The Islamic observance of Ramadan, a month-long fast, garners significant attention in contemporary media each year. During this period, Muslims abstain from food, drink, and sexual relations from dawn until dusk, breaking their fast with communal meals known as iftar after sunset. Western dignitaries occasionally participate in these nightly feasts, highlighting Ramadan’s cultural prominence. In contrast to diurnal eating patterns, the fasting Muslim shifts sustenance to the nocturnal hours, consuming substantial meals throughout the night until the pre-dawn meal, suhoor. The Qur’an further mandates abstinence from food, drink, sexual relations, and idle speech during this period, framing fasting as a holistic act of devotion (Qur’an 2:183–187). Ramadan commences with the sighting of the new crescent moon and concludes when the subsequent crescent appears, culminating in the celebratory feast of Eid al-Fitr. This prompts a critical question: what are the historical origins of this fasting practice?

Ignatius of Antioch, a 2nd-century bishop and martyr, stands as one of the earliest voices in Christian history beyond the New Testament. Arrested during the reign of Emperor Trajan (c. 98–117 CE) and en route to his execution in Rome, he wrote seven letters to churches across Asia Minor and beyond, offering a rare glimpse into the faith, leadership, and struggles of the nascent Christian community. His writings, treasured for their vivid theology and emphasis on unity under bishops, remain a cornerstone for understanding early church development. Today, Ignatius’s legacy endures in debates over core Christian practices—particularly the Lord’s Supper—where his words continue to shape discussions about Christ’s nature and the meaning of communal worship.

Among these letters, Smyrnaeans 6:2 has sparked enduring controversy with its bold claim: “the Eucharist is the flesh (σάρξ) of our Savior Jesus Christ.” This statement sits at the heart of textual and theological disputes, with scholars debating the authenticity of Ignatius’s writings and their implications for early Christian belief. This article examines the manuscript evidence, textual-critical challenges, and historical-theological context surrounding this pivotal passage, shedding light on its original intent and modern significance.

The Gospel of Barnabas, a text often cited in certain theological debates, is broadly recognized by scholars as a pseudepigraphal work, composed no earlier than the late medieval period.