அந்தியோக்கு இஞ்ஞாசியார்

புனித அந்தியோக்கு இஞ்ஞாசியார்
இஞ்ஞாசியார் கொல்லப்படல்
ஆயர், இரத்த சாட்சி மற்றும் திருச்சபையின் தந்தையர்
பிறப்பு	சுமார், கி.பி 35
இறப்பு	சுமார் கி.பி 108 உரோமை
ஏற்கும் சபை/சமயங்கள்	கிழக்கு கிறித்தவம், கத்தோலிக்க திருச்சபை, ஆங்கிலிக்க ஒன்றியம், லூதரனியம்
புனிதர் பட்டம்	சட்ட உறுவாக்கத்துக்கு முன்
முக்கிய திருத்தலங்கள்	சான் கிலெமான்தே, உரோமை
திருவிழா	கிழக்கு மற்றும் சிரியன் கிறித்தவம்: அக்டோபர் 17 General Roman Calendar, 12th century to 1969: February 1 கிழக்கு மரபுவழி திருச்சபை மற்றும் காப்டிக் கிழக்கு மரபுவழி திருச்சபை: டிசம்பர் 20
சித்தரிக்கப்படும் வகை	சங்கிலியால் கட்டப்பட்ட அல்லது சிங்கங்களால் தாக்கப்படும் ஆயர்
பாதுகாவல்	கிழக்கு மத்தியத் தரைக் கடல் அல்லது நன்னிலக் கடல்பகுதி திருச்சபை; தென் ஆப்ரிக்க திருச்சபை

Ignatius of Antioch (பண்டைக் கிரேக்கம்: Ἰγνάτιος, also known as Theophorus from Greek Θεοφόρος "God-bearer") (ca. 35 or 50-between 98 and 117) was among the Apostolic Fathers, was the third Bishop of Antioch, and was a student of John the Apostle. En route to his martyrdom in Rome, Ignatius wrote a series of letters which have been preserved as an example of very early Christian theology. Important topics addressed in these letters include ecclesiology, the sacraments, and the role of bishops.

Ignatius' feast day is observed on 20 December in the Eastern Orthodox Church. In the Coptic Orthodox Church of Alexandria, he is commemorated, according to its Synaxarium, on the 24th of the Coptic Month of Kiahk (which currently falls on January 2, but is equivalent to December 20 in the Gregorian Calendar due to the current 13-day Julian-Gregorian Calendar offset). In Western and Syriac Christianity his feast is celebrated on 17 October. He is celebrated on 1 February by the Roman Catholics following the General Roman Calendar of 1962.

வாழ்கை குறிப்பு

St. Ignatius was Bishop of Antioch after Saint Peter and St. Evodius (who died around AD 67). Eusebius records that St. Ignatius succeeded St. Evodius. Making his apostolic succession even more immediate, Theodoret (Dial. Immutab., I, iv, 33a) reported that Peter himself appointed Ignatius to the see of Antioch.

Besides his Greek name, Ignatius, he also called himself Theophorus ("God Bearer"), and tradition says he was one of the children Jesus took in His arms and blessed. St. Ignatius is one of the Apostolic Fathers (the earliest authoritative group of the Church Fathers). He based his authority on being a bishop of the Church, living his life in the imitation of Christ. It is believed that St. Ignatius, along with his friend Polycarp, with great probability were disciples of the Apostle St. John.

இரத்த சாட்சியம்

Epistles attributed to St. Ignatius report his arrest by the authorities and travel to Rome:

“ 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. ”

Along the route he wrote six letters to the churches in the region and one to a fellow bishop.

He was sentenced to die in the Colosseum, to be eaten by lions.

In his Chronicle, Eusebius gives the date of his death as AA 2124 (2124 years after Adam), which would amount to the 11th year of Trajan, i.e. 108 AD.

கடிதங்கள்

The seven letters considered to be authentic are:

• To the Ephesians
• To the Magnesians
• Letter to the Trallians
• To the Romans
• To the Philadelphians
• To the Smyrnaeans
• To Polycarp, Bishop of Smyrna

By the 5th century, this authentic collection had been enlarged by spurious letters, and some of the original letters had been changed with interpolations, created to posthumously enlist Ignatius as an unwitting witness in theological disputes of that age, while 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 as if written by Ignatius' companions, Philo of Cilicia, deacon at Tarsus, and Rheus Agathopus, a Syrian. Though 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 rendered him into pieces.

After Ignatius' martyrdom in the Flavian Amphitheatre, his remains were honorably carried back to Antioch by his companions, and were first interred outside the city gates, then removed by the Emperor Theodosius II to the Tychaeum, or Temple of Tyche which was converted into a church dedicated to Ignatius. In 637 the relics were translated to the Church of St Clement in Rome.

The letters of Ignatius have 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 is the earliest known Christian writer to emphasize loyalty to a single bishop in each city (or diocese) who is assisted by both presbyters possibly elders and deacons. Earlier writings only mention either bishops or presbyters, and give the impression that there was usually more than one bishop per congregation. வார்ப்புரு:Philippians 1:1 For instance, while the offices of bishop, presbyter and deacon appear apostolic in origin, the titles of "bishop" and "presbyter" could be used interchangeably.

“ 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 ”

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 ”

Ignatius 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 .

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 and through His death which some men deny ... how shall we be able to live apart from Him? ... It is monstrous to talk of Jesus Christ and to practise Judaism. For Christianity did not believe in Judaism, but Judaism in Christianity — Ignatius to the Magnesians 8:1, 9:1-2, 10:3, Lightfoot translation. ”

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 1st century.

On the Eucharist, Ignatius 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 ”

Saint Ignatius's most famous quotation, however, comes from his letter to the Romans:

“ I am writing to all the Churches and I enjoin all, that I am dying willingly for God's sake, if only you do not prevent it. I beg you, do not do me an untimely kindness. Allow me to be eaten by the beasts, which are my way of reaching to God. I am God's wheat, and I am to be ground by the teeth of wild beasts, so that I may become the pure bread of Christ.— Letter to the Romans ”

மேலும் காண்க

• Brent, Allen (2006). Ignatius of Antioch and the Second Sophistic a study of an early Christian transformation of Pagan culture. Tübingen: Mohr Siebeck. பன்னாட்டுத் தரப்புத்தக எண்:316148794X. 
• De Ste. Croix, G.E.M. (November 1963). "Why Were the Early Christians Persecuted?". Past and Present 26. 
• 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 (1925-1930). "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. 
• Fox, Robin Lane (2006). Pagans and Christians. London: Penguin. பன்னாட்டுத் தரப்புத்தக எண்:0141022957. 
• Thurston, Herbert; Attwater, Donald, தொகுப்பாசிரியர்கள் (1956). Butler’s Lives of the Saints. Westminster, MD: Christian Classics. 

வெளி இணைப்புகள்

விக்கிமீடியா பொதுவகத்தில்,
Ignatius of Antiochie
என்பதில் ஊடகங்கள் உள்ளன.

• Early Christian writings: On-line texts of St. Ignatius' letters (archived) (non-archived link)
• Catholic Encyclopedia: St. Ignatius of Antioch
• The Short Syriac Version
• The Ecclesiology of St. Ignatius of Antioch by Fr. John S. Romanides
• Saint Ignatius
• Opera Omnia by Migne Patrologia Graeca with analytical indexes
• Catholic Encyclopedia: Spurious Epistles of St. Ignatius of Antioch
• Ignatius of Antioch: To Meet The Lord