Leading a local Church today is hard. It may have been even harder in the early Second Century. The ‘living voices’ of the apostles (as Papias of Hierapolis would later call them) were no longer present to guide and to teach, though their message lived on in the written word. Christians had been noticed in public life, had gained a poor reputation and were considered a legitimate target of persecution. Local Church life must have been fractious. Most Christian writers of this period urge communities to stand together and resist the temptation to jealousy of those called to lead (as in Clement of Rome’s letter to the Church in Corinth). False teachers proclaimed the comforting spiritual elitism of Gnosticism in various forms, telling Christians that they were uniquely enlightened and ought to retreat from the world. Perhaps even more than now, there was a great deal of uncertainty in local Churches.
Ignatius of Antioch was probably arrested because of problems within the Church he led. As he was transported to his execution in Rome, he wrote seven letters, one of which was to another Bishop and future martyr, a young Polycarp of Smyrna. Ignatius’ letter to Polycarp appears to be modelled on the Pastoral Epistles of the New Testament, and Ignatius wastes no time in telling Polycarp everything he might need to know in order to love and lead the local Church in Smyrna. Ignatius’ letter reads like a machine gun being fired: it says so much, perhaps in the hope that the right wisdom hits its target. I want to draw your attention to three images of leadership Ignatius conveys to Polycarp, two of which are closely connected.
The wise physician
The task of loving and leading a local Church, as Ignatius knew, is a complex one. It is complex, because people are complex. Their struggles, needs, anxieties, temptations and frailties are all different. Because of this, Ignatius is keen that Polycarp attend to his people as individuals.
Speak to the people individually in accordance with God’s example. Bear the diseases of all as a perfect athlete. Where there is more work, there is much gain. If you love good disciples, it is no credit to you; rather with gentleness bring the more troublesome ones into submission. Not every wound is healed by the same treatment; relieve inflammations with cold compresses. (Ign. Pol. 1.3-2.1)
‘Submission’ here is about order: enabling the difficult person to be a functioning and fruitful part of the community. Ignatius encourages Polycarp to understand that just because a solution to one person’s problem works for them, it may not work for someone else. One person may respond well to the blunt correction (I certainly do), others will be devastated by it. As a doctor surveys the medicine cabinet, so the pastor must think carefully about how to treat each member of the congregation.
The anvil and the athlete
In common with the New Testament (2 Tim 2.4 and 4.7), Ignatius describes the task of ministry as being similar to the trials of an athlete.
Do not let those who appear to be trustworthy yet who teach strange doctrines baffle you. Stand firm, like an anvil being struck with a hammer. It is the mark of a great athlete to be bruised, yet still conquer. But especially we must, for God’s sake, patiently bear all things, so that he may also bear with us. (Ign. Pol. 3.1)[i]
Ignatius knew that Polycarp would face the challenge of people who would want to distort the message of Jesus Christ. He urges him, here, to keep on going, even if it means suffering. The images are powerful. The anvil will be beaten thousands of times and still remain firm. The athlete will show her greatest strength in persevering through pain. Such advice needs to be handled carefully: it is not intended here for a pastor who is being bullied or who may be in danger of breakdown. However, for the leader who faces the challenge of ‘strange doctrines’, whether close to home or further afield, this is a call to endure. By enduring, Polycarp will reflect the work of the one who gave his life for the Church.
Wait expectantly for the one who is above time: the Eternal, the Invisible, who for our sake became visible; the Intangible, the Unsuffering, who for our sake suffered, who for our sake endured in every way. (Ign. Pol. 3.2)
Notes:
[i] Translations taken from Michael W. Holmes, The Apostolic Fathers: Greek Texts and English Translations, 3rd Ed. (Grand Rapids, MI: Baker Academic, 2007).
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