Ignatius of Antioch

Ignatius of Antioch (/ɪɡˈneɪʃəs/; Greek: Ἰγνάτιος Ἀντιοχείας, Ignátios Antiokheías; c. 50  – c. 98/117/145),[5][6][7][2] also known as Ignatius Theophorus (Ιγνάτιος ὁ Θεοφόρος, Ignátios ho Theophóros, lit. "the God-bearing") or Ignatius Nurono (lit. "The fire-bearer"), was an early Christian writer and bishop of Antioch. En route to Rome, where he met his martyrdom, Ignatius wrote a series of letters. This correspondence now forms a central part of the later collection known as the Apostolic Fathers, of which he is considered one of the three chief ones together with Pope Clement I and Polycarp. His letters also serve as an example of early Christian theology. Important topics they address include ecclesiology, the sacraments, and the role of bishops.

Saint Ignatius of Antioch
Hosios Loukas (south west chapel, south side) - Ignatios
Fresco of St. Ignatius from Hosios Loukas Monastery, Boeotia, Greece
Bishop, martyr and Church Father
Bornc. 50 AD[1]
Province of Syria, Roman Empire
DiedEusebius: 6 July 98-117 AD[1] Barnes: 140s AD[2]
Rome, Roman Empire
Venerated inCatholic Church
Eastern Orthodox Churches
Oriental Orthodox Churches
Assyrian Church of the East
Ancient Church of the East
Anglican Communion
Lutheranism
Canonizedpre-congregation by John The Apostle (said in later writings.)
Major shrineBasilica of San Clemente, Rome, Italy
Feast20 December (Eastern Orthodox Church)
24 Koiak (martyrdom - Coptic Christianity[3])
7 Epip (commemoration - Coptic Christianity[4])
17 October (Roman Catholic and Syrian Christianity)
1 February (General Roman Calendar, 12th century–1969)
Attributesa bishop surrounded by lions or in chains
PatronageChurch in eastern Mediterranean; Church in North Africa

Life

Nothing is known of Ignatius' life apart from what may be inferred internally from his letters, except from later(sometimes spurious) traditions. It is said Ignatius converted to Christianity[8] at a young age. Tradition identifies Ignatius, along with his friend Polycarp, as disciples of John the Apostle.[9] Later in his life, Ignatius was chosen to serve as Bishop of Antioch; the fourth-century Church historian Eusebius writes that Ignatius succeeded Evodius.[10] Theodoret of Cyrrhus claimed that St. Peter himself left directions that Ignatius be appointed to the episcopal see of Antioch.[11] Ignatius called himself Theophorus (God Bearer). A tradition arose that he was one of the children whom Jesus Christ took in his arms and blessed,[12] although if he was born around 50 AD, as supposed, then Christ had ascended approximately 20 years prior.

Ignatius' own writings mention his arrest by the authorities and travel to Rome to face trial:

From Syria even to 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 grow worse when they are kindly treated.

— Ignatius to the Romans, 5.

Ignatius' transfer to Rome is regarded by scholars as unusual, since those persecuted as Christians would be expected to be punished locally. If he were a Roman citizen, he could have appealed to the emperor, but then would usually have been beheaded rather than tortured. Allen Brent has suggested that Ignatius was involved in conflict with other Christians and was executed for the capital crime of disturbing the peace.[13]

During the journey to Rome, Ignatius and his entourage of soldiers made a number of stops in Asia Minor. Along the route Ignatius wrote six letters to the churches in the region and one to a fellow bishop, Polycarp, bishop of Smyrna. In his Chronicle, Eusebius gives the date of Ignatius's death as AA 2124 (2124 years after Abraham), i.e. the 11th year of Trajan's reign, AD 108.[14] Ignatius himself wrote that he would be thrown to the beasts, and in the fourth century Eusebius reports tradition that this came to pass,[15] which is then repeated by Jerome,[13] who is the first to explicitly mention "Lions". John Chrysostom is the first to allude to the Colosseum as the place of Ignatius' martyrdom.[16] Contemporary scholars are uncertain that any of these authors had sources other than Ignatius' own writings.[13][15] In particular, British classicist Timothy Barnes has argued that Eusebius' dating of the death of Ignatius is unreliable, and that evidence from the Ignatian epistles suggests that Ignatius died some time in the 140s AD.[2]

After Ignatius' martyrdom in the Circus Maximus his remains were carried back to Antioch by his companions.[17] The reputed remains of Ignatius were moved by the Emperor Theodosius II to the Tychaeum, or Temple of Tyche, which had been converted into a church dedicated to Ignatius.[18] In 637 the relics were transferred to the Basilica di San Clemente in Rome.

Veneration

Ignatius' feast day was kept in his own Antioch on 17 October, the day on which he is now celebrated in the Catholic Church and generally in western Christianity, although from the 12th century until 1969 it was put at 1 February in the General Roman Calendar.[19][20]

In the Eastern Orthodox Church it is observed on 20 December.[21] The Synaxarium of the Coptic Orthodox Church of Alexandria places it on the 24th of the Coptic Month of Koiak (which is also the 24 day of the fourth month of Tahisas in the Synaxarium of The Ethiopian Orthodox Tewahedo Church), corresponding in three years out of every four to 20 December in the Julian Calendar, which currently falls on 2 January of the Gregorian Calendar.

Letters

Ignatius of Antioch
Painting of Ignatius of Antioch from the Menologion of Basil II (c. 1000 AD)

The following seven letters preserved under the name of Ignatius are generally considered authentic as they were mentioned by the historian Eusebius in the first half of the fourth century.

Seven authentic letters:

Writing in 1886, Presbyterian minister and church historian William Dool Killen asserted none of the Ignatian epistles were authentic. Instead, he argued that Callixtus, bishop of Rome, pseudepigraphically wrote the letters around AD 220 to garner support for a monarchical episcopate, modeling the renowned Saint Ignatius after his own life to give precedent for his own authority.[22]:137 Killen contrasted this episcopal polity with the presbyterian polity in the writings of Polycarp.[22]:127

Most scholars, however, accept at least the two Ignatian epistles which were referenced by Origen,[22] and believe that by the 5th century, this collection had been enlarged by spurious letters. The original text of six of the seven authentic letters are found in the Codex Mediceo Laurentianus written in Greek in the 11th century (which also contains the pseudepigraphical letters of the Long Recension, except that to the Philippians),[23] while the letter to the Romans is found in the Codex Colbertinus.[9] Some of the original letters were, at one point, believed to have been changed with interpolations. The oldest is known as the "Long Recension" which dates from the latter part of the fourth century.[9] These were created to posthumously enlist Ignatius as an unwitting witness in theological disputes of that age, but that position was vigorously combated by several British and German critics, including the Catholics Denzinger and Hefele, who defended the genuineness of the entire seven epistles.[9] The purported eye-witness account of his martyrdom is also thought to be a forgery from around the same time. A detailed but spurious account of Ignatius' arrest and his travails and martyrdom is the material of the Martyrium Ignatii which is presented as being an eyewitness account for the church of Antioch, and attributed to Ignatius' companions, Philo of Cilicia, deacon at Tarsus, and Rheus Agathopus, a Syrian.

Although James Ussher regarded it as genuine, if there is any genuine nucleus of the Martyrium, it has been so greatly expanded with interpolations that no part of it is without questions. Its most reliable manuscript is the 10th-century Codex Colbertinus (Paris), in which the Martyrium closes the collection. The Martyrium presents the confrontation of the bishop Ignatius with Trajan at Antioch, a familiar trope of Acta of the martyrs, and many details of the long, partly overland voyage to Rome. The Synaxarium of the Coptic Orthodox Church of Alexandria says that he was thrown to the wild beasts that devoured him and rent him to pieces.[24]

Ignatius's letters proved to be important testimony to the development of Christian theology, since the number of extant writings from this period of Church history is very small. They bear signs of being written in great haste and without a proper plan, such as run-on sentences and an unsystematic succession of thought.

Ignatius modeled his writings after Paul, Peter, and John, and even quoted or paraphrased their own works freely, such as when he quoted 1 Corinthians 1:18, in his letter to the Ephesians: "Let my spirit be counted as nothing for the sake of the cross, which is a stumbling-block to those that do not believe, but to us salvation and life eternal." – Letter to the Ephesians 18, Roberts and Donaldson translation[25]

Christology

Ignatius is known to have taught the deity of Christ:

There is one Physician who is possessed both of flesh and spirit; both made and not made; God existing in flesh; true life in death; both of Mary and of God; first passible and then impassible, even Jesus Christ our Lord.

— Letter to the Ephesians, ch. 7, shorter version, Roberts-Donaldson translation

Also in the interpolated text of the 4th Century Long Recension:

But our Physician is the Only true God, the unbegotten and unapproachable, the Lord of all, the Father and Begetter of the only-begotten Son. We have also as a Physician the Lord our God, Jesus the Christ, the only-begotten Son and Word, before time began, but who afterwards became also man, of Mary the virgin. For "the Word was made flesh." Being incorporeal, He was in the body, being impassible, He was in a passible body, being immortal, He was in a mortal body, being life, He became subject to corruption, that He might free our souls from death and corruption, and heal them, and might restore them to health, when they were diseased with ungodliness and wicked lusts.

— Letter to the Ephesians, ch. 7, longer version

He stressed the value of the Eucharist, calling it a "medicine of immortality" (Ignatius to the Ephesians 20:2). The very strong desire for bloody martyrdom in the arena, which Ignatius expresses rather graphically in places, may seem quite odd to the modern reader. An examination of his theology of soteriology shows that he regarded salvation as one being free from the powerful fear of death and thus to bravely face martyrdom.[26]

Ignatius is claimed to be the first known Christian writer to argue in favor of Christianity's replacement of the Sabbath with the Lord's Day:

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 ... 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 ... how shall we be able to live apart from Him?

— Ignatius to the Magnesians 8:1, 9:1-2, Lightfoot translation.

Let us therefore no longer keep the Sabbath after the Jewish manner, and rejoice in days of idleness, ... But let every one of you keep the Sabbath after a spiritual manner, rejoicing in meditation on the law, not in relaxation of the body ... and not eating things prepared the day before, nor using lukewarm drinks, and walking within a prescribed space ... And after the observance of the Sabbath, let every friend of Christ keep the Lord's day as a festival, the resurrection-day, the queen and chief of all the days [of the week]. Looking forward to this, the prophet declared, "To the end, for the eighth day," on which our life both sprang up again, and the victory over death was obtained in Christ

— Letter to the Magnesians 9, Roberts and Donaldson translation, p. 189.

Ecclesiology

Ignatius is the earliest known Christian writer to emphasize loyalty to a single bishop in each city (or diocese) who is assisted by both presbyters (elders) and deacons. Earlier writings only mention either bishops or presbyters.

For instance, his writings on bishops, presbyters and deacons:

Take care to do all things in harmony with God, with the bishop presiding in the place of God, and with the presbyters in the place of the council of the apostles, and with the deacons, who are most dear to me, entrusted with the business of Jesus Christ, who was with the Father from the beginning and is at last made manifest

— Letter to the Magnesians 2, 6:1

He is also responsible for the first known use of the Greek word katholikos (καθολικός), meaning "universal", "complete" and "whole" to describe the church, writing:

Wherever the bishop appears, there let the people be; as wherever Jesus Christ is, there is the Catholic Church. It is not lawful to baptize or give communion without the consent of the bishop. On the other hand, whatever has his approval is pleasing to God. Thus, whatever is done will be safe and valid.

— Letter to the Smyrnaeans 8, J.R. Willis translation.

It is from the word katholikos ("according to the whole") that the word catholic comes. When Ignatius wrote the Letter to the Smyrnaeans in about the year 107 and used the word catholic, he used it as if it were a word already in use to describe the Church. This has led many scholars to conclude that the appellation Catholic Church with its ecclesial connotation may have been in use as early as the last quarter of the First century. On the Eucharist, he wrote in his letter to the Smyrnaeans:

Take note of those who hold heterodox opinions on the grace of Jesus Christ which has come to us, and see how contrary their opinions are to the mind of God ... They abstain from the Eucharist and from prayer because they do not confess that the Eucharist is the flesh of our Savior Jesus Christ, flesh which suffered for our sins and which that Father, in his goodness, raised up again. They who deny the gift of God are perishing in their disputes.

— Letter to the Smyrnaeans 6:2–7:1

In his letter addressed to the Christians of Rome, he entreats to do nothing to prevent his martyrdom.[11]

Pseudo-Ignatius

Epistles attributed to Saint Ignatius but of spurious origin (their author is often called Pseudo-Ignatius in English) include:[27]

  • Epistle to the Tarsians;
  • Epistle to the Antiochians;
  • Epistle to Hero, a Deacon of Antioch;
  • Epistle to the Philippians;
  • The Epistle of Maria the Proselyte to Ignatius;
  • Epistle to Mary at Neapolis, Zarbus;
  • First Epistle to St. John;
  • Second Epistle to St. John;
  • The Epistle of Ignatius to the Virgin Mary.

See also

References

Citations

  1. ^ a b St. Ignatius of Antioch by Catholic Encyclopedia
  2. ^ a b c Barnes, Timothy D. (December 2008), "The Date of Ignatius", The Expository Times, 120 (3): 119–130
  3. ^ https://st-takla.org/Full-Free-Coptic-Books/Synaxarium-or-Synaxarion/04-Keyahk/24-Keyahk.html
  4. ^ https://st-takla.org/Full-Free-Coptic-Books/Synaxarium-or-Synaxarion/11-Abeeb/07-Abeeb.html
  5. ^ David Hugh Farmer (1987), "Ignatius of Antioch", The Oxford Dictionary of the Saints, New York: Oxford University Press, p. 220, ISBN 978-0-19-103673-6
  6. ^ Owen F. Cummings (2005), Eucharistic Doctors: A Theological History, Paulist Press, p. 7, ISBN 978-0-8091-4243-9
  7. ^ Andrew Louth, ed. (2016), Genesis 1-11, InterVarsity Press, p. 193, ISBN 978-0-8308-9726-1
  8. ^ Foley, Leonard O.F.M., "St. Ignatius of Antioch", Saint of the Day, (revised by Pat McCloskey O.F.M.), Franciscan Media
  9. ^ a b c d O'Connor, John Bonaventure. "St. Ignatius of Antioch." The Catholic Encyclopedia Vol. 7. New York: Robert Appleton Company, 1910. 15 Feb. 2016
  10. ^ Historia Ecclesiastica, Book III Chapter 22
  11. ^ a b "St. Ignatius of Antioch", Lives of Saints, John J. Crawley & Co.,Inc.
  12. ^ The Martyrdom of Ignatius
  13. ^ a b c Arnold, B.J. (2017). Justification in the Second Century. Studies of the Bible and Its Reception (SBR). De Gruyter. p. 38. ISBN 978-3-11-047823-5. Retrieved 15 April 2018.
  14. ^ Chronicle, from the Latin translation of Jerome, p. 276.
  15. ^ a b Wikisource-logo.svg Eusebius (1890) [313]. Roberts, Alexander; Donaldson, James; Coxe, Arthur Cleveland; Schaff, Philip; Wace, Henry (eds.). Church History of Eusebius . Nicene and Post-Nicene Fathers. Series 2, Vol. I. Translated by McGiffert, Arthur Cushman..
  16. ^ Sailors, Timothy B. "Bryn Mawr Classical Review: Review of The Apostolic Fathers: Greek Texts and English Translations". Retrieved 13 January 2017.
  17. ^ Ante-Nicene Fathers, Vol. 1. (Alexander Roberts, James Donaldson, and A. Cleveland Coxe, eds.) (Buffalo, NY: Christian Literature Publishing Co., 1885.)
  18. ^ Evagrius Scholasticus (1846) [593]. "Chapter XVI: Translation Of The Remains Of Ignatius". Ecclesiastical History. Translated by Walford, E.
  19. ^ Farmer, David . The Oxford Dictionary of Saints (Oxford University Press 2011 ISBN 978-0-19959660-7), p. 220
  20. ^ Calendarium Romanum (Vatican City, 1969), p. 106
  21. ^ "Synaxarion, December", Antiochian Orthodox Christian Archdiocese of North America
  22. ^ a b c Killen, William Dool (1886), The Ignatian epistles entirely spurious: A reply to the Right Rev. Dr. Lightfoot (PDF), Edinburgh: T. & T. Clark
  23. ^ Koester, H. (1995). Introduction to the New Testament: History, culture, and religion of the Hellenistic age. Einführung in das Neue Testament. Walter de Gruyter. p. 58. ISBN 978-3-11-014693-6.
  24. ^ "Synaxarium: The Martyrdom of St. Ignatius, and Patriarch of Antioch", Coptic Orthodox Church Network
  25. ^ "A Pinch on Incense, (Ted Byfield, ed.), p. 50". Archived from the original on 2012-12-26. Retrieved 2013-02-13.
  26. ^ Cobb, L. Stephanie. Dying To Be Men: Gender and Language in Early Christian Martyr Texts, page 3 (Columbia University Press, 2008); ISBN 978-0-231-14498-8
  27. ^ "Spurious Epistles of St. Ignatius of Antioch" at NewAdvent.org

Sources

Further reading

  • Brent, Allen (2006). Ignatius of Antioch and the Second Sophistic: a study of an early Christian transformation of Pagan culture. Tübingen: Mohr Siebeck. ISBN 3-16-148794-X.
  • De Ste. Croix, G.E.M. (November 1963). "Why Were the Early Christians Persecuted?". Past and Present. 26. doi:10.1093/past/26.1.6.
  • Ignatius of Antioch (2003). "The Letters of Ignatius". The Apostolic Fathers. Bart D. Ehrman, trans. Cambridge, Massachusetts: Harvard University Press.
  • Frend, W.H. (1965). Martyrdom and Persecution in the Early Church: A Study of a Conflict from the Maccabees to Donatus. Oxford: Blackwell.
  • Ignatius of Antioch (1912–1913). "The Epistles of St. Ignatius". The Apostolic Fathers. Kirsopp Lake, trans. London: Heinemann.
  • Ignatius of Antioch (1946). The Epistles of St. Clement of Rome and St. Ignatius of Antioch. James E. Kleist, trans. Westminster, MD: Newman Bookshop.
  • Lane Fox, Robin (2006). Pagans and Christians. London: Penguin. ISBN 0-14-102295-7.
  • Löhr, Hermut (2010). "The Epistles of Ignatius of Antioch". The Apostolic Fathers. An Introduction. Wilhelm Pratscher, ed. Waco (TX): Baylor University Press. pp. 91–115. ISBN 978-1-60258-308-5.
  • Thurston, Herbert; Attwater, Donald, eds. (1956). Butler's Lives of the Saints. Westminster, MD: Christian Classics.
  • Vall, Gregory (2013). Learning Christ: Ignatius of Antioch and the Mystery of Redemption. Washington, D.C.: Catholic University of America Press. ISBN 978-0-8132-2158-8.

External links

Titles of the Great Christian Church
Preceded by
Evodius
Patriarch of Antioch
68–107
Succeeded by
Heron
Apostolic Fathers

The Apostolic Fathers were Christian theologians who lived in the 1st and 2nd centuries AD, who are believed to have personally known some of the Twelve Apostles, or to have been significantly influenced by them. Their writings, though popular in Early Christianity, were not included in the canon of the New Testament. Many of the writings derive from the same time period and geographical location as other works of early Christian literature which came to be part of the New Testament. Some of the writings found among the Apostolic Fathers appear to have been highly regarded as some of the writings which became the New Testament.

Christianity in the 2nd century

Christianity in the 2nd century was largely the time of the development of variant Christian teachings, and the Apostolic Fathers who are regarded as defenders of the developing proto-orthodoxy. Major figures who were later declared by the developing proto-orthodoxy to be heretics were Marcion, Valentinius, and Montanus.

While the Jewish Christian church was centered in Jerusalem in the 1st century, Gentile Christianity became decentralized in the 2nd century.Although the use of the term Christian is attested in the Acts of the Apostles (80–90 AD), the earliest recorded use of the term Christianity (Greek: Χριστιανισμός) is by Ignatius of Antioch about 107 AD, who is also associated with modification of the sabbath, promotion of the bishop, and critique of the Judaizers.

Church Fathers

The Church Fathers, Early Church Fathers, Christian Fathers, or Fathers of the Church were ancient and influential Christian theologians and writers. There is no definitive list. The era of these scholars who set the theological and scholarly foundations of Christianity largely ended by AD 700 (John of Damascus died in 749 AD, Byzantine Iconoclasm began in 726 AD).In the past, the Church Fathers were regarded as authoritative and more restrictive definitions were used which sought to limit the list to authors treated as such. However, the definition has widened as scholars of patristics, the study of the Church Fathers, have expanded their scope.

Church visible

Church visible is a term of Christian theology and ecclesiology referring to the visible community of Christian believers on Earth, as opposed to the Church invisible or Church triumphant, constituted by the fellowship of saints and the company of the elect.In ecclesiology, the Church visible has many names, such as Kingdom of God, Disciples of Christ and People of God. St. Ignatius of Antioch was one of the first Christian authors to write about the subject, insisting that the Church visible was centered on the Bishop and the Eucharist or Last Supper.In early Christianity, anti-Gnostic writers such as Irenaeus, or anti-Novatian writers like Cyprian of Carthage, would often focus on the visible Church in order to oppose various opinions deemed heretical. It was in this context that the expression Extra Ecclesiam nulla salus came about, which heavily insisted on the non-distinction between the visible and invisible Church.In the context of contemporary pluralism, there have been theological currents that downplay the role of liturgy and the public role of Christianity in order to remove it to the private sphere. Church leaders have responded by re-asserting the public, social and political character of the Church.

Codex Hierosolymitanus

Codex Hierosolymitanus (also called the Bryennios manuscript or the Jerusalem Codex, often designated simply "H" in scholarly discourse) is an 11th-century Greek manuscript, written by an otherwise unknown scribe named Leo, who dated it 1056. Its designation of "Jerusalem" recalls its resting place in Jerusalem, at the library of the monastery of the Church of the Holy Sepulchre.

The codex contains the Didache, the Epistle of Barnabas, the First Epistle of Clement and the Second Epistle of Clement, the long version of the letters of Ignatius of Antioch and a list of books of the Bible following the order of John Chrysostom. It was discovered in 1873 by Philotheos Bryennios, the metropolitan of Nicomedia, at Constantinople. He published the texts of the two familiar Epistles of Clement in 1875, overlooking the Didache, which he found when he returned to the manuscript.

Adolf Hilgenfeld used Codex Hierosolymitanus for his first printed edition of the previously all-but-unknown Didache in 1877.

Fermentum

Fermentum is a practice of the Early Christian Church whereby bishops affirmed their communion with one another, or with their own local subordinate priests.The custom of the fermentum was first practiced as early as 120 AD. A particle of the Eucharistic bread was carried by a minister of the Church from the bishop of one diocese to the bishop of another diocese. The receiving bishop would then consume the species at his next celebration of the Eucharist as a sign of the communion between the churches. The term fermentum was probably a reference to the Eucharist as the leaven of the Christian life, and as the instrument by which Christians spread throughout the world were united in the one Body of Christ as a leaven to the world.In the 2nd century, popes sent the Eucharist to other bishops as a pledge of unity of faith, this being the origin of the expression to be in communion with each other, and such communion already considered essential to Christianity in the 2nd-century writings of St. Ignatius of Antioch and St. Irenaeus. On occasion, bishops also sent out fermenti to their priests.John. D. Zizioulas (the Metropolitan of Pergamon) in his doctoral thesis (University of Athens, 1964) takes the position that by the mid-3rd century the Bishops were exercising fermentum with the (local to the Metropolitan) parishes that did have a presiding Bishop in order to communicate/retain the unity of the Church under the Bishop. While this was due to the growth of the Christian church it is also due to extensive persecution of the Church, especially aimed at the Bishops.

Another usage, often termed sancta or also (confused with) fermentum, was to use previously (locally) consecrated host to signify temporal continuity. At papal masses around 700 AD Klausen states: "Saying the salutation 'Pax Domini sit semper vobiscum' – [the peace of the Lord be always with you] – the Pope immersed the particle which came from the previous day's mass in the chalice and at the same time broke off a piece of bread which he had consecrated, and which was to serve as a fermentum at the next service".

Ignatius Antony II Hayyek

Ignatius Antony II Hayyek (or Antun Hayek, September 14, 1910 – February 21, 2007) was the Patriarch of Antioch and all the East of the Syrians of the Syriac Catholic Church from 1968 to 1998.

Antun Hayyek was born at Aleppo in 1910 and was ordained priest on June 10, 1933. On August 15, 1959 he was consecrated bishop of Aleppo by Patriarch Ignatius Gabriel I Tappuni and served there till his appointment as Primate and Patriarch on March 10, 1968. His resignation was accepted on July 23, 1998. He died on February 21, 2007.

Ignatius Joseph III Yonan

Ignatius Ephrem Joseph III Yonan (or Younan, Syriac: ܐܓܢܛܝܘܣ ܝܘܣܦ ܬܠܝܬܝܐ ܝܘܢܢ‎, born November 15, 1944) is the Catholic Patriarch of Antioch and all the East of the Syriacs for the Syriac Catholic Church since his election on January 20, 2009.

Ignatius Moses I Daoud

Ignatius Basile Moses I Daoud (or Moussa Daoud) (Syriac: ܐܝܓܢܐܛܝܘܣ ܡܘܫܐ ܩܕܡܝܐ ܕܐܘܕ‎) (born 18 September 1930 – 7 April 2012) was Patriarch Emeritus of Antioch for the Syrian Catholic Church, a Cardinal Bishop (because he was an Eastern Patriarch elevated to Cardinal), and Prefect Emeritus of the Congregation for the Oriental Churches in the Catholic Church.

Ignatius Peter VIII Abdalahad

Ignatius Peter VIII Abdalahad (born Peter Gregory Abdalahad; 30 June 1930 – 4 April 2018) was patriarch of Antioch and all the East of the Syriac Catholic Church. He served as patriarch from 2001 to 2008, when he resigned and retired.

Issam Fares

Issam Michael Fares is a prominent Eastern Orthodox Christian Lebanese businessman, a former member of the Lebanese Parliament and Deputy Prime Minister of Lebanon.

Now 80, he is the former deputy prime minister of Lebanon, as well as a billionaire entrepreneur.

In 1954, at the age of seventeen, Fares left his homeland and found a job as a clerk at a catering and food services firm in Qatar. Two years later, he was heading Abela Group’s finances and subsequently managing its operations in Pakistan, Kuwait, Iran and Saudi Arabia.

At age 38, Fares went into business for himself and established a civil engineering and construction firm, which completed many notable projects including the world's longest international bridge, which connects Bahrain to Saudi Arabia.He then sold the company to British Aerospace, and used the proceeds to buy up Houston-based investment firm, Wedge Group, a company that he heads today.

Letter to the Romans (Ignatius of Antioch)

The Letter to the Romans by Ignatius, an early-second-century Bishop of Antioch, was written during his transport from Antioch, Syria, to his execution in Rome. One of seven extant epistles written by Ignatius, Romans is Ignatius’ most detailed explanation of his views on martyrdom.

Letter to the Smyrnaeans

The Letter to the Smyrnaeans (often simply called Smyrnaeans) was written by Saint Ignatius of Antioch around AD 107 to the Early Christians in Smyrna.Among other things, the letter contains the earliest recorded evidence of the use of the term "Catholic Church".

Mysterium fidei (encyclical)

Mysterium Fidei is an encyclical letter of Pope Paul VI on the Eucharist, published in September 1965.

Mysterium Fidei was issued just as the closing session of the Second Vatican Council was beginning. Written in a stern and troubled tone, its purpose was to counter certain theological movements which he perceived were gaining ground in the Roman Catholic Church. Using terminology such as "pastoral concern" and "anxiety", the letter sends a direct and unequivocal message to the Church regarding the Eucharist. The Pope clearly feared that these novel teachings were threatening the Eucharistic piety which had marked the Catholic Church since the earliest centuries. To emphasize the centrality of the Eucharist in the Church, the Pope echoed the words of St. Ignatius of Antioch, referring to the Blessed Sacrament the "medicine of immortality". The Pope acknowledged that there were many "real" presences of Christ, but that in the Communion bread this presence is real and "substantial".

The letter, however, received little attention as the world's interest was focused at the time was on the final works of the council fathers, particularly Lumen gentium, issued in November of the same year at the conclusion of the Council.

Onesimus

Saint Onesimus (Greek: Ὀνήσιμος, translit. Onēsimos, meaning "useful"; died c. 68 AD, according to Catholic tradition), also called Onesimus of Byzantium and The Holy Apostle Onesimus in some Eastern Orthodox churches, was probably a slave to Philemon of Colossae, a man of Christian faith. He may also be the same Onesimus named by Ignatius of Antioch (died c. 107) as bishop in Ephesus which would put Onesimus's death closer to 95 A.D. Regardless, Onesimus went from slave to brother to Bishop.

Order of Saint Ignatius of Antioch

The Order of Saint Ignatius of Antioch is a Catholic honorific lay order and ecclesiastical decoration founded in 1985 by the Patriarch of the Syriac Catholic Church. Its current Grand Master is Patriarch Ignatius Joseph III Yonan.

The Order of Saint Ignatius of Antioch, while completely independent of the Holy See, is under ecclesiastical patronage sui iuris by the Syriac Catholic Patriarchate of Antioch in accordance with the Code of Canons of the Eastern Churches. As such, it is recognised as a legitimate ecclesiastical decoration by the International Commission on Orders of Chivalry.

Polycarp

Polycarp (; Greek: Πολύκαρπος, Polýkarpos; Latin: Polycarpus; AD 69 – 155) was a 2nd-century Christian bishop of Smyrna. According to the Martyrdom of Polycarp he died a martyr, bound and burned at the stake, then stabbed when the fire failed to touch him. Polycarp is regarded as a saint and Church Father in the Eastern Orthodox, Oriental Orthodox, Catholic, Anglican, and Lutheran churches. His name 'Polycarp' means 'much fruit' in Greek.

Both Irenaeus, who as a young man heard Polycarp speak, and Tertullian recorded that Polycarp had been a disciple of John the Apostle. Jerome wrote that Polycarp was a disciple of John and that John had ordained him bishop of Smyrna.

The late tradition surrounding Polycarp that expanded upon the Martyrdom is embodied in the Coptic language fragmentary papyri (the "Harris fragments") dating to the 3rd to 6th centuries. These fragments compare and contrast Polycarp with John the Apostle, who, though many people had tried to kill him, was not martyred but died of old age after being exiled to the island of Patmos. Frederick Weidmann, editor of the Harris fragments, interprets them as Smyrnan hagiography addressing Smyrna–Ephesus church rivalries, which "develops the association of Polycarp and John to a degree unwitnessed, so far as we know, either before or since". The fragments echo the Martyrology, and diverge from it.

With Clement of Rome and Ignatius of Antioch, Polycarp is regarded as one of three chief Apostolic Fathers. Polycarp is the patron saint of Smyrna.

Rufus and Zosimus

Saints Rufus and Zosimus (died 107 AD) are 2nd century Christian martyrs venerated by the Roman Catholic and the Eastern Orthodox churches. They lived in Antioch and were martyred with Saint Ignatius of Antioch during the persecution of Christians under the Roman emperor Trajan. They were killed by beasts in the Roman arena. Their feast day is December 18.

St. Ignatius of Antioch Church (New York City)

St. Ignatius of Antioch Episcopal Church is a historic Episcopal church, located at 552 West End Avenue, on the southeast corner of 87th Street, in Manhattan's Upper West Side neighborhood. It was built in 1903 and added to the National Register of Historic Places in 1999.

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