By the time St Paul wrote his New Testament advice to elders and overseers, the Church had been growing explosively for several decades. At the end of the first century, Ignatius wrote about how the orders of clergy interacted in his experience. What did normal Christian leadership look like in the worship of the first-century Church? On his way to martyrdom in 107 AD, the eyewitness experience and exhortations of Bishop Ignatius of Antioch give a unique perspective.

The value of his insight lies not in prescribing how Church ought to be done, but in his assumptions of how Church actually is done throughout first-century Asia Minor.

The Diaconate in Ignatius’ Epistles

by Anastasios D. Salapatas

Introduction: Ignatius and his writings

Ignatius is an exceptional figure of Christianity, “a man of intense devotion”¹, who lived and offered his episcopal ministry in the years of the so-called primitive Church.

Ecclesiastical History has only preserved a few biographical elements about Ignatius; most of them come from his own writings. But his Epistles are not historical-biographical texts. Thus, they contain only very few details about Ignatius.

From what we know he had been the second bishop of Antioch, starting his ministry at about 70 A.D. It is certain that he had met with some of the Apostles. The social environment in which he was brought up might have been Greek, or at least influenced by Greek culture (this is a conclusion we reach by studying his writings).

During the years of the Roman persecution by Emperor Trajan, Ignatius was arrested and was brought to Rome in order to receive martyrdom. The common view today is that he was put to death at the Roman Stadium called Colosseum², sometime between the years 107 and 117.

He called himself Theophoros³, which is a very distinctive title for Christians and means the “God-bearer”. The title signifies the close spiritual relationship that he had with Christ. His memory is commemorated in the Eastern Orthodox Church on 20th December and in the Roman on the 1st of February.

At his last days before he died he wrote seven Epistles. These are as follows: to the Ephesians, to the Magnesians, to the Trallians, to the Romans, to the Philadelphians, to the Smyrnaeans and to Polycarp. The first four were written from Smyrna and the remaining three from Troas, in Asia Minor⁴.

The Epistles of Ignatius, written at a relatively early date, “have played an important role in the theological reflections of the Church and represent a central point of contention in the scholarly discussions of Christian origins”⁵.

The significance of the Epistles is so great, basically because in them we find the first clear and direct reference to the threefold ministry and the settlement of the ecclesiastical authority, the centre of which is the bishop⁶.

These texts are of great importance to all of Christendom and because of them Ignatius has been acknowledged as “the first great theologian of the post-apostolic period and the first Father and Teacher of the Church”⁷.

I. The purpose of the various diaconal references in Ignatius’ epistles

It is true that the Epistles of Ignatius are full of references to the diakonos and to the diaconal function in the early Church. But it is also true that those references do not constitute the central theme in any of the Epistles.

The diaconal theme appears in these texts as part of the greater discussion concerning the ecclesiastical authority and the threefold ministry. Diaconal references may be found in all the Epistles except that addressed to the Romans.

For the first time in the history of the Church the three ranks of priesthood are clearly mentioned together⁸, in exactly the same order as we know them today. Diakonos is placed on the lowest level, or on the first rank of the Christian ministry, while presbyteros is on the second and the episkopos on the third and obviously the highest.

Ignatius is very clear on this matter of the Church ministry. He makes a great contribution to Ecclesiastical History by:

1. offering the names of the titles of the three officers (diakonos, presbyteros, episkopos)⁹,
2. presenting their functions, liturgical and pastoral, as they are found in his time¹⁰,
3. making the point that they are different in function and distinct among themselves¹¹,
4. interpreting the threefold Church ministry as the earthly and visible ministry which resembles the heavenly prototype¹², and
5. emphasising the idea of unity in the Church, in accordance with the unity experienced within the Holy Trinity¹³.

Ignatius firmly believes that deacons, presbyters and bishops are “appointed according to the will of Jesus Christ”¹⁴. He supports the view that deacons, presbyters and bishops are definitely a separate category of people, called to minister to the faithful. With his “prophetic voice”¹⁵ Ignatius calls the lay people to pay attention¹⁶ to them.

Therefore it becomes quite clear that the diaconal references in Ignatius are obviously offered as part of his theory of the ecclesiastical authority and the Christian ministry.

II. Episkopos-Diakonos relationship according to Ignatius

There are many interesting passages in Ignatius’ Epistles, where references may be found to the spiritual and even pastoral and liturgical relationship between episkopos and diakonos. Some of them are symbolic, others are realistic.

The bishop Ignatius calls the deacons his “fellow slaves”¹⁷ and this is obviously a very important symbolic expression, which shows how highly the bishop regarded his deacons. The word “syndoulos” means that they are both (bishop and deacon) following the same spiritual path; they believe and follow the same Christ and to Him they are both spiritually answerable.

The deacon is “subject to the bishop”¹⁸. A big discussion could open here. In our case we prefer only to point out some of the questions. Which are the areas in which the deacon is subject to the bishop? Is it on the administrative level? Is it connected to the pastoral work and responsibility that the deacon might have had? Or is it related to the diaconal liturgical function?

The actual fact is that the deacon in all these Ignatian writings seems to have been an “assistant to the bishop”¹⁹. He does the will of the bishop as Jesus did the will of the Father²⁰. At the same time he is regarded by Ignatius as “most dear to him”²¹, who has been “entrusted with the service of Jesus Christ”²².

According to W.R. Schoedel, “There is an especially close bond between bishop and deacon in Ignatius”²³. He interprets this relationship by suggesting that this may reflect an earlier stage in the development of the ministry when these two offices had not yet merged with the presbyterate. But other factors probably suffice to explain the special attention given to deacons by Ignatius: their active role in practical matters; in particular, their service to Ignatius personally; and a special concern on Ignatius’ part to support those whose position sometimes put them in “difficult situations”²⁴.

As far as the relationship between the deacon and the presbyters is concerned there is only one reference²⁵ in Ignatius’ writings, where the diakonos appears to be responsible “to the presbytery”²⁶. This relationship has not been defined very well “presumably because this is not the essential mark of the office”²⁷.

III. Diakonos: Model of Christ

In Ignatius text references are found of the diakonos being a model of Jesus Christ Himself²⁸. It is quite obvious that Ignatius loves his deacons and regards them very highly.

The diakonos, who is closely working with his bishop, is “respected”²⁹ as Jesus Christ, having been “entrusted with the service of Jesus Christ”³⁰.

According to Ignatius the episkopos is set over the people “in the place of God”³¹, being “a type of the Father”³². The presbyters are also compared with the apostles³³.

In all the relevant references the diakonos appears to be a model, or a “symbol”³⁴, or even a “representation”³⁵ of Christ. This idea seems to have been based on the New Testament. Our Lord, speaking about Himself and His ministry on earth, states that “the Son of Man came not to be served (diakonHthHnai) but to serve (diakonHsai)”³⁶. Thus, He regarded Himself as a diakonos of the Church and of the people, offering therefore a diaconal prototype to the Christian Church.

It could also be suggested that the diakonos, as an ecclesiastical figure who represents Christ, according to Ignatius, appears to have been more important than the presbyter, at least in the Church of Antioch, although he (the diakonos) certainly stands in the third place³⁷ of the ecclesiastical hierarchy.

It is interesting to note that the Ignatian view of the diakonos being a model of Jesus Christ, is also found in some other early Christian writings, such as The Letter of Polycarp to the Phrlippians38, Didascalia Apostolorum³⁹ and Apostolic Constitutions⁴⁰.

At a later stage diakonos becomes the model of an angel. This is due to the liturgical development of the office. Saint John Chrysostom⁴¹ and Theodore of Mopsuestia in Catecheses⁴² are clearly stating that the diakonos as he wears his orarion⁴³ during the Church Services is like a flying angel. He also moves “between the sacred and the profane bearing messages”⁴⁴ like the angels.

Conclusions

Ignatius Theophorus, the bishop of Antioch, is a great figure of the ancient Christian Church. He is the first most important theologian after the Holy Apostles. By studying his Epistles the modern scholar may find in them many details regarding the actual life of the Church in Ignatius’ era.

Among the main themes in Ignatius’ written thoughts are the ecclesiastical authority and the three ranks of the Christian priesthood. The diaconate which is the first and the lowest rank of priesthood is clearly mentioned in Ignatius’ texts, although this is not his central theme.

The holy writer considers the diakonos and his diaconal ministry to be of a great value for the Church of Antioch and beyond. He, as the bishop of Antioch, is closely co-operating with the deacons in order to secure the best possible ministry for his flock.

Ignatius is related spiritually to the deacons, according to his own writings, in exactly the same way as God the Father is related to Jesus Christ. Thus, the diakonos is considered as a model of Jesus, who according to the New Testament had been the first diakonos of the Church.

The diakonos is always following the orders of his bishop, being answerable to him. But there is no clear reference in Ignatius’ texts as to the actual functions, pastoral, liturgical, or any other, of the diakonos. Finally, there is no direct mention to the deaconesses.

Originally published in “Theologia,” Vol.70 [1999], Issue 2-3, pp. 513-520

Notes

1. Henry Chadwick, The Early Church, Penguin Books, London 1988, p.30.
2. Styl. Papadopoulou, Patrologia, vol.É, Athens 1982, p.178. E. W. Barnes (in The Rise of Christianity, London 1948, p.261) believes that “the story of the martyrdom of Ignatius is edifying legend, not contemporary history”, suggesting that this is “the invention of a hagiographer”, because “of Ignatius himself little is known”.
3. Pan.ChrHstou, “Ignatios”, in ThreskeutikH kai HthikH Egkyklopaideia, vol. 6, Athens 1965, col. 705.
4. M.W. Holmes (ed.), The Apostolic Fathers Apollos-Leicester 1989, p.80.
5. W. R. Schoedel, Ignatius of Antioch: A Commentary on the Letters, Philadelphia 1985, p.1.
6. DHm. Mpalanou, Patrologia, Athens 1930, p.43ff.
7. Styl. Papadopoulou, op. cit., p. 178.
8. A.D. Salapatas, “The Diaconate in the Eastern Orthodox Church” in Diaconal Ministry, Past, Present & Future, edited by Peyton G. Craighill, Rhode Island 1994, p.41.
9. Trall. 3,1; Trall.7,2; Smyrn. 8,1; Polyc. 6,1.
10. Iak. PHlilH, H ChristianikH IerosynH, Athens 1988, pp. 289-294.
11. Meth. Phougia, Genesis kai Anaptysis tHs ChristianikHs IerosynHs, Athens 1972, p.79.
12. Magn. 6,1; Trall. 2 & 3,1. J. Pelilis, op. cit., p. 265.
13. According to Hans von Campenhausen, ?Just as Christ was united to his Father, so must Christians be subject to their presbyters and deacons and all of them to the bishop…?. (Ecclesiastical Authority and Spiritual Power in the Church of the First Three Centuries London, p. 100).
14. J.R. Wright , “The Emergence of the Diaconate”, in Liturgy (Journal of the Liturgical Conference), vol.2, No 4, Washington D.C. 1982, p.20.
15. L. Goppelt , Apostolic and Post-Apostolic Times, London 1970, p. 193.
16. Philad. 7,1.
17. “syndoulos”, in Ephes. 2,1; Magn.2; Philad. 4; Smyrn 12,2. BibliothHkH EllHnon Pateron kai EkklHstiastikon Syggrapheon, “Ignatios o Antiocheias”, vol. 2, Athens 1955, p. 261ff.
18. Magn.2.
19. James Ì. Âarnett, The Diaconate – A Full and Equal Order, New York 1981, p. 50.
20. Magn. 6,1; Trall. 3,1.
21. “ton emoi glykytaton”, in Magn. 6,1.
22. Magn. 6,1.
23. W.R. Schoedel, op.cit., p.46.
24. Ibid.
25. Magn 2.
26. The particular term used here by Ignatius is “presbytery” not “presbyters”, although this does not seem to have any great significance.
27. J.V. Collins, Diakonia: Re-interpreting the Ancient Sources, New York-Oxford 1990, p. 240.
28. W.R. Schoedel, op.cit, pp. 113-4.
29. Trall. 3,1.
30. Magn. 6,1.
31. Ibid.
32. Magn. 13,2; Trall. 3,1; Smyrn. 8,1.
33. Trall. 2,2 & 3,1; Philad 5,1; Smyrn. 8,1.
34. J.M. Barnett, op.cit., pp. 50-1.
35. Ibid.
36. Matt.20,28; Mark 10,45.
37. Smyrn. 8,1; Polyc. 6,1.
38. Polyc. Phil. 5,3.
39. R.N.Connoly, Didascalia Apostolorum, Oxford 1929, p.88.
40. Apostolic Constitutions 2,26,5.
41. Pant.Chanoglou, Diakonikon, Edessa 1989, p.214.
42. A.Mingana (ed.), Commentary of Theodore of Mopsuestia on the Lord’s Prayer and on the Sacraments of Baptism and the Eucharist, Cambridge 1933, p. 84.
43. Diaconal stole.
44. R.F.Grein, The Renewal of the Diaconate and the Ministry of the Laos, Rhode lsland 1991, p. 9.

The Ordination of a Subdeacon

The subdeacons bring the orarion [stole] to the bishop. And when the bishop has signed the orarion with the cross, and he who is to receive ordination has kissed it, and the hand of the bishop, they gird him with it. And the bishop signs him with his hand in the form of a cross; after which the Archpriest says:

Let us pray to the Lord.

And the bishop laying his hand on the candidate’s head, recites the following Prayer:

O Lord our God, who, through one and the same Holy Spirit distributing gifts of grace to each one of those whom thou hast chosen, hast given to Thy Church divers orders; who, through Thine inscrutable providence hast appointed degrees of ministry therein, for the service of Thy holy, spotless Mysteries; and who, through Thine ineffable foreknowledge, hast ordained this Thy servant to be worthy to serve in Thy holy Church: Do thou, the same Lord, preserve him uncondemned in all things. And grant that he may love the beauty of Thy house, stand before the doors of Thy holy temple, and kindle the lamps in the tabernacle of Thy glory. And plant him in Thy holy Church like a fruitful olive-tree, which brings forth the fruits of righteousness. And make him Thy perfect servant in the time of Thine advent, that he may receive the reward of those who are well-pleasing in Thy sight. For Thine are the kingdom and the power and the glory, of the Father, and of the Son, and of the Holy Spirit, now, and ever, and unto ages of ages. Amen.

And after the prayer, the subdeacons give the ewer and basin to him who is to receive the laying-on of hands, and lay a towel on his shoulders. And the bishop washes his hands. And he who is to be ordained subdeacon pours water over the hands of the bishop. Then he and the subdeacons kiss the hand of the bishop, and depart to their appointed place. And he who is to be ordained subdeacon stands, holding the ewer and basin, with the towel, until the Cherubic Hymn. And he says, silently:

Holy God, Holy Mighty, Holy Immortal: Have mercy on us (Thrice.) Glory to the Father, to the Son, and to the Holy Spirit, both now and ever and unto ages of ages. Amen. O Most-Holy Trinity, have mercy on us; O Lord, blot out our sins; O Master pardon our iniquities; O Holy One, visit and heal our infirmities for Thy name’s sake. Lord, have mercy. (Thrice.) Glory to the Father, to the Son, and to the Holy Spirit, both now and ever and unto ages of ages. Amen. Our Father who art in the heavens: Hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our debts as we forgive our debtors. For Thine is the kingdom and the power and the glory, of teh Father and of the Son and of the Holy Spirit, now and ever and unto ages of ages. Amen. Lord, have mercy. (Thrice.)

I believe in one God, the Father almighty, Maker of heaven and earth, and of all things visible and invisible; and in one Lord, Jesus Christ, the Son of God, the Only-begotten, begotten of the Father before all ages, Light of Light, true God of true God, begotten, not made, of one essence with the Father, by Whom all things were made: Who for us men and for our salvation came down from heaven, and was incarnate of the Holy Spirit and the Virgin Mary, and became man; and was crucified also for us under Pontius Pilate, and suffered and was buried; and the third day He rose again according to the Scriptures; and ascended into heaven, and sitteth at the right hand of the Father; and He shall come again with glory to judge the living and the dead, Whose kingdom shall have no end. And in the Holy Spirit, the Lord, the Giver of Life Who proceedeth from the Father, Who with the Father and the Son together is worshipped and glorified, Who spoke by the Prophets; in one holy, catholic and apostolic Church. I acknowledge one Baptism for the remission of sins. I look for the Resurrection of the dead, and the Life of the age to come. Amen.

Pardon, remit, forgive, O God, our transgressions, both voluntary and involuntary, whether of word or of deed, whether of knowledge or of ignorance, whether of the day or of the night, whether of the mind or of the intentions: forgive us all, inasmuch as thou art good and lovest mankind.

And if he desires to say anything further, he does so silently.

At the time of the Cherubic Hymn, he is led in front of the holy doors, to the bishop; and the bishop washes his hands, according to the rite, and says the prayer. Then he signs the water with his hand, in the form of a cross, thrice. And the bishop, with this holy water, wets the candidate’s eyes and ears nostrils, and lips. And at the Great Entrance, the candidate for holy orders walks behind all the clergy. Then the bishop says:

And may the mercy of the great God, and of our Saviour Jesus Christ, be with you all.

And after the exclamation he is led into the sanctuary by the subdeacons, according to the rubric, and having received the bishop’s blessing, he takes his stand with the subdeacons.

The Ordination of a Deacon

After the bishop has said:

And may the mercy of the great God, and of our Saviour Jesus Christ, be with you all;

The subdeacons bring the bishop’s pontifical seat and place it in front, and somewhat toward the left side of the holy altar, that he may not turn his back upon the holy things. And the bishop seats himself thereon; and two subdeacons take him who is to receive the laying-on of hands from the middle of the Church, having him between them, and each laying one hand upon his neck, and holding him by the hands with the other; and they bow him down as low as possible. And one deacon in the sanctuary says:

Command.

And leading him forward a little, they bow him down again. And another deacon says:

Command.

And thereupon they draw near to the Holy Door, bowing him down before the bishop. Then the Protodeacon says:

Command, most reverend Master.

Then the subdeacons leave him who is to receive ordination at the Holy Door: whereupon two others, a Protodeacon and a deacon, take him, the one by the right hand, the other by the left; and he bows before the bishop. Then the bishop signs him with his hand in the form of a cross, and they walk round the holy altar, they that lead him and the rest, singing:

O holy Martyrs, who fought the good fight and have received your crowns: Entreat ye the Lord that our souls may be saved.

Then those who are outside the sanctuary sing the same, once. And he who is to receive the laying-on of hands kisses the four corners of the holy altar, and the hand and knee of the bishop.

Then they compass about the altar again, singing:

Glory to Thee, O Christ our God, the apostles’ boast, the Martyrs’ joy, whose preaching was the consubstantial Trinity.

And the choir outside sings the same, once. And again he who is to receive ordination kisses the holy altar, and the epigonation and hand of the bishop. Then they compass about the Altar again, singing:

Rejoice, O Isaiah! A Virgin is with child, and shall bear a Son, Emmanuel, both God and man: and Orient is his name; whom magnifying we call the Virgin blessed.

And they do according to the Ritual. And those outside sing the same.

Then the bishop rises, and the pontifical chair is removed; and he who is to receive the laying-on of hands goes to the right side of the bishop and bows down before the holy altar, thrice, saying;

Lord, have mercy upon me, a sinner.

And bending the right knee he lays his palms upon the holy altar, in the form of a cross, and places his brow between his hands on the holy altar. Then the bishop lays the end of his stole upon his head, and blesses him, thrice upon the head, and when the Protodeacon, or the deacon, has said:

Let us attend:

The Bishop, laying his hand on the candidate’s head, says, aloud, in the hearing of all those who are in the Church;

The grace divine, which always heals that which is infirm, and completes that which is wanting, elevates, through the laying-on of hands, N., the most devout subdeacon, to be a deacon: Wherefore, let us pray for him, that the grace of the all-holy Spirit may come upon him.

Then the Priests in the sanctuary, on the right side, sing: Lord, have mercy. (Thrice) Likewise, those on the left: Lord, have mercy. (Thrice) And the singers outside in the right and left Choirs; Kyrie eleison (thrice, slowly), while the bishop recites this prayer.

The Protodeacon having said, in a low voice:

Let us pray to the Lord.

And the bishop blesses, thrice, the head of him that is receiving ordination.

O Lord our God, who by Thy foreknowledge dost send down the fulness of the Holy Spirit upon those who are ordained by Thine inscrutable power to be Thy servitors, and to administer Thy spotless Sacraments: Do thou, the same Sovereign Master, preserve also this man, whom thou hast been pleased to ordain through me, by the laying-on of hands, to the service of the diaconate, in all soberness of life, holding the mystery of the faith in a pure conscience. Grant unto him the grace which thou didst grant unto Stephen, Thy first martyr, whom, also, thou didst call to be the first in the work of Thy ministry; and make him worthy to administer after Thy pleasure the degree which it has seemed good to Thee to confer upon him. For they who minister well prepare for themselves a good degree. And manifest him as wholly Thy servant

For Thine are the kingdom and the power and the glory, of the Father, and of the Son, and of the Holy Spirit, now, and ever, and unto ages of ages. Amen.

The Protodeacon says softly, in a low voice:

In peace let us pray to the Lord.

Choir. Lord, have mercy.

For the peace from above, and for the salvation of our souls: ℟

For the peace of the whole world; for the welfare of God’s holy Churches, and for the union of them all: ℟

For our Bishop N., of N., and for his priesthood, help, maintenance, peace, health and salvation; and for the work of his hands: ℟

For the servant of God, N., who has now received the laying-on of hands to be a deacon, and for his salvation: ℟

That the God who loves mankind will vouchsafe unto him a pure and blameless diaconate: ℟

For this city, and for every city and country; and the faithful dwell therein: ℟

That he will deliver us from all tribulation, wrath, danger and necessity: ℟

Help us, save us, have mercy upon us, and keep us, O God, by Thy grace. ℟

The Bishop, keeping his hand on the head of him who is receiving Holy Orders, prays meanwhile:

O God our Saviour, who by Thine incorruptible voice didst appoint unto Thine apostles the law of the diaconate, and didst manifest the first martyr, Stephen, to be of the same; and didst proclaim him the first who should exercise the office of a deacon, as it is written in Thy Holy Gospel: Whosoever desires to be first among you, let him be your servant: Do thou, O Master of all men, fill also this Thy servant, whom thou hast graciously permitted to enter upon the ministry of a deacon, with all faith, and love, and power, and holiness, through the inspiration of Thy holy and life-giving Spirit; for not through the laying-on of my hands, but through the visitation of Thy rich bounties, is grace bestowed upon Thy worthy ones: That he, being devoid of all sin, may stand blameless before Thee in the terrible day of thv judgment, and receive the unfailing reward of Thy promise.

Protodeacon. Calling to remembrance our most holy, most pure, most blessed and glorious Lady, the Theotokos and ever-virgin Mary, with all the Saints, let us commit ourselves, and each other, and all our life unto Christ our God.

Choir. To Thee, O God.

The Bishop. For thou art our God, and unto Thee do we ascribe glory, to the Father, and to the Son, and to the Holy Spirit, now, and ever, and unto ages of ages.

Choir. Amen.

Then they raise the candidate, and loose his stole, which is bound cross-wise. And taking the stole, the bishop lays it on his left shoulder, saying in a loud voice:

Axios! [Worthy!]

And those within the sanctuary sing, thrice:

Axios.

And likewise those outside, in both Choirs, sing, thrice:

Axios.

Then the cuffs are given to him, and the bishop says:

Axios.

And those within the sanctuary, and those outside, sing the same, as before. Then the sacramental fan is given to him, and the bishop says:

Axios.

And they who are within, and outside, the sanctuary, sing, as before. And he kisses the bishop on the shoulder, and placeth himself at the Altar, and fans the Holy Gifts.

…

After the Communion of the people, the newly-ordained deacon intones the final litany:

Deacon. Stand aright! Having received the divine, holy, most pure, immortal, heavenly, life-giving and awesome Mysteries of Christ, let us worthily give thanks to the Lord.

Choir. Lord, have mercy.

Deacon. Help us, save us, have mercy on us and keep us, O God, by Thy grace. ℟

Deacon. Having asked that the whole day may be perfect, holy, peaceful and sinless, let us commit ourselves and each other, and all our life to Christ our God.

Choir. To Thee, O Lord.

Priest. For Thou art our sanctification, and to Thee we send up the glory, to the Father, and to the Son, and to the Holy Spirit, now and ever, and to the ages of ages.

Choir. Amen.