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.
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.
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
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 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.
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.
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
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.
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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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.
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. Ignácův list Filadelfiům
KAPITOLA 1
1 Ignáce, kterému se také říká Theofor, církvi Boha Otce a
našeho Pána Ježíše Krista, která je ve Filadelfii v Asii; který
dosáhl milosrdenství, upevnil se v Boží shodě a navěky se
radoval z umučení našeho Pána a naplnil se ve veškerém
milosrdenství jeho vzkříšením, které také zdravím v krvi Ježíše
Krista, která je naše věčná a neposkvrněná. radost; zvláště jsou-li
v jednotě s biskupem a presbytery, kteří jsou s ním, as jáhny
ustanovenými podle smýšlení Ježíše Krista; kterého usadil podle
své vlastní vůle ve vší pevnosti svým Duchem svatým:
2 Kterýžto biskup, kterého znám, dosáhl té veliké služby mezi
vámi, ne sám od sebe, ani od lidí, ani z marné slávy; ale z lásky
Boha Otce a našeho Pána Ježíše Krista.
3 Jehož uměřenost obdivuji; který svým mlčením dokáže víc než
ostatní se všemi jejich planými řečmi. Neboť je uzpůsoben k
povelům jako harfa k jejím strunám.
4 Pročež má duše pokládá svou mysl k Bohu za nejšťastnější, ví,
že je plodná ve vší ctnosti a dokonalá; plný stálosti, bez vášně a
podle vší umírněnosti živého Boha.
5 Pročež jak se stávají děti světla i pravdy; prchnout před
divizemi a falešnými doktrínami; ale kde je váš pastýř, tam i vy
jako ovce následujete.
6 Neboť je mnoho vlků, kteří se zdají být hodni víry, s falešným
potěšením vedou do zajetí ty, kteří běží po cestě Boží; ale ve
svornosti nenajdou místo.
7 Zdržujte se tedy zlých bylin, které Ježíš nelíčí; protože takové
nejsou plantáže Otce. Ne že bych mezi vámi našel nějaké
rozdělení, ale spíše čistotu všeho druhu.
8 Všichni, kdo jsou z Boha a Ježíše Krista, jsou také s jejich
biskupem. A kdokoli se s pokáním vrátí do jednoty církve, i tito
budou služebníky Božími, aby žili podle Ježíše.
9 Nemylte se, bratří; následuje-li ho někdo, kdo dělá rozkol v
církvi, nezdědí království Boží. Pokud se někdo řídí jiným
názorem, nesouhlasí s utrpením Krista.
10 Proto ať se snažíte přistupovat všichni k téže svaté eucharistii.
11 Neboť jest jen jedno tělo našeho Pána Ježíše Krista; a jeden
kalich v jednotě krve jeho; jeden oltář;
12 Jako také jeden biskup s jeho presbytářem a jáhny, moji
spoluslužebníci, abyste, cokoli činíte, činili podle vůle Boží.
KAPITOLA 2
1 Moji bratři, láska, kterou k vám chovám, mě činí větším; a
mám z tebe velkou radost, snažím se tě chránit před nebezpečím;
nebo spíše ne já, ale Ježíš Kristus; v jehož spoutání se bojím tím
více, že jsem teprve na cestě k utrpení.
2 Ale tvá modlitba k Bohu mě učiní dokonalým, abych dosáhl
toho podílu, který mi je z Božího milosrdenství přidělen: Útěk k
evangeliu jako k tělu Kristovu; a apoštolům jako k presbytáři
kostela.
3 Milujme také proroky, neboť i oni nás vedli k evangeliu, k
naději v Krista a jeho očekávání.
4 V něhož také uvěřili spaseni v jednotě Ježíše Krista; být
svatými muži, hodnými být milován a mít v úžasu;
5 Kteří přijali svědectví od Ježíše Krista a jsou počítáni v
evangeliu naší společné naděje.
6 Jestliže vám však bude kdo kázat zákon židovský,
neposlouchejte ho; neboť je lepší přijmout nauku o Kristu od toho,
kdo byl obřezán, než judaismus od toho, kdo je neobřezal.
7 Jestliže však jeden nebo druhý nemluví o Kristu Ježíši, zdá se
mi, že jsou to jen pomníky a hroby mrtvých, na nichž jsou
napsána pouze jména lidí.
8 Utečte tedy před zlými uměními a nástrahami knížete tohoto
světa; abyste kdykoli utiskováni jeho mazaností neochladli ve své
lásce. Ale pojďte všichni společně na stejné místo s
nerozděleným srdcem.
9 A dobrořečím svému Bohu, že mám vůči vám dobré svědomí a
že se nikdo z vás nemá čím chlubit, ať už otevřeně, ani soukromě,
že jsem k němu byl v mnohém nebo v mále namáhavý.
10 A přeji všem, mezi nimiž jsem mluvil, aby se to neobrátilo na
svědka proti nim.
11 I když by mě někteří podle těla oklamali, duch, který je z
Boha, není oklamán; neboť ví, odkud přichází i kam jde, a kárá
tajemství srdce.
12 Když jsem byl mezi vámi, plakal jsem; Mluvil jsem mocným
hlasem: starejte se o biskupa, presbytář a jáhny.
13 Někteří se domnívali, že jsem to řekl, abych předvídal
rozdělení, které mezi vás přijde.
14 Ale on je můj svědek, kvůli němuž jsem v poutech, které jsem
od nikoho neznal. Ale duch promluvil a řekl takto: Nedělejte nic
bez biskupa.
15 Udržujte svá těla jako chrámy Boží: milujte jednotu; Útěk z
divizí; Buďte následovníky Krista, jako byl on svého Otce.
16 Učinil jsem tedy, jak se mi stalo, jako muž sjednocený. Neboť
tam, kde je rozdělení a hněv, Bůh nepřebývá.
17 Ale Pán odpouští všem, kteří činí pokání, pokud se vrátí k
jednotě Boží a k biskupské radě.
18 Věřím totiž v milost Ježíše Krista, že vás vysvobodí z každého
pouta.
19 Nabádám vás však, abyste nic nedělali ze sváru, ale podle
Kristova nařízení.
20 Protože jsem slyšel o některých, kteří říkají; pokud to nenajdu
napsané v originálech, neuvěřím, že je to napsáno v evangeliu. A
když jsem řekl: Je psáno; odpověděli na to, co jim leželo ve
svých poškozených kopiích.
21 Ale pro mě je Ježíš Kristus místo všech nezkažených památek
světa; spolu s těmi neposkvrněnými památkami, jeho křížem a
smrtí a vzkříšením a vírou, která je skrze něj; kterým chci být
skrze vaše modlitby ospravedlněn.
22 Kněží jsou dobří; ale mnohem lepší je velekněz, jemuž byla
svatyně svatých svěřena; a kterému jedinému byla svěřena
tajemství Boží.
23 On jsou dveře Otce; kterým vchází Abraham, Izák a Jákob a
všichni proroci; stejně jako apoštolové a církev.
24 A všechny tyto věci vedou k jednotě, která je od Boha.
Evangelium však nějaké má. co v ní daleko převyšuje všechny
ostatní dispense; jmenovitě zjevení našeho Spasitele, Pána Ježíše
Krista, jeho utrpení a vzkříšení.
25 Neboť milovaní proroci o něm hovořili; ale evangelium je
dokonalost neporušitelnosti. Všichni tedy spolu dobří jsou, věříte-
li s láskou.
KAPITOLA 3
1 Co se týče antiochijské církve, která je v Sýrii, bylo mi řečeno,
že skrze vaše modlitby a vnitřnosti, které k ní máte v Ježíši Kristu,
je v pokoji; stanete se vy, jako Boží církev, abyste vysvětili
nějakého jáhna, aby tam šel k nim jako Boží vyslanec; aby se s
nimi radoval, když se spolu setkají, a oslavovali Boží jméno.
2 Požehnán buď ten muž v Ježíši Kristu, který bude shledán
hodným takové služby; i vy sami budete oslaveni.
3 Nyní, chcete-li, není nemožné, abyste to učinili z milosti Boží;
stejně jako je poslaly i ostatní sousední církve, některé biskupy,
některé kněze a jáhny.
4 Pokud jde o Filóna, jáhna z Kilikie, nejhodnějšího muže, ten mi
stále slouží v Božím slově: spolu s Rheem z Agathopolis,
jedinečným dobrým člověkem, který mě následoval až ze Sýrie,
nehledě na svůj život: také vám vydejte svědectví.
5 A já sám děkuji Bohu za vás, že je přijímáte, jako Pán přijme
vás. Ale těm, kteří je zneuctili, ať jim je odpuštěno milostí Ježíše
Krista.
6 Pozdravuje vás láska bratří, kteří jsou v Troadě, odkud také
nyní píšu prostřednictvím Burrha, kterého se mnou pro úctu
poslali Efezští a Smyrnští.
7 Kéž je ctí náš Pán Ježíš Kristus; v kterého doufají v těle, v duši
i v duchu; ve víře, v lásce, v jednotě. Sbohem v Kristu Ježíši naší
společné naději.