erefore highly unlikely that Ignatius did not fully understand the theology of the first century apostles, as he sat under their teachings. Ignatius’ close association with the apostles would certainly explain why Ignatius was so highly venerated among the churches of Asia Minor and why his seven letters were copied and spread throughout the world.
Since most historians and scholars agree that Ignatius was martyred under Emperor Trajan within the time frame of 107-113 AD, it is very unlikely that Peter or Paul could have ordained Ignatius the third bishop of Antioch, as Ignatius would have been more than eighty years old by time of his death. If Peter or Paul ordained Ignatius, he would have had to be ordained in the late 50’s or early 60’s before their martyrdom’s (Peter died 64-68 / Paul died 67-68). Therefore I am prone to believe the historical sources pointing to Ignatius being mentored and ordained by the apostle John.
The “Synaxarium: The Martyrdom of St. Ignatius, and Patriarch of Antioch” says,
“On this day, the honorable St. Ignatius, Patriarch of Antioch, was martyred. He was a disciple of St. John the Evangelist and travelled with him to many cities. St. John ordained him Patriarch of Antioch where he preached the life giving Gospel, converted many to the knowledge of God, baptized them, illumined them, and showed them the error of worshipping idols.” (“Synaxarium: The Martyrdom of St. Ignatius, and Patriarch of Antioch", Coptic Orthodox Church Network)
If Ignatius had been a disciple of the apostle John, and had travelled with him, he would have been very familiar with John’s theological beliefs. Ignatius would have known the precise meaning of John 1:1 where the apostle John wrote about “the logos” [“expressed thought”] of God in John chapter one being “with God” along with the precise meaning of John 14:24 when Jesus said that “the logos” was not his, but the Father’s. “The logos (word) which you hear IS NOT MINE, but THE FATHER’S.”
Trinitarian Scholars and Historians have admitted the Modalistic Monarchian tendencies of Ignatius of Antioch
The famed Eastern Orthodox church historian, Jaroslav Pelikan, wrote that “Many of the passages in ancient Christian writers sound like Modalistic Monarchianism” (The Emergence of the Catholic Tradition, Vol. 1, Pg. 177). Then in the same paragraph (page 177) Pelikan cited Ignatius of Antioch (40-113 AD) and Melito of Sardid (130-180 AD) to show that their writings sounded “like Modalistic Monarchianism.”
After citing Ignatius of Antioch and Melito of Sardis, Pelikan admitted that “Modalistic Monarchianism … turns out to have been a systematization of popular Christian belief in ancient Christian theology.” (The Emergence of the Catholic Tradition Vol. I. – Page 179)
If Trinitarian thought had been a “popular Christian belief in ancient Christian theology,” we can be certain that Mr. Pelikan would have pointed it out to us. To the contrary, Pelikan wrote that “Modalistic Monarchianism” was the “popular Christian belief” as the most “ancient Christian theology.”
Trinitarian historians such as J.N.D. Kelly and Edmund Fortman have correctly pointed out Ignatius’ tendency to think of the Oneness of God in that “the Son and the Spirit” are “modes of the Father’s self-revelation” (JND Kelly Early Christian Doctrines, p.93). On the other hand, Kelly and Fortman pointed out Ignatius’ use of the titles, Father, Son, and Holy Spirit listed together in two occurrences within his seven authentic epistles. The use of the titles Father, Son, and Holy Spirit listed together is not problematic for Oneness Pentecostals, as this does not necessitate a belief in a three person deity. Matthew 28:19 lists Father, Son, and Holy Spirit together without proving a Trinity of three divine persons. Oneness adherents believe that God the Father has manifested Himself through His own Spirit (God in action – Gen. 1:2-3) and that He was later “manifested in the flesh (1 Tim. 3:16) as “the man Christ Jesus” in order to “save His people from their sins” (Matthew 1:18-23). Therefore, rather than believi