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Letter of Ignatius to Smyrnaeans is a forgery

Eliyahu

Active Member
Site Supporter
The letter to Smyrnaeans written by Ignatius is very important, because it mentions the Holy catholic church and Eucharist for the firs time, Clergy system. I read it both in Greek and in English thoroughly and reached the conclusion that it is 100% forgery by a pseudonym Ignatius! Because it is 100% opposite to the Bible teachings in all issues like the followings:

1) It distinguish between Episkope ( Overseer, Bishop) and Presbytero( Elders), while Bible teaches both are the same as we read Acts 20:17 Elders 20:28 Overseers( Episkope) and many more verses. Paul wrote letters to Timothy ( 1Tim 3:1-7) and Titus (1:5-9) meaning both Episkope and Presbyro are the same.

2) Use Singular for Episkope above multiple elders but Philippians 1:1 says Plural Episkope in a singular church. Paul and Sila preached Gospel and established the church each town, then appointed plural elders ( No pastor, No Bishop, No priest, No minister) in a single church (Acts 14:23). Even in the Heaven of the Revelation, 24 Elders are the supreme and Apostle John called one of them < Lord> ( 7:13-14) and tried to bow down to him, then the Elder said to John < Don’t do that because I am a fellow servant with you (Rev 19:10). So, Elders are the highest leaders in the church and they are called Episkope (Overseers) as well. But Catholics invented a new office by translating Episkope as Bishop and placed Bishop above Elder, which is the Clergy system called Nicolaitans hated by Jesus (Rev 2:6, 15)

3) It teaches Episkopes are above Elders, but Apostle Peter was an elder( 1 Peter 5:1) and Apostle John was Elder too( 2 John 1, 3John 1). In that case which Episkope ( Bishop) was above John or Peter? Ignatius is said to be a Bishop in Antioch. Then Ignatius and Polycarp were in the level of Bishops, while Peter and John were Elders, lower than the class of Ignatius and Polycarp? NONESENSE!

4) Jesus taught < Wherever 2-3 gather together in the name of Jesus, He will be there ( Mt 18:20) That is the fundamental truth of the church, but the Letter says < wherever the Bishop appears, let the people gather together> This is replacing Jesus with Bishop, the clergy system which is unbiblical as all Born Again Believers are the priests offering the Blood of Jesus by believing and remembering it, to God. So, the Letter oppose to the Bible

5) Letter says only the Bishop can baptize the people, but Philip was a deacon but he baptized Ethiopian Eunuch ( Acts 8:35-39).

6) It uses Flesh instead of Body, word Eucharist without explanation, which means such terminology were known to the church people after they were well established and understood, after some centuries later.

7) It emphasizes Bishop's authority too much without mentioning his duty of humbleness and meekness as Peter mentioned in 1 Peter 5:2-3.

2 Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; 3 Neither as being lords over God's heritage, but being examples to the flock.

8) The existing copies are dating back only to 11 century and only 3-4 manuscripts survive, which are too few to prove the veracity of them, While New Testament Bible has 5,366 manuscripts, some dating back to 2nd century, many by 5-6 century, Vatican Codex around 350AD. Matthew has over 1000 manuscripts, Mark 620, John 910, Acts 800, which are enough to verify the veracity of the manuscripts. Latin manuscripts are 9,200. Moreover, many families of the manuscripts are different and various!

On the other hand, the letters of Ignatius have so much, way, way too poor for supporting and surviving manuscripts. And they date back only to 11th century after the Catholic system such as Holy Catholic, Eucharist, Bishop has been well established.

So, the conclusion is that the letter to Smyrnaeans by Ignatius was doctored in 11th century by Pseudonym Ignatius, based on a few fragments of the genuine Letter of Ignatius to Smyrnaeans dating back to fifth century, and it has no value for the word Catholic Church and Eucharist, and Bishop-Elder clergy system.

Catholic Church was started by Cornelius and the apostates in October 251AD- after the death of emperor Decius in June 251AD at the battle of Abritus Moesia( Bulgria) near Danube- in opposition to Novatian and the faithful Christians who refused the idol worship to Jupiter god forced by Decius.

Thereafter they invented such word as Eucharist instead of Kuriakon Deipne (Lord’s Supper- 1 Cor 11:20)

How come, such big changes happened during 11 years between 96AD and 107AD? 1) Volcano among the Roman Empire 2) Earthquakes among the churches 3) Nuke Bombs among the Christians during, after death of John in 99AD before Ignatius was taken captive in 107AD ?

Eliyahu
 

GentleGospeller

Active Member
Vatican Codex around 350AD.
I would present the following information about Codex B (Vaticanus).

As for Codex B, or the Vaticanus Codex, it is claimed by Rome to be a very early period (4th century AD) manuscript in Codex (book) form, but there are serious issues with that claim. It is not known when it (Codex B) arrived at the Vatican, but it was included in a catalog listing in 1475 (also 1481). Erasmus also knew of its existence, but he does not say it was 4th century, but rather that it was created (emended, supposedly, though not much evidence to confirm that supposition, from 6th century ‘Vulgate’) sometime at around the Council of Florence, AD 1430’s (15th century). Dr. Scot McKendrick (2008 in interview at the British Library), as posted on Youtube:
  • “... And second is that, uhm, Vaticanus has a, now has a very strange appearance. When you look at it, as a manuscript expert, although you ‘know’ that people tell you that it’s, it is, a fourth century manuscript, it actually looks like a fifteenth century manuscript; and there is one very simple reason for that, is that, almost the entire text has been overwritten by a fifteenth century scribe. Not only that, he’s added in fifteenth century decoration, titling and so forth. So it has a very strange appearance. ...” -
The Bible as Book: The Transmission of the Greek Text; Scot McKendrick, Orlaith O’Sullivan; 2003, page 34:
 

GentleGospeller

Active Member
The letter ... written by Ignatius...

Eliyahu
Other letters by 'Ignatius', such as to the Magnesians, have 3 forms (shorter, longer and middle recension), and they conflict with each other. This is pointed out in this book here (page 155 onward) - The 7th Day The Sabbath - The Rest Of His Eternal Story (by Aaron Earnest) : Free Download, Borrow, and Streaming : Internet Archive

From that source:

"... The Cyclopaedia of Biblical Literature., edited by John Kitto, D.D., F.S.A.; Author of “The History and Physical Geography of Palestine,” editor of “The Pictorial Bible,” &c. &c. Illustrated by Numerous Maps and Engravings, in Two Volumes. Vol. II., Tenth Edition. New York: Ivison & Phinney, 178 Fulton Street ... 1854, page 270, Left & Right Column

“... [Page 270; Left Column] Now many commentators assume (on what ground does not appear), that after κυριακήν the word ἡμέραν is to be understood. ...

... Let us now look at the passage simply as it stands. The defect of the sentence is the want of [Left to Right Column] a substantive to which αύτού can refer. This defect, so far from being remedied, is rendered still more glaring by the introduction of ἡμέρα. ...

... On this view the passage does not refer at all to the Lord’s day; but even on the opposite supposition it cannot be regarded as affording any positive evidence to the early use of the term ‘Lord’s day’ (for which it is often cited), since the material word ἡμέρα is purely conjectural. ...” - The Cyclopædia of Biblical Literature

The epistles of Ignatius are spurious or forgeries - Epic Experiences, Opportunities, Connections, and Futures

*******

Ante-Nicene Christian Library: Translations of the Writings of the Fathers Down to A.D. 325. Edited by the Rev. Alexander Roberts, D.D., and James Donaldson, LL.D., Vol. I. The Apostolic Fathers. Ediburgh: T. and T. Clark, 38, George Street. MDCCCLXVII (1867). The Epistles of Ignatius (Shorter and Longer) Introductory Notice; pages 139-140

“... [page 139] It is now the universal opinion of critics, that the first eight of these professedly Ignatian letters are spurious. They bear in themselves indubitable proofs of being the production of a later age than that in which Ignatius lived. Neither [page 139-140] Eusebius nor Jerome makes the least reference to them; and they are now by common consent set aside as forgeries, which were at various dates, and to serve special purposes, put forth under the name of the celebrated Bishop of Antioch.” - Ante-Nicene Christian Library: The Apostolic fathers (1870)

*******

History of the Christian Church by Philip Schaff Vol. II. Ante-Nicene Christianity. A.D. 100-325. Ninth Edition. New York, Charles Scribner's Sons, 1910, page 145

“... [page 145] The whole story of Ignatius is more legendary than real, and his writings are subject to grave suspicion of fraudulent interpolation. We have three different versions of the Ignatian Epistles, but only one of them can be genuine; either the smaller Greek version, or the lately discovered Syriac.1 In the latter, which contains only three epistles, most of the passages on the episcopate are wanting, indeed; yet the leading features of the institution appear even here" - History of the Christian Church

*******

A Manual of Church History by Albertt Henry Newman, D.D., LL.D. Professor of Church History in Baylor University, Department Editor of Church History for New Schaff-Herzog Encyclopedia, Author of “A history of the Baptist Churches in the United States”, “A History of Anti-Pedobaptism,”, etc. Volume I Ancient and Mediaeval Church History (To A.D. 1517) Fourth Thousand, Philadelphia American Baptist Publication Society, 1906., pages 222,223,227

“... [page 222] We have three distinct forms of the Ignatian Epistles, differing greatly as to number, length, and substance. (a) The longer Greek form is now universally regarded as a gross fabrication, and is supposed to have been composed in the fourth, fifth, or sixth cen-tury. It is full of anachronisms ...” - A Manual of Church History: Ancient and medi val church history (to A. D. 1517)

“... [page 223] the shorter Greek form ... Some accept these writings as in the main genuine, but suppose them to have been interpolated to a very considerable extant. ...” - A Manual of Church History: Ancient and medi val church history (to A. D. 1517)

“... [page 227] the epistles have been interpolated beyond almost any other document of history. ...” - A Manual of Church History: Ancient and medi val church history (to A. D. 1517)

*******

The Apostolic Fathers with an English translation by Kirsopp Lake, in Two Volumes, I; I Clement, II Clement, Ignatius, Polycarp, Didache, Barnabas; London : William Heinemann, New York : The Macmillan Co. MCMXII, page 168

“... [page 168] 2. The short recension. – It was early seen that the long recension contained several letters which were clearly not genuine, and that those which had the most claim to acceptance, as having been mentioned by Eusebius, were greatly corrupted by obvious interpolations. ...

... The text of this recension is nowhere extant in a pure form. ...” - The Apostolic Fathers

*******

The Contemporary Review, Volume XXV. (25) December, 1874 – May, 1875, Strahan 7 Co., Publishers, Paternoster Row, London, 1875; pages 339-340

“... [page 339] The Ignatian question is the most perplexing which confronts the student of early Church History. ...

... The author of Supernatural Religion has no hesitation on the subject. “The whole of the Ignatian literature,” he writes, “is a [page 339-340] mass of falsification and fraud.”* “It is not possible,” he says, “even if the Epistle [to the Smyrnaeans] were genuine, which it is not, to base any such conclusion upon these words.” †

And again:-

“We must, however, go much further, and assert that none of the Epistles have any value as evidence for an earlier period than the end of the second, or beginning of the third, century, even if they have any value at all.” ‡

An immediately afterwards: -

“We have just seen that the martyr-journey of Ignatius to Rome is, for cogent reasons, declared to be wholly fabulous, and the Epistles purporting to be written during that journey must be held to be spurious.” § ... * P. 269. † P. 270 ‡ P. 274. § P. 274 ...” - The Contemporary Review
The Contemporary Review ..."
 

Eliyahu

Active Member
Site Supporter
Other letters by 'Ignatius', such as to the Magnesians, have 3 forms (shorter, longer and middle recension), and they conflict with each other. This is pointed out in this book here (page 155 onward) - The 7th Day The Sabbath - The Rest Of His Eternal Story (by Aaron Earnest) : Free Download, Borrow, and Streaming : Internet Archive


... On this view the passage does not refer at all to the Lord’s day; but even on the opposite supposition it cannot be regarded as affording any positive evidence to the early use of the term ‘Lord’s day’ (for which it is often cited), since the material word ἡμέρα is purely conjectural. ...” - The Cyclopædia of Biblical Literature

The epistles of Ignatius are spurious or forgeries - Epic Experiences, Opportunities, Connections, and Futures

*******

Ante-Nicene Christian Library: Translations of the Writings of the Fathers Down to A.D. 325. Edited by the Rev. Alexander Roberts, D.D., and James Donaldson, LL.D., Vol. I. The Apostolic Fathers. Ediburgh: T. and T. Clark, 38, George Street. MDCCCLXVII (1867). The Epistles of Ignatius (Shorter and Longer) Introductory Notice; pages 139-140

“... [page 139] It is now the universal opinion of critics, that the first eight of these professedly Ignatian letters are spurious. They bear in themselves indubitable proofs of being the production of a later age than that in which Ignatius lived. Neither [page 139-140] Eusebius nor Jerome makes the least reference to them; and they are now by common consent set aside as forgeries, which were at various dates, and to serve special purposes, put forth under the name of the celebrated Bishop of Antioch.” - Ante-Nicene Christian Library: The Apostolic fathers (1870)

*******

History of the Christian Church by Philip Schaff Vol. II. Ante-Nicene Christianity. A.D. 100-325. Ninth Edition. New York, Charles Scribner's Sons, 1910, page 145

“... [page 145] The whole story of Ignatius is more legendary than real, and his writings are subject to grave suspicion of fraudulent interpolation. We have three different versions of the Ignatian Epistles, but only one of them can be genuine; either the smaller Greek version, or the lately discovered Syriac.1 In the latter, which contains only three epistles, most of the passages on the episcopate are wanting, indeed; yet the leading features of the institution appear even here" - History of the Christian Church

*******

A Manual of Church History by Albertt Henry Newman, D.D., LL.D. Professor of Church History in Baylor University, Department Editor of Church History for New Schaff-Herzog Encyclopedia, Author of “A history of the Baptist Churches in the United States”, “A History of Anti-Pedobaptism,”, etc. Volume I Ancient and Mediaeval Church History (To A.D. 1517) Fourth Thousand, Philadelphia American Baptist Publication Society, 1906., pages 222,223,227

“... [page 222] We have three distinct forms of the Ignatian Epistles, differing greatly as to number, length, and substance. (a) The longer Greek form is now universally regarded as a gross fabrication, and is supposed to have been composed in the fourth, fifth, or sixth cen-tury. It is full of anachronisms ...” - A Manual of Church History: Ancient and medi val church history (to A. D. 1517)

“... [page 223] the shorter Greek form ... Some accept these writings as in the main genuine, but suppose them to have been interpolated to a very considerable extant. ...” - A Manual of Church History: Ancient and medi val church history (to A. D. 1517)

“... [page 227] the epistles have been interpolated beyond almost any other document of history. ...” - A Manual of Church History: Ancient and medi val church history (to A. D. 1517)

*******

The Apostolic Fathers with an English translation by Kirsopp Lake, in Two Volumes, I; I Clement, II Clement, Ignatius, Polycarp, Didache, Barnabas; London : William Heinemann, New York : The Macmillan Co. MCMXII, page 168

“... [page 168] 2. The short recension. – It was early seen that the long recension contained several letters which were clearly not genuine, and that those which had the most claim to acceptance, as having been mentioned by Eusebius, were greatly corrupted by obvious interpolations. ...

... The text of this recension is nowhere extant in a pure form. ...” - The Apostolic Fathers

*******
Thanks for the comments.
As for the Letter to Magnesian, I also found the problem with the translation by Lightfoot who was a professor of Anglican Church.
Because I noticed he translated Sabbatizo as Sabbath-keeping, saying to the Magnesians, < Don't keep the Sabbath any more as you did in the past> But Did Magnesians ever keep the Sabbaths as gentile people? Sabbatizo should have been translated as idle away the time, taking rest and idling as before. Even the whole letter looked spurious. Post Nicaean ECF's writings are not worthy of reading, but ante Nicaean writings can be genuine sometimes. Even among them, Genuine writings before the Novatian Schism from Cornelius and LAPSI apostates in October 251AD may be worthy of reading. I doubt Catholics would have left any writings by ECF's before 251AD without manipulation.

Eliyahu
 

GentleGospeller

Active Member
Thanks for the comments.
You are welcome.

As for the Letter to Magnesian, I also found the problem with the translation by Lightfoot who was a professor of Anglican Church.
Because I noticed he translated Sabbatizo as Sabbath-keeping, saying to the Magnesians, < Don't keep the Sabbath any more as you did in the past> But Did Magnesians ever keep the Sabbaths as gentile people? Sabbatizo should have been translated as idle away the time, taking rest and idling as before. Even the whole letter looked spurious. Post Nicaean ECF's writings are not worthy of reading, but ante Nicaean writings can be genuine sometimes. Even among them, Genuine writings before the Novatian Schism from Cornelius and LAPSI apostates in October 251AD may be worthy of reading. I doubt Catholics would have left any writings by ECF's before 251AD without manipulation.

Eliyahu
Interesting info you have presented. Thank you.
 
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