name in eternity.
Ignatius’ greatest opponent was Gnosticism, which took Jesus as an apparition and not of the flesh.  The Gnostics intellectual elitist tendencies and belief in holding secret knowledge piqued many people’s interest.  Ignatius knew he needed to quell the rise of this heretical group and rally his church and faith to the truth.  His aim was to contain the true apostolic teachings and ensure the continuity of the teachings by advocating the monepiscopacy,[1] that is, a bishop ran church structure

 . This was the answer to the churches problems of false doctrine and heresy.  If a sole bishop was at the head of all the Christians in each municipality and taught the same apostolic material then it would “ensure that the actual message of the Lord Jesus would be safeguarded against competing versions of the faith.”[2]  Better put by Ignatius himself, “Where the bishop appears, there let the people be, just as where Jesus Christ is, there is the catholic Church.”[3]  In essence, the people are to learn under the guidance of the bishop, just as the church is to reside in the body of Christ. Today, this concept can be seen in schools where curriculums are used to ensure standard material is taught with a principal acting as the overseer.  With the idea conceptualized, Ignatius now needed to make it reality.  Fortunately, in his mind, he was about to get the opportunity to unite Christ’s flock.
For questionable reasons other than having, “the common name [Christian] and hope”[4] Ignatius was arrested and sentenced to execution.  Understanding the significance of being martyred for holding onto the “name”, Ignatius wrote in his letter to the Romans, “I’ll never again have an opportunity like this to reach God…I will become a crystal-clear message from God.”[5] He knew this was what needed to be done to show his adversaries the gravity of Christianity. Even on his path to martyrdom, Ignatius showed his devotion and commitment to Christ. Eusebius states, “…he fortified the parishes in the various cities where he stopped by oral homilies and exhortations, and warned them above all to be especially on their guard against the heresies.”[6]  Just imagine, this poor man being dragged across the countryside in the most decrepit conditions, yet he humbly continued to speak the word and give testimony of the love and compassion of Christ.  It was not on deaf ears that he preached either, but in fact he “fortified the parishes!”  How else could he have done this except for the amazing circumstances that he was given.  In this final earthly act of martyrdom, Ignatius not only unified the church, but also partook in the love Jesus so often preached by laying his life down for others.  No bolder of a statement could have been done to accomplish what Ignatius set his mind and heart to do.  Persecution once again served its purpose.

Justin Martyr: Words of Truth
            Persecuted for namesake, the Christian populace continued to suffer through sporadic tortures and ridicule in the 2nd century A.D.  When brought to court, Christians went through the following proceedings as stated in a letter from Pliny to the emperor Trajan:

I have asked them in person if they are Christians; and if they admit it, I repeat the question a second and third time with a warning of the sanction awaiting them. If they persist, I order them to be led away for execution.[7]

As seen here, there was really no basis for the sentence of death during this period other than having the name of Christian.  How could such a harsh sentence be prescribed?  It is interesting to read what Pliny actual thought as he writes, “I found nothing but a degenerate sort of superstition carried to immoderate lengths.”[8]  These “immoderate lengths” such as refusing to sacrifice to the pagan gods apparently were enough to bring about the ultimate sentence of death.  It was these cases that infuriated Christians and solicited a response in the form of apologetics.
            Justin predominantly tried to abolish the attacks on Christians by writing the truth in a way that the people of his culture and time could understand. By using analogy, Justin used Greek mythology to explain Christian tenets.[9]  Justin tried to show similarities and find common ground with the polytheistic practices by appealing to the Trinity; however, this did not work since the Christians still did not partake in the actual customs and traditions that were carried out, such as the burning of incense or ritual food sacrifices. It is difficult to say how the apologies affected the general populace, but they definitely encouraged the common believer in their faith by clearly stating the Christian message and the reward in the life to come. Justin writes, “…impelled by the desire of the eternal and pure life, we seek the abode that is with God, the Father and Creator of all, and hasten to confess our faith...”[10] Is this right? Justin here is saying that they are elated to be put to death, knowing that they will be united with God in heaven!  Powerful words that must of carried weight in the minds of Christians when faced with death.  These words would soon comfort Justin’s own spirit when asked by the prefect Rusticus, “Do you suppose, then, that you will ascend into heaven to receive some recompense?”[11]  Rusticus previously stated that Justin would be killed if he continued to profess his faith in Christ.  Justin answered in an amazingly simple yet staunch remark, “I do not suppose it, but I know and am fully persuaded of it.”[12]

Think About It
There are a couple things I’d like us to think about looking at Ignatius and Justin. First, why are we so quick to point out differences and shortfalls of the church when, like Ignatius, it is the common name we are to rally around and grow in likeness to? Let us find the common ground and cordially debate the differences, but in no way sling insults at one another. Looking at Justin, let us be educated on the issues and attacks that are brought up concerning our faith.



[1] Litfin, Bryan, Getting To Know The Church Fathers, (Grand Rapids: Brazos, 2009), 42.
[2] Ibid, 43.
[3] Ignatius, Letter to Smyrneans, 8, 2.
[4] Ignatius, Letter to the Ephesians, 1.
[5] Ignatius, Letter to the Romans, 2.
[6] Eusebius, Church History in Philip Schaff’s Eusebius Pamphilius: Church History,Life of Constantine, Oration in Praise of Constantine. http://www.ccel.org/ccel/schaff/npnf201.iii.html (Accessed July 20, 2010).
[7] Pliny, Letter to the Emperor Trajan.
[8] Ibid.
[9] Ferguson, Everett, Church History Volume 1: From Christ to Pre-Reformation, (Grand Rapids, MI: Zondervan, 2005), 74.
[10] Justin Martyr, The First Apology in Philip Schaff’s The Apostolic Fathers with Justin Martyr and Irenaeus, http://www.ccel.org/ccel/schaff/anf01.viii.ii.html (Accessed July 6, 2010).
[11] Acts of Saint Justin
[12] Ibid.

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