1. Hebrew Bible, Proverbs, 10.24 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ignatius of antioch (martyr) Found in books: Maier and Waldner (2022) 167| 10.24. "מְגוֹרַת רָשָׁע הִיא תְבוֹאֶנּוּ וְתַאֲוַת צַדִּיקִים יִתֵּן׃", | 10.24. "The fear of the wicked, it shall come upon him; And the desire of the righteous shall be granted.", |
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2. Philo of Alexandria, On The Cherubim, 99-100 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Maier and Waldner (2022) 27 | 100. Shall we prepare him a house of stone or of wooden materials? Away! such an idea is not holy even to utter; for not even if the whole earth were to change its nature and to become on a sudden gold, or something more valuable than gold, and if it were then to be wholly consumed by the skill of workmen, who should make it into porticoes and vestibules, and chambers, and precincts, and temples--not even then could it be a place worthy for his feet to tread upon, but a pious soul is his fitting abode. XXX. 100. Is it not a most beautiful recommendation, and one most admirably adapted to the perfecting of, and leading man to, every virtue, and above all to piety? The commandment, in effect says: Always imitate God; let that one period of seven days in which God created the world, be to you a complete example of the way in which you are to obey the law, and an all-sufficient model for your actions. Moreover, the seventh day is also an example from which you may learn the propriety of studying philosophy; as on that day, it is said, God beheld the works which he had made; so that you also may yourself contemplate the works of nature, and all the separate circumstances which contribute towards happiness. |
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| 3. Philo of Alexandria, Plant., 127-129, 126 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Maier and Waldner (2022) 27 |
4. Philo of Alexandria, On The Life of Moses, 2.24 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •ignatius of antioch (martyr) Found in books: Maier and Waldner (2022) 27 | 2.24. But on this fast it is not lawful to take any food or any drink, in order that no bodily passion may at all disturb or hinder the pure operations of the mind; but these passions are wont to be generated by fulness and satiety, so that at this time men feast, propitiating the Father of the universe with holy prayers, by which they are accustomed to solicit pardon for their former sins, and the acquisition and enjoyment of new blessings. |
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| 5. Philo of Alexandria, On Planting, 127-129, 126 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Maier and Waldner (2022) 27 |
6. Philo of Alexandria, On The Special Laws, 2.193-2.194, 2.198-2.199 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •ignatius of antioch (martyr) Found in books: Maier and Waldner (2022) 27 | 2.193. And after the feast of trumpets the solemnity of the fast is celebrated, {27}{part of sections 193û194 was omitted in Yonge's translation because the edition on which Yonge based his translation, Mangey, lacked this material. These lines have been newly translated for this volume.} Perhaps some of those who are perversely minded and are not ashamed to censure excellent things will say, "What sort of a feast is this where there is no eating and drinking, no troupe of entertainers or audience, no copious supply of strong drink nor the generous display of a public banquet, nor moreover the merriment and revelry of dancing to the sound of flute and harp, and timbrels and cymbals, and the other instruments of music which awaken the unruly lusts through the channel of the ears? 2.194. For it is in these and through these, it seems, that they think good cheer consists. They do this in ignorance of the true good cheer which the all-wise Moses saw with the most sharpsighted eyes and so proclaimed the fast a feast and named it the greatest of feasts in our ancestral language, "a Sabbath of Sabbaths," or as the Greeks would say, a seven of sevens and a holier than things holy. He did this for many reasons. 2.198. Therefore those who, after the gathering in of the harvest, abstain from the food, do almost declare in express words, "We have with joy received, and we shall cheerfully store up the bounteous gifts of nature; but we do not ascribe to any corruptible thing the cause of our own durable existence, but we attribute that to the Saviour, to the God who rules in the world, and who is able, either by means of these things or without them, to nourish and to preserve Us.{28}{part of sections 199û200 was omitted in Yonge's translation because the edition on which Yonge based his translation, Mangey, lacked this material. These lines have been newly translated for this volume.} 2.199. At all events, behold, he nourished our forefathers even in the desert for forty Years.{29}{#de 8:2.} How he opened fountains to give them abundant drink; and how he rained food from heaven sufficient for each day so that they might consume what they needed, and rather than hording or bartering or taking thought of the bounties received, they might rather reverence and worship the bountiful Giver and honour him with hymns and benedictions such as are due him." |
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7. New Testament, John, 8.22, 10.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ignatius of antioch (martyr) Found in books: Maier and Waldner (2022) 16| 8.22. ἔλεγον οὖν οἰ Ἰουδαῖοι Μήτι ἀποκτενεῖ ἑαυτὸν ὅτι λέγει Ὅπου ἐγὼ ὑπάγω ὑμεῖς οὐ δύνασθε ἐλθεῖν; 10.18. οὐδεὶς ἦρεν αὐτὴν ἀπʼ ἐμοῦ, ἀλλʼ ἐγὼ τίθημι αὐτὴν ἀπʼ ἐμαυτοῦ. ἐξουσίαν ἔχω θεῖναι αὐτήν, καὶ ἐξουσίαν ἔχω πάλιν λαβεῖν αὐτήν· ταύτην τὴν ἐντολὴν ἔλαβον παρὰ τοῦ πατρός μου. | 8.22. The Jews therefore said, "Will he kill himself, that he says, 'Where I am going, you can't come?'" 10.18. No one takes it away from me, but I lay it down by myself. I have power to lay it down, and I have power to take it again. I received this commandment from my Father." |
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8. New Testament, Philippians, 2.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ignatius of antioch, on martyrdom Found in books: Moss (2012) 55| 2.17. Ἀλλὰ εἰ καὶ σπένδομαι ἐπὶ τῇ θυσίᾳ καὶ λειτουργίᾳ τῆς πίστεως ὑμῶν, χαίρω καὶ συνχαίρω πᾶσιν ὑμῖν· | 2.17. Yes, and if I am poured out on the sacrifice and service of your faith, I rejoice, and rejoice with you all. |
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| 9. New Testament, Hebrews, 8.3-10.18, 12.2, 13.9, 13.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Maier and Waldner (2022) 27 |
10. New Testament, 1 Corinthians, 9.15, 12.12-12.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ignatius of antioch (martyr) •ignatius of antioch, on martyrdom Found in books: Maier and Waldner (2022) 133; Moss (2012) 56| 9.15. ἐγὼ δὲ οὐ κέχρημαι οὐδενὶ τούτων. Οὐκ ἔγραψα δὲ ταῦτα ἵνα οὕτως γένηται ἐν ἐμοί, καλὸν γάρ μοι μᾶλλον ἀποθανεῖν ἢ - τὸ καύχημά μου οὐδεὶς κενώσει. 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, | 9.15. But Ihave used none of these things, and I don't write these things that itmay be done so in my case; for I would rather die, than that anyoneshould make my boasting void. 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. |
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11. Ignatius, To The Trallians, 1.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Moss (2012) 56 | 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. |
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12. Ignatius, To The Romans, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Maier and Waldner (2022) 165; Moss (2012) 56 | 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. |
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| 13. Polycarp of Smyrna, Letter To The Philippians, 9, 13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Maier and Waldner (2022) 156, 157 |
14. Ignatius, To The Ephesians, 3.1, 4.1-4.2, 12.1, 13.1, 20.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Moss (2012) 55, 56, 57 | 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. 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. 12.1. I know who I am and to whom I write. I am a convict, ye have received mercy: I am in peril, ye are established. 13.1. 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. 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. |
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15. Ignatius, To Polycarp, 7.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ignatius of antioch (martyr) Found in books: Maier and Waldner (2022) 165 | 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. |
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16. Ignatius, To The Magnesians, 7.1, 7.2-8.2, 13.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Moss (2012) 57 | 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. |
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| 17. Ignatius, To The Smyrnaeans, 2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ignatius of antioch (martyr) Found in books: Maier and Waldner (2022) 157 |
| 18. Irenaeus, Refutation of All Heresies, 5.28 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Maier and Waldner (2022) 157 |
| 19. Pliny The Younger, Letters, 96-97 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Maier and Waldner (2022) 171 |
| 20. Anon., Marytrdom of Polycarp, 8.1, 14.1 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Maier and Waldner (2022) 165; Moss (2012) 67, 73 |
| 21. Clement of Alexandria, Miscellanies, 4.9.70.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •ignatius of antioch (martyr) Found in books: Maier and Waldner (2022) 16 |
| 22. Pliny The Younger, Letters, 96-97 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Maier and Waldner (2022) 171 |
| 23. Origen, Homilies On Luke, 6 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •ignatius of antioch (martyr) Found in books: Maier and Waldner (2022) 157 |
24. Eusebius of Caesarea, Ecclesiastical History, 3.36, 3.36.2-3.36.11 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •ignatius of antioch (martyr) Found in books: Maier and Waldner (2022) 157, 171 | 3.36.2. And at the same time Papias, bishop of the parish of Hierapolis, became well known, as did also Ignatius, who was chosen bishop of Antioch, second in succession to Peter, and whose fame is still celebrated by a great many. 3.36.3. Report says that he was sent from Syria to Rome, and became food for wild beasts on account of his testimony to Christ. 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. 3.36.11. And the same man, writing to the Smyrnaeans, used the following words concerning Christ, taken I know not whence: But I know and believe that he was in the flesh after the resurrection. And when he came to Peter and his companions he said to them, Take, handle me, and see that I am not an incorporeal spirit. And immediately they touched him and believed. |
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| 25. Origen, Commentary On John, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •ignatius of antioch (martyr) Found in books: Maier and Waldner (2022) 17 |
| 26. Origen, On Prayer, 20 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •ignatius of antioch (martyr) Found in books: Maier and Waldner (2022) 157 |
| 27. John Chrysostom, In Sanctum Ignatium Martyrem, 16-18, 15 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Maier and Waldner (2022) 161 |
28. Augustine, The City of God, 10.4-10.6, 10.20 (4th cent. CE - 5th cent. CE) Tagged with subjects: •ignatius of antioch (martyr) Found in books: Maier and Waldner (2022) 27 | 10.4. But, putting aside for the present the other religious services with which God is worshipped, certainly no man would dare to say that sacrifice is due to any but God. Many parts, indeed, of divine worship are unduly used in showing honor to men, whether through an excessive humility or pernicious flattery; yet, while this is done, those persons who are thus worshipped and venerated, or even adored, are reckoned no more than human; and who ever thought of sacrificing save to one whom he knew, supposed, or feigned to be a god? And how ancient a part of God's worship sacrifice is, those two brothers, Cain and Abel, sufficiently show, of whom God rejected the elder's sacrifice, and looked favorably on the younger's. 10.5. And who is so foolish as to suppose that the things offered to God are needed by Him for some uses of His own? Divine Scripture in many places explodes this idea. Not to be wearisome, suffice it to quote this brief saying from a psalm: I have said to the Lord, You are my God: for You need not my goodness. We must believe, then, that God has no need, not only of cattle, or any other earthly and material thing, but even of man's righteousness, and that whatever right worship is paid to God profits not Him, but man. For no man would say he did a benefit to a fountain by drinking, or to the light by seeing. And the fact that the ancient church offered animal sacrifices, which the people of God now-a-days read of without imitating, proves nothing else than this, that those sacrifices signified the things which we do for the purpose of drawing near to God, and inducing our neighbor to do the same. A sacrifice, therefore, is the visible sacrament or sacred sign of an invisible sacrifice. Hence that penitent in the psalm, or it may be the Psalmist himself, entreating God to be merciful to his sins, says, If You desired sacrifice, I would give it: You delight not in whole burnt-offerings. The sacrifice of God is a broken heart: a heart contrite and humble God will not despise. Observe how, in the very words in which he is expressing God's refusal of sacrifice, he shows that God requires sacrifice. He does not desire the sacrifice of a slaughtered beast, but He desires the sacrifice of a contrite heart. Thus, that sacrifice which he says God does not wish, is the symbol of the sacrifice which God does wish. God does not wish sacrifices in the sense in which foolish people think He wishes them, viz., to gratify His own pleasure. For if He had not wished that the sacrifices He requires, as, e.g., a heart contrite and humbled by penitent sorrow, should be symbolized by those sacrifices which He was thought to desire because pleasant to Himself, the old law would never have enjoined their presentation; and they were destined to be merged when the fit opportunity arrived, in order that men might not suppose that the sacrifices themselves, rather than the things symbolized by them, were pleasing to God or acceptable in us. Hence, in another passage from another psalm, he says, If I were hungry, I would not tell you; for the world is mine and the fullness thereof. Will I eat the flesh of bulls, or drink the blood of goats? as if He should say, Supposing such things were necessary to me, I would never ask you for what I have in my own hand. Then he goes on to mention what these signify: offer unto God the sacrifice of praise, and pay your vows unto the Most High. And call upon me in the day of trouble: I will deliver you, and you shall glorify me. So in another prophet: Wherewith shall I come before the Lord, and bow myself before the High God? Shall I come before Him with burnt-offerings, with calves of a year old? Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil? Shall I give my first-born for my transgression, the fruit of my body for the sin of my soul? Hath He showed you, O man, what is good; and what does the Lord require of you, but to do justly, and to love mercy, and to walk humbly with your God? Micah 6:6-8 In the words of this prophet, these two things are distinguished and set forth with sufficient explicitness, that God does not require these sacrifices for their own sakes, and that He does require the sacrifices which they symbolize. In the epistle entitled To the Hebrews it is said, To do good and to communicate, forget not: for with such sacrifices God is well pleased. Hebrews 13:16 And so, when it is written, I desire mercy rather than sacrifice, Hosea 6:6 nothing else is meant than that one sacrifice is preferred to another; for that which in common speech is called sacrifice is only the symbol of the true sacrifice. Now mercy is the true sacrifice, and therefore it is said, as I have just quoted, with such sacrifices God is well pleased. All the divine ordices, therefore, which we read concerning the sacrifices in the service of the tabernacle or the temple, we are to refer to the love of God and our neighbor. For on these two commandments, as it is written, hang all the law and the prophets. Matthew 22:40 10.6. Thus a true sacrifice is every work which is done that we may be united to God in holy fellowship, and which has a reference to that supreme good and end in which alone we can be truly blessed. And therefore even the mercy we show to men, if it is not shown for God's sake, is not a sacrifice. For, though made or offered by man, sacrifice is a divine thing, as those who called it sacrifice meant to indicate. Thus man himself, consecrated in the name of God, and vowed to God, is a sacrifice in so far as he dies to the world that he may live to God. For this is a part of that mercy which each man shows to himself; as it is written, Have mercy on your soul by pleasing God. Sirach 30:24 Our body, too, as a sacrifice when we chasten it by temperance, if we do so as we ought, for God's sake, that we may not yield our members instruments of unrighteousness unto sin, but instruments of righteousness unto God. Romans 6:13 Exhorting to this sacrifice, the apostle says, I beseech you, therefore, brethren, by the mercy of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. Romans 12:1 If, then, the body, which, being inferior, the soul uses as a servant or instrument, is a sacrifice when it is used rightly, and with reference to God, how much more does the soul itself become a sacrifice when it offers itself to God, in order that, being inflamed by the fire of His love, it may receive of His beauty and become pleasing to Him, losing the shape of earthly desire, and being remoulded in the image of permanent loveliness? And this, indeed, the apostle subjoins, saying, And be not conformed to this world; but be transformed in the renewing of your mind, that you may prove what is that good, and acceptable, and perfect will of God. Romans 12:2 Since, therefore, true sacrifices are works of mercy to ourselves or others, done with a reference to God, and since works of mercy have no other object than the relief of distress or the conferring of happiness, and since there is no happiness apart from that good of which it is said, It is good for me to be very near to God, it follows that the whole redeemed city, that is to say, the congregation or community of the saints, is offered to God as our sacrifice through the great High Priest, who offered Himself to God in His passion for us, that we might be members of this glorious head, according to the form of a servant. For it was this form He offered, in this He was offered, because it is according to it He is Mediator, in this He is our Priest, in this the Sacrifice. Accordingly, when the apostle had exhorted us to present our bodies a living sacrifice, holy, acceptable to God, our reasonable service, and not to be conformed to the world, but to be transformed in the renewing of our mind, that we might prove what is that good, and acceptable, and perfect will of God, that is to say, the true sacrifice of ourselves, he says, For I say, through the grace of God which is given unto me, to every man that is among you, not to think of himself more highly than he ought to think, but to think soberly, according as God has dealt to every man the measure of faith. For, as we have many members in one body, and all members have not the same office, so we, being many, are one body in Christ, and every one members one of another, having gifts differing according to the grace that is given to us. Romans 12:3-6 This is the sacrifice of Christians: we, being many, are one body in Christ. And this also is the sacrifice which the Church continually celebrates in the sacrament of the altar, known to the faithful, in which she teaches that she herself is offered in the offering she makes to God. 10.20. And hence that true Mediator, in so far as, by assuming the form of a servant, He became the Mediator between God and men, the man Christ Jesus, though in the form of God He received sacrifice together with the Father, with whom He is one God, yet in the form of a servant He chose rather to be than to receive a sacrifice, that not even by this instance any one might have occasion to suppose that sacrifice should be rendered to any creature. Thus He is both the Priest who offers and the Sacrifice offered. And He designed that there should be a daily sign of this in the sacrifice of the Church, which, being His body, learns to offer herself through Him. of this true Sacrifice the ancient sacrifices of the saints were the various and numerous signs; and it was thus variously figured, just as one thing is signified by a variety of words, that there may be less weariness when we speak of it much. To this supreme and true sacrifice all false sacrifices have given place. |
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| 29. Jerome, On Illustrious Men, 16 (5th cent. CE - 5th cent. CE) Tagged with subjects: •ignatius of antioch (martyr) Found in books: Maier and Waldner (2022) 162 |
| 30. Evagrius Scholasticus, Ecclesiastical History, 1.16 (6th cent. CE - 6th cent. CE) Tagged with subjects: •ignatius of antioch (martyr) Found in books: Maier and Waldner (2022) 162, 165 |
| 31. Anon., Acta Antiochena, 2.1-2.2, 2.7, 4.1, 5.4, 6.1, 6.3-6.5, 7.1-7.3 Tagged with subjects: •nan Found in books: Maier and Waldner (2022) 165, 166, 167, 168 |
| 32. Anon., Martyrdom of Pionius, 2.1, 3.6 Tagged with subjects: •ignatius of antioch, on martyrdom Found in books: Moss (2012) 73 |
| 33. Anon., Acta Romana, 1.3, 2.6, 4.1, 10.6, 10.8-10.9, 11.4, 12.1, 12.4 Tagged with subjects: •nan Found in books: Maier and Waldner (2022) 169, 170, 171 |
| 34. John Malalas, History, 11.10 Tagged with subjects: •ignatius of antioch (martyr) Found in books: Maier and Waldner (2022) 164, 168 |
