The Epistle of Ignatius to the Philadelphians is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to the church in Philadelphia of Asia Minor. It was written during Ignatius' transport from Antioch to his execution in Rome.
This Epistle has been highly esteemed by several learned men of the church of Rome and others. The Quakers have printed a translation and plead for it, as the reader may see, by consulting Poole's Annotations on Col. vi. 16. Sixtus Senensis mentions two MSS., the one in the Sorbonne Library at Paris, which is a very ancient copy, and the other in the Library of Joannes a Viridario, at Padua, which he transcribed and published, and which is the authority for the following translation. There is a very old translation of this Epistle in the British Museum, among the Harleian MSS., Cod. 1212.
The Epistle of Ignatius to Polycarp is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to Polycarp, the bishop of Smyrna. It was written during Ignatius' transport from Antioch to his execution in Rome.
The Second and Third Epistle of John are books of the New Testament attributed to John the Evangelist, traditionally thought to be the author of the Gospel of John (though this is disputed). Most modern scholars believe this is not John the Apostle, but in general there is no consensus as to the identity of this person or group.
The Epistle to Titus is one of the three pastoral epistles in the New Testament, historically attributed to Paul the Apostle. It is addressed to Saint Titus and describes the requirements and duties of presbyters/bishops.
The Epistle to Philemon is one of the books of the Christian New Testament. It is a prison letter, authored by Paul the Apostle (the opening verse also mentions Timothy), to Philemon, a leader in the Colossian church. It deals with the themes of forgiveness and reconciliation.
Several very learned writers have entertained a favourable opinion of these Epistles. They are undoubtedly of high antiquity. Salmeron cites them to prove that Seneca was one of Car's household, referred to by Paul, Philip. iv. 22, as saluting the brethren at Philippi. In Jerome's enumeration of illustrious men, he places Seneca, on account of these Epistles, amongst the ecclesiastical and holy writers of the Christian Church. Sixtus Senensis has published them in his Bibliotheque, pp. 89, 90; and it is from thence that the present translation is made. Baronius, Bellarmine, Dr. Cave, Spanheim, and others, contend that they are not genuine.
And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women. And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. And the angel said unto her, Fear not, Mary: for thou hast found favour with God. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. LUKE 1:26-33
The Gospel of James or The Protevangelion is a second-century infancy gospel telling of the miraculous conception of the Virgin Mary, her upbringing and marriage to Joseph, the journey of the couple to Bethlehem, the birth of Jesus, and events immediately following.
This Epistle has been highly esteemed by several learned men of the church of Rome and others. The Quakers have printed a translation and plead for it, as the reader may see, by consulting Poole's Annotations on Col. vi. 16. Sixtus Senensis mentions two MSS., the one in the Sorbonne Library at Paris, which is a very ancient copy, and the other in the Library of Joannes a Viridario, at Padua, which he transcribed and published, and which is the authority for the following translation. There is a very old translation of this Epistle in the British Museum, among the Harleian MSS., Cod. 1212.
The Epistle of Ignatius to Polycarp is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to Polycarp, the bishop of Smyrna. It was written during Ignatius' transport from Antioch to his execution in Rome.
The Second and Third Epistle of John are books of the New Testament attributed to John the Evangelist, traditionally thought to be the author of the Gospel of John (though this is disputed). Most modern scholars believe this is not John the Apostle, but in general there is no consensus as to the identity of this person or group.
The Epistle to Titus is one of the three pastoral epistles in the New Testament, historically attributed to Paul the Apostle. It is addressed to Saint Titus and describes the requirements and duties of presbyters/bishops.
The Epistle to Philemon is one of the books of the Christian New Testament. It is a prison letter, authored by Paul the Apostle (the opening verse also mentions Timothy), to Philemon, a leader in the Colossian church. It deals with the themes of forgiveness and reconciliation.
Several very learned writers have entertained a favourable opinion of these Epistles. They are undoubtedly of high antiquity. Salmeron cites them to prove that Seneca was one of Car's household, referred to by Paul, Philip. iv. 22, as saluting the brethren at Philippi. In Jerome's enumeration of illustrious men, he places Seneca, on account of these Epistles, amongst the ecclesiastical and holy writers of the Christian Church. Sixtus Senensis has published them in his Bibliotheque, pp. 89, 90; and it is from thence that the present translation is made. Baronius, Bellarmine, Dr. Cave, Spanheim, and others, contend that they are not genuine.
And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women. And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. And the angel said unto her, Fear not, Mary: for thou hast found favour with God. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. LUKE 1:26-33
The Gospel of James or The Protevangelion is a second-century infancy gospel telling of the miraculous conception of the Virgin Mary, her upbringing and marriage to Joseph, the journey of the couple to Bethlehem, the birth of Jesus, and events immediately following.
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Romans 3:24-26
The Book of Sirach or Ecclesiasticus is a Jewish work, originally written in Hebrew. It consists of ethical teachings, from approximately 200 to 175 BCE, written by the Judahite scribe Ben Sira of Jerusalem, on the inspiration of his father Joshua son of Sirach. Joshua is sometimes called Jesus son of Sirach or Yeshua ben Eliezer ben Sira.
The Book of Joshua is the sixth book in the Hebrew Bible and the Old Testament, and is the first book of the Deuteronomistic history, the story of Israel from the conquest of Canaan to the Babylonian exile.
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Romans 3:24-26
The Book of Sirach or Ecclesiasticus is a Jewish work, originally written in Hebrew. It consists of ethical teachings, from approximately 200 to 175 BCE, written by the Judahite scribe Ben Sira of Jerusalem, on the inspiration of his father Joshua son of Sirach. Joshua is sometimes called Jesus son of Sirach or Yeshua ben Eliezer ben Sira.
The Epistle of Ignatius to the Philadelphians is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to the church in Philadelphia of Asia Minor. It was written during Ignatius' transport from Antioch to his execution in Rome.
The Epistle of Ignatius to the Philadelphians is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to the church in Philadelphia of Asia Minor. It was written during Ignatius' transport from Antioch to his execution in Rome.
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Romans 3:24-26
The Epistle of Ignatius to the Philadelphians is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to the church in Philadelphia of Asia Minor. It was written during Ignatius' transport from Antioch to his execution in Rome.
The Epistle of Ignatius to the Philadelphians is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to the church in Philadelphia of Asia Minor. It was written during Ignatius' transport from Antioch to his execution in Rome.
The Epistle of Ignatius to the Philadelphians is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to the church in Philadelphia of Asia Minor. It was written during Ignatius' transport from Antioch to his execution in Rome.
The Epistle of Ignatius to the Philadelphians is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to the church in Philadelphia of Asia Minor. It was written during Ignatius' transport from Antioch to his execution in Rome.
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Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Romans 3:24-26
The Book of Sirach or Ecclesiasticus is a Jewish work, originally written in Hebrew. It consists of ethical teachings, from approximately 200 to 175 BCE, written by the Judahite scribe Ben Sira of Jerusalem, on the inspiration of his father Joshua son of Sirach. Joshua is sometimes called Jesus son of Sirach or Yeshua ben Eliezer ben Sira.
The Book of Joshua is the sixth book in the Hebrew Bible and the Old Testament, and is the first book of the Deuteronomistic history, the story of Israel from the conquest of Canaan to the Babylonian exile.
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Romans 3:24-26
The Book of Sirach or Ecclesiasticus is a Jewish work, originally written in Hebrew. It consists of ethical teachings, from approximately 200 to 175 BCE, written by the Judahite scribe Ben Sira of Jerusalem, on the inspiration of his father Joshua son of Sirach. Joshua is sometimes called Jesus son of Sirach or Yeshua ben Eliezer ben Sira.
The Epistle of Ignatius to the Philadelphians is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to the church in Philadelphia of Asia Minor. It was written during Ignatius' transport from Antioch to his execution in Rome.
The Epistle of Ignatius to the Philadelphians is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to the church in Philadelphia of Asia Minor. It was written during Ignatius' transport from Antioch to his execution in Rome.
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Romans 3:24-26
The Epistle of Ignatius to the Philadelphians is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to the church in Philadelphia of Asia Minor. It was written during Ignatius' transport from Antioch to his execution in Rome.
The Epistle of Ignatius to the Philadelphians is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to the church in Philadelphia of Asia Minor. It was written during Ignatius' transport from Antioch to his execution in Rome.
The Epistle of Ignatius to the Philadelphians is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to the church in Philadelphia of Asia Minor. It was written during Ignatius' transport from Antioch to his execution in Rome.
The Epistle of Ignatius to the Philadelphians is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to the church in Philadelphia of Asia Minor. It was written during Ignatius' transport from Antioch to his execution in Rome.
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1. L'Epístola d'Ignasi als
Filadèlfios
CAPÍTOL 1
1 Ignasi, que també es diu Teòfor, a l'església de Déu Pare, i al nostre
Senyor Jesucrist, que és a Filadèlfia, a Àsia; que ha obtingut
misericòrdia, estant fixat en la concòrdia de Déu, i gaudint-se sempre
de la passió de nostre Senyor, i s'ha complert en tota misericòrdia
mitjançant la seva resurrecció: la qual també saludo en la sang de
Jesucrist, que és la nostra eterna i sense contaminació. alegria;
sobretot si estan units amb el bisbe, i els preveres que són amb ell, i
els diaques designats segons la ment de Jesucrist; a qui ha establert
segons la seva pròpia voluntat en tota fermesa pel seu Esperit Sant:
2 Sé que el bisbe va obtenir aquest gran ministeri entre vosaltres, no
per ell mateix, ni per homes, ni per glòria vana; sinó per l'amor de
Déu Pare i de nostre Senyor Jesucrist.
3 La moderació dels quals admiro; qui pel seu silenci és capaç de fer
més que els altres amb tota la seva conversa vana. Perquè ell s'adapta
als ordres, com l'arpa a les seves cordes.
4 Per això la meva ànima estima la seva ment vers Déu molt feliç,
sabent que és fecunda en tota virtut i perfecta; ple de constància,
lliure de passió i segons tota la moderació del Déu vivent.
5 Per tant, com convé els fills tant de la llum com de la veritat; fugir
de divisions i falses doctrines; però on és el vostre pastor, allà seguiu,
com ovelles.
6 Perquè hi ha molts llops que semblen dignes de creure amb un fals
plaer condueixen captius als que corren en el curs de Déu; però a la
concòrdia no trobaran lloc.
7 Abstingueu-vos, doncs, de les herbes dolentes que Jesús no vesteix;
perquè tals no són la plantació del Pare. No és que hagi trobat cap
divisió entre vosaltres, sinó tota mena de puresa.
8 Perquè tots els que són de Déu i de Jesucrist, també estan amb el
seu bisbe. I tots els que tornaran amb penediment a la unitat de
l'església, també aquests seran els servents de Déu, perquè visquin
segons Jesús.
9 No us enganyeu, germans; si algú segueix aquell que fa un cisma a
l'església, no heretarà el Regne de Déu. Si algú camina després d'una
altra opinió, no està d'acord amb la passió de Crist.
10 Per tant, esforçeu-vos a participar tots de la mateixa sagrada
eucaristia.
11 Perquè només hi ha una sola carn de nostre Senyor Jesucrist; i una
copa en la unitat de la seva sang; un altar;
12 Com també hi ha un sol bisbe, juntament amb el seu presbiteri i
els diaques els meus companys, perquè tot el que feu, ho feu segons
la voluntat de Déu.
CAPÍTOL 2
1 Germans meus, l'amor que tinc envers vosaltres em fa més gran; i
tenint una gran alegria en tu, m'esforço per protegir-te del perill; o
millor no jo, sinó Jesucrist; en qui sent lligat tinc més por, ja que
encara només estic en el camí del patiment.
2 Però la teva pregària a Déu em farà perfecte, perquè pugui assolir
la part que per la misericòrdia de Déu m'ha assignat: fugir a
l'Evangeli com a la carn de Crist; i als Apòstols com al presbiteri de
l'església.
3 Estimem també els profetes, perquè també ens han conduït a
l'Evangeli, a esperar en Crist i esperar-lo.
4 En els quals també creient es van salvar en la unitat de Jesucrist;
essent homes sants, dignes de ser estimats i meravellats;
5 Els quals hem rebut testimoni de Jesucrist i són comptats en
l'Evangeli de la nostra esperança comuna.
6 Però si algú us predica la llei jueva, no l'escolteu; perquè és millor
rebre la doctrina de Crist d'un que ha estat circumcidat, que el
judaisme d'un que no ho ha fet.
7 Però si els uns o els altres no parlen de Crist Jesús, em semblen
com a monuments i sepulcres dels morts, sobre els quals només estan
escrits els noms dels homes.
8 Fugiu, doncs, de les males arts i de les trampes del príncep d'aquest
món; no sigui que en cap moment, sent oprimits per la seva astúcia,
us refredeu en la vostra caritat. Però reuniu-vos tots al mateix lloc
amb un cor indivis.
9 I beneeixo el meu Déu perquè tinc una bona consciència envers
vosaltres, i que ningú entre vosaltres no té de què presumir, ni
obertament ni en privat, d'haver-li estat costós en molt o en poc.
10 I desitjo a tots els que he conversat, que no es converteixi en un
testimoni contra ells.
11 Perquè encara que alguns m'haguessin enganyat segons la carn,
però l'esperit, que és de Déu, no s'enganya; perquè sap d'on ve i cap a
on va, i reprova els secrets del cor.
12 Vaig plorar mentre era entre vosaltres; Vaig parlar amb veu alta:
atenció al bisbe, i al presbiteri i als diaques.
13 Ara alguns pensaven que jo parlava això com si prevegués la
divisió que hauria de venir entre vosaltres.
14 Però ell és el meu testimoni per qui estic encadenat que no sabia
res de ningú. Però l'esperit va parlar, dient així: No feu res sense el
bisbe:
15 Guardeu els vostres cossos com a temples de Déu: estimeu la
unitat; Fugir divisions; Sigueu els seguidors de Crist, com ho va ser
del seu Pare.
16 Per tant, vaig fer el que m'havia de ser, com un home compost per
a la unitat. Perquè on hi ha divisió i ira, Déu no habita.
17 Però el Senyor perdona a tots els que es penedeixen, si tornen a la
unitat de Déu i al consell del bisbe.
18 Perquè confio en la gràcia de Jesucrist que us alliberarà de tot
lligam.
19 No obstant això, us exhorto a que no feu res per disputes, sinó
segons la instrucció de Crist.
20 Perquè he sentit parlar d'alguns que diuen: tret que ho trobi escrit
en els originals, no crec que estigui escrit a l'Evangeli. I quan vaig dir:
Està escrit; van respondre el que els hi havia davant en les seves
còpies corruptes.
21 Però per a mi Jesucrist és en lloc de tots els monuments
incorruptes del món; juntament amb aquells monuments sense
contaminació, la seva creu, i la mort i la resurrecció, i la fe que és per
ell; per la qual vull, a través de les vostres oracions, ser justificat.
22 Els sacerdots són bons; però molt millor és el Summe Sacerdot a
qui s'ha encomanat el Sant dels Sants; i a qui sol li han confiat els
secrets de Déu.
23 Ell és la porta del Pare; per la qual entren Abraham, Isaac, Jacob i
tots els profetes; així com els Apòstols, i l'església.
24 I totes aquestes coses tendeixen a la unitat que és de Déu.
Tanmateix, l'Evangeli en té. què en ella molt per sobre de totes les
altres dispenses; és a dir, l'aparició del nostre Salvador, el Senyor
Jesucrist, la seva passió i resurrecció.
25 Perquè els estimats profetes es referien a ell; però l'evangeli és la
perfecció de la incorrupció. Per tant, tots junts són bons, si creieu
amb caritat.
CAPÍTOL 3
1 Pel que fa a l'església d'Antioquia que es troba a Síria, ja que m'han
dit que per les vostres oracions i les entranyes que teniu cap a ella en
Jesucrist, és en pau; us convindrà, com a església de Déu, ordenar
algun diaca per anar-hi allà com a ambaixador de Déu; perquè
s'alegri amb ells quan es trobin junts i glorifiqui el nom de Déu.
2 Beneït sigui aquell home en Jesucrist, que serà considerat digne
d'un ministeri com aquest; i vosaltres mateixos sereu glorificats.
3 Ara bé, si voleu, no us és impossible fer això per la gràcia de Déu;
com també els han enviat les altres esglésies veïnes, alguns bisbes,
alguns sacerdots i diaques.
4 Pel que fa a Filó, diaca de Cilícia, un home molt digne, encara em
oficia en la paraula de Déu, juntament amb Reu d'Agatòpolis, un
singular bon home, que m'ha seguit fins i tot des de Síria, sense tenir
en compte la seva vida: també donar-vos testimoni.
5 I jo mateix dono gràcies a Déu per vosaltres perquè els rebeu com
el Senyor us rebrà. Però els que els van deshonrar, que siguin
perdonats per la gràcia de Jesucrist.
6 La caritat dels germans que són a Troas us saluda; d'on també
escric ara per Burrhus, que va ser enviat amb mi pels d'Efes i
d'Esmirna, per respecte.
7 Que el nostre Senyor Jesucrist els honori; en qui esperen, tant en
carn com en ànima i esperit; en la fe, en l'amor, en la unitat. Adéu en
Crist Jesús, la nostra esperança comuna.