{"id":610,"date":"2009-02-23T05:42:21","date_gmt":"2009-02-23T05:42:21","guid":{"rendered":"http:\/\/orthodoxonline.org\/theology\/church-history\/church-history-to-fourth-century\/where-believers-are-called-christians-first\/"},"modified":"2009-02-23T05:42:21","modified_gmt":"2009-02-23T05:42:21","slug":"where-believers-are-called-christians-first","status":"publish","type":"post","link":"http:\/\/www.orthodoxonline.org\/theology\/sv\/church-history\/church-history-to-fourth-century\/where-believers-are-called-christians-first\/","title":{"rendered":"D\u00e4r troende f\u00f6rst kallades kristna"},"content":{"rendered":"

Apostlag\u00e4rningarna 11:26 "Och l\u00e4rjungarna kallades f\u00f6rst kristna i Antiokia."<\/span><\/strong><\/span><\/p>\n

Antiokia:<\/span><\/strong> Seleukos I hade sett \u00f6rnen fr\u00e5n Balqaberget, och han etablerade staden Seleucia, d\u00e4r denna \u00f6rn bodde, den tjugotredje april 300 f.Kr. Sedan offrade och offrade han p\u00e5 berget Silpius och fick syn p\u00e5 \u00f6rnen den f\u00f6rsta maj samma \u00e5r. Efter det m\u00e4rkte Seleucus att \u00f6rnen bar sitt byte och f\u00f6rde det till foten av Silpius, s\u00e5 han beordrade att materialen som hade f\u00f6rberetts f\u00f6r att bygga Antigonia skulle transporteras till sl\u00e4tten vid foten av Silpius. Den tjugoandra i m\u00e5naden Artemisius (maj) \u00e5r 300, och vid soluppg\u00e5ngen, etablerade han sitt rikes huvudstad och kallade det Antiokia, efter sin far Antiochus.<\/p>\n

<\/p>\n

Historikern Diodorus trodde att Antigonus valde Orontes-sidan som centrum f\u00f6r sin huvudstad, s\u00e5 att han skulle befinna sig i ett centrum fr\u00e5n vilket han kunde \u00f6vervaka angel\u00e4genheternas g\u00e5ng i sin \u00f6stra och v\u00e4stra stat samtidigt. Det stod i Strabos Geografi och i Libanius tal att Antiokia i sitt geografiska l\u00e4ge kombinerade havets och landets f\u00f6rdelar. Havet var n\u00e4ra och Orontes var farbart mellan Antiokia och havet. Seleucus och hans efterf\u00f6ljare ville utveckla denna deras huvudstad, s\u00e5 de kopplade den till Stebbia Baba med tv\u00e5 asfalterade v\u00e4gar f\u00f6r att underl\u00e4tta transporten av arm\u00e9er och f\u00f6r att uppmuntra k\u00f6pm\u00e4ns r\u00f6relse och utbyte av varor. De sa att de skulle v\u00e4lkomna \u00f6sterl\u00e4nningarna bland sina unders\u00e5tar och g\u00f6ra det l\u00e4ttare f\u00f6r dem att bo i huvudstaden. Antiokia v\u00e4xte under Seljukernas regeringstid och blev fyra stadsdelar, var och en omgiven av en bef\u00e4st mur skild fr\u00e5n den andra. D\u00e4rav det grekiska ordet TETRAPOLIS, som betyder de fyra st\u00e4derna. Det sades att det hette Tetrapolis eftersom det var en av de fyra stora st\u00e4derna som byggdes av Seleucus. De \u00e4r Antiokia, Seleukien, Abamea och Latakia.<\/p>\n

\u00c5r 64 f.Kr. tog Pompeius kontroll \u00f6ver Seljukriket och andra grannl\u00e4nder. Han respekterade Antiochias r\u00e4tt att sk\u00f6ta dess inre angel\u00e4genheter, lovordade Thalias symposium och gjorde det till huvudstad i hela den syriska staten och s\u00e4te f\u00f6r den romerska. generalguvern\u00f6r. \u00c5r 27 f.Kr., n\u00e4r statssystemet ompr\u00f6vats, f\u00f6rblev Antiokia huvudstad i Syrien. Judendomen \u2013 Palestina \u2013 skildes inte fr\u00e5n den f\u00f6re \u00e5r 70 e.Kr.<\/p>\n

Antiokia var fortfarande full av stolthet, och er\u00f6vrarna etablerade tempel, palats och teatrar d\u00e4r. De drog vatten till den och byggde bad i den p\u00e5 sitt eget s\u00e4tt. Herodes den store \u00f6ppnade en v\u00e4g dit med pelare p\u00e5 b\u00e5da sidor. Antiokia f\u00f6rblev ljust och v\u00e4lm\u00e5ende fram till den islamiska invasionen. Det n\u00e4mndes i boken Futouh al-Sham av Al-Waqidi som Abu Ubaidah skrev till kalifen Omar \u00e5r 637, som lyder: "Och jag stannade inte d\u00e4r p\u00e5 grund av dess goda luft." "Och jag fruktade att muslimerna skulle vara r\u00e4dda f\u00f6r att k\u00e4rleken till den h\u00e4r v\u00e4rlden skulle dominera deras hj\u00e4rtan och avsk\u00e4ra dem fr\u00e5n att lyda sin Herre."<\/p>\n

Seleukos den store och hans eftertr\u00e4dare sa att de skulle mjuka upp Syrien och andra \u00e4godelar, s\u00e5 de tog in makedonierna och grekerna. De bosatte dem i st\u00e4der och byar och gav dem privilegier att s\u00f6ka deras hj\u00e4lp i krig och under koloniseringen. Antiokias andel av dessa var stor. Korruptionen av det grekiska elementet i den f\u00f6rblev i kontroll \u00f6ver dess kapacitet i m\u00e5nga \u00e5rhundraden. Baserat p\u00e5 vad vi vet om Antiokia, och om n\u00e5gra liknande st\u00e4der, kan vi allts\u00e5 anta att underhusen och administrationen fortfarande var grekisk till sin karakt\u00e4r n\u00e4r kristendomen upptr\u00e4dde. De flesta medborgare med r\u00f6str\u00e4tt var antingen grekiska eller helt hellenistiska. Man kan ocks\u00e5 s\u00e4ga att r\u00e4tten att njuta av gymnastiksalar var begr\u00e4nsad till dessa personer. Och att s\u00e4rskilda \u00e5tg\u00e4rder fortfarande vidtogs f\u00f6r att begr\u00e4nsa \u00e4gandet av Antiokia till grekerna. Det \u00e4r anv\u00e4ndbart att n\u00e4mna vid detta tillf\u00e4lle att antiokierna fortsatte att vara stolta \u00f6ver sitt grekisk-helleniska ursprung fram till den islamiska invasionen. Libanius n\u00e4mnde Antiochians h\u00e4rkomst fr\u00e5n Heraclius och deras hellenistiska grekiska ursprung p\u00e5 300-talet. I sitt tal till antiokierna h\u00e4nvisade den otacksamma Julianus till deras hellenistiska grekiska ursprung och p\u00e5minde dem om att han ocks\u00e5 var grek i sina seder och t\u00e4nkande. P\u00e5 det femte \u00e5rhundradet passerade Evdokiya, "kejsar Theodosius II's hustru", genom Antiokia p\u00e5 v\u00e4g till Jerusalem. Hon f\u00f6rlovade sig med antiokierna och var stolt \u00f6ver deras ras och blod.<\/p>\n

Antiokia inneh\u00f6ll olika delar av statens befolkning, och de viktigaste av dessa icke-grekiska element var araberna och judarna. Den syriska landsbygden hade arabiserats sedan mitten av andra \u00e5rhundradet f.Kr. Judarna togs in av Demetrius \u00e5r 145 f\u00f6r att hj\u00e4lpa honom att etablera sitt styre.<\/p>\n

De f\u00f6rsta troende i Antiokia:<\/span><\/strong> Nicholas, "en av de sju diakonerna", som Lukas beskrev honom, "den antiokiske utomst\u00e5ende", var troligen den f\u00f6rsta kristne i Antiokia.<\/p>\n

Efter Stefanus beslutade den gudomliga f\u00f6rsynen att l\u00e4rjungarna skulle skingras i l\u00e4nderna. De kom till Antiokia och b\u00f6rjade predika om Herren Jesus. M\u00e5nga trodde. N\u00e4r nyheten n\u00e5dde f\u00f6rsamlingarnas moder skickade de Barnabas till dem. Han predikade f\u00f6r dem och bekr\u00e4ftade deras tro. D\u00e5 kom Barnabas till Tarsus och fr\u00e5gade efter Paulus. De flyttade sedan till Antiokia och stannade d\u00e4r ett \u00e5r och undervisade och predikade.<\/p>\n

Peter aposteln, den f\u00f6rste biskopen och grundaren av kyrkan i Antiokia:<\/span><\/strong> Trots denna nyhet om att l\u00e4rjungarna \u00e5kte till Antiokia och predikade d\u00e4r (apostlarna Paulus och Barnabas etablerade Antiokia-s\u00e4tet, men aposteln Sankt Petrus regerade \u00f6ver det som den f\u00f6rsta biskopen i \u00e5tta \u00e5r, och satte sig sedan f\u00f6r att etablera andra kyrkor). Men tidiga historiker och uttolkare s\u00e4ger att Peter var den som grundade kyrkan i Antiochia.<\/p>\n

Den helige Irenaeus kritiserar i sin kommentar till Galaterna 2 evangelisten Lukas f\u00f6r att han f\u00f6rsummat Petrus grundande arbete i Antiokia. Historikern Eusebius tog samma syns\u00e4tt i sin bok "Kyrkans historia" och sa att Petrus var den som grundade Antiochiakyrkan.<\/p>\n

Kristus korsf\u00e4stes, dog, begravdes och uppstod \u00e5r 30 (detta datum \u00e4r det mest exakta, och det aktuella datumet har uppt\u00e4ckts av forskare som fel) (inte vid trettio \u00e5rs \u00e5lder, utan ett \u00e5r). aposteln Paulus trodde p\u00e5 Kristus ett \u00e5r senare, det vill s\u00e4ga \u00e5r 31, och han stannade i Damaskus i tre \u00e5r, det vill s\u00e4ga \u00e5r 34. N\u00e4r han \u00e5terv\u00e4nde till Jerusalem fann han ingen av apostlarna utom Jakob, Herrens bror. Peter var en utg\u00e5ngspunkt som predikade \u00f6verallt. Den hederv\u00e4rda traditionen s\u00e4ger oss att han - Petrus - ledde kyrkan i Antiochia i sju \u00e5r i rad fram till \u00e5r 41, s\u00e5 vi har r\u00e4tt att anta att aposteln Petrus grundade kyrkan i Antiochia \u00e5r 34 e.Kr.<\/p>\n

Historikern Ephesius och Nichorus Callistos n\u00e4mner att Peters arbete tvingade honom att vara fr\u00e5nvarande fr\u00e5n Antiokia, och d\u00e4rf\u00f6r uts\u00e5g han den helige Evoteus till sin representant och eftertr\u00e4dare, vilket gjorde den helige Evoteus till den andre biskopen p\u00e5 tronen i den stora Guds stad, Antiokia.<\/p>\n

Tillemont s\u00e4ger att Petrus, liksom andra apostlar, tillbringade st\u00f6rre delen av sin tid med att predika, och han stannade bara n\u00e5gra f\u00e5 perioder i Antiokia. Belser s\u00e4ger att kyrkan i Antiochia grundades i tv\u00e5 etapper. Det f\u00f6rsta skedde f\u00f6r vissa judiska kretsar \u00e5r 34-35 i h\u00e4nderna av Petrus, och det andra b\u00f6rjade efter antagandet av Cornelius (hedningen) och hans acceptans i den. kyrka, och det var efter \u00e5r 39-40.
Fader James Kleist, f\u00f6rfattare till en bok f\u00f6r biskopar i kyrkorna i de tidiga \u00e5ldrarna, s\u00e4ger att han g\u00f6r Barnabas till den f\u00f6rste grundaren utan att n\u00e4mna Peter en enda g\u00e5ng, utan att helt bortse fr\u00e5n en kyrklig tradition i den katolska kyrkan, som \u00e4gnar en dag varje \u00e5r \u00e5t den katolska kyrkan. h\u00f6gtiden f\u00f6r "Petrus predikstol".<\/p>\n

 \u201dDet \u00e4r inte f\u00f6rv\u00e5nande att titeln patriark (ett ord som betyder klan\u00f6verhuvud) gavs till aposteln Peter, eftersom kristendomen i Antiokia f\u00f6rst hade spridits bland judarna och f\u00f6r att Petrus praktiskt taget var ledare f\u00f6r denna klan. Namnet p\u00e5 patriarken av r\u00e5det i Chalcedon (451 e.Kr.) gavs till biskopen av Antiokia ensam, utan alla biskopar fr\u00e5n de andra ser (Rom, Konstantinopel, Alexandria och Jerusalem) f\u00f6rutom f\u00f6r att bekr\u00e4fta denna verklighet. D\u00e4rf\u00f6r \u00e4r det till\u00e5tet f\u00f6r oss att med s\u00e4kerhet betrakta aposteln Petrus som den f\u00f6rsta patriarken p\u00e5 Antiokiastolen.\u201d<\/p>\n

L\u00e4rjungarna kallades f\u00f6rst kristna i Antiokia:<\/span><\/strong> Efter att m\u00e5nga m\u00e4nniskor fr\u00e5n Antiokia trodde p\u00e5 Jesus Kristus och hedningarna h\u00f6rde Jesu Kristi namn, kallade de dem kristna. Medan de kristna utanf\u00f6r Antiokia kallade sig "br\u00f6der", "l\u00e4rjungar" och "troende". N\u00e4r det g\u00e4ller judarna, helgade de Kristi namn. De gav inte de troende detta namn, och de var n\u00f6jda med att kalla dem "nasar\u00e9er", med h\u00e4nvisning till Jesus fr\u00e5n Nasaret. Tysken Prochin tror att detta namn "kristna" anv\u00e4ndes som ett slags sarkasm, och Theophilus fr\u00e5n Antiokia st\u00f6der denna teori.<\/p>\n

De \u00e4ldsta antikviteterna som refererar till kristna med detta antiokiska namn \u00e4r inskriptioner som hittades p\u00e5 v\u00e4ggarna av ruinerna av Pompeji i Italien \u00e5r 1862, av den typ av graffiti som g\u00e5r tillbaka till \u00e5r 64, d\u00e4r namnet "HRISTIAN" f\u00f6rekommer, och Tacitus h\u00e4nvisar till de troende fr\u00e5n \u00e5r 64 i Rom som kristna.<\/p>\n

Vissa texter har anpassats fr\u00e5n Patriarkatets webbplats<\/p>","protected":false},"excerpt":{"rendered":"

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