Ignatius of Antioch’s analogy of the Trinity
Making analogies of the Trinity can be controversial. At the very least, they have their limitations. But in the 2nd century, Ignatius of Antioch was one of the first known leaders of the Church to use an analogy of the Trinity when writing to the Christians in Ephesus.
It’s important we remember the word “Trinity” wasn’t being used yet to describe God and the relationship of the Father, Son, and Holy Spirit. It’s also good to remember that the early Church’s doctrine was still very much in its early stages. It wouldn’t be for another couple centuries that the Church Fathers really began to critically articulate how one should and shouldn’t understand the Trinity. With that said, let’s take a look at the analogy Ignatius makes.
Ignatius to the Ephesian Church
In chapter 9 of his epistle to the Ephesians, Ignatius encourages the church for not allowing false teachers to influence them. It is in this context that we understand Ignatius’ analogy of the Trinity to be toward the Church, and it’s firm foundation of sound doctrine:
“I have learned to know certain people who had passed by on their way from there with bad teaching: you did not permit them to sow it among you but stopped your ears so that you might not receive what they sow.
This was because you are stones of the Father’s temple, made ready for the edifice of God the Father, raised to the heights by the crane-the cross of Jesus Christ, and using the Holy Spirit for a rope. Your faith is your upward guide and love is the way that leads up toward God.”
Breaking down the Analogy
Stones of the Temple of the Father
Jesus is the crane that lifts these stones
The Holy Spirit is the Rope
Faith is the guide & Love is the way
Stones of the Temple of the Father
Ignatius compares the Christians as stones, and the Church as a Temple of God, specifically the Father. This analogy of the Church has strong apostolic tradition, as Paul and Peter make similar comparisons. (1st Corinthians 3:16 & 6:19-20, 1st Peter 2:5) This understanding of the Church is also seen more extensively in The Shepherd of Hermas.
Scholars like Michael Heiser have noted the narrative in Genesis describes the Garden of Eden as a sacred temple for Adam and Eve to dwell in. (Heiser, 2015, Pg. 46-47 & 224) After being exiled from the Garden, God mercifully makes a way in different scenarios to provide His chosen people with a temple for them to be in communion with Him (the Tabernacle, the Jerusalem Temple, etc.). The theme of humanity, a sacred temple, and communion with God is seen throughout the Bible’s story. (Hamilton, 2022, Pg. 223-253)
What makes the New Covenant so special is that through the death and resurrection of Christ, and the baptism of the Holy Spirit, Christians are now the sacred temple of God. God now dwells in us!
Jesus is the Crane
This leads to Ignatius’ comparison of Jesus being the crane that constructs us into the Temple of God. He specifically refers to the cross being the instrument. Through the atoning death of Jesus, we have been given the opportunity to dwell in communion with the Holy God, and through His work (as the crane), we are born again, given a new identity (stones of the temple).
The Holy Spirit as the Rope
Here we see Ignatius briefly describe the role of the Holy Spirit in his analogy. Unfortunately, we often don’t see the Holy Spirit discussed much in the Apostolic Fathers. In this case, we see the Spirit working alongside the Son as the rope that pulls the crane (Jesus) that holds the stones (Christians).
Here, we see the Son and Spirit working together with distinct roles. While Ignatius may not have had a very developed doctrine of the Trinity, the description of unity-with-distinction is actually a very traditional understanding of the Trinity.
Faith is the Guide & Love is the Way
Finally, we see the actions of faith and love being described by Ignatius as a map in the constructing of the Church. (John 13:35, Romans 1:16-17, 1st Corinthians 13, Galatians 2:20, 2nd John 1:5-6) Without faith and love, the Church will lose direction.
Conclusion
After giving this analogy, Ignatius follows by proclaiming the Ephesian Christians as God-bearers, temple-bearers, Christ-bearers, and bearers of holiness. (Ignatius to Ephesians 9.2) Ignatius gives an interesting image to understand both God, the Church, and how God shapes our new identity in Christ.
Bibliography
Grant, R.M. (1966). The Apostolic Fathers: A New Translation and Commentary. Volume 4: Ignatius of Antioch. Eugene, OR. Wipf and Stock Publishers.
Schoedel, W.R. (1985). Ignatius of Antioch: A Commentary on the Letters of Ignatius of Antioch. Philadelphia, PA. Fortress Press.
Heiser, M. (2015). The Unseen Realm: Recovering the Supernatural Worldview of the Bible. Bellingham, WA. Lexham Press.
Hamilton, J. (2022). Typology: Understanding the Bible’s Promise-Shaped Patterns. Grand Rapids, MI. Zondervan Academic.