Christian Art | Jesus Crucified | Christian Martyrdom | Love Revealed By Jesus
Office Of Readings | Ordinary Time Week 10, Monday | A Reading From The Letter Of Saint Ignatius Of Antioch To The Romans | Christian Witness | Martyrdom
‘Let me be a Christian in reality and not only in repute.’
Let Me Not Only Be Called A Christian, But Prove To Be One
This deeply moving letter from Saint Ignatius of Antioch, composed on his journey to martyrdom in Rome around AD 107, is one of the earliest and most passionate testimonies to Christian witness through suffering. Ignatius, the bishop of Antioch and a disciple of the Apostle John, wrote this letter to the Christian community in Rome to plead that they not intervene in preventing his execution. Far from fearing death, he embraces it as the culmination of his discipleship in Christ. The letter is both a theological reflection and a spiritual testament on martyrdom, discipleship, and union with Christ.
Historical Context
Ignatius lived during a time of intense persecution of Christians under the Roman Empire. Arrested in Antioch, he was escorted under heavy guard to Rome, where he was to be executed in the Colosseum. Along the way, he wrote a series of letters to various Christian communities, encouraging unity, orthodoxy, and fidelity to their bishops. His Letter to the Romans stands out in tone and content. Unlike his other letters, he does not instruct or correct but instead begs the Roman Christians not to save him. His desire is not merely to die but to become ‘the food of beasts’, that he might ‘become Christ’s pure bread’.
Ignatius’ insistence on martyrdom may strike modern readers as extreme, but in his cultural and theological setting, martyrdom was seen as the ultimate witness (martyria) to the truth of the Gospel. In an age where apostasy could preserve one’s life, martyrdom was the supreme proof of fidelity to Christ.
Martyrdom As Eucharistic Witness
Ignatius’ statement, ‘I am His wheat … that I may become Christ’s pure bread,’ is rich in Eucharistic imagery. He sees his own death as a participation in the sacrifice of Christ. This theology is deeply rooted in Saint Paul’s letters, particularly Philippians 3:10—‘to know Christ … and the fellowship of His sufferings, becoming like Him in His death’. Ignatius identifies with Christ both in suffering and in offering himself for the sake of the Gospel.
In comparing his body to wheat ground by the beasts, he connects martyrdom to the Eucharist: just as bread is made by crushing grain, so his own body will become an offering to God. It is a radical embodiment of Romans 12:1— ‘Offer your bodies as a living sacrifice.’
Discipleship And Imitation Of Jesus Christ
Throughout the letter, Ignatius returns to the theme of discipleship. He says, ‘Now I am beginning to be a disciple,’ showing that true discipleship is not merely learning or association, but full identification with the suffering Christ. This echoes Jesus’ own words in Luke 9:23: ‘Whoever wants to be My disciple must deny themselves and take up their cross daily and follow Me.’
Ignatius sees in his suffering not defeat but victory—echoing 1 Corinthians 1:18, where Paul speaks of the cross as ‘foolishness to those who are perishing, but the power of God to us who are being saved’. His refusal to escape martyrdom demonstrates a profound trust in God’s providence and a confidence in the resurrection.
True Freedom In Christ
Although he calls himself a ‘condemned criminal’ and a ‘slave’, Ignatius sees martyrdom as the path to freedom: ‘If I suffer, I shall become the freedman of Jesus Christ.’ This paradox—freedom through suffering—is at the heart of Christian theology. It contrasts starkly with Roman ideals of honour, power, and control. Ignatius’ dignity does not come from social status or autonomy, but from his conformity to Christ, the crucified Lord.
This is particularly significant in the Roman context, where execution was a tool of imperial control. By embracing death voluntarily, Ignatius reclaims agency and redefines honour in Christian terms.
Contemporary Relevance | Jesus Christ Today
In a secular age that often prioritises comfort and success, Ignatius’ letter is a countercultural call to radical faithfulness. While few are called to martyrdom today, all Christians are called to die to self, to bear witness, and to put Christ above worldly values. Ignatius challenges us to consider whether we merely bear the name ‘Christian’ or whether we truly live in a way that proves our identity in Christ.
His rejection of ‘persuasive propaganda’ reminds us that the power of Christianity lies not in rhetoric or social appeal, but in the lived reality of holiness, courage, and love. Christianity, he says, ‘shows its greatness when it is hated by the world’—a message of strength in the face of marginalisation.
The letter also speaks to themes of justice, dignity, and suffering in our own time. In a world where many still face persecution, discrimination, or imprisonment for their beliefs, Ignatius stands in solidarity with them. His joyful embrace of suffering is not masochistic but rooted in a transcendent hope.
Reflection | Love Revealed By Jesus Christ
Ignatius does not seek death for its own sake, but longs for union with Christ. His whole letter breathes with a longing to ‘gain Jesus Christ’. He reminds us that Christian life is not a moral philosophy or a cultural identity, but a living relationship with the crucified and risen Lord. His words urge us to examine our own hearts: Do we desire Christ above all? Are we prepared to be faithful when it costs us?
He closes with an astonishing list of tortures—fire, the cross, wild beasts, mangling, and more—declaring his readiness for them all, if only he may reach Christ. In this, he echoes the martyrs of every age and offers us a luminous example of hope beyond suffering.
A Reading From The Letter Of Saint Ignatius Of Antioch To The Romans | Christian Witness | Martyrdom
You have never begrudged the martyrs their triumph but rather trained them for it. And so I am asking you to be consistent with the lessons you teach them. Just beg for me the courage and endurance not only to speak but also to will what is right, so that I may not only be called a Christian, but prove to be one. For if I prove myself to be a Christian by martyrdom, then people will call me one, and my loyalty to Christ will be apparent when the world sees me no more. Nothing you can see is truly good. For our Lord Jesus Christ, now that he has returned to his Father, has revealed himself more clearly. Our task is not one of producing persuasive propaganda; Christianity shows its greatness when it is hated by the world.
I am writing to all the churches to declare to them all that I am glad to die for God, provided you do not hinder me. I beg you not to show me a misplaced kindness. Let me be the food of beasts that I may come to God. I am his wheat, and I shall be ground by the teeth of beasts, that I may become Christ’s pure bread.
I would rather that you coaxed the beasts to become my tomb and to leave no scrap of me behind; then when I have died I will be a burden to no one. I shall be a true disciple of Christ when the world no longer sees my body. Pray to Christ for me that by these means I may become a sacrifice to God. I do not give you orders like Peter and Paul. They were apostles, I am a condemned criminal; they were free, I am still a slave. But if I suffer, I shall become the freedman of Jesus Christ and I shall rise again to freedom in him.
Now as a prisoner I am learning to give up my own wishes. All the way from Syria to Rome I am fighting wild beasts, by land and by sea, by day and by night, chained as I am to ten leopards, I mean the detachment of soldiers who guard me; the better you treat them, the worse they become. I am more and more trained in discipleship by their ill usage of me, but I am not therefore justified. How happy I will be with the beasts which are prepared for me! I hope that they will make short work of me. I shall even coax them to devour me quickly and not to be afraid of touching me, as sometimes happens; in fact, if they hold back, I shall force them to it. Bear with me, for I know what is good for me. Now I am beginning to be a disciple. May nothing visible or invisible rob me of my prize, which is Jesus Christ! The fire, the cross, packs of wild beasts, lacerations, rendings, wrenching of bones, mangling of limbs, crushing of the whole body, the horrible tortures of the devil – let all these things come upon me, if only I may gain Jesus Christ!
Prayer With Jesus
Lord Jesus Christ, through the witness of your martyr Ignatius, you have shown us that true discipleship means total surrender. Grant us the courage to bear your name not only in word, but in deed. Strengthen all who suffer for the faith, and let the grain of our lives, ground by love, become an offering pleasing to you. May nothing—visible or invisible—separate us from you, but may we run our race with perseverance, until we too may say: ‘Now I am beginning to be a disciple.’
Amen.
Glossary Of Christian Terms
- Martyrdom: The act of dying for one’s faith; considered the highest witness to Christ.
- Eucharistic imagery: Symbolism relating to the Eucharist (Holy Communion), especially the idea of sacrifice and union with Christ.
- Freedman of Christ: A term used by Ignatius to express that, through suffering and death, he will attain spiritual freedom in Christ.
- Discipleship: Following Christ not only in belief but in action, especially through suffering and sacrifice.
- Witness (Martyria): The original Greek term for ‘martyr’, meaning ‘witness’—to the truth of the Gospel.
- Roman persecution: Refers to the historical period during which Christians were targeted by Roman authorities, especially under emperors like Trajan and Nero.
- Propaganda: In Ignatius’ context, refers to persuasive rhetoric that lacks the power of authentic Christian witness.
- Imitatio Christi: The imitation of Christ, particularly in His suffering and humility.
When we are offended or injured, Jesus teaches us not to demand pay-back, an eye for our eye, a tooth for our tooth, but rather to forgive, and where there was hatred, to bring instead to the situation the opposite of hatred, which is love [ … ]
This extract from Saint Ignatius of Antioch’s Letter to the Magnesians offers valuable insight into the life, belief, and structure of the early Christian Church around the beginning of the 2nd century. Written while Saint Ignatius was being transported under armed guard to Rome for martyrdom, this letter – one of seven authentic epistles – reflects his deep concern for the unity and faithfulness of Christian communities in a time of external pressure and internal challenge [ … ]
In the Bible, a miracle is an event that is not explicable by natural or scientific laws and is therefore attributed to a divine agency. Miracles are often seen as a sign of the intervention of God in the affairs of human beings. In the Old Testament, the most famous miracles are the Ten Plagues of Egypt, in which God punished the Pharaoh for refusing to release the Israelites from slavery, and the parting of the Red Sea, in which God allowed the Israelites to escape from the pursuing Egyptians by opening a path through the sea. In the New Testament, the miracles of Jesus are a central part of his ministry and are seen as evidence of his divinity. These include healings, such as the restoration of sight to the blind and the raising of the dead, and acts of nature, such as turning water into wine and walking on water. Is There A Theological Significance To Jesus’ Miracles? In the Christian tradition, the miracles performed by Jesus are seen as a manifestation of his divinity and as proof of his authority to teach and heal. Many of these miracles are described in the Gospels of the New Testament, which are the primary source of information about the life and teachings of Jesus. The purpose of the miracles, according to the Gospels, was to demonstrate Jesus’ power over natural forces and to show that he had the authority to forgive sins and offer salvation to those who believed in him. Why Did Jesus Ask To Keep His Miracles Secret? ‘Tell No One Of This.’ In the Gospels, there are a few instances where Jesus tells people not to tell others about what he has done for them. For example, in the Gospel of Matthew, after Jesus healed a man who was possessed by demons, he told the man, ‘See that you tell no one anything, but go, show yourself to the priest and offer the gift that Moses commanded, as a proof to them’ (Matthew 8:4). In this case, it seems that Jesus was concerned that the man’s testimony might not be believed or might be misunderstood, and so he asked him to keep the experience to himself for the time being. It is difficult to say for sure why Jesus might have asked someone to keep quiet about a miracle without knowing the specific context in which the request was made. However, some possible reasons that come to mind include: To avoid drawing unnecessary attention to himself. In the Gospels, Jesus often tries to avoid drawing too much attention to himself, especially from the authorities who are hostile to him. Asking someone to keep quiet about a miracle might be one way of avoiding unwanted attention and allowing Jesus to continue his ministry without interference. To allow the person who was healed to experience the transformation for themselves. In some cases, the person who was healed might have been skeptical or unsure of what had happened to them. Asking them to keep quiet about the miracle might have given them time to reflect on the experience and come to their own understanding of it without being influenced by others. To test the person’s faith. In some cases, Jesus might have asked someone to keep quiet about a miracle as a test of their faith. If they were truly grateful for what Jesus had done for them, they would be willing to follow his instructions and trust that he had a good reason for asking them to keep quiet. These are just a few possible reasons why Jesus might have asked someone to keep quiet about a miracle. It is important to remember that the Gospels are ancient texts and that we must be careful not to impose our own interpretations on them without considering the historical and cultural context in which they were written. To avoid creating conflict or division. In the Gospels, Jesus often encounters people who are skeptical or hostile to his teachings, and he sometimes tries to avoid confrontations with them. Asking someone to keep quiet about a miracle might be one way of avoiding a confrontation or a heated debate that could disrupt his ministry. To avoid being misunderstood or misrepresented. In some cases, the person who was healed might not have understood the full significance of what Jesus had done for them, and they might have tried to explain it in a way that distorted or misrepresented the truth. Asking them to keep quiet might have given Jesus time to explain things to them more fully and help them to understand the true meaning of the miracle. To avoid becoming a spectacle. In the Gospels, there are many instances where people are amazed by the miracles that Jesus performs, and they often try to make him into a kind of celebrity or showman. Asking someone to keep quiet about a miracle might have been one way of avoiding this kind of attention and keeping the focus on the message that Jesus was trying to convey. What Is The Significance Of Miracle Of The Wedding At Cana? In the Christian tradition, the wedding at Cana is significant because it is the first of the miracles performed by Jesus that is recorded in the Gospels of the New Testament. This event is described in the Gospel of John, where it is said that Jesus, along with his mother Mary and his disciples, attended a wedding in the town of Cana. At the wedding, the host ran out of wine, and Mary asked Jesus to help. In response, Jesus turned water into wine, which is seen as a miraculous act that demonstrated his power and authority. In the Gospel of John, after Mary asks Jesus to help with the wine at the wedding in Cana, he replies, “Woman, what does this have to do with me? My hour has not yet come” (John 2:4). This statement is often seen as indicating that Jesus was aware […]
