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Office Of Readings | Week 27, Tuesday, Ordinary Time | A Reading From The Letter Of Saint Ignatius Of Antioch To The Trallians | I Wish To Protect You In Good Time Because You Are Dear To My Heart
‘I wish to forewarn you, for you are my dearest children.’
In his Letter to the Trallians, Saint Ignatius of Antioch offers both affection and warning to a Christian community he deeply admires. Writing on his journey to Rome, where he would face martyrdom around the year 107, Ignatius uses his correspondence to affirm unity, humility, and fidelity to the structure of the Church. His tone is that of a spiritual father who encourages steadfastness in faith while defending the young Church against division and false teaching.
Ignatius begins by identifying himself as Theophorus, meaning ‘God-bearer’, a title that captures his conviction that the Christian carries within himself the presence of Jesus Christ. He writes to the Church in Tralles, a city in Asia Minor, commending them for their endurance, patience, and faith. These virtues, he notes, are not merely achievements but gifts from God, evidence that grace is already at work in them. His praise reflects a pastoral approach: affirmation of faith precedes correction or caution.
A central theme is ecclesial unity, expressed through obedience to the bishop, presbyters, and deacons. Ignatius presents this structure not as a human institution but as a reflection of divine order. The bishop represents the image of the Father, the presbyters correspond to the apostles, and the deacons serve as ministers of the mysteries of Christ. Together, these three orders constitute the visible expression of the Church’s unity and fidelity. For Ignatius, to separate from the bishop is to separate from Christ himself, for it is through this communion that believers remain within the sanctuary, within the sphere of divine grace and truth.
This emphasis on unity was not abstract. In the early second century, Christian communities faced significant internal pressures: differing interpretations of doctrine, local rivalries, and emerging forms of heresy that questioned the reality of Christ’s incarnation and passion. Ignatius insists that the life of the Church depends on remaining in Christ, which is to say, remaining within the body that confesses Christ’s true humanity and divinity. The call to ‘abstain from the alien food that is heresy’ is an image of spiritual nourishment. True faith feeds the soul, while false teaching weakens it, leading to separation from the life of God.
The tone of Ignatius’s writing is both paternal and ascetic. His words to the Trallians are charged with personal humility and the awareness of his impending martyrdom. Though he acknowledges a ‘fierce desire to suffer’, he confesses uncertainty about his worthiness for such a death. In this we see a profound humility: martyrdom is not a glory to be claimed but a grace to be received. For Ignatius, humility is not weakness; it is the weapon by which ‘the prince of this world is overthrown’. The bishop who is soon to die for Christ sees in humility the same power that triumphed on the Cross.
His warning to the Trallians, ’I only wish to forewarn you, for you are my dearest children,’ is therefore not born of fear but of love. It reflects a theology of communion grounded in obedience and truth. To act apart from the bishop and clergy is to act apart from the body; to remain in communion is to remain in Christ. Ignatius’s vision of the Church is one of organic wholeness, sustained by love and ordered by faith.
A Reading From The Letter Of Saint Ignatius Of Antioch To The Trallians | I Wish To Protect You In Good Time Because You Are Dear To My Heart
Ignatius, also called Theophorus, to the holy church at Tralles in the province of Asia, dear to God the Father of Jesus Christ, elect and worthy of God, enjoying peace in body and in the Spirit through the passion of Jesus Christ, who is our hope through our resurrection when we rise to him. In the manner of the apostles, I too send greetings to you with the fullness of grace and extend my every best wish.
Reports of your splendid character have reached me: how you are beyond reproach and ever unshaken in your patient endurance–qualities that you have not acquired but are yours by nature. My informant was your own bishop Polybius, who by the will of God and Jesus Christ visited me here in Smyrna. He so fully entered into my joy at being in chains for Christ that I came to see your whole community embodied in him. Moreover, when I learned from him of your God-given kindliness toward me, I broke out in words of praise for God. It is on him, I discovered, that you pattern your lives.
Your submission to your bishop, who is in the place of Jesus Christ, shows me that you are not living as men usually do but in the manner of Jesus himself, who died for us that you might escape death by belief in his death. Thus one thing is necessary, and you already observe it, that you do nothing without your bishop; indeed, be subject to the clergy as well, seeing in them the apostles of Jesus Christ our hope, for if we live in him we shall be found in him.
Deacons, too, who are ministers of the mysteries of Jesus should in all things be pleasing to all men. For they are not mere servants with food and drink, but emissaries of God’s Church; hence they should guard themselves against anything deserving reproach as they would against fire.
Similarly, all should respect the deacons as Jesus Christ, just as all should regard the bishop as the image of the Father, and the clergy as God’s senate and the college of the apostles. Without these three orders you cannot begin to speak of a church. I am confident that you share my feelings in this matter, for I have had an example of your love in the person of your bishop who is with me now. His whole bearing is a great lesson, and his very gentleness wields a mighty influence.
By God’s grace there are many things I understand, but I keep well within my limitations for fear that boasting should be my undoing. At the moment, then, I must be more apprehensive than ever and pay no attention at all to those who flatter me; their praise is as a scourge. For though I have a fierce desire to suffer martyrdom, I know not whether I am worthy of it. Most people are unaware of my passionate longing, but it assails me with increasing intensity. My present need, then, is for that humility by which the prince of this world is overthrown.
And so I strongly urge you, not I so much as the love of Jesus Christ, to be nourished exclusively on Christian fare, abstaining from the alien food that is heresy. And this you will do if you are neither arrogant nor cut off from God, from Jesus Christ, and from the bishop and the teachings of the apostles. Whoever is within the sanctuary is pure; but whoever is not is unclean. That is to say, whoever acts apart from the bishop and the clergy and the deacons is not pure in his conscience. In writing this, it is not that I am aware of anything of the sort among you; I only wish to forewarn you, for you are my dearest children.
Christian Prayer With Jesus
Lord Jesus Christ,
you are the shepherd and guardian of our souls.
Grant us grace to live in unity with one another,
to honour the ministries you have established,
and to remain steadfast in the truth of your Gospel.
Strengthen us with humility and faith,
that we may bear your presence within us,
and be nourished by the food of your Word and Sacrament.
Keep us from all division and error,
and make us one body in you,
who live and reign with the Father and the Holy Spirit,
one God, now and for ever.
Amen.
Glossary Of Christian Terms
Saint Ignatius of Antioch (c. 35–107) – Early Christian bishop and martyr, one of the Apostolic Fathers. He wrote seven letters to Christian communities while on his way to Rome for execution, offering some of the earliest reflections on Church order, unity, and the meaning of martyrdom.
Theophorus – A title meaning ‘God-bearer,’ used by Ignatius to express the idea that the Christian carries the presence of Christ within.
Tralles – A city in Asia Minor (modern-day Aydın, Turkey), home to one of the Christian communities addressed by Ignatius.
Bishop, presbyters, deacons – The threefold structure of Church ministry. Ignatius presents these as divinely instituted offices reflecting the unity of the Father, Son, and Holy Spirit.
Martyrdom – The act of bearing witness to Christ through the surrender of one’s life. For Ignatius, martyrdom is participation in the passion of Christ, a means of complete union with him.
Heresy – False teaching that distorts or denies central truths of the Christian faith. Ignatius frequently warns against doctrines that deny Christ’s real humanity or divide the Church.
Sanctuary – In Ignatius’s usage, the realm of holiness and communion where God’s presence dwells. To remain within the sanctuary is to remain within the unity of the Church and the truth of Christ.
Communion – Spiritual unity among believers through faith, sacraments, and obedience to legitimate authority; participation in the life of Christ’s Body, the Church.
YouTube: Ash Wednesday | T.S. Eliot | Audio Christian Poetry | Word Aloud Ash Wednesday, one of T.S. Eliot’s most profound and enigmatic poems, marks a significant transition in his life and work. Written in 1930, it is the first long poem Eliot composed after his conversion to Anglicanism in 1927. The poem, often considered one of Eliot’s masterpieces, delves into themes of faith, redemption, and spiritual struggle. It reflects the poet’s personal journey towards spiritual enlightenment and serves as a testament to his newfound religious beliefs. A reading of Ash Wednesday is an exploration of the poem’s religious, literary, and personal contexts, as of the poem’s complex structure and themes. Religious Context And Symbolism Ash Wednesday is deeply embedded in Christian symbolism and tradition. The title refers to the first day of Lent in the Christian liturgical calendar, a day marked by penance, fasting, and prayer. Ash Wednesday is a time for reflection on mortality and repentance, themes that are intricately woven throughout the poem. Eliot’s conversion to Anglicanism profoundly influenced his writing; ‘Ash Wednesday’ is an expression of spiritual awakening and quest for redemption. The poem is replete with religious imagery and references, drawing on Christian doctrine and scripture. The use of liturgical language, biblical allusions, and references to saints and spiritual figures creates a tapestry of faith that invites readers to contemplate deep spiritual truths with which Eliot is grappling. The repetitive and prayer-like quality of the verses echoes meditative practices of the faithful, in part enabling the contemplative nature of the poem. Literary Influences And Techniques T.S. Eliot was a master of literary allusion and technique, and Ash Wednesday expresses Eliot’s ability to blend various influences into a cohesive whole. The poem reflects the influence of Dante, particularly The Divine Comedy, which Eliot admired for its exploration of spiritual ascent and redemption. Dante’s journey through Hell, Purgatory and Heaven parallels Eliot’s own spiritual journey, and the structure of Ash Wednesday can be seen as a reflection of this pilgrimage. Eliot’s use of fragmented narrative, a hallmark of his earlier work such as The Waste Land, is also present in Ash Wednesday. However, in this poem, the fragmentation serves a different purpose. Instead of depicting the disintegration of modern society, it mirrors the fragmented and often painful process of spiritual rebirth. The disjointed structure reflects the internal struggle of the speaker, who is torn between the pull of worldly desires and the aspiration for divine grace. The poem’s language is rich and varied, combining the lyrical and the obscure, the personal and the universal. Eliot employs a range of poetic forms and devices, including free verse, rhyme and meter, to convey the tumultuous journey of faith. The shifting tone and style reflect the complexities and contradictions inherent in the spiritual quest, capturing moments of doubt, despair, hope, and transcendence. Personal Significance Ash Wednesday is a deeply personal work. Eliot’s conversion to Anglicanism marked a profound shift in his life, providing a sense of purpose and direction that had been missing. The poem can be read as a reflection of Eliot’s own struggles with faith and his efforts to reconcile his intellectual skepticism with his desire for spiritual certainty. Eliot’s personal experiences, including his troubled marriage and professional pressures, also inform the poem. Themes of renunciation and acceptance, sin and redemption, are not merely abstract concepts but lived realities for the poet. This personal dimension adds a layer of intimacy and urgency to the poem, which thereby resonates with readers who have faced their own spiritual crises. Thematic Exploration At its core, Ash Wednesday is a meditation on the possibility of spiritual renewal in a world that often seems devoid of meaning. The poem grapples with the tension between faith and doubt, reflecting the existential struggles of modernity. The poem acknowledges the difficulties of maintaining belief in an age of skepticism but ultimately affirms the possibility of redemption and grace. The central theme of renunciation is explored through imagery of ascension and purification. The speaker’s journey is marked by a series of renunciations, symbolizing the shedding of earthly attachments in pursuit of spiritual truth. This process is neither straightforward nor easy; it involves moments of intense struggle and introspection. Yet, through this arduous journey, the speaker moves closer to a state of spiritual clarity and acceptance. Ash Wednesday | T. S. Eliot Because I do not hope to turn again Because I do not hope Because I do not hope to turn Desiring this man’s gift and that man’s scope I no longer strive to strive towards such things (Why should the agèd eagle stretch its wings?) Why should I mourn The vanished power of the usual reign? Because I do not hope to know The infirm glory of the positive hour Because I do not think Because I know I shall not know The one veritable transitory power Because I cannot drink There, where trees flower, and springs flow, for there is nothing again Because I know that time is always time And place is always and only place And what is actual is actual only for one time And only for one place I rejoice that things are as they are and I renounce the blessèd face And renounce the voice Because I cannot hope to turn again Consequently I rejoice, having to construct something Upon which to rejoice And pray to God to have mercy upon us And pray that I may forget These matters that with myself I too much discuss Too much explain Because I do not hope to turn again Let these words answer For what is done, not to be done again May the judgement not be too heavy upon us Because these wings are no longer wings to fly But merely vans to beat the air The air which is now thoroughly small and dry Smaller and dryer than the will Teach us to care and not to care Teach us to sit still. Pray for us sinners now […]
Our first Sunday Bible reading for advent picks up on themes from previous weeks. This now is Mark’s recording of the Sermon in the Temple, and we have here too, at the conclusion of the sermon, a declaration of Christ’s coming, of the parousia, of Christ the King. One key message remains: Beware, keep alert, watch; no one knows when this moment of full revelation will be save the Father. Meanwhile, in this present world, live wholly with Jesus [ … ]
We are called once more by Jesus to seek perfection as our acts of mercy imitate, insofar as we are able, the mercy of God. We are taught again of the inseparability of our relationship with each other in the body of Christ, in the brotherhood of man, and of our relationship with God [ … ]
