{"id":455,"date":"2004-06-12T11:54:06","date_gmt":"2004-06-12T11:54:06","guid":{"rendered":"http:\/\/orthodoxonline.org\/theology\/saints-and-fathers\/alef\/ignatius-of-antioch\/"},"modified":"2004-06-12T11:54:06","modified_gmt":"2004-06-12T11:54:06","slug":"ignatius-of-antioch","status":"publish","type":"post","link":"https:\/\/www.orthodoxonline.org\/theology\/da\/saints-and-fathers\/alef\/ignatius-of-antioch\/","title":{"rendered":"Ignatius af Antiokia"},"content":{"rendered":"

\"SanktSankt Ignatius af Antiokia:<\/strong> (Ignatius Theophorus, "gudsb\u00e6reren") Han var samtidig med Ignatius Evodios, og de kan have delt pr\u00e6sidentposten for Antiokia-kirken (kristne af j\u00f8disk oprindelse, kristne af ikke-j\u00f8disk oprindelse) p\u00e5 samme tid. (1)<\/a>Derefter, efter Evotheus' martyrd\u00f8d, fortsatte han med at lede de to kirker alene.<\/p>\n

<\/p>\n

Der er en tradition, der siger, at barnet, der kom i Matth\u00e6usevangeliet 18, er den hellige Ignatius, men Chrysostomos st\u00f8tter ikke denne tradition og bekr\u00e6fter, at Ignatius ikke s\u00e5 Herren. Kirkens l\u00e6rde placerer hans f\u00f8dsel i \u00e5r 35, og at han var i sikkerhed i Antiokia i h\u00e6nderne p\u00e5 apostlene og disciplene, og han tog titlen Theophorus - gudsb\u00e6reren - for sig selv.<\/p>\n

Antiokia og Sankt Ignatius kirke<\/strong>Under Ignatius' regeringstid begyndte Romerriget at forf\u00f8lge og forf\u00f8lge kristne, efterh\u00e5nden som den kristne tro begyndte at brede sig i selve Rom, og det var ensbetydende med at forr\u00e6de staten til romerne. For dem var f\u00e6drenes religion en pagt, der ikke b\u00f8r brydes. Der er en anden faktor, der tilskyndede romerne til at forf\u00f8lge kristne, som var j\u00f8diske klager, da det fik dem til at v\u00e6re opm\u00e6rksomme p\u00e5 den hurtige udbredelse af det kristne evangelium i imperiet. Hvad ang\u00e5r de indre forhold under Ignatius' regeringstid, var de ikke bedre, da forskellen mellem de j\u00f8diske og ikke-j\u00f8diske troende stadig eksisterede.<\/p>\n

Hans sponsorpolitik:<\/strong> Helgenen var ikke interesseret i at forklare de kristne doktriner (den hellige treenighed og foreningen af de to naturer i Kristus), men snarere var det meste af hans interesse i at undervise i den kristne tro, bevare den ren og forene r\u00e6kken af befolkningen i hans kirke - Antiokia - og han var den f\u00f8rste til at bruge ordet "universitet" (katolsk) til at henvise til kirken og betragtede den som kollegial og ikke pr\u00e6sidentiel. Han organiserede ogs\u00e5 kirken I sit brev til efeserne pr\u00e6ciserer han de pr\u00e6stelige r\u00e6kker og g\u00f8r biskoppen til leder af den lokale kirke, idet han siger, at han er Kristus, og hvor Kristus er, er der kirken, og s\u00e5 de \u00e6ldste. og g\u00f8re dem til forbilleder for de troende, ligesom apostlene er forbilleder for de troende, s\u00e5 diakonerne og respektere dem som respekterer Guds bud det b\u00f8r ikke g\u00f8res alene, og det g\u00f8r det guddommelige offer til et sakramente, som kun praktiseres af biskoppen og dem, der er bemyndiget af biskoppen.<\/p>\n

Dom over helgenen:<\/strong> Nero havde etableret en lov, der ans\u00e5 alle, der bekendte sig til kristendommen, for fredl\u00f8se. Dette blev efterfulgt af Vespasianus, Titus og Domitianus. I \u00e5r 99 godkendte kejser Traianus Neros lov og beordrede dens gennemf\u00f8relse. Loven blev forklaret til Plinius, herskeren over Bithynien, at enhver, der erkl\u00e6res for at v\u00e6re kristen, ville blive henrettet, medmindre han gav afkald p\u00e5 sin tro. Blandt dem, der blev martyrd\u00f8den som f\u00f8lge af denne lov, var Sankt Clement, den tredje biskop af Rom efter apostlen Peter i \u00e5r 100, og Simon, biskop af Jerusalem i \u00e5r 107. Denne lov kan v\u00e6re det, der f\u00f8rte til martyrd\u00f8den for Ignatius Theophorus.<\/p>\n

If\u00f8lge traditionen anklagede den romerske hersker Ignatius for at v\u00e6re en dj\u00e6vel ulydig mod sine ordrer og for at friste folk til at \u00f8del\u00e6gge deres sj\u00e6le (forkynde Kristus). Helgenen svarede ham, at de romerske guder var d\u00e6moner og frygtede Guds b\u00f8rn, og at der kun var \u00e9n Gud. Landsh\u00f8vdingen sagde til ham: "Mener du Kristus, som Pilatus h\u00e6ngte p\u00e5 korset?" Helgenen svarede ham: Det skal siges, at Jesus, som h\u00e6ngte synden og dens skaber p\u00e5 korset, gav dem, der b\u00e6rer ham i deres hjerter, myndighed til at knuse helvede og dets magt. Herskeren sagde til ham: S\u00e5, b\u00e6rer du Jesus i dit liv? Ignatius sagde: Det er der ingen tvivl om, for der blev sagt: "Jeg vil komme iblandt dem og vandre med dem." Herskeren havde intet andet valg end at udstede sin ordre den 6. januar 107 om at l\u00e6gge Ignatius i h\u00e5ndjern og sende ham til Rom for at blive kastet for dyrene foran folket. Her udbr\u00f8d helgenen og sagde: Tak, Herre, fordi du gav mig din fulde k\u00e6rlighed og \u00e6rede mig med de begr\u00e6nsninger, du \u00e6rede Paulus med. S\u00e5 bad han for kirken, betroede den og overgav sig til politiet.<\/p>\n

Hans beskeder:<\/strong> S\u00e5 han drog afsted i l\u00e6nker sammen med de to martyrer, Rufus og Zorsimus, som var med i dommen. Mens han rejste fra Antiokia til Rom, skrev han syv breve til de kirker, han gik igennem. Som blev opmuntret til at udholde modgang og uheld i tiden. Den kom til os i tre grupper: kort, lang og forkortet. De korte er de originale Et gr\u00e6sk manuskript (det andet \u00e5rhundrede) har bevaret disse breve for os, men de omfatter ikke brevet til romerne. I det fjerde \u00e5rhundrede tog nogen sig af det og fordrejede det, tilf\u00f8jede det og lavede det til grupper, der omfattede tretten afhandlinger i stedet for syv. Han bragte dem, foruden breve til kirkerne i: Efesos, Magnesia, Tarella, Rom, Filadelfia, Izmir og Polycarp, breve til Antiokia, Tarsus, Filippi, Hejre, Maria Kapslen og sidstn\u00e6vntes brev til Ignatius. Disse breve er fortsat genstand for kontroverser blandt bibelforskere og evangeliske. Nogle sagde, at det var falsk, andre sagde, at det var sandt. S\u00e5 kom Lightfool, Haranck, Zahn og Funk og blev enige om at bevise dets \u00e6gthed med interne og eksterne beviser, og alle dem, der sagde, at det var forfalsket, forblev tavse. Disse breve blev blandt de bedste tilbagev\u00e6rende spor af de f\u00f8rste f\u00e6dre.<\/p>\n

De citerede ham:<\/strong> Helgenen ankom til imperiets hovedstad. Det var datoen for de romerske afslutningsfester. Romerne tog ned til Flavianus Coliseum for at fejre Trianus' sejre og for at overv\u00e6re den blodige brydning mellem familier, kriminelle og glubske udyr. Helgenens to ledsagere blev martyrd\u00f8den i dette amfiteater den attende december. Den tyvende blev den gudeb\u00e6rende helgen afkl\u00e6dt sit t\u00f8j og kastet for dyrene, som rev hans rene krop og fort\u00e6rede ham. Det eneste, der var tilbage af hans krop, var knoglerne, s\u00e5 de troende samlede dem og sendte dem til Antiokia. S\u00e5 hun blev begravet uden for muren. Derefter blev den overf\u00f8rt i Theodosius den Yngres dage til resterne af kirken, der var Fortuna-templet i hjertet af Antiokia, og kirken blev opkaldt efter ham til minde om ham. Hans fest: Det blev rapporteret, at de troende i Rom, efter at de var vidne til hans herlige d\u00f8d, blev oppe hele natten og bad til Herren om at styrke deres svaghed. S\u00e5 viste martyren sig for dem i skikkelse af en k\u00e6mper, der kom sejrrig ud af slaget , og deres hjerter var fyldt med gl\u00e6de. Br\u00f8drene i Antiokia udpegede dagen for hans martyrd\u00f8d som en fest, som kirken fejrer ham for. Den ortodokse kirke fejrer ham stadig p\u00e5 denne dag. Hvad ang\u00e5r den katolske kirke, flyttede den festen til den f\u00f8rste februar. M\u00e5ske for at kombinere dagen for hans martyrd\u00f8d med den dag, hvor hans rester blev overf\u00f8rt.<\/p>\n

Fra Sankt Ignatius' ordsprog:<\/strong><\/p>\n

Tilvejebringelse af frelse gennem Jesus Kristus<\/span>
Sankt Ignatius fokuserer p\u00e5 frelse gennem Jesus Kristus, fuldt ud Gud og fuldt ud menneske. "...Gud inkarneret, og i d\u00f8den er der sandt liv, f\u00f8dt af jomfruen og af Gud..." (Ef 7:2). I begyndelsen af sit brev til befolkningen i Izmir siger han: "Jeg \u00e6rer Jesus Kristus, som gjorde jer vise. Jeg har indset, at du er blevet bygget med urokkelig tro, som om du var naglet til Jesu Kristi kors, krop og sj\u00e6l, og solidt etableret i k\u00e6rlighed ved Kristi blod, som i sandhed er "af Davids sl\u00e6gt i k\u00f8d." Han blev i sandhed f\u00f8dt af Jomfruen og blev d\u00f8bt af Johannes "for at al retf\u00e6rdighed skulle blive opfyldt gennem ham," og han blev naglet for os til Pontius Pilatus og Herodes den Tetrarkens \u00e6ra og med frugten af hans kors og hans hellige lidelse fandt vi liv, og med sin opstandelse "rejste han sit banner" over tiderne. At samle sine hellige og troende i Jud\u00e6a og blandt nationerne til \u00e9t legeme i hans kirke.\u201d Han sagde ogs\u00e5: "Alt dette udholdt han for vores skyld og for vores frelse." Han led virkelig og opfyldte virkelig sin evne. Han led ikke udadtil, som nogle utaknemmelige mennesker siger\u201d (Izmir 2).<\/p>\n

Han bekr\u00e6fter i samme brev: \u201dJeg tror og tror, at Kristus var i k\u00f8det efter opstandelsen. Talte han ikke til Peter og dem med ham og sagde: "F\u00f8l p\u00e5 mig, r\u00f8r ved mig og se, at jeg ikke er en \u00e5nd uden krop"? De r\u00f8rte ved ham og troede straks og blev forenet med hans legeme og \u00e5nd, s\u00e5 de foragtede d\u00f8den og sejrede den\u201d (Salme 3:1-2).<\/p>\n

Taksigelsens sakramente og kirken<\/span>
"Pas p\u00e5 for at deltage i noget andet end det ene taksigelsesakramente, for der er kun \u00e9t legeme af vor Herre Jesu Kristi, \u00e9n b\u00e6ger, der forener os med hans blod, og \u00e9t alter, ligesom der er \u00e9n biskop med forg\u00e6ngere, og diakoner er mine ledsagere i tjenesten, og s\u00e5 alt, hvad du g\u00f8r, vil du g\u00f8re i overensstemmelse med Gud\u201d (Philadelphia 4). "Hvis I alle kommer sammen som \u00e9t... vil I bryde det ene br\u00f8d, som er en medicin mod ud\u00f8delighed, et offer, der er forberedt til at bevare os fra d\u00f8den og sikre os evigt liv i Kristus" (Ef 20:2) .<\/p>\n

"Den, der er langt fra alteret, vil blive ber\u00f8vet Guds br\u00f8d" (Ef 5:2). "Den, der afholder sig fra at g\u00e5 i kirke, er arrogant og afsk\u00e6rer sig selv fra f\u00e6llesskabet. Der st\u00e5r skrevet: 'Gud modarbejder de stolte' (Matt 18:20) Lad os derfor vogte os for biskoppens modstand, hvis vi vil bevare vores lydighed mod Gud. (Efeserne 5:3). "Pr\u00f8v at intensivere dine m\u00f8der for at give din tak og herligg\u00f8relse til Gud, fordi Satans kr\u00e6fter vil formindskes, og hans magt vil opl\u00f8ses, f\u00f8r din tro er enige" (Efeserne 13).<\/p>\n

Biskop<\/span>
"Hvor biskoppen er, skal der v\u00e6re sognet, ligesom hvor Kristus er, der skal v\u00e6re den universelle kirke" (Salme 8:2).<\/p>\n

I begyndelsen af hvert brev taler han om byens biskop og folket. Han siger om biskoppen af Filadelfia: "Jeg ved, at denne biskop "ikke modtog flokkens tjeneste, hverken fra ham selv eller af mennesker". (Galaterne 1:1), og heller ikke af k\u00e6rlighed til forf\u00e6ngelighed, men af k\u00e6rlighed til Gud Faderen og Jesus Kristus. Vi blev betaget af hans mildhed. Hans tavshed kan meget mere end pr\u00e6tenti\u00f8se taler... Hans rolige natur, som ikke kender vrede, f\u00e5r mig til at vide, at hans tankes dyd er fuldst\u00e6ndig, og at han lever med al den sagtmodighed. levende Gud\u201d (Philadelphia 1:1).<\/p>\n

Biskoppen repr\u00e6senterer Kristus i kirken og har de troendes lydighed, selvom han er en ung mand, fordi den, der ikke er uenig i biskoppens mening, beskytter sig mod at falde i k\u00e6tteri. Han siger: "Ingen af jer b\u00f8r g\u00f8re noget i forbindelse med kirken uden biskoppens vilje" (Salme 8:1). "Du skal v\u00e6re af samme sind som din biskop" (Ef 4:1). "Jeg misunder dig for din permanente forbindelse til din biskop, ligesom Kirken er forbundet med Kristus og Kristus Jesus til Faderen, og alt dette i fuldst\u00e6ndig enhed" (Ef 6:1).<\/p>\n

Biskoppen f\u00f8rer tilsyn med administrationen af alle kirkelige sakramenter: "Uden biskoppen er hverken d\u00e5b eller k\u00e6rlighedens fest tilladt" (Salme 8:2). "M\u00e6nd og kvinder, der gifter sig, skal have deres forening under biskoppens myndighed, s\u00e5 \u00e6gteskabet er i overensstemmelse med Herren og ikke efter \u00f8nske" (Polykarp 5:2).<\/p>\n

Sankt Ignatius r\u00e5der enhver biskop: "Retf\u00e6rdigg\u00f8r din eminens ved din store aktivitet, fysisk og \u00e5ndeligt, og v\u00e6r opm\u00e6rksom p\u00e5 den enhed, der overg\u00e5r alle gode ting. B\u00e6r over med alle, som Herren b\u00e6rer med dig, og b\u00e6r dem med k\u00e6rlighed, som du g\u00f8r. Brug din tid i konstante b\u00f8nner. For\u00f8g din visdom mere klogt, og bliv v\u00e5gen med en \u00e5nd, der ikke kender s\u00f8vn. Han henvendte sig til hver enkelt individuelt, s\u00e5 han kunne efterligne Guds moral\u201d (Polykarp 1:2-3).<\/p>\n

Og om den kristne i hans liv og virke<\/span>
\u201dDen kristne ejer ikke sig selv og er ikke sin herre. Hans tid tilh\u00f8rer Gud, og han arbejder kun for hans skyld\u201d (Polykarp 7:3). "Det er bedre at tie og v\u00e6re end at tale og ikke v\u00e6re." "Det er godt for en mand at undervise; det er smukkere for ham at g\u00f8re, hvad han l\u00e6rer" (Ef 15:1). "Hvis du tier, vil du ikke bidrage til et bedre v\u00e6rk end dette v\u00e6rk" (Rom 2:1). "V\u00e6r kristne, ikke i navnet, men i virkeligheden" (Magnesia 4). "Jeg beder dig ikke om at s\u00f8ge menneskers godkendelse, men Guds godkendelse" (Rom 2:1). "L\u00e6g ikke Kristus p\u00e5 jeres l\u00e6ber og verden i jeres hjerter" (Rom 1:7). "Hvis du er villig til at g\u00f8re godt, er Gud klar til at hj\u00e6lpe dig" (Ismir 11:3). "V\u00e6r langmodige og milde mod hinanden, med Guds sagtmodighed mod jer" (Polykarp 6:2).<\/p>\n

"Betragt enhver, der har en id\u00e9 i modstrid med Jesu Kristi n\u00e5de, som er kommet over os, som i strid med Guds sind. En s\u00e5dan person bekymrer sig ikke om k\u00e6rlighed, heller ikke om enker, heller ikke om de fattige, heller ikke om de forfulgte eller om fangerne, heller ikke om de frigivne, heller ikke om de sultne eller om de t\u00f8rstige. Han vender sig bort fra b\u00f8n og takkesakramentet for ikke at anerkende, at taksigelsens sakramente er vor Frelsers Jesu Kristi legeme, det legeme, der led for vore synder, og som Gud Faderen oprejste gennem sin godhed. De, der afviser Guds gave, d\u00f8r i deres argumenter. Det er bedre for dem at anvende k\u00e6rlighedens lov, s\u00e5 de f\u00e5r plads til opstandelse. V\u00e6r forsigtig med disse mennesker og tal ikke om dem, hverken i dine private sammenkomster eller i offentlige. De holdt fast ved profeterne, is\u00e6r til evangeliet, som viste os lidelserne fuldt ud og opstandelsen gennemf\u00f8rt. Flygt fra uenighed, for det er roden til alt ondt\u201d (Izmir 6:2 og 7:1-2).<\/p>\n<\/p>\n

D. Asad Rustam
Citeret fra: Church of the Great City of God, Antiokia<\/p>\n

\n<\/p>\n

(1)<\/a> Sankt Peter udn\u00e6vnte sin efterf\u00f8lger til tronen i Antiokia, Sankt Evotheus, men vi har desv\u00e6rre ingen grund til at fordybe os i historien om den f\u00f8rste efterf\u00f8lger til apostlen Peter, men der er en tradition, der siger, at han opn\u00e5ede martyrkronen under Neros regeringstid...<\/p>","protected":false},"excerpt":{"rendered":"

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