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 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.
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.
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.
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 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 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.
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.
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.
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 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.
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.
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 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.
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 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.
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 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.
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.
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 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.
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 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.
Similar to Croatian - The Epistle of Ignatius to the Philadelphians.pdf (6)
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. Ignacijeva poslanica
Filadelfijanima
POGLAVLJE 1
1 Ignacije, koji se zove i Teofor, Crkvi Boga Oca i Gospodina
našega Isusa Krista, koja je u Filadelfiji u Aziji; koja je zadobila
milosrđe, utvrđena u Božjoj slozi, i radujući se uvijek u muci
našega Gospodina, i ispunjena svim milosrđem njegovim
uskrsnućem: Koje i ja pozdravljam u krvi Isusa Krista, koja je
naša vječna i neokaljana. radost; osobito ako su u jedinstvu s
biskupom i prezbiterima koji su s njim, i đakonima postavljenima
po umu Isusa Krista; kojega je po svojoj volji u svoj čvrstoći
postavio po svome Duhu Svetome:
2 Koji je biskup kojeg poznajem stekao tu veliku službu među
vama, ne sam od sebe, niti po ljudima, niti iz uzaludne slave;
nego ljubavlju Boga Oca i Gospodina našega Isusa Krista.
3 Čijoj se umjerenosti divim; koji je svojom šutnjom u stanju
učiniti više nego drugi sa svim svojim ispraznim govorom. Jer on
je prikladan zapovijedima, kao harfa svojim žicama.
4 Stoga moja duša smatra njegov um prema Bogu najsretnijim,
znajući da je plodan u svim krepostima i savršen; pun
postojanosti, slobodan od strasti i u skladu sa svom umjerenošću
Boga živoga.
5 Stoga kako dolikuje djeci svjetla i istine; bježite od podjela i
lažnih doktrina; ali gdje je vaš pastir, ondje ga kao ovce slijedite.
6 Jer ima mnogo vukova koji se čine vrijednima vjerovanja s
lažnim zadovoljstvom zarobljavaju one koji trče na putu Božjem;
ali u slozi neće naći mjesta.
7 Klonite se dakle zlih biljaka koje Isus ne goji; jer takvi nisu
Očev nasad. Ne da sam među vama našao ikakvu podjelu, nego
svaku čistoću.
8 Jer koji god su od Boga i Isusa Krista, sa svojim su biskupom. I
svi koji se s pokajanjem vrate u jedinstvo crkve, i oni će također
biti sluge Božje, da mogu živjeti po Isusu.
9 Ne varajte se, braćo; slijedi li ga tko koji čini raskol u crkvi,
neće baštiniti kraljevstva Božjega. Ako netko slijedi bilo koje
drugo mišljenje, ne slaže se s mukom Kristovom.
10 Stoga neka nastojite svi sudjelovati u istoj svetoj euharistiji.
11 Jer samo je jedno tijelo Gospodina našega Isusa Krista; i jedna
čaša u jedinstvu njegove krvi; jedan oltar;
12 Kao što je i jedan biskup s njegovim prezbiterijem, a đakoni
su moji suslužitelji: tako što god činite, činite po volji Božjoj.
2. POGLAVLJE
1 Braćo moja, ljubav koju imam prema vama čini me većim; i
imajući veliku radost u tebi, nastojim te zaštititi od opasnosti; ili
bolje rečeno ne ja, nego Isus Krist; za kojega se vezanosti sve
više bojim, kao da su tek na putu patnje.
2 Ali tvoja će me molitva Bogu učiniti savršenim, da mogu
dosegnuti dio koji mi je po Božjem milosrđu dodijeljen: bježati k
Evanđelju kao k tijelu Kristovu; i apostolima kao prezbiteriju
crkve.
3 Ljubimo i proroke, jer su nas i oni doveli do Evanđelja, do nade
u Krista i do njega iščekivanja.
4 Vjerujući u njega, spašeni su u jedinstvu Isusa Krista. biti sveti
ljudi, dostojni da budu voljeni i divljeni;
5 Koji ste primili svjedočanstvo od Isusa Krista i ubrojeni u
evanđelje naše zajedničke nade.
6 Ali ako vam tko propovijeda židovski zakon, ne slušajte ga; jer
bolje je primiti Kristov nauk od onoga koji je obrezan, nego
judaizam od onoga koji nije.
7 Ali ako jedni ili drugi ne govore o Kristu Isusu, čini mi se da su
samo spomenici i grobovi mrtvih, na kojima su zapisana samo
imena ljudi.
8 Bježite dakle od zlih lukavstava i zamki kneza ovoga svijeta; da
ne biste ikada pritisnuti njegovim lukavstvom ohladnjeli u svom
milosrđu. Ali dođite svi zajedno na isto mjesto s nepodijeljenim
srcem.
9 Blagoslivljam svoga Boga što imam čistu savjest prema vama i
što se nitko među vama nema čime hvaliti javno ili privatno da
sam mu bio težak u mnogome ili malome.
10 I želim svima s kojima sam razgovarao da se to ne pretvori u
svjedočanstvo protiv njih.
11 Jer premda bi me neki htjeli zavesti po tijelu, ali duh, koji je
od Boga, nije zaveden; jer zna i odakle dolazi i kamo ide, i kori
tajne srca.
12 Plakao sam dok sam bio među vama; Rekoh jakim glasom:
pazi na biskupa, na prezbiterij i na đakone.
13 Neki su mislili da sam ovo rekao predviđajući razdor koji će
doći među vama.
14 Ali on mi je svjedok zbog kojega sam u okovima da ni od
koga nisam ništa znao. Ali duh progovori ovako: Ne činite ništa
bez biskupa:
15 Držite svoja tijela kao hramove Božje: volite jedinstvo;
Bježite divizije; Budite Kristovi sljedbenici, kao što je on bio
svoga Oca.
16 Učinih dakle što mi dolikuje, kao čovjek složan. Jer gdje je
podjela i gnjev, Bog ne stanuje.
17 Ali Gospodin oprašta svima koji se obrate, ako se vrate u
jedinstvo Božje i u vijeće biskupa.
18 Uzdam se doista u milost Isusa Krista da će vas on osloboditi
svake okove.
19 Ipak vas opominjem da ništa ne činite iz svađe, nego po
naputku Kristovu.
20 Jer sam čuo za neke koji govore; ako ne nađem zapisano u
izvorniku, neću vjerovati da je zapisano u Evanđelju. I kad rekoh:
Pisano je; odgovorili su na ono što se nalazilo pred njima u
njihovim iskvarenim kopijama.
21 Ali za mene je Isus Krist umjesto svih neoštećenih spomenika
na svijetu; zajedno s tim neokaljanim spomenicima, njegov križ, i
smrt, i uskrsnuće, i vjera koja je po njemu; kojim se želim
opravdati tvojim molitvama.
22 Svećenici su doista dobri; ali mnogo je bolji Veliki svećenik
kojemu je povjerena Svetinja nad svetinjama; i kojem su jedinom
povjerene Božje tajne.
23 On je Očeva vrata; kojim ulaze Abraham, i Izak, i Jakov, i svi
proroci; kao i apostoli, i crkva.
24 A sve to teži jedinstvu koje je od Boga. Ipak, Evanđelje ih ima.
ono što je u njemu daleko iznad svih drugih dispenzacija; Naime,
pojava našeg Spasitelja, Gospodina Isusa Krista, njegova muka i
uskrsnuće.
25 Jer ljubljeni proroci upućivali su na njega; ali evanđelje je
savršenstvo neraspadljivosti. Sve je, dakle, zajedno dobro, ako
vjerujete s dobročinstvom.
POGLAVLJE 3
1 A što se tiče Antiohijske crkve koja je u Siriji, budući da mi je
rečeno da je zahvaljujući vašim molitvama i srcima koje imate
prema njoj u Isusu Kristu, ona je u miru; vama će pripasti, kao
crkvi Božjoj, zarediti nekog đakona da ode k njima kao Božji
poslanik; da se s njima raduje kad se sastanu i slavi ime Božje.
2 Blagoslovljen neka je čovjek u Isusu Kristu koji se nađe
dostojnim takve službe; a i vi ćete se proslaviti.
3 Dakle, ako hoćeš, nije nemoguće da to učiniš za milost Božju;
kao što su ih poslale i druge susjedne crkve, neki biskupi, neki
svećenici i đakoni.
4 Što se tiče Filona, đakona iz Cilicije, vrlo vrijednog čovjeka, on
mi još uvijek služi u Božjoj riječi: zajedno s Rheusom iz
Agatopolisa, posebno dobrom osobom, koji me pratio čak iz
Sirije, bez obzira na njegov život: Ovi također svjedočiti vam.
5 I ja sam zahvaljujem Bogu za vas što ih primate kao što će
Gospodin primati vas. Ali onima koji su ih obeščastili, neka im
bude oprošteno milošću Isusa Krista.
6 Pozdravlja vas ljubav braće koja su u Troadi: odakle mi sada
piše Burrhus, kojeg su zajedno sa mnom poslali oni iz Efeza i
Smirne, radi poštovanja.
7 Neka ih časti Gospodin naš Isus Krist; u koga se nadaju i
tijelom i dušom i duhom; u vjeri, u ljubavi, u jedinstvu. Zbogom
u Kristu Isusu našoj zajedničkoj nado.