1. Hebrew Bible, Numbers, 24.17 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Ignatius of Antioch • Ignatius, Letter to the Ephesians
Found in books: Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 556; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 298
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24.17 אֶרְאֶנּוּ וְלֹא עַתָּה אֲשׁוּרֶנּוּ וְלֹא קָרוֹב דָּרַךְ כּוֹכָב מִיַּעֲקֹב וְקָם שֵׁבֶט מִיִּשְׂרָאֵל וּמָחַץ פַּאֲתֵי מוֹאָב וְקַרְקַר כָּל־בְּנֵי־שֵׁת׃'' None | sup>
24.17 I see him, but not now; I behold him, but not nigh; There shall step forth a star out of Jacob, And a scepter shall rise out of Israel, And shall smite through the corners of Moab, And break down all the sons of Seth.'' None |
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2. Anon., Didache, 8.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Ignatius • Ignatius of Antioch, on terminology for heresy
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 27; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 142
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8.2 But let not your fasts be with the hypocrites; Matthew 6:16 for they fast on the second and fifth day of the week; but fast on the fourth day and the Preparation (Friday). Neither pray as the hypocrites; but as the Lord commanded in His Gospel, thus pray: Our Father who art in heaven, hallowed be Your name. Your kingdom come. Your will be done, as in heaven, so on earth. Give us today our daily (needful) bread, and forgive us our debt as we also forgive our debtors. And bring us not into temptation, but deliver us from the evil one (or, evil); for Yours is the power and the glory forever. Thrice in the day thus pray. '' None |
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3. Clement of Rome, 1 Clement, 2.6, 47.3, 49.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ignatius of Antioch, on terminology for heresy • Ignatius of Antioch, on the problem of interpretation • Ignatius, On Christian factions • Ignatius, Use of 1 Corinthians
Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 66, 110; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 15
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2.6 Moreover, you were all distinguished by humility, and were in no respect puffed up with pride, but yielded obedience rather than extorted it, and were more willing to give than to receive. Acts 20:35 Content with the provision which God had made for you, and carefully attending to His words, you were inwardly filled with His doctrine, and His sufferings were before your eyes. Thus a profound and abundant peace was given to you all, and you had an insatiable desire for doing good, while a full outpouring of the Holy Spirit was upon you all. Full of holy designs, you did, with true earnestness of mind and a godly confidence, stretch forth your hands to God Almighty, beseeching Him to be merciful unto you, if you had been guilty of any involuntary transgression. Day and night you were anxious for the whole brotherhood, 1 Peter 2:17 that the number of God's elect might be saved with mercy and a good conscience. You were sincere and uncorrupted, and forgetful of injuries between one another. Every kind of faction and schism was abominable in your sight. You mourned over the transgressions of your neighbours: their deficiencies you deemed your own. You never grudged any act of kindness, being ready to every good work. Titus 3:1 Adorned by a thoroughly virtuous and religious life, you did all things in the fear of God. The commandments and ordices of the Lord were written upon the tablets of your hearts. Proverbs 7:3 " 47.3 Take up the epistle of the blessed Apostle Paul. What did he write to you at the time when the gospel first began to be preached? Truly, under the inspiration of the Spirit, he wrote to you concerning himself, and Cephas, and Apollos, because even then parties had been formed among you. But that inclination for one above another entailed less guilt upon you, inasmuch as your partialities were then shown towards apostles, already of high reputation, and towards a man whom they had approved. But now reflect who those are that have perverted you, and lessened the renown of your far-famed brotherly love. It is disgraceful, beloved, yea, highly disgraceful, and unworthy of your Christian profession, that such a thing should be heard of as that the most steadfast and ancient church of the Corinthians should, on account of one or two persons, engage in sedition against its presbyters. And this rumour has reached not only us, but those also who are unconnected with us; so that, through your infatuation, the name of the Lord is blasphemed, while danger is also brought upon yourselves.
49.5 Let him who has love in Christ keep the commandments of Christ. Who can describe the blessed bond of the love of God? What man is able to tell the excellence of its beauty, as it ought to be told? The height to which love exalts is unspeakable. Love unites us to God. Love covers a multitude of sins. Love bears all things, is long-suffering in all things. There is nothing base, nothing arrogant in love. Love admits of no schisms: love gives rise to no seditions: love does all things in harmony. By love have all the elect of God been made perfect; without love nothing is well-pleasing to God. In love has the Lord taken us to Himself. On account of the love He bore us, Jesus Christ our Lord gave His blood for us by the will of God; His flesh for our flesh, and His soul for our souls. '" None |
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4. Epictetus, Discourses, 4.7.6 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Ignatius of Antioch • Ignatius of Antioch, Christian Bishop
Found in books: Rizzi (2010), Hadrian and the Christians, 75; de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 192
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4.7.6 WHAT makes the tyrant formidable? The guards, you say, and their swords, and the men of the bedchamber and those who exclude them who would enter. Why then if you bring a boy (child) to the tyrant when he is with his guards, is he not afraid; or is it because the child does not understand these things? If then any man does understand what guards are and that they have swords, and comes to the tyrant for this very purpose because he wishes to die on account of some circumstance and seeks to die easily by the hand of another, is he afraid of the guards? No, for he wishes for the thing which makes the guards formidable. If then any man neither wishing to die nor to live by all means, but only as it may be permitted, approaches the tyrant, what hinders him from approaching the tyrant without fear? Nothing. If then a man has the same opinion about his property as the man whom I have instanced has about his body; and also about his children and his wife: and in a word is so affected by some madness or despair that he cares not whether he possesses them or not, but like children who are playing with shells care (quarrel) about the play, but do not trouble themselves about the shells, so he too has set no value on the materials (things), but values the pleasure that he has with them and the occupation, what tyrant is then formidable to him or what guards or what swords? Then through madness is it possible for a man to be so disposed towards these things, and the Galilaeans through habit, and is it possible that no man can learn from reason and from demonstration that God has made all the things in the universe and the universe itself completely free from hindrance and perfect, and the parts of it for the use of the whole? All other animals indeed are incapable of comprehending the administration of it; but the rational animal man has faculties for the consideration of all these things, and for understanding that it is a part, and what kind of a part it is, and that it is right for the parts to be subordinate to the whole. And besides this being naturally noble, magimous and free, man sees that of the things which surround him some are free from hindrance and in his power, and the other things are subject to hindrance and in the power of others; that the things which are free from hindrance are in the power of the will; and those which are subject to hindrance are the things which are not in the power of the will. And for this reason if he thinks that his good and his interest be in these things only which are free from hindrance and in his own power, he will be free, prosperous, happy, free from harm, magimous, pious, thankful to God for all things; in no matter finding fault with any of the things which have not been put in his power, nor blaming any of them. But if he thinks that his good and his interest are in externals and in things which are not in the power of his will, he must of necessity be hindered, be impeded, be a slave to those who have the power over the things which he admires (desires) and fears; and he must of necessity be impious because he thinks that he is harmed by God, and he must be unjust because he always claims more than belongs to him; and he must of necessity be abject and mean. What hinders a man, who has clearly separated (comprehended) these things, from living with a light heart and bearing easily the reins, quietly expecting every thing which can happen, and enduring that which has already happened? Would you have me to bear poverty? Come and you will know what poverty is when it has found one who can act well the part of a poor man. Would you have me to possess power? Let me have power, and also the trouble of it. Well, banishment? Wherever I shall go, there it will be well with me; for here also where I am, it was not because of the place that it was well with me, but because of my opinions which I shall carry off with me: for neither can any man deprive me of them; but my opinions alone are mine and they cannot be taken from me, and I am satisfied while I have them, wherever I may be and whatever I am doing. But now it is time to die. Why do you say to die? Make no tragedy show of the thing, but speak of it as it is: it is now time for the matter (of the body) to be resolved into the things out of which it was composed. And what is the formidable thing here? what is going to perish of the things which are in the universe? what new thing or wondrous is going to happen? Is it for this reason that a tyrant is formidable? Is it for this reason that the guards appear to have swords which are large and sharp? Say this to others; but I have considered about all these things; no man has power over me. I have been made free; I know his commands, no man can now lead me as a slave. I have a proper person to assert my freedom; I have proper judges. (I say) are you not the master of my body? What then is that to me? Are you not the master of my property? What then is that to me? Are you not the master of my exile or of my chains? Well, from all these things and all the poor body itself I depart at your bidding, when you please. Make trial of your power, and you will know how far it reaches. Whom then can I still fear? Those who are over the bedchamber? Lest they should do, what? Shut me out? If they find that I wish to enter, let them shut me out. Why then do you go to the doors? Because I think it befits me, while the play (sport) lasts, to join in it. How then are you not shut out? Because unless some one allows me to go in, I do not choose to go in, but am always content with that which happens; for I think that what God chooses is better than what I choose. I will attach myself as a minister and follower to him; I have the same movements (pursuits) as he has, I have the same desires; in a word, I have the same will ( συνφέλω ). There is no shutting out for me, but for those who would force their way in. Why then do not I force my way in? Because I know that nothing good is distributed within to those who enter. But when I hear any man called fortunate because he is honoured by Caesar, I say, what does he happen to get? A province (the government of a province). Does he also obtain an opinion such as he ought? The office of a Prefect. Does he also obtain the power of using his office well? Why do I still strive to enter (Caesar’s chamber)? A man scatters dried figs and nuts: the children seize them, and fight with one another; men do not, for they think them to be a small matter. But if a man should throw about shells, even the children do not seize them. Provinces are distributed: let children look to that. Money is distributed: let children look to that. Praetorships, consulships are distributed: let children scramble for them, let them be shut out, beaten, kiss the hands of the giver, of the slaves: but to me these are only dried figs and nuts. What then? If you fail to get them, while Caesar is scattering them about, do not be troubled: if a dried fig come into your lap, take it and eat it; for so far you may value even a fig. But if I shall stoop down and turn another over, or be turned over by another, and shall flatter those who have got into (Caesar’s) chamber, neither is a dried fig worth the trouble, nor any thing else of the things which are not good, which the philosophers have persuaded me not to think good. Show me the swords of the guards. See how big they are, and how sharp. What then do these big and sharp swords do? They kill. And what does a fever do? Nothing else. And what else a (falling) tile? Nothing else. Would you then have me to wonder at these things and worship them, and go about as the slave of all of them? I hope that this will not happen: but when I have once learned that every thing which has come into existence must also go out of it, that the universe may not stand still nor be impeded, I no longer consider it any difference whether a fever shall do it or a tile, or a soldier. But if a man must make a comparison between these things, I know that the soldier will do it with less trouble (to me), and quicker. When then I neither fear any thing which a tyrant can do to me, nor desire any thing which he can give, why do I still look on with wonder (admiration)? Why am I still confounded? Why do I fear the guards? Why am I pleased if he speaks to me in a friendly way, and receives me, and why do I tell others how he spoke to me? Is he a Socrates, is he a Diogenes that his praise should be a proof of what I am? Have I been eager to imitate his morals? But I keep up the play and go to him, and serve him so long as he does not bid me to do any thing foolish or unreasonable. But if he says to me, Go and bring Leon of Salamis, I say to him, Seek another, for I am no longer playing. (The tyrant says): Lead him away (to prison). I follow; that is part of the play. But your head will be taken off—Does the tyrant’s head always remain where it is, and the heads of you who obey him?—But you will be cast out unburied?—If the corpse is I, I shall be cast out; but if I am different from the corpse, speak more properly according as the fact is, and do not think of frightening me. These things are formidable to children and fools. But if any man has once entered a philosopher’s school and knows not what he is, he deserves to be full of fear and to flatter those whom afterwards he used to flatter; (and) if he has not yet learned that he is not flesh nor bones nor sinews ( νεῦρα ), but he is that which makes use of these parts of the body and governs there and follows (understands) the appearances of things. Yes, but this talk makes us despise the laws—And what kind of talk makes men more obedient to the laws who employ such talk? And the things which are in the power of a fool are not law. And yet see how this talk makes us disposed as we ought to be even to these men (fools); since it teaches us to claim in opposition to them none of the things in which they are able to surpass us. This talk teaches us as to the body to give it up, as to property to give that up also, as to children, parents, brothers, to retire from these, to give up all; it only makes an exception of the opinions, which even Zeus has willed to be the select property of every man. What transgression of the laws is there here, what folly? Where you are superior and stronger, there I gave way to you: on the other hand, where I am superior, do you yield to me; for I have studied (cared for) this, and you have not. It is your study to live in houses with floors formed of various stones, how your slaves and dependents shall serve you, how you shall wear fine clothing, have many hunting men, lute players, and tragic actors. Do I claim any of these? have you made any study of opinions, and of your own rational faculty? Do you know of what parts it is composed, how they are brought together, how they are connected, what powers it has, and of what kind? Why then are you vexed, if another who has made it his study, has the advantage over you in these things? But these things are the greatest. And who hinders you from being employed about these things and looking after them? And who has a better stock of books, of leisure, of persons to aid you? Only turn your mind at last to these things, attend, if it be only a short time, to your own ruling faculty ( ἡγεμονικόν ): consider what this is that you possess, and whence it came, this which uses all other (faculties), and tries them, and selects and rejects. But so long as you employ yourself about externals you will possess them (externals) as no man else does; but you will have this (the ruling faculty) such as you choose to have it, sordid and neglected.'' None |
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5. Ignatius, To Polycarp, 2.2-2.3, 3.1, 5.1-5.2, 6.1, 7.1, 8.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Ignatius • Ignatius of Antioch (martyr) • Ignatius of Antioch, • Ignatius of Antioch, Christology • Ignatius of Antioch, Gospels, use of • Ignatius of Antioch, Literary project • Ignatius of Antioch, Pauline epistles, use of • Ignatius of Antioch, Sources for collection • Ignatius of Antioch, letters • Ignatius, Proto-Trinitarian formula • Ignatius, Use of Matthew • Ignatius, and Church identity • Ignatius, and Church order • Ignatius, and the Christian life • Ignatius, and the imitation of Christ • Martyrs , Ignatius of Antioch • fate, of Ignatius
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 196; Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 63, 97, 163, 164, 219, 220; Clarke, King, Baltussen (2023), Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering. 236; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 361, 366; Esler (2000), The Early Christian World, 519; Huttner (2013), Early Christianity in the Lycus Valley, 114; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 165; Ogereau (2023), Early Christianity in Macedonia: From Paul to the Late Sixth Century. 96; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 159; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 294
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3.1 For I know and believe that He was in the flesh even after the resurrection;
3.1 Let not those that seem to be plausible and yet teach strange doctrine dismay thee. Stand thou firm, as an anvil when it is smitten. It is the part of a great athlete to receive blows and be victorious. But especially must we for God's sake endure all things, that He also may endure us. " 5.1 But certain persons ignorantly deny Him, or rather have been denied by Him, being advocates of death rather than of the truth; and they have not been persuaded by the prophecies nor by the law of Moses, nay nor even to this very hour by the Gospel, nor by the sufferings of each of us severally;
5.1 Flee evil arts, or rather hold thou discourse about these. Tell my sisters to love the Lord and to be content with their husbands in flesh and in spirit. In like manner also charge my brothers in the name of Jesus Christ to love their wives, as the Lord loved the Church. 5.2 If any one is able to abide in chastity to the honour of the flesh of the Lord, let him so abide without boasting. If he boast, he is lost; and if it be known beyond the bishop, he is polluted. It becometh men and women too, when they marry, to unite themselves with the consent of the bishop, that the marriage may be after the Lord and not after concupiscence. Let all things be done to the honour of God. 5.2 for they are of the same mind also concerning us. For what profit is it to me, if a man praiseth me, but blasphemeth my Lord, not confessing that He was a bearer of flesh? Yet he that affirmeth not this, doth thereby deny Him altogether, being himself a bearer of a corpse. ' "
6.1 Give ye heed to the bishop, that God also may give heed to you. I am devoted to those who are subject to the bishop, the presbyters, the deacons. May it be granted me to have my portion with them in the presence of God. Toil together one with another, struggle together, run together, suffer together, lie down together, rise up together, as God's stewards and assessors and ministers. " 6.1 Let no man be deceived. Even the heavenly beings and the glory of the angels and the rulers visible and invisible, if they believe not in the blood of Christ who is God, judgment awaiteth them also. He that receiveth let him receive. Let not office puff up any man; for faith and love are all in all, and nothing is preferred before them.
7.1 Seeing that the church which is in Antioch of Syria hath peace, as it hath been reported to me, through your prayers, I myself also have been the more comforted since God hath banished my care; if so be I may through suffering attain unto God, that I may be found a disciple through your intercession.
7.1 They therefore that gainsay the good gift of God perish by their questionings. But it were expedient for them to have love, that they may also rise again. ' " None |
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6. Ignatius, To The Philadelphians, 1.1, 3.1-3.3, 6.1-6.2, 7.1-7.2, 8.1-8.2, 10.1, 11.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Ignatius • Ignatius of Antioch • Ignatius of Antioch, Christian Bishop • Ignatius of Antioch, apocalyptic aspects • Ignatius of Antioch, letters • Ignatius of Antioch, on terminology for heresy • Ignatius of Antioch, on the causes of heresy • Ignatius of Antioch, on the problem of interpretation • Ignatius, Audience • Ignatius, Knowledge of Jesus traditions • Ignatius, Opponents • Ignatius, Proto-Trinitarian formula • Ignatius, and Church identity • Ignatius, and Church order • Ignatius, and concord • Ignatius, and the Christian life • Ignatius, and the imitation of Christ • Long-Ignatius • Seer of Revelation,, Ignatius of Antioch compared • opponents, of Ignatius
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 23; Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 162, 163, 164, 214, 215, 218, 219, 220, 222; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 15, 16, 17, 18, 22, 23, 24, 25; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 458; Esler (2000), The Early Christian World, 516, 518; Ogereau (2023), Early Christianity in Macedonia: From Paul to the Late Sixth Century. 95; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 161; Rizzi (2010), Hadrian and the Christians, 75, 149; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 155, 159; Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 204, 205, 208, 209, 210, 214
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1.1 This your bishop I have found to hold the ministry which pertaineth to the common weal, not of himself or through men, nor yet for vain glory, but in the love of God the Father and the Lord Jesus Christ. And I am amazed at his forbearance; whose silence is more powerful than others' speech. " 3.1 Abstain from noxious herbs, which are not the husbandry of Jesus Christ, because they are not the planting of the Father. Not that I have found division among you, but filtering. 3.2 For as many as are of God and of Jesus Christ, they are with the bishop; and as many as shall repent and enter into the unity of the Church, these also shall be of God, that they may be living after Jesus Christ. 3.3 Be not deceived, my brethren. If any man followeth one that maketh a schism, he doth not inherit the kingdom of God. If any man walketh in strange doctrine, he hath no fellowship with the passion.
6.1 But if any one propound Judaism unto you, here him not: for it is better to hear Christianity from a man who is circumcised than Judaism from one uncircumcised. But if either the one or the other speak not concerning Jesus Christ, I look on them as tombstones and graves of the dead, whereon are inscribed only the names of men. 6.2 Shun ye therefore the wicked arts and plottings of the prince of this world, lest haply ye be crushed by his devices, and wax weak in your love. But assemble yourselves all together with undivided heart. ' "
7.1 For even though certain persons desired to deceive me after the flesh, yet the spirit is not deceived, being from God; for it knoweth whence it cometh and where it goeth, and it searcheth out the hidden things. I cried out, when I was among you; I spake with a loud voice, with God's own voice, Give ye heed to the bishop and the presbytery and deacons. " '7.2 Howbeit there were those who suspected me of saying this, because I knew beforehand of the division of certain persons. But He in whom I am bound is my witness that I learned it not from flesh of man; it was the preaching of the Spirit who spake on this wise; Do nothing without the bishop; keep your flesh as a temple of God; cherish union; shun divisions; be imitators of Jesus Christ, as He Himself also was of His Father.
8.1 I therefore did my own part, as a man composed unto union. But where there is division and anger, there God abideth not. Now the Lord forgiveth all men when they repent, if repenting they return to the unity of God and to the council of the bishop. I have faith in the grace of Jesus Christ, who shall strike off every fetter from you; 8.2 and I entreat you, Do ye nothing in a spirit of factiousness but after the teaching of Christ. For I heard certain persons saying, If I find it not in the charters, I believe it not in the Gospel. And when I said to them, It is written, they answered me That is the question. But as for me, my charter is Jesus Christ, the inviolable charter is His cross and His death and His resurrection, and faith through Him; wherein I desire to be justified through your prayers. ' "
10.1 Seeing that in answer to your prayer and to the tender sympathy which ye have in Christ Jesus, it hath been reported to me that the church which is in Antioch of Syria hath peace, it is becoming for you, as a church of God, to appoint a deacon to go thither as God's ambassador, that he may congratulate them when they are assembled together, and may glorify the Name. " 11.2 The love of the brethren which are in Troas saluteth you; from whence also I write to you by the hand of Burrhus, who was sent with me by the Ephesians and Smyrnaeans as a mark of honour. The Lord shall honour them, even Jesus Christ, on whom their hope is set in flesh and soul and spirit, by faith, by love, by concord. Fare ye well in Christ Jesus our common hope.'" None |
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7. Ignatius, To The Ephesians, 1.3, 2.2, 3.1-3.2, 4.1-4.2, 5.2-5.3, 6.1-6.2, 7.2, 8.1-8.2, 9.1, 10.2-10.3, 12.2, 13.1, 15.1, 16.1, 17.1, 18.1-18.2, 19.2-19.3, 20.2, 21.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Ignatius • Ignatius of Antioch • Ignatius of Antioch (martyr) • Ignatius of Antioch, • Ignatius of Antioch, Christian Bishop • Ignatius of Antioch, and ecclesiology • Ignatius of Antioch, apocalyptic aspects • Ignatius of Antioch, judgment on • Ignatius of Antioch, on martyrdom • Ignatius of Antioch, on terminology for heresy • Ignatius of Antioch, on the causes of heresy • Ignatius of Antioch, on the problem of interpretation • Ignatius of Antioch, writings • Ignatius, Audience • Ignatius, Dating of letters • Ignatius, Letter to the Ephesians • Ignatius, On Christian factions • Ignatius, Opponents • Ignatius, Proto-Trinitarian formula • Ignatius, Use of 1 Corinthians • Ignatius, Use of Romans • Ignatius, and Christology • Ignatius, and Church identity • Ignatius, and Church order • Ignatius, and concord • Ignatius, and the Christian life • Ignatius, and the imitation of Christ • Jesus, and Ignatius • Seer of Revelation,, Ignatius of Antioch compared • body, in Ignatius • fate, of Ignatius • games, and Ignatius • imitatio Christi, of Ignatius
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 23; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 196; Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 66, 109, 110, 162, 163, 164, 210, 213, 214, 215, 217, 218, 219, 220; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 15, 16, 17, 18, 23, 24, 25; Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 556; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 298; Huttner (2013), Early Christianity in the Lycus Valley, 109; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 283; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 199; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 166; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 117; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 74; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 55, 56, 57; Ogereau (2023), Early Christianity in Macedonia: From Paul to the Late Sixth Century. 95; Rizzi (2010), Hadrian and the Christians, 148; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 159, 206, 207; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 294; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 200
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1.3 eeing then that in God's name I have received your whole multitude in the person of Onesimus, whose love passeth utterance and who is moreover your bishop in the flesh -- and I pray that ye may love him according to Jesus Christ and that ye all may be like him; for blessed is He that granted unto you according to your deserving to have such a bishop: -- " 2.2 May I have joy of you always, if so be I am worthy of it. It is therefore meet for you in every way to glorify Jesus Christ who glorified you; that being perfectly joined together in one submission, submitting yourselves to your bishop and presbytery, ye may be sanctified in all things. ' "
3.1 I do not command you, as though I were somewhat. For even though I am in bonds for the Name's sake, I am not yet perfected in Jesus Christ. For now am I beginning to be a disciple; and I speak to you as to my school-fellows. For I ought to be trained by you for the contest in faith, in admonition, in endurance, in long-suffering. " '3.2 But, since love doth not suffer me to be silent concerning you, therefore was I forward to exhort you, that ye run in harmony with the mind of God: for Jesus Christ also, our inseparable life, is the mind of the Father, even as the bishops that are settled in the farthest parts of the earth are in the mind of Jesus Christ.
4.1 So then it becometh you to run in harmony with the mind of the bishop; which thing also ye do. For your honourable presbytery, which is worthy of God, is attuned to the bishop, even as its strings to a lyre. Therefore in your concord and harmonious love Jesus Christ is sung. 4.2 And do ye, each and all, form yourselves into a chorus, that being harmonious in concord and taking the key note of God ye may in unison sing with one voice through Jesus Christ unto the Father, that He may both hear you and acknowledge you by your good deeds to be members of His Son. It is therefore profitable for you to be in blameless unity, that ye may also be partakers of God always.
5.2 Let no man be deceived. If any one be not within the precinct of the altar, he lacketh the bread of God. For, if the prayer of one and another hath so great force, how much more that of the bishop and of the whole Church. 5.3 Whosoever therefore cometh not to the congregation, he doth thereby show his pride and hath separated himself; for it is written, God resisteth the proud. Let us therefore be careful not to resist the bishop, that by our submission we may give ourselves to God.
6.1 And in proportion as a man seeth that his bishop is silent, let him fear him the more. For every one whom the Master of the household sendeth to be steward over His own house, we ought so to receive as Him that sent him. Plainly therefore we ought to regard the bishop as the Lord Himself. 6.2 Now Onesimus of his own accord highly praiseth your orderly conduct in God, for that ye all live according to truth,and that no heresy hath a home among you: nay, ye do not so much as listen to any one, if he speak of aught else save concerning Jesus Christ in truth.
7.2 There is one only physician, of flesh and of spirit, generate and ingenerate, God in man, true Life in death, Son of Mary and Son of God, first passible and then impassible, Jesus Christ our Lord.
8.1 Let no one therefore deceive you, as indeed ye are not deceived, seeing that ye belong wholly to God. For when no lust is established in you, which hath power to torment you, then truly ye live after God. I devote myself for you, and I dedicate myself as an offering for the church of you Ephesians which is famous unto all the ages. 8.2 They that are of the flesh cannot do the things of the Spirit, neither can they that are of the Spirit do the things of the flesh; even as faith cannot do the things of unfaithfulness, neither unfaithfulness the things of faith. Nay, even those things which ye do after the flesh are spiritual; for ye do all things in Jesus Christ.
9.1 But I have learned that certain persons passed through you from yonder, bringing evil doctrine; whom ye suffered not to sow seed in you, for ye stopped your ears, so that ye might not receive the seed sown by them; forasmuch as ye are stones of a temple, which were prepared beforehand for a building of God the Father, being hoisted up to the heights through the engine of Jesus Christ, which is the Cross, and using for a rope the Holy Spirit; while your faith is your windlass, and love is the way that leadeth up to God.
10.2 Against their outbursts of wrath be ye meek; against their proud words be ye humble; against their railings set ye your prayers; against their errors be ye stedfast in the faith; against their fierceness be ye gentle. And be not zealous to imitate them by requital. 10.3 Let us show ourselves their brothers by our forbearance; but let us be zealous to be imitators of the Lord, vying with each other who shall suffer the greater wrong, who shall be defrauded, who shall be set at nought; that no herb of the devil be found in you: but in all purity and temperance abide ye in Christ Jesus, with your flesh and with your spirit.
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2.2 Ye are the high-road of those that are on their way to die unto God. Ye are associates in the mysteries with Paul, who was sanctified, who obtained a good report, who is worthy of all felicitation; in whose foot-steps I would fain be found treading, when I shall attain unto God; who in every letter maketh mention of you in Christ Jesus.
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3.1 Do your diligence therefore to meet together more frequently for thanksgiving to God and for His glory. For when ye meet together frequently, the powers of Satan are cast down; and his mischief cometh to nought in the concord of your faith.
15.1 It is better to keep silence and to be, than to talk and not to be. It is a fine thing to teach, if the speaker practise. Now there is one teacher, who spake and it came to pass: yea and even the things which He hath done in silence are worthy of the Father.
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6.1 Be not deceived, my brethren. Corrupters of houses shall not inherit the kingdom of God.
17.1 For this cause the Lord received ointment on His head, that He might breathe incorruption upon the Church. Be not anointed with the ill odour of the teaching of the prince of this world, lest he lead you captive and rob you of the life which is set before you.
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8.1 My spirit is made an offscouring for the Cross, which is a stumbling-block to them that are unbelievers, but to us salvation and life eternal. Where is the wise? Where is the disputer? Where is the boasting of them that are called prudent? 18.2 For our God, Jesus the Christ, was conceived in the womb by Mary according to a dispensation, of the seed of David but also of the Holy Ghost; and He was born and was baptized that by His passion He might cleanse water.
19.2 How then were they made manifest to the ages? A star shone forth in the heaven above all the stars; and its light was unutterable, and its strangeness caused amazement; and all the rest of the constellations with the sun and moon formed themselves into a chorus about the star; but the star itself far outshone them all; and there was perplexity to know whence came this strange appearance which was so unlike them. 19.3 From that time forward every sorcery and every spell was dissolved, the ignorance of wickedness vanished away, the ancient kingdom was pulled down, when God appeared in the likeness of man unto newness of everlasting life; and that which had been perfected in the counsels of God began to take effect. Thence all things were perturbed, because the abolishing of death was taken in hand. ' "
20.2 especially if the Lord should reveal aught to me. Assemble yourselves together in common, every one of you severally, man by man, in grace, in one faith and one Jesus Christ, who after the flesh was of David's race, who is Son of Man and Son of God, to the end that ye may obey the bishop and presbytery without distraction of mind; breaking one bread, which is the medicine of immortality and the antidote that we should not die but live for ever in Jesus Christ. " 21.1 I am devoted to you and to those whom for the honour of God ye sent to Smyrna; whence also I write unto you with thanksgiving to the Lord, having love for Polycarp as I have for you also. Remember me, even as I would that Jesus Christ may also remember you. ' " None |
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8. Ignatius, To The Magnesians, 1.2, 2.1-3.2, 6.1, 6.2, 7.1, 8.1, 8.1-10.3, 8.2, 9.1, 10.1, 10.3, 13.2, 14.1, 15, 15.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Ignatius • Ignatius of Antioch • Ignatius of Antioch, Christian Bishop • Ignatius of Antioch, JewishChristian relations • Ignatius of Antioch, and ecclesiology • Ignatius of Antioch, apocalyptic aspects • Ignatius of Antioch, on martyrdom • Ignatius of Antioch, on terminology for heresy • Ignatius of Antioch, on the causes of heresy • Ignatius of Antioch, on the problem of interpretation • Ignatius, Audience • Ignatius, Opponents • Ignatius, Proto-Trinitarian formula • Ignatius, Use of 1 and 2 Timothy • Ignatius, and Christology • Ignatius, and Church identity • Ignatius, and Church order • Ignatius, and concord • Ignatius, and the Christian life • Ignatius, and the imitation of Christ • Seer of Revelation,, Ignatius of Antioch compared • body, in Ignatius • fate, of Ignatius • imitatio Christi, of Ignatius
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 23; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 196; Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 63, 114, 162, 163, 164, 214, 215, 217, 218, 219, 220; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 15, 16, 17, 18, 22, 23, 24, 25; Esler (2000), The Early Christian World, 169; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 199; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 57; Ogereau (2023), Early Christianity in Macedonia: From Paul to the Late Sixth Century. 95; Rizzi (2010), Hadrian and the Christians, 75, 149; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 156; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 295; Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 2, 3, 203, 210, 220
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1.2 For being counted worthy to bear a most godly name, in these bonds, which I carry about, I sing the praise of the churches; and I pray that there may be in them union of the flesh and of the spirit which are Jesus Christ's, our never-failing life -- an union of faith and of love which is preferred before all things, and -- what is more than all -- an union with Jesus and with the Father; in whom if we endure patiently all the despite of the prince of this world and escape therefrom, we shall attain unto God. " 6.1 Seeing then that in the aforementioned persons I beheld your whole people in faith and embraced them, I advise you, be ye zealous to do all things in godly concord, the bishop presiding after the likeness of God and the presbyters after the likeness of the council of the Apostles, with the deacons also who are most dear to me, having been entrusted with the diaconate of Jesus Christ, who was with the Father before the worlds and appeared at the end of time.
6.2 Therefore do ye all study conformity to God and pay reverence one to another; and let no man regard his neighbour after the flesh, but love ye one another in Jesus Christ always. Let there be nothing among you which shall have power to divide you, but be ye united with the bishop and with them that preside over you as an ensample and a lesson of incorruptibility.
7.1 Therefore as the Lord did nothing without the Father, being united with Him, either by Himself or by the Apostles, so neither do ye anything without the bishop and the presbyters. And attempt not to think anything right for yourselves apart from others: but let there be one prayer in common, one supplication, one mind, one hope, in love and in joy unblameable, which is Jesus Christ, than whom there is nothing better.
8.1 Be not seduced by strange doctrines nor by antiquated fables, which are profitless. For if even unto this day we live after the manner of Judaism, we avow that we have not received grace:
8.2 for the divine prophets lived after Christ Jesus. For this cause also they were persecuted, being inspired by His grace to the end that they which are disobedient might be fully persuaded that there is one God who manifested Himself through Jesus Christ His Son, who is His Word that proceeded from silence, who in all things was well-pleasing unto Him that sent Him. ' "
9.1 If then those who had walked in ancient practices attained unto newness of hope, no longer observing sabbaths but fashioning their lives after the Lord's day, on which our life also arose through Him and through His death which some men deny -- a mystery whereby we attained unto belief, and for this cause we endure patiently, that we may be found disciples of Jesus Christ our only teacher -- "
10.1 Therefore let us not be insensible to His goodness. For if He should imitate us according to our deeds, we are lost. For this cause, seeing that we are become His disciples, let us learn to live as beseemeth Christianity. For whoso is called by another name besides this, is not of God.
10.3 It is monstrous to talk of Jesus Christ and to practise Judaism. For Christianity did not believe in Judaism, but Judaism in Christianity, wherein every tongue believed and was gathered together unto God.
13.2 Be obedient to the bishop and to one another, as Jesus Christ was to the Father according to the flesh, and as the Apostles were to Christ and to the Father, that there may be union both of flesh and of spirit.
14.1 Knowing that ye are full of God, I have exhorted you briefly. Remember me in your prayers, that I may attain unto God; and remember also the church which is in Syria, whereof I am not worthy to be called a member. For I have need of your united prayer and love in God, that it may be granted to the church which is in Syria to be refreshed by the dew of your fervent supplication. " None |
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9. Ignatius, To The Romans, 1.1, 2.2, 3.2, 4.1-4.3, 5.1-5.3, 6.1-6.3, 7.1-7.3, 9.1-9.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Ignatius • Ignatius of Antioch • Ignatius of Antioch (martyr) • Ignatius of Antioch, • Ignatius of Antioch, Literary project • Ignatius of Antioch, and ecclesiology • Ignatius of Antioch, apocalyptic aspects • Ignatius of Antioch, bishop • Ignatius of Antioch, judgment on • Ignatius of Antioch, letters • Ignatius of Antioch, martyr • Ignatius of Antioch, on martyrdom • Ignatius of Antioch, writings • Ignatius, Dating of letters • Ignatius, Opponents • Ignatius, Proto-Trinitarian formula • Ignatius, Use of Romans • Ignatius, and Christology • Ignatius, and Church identity • Ignatius, and Church order • Ignatius, and concord • Ignatius, and the imitation of Christ • Jesus, and Ignatius • Martyrs , Ignatius of Antioch • Seer of Revelation,, Ignatius of Antioch compared • fate, of Ignatius • games, and Ignatius
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 22, 23; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 196; Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 109, 164, 210, 215, 217, 218, 220; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 25; Clarke, King, Baltussen (2023), Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering. 236, 238, 242; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 364; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 352, 364; Esler (2000), The Early Christian World, 244, 517, 518; Huttner (2013), Early Christianity in the Lycus Valley, 113; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 88; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 8, 17, 130, 131, 132, 133, 160, 165, 166, 167, 169, 170; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 93; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 55, 56, 67; Osborne (1996), Eros Unveiled: Plato and the God of Love. 73; Osborne (2001), Irenaeus of Lyons, 242; de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 133, 189
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1.1 Forasmuch as in answer to my prayer to God it hath been granted me to see your godly counteces, so that I have obtained even more than I asked; for wearing bonds in Christ Jesus I hope to salute you, if it be the Divine will that I should be counted worthy to reach unto the end;
2.2 Nay grant me nothing more than that I be poured out a libation to God, while there is still an altar ready; that forming yourselves into a chorus in love ye may sing to the Father in Jesus Christ, for that God hath vouchsafed that the bishop from Syria should be found in the West, having summoned him from the East. It is good to set from the world unto God, that I may rise unto Him.
3.2 Only pray that I may have power within and without, so that I may not only say it but also desire it; that I may not only be called a Christian, but also be found one. For if I shall be found so, then can I also be called one, and be faithful then, when I am no more visible to the world. ' "
4.1 I write to all the churches, and I bid all men know, that of my own free will I die for God, unless ye should hinder me. I exhort you, be ye not an unseasonable kindness to me. Let me be given to the wild beasts, for through them I can attain unto God. I am God's wheat, and I am ground by the teeth of wild beasts that I may be found pure bread of Christ. " '4.2 Rather entice the wild beasts, that they may become my sepulchre and may leave no part of my body behind, so that I may not, when I am fallen asleep, be burdensome to any one. Then shall I be truly a disciple of Jesus Christ, when the world shall not so much as see my body. Supplicate the Lord for me, that through these instruments I may be found a sacrifice to God. 4.3 I do not enjoin you, as Peter and Paul did. They were Apostles, I am a convict; they were free, but I am a slave to this very hour. Yet if I shall suffer, then am I a freed-man of Jesus Christ, and I shall rise free in Him. Now I am learning in my bonds to put away every desire.
5.1 From Syria even unto Rome I fight with wild beasts, by land and sea, by night and by day, being bound amidst ten leopards, even a company of soldiers, who only wax worse when they are kindly treated. Howbeit through their wrong doings I become more completely a disciple; yet am I not hereby justified. 5.2 May I have joy of the beasts that have been prepared for me; and I pray that I may find them prompt; nay I will entice them that they may devour me promptly, not as they have done to some, refusing to touch them through fear. Yea though of themselves they should not be willing while I am ready, I myself will force them to it. 5.3 Bear with me. I know what is expedient for me. Now am I beginning to be a disciple. May nought of things visible and things invisible envy me; that I may attain unto Jesus Christ. Come fire and cross and grapplings with wild beasts, cuttings and manglings, wrenching of bones, hacking of limbs, crushings of my whole body, come cruel tortures of the devil to assail me. Only be it mine to attain unto Jesus Christ.
6.1 The farthest bounds of the universe shall profit me nothing, neither the kingdoms of this world. It is good for me to die for Jesus Christ rather than to reign over the farthest bounds of the earth. Him I seek, who died on our behalf; Him I desire, who rose again for our sake. The pangs of a new birth are upon me. ' "6.2 Bear with me, brethren. Do not hinder me from living; do not desire my death. Bestow not on the world one who desireth to be God's, neither allure him with material things. Suffer me to receive the pure light. When I am come thither, then shall I be a man. " '6.3 Permit me to be an imitator of the passion of my God. If any man hath Him within himself, let him understand what I desire, and let him have fellow- feeling with me, for he knoweth the things which straiten me. ' "
7.1 The prince of this world would fain tear me in pieces and corrupt my mind to Godward. Let not any of you therefore who are near abet him. Rather stand ye on my side, that is on God's side. Speak not of Jesus Christ and withal desire the world. " '7.2 Let not envy have a home in you. Even though I myself, when I am with you, should beseech you, obey me not; but rather give credence to these things which I write to you. For I write to you in the midst of life, yet lusting after death. My lust hath been crucified, and there is no fire of material longing in me, but only water living +and speaking+ in me, saying within me, Come to the Father. 7.3 I have no delight in the food of corruption or in the delights of this life. I desire the bread of God, which is the flesh of Christ who was of the seed of David; and for a draught I desire His blood, which is love incorruptible. 9.2 But for myself I am ashamed to be called one of them; for neither am I worthy, being the very last of them and an untimely birth: but I have found mercy that I should be some one, if so be I shall attain unto God. 9.3 My spirit saluteth you, and the love of the churches which received me in the name of Jesus Christ, not as a mere wayfarer: for even those churches which did not lie on my route after the flesh went before me from city to city. ' ' None |
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10. Ignatius, To The Trallians, 1.1, 2.2, 3.1-3.2, 4.2, 5.2, 7.1, 9.1, 10.1, 11.1, 12.2, 13.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Ignatius • Ignatius of Antioch • Ignatius of Antioch (martyr) • Ignatius of Antioch, • Ignatius of Antioch, Ephesians, origin of • Ignatius of Antioch, Literary project • Ignatius of Antioch, and ecclesiology • Ignatius of Antioch, letters • Ignatius of Antioch, on martyrdom • Ignatius of Antioch, on terminology for heresy • Ignatius of Antioch, on the causes of heresy • Ignatius of Antioch, on the problem of interpretation • Ignatius, Audience • Ignatius, Knowledge of Jesus traditions • Ignatius, Opponents • Ignatius, Use of Romans • Ignatius, and Christology • Ignatius, and Church identity • Ignatius, and Church order • Ignatius, and concord • Ignatius, and the Christian life • Jesus, and Ignatius • Long-Ignatius • Martyrs , Ignatius of Antioch • Seer of Revelation,, Ignatius of Antioch compared • fate, of Ignatius
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 23; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 196; Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 109, 162, 163, 214, 217, 218, 219, 222; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 15, 22; Clarke, King, Baltussen (2023), Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering. 234, 247; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 458; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 352, 353, 364; Esler (2000), The Early Christian World, 518; Huttner (2013), Early Christianity in the Lycus Valley, 113; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 157; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 56; Ogereau (2023), Early Christianity in Macedonia: From Paul to the Late Sixth Century. 95
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1.1 I have learned that ye have a mind unblameable and stedfast in patience, not from habit, but by nature, according as Polybius your bishop informed me, who by the will of God and of Jesus Christ visited me in Smyrna; and so greatly did he rejoice with me in my bonds in Christ Jesus, that in him I beheld the whole multitude of you.
2.2 It is therefore necessary, even as your wont is, that ye should do nothing without the bishop; but be ye obedient also to the presbytery, as to the Apostles of Jesus Christ our hope; for if we live in Him, we shall also be found in Him.
3.1 In like manner let all men respect the deacons as Jesus Christ, even as they should respect the bishop as being a type of the Father and the presbyters as the council of God and as the college of Apostles. Apart from these there is not even the name of a church. 3.2 And I am persuaded that ye are so minded as touching these matters: for I received the ensample of your love, and I have it with me, in the person of your bishop, whose very demeanour is a great lesson, while his gentleness is power -- a man to whom I think even the godless pay reverence.
7.1 Be ye therefore on your guard against such men. And this will surely be, if ye be not puffed up and if ye be inseparable from God Jesus Christ and from the bishop and from the ordices of the Apostles.
10.1 But if it were as certain persons who are godless, that is unbelievers, say, that He suffered only in semblance, being themselves mere semblance, why am I in bonds? And why also do I desire to fight with wild beasts? So I die in vain. Truly then I lie against the Lord. ' "1
1.1 Shun ye therefore those vile offshoots that gender a deadly fruit, whereof if a man taste, forthwith he dieth. For these men are not the Father's planting: for if they had been, they would have been seen to be branches of the Cross, and their fruit imperishable -- the Cross whereby He through His passion inviteth us, being His members. Now it cannot be that a head should be found without members, seeing that God promiseth union, and this union is Himself. " "
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2.2 My bonds exhort you, which for Jesus Christ's sake I bear about, entreating that I may attain unto God; abide ye in your concord and in prayer one with another. For it becometh you severally, and more especially the presbyters, to cheer the soul of your bishop unto the honour of the Father and to the honour of Jesus Christ and of the Apostles. " 1
3.1 The love of the Smyrnaeans and Ephesians saluteth you. Remember in your prayers the church which is in Syria; whereof also I am not worthy to be called a member, being the very last of them. ' ' None |
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11. New Testament, 1 John, 2.18, 4.2-4.3 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ignatius • Ignatius of Antioch • Ignatius of Antioch, Literary project • Ignatius of Antioch, apocalyptic aspects • Initial Text, Ps.-Ignatius
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 24, 183, 184; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 281, 364; Ogereau (2023), Early Christianity in Macedonia: From Paul to the Late Sixth Century. 98
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2.18 Παιδία, ἐσχάτη ὥρα ἐστίν, καὶ καθὼς ἠκούσατε ὅτι ἀντίχριστος ἔρχεται, καὶ νῦν ἀντίχριστοι πολλοὶ γεγόνασιν· ὅθεν γινώσκομεν ὅτι ἐσχάτη ὥρα ἐστίν.
4.2 Ἐν τούτῳ γινώσκετε τὸ πνεῦμα τοῦ θεοῦ· πᾶν πνεῦμα ὃ ὁμολογεῖ Ἰησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθότα ἐκ τοῦ θεοῦ ἐστίν, 4.3 καὶ πᾶν πνεῦμα ὃ μὴ ὁμολογεῖ τὸν Ἰησοῦν ἐκ τοῦ θεοῦ οὐκ ἔστιν· καὶ τοῦτό ἐστιν τὸ τοῦ ἀντιχρίστου, ὃ ἀκηκόατε ὅτι ἔρχεται, καὶ νῦν ἐν τῷ κόσμῳ ἐστὶν ἤδη.'' None | sup>
2.18 Little children, these are the end times, and as you heard that the Antichrist is coming, even now many antichrists have arisen. By this we know that it is the end times.
4.2 By this you know the Spirit of God: every spirit who confesses that Jesus Christ has come in the flesh is of God, ' "4.3 and every spirit who doesn't confess that Jesus Christ has come in the flesh is not of God, and this is the spirit of the antichrist, of whom you have heard that it comes. Now it is in the world already. "' None |
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12. New Testament, 1 Corinthians, 1.10-1.12, 12.12-12.22 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ignatius • Ignatius of Antioch, and ecclesiology • Ignatius of Antioch, on martyrdom • Ignatius of Antioch, on terminology for heresy • Ignatius of Antioch, on the problem of interpretation • Ignatius, On Christian factions • Ignatius, Use of 1 Corinthians • Jesus, and Ignatius
Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 66, 110; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 15, 16, 17; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 56; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 207
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1.10 Παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, διὰ τοῦ ὀνόματος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἵνα τὸ αὐτὸ λέγητε πάντες, καὶ μὴ ᾖ ἐν ὑμῖν σχίσματα, ἦτε δὲ κατηρτισμένοι ἐν τῷ αὐτῷ νοῒ καὶ ἐν τῇ αὐτῇ γνώμῃ. 1.11 ἐδηλώθη γάρ μοι περὶ ὑμῶν, ἀδελφοί μου, ὑπὸ τῶν Χλόης ὅτι ἔριδες ἐν ὑμῖν εἰσίν. 1.12 λέγω δὲ τοῦτο ὅτι ἕκαστος ὑμῶν λέγει Ἐγὼ μέν εἰμι Παύλου, Ἐγὼ δὲ Ἀπολλώ, Ἐγὼ δὲ Κηφᾶ, Ἐγὼ δὲ Χριστοῦ. μεμέρισται ὁ χριστός.
12.12 Καθάπερ γὰρ τὸ σῶμα ἕν ἐστιν καὶ μέλη πολλὰ ἔχει, πάντα δὲ τὰ μέλη τοῦ σώματος πολλὰ ὄντα ἕν ἐστιν σῶμα, οὕτως καὶ ὁ χριστός· 12.13 καὶ γὰρ ἐν ἑνὶ πνεύματι ἡμεῖς πάντες εἰς ἓν σῶμα ἐβαπτίσθημεν, εἴτε Ἰουδαῖοι εἴτε Ἕλληνες, εἴτε δοῦλοι εἴτε ἐλεύθεροι, καὶ πάντες ἓν πνεῦμα ἐποτίσθημεν. 12.14 καὶ γὰρ τὸ σῶμα οὐκ ἔστιν ἓν μέλος ἀλλὰ πολλά. ἐὰν εἴπῃ ὁ πούς 12.15 Ὅτι οὐκ εἰμὶ χείρ, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος· καὶ ἐὰν εἴπῃ τὸ οὖς 12.16 Ὅτι οὐκ εἰμὶ ὀφθαλμός, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος· 12.17 εἰ ὅλον τὸ σῶμα ὀφθαλμός, ποῦ ἡ ἀκοή; εἰ ὅλον ἀκοή, ποῦ ἡ ὄσφρησις; 12.18 νῦν δὲ ὁ θεὸς ἔθετο τὰ μέλη, ἓν ἕκαστον αὐτῶν, ἐν τῷ σώματι καθὼς ἠθέλησεν. 12.19 εἰ δὲ ἦν τὰ πάνταἓν μέλος, ποῦ τὸ σῶμα; 12.20 νῦν δὲ πολλὰ μέλη, ἓν δὲ σῶμα. οὐ δύναται δὲ ὁ ὀφθαλμὸς εἰπεῖν τῇ χειρί 12.21 Χρείαν σου οὐκ ἔχω, ἢ πάλιν ἡ κεφαλὴ τοῖς ποσίν Χρείαν ὑμῶν οὐκ ἔχω· 12.22 ἀλλὰ πολλῷ μᾶλλον τὰ δοκοῦντα μέλη τοῦ σώματος ἀσθενέστερα ὑπάρχειν ἀναγκαῖά ἐστιν,' ' None | sup>
1.10 Now Ibeg you, brothers, through the name of our Lord, Jesus Christ, that youall speak the same thing and that there be no divisions among you, butthat you be perfected together in the same mind and in the samejudgment.' "1.11 For it has been reported to me concerning you, mybrothers, by those who are from Chloe's household, that there arecontentions among you." '1.12 Now I mean this, that each one of yousays, "I follow Paul," "I follow Apollos," "I follow Cephas," and, "Ifollow Christ."
12.12 For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ. 12.13 For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit. 12.14 For the body is not one member, but many. 12.15 If the foot would say, "Because I\'m not the hand, I\'m not part of thebody," it is not therefore not part of the body. 12.16 If the earwould say, "Because I\'m not the eye, I\'m not part of the body," it\'snot therefore not part of the body. 12.17 If the whole body were aneye, where would the hearing be? If the whole were hearing, where wouldthe smelling be? 12.18 But now God has set the members, each one ofthem, in the body, just as he desired. 12.19 If they were all onemember, where would the body be? 12.20 But now they are many members,but one body. 12.21 The eye can\'t tell the hand, "I have no need foryou," or again the head to the feet, "I have no need for you." 12.22 No, much rather, those members of the body which seem to be weaker arenecessary.' ' None |
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13. New Testament, 1 Timothy, 1.3 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ignatius of Antioch, on terminology for heresy • Ignatius of Antioch, on the problem of interpretation • Ignatius, Use of 1 and 2 Timothy
Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 114; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 15, 16, 17
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1.3 Καθὼς παρεκάλεσά σε προσμεῖναι ἐν Ἐφέσῳ, πορευόμενος εἰς Μακεδονίαν, ἵνα παραγγείλῃς τισὶν μὴ ἑτεροδιδασκαλεῖν'' None | sup>
1.3 As I exhorted you to stay at Ephesus when I was going into Macedonia, that you might charge certain men not to teach a different doctrine, '' None |
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14. New Testament, 2 Timothy, 1.16 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ignatius of Antioch, Gospels, use of • Ignatius of Antioch, Literary project • Ignatius of Antioch, Sources for collection • Ignatius, Use of 1 and 2 Timothy
Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 114; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 357
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1.16 δῴη ἔλεος ὁ κύριος τῷ Ὀνησιφόρου οἴκῳ, ὅτι πολλάκις με ἀνέψυξεν, καὶ τὴν ἅλυσίν μου οὐκ ἐπαισχύνθη·'' None | sup>
1.16 May the Lord grant mercy to the house of Onesiphorus, for he often refreshed me, and was not ashamed of my chain, '' None |
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15. New Testament, Acts, 11.26 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Ignatius • Ignatius of Antioch • Ignatius of Antioch, Christian Bishop
Found in books: Nasrallah (2019), Archaeology and the Letters of Paul, 245; Rizzi (2010), Hadrian and the Christians, 75; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 618; Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 94
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11.26 καὶ εὑρὼν ἤγαγεν εἰς Ἀντιόχειαν. ἐγένετο δὲ αὐτοῖς καὶ ἐνιαυτὸν ὅλον συναχθῆναι ἐν τῇ ἐκκλησίᾳ καὶ διδάξαι ὄχλον ἱκανόν, χρηματίσαὶ τε πρώτως ἐν Ἀντιοχείᾳ τοὺς μαθητὰς Χριστιανούς.' ' None | sup>
11.26 When he had found him, he brought him to Antioch. It happened, that even for a whole year they were gathered together with the assembly, and taught many people. The disciples were first called Christians in Antioch. ' ' None |
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16. New Testament, Apocalypse, 2.15, 3.9 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ignatius of Antioch, • Ignatius of Antioch, on terminology for heresy • Long-Ignatius
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 27; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 458; Huttner (2013), Early Christianity in the Lycus Valley, 10, 153
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2.15 οὕτως ἔχεις καὶ σὺ κρατοῦντας τὴν διδαχὴν Νικολαϊτῶν ὁμοίως.
3.9 ἰδοὺ διδῶ ἐκ τῆς συναγωγῆς τοῦ Σατανᾶ, τῶν λεγόντων ἑαυτοὺς Ἰουδαίους εἶναι, καὶ οὐκ εἰσὶν ἀλλὰ ψεύδονται, — ἰδοὺ ποιήσω αὐτοὺς ἵναἥξουσιν καὶ προσκυνήσουσινἐνώπιον τῶν ποδῶνσου,καὶ γνῶσιν'' None | sup>
2.15 So you also have some who hold to the teaching of the Nicolaitans in the same way.
3.9 Behold, I give of the synagogue of Satan, of those who say they are Jews, and they are not, but lie. Behold, I will make them to come and worship before your feet, and to know that I have loved you.'' None |
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17. New Testament, Colossians, 1.16, 1.18, 3.1, 4.7, 4.9 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ignatius • Ignatius of Antioch, • Ignatius of Antioch, Gospels, use of • Ignatius of Antioch, Literary project • Ignatius of Antioch, Sources for collection • Ignatius, Ἰησοῦς
Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 357, 358; Huttner (2013), Early Christianity in the Lycus Valley, 109, 113, 114, 214; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 88; Ogereau (2023), Early Christianity in Macedonia: From Paul to the Late Sixth Century. 84; Stuckenbruck (2007), 1 Enoch 91-108, 728; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 207
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1.16 ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα, εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι· τὰ πάντα διʼ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται·
1.18 καὶ αὐτός ἐστιν ἡ κεφαλὴ τοῦ σώματος, τῆς ἐκκλησίας· ὅς ἐστιν ἡ ἀρχή, πρωτότοκος ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύων,
3.1 Εἰ οὖν συνηγέρθητε τῷ χριστῷ, τὰ ἄνω ζητεῖτε, οὗ ὁ χριστός ἐστινἐν δεξιᾷ τοῦ θεοῦ καθήμενος·
4.7 Τὰ κατʼ ἐμὲ πάντα γνωρίσει ὑμῖν Τύχικος ὁ ἀγαπητὸς ἀδελφὸς καὶ πιστὸς διάκονος καὶ σύνδουλος ἐν κυρίῳ,
4.9 σὺν Ὀνησίμῳ τῷ πιστῷ καὶ ἀγαπητῷ ἀδελφῷ, ὅς ἐστιν ἐξ ὑμῶν· πάντα ὑμῖν γνωρίσουσιν τὰ ὧδε.'' None | sup>
1.16 For by him were all things created, in the heavens and on the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and for him.
1.18 He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.
3.1 If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God.
4.7 All my affairs will be made known to you by Tychicus, the beloved brother, faithful servant, and fellow bondservant in the Lord.
4.9 together with Onesimus, the faithful and beloved brother, who is one of you. They will make known to you everything that is going on here. '' None |
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18. New Testament, Ephesians, 1.9 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ignatius of Antioch, Literary project • Ignatius, Use of Ephesians
Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 111; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 364
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1.9 ἧς ἐπερίσσευσεν εἰς ἡμᾶς ἐν πάσῃ σοφίᾳ καὶ φρονήσει γνωρίσας ἡμῖν τὸ μυστήριον τοῦ θελήματος αὐτοῦ, κατὰ τὴν εὐδοκίαν αὐτοῦ ἣν προέθετο ἐν αὐτῷ'' None | sup>
1.9 making known to us the mystery of his will, according to his good pleasure which he purposed in him '' None |
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19. New Testament, Galatians, 2.11-2.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ignatius • Ignatius of Antioch, JewishChristian relations • Ignatius of Antioch, on terminology for heresy
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 27; Esler (2000), The Early Christian World, 193; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 295
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2.11 Ὅτε δὲ ἦλθεν Κηφᾶς εἰς Ἀντιόχειαν, κατὰ πρόσωπον αὐτῷ ἀντέστην, ὅτι κατεγνωσμένος ἦν· 2.12 πρὸ τοῦ γὰρ ἐλθεῖν τινὰς ἀπὸ Ἰακώβου μετὰ τῶν ἐθνῶν συνήσθιεν· ὅτε δὲ ἦλθον, ὑπέστελλεν καὶ ἀφώριζεν ἑαυτόν, φοβούμενος τοὺς ἐκ περιτομῆς. 2.13 καὶ συνυπεκρίθησαν αὐτῷ καὶ οἱ λοιποὶ Ἰουδαῖοι, ὥστε καὶ Βαρνάβας συναπήχθη αὐτῶν τῇ ὑποκρίσει. 2.14 ἀλλʼ ὅτε εἶδον ὅτι οὐκ ὀρθοποδοῦσιν πρὸς τὴν ἀλήθειαν τοῦ εὐαγγελίου, εἶπον τῷ Κηφᾷ ἔμπροσθεν πάντων Εἰ σὺ Ἰουδαῖος ὑπάρχων ἐθνικῶς καὶ οὐκ Ἰουδαϊκῶς ζῇς, πῶς τὰ ἔθνη ἀναγκάζεις Ἰουδαΐζειν;'' None | sup>
2.11 But when Peter came to Antioch, I resisted him to the face,because he stood condemned. 2.12 For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. 2.13 And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy. 2.14 But when I sawthat they didn\'t walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? '' None |
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20. New Testament, Philippians, 1.13, 1.23, 2.17, 2.19-2.30, 3.17, 3.19-3.21, 4.18-4.19 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ignatius • Ignatius of Antioch • Ignatius of Antioch, judgment on • Ignatius of Antioch, on martyrdom • Ignatius of Antioch, writings • Jesus, and Ignatius • Seer of Revelation,, Ignatius of Antioch compared • games, and Ignatius • resurrection Ignatius
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 22; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 117; Kitzler (2015), From 'Passio Perpetuae' to 'Acta Perpetuae', 21; Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 121; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 55; Ogereau (2023), Early Christianity in Macedonia: From Paul to the Late Sixth Century. 93; Stuckenbruck (2007), 1 Enoch 91-108, 728
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1.13 ὥστε τοὺς δεσμούς μου φανεροὺς ἐν Χριστῷ γενέσθαι ἐν ὅλῳ τῷ πραιτωρίῳ καὶ τοῖς λοιποῖς πᾶσιν,
1.23 συνέχομαι δὲ ἐκ τῶν δύο, τὴν ἐπιθυμίαν ἔχων εἰς τὸ ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι, πολλῷ γὰρ μᾶλλον κρεῖσσον,
2.17 Ἀλλὰ εἰ καὶ σπένδομαι ἐπὶ τῇ θυσίᾳ καὶ λειτουργίᾳ τῆς πίστεως ὑμῶν, χαίρω καὶ συνχαίρω πᾶσιν ὑμῖν·
2.19 Ἐλπίζω δὲ ἐν κυρίῳ Ἰησοῦ Τιμόθεον ταχέως πέμψαι ὑμῖν, ἵνα κἀγὼ εὐψυχῶ γνοὺς τὰ περὶ ὑμῶν. 2.20 οὐδένα γὰρ ἔχω ἰσόψυχον ὅστις γνησίως τὰ περὶ ὑμῶν μεριμνήσει, 2.21 οἱ πάντες γὰρ τὰ ἑαυτῶν ζητοῦσιν, οὐ τὰ Χριστοῦ Ἰησοῦ. τὴν δὲ δοκιμὴν αὐτοῦ γινώσκετε, 2.22 ὅτι ὡς πατρὶ τέκνον σὺν ἐμοὶ ἐδούλευσεν εἰς τὸ εὐαγγέλιον. 2.23 Τοῦτον μὲν οὖν ἐλπίζω πέμψαι ὡς ἂν ἀφίδω τὰ περὶ ἐμὲ ἐξαυτῆς· 2.24 πέποιθα δὲ ἐν κυρίῳ ὅτι καὶ αὐτὸς ταχέως ἐλεύσομαι. 2.25 ἀναγκαῖον δὲ ἡγησάμην Ἐπαφρόδιτον τὸν ἀδελφὸν καὶ συνεργὸν καὶ συνστρατιώτην μ́ου, ὑμῶν δὲ ἀπόστολον καὶ λειτουργὸν τῆς χρείας μου, πέμψαι πρὸς ὑμᾶς, 2.26 ἐπειδὴ ἐπιποθῶν ἦν πάντας ὑμᾶς ἰδεῖν, καὶ ἀδημονῶν διότι ἠκούσατε ὅτι ἠσθένησεν. 2.27 καὶ γὰρ ἠσθένησεν παραπλήσιον θανάτου· ἀλλὰ ὁ θεὸς ἠλέησεν αὐτόν, οὐκ αὐτὸν δὲ μόνον ἀλλὰ καὶ ἐμέ, ἵνα μὴ λύπην ἐπὶ λύπην σχῶ. 2.28 σπουδαιοτέρως οὖν ἔπεμψα αὐτὸν ἵνα ἰδόντες αὐτὸν πάλιν χαρῆτε κἀγὼ ἀλυπότερος ὦ. 2.29 προσδέχεσθε οὖν αὐτὸν ἐν κυρίῳ μετὰ πάσης χαρᾶς, καὶ τοὺς τοιούτους ἐντίμους ἔχετε, 2.30 ὅτι διὰ τὸ ἔργον Κυρίου μέχρι θανάτου ἤγγισεν, παραβολευσάμενος τῇ ψυχῇ ἵνα ἀναπληρώσῃ τὸ ὑμῶν ὑστέρημα τῆς πρός με λειτουργίας.
3.17 Συνμιμηταί μου γίνεσθε, ἀδελφοί, καὶ σκοπεῖτε τοὺς οὕτω περιπατοῦντας καθὼς ἔχετε τύπον ἡμᾶς·
3.19 ὧν τὸ τέλος ἀπώλεια, ὧν ὁ θεὸς ἡ κοιλία καὶ ἡ δόξα ἐν τῇ αἰσχύνῃ αὐτῶν, οἱ τὰ ἐπίγεια φρονοῦντες. 3.20 ἡμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει, ἐξ οὗ καὶ σωτῆρα ἀπεκδεχόμεθα κύριον Ἰησοῦν Χριστόν, 3.21 ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ κατὰ τὴν ἐνέργειαν τοῦ δύνασθαι αὐτὸν καὶ ὑποτάξαι αὑτῷ τὰ πάντα.
4.18 ἀπέχω δὲ πάντα καὶ περισσεύω· πεπλήρωμαι δεξάμενος παρὰ Ἐπαφροδίτου τὰ παρʼ ὑμῶν,ὀσμὴν εὐωδίας,θυσίαν δεκτήν, εὐάρεστον τῷ θεῷ. 4.19 ὁ δὲ θεός μου πληρώσει πᾶσαν χρείαν ὑμῶν κατὰ τὸ πλοῦτος αὐτοῦ ἐν δόξῃ ἐν Χριστῷ Ἰησοῦ.'' None | sup>
1.13 so that it became evident to the whole praetorian guard, and to all the rest, that my bonds are in Christ;
1.23 But I am in a dilemma between the two, having the desire to depart and be with Christ, which is far better.
2.17 Yes, and if I am poured out on the sacrifice and service of your faith, I rejoice, and rejoice with you all.
2.19 But I hope in the Lord Jesus to send Timothy to you soon, that I also may be cheered up when I know how you are doing. 2.20 For I have no one else like-minded, who will truly care about you. 2.21 For they all seek their own, not the things of Jesus Christ. 2.22 But you know the proof of him, that, as a child serves a father, so he served with me in furtherance of the gospel. 2.23 Therefore I hope to send him at once, as soon as I see how it will go with me. 2.24 But I trust in the Lord that I myself also will come shortly. 2.25 But I counted it necessary to send to you Epaphroditus, my brother, fellow worker, fellow soldier, and your apostle and minister to my need; 2.26 since he longed for you all, and was very troubled, because you had heard that he was sick. 2.27 For indeed he was sick, nearly to death, but God had mercy on him; and not on him only, but on me also, that I might not have sorrow on sorrow. 2.28 I have sent him therefore the more diligently, that, when you see him again, you may rejoice, and that I may be the less sorrowful. 2.29 Receive him therefore in the Lord with all joy, and hold such in honor, 2.30 because for the work of Christ he came near to death, risking his life to supply that which was lacking in your service toward me.
3.17 Brothers, be imitators together of me, and note those who walk this way, even as you have us for an example.
3.19 whose end is destruction, whose god is the belly, and whose glory is in their shame, who think about earthly things. 3.20 For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ; 3.21 who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself.
4.18 But I have all things, and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing sacrifice to God. 4.19 My God will supply every need of yours according to his riches in glory in Christ Jesus. '' None |
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21. New Testament, Romans, 1.3, 4.17 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ignatius • Ignatius of Antioch, Literary project • Ignatius, Use of Romans • Ignatius, Ἰησοῦς
Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 109; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 351; Ogereau (2023), Early Christianity in Macedonia: From Paul to the Late Sixth Century. 119; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 294
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1.3 περὶ τοῦ υἱοῦ αὐτοῦ, τοῦ γενομένου ἐκ σπέρματος Δαυεὶδ κατὰ σάρκα,
4.17 καθὼς γέγραπται ὅτιΠατέρα πολλῶν ἐθνῶν τέθεικά σε,?̓ κατέναντι οὗ ἐπίστευσεν θεοῦ τοῦ ζωοποιοῦντος τοὺς νεκροὺς καὶ καλοῦντος τὰ μὴ ὄντα ὡς ὄντα·'' None | sup>
1.3 concerning his Son, who was born of the seed of David according to the flesh,
4.17 As it is written, "I have made you a father of many nations." This is in the presence of him whom he believed: God, who gives life to the dead, and calls the things that are not, as though they were. '' None |
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22. New Testament, John, 4.10, 6.40, 6.44, 6.48, 6.51, 6.54 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ignatius of Antioch, Gospels, use of • Ignatius of Antioch, Literary project • Ignatius of Antioch, Sources for collection • Ignatius of Antioch, on terminology for heresy • Ignatius of Antioch, on the problem of interpretation • Ignatius, Use of John
Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 103; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 15, 16, 17; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 357
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4.10 ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῇ Εἰ ᾔδεις τὴν δωρεὰν τοῦ θεοῦ καὶ τίς ἐστιν ὁ λέγων σοι Δός μοι πεῖν, σὺ ἂν ᾔτησας αὐτὸν καὶ ἔδωκεν ἄν σοι ὕδωρ ζῶν.
6.40 τοῦτο γάρ ἐστιν τὸ θέλημα τοῦ πατρός μου ἵνα πᾶς ὁ θεωρῶν τὸν υἱὸν καὶ πιστεύων εἰς αὐτὸν ἔχῃ ζωὴν αἰώνιον, καὶ ἀναστήσω αὐτὸν ἐγὼ τῇ ἐσχάτῃ ἡμέρᾳ.
6.44 οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ὁ πατὴρ ὁ πέμψας με ἑλκύσῃ αὐτόν, κἀγὼ ἀναστήσω αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ.
6.48 ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς·
6.51 ἐγώ εἰμι ὁ ἄρτος ὁ ζῶν ὁ ἐκ τοῦ οὐρανοῦ καταβάς· ἐάν τις φάγῃ ἐκ τούτου τοῦ ἄρτου ζήσει εἰς τὸν αἰῶνα, καὶ ὁ ἄρτος δὲ ὃν ἐγὼ δώσω ἡ σάρξ μου ἐστὶν ὑπὲρ τῆς τοῦ κόσμου ζωῆς.
6.54 ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἔχει ζωὴν αἰώνιον, κἀγὼ ἀναστήσω αὐτὸν τῇ ἐσχάτῃ ἡμέρᾳ·'' None | sup>
4.10 Jesus answered her, "If you knew the gift of God, and who it is who says to you, \'Give me a drink,\' you would have asked him, and he would have given you living water."
6.40 This is the will of the one who sent me, that everyone who sees the Son, and believes in him, should have eternal life; and I will raise him up at the last day."
6.44 No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day.
6.48 I am the bread of life.
6.51 I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh."
6.54 He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. '' None |
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23. New Testament, Luke, 10.3 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ignatius of Antioch • Ignatius of Antioch, apocalyptic aspects • Ignatius, Use of Matthew
Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 97; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 25
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10.3 ὑπάγετε. ἰδοὺ ἀποστέλλω ὑμᾶς ὡς ἄρνας ἐν μέσῳ λύκων.'' None | sup>
10.3 Go your ways. Behold, I send you out as lambs among wolves. '' None |
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24. New Testament, Matthew, 3.15, 7.21-7.23, 10.16, 13.38-13.39, 13.42-13.43, 15.13, 23.8, 24.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ignatius • Ignatius of Antioch • Ignatius of Antioch, Literary project • Ignatius of Antioch, apocalyptic aspects • Ignatius of Antioch, on terminology for heresy • Ignatius of Antioch, on the problem of interpretation • Ignatius, Knowledge of Jesus traditions • Ignatius, Use of Matthew • opponents, of Ignatius
Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 97, 222; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 15, 16, 17, 18, 24, 25, 63; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 364; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 294; Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 213, 215
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3.15 ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ Ἄφες ἄρτι, οὕτω γὰρ πρέπον ἐστὶν ἡμῖν πληρῶσαι πᾶσαν δικαιοσύνην. τότε ἀφίησιν αὐτόν.
7.21 Οὐ πᾶς ὁ λέγων μοι Κύριε κύριε εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλʼ ὁ ποιῶν τὸ θέλημα τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς. 7.22 πολλοὶ ἐροῦσίν μοι ἐν ἐκείνῃ τῇ ἡμέρᾳ Κύριε κύριε, οὐ τῷ σῷ ὀνόματι ἐπροφητεύσαμεν, καὶ τῷ σῷ ὀνόματι δαιμόνια ἐξεβάλομεν, καὶ τῷ σῷ ὀνόματι δυνάμεις πολλὰς ἐποιήσαμεν; 7.23 καὶ τότε ὁμολογήσω αὐτοῖς ὅτι Οὐδέποτε ἔγνων ὑμᾶς· ἀποχωρεῖτε ἀπʼ ἐμοῦ οἱ ἐργαζόμενοι τὴν ἀνομίαν.
10.16 Ἰδοὺ ἐγὼ ἀποστέλλω ὑμᾶς ὡς πρόβατα ἐν μέσῳ λύκων· γίνεσθε οὖν φρόνιμοι ὡς οἱ ὄφεις καὶ ἀκέραιοι ὡς αἱ περιστεραί.
13.38 ὁ δὲ ἀγρός ἐστιν ὁ κόσμος· τὸ δὲ καλὸν σπέρμα, οὗτοί εἰσιν οἱ υἱοὶ τῆς βασιλείας· τὰ δὲ ζιζάνιά εἰσιν οἱ υἱοὶ τοῦ πονηροῦ, 13.39 ὁ δὲ ἐχθρὸς ὁ σπείρας αὐτά ἐστιν ὁ διάβολος· ὁ δὲ θερισμὸς συντέλεια αἰῶνός ἐστιν, οἱ δὲ θερισταὶ ἄγγελοί εἰσιν.
13.42 καὶ βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. 13.43 Τότε οἱ δίκαιοι ἐκλάμψουσιν ὡς ὁ ἥλιος ἐν τῇ βασιλείᾳ τοῦ πατρὸς αὐτῶν. Ὁ ἔχων ὦτα ἀκουέτω.
15.13 ὁ δὲ ἀποκριθεὶς εἶπεν Πᾶσα φυτεία ἣν οὐκ ἐφύτευσεν ὁ πατήρ μου ὁ οὐράνιος ἐκριζωθήσεται.
23.8 ὑμεῖς δὲ μὴ κληθῆτε Ῥαββεί, εἷς γάρ ἐστιν ὑμῶν ὁ διδάσκαλος, πάντες δὲ ὑμεῖς ἀδελφοί ἐστε·
24.14 καὶ κηρυχθήσεται τοῦτο τὸ εὐαγγέλιον τῆς βασιλείας ἐν ὅλῃ τῇ οἰκουμένῃ εἰς μαρτύριον πᾶσιν τοῖς ἔθνεσιν, καὶ τότε ἥξει τὸ τέλος.'' None | sup>
3.15 But Jesus, answering, said to him, "Allow it now, for this is the fitting way for us to fulfill all righteousness." Then he allowed him. ' "
7.21 Not everyone who says to me, 'Lord, Lord,' will enter into the Kingdom of Heaven; but he who does the will of my Father who is in heaven. " "7.22 Many will tell me in that day, 'Lord, Lord, didn't we prophesy in your name, in your name cast out demons, and in your name do many mighty works?' " "7.23 Then I will tell them, 'I never knew you. Depart from me, you who work iniquity.' " 10.16 "Behold, I send you out as sheep in the midst of wolves. Therefore be wise as serpents, and harmless as doves.
13.38 the field is the world; and the good seed, these are the sons of the kingdom; and the darnel are the sons of the evil one. 13.39 The enemy who sowed them is the devil. The harvest is the end of the age, and the reapers are angels.
13.42 and will cast them into the furnace of fire. There will be weeping and the gnashing of teeth. 13.43 Then the righteous will shine forth like the sun in the kingdom of their Father. He who has ears to hear, let him hear.
15.13 But he answered, "Every plant which my heavenly Father didn\'t plant will be uprooted. ' "
23.8 But don't you be called 'Rabbi,' for one is your teacher, the Christ, and all of you are brothers. " 24.14 This gospel of the kingdom will be preached in the whole world for a testimony to all the nations, and then the end will come. '' None |
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25. Polycarp of Smyrna, Letter To The Philippians, 1.1-1.2, 2.2, 3.1, 6.3, 9.1-9.2, 10.1, 11.3, 13.1-13.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Ignatius • Ignatius of Antioch • Ignatius of Antioch, ,sources for • Ignatius of Antioch, Letter to the Romans • Ignatius of Antioch, apocalyptic aspects • Ignatius of Antioch, on terminology for heresy • Ignatius of Antioch, on the problem of interpretation • Ignatius, pseudo • Martyrs , Ignatius of Antioch • body, in Ignatius
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 381; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 15, 16, 17, 25; Clarke, King, Baltussen (2023), Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering. 230; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 116, 117; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 49, 200; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 179; Ogereau (2023), Early Christianity in Macedonia: From Paul to the Late Sixth Century. 95, 96, 98; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 142, 155
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1.1 Συνεχάρην ὑμῖν μεγάλως ἐν τῷ κυρίῳ ἡμῶν Ἰησοῦ Χριστῷ, δεξαμένοις τὰ μιμήματα τῆς ἀληθοῦς ἀγάπης καὶ προπέμψασιν, ὡς ἐπέβαλεν ὑμῖν, τοὺς ἐνειλημένους τοῖς ἁγιοπρεπέσιν δεσμοῖς, ἅτινά ἐστιν διαδήματα τῶν ἀληθῶς ὑπὸ θεοῦ καὶ τοῦ κυρίου ἡμῶν ἐκλελεγμένων:
6.3 οὕτως οὖν δουλεύσωμεν αὐτῷ Ps. 2, 11; Heb. 12, 28 μετὰ φόβου καὶ πάσης εὐλαβείας, καθὼς αὐτὸς ἐνετείλατο καὶ οἱ εὐαγγελισάμενοι ἡμᾶς ἀπόστολοι καὶ οἱ προφῆται, οἱ προκηρύξαντες τὴν ἔλευσιν τοῦ κυρίου ἡμῶν: ζηλωταὶ περὶ τὸ καλόν, ἀπεχόμενοι τῶν σκανδάλων καὶ τῶν ψευδαδέλφων καὶ τῶν ἐν ὑποκρίσει φερόντων τὸ ὄνομα τοῦ κυρίον, οἵτινες ἀποπλανῶσι κενοὺς ἀνθρώπους.
9.1 Παρακαλῶ οὖν πάντας ὑμᾶς, πειθαρχεῖν τῷ λόγῳ τῆς δικαιοσύνης tw=| lo/gw| th=s dikaiosu/nhs GL, om, Eus. καὶ ἀσκεῖν πᾶσαν ὑπομονήν, ἣν καὶ εἴδατε κατ̓ ὀφθαλμοὺς οὐ μόνον ἐν τοῖς μακαρίοις Ἰγνατίῳ καὶ Ζωσίμῳ καὶ Ῥούφῳ, ἀλλὰ καὶ ἐν ἄλλοις τοῖς ἐξ ὑμῶν καὶ ἐν αὐτῷ Παύλῳ καὶ τοῖς λοιποῖς ἀποστόλοις: 9.2 πεπεισμένους Phil. 2, 16 ὅτι οὗτοι πάντες οὐκ εἰς κενὸν ἔδραμον, ἀλλ̓ ἐν πίστει καὶ δικαιοσύνῃ, καὶ ὅτι εἰς τὸν 1 Clem. 6, 4 ὀφειλόμενον αὐτοῖς τόπον εἰσὶ παρὰ τῷ κυρίῳ, ᾧ II Tim. 4, 10 καὶ συνέπαθον. οὐ γὰρ τὸν νῦν ἠγάπησαν αἰῶνα, ἀλλὰ τὸν ὑπὲρ ἡμῶν ἀποθανόντα καὶ δἰ ἡμᾶς Here G breaks off, but the rest of the sentence is given by L Eus. ὑπὸ τοῦ θεοῦ ἀναστάντα. 13.2 τὰς ἐπιστολὰς Ἰγνατίου τὰς πεμφθείσας ἡμῖν ὑπ̓ αὐτοῦ καὶ ἄλλας, ὅσας εἴχομεν παῤ ἡμῖν, ἐπέμψαμεν ὑμῖν, καθὼς ἐνετείλασθε: αἵτινες ὑποτεταγμέναι εἰσὶν τῇ ἐπιστολῇ ταύτῃ, ἐξ ὧν μεγάλα ὠφεληθῆναι δυνήσεσθε. περιέχουσι γὰρ πίστιν καὶ ὑπομονὴν καὶ πᾶσαν οἰκοδομὴν τὴν εἰς τὸν κύριον ἡμῶν ἀνήκουσαν. ετ δε ιπσο λγνατιο ετ δε ηις, ' None | sup>
1.1
6.3
9.1 9.2 13.2 ' ' None |
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26. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Ignatius • Ignatius of Antioch • Ignatius of Antioch (martyr) • Ignatius of Antioch, • Ignatius of Antioch, Christology • Ignatius of Antioch, Literary project • Ignatius of Antioch, and ecclesiology • Ignatius of Antioch, apocalyptic aspects • Ignatius of Antioch, letters • Ignatius of Antioch, on terminology for heresy • Ignatius of Antioch, on the causes of heresy • Ignatius of Antioch, on the problem of interpretation • Ignatius, Audience • Ignatius, Knowledge of Jesus traditions • Ignatius, Opponents • Ignatius, Proto-Trinitarian formula • Ignatius, Use of 1 and 2 Timothy • Ignatius, Use of Matthew • Ignatius, Use of Romans • Ignatius, and Christology • Ignatius, and Church identity • Ignatius, and Church order • Ignatius, and concord • Ignatius, and the Christian life • Seer of Revelation,, Ignatius of Antioch compared • body, in Ignatius • fate, of Ignatius
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 23; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 196; Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 96, 109, 114, 162, 163, 164, 214, 215, 217, 218, 219, 222; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 15, 17, 18, 22, 23, 25; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 364, 366; Esler (2000), The Early Christian World, 518; Huttner (2013), Early Christianity in the Lycus Valley, 113, 221; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 116; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 200; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 157; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 69; Ogereau (2023), Early Christianity in Macedonia: From Paul to the Late Sixth Century. 95; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 156; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 294, 295; Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 210
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27. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Ignatius • Ignatius of Antioch
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 183, 184; Ogereau (2023), Early Christianity in Macedonia: From Paul to the Late Sixth Century. 98
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28. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ignatius of Antioch • Ignatius of Antioch, • Seer of Revelation,, Ignatius of Antioch compared
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 22; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 292
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29. Irenaeus, Refutation of All Heresies, 1.25.6, 3.3.3-3.3.4, 3.12.13, 3.18.5, 5.28.4 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Ignatius • Ignatius of Antioch • Ignatius of Antioch, • Ignatius of Antioch, apocalyptic aspects • Ignatius of Antioch, as source • Polycarp, and Ignatius • games, and Ignatius
Found in books: Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 78; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 25, 101; Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 46; Huttner (2013), Early Christianity in the Lycus Valley, 213; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 65, 117; Osborne (2001), Irenaeus of Lyons, 3, 242; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 13
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1.25.6 Others of them employ outward marks, branding their disciples inside the lobe of the right ear. From among these also arose Marcellina, who came to Rome under the episcopate of Anicetus, and, holding these doctrines, she led multitudes astray. They style themselves Gnostics. They also possess images, some of them painted, and others formed from different kinds of material; while they maintain that a likeness of Christ was made by Pilate at that time when Jesus lived among them. They crown these images, and set them up along with the images of the philosophers of the world that is to say, with the images of Pythagoras, and Plato, and Aristotle, and the rest. They have also other modes of honouring these images, after the same manner of the Gentiles.
3.3.3 The blessed apostles, then, having founded and built up the Church, committed into the hands of Linus the office of the episcopate. of this Linus, Paul makes mention in the Epistles to Timothy. To him succeeded Anacletus; and after him, in the third place from the apostles, Clement was allotted the bishopric. This man, as he had seen the blessed apostles, and had been conversant with them, might be said to have the preaching of the apostles still echoing in his ears, and their traditions before his eyes. Nor was he alone in this, for there were many still remaining who had received instructions from the apostles. In the time of this Clement, no small dissension having occurred among the brethren at Corinth, the Church in Rome despatched a most powerful letter to the Corinthians, exhorting them to peace, renewing their faith, and declaring the tradition which it had lately received from the apostles, proclaiming the one God, omnipotent, the Maker of heaven and earth, the Creator of man, who brought on the deluge, and called Abraham, who led the people from the land of Egypt, spake with Moses, set forth the law, sent the prophets, and who has prepared fire for the devil and his angels. From this document, whosoever chooses to do so, may learn that He, the Father of our Lord Jesus Christ, was preached by the Churches, and may also understand the apostolical tradition of the Church, since this Epistle is of older date than these men who are now propagating falsehood, and who conjure into existence another god beyond the Creator and the Maker of all existing things. To this Clement there succeeded Evaristus. Alexander followed Evaristus; then, sixth from the apostles, Sixtus was appointed; after him, Telephorus, who was gloriously martyred; then Hyginus; after him, Pius; then after him, Anicetus. Sorer having succeeded Anicetus, Eleutherius does now, in the twelfth place from the apostles, hold the inheritance of the episcopate. In this order, and by this succession, the ecclesiastical tradition from the apostles, and the preaching of the truth, have come down to us. And this is most abundant proof that there is one and the same vivifying faith, which has been preserved in the Church from the apostles until now, and handed down in truth. 3.3.4 But Polycarp also was not only instructed by apostles, and conversed with many who had seen Christ, but was also, by apostles in Asia, appointed bishop of the Church in Smyrna, whom I also saw in my early youth, for he tarried on earth a very long time, and, when a very old man, gloriously and most nobly suffering martyrdom, departed this life, having always taught the things which he had learned from the apostles, and which the Church has handed down, and which alone are true. To these things all the Asiatic Churches testify, as do also those men who have succeeded Polycarp down to the present time,--a man who was of much greater weight, and a more stedfast witness of truth, than Valentinus, and Marcion, and the rest of the heretics. He it was who, coming to Rome in the time of Anicetus caused many to turn away from the aforesaid heretics to the Church of God, proclaiming that he had received this one and sole truth from the apostles,--that, namely, which is handed down by the Church. There are also those who heard from him that John, the disciple of the Lord, going to bathe at Ephesus, and perceiving Cerinthus within, rushed out of the bath-house without bathing, exclaiming, "Let us fly, lest even the bath-house fall down, because Cerinthus, the enemy of the truth, is within." And Polycarp himself replied to Marcion, who met him on one occasion, and said, "Dost thou know me?" "I do know thee, the first-born of Satan." Such was the horror which the apostles and their disciples had against holding even verbal communication with any corrupters of the truth; as Paul also says, "A man that is an heretic, after the first and second admonition, reject; knowing that he that is such is subverted, and sinneth, being condemned of himself." There is also a very powerful Epistle of Polycarp written to the Philippians, from which those who choose to do so, and are anxious about their salvation, can learn the character of his faith, and the preaching of the truth. Then, again, the Church in Ephesus, founded by Paul, and having John remaining among them permanently until the times of Trajan, is a true witness of the tradition of the apostles.
3.12.13 But that both the apostles and their disciples thus taught as the Church preaches, and thus teaching were perfected, wherefore also they were called away to that which is perfect--Stephen, teaching these truths, when he was yet on earth, saw the glory of God, and Jesus on His right hand, and exclaimed, "Behold, I see the heavens opened, and the Son of man standing on the right hand of God." These words he said, and was stoned; and thus did he fulfil the perfect doctrine, copying in every respect the Leader of martyrdom, and praying for those who were slaying him, in these words: "Lord, lay not this sin to their charge." Thus were they perfected who knew one and the same God, who from beginning to end was present with mankind in the various dispensations; as the prophet Hosea declares: "I have filled up visions, and used similitudes by the hands of the prophets." Those, therefore, who delivered up their souls to death for Christ\'s Gospel--how could they have spoken to men in accordance with old-established opinion? If this had been the course adopted by them, they should not have suffered; but inasmuch as they did preach things contrary to those persons who did not assent to the truth, for that reason they suffered. It is evident, therefore, that they did not relinquish the truth, but with all boldness preached to the Jews and Greeks. To the Jews, indeed, they proclaimed that the Jesus who was crucified by them was the Son of God, the Judge of quick and dead, and that He has received from His Father an eternal kingdom in Israel, as I have pointed out; but to the Greeks they preached one God, who made all things, and Jesus Christ His Son.
3.18.5 If, however, He was Himself not to suffer, but should fly away from Jesus, why did He exhort His disciples to take up the cross and follow Him,--that cross which these men represent Him as not having taken up, but speak of Him as having relinquished the dispensation of suffering? For that He did not say this with reference to the acknowledging of the Stauros (cross) above, as some among them venture to expound, but with respect to the suffering which He should Himself undergo, and that His disciples should endure, He implies when He says, "For whosoever will save his life, shall lose it; and whosoever will lose, shall find it. And that His disciples must suffer for His sake, He implied when He said to the Jews, "Behold, I send you prophets, and wise men, and scribes: and some of them ye shall kill and crucify." And to the disciples He was wont to say, "And ye shall stand before governors and kings for My sake; and they shall scourge some of you, and slay you, and persecute you from city to city." He knew, therefore, both those who should suffer persecution, and He knew those who should have to be scourged and slain because of Him; and He did not speak of any other cross, but of the suffering which He should Himself undergo first, and His disciples afterwards. For this purpose did He give them this exhortation: "Fear not them which kill the body, but are not able to kill the soul; but rather fear Him who is able to send both soul and body into hell;" thus exhorting them to hold fast those professions of faith which they had made in reference to Him. For He promised to confess before His Father those who should confess His name before men; but declared that He would deny those who should deny Him, and would be ashamed of those who should be ashamed to confess Him. And although these things are so, some of these men have proceeded to such a degree of temerity, that they even pour contempt upon the martyrs, and vituperate those who are slain on account of the confession of the Lord, and who suffer all things predicted by the Lord, and who in this respect strive to follow the footprints of the Lord\'s passion, having become martyrs of the suffering One; these we do also enrol with the martyrs themselves. For, when inquisition shall be made for their blood, and they shall attain to glory, then all shall be confounded by Christ, who have cast a slur upon their martyrdom. And from this fact, that He exclaimed upon the cross, "Father, forgive them, for they know not what they do," the long- suffering, patience, compassion, and goodness of Christ are exhibited, since He both suffered, and did Himself exculpate those who had maltreated Him. For the Word of God, who said to us, "Love your enemies, and pray for those that hate you," Himself did this very thing upon the cross; loving the human race to such a degree, that He even prayed for those putting Him to death. If, however, any one, going upon the supposition that there are twoChrists, forms a judgment in regard to them, that Christ shall be found much the better one, and more patient, and the truly good one, who, in the midst of His own wounds and stripes, and the other cruelties inflicted upon Him, was beneficent, and unmindful of the wrongs perpetrated upon Him, than he who flew away, and sustained neither injury nor insult.
5.28.4 And therefore throughout all time, man, having been moulded at the beginning by the hands of God, that is, of the Son and of the Spirit, is made after the image and likeness of God: the chaff, indeed, which is the apostasy, being cast away; but the wheat, that is, those who bring forth fruit to God in faith, being gathered into the barn. And for this cause tribulation is necessary for those who are saved, that having been after a manner broken up, and rendered fine, and sprinkled over by the patience of the Word of God, and set on fire for purification, they may be fitted for the royal banquet. As a certain man of ours said, when he was condemned to the wild beasts because of his testimony with respect to God: "I am the wheat of Christ, and am ground by the teeth of the wild beasts, that I may be found the pure bread of God."'' None |
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30. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Ignatius • Ignatius of Antioch, on terminology for heresy • Ignatius of Antioch, on the problem of interpretation
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 15; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 398
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31. Eusebius of Caesarea, Ecclesiastical History, 1.13, 3.36, 3.36.1, 3.36.4-3.36.10, 4.3.2, 5.1.9 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Ignatius • Ignatius of Antioch • Ignatius of Antioch (martyr) • Ignatius of Antioch, • Ignatius of Antioch, Christian Bishop • Ignatius of Antioch, Ephesians, origin of • Ignatius of Antioch, Literary project • Ignatius of Antioch, martyr • Ignatius of Antioch, writings • Ignatius, Ἰησοῦς • Martyrs , Ignatius of Antioch • Mary of Cassobola, letter to Ignatius • Polycarp, and Ignatius • games, and Ignatius
Found in books: Clarke, King, Baltussen (2023), Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering. 234; Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 46; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 348, 353; Esler (2000), The Early Christian World, 244; Huttner (2013), Early Christianity in the Lycus Valley, 213, 214; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 157, 171; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 53, 66; Ogereau (2023), Early Christianity in Macedonia: From Paul to the Late Sixth Century. 96, 131, 133; Rizzi (2010), Hadrian and the Christians, 76
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3.36.1 At that time Polycarp, a disciple of the apostles, was a man of eminence in Asia, having been entrusted with the episcopate of the church of Smyrna by those who had seen and heard the Lord.
3.36.4 And as he made the journey through Asia under the strictest military surveillance, he fortified the parishes in the various cities where he stopped by oral homilies and exhortations, and warned them above all to be especially on their guard against the heresies that were then beginning to prevail, and exhorted them to hold fast to the tradition of the apostles. Moreover, he thought it necessary to attest that tradition in writing, and to give it a fixed form for the sake of greater security.
3.36.5 So when he came to Smyrna, where Polycarp was, he wrote an epistle to the church of Ephesus, in which he mentions Onesimus, its pastor; and another to the church of Magnesia, situated upon the Maeander, in which he makes mention again of a bishop Damas; and finally one to the church of Tralles, whose bishop, he states, was at that time Polybius.
3.36.6 In addition to these he wrote also to the church of Rome, entreating them not to secure his release from martyrdom, and thus rob him of his earnest hope. In confirmation of what has been said it is proper to quote briefly from this epistle.
3.36.7 He writes as follows: From Syria even unto Rome I fight with wild beasts, by land and by sea, by night and by day, being bound amidst ten leopards that is, a company of soldiers who only become worse when they are well treated. In the midst of their wrongdoings, however, I am more fully learning discipleship, but I am not thereby justified.
3.36.8 May I have joy of the beasts that are prepared for me; and I pray that I may find them ready; I will even coax them to devour me quickly that they may not treat me as they have some whom they have refused to touch through fear. And if they are unwilling, I will compel them. Forgive me.
3.36.9 I know what is expedient for me. Now do I begin to be a disciple. May nothing of things visible and things invisible envy me; that I may attain unto Jesus Christ. Let fire and cross and attacks of wild beasts, let wrenching of bones, cutting of limbs, crushing of the whole body, tortures of the devil — let all these come upon me if only I may attain unto Jesus Christ.
3.36.10 These things he wrote from the above-mentioned city to the churches referred to. And when he had left Smyrna he wrote again from Troas to the Philadelphians and to the church of Smyrna; and particularly to Polycarp, who presided over the latter church. And since he knew him well as an apostolic man, he commended to him, like a true and good shepherd, the flock at Antioch, and besought him to care diligently for it.
4.3.2 He himself reveals the early date at which he lived in the following words: But the works of our Saviour were always present, for they were genuine: — those that were healed, and those that were raised from the dead, who were seen not only when they were healed and when they were raised, but were also always present; and not merely while the Saviour was on earth, but also after his death, they were alive for quite a while, so that some of them lived even to our day. Such then was Quadratus.' "
5.1.9 When, afterwards, they were brought before him, and he treated us with the utmost cruelty, Vettius Epagathus, one of the brethren, and a man filled with love for God and his neighbor, interfered. His life was so consistent that, although young, he had attained a reputation equal to that of the elder Zacharias: for he 'walked in all the commandments and ordices of the Lord blameless,' and was untiring in every good work for his neighbor, zealous for God and fervent in spirit. Such being his character, he could not endure the unreasonable judgment against us, but was filled with indignation, and asked to be permitted to testify in behalf of his brethren, that there is among us nothing ungodly or impious." ' None |
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32. None, None, nan
Tagged with subjects: • Ignatius of Antioch • Ignatius of Antioch (martyr) • Ignatius of Antioch, Christian Bishop
Found in books: Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 164, 168; Rizzi (2010), Hadrian and the Christians, 75; de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 132, 133, 189, 190
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