Pervo : AD 135–140
75-450: The love feast is an agape feast, a Christian ritual meal. Love feast may also refer to: Love feast An agape feast or lovefeast is a term used for various communal meals shared among Christians . The name comes from the Greek word ἀγάπη (agape) , which implies love in the sense of brotherly or familial affection. Agape meals originated in the early Church and were
150-414: A " means of grace " and "converting ordinance" that John Wesley believed to be an apostolic institution. One account from July 1776 expounded on attendees' experiences of new birth and entire sanctification at a lovefeast: We held our general love-feast. It began between eight and nine on Wednesday morning, and continued till noon. Many testified that they had 'redemption in the blood of Jesus, even
225-573: A bowl of soup) with a service of feetwashing before the meal and communion afterward. The term "Lovefeast" in this case generally refers to all three ordinances, not just the meal. Influenced by German Radical Pietists during the early eighteenth century, the Lovefeast was instituted among Brethren before Moravians adopted the practice. The lovefeast of the Moravian Church is based on the Agape feast and
300-537: A continuous succession between the original apostles of Jesus and the leaders of the church in his day. However, Jonathon Lookadoo argues that John Malalas and the Acts of Martyrdom's accounts of Ignatius are independent from Eusebius and they still place his death under Trajan. While many scholars accept this traditional dating, others have argued for a somewhat later date. Richard Pervo dated Ignatius' death to 135–140 AD. British classicist Timothy Barnes has argued for
375-581: A date in the 140s AD, on the grounds that Ignatius seems to have quoted a work of the Gnostic Ptolemy , who became active only in the 130s. Étienne Decrept has argued from the testimony of John Malalas and the Acts of Drosis that Ignatius was martyred under the reign of Trajan during Apollo's festival in July 116 AD, and in response to the earthquake at Antioch in late 115 AD. Ignatius wrote that he would be thrown to
450-492: A donation by the Imperial Governor of Syria to the games at Rome, a single prisoner seems a rather miserly gift." Instead, Davies proposes that Ignatius may have been indicted by a legate, or representative, of the governor of Syria while the governor was away temporarily, and sent to Rome for trial and execution. Under Roman law, only the governor of a province or the emperor himself could impose capital punishment , so
525-605: A full meal, with the participants bringing their own food but eating in a common room. Perhaps predictably enough, it could at times deteriorate into merely an occasion for eating and drinking, or for ostentatious displays by the wealthier members of the community, as happened in Corinth, drawing the criticisms of Paul: "I hear that when you come together as a church, there are divisions among you, and to some extent I believe it. No doubt there have to be differences among you to show which of you have God's approval. When you come together, it
600-431: A long essay attacking the authenticity of the epistles attributed to Ignatius. He argued that Callixtus , bishop of Rome, forged the letters around AD 220 to garner support for a monarchical episcopate , modeling the renowned Saint Ignatius after his own life to give precedent for his own authority. Killen contrasted this episcopal polity with the presbyterian polity in the writings of Polycarp. Some doubts about
675-512: A new priest is ordained, and those in attendance bring gifts for him. The Ethiopian Orthodox Church has also continued to celebrate the agape feast, which is held every Saturday, and many Coptic Orthodox churches celebrate it as well. The Schwarzenau Brethren groups (the largest being the Church of the Brethren ) regularly practice agape feasts (called "Love Feasts"), which include feetwashing ,
750-470: A parish's patron saint or Corpus Christi , are usually celebrated with a parish festival with a lot of food and drink. Otherwise, while Americans have a "coffee and doughnuts" tradition after the Sunday Mass, and while the early-morning Rorate Mass is usually followed by a communal breakfast, most parishes restrict themselves to attend, as a group, a local restaurant, café or pub. A holy hour , for instance,
825-512: A scholarly consensus that the Middle Recension is the original version of the text. The Long Recension is the product of a fourth-century Arian Christian, who interpolated the Middle Recension epistles in order posthumously to enlist Ignatius as an unwitting witness in theological disputes of that age. This individual also forged the six spurious epistles attributed to Ignatius (see § Pseudo-Ignatius below). Manuscripts representing
SECTION 10
#1732859500057900-468: A series of letters. This correspondence forms a central part of a later collection of works by the Apostolic Fathers . He is considered one of the three most important of these, together with Clement of Rome and Polycarp . His letters also serve as an example of early Christian theology , and address important topics including ecclesiology , the sacraments , and the role of bishops . Epistle to
975-560: A stated day" in the early morning to "address a form of prayer to Christ, as to a divinity", later in the day, would "reassemble, to eat in common a harmless meal". Similar communal meals are also attested in the Coptic Tradition, often identified as the Apostolic Tradition attributed to Hippolytus of Rome , who does not use the term agape , and in works of Tertullian , who does. The connection between such substantial meals and
1050-567: A supper, and communion, with hymns and brief scriptural meditations interspersed throughout the worship service. Groups that descend from the Schwarzenau Brethren such as the Church of the Brethren , Brethren Church , Old German Baptist Brethren , and Dunkard Brethren regularly practice a Lovefeast based on New Testament descriptions of the Last Supper of Christ . The Brethren combine the Agape meal (often consisting of lamb or beef and
1125-651: A time of fellowship for believers. The Eucharist was a part of the lovefeast in the earliest times, although at some point (probably between the latter part of the 1st century AD and 250 AD), the two became separate. Thus, in modern revivals of this tradition, terms such as "Lovefeast" refer to meals distinct from the Eucharist. Such lovefeasts, celebrated within the Eastern Orthodox tradition and also in pietistic traditions, seek to strengthen fraternal bonds between parishioners. The practice of sharing an agape meal
1200-648: Is in Paul the Apostle 's First Epistle to the Corinthians , although the term can only be inferred vaguely from its prominence in 1 Cor 13. Many New Testament scholars hold that the Christians of Corinth met in the evening and had a common meal including sacramental action over bread and wine. 1 Corinthians 11:20–34 indicates that the rite was associated with participation in a meal of a more general character. It apparently involved
1275-569: Is known in three different recensions , or editions: the Short Recension, found in a Syriac manuscript ; the Middle Recension, found in Greek , Latin , Armenian , Slavonic , Coptic , Arabic , Ethiopic and Syriac manuscripts; and the Long Recension, found in Greek, Latin and Georgian manuscripts. For some time, it was believed that the Long Recension was the only extant version of
1350-673: Is mentioned in Jude 1:12 of the Christian Bible and has been said to be a "common meal of the early church". References to communal meals are found in 1 Corinthians 11:17–34 and in Saint Ignatius of Antioch 's Letter to the Smyrnaeans , where the term agape is used, and in a letter from Pliny the Younger to Trajan , (ca. 111 AD) in which he reported that the Christians, after having met "on
1425-557: Is merely a summary of the text of the Middle Recension, and was therefore composed later. Though the Catholic Church has always supported the authenticity of the letters, some Protestants have tended to deny the authenticity of all the epistles because they seem to attest to a monarchical episcopate in the second century. John Calvin called the epistles "rubbish published under Ignatius' name." In 1886, Presbyterian minister and church historian William Dool Killen published
1500-493: Is not the Lord's Supper you eat, for as you eat, each of you goes ahead without waiting for anybody else. One remains hungry, another gets drunk. Don't you have homes to eat and drink in? Or do you despise the church of God and humiliate those who have nothing?" The term agape (ἀγάπη) is also used in reference to meals in Jude 1:12 and in a few manuscripts of 2 Peter 2:13 . Soon after the year 100 AD, Ignatius of Antioch refers to
1575-704: Is said. The foods and drinks consumed by the congregation may vary according what is available. Services in some Colonial-era lovefeasts, for example, used plain bread and water; some in Salem were known to have served beer . The Moravian lovefeast also concentrates on the singing of hymns and listening to music, which may come from the organ or choir. The songs and hymns chosen usually describe love and harmony. The congregation can talk quietly with their fellow brothers and sisters in Christ about their spiritual walk with God. Christmas Eve lovefeasts can become particularly spectacular in
SECTION 20
#17328595000571650-413: Is the earliest known Christian writer to emphasize loyalty to a single bishop in each city (or diocese ) who is assisted by both presbyters (elders) and deacons . Earlier writings only mention either bishops or presbyters. For instance, his writings on bishops, presbyters and deacons: Take care to do all things in harmony with God, with the bishop presiding in the place of God, and with
1725-467: Is usually followed by a "happy hour". (This is also where the German Frühschoppen tradition comes from.) Probably the principal way to celebrate the love-feast (usually without doing so intentionally) is the festive Sunday family dinner. The Creation Seventh Day Adventists partake of an agape feast as a part of their New Moon observances, taking the form of a formal, all-natural meal held after
1800-453: The agape (love) "which the food that comes from Christ shows that we ought to partake of". Accusations of gross indecency were sometimes made against the more indulgent banquets. Referring to Clement of Alexandria's Stromata (III, 2), Philip Schaff commented: "The early disappearance of the Christian agapæ may probably be attributed to the terrible abuse of the word here referred to, by
1875-772: The Discipline of the Evangelical Wesleyan Church states that "A Love feast shall be held on each circuit at least once in three months. It shall ordinarily consist of bread-breaking, praise, and testimony." ¶244 of the Discipline of the Allegheny Wesleyan Methodist Connection stipulates that one of the duties of pastors is "to hold love-feasts". A number of Eastern Orthodox Christian parishes will have an agape meal ( Turkish : sevgi ziyafeti ), commonly known as coffee hour ( Spanish : café comunitario ), on Sundays and feast days following
1950-642: The Divine Liturgy , and especially at the conclusion of the Paschal Vigil . The agape is a common feature used by the Catholic Neocatechumenal Way in which members of the Way participate in a light feast after the celebration of the Eucharist on certain occasions. Otherwise, there is a strong tradition of love-feasts only occasionally called "agape" and with a lot of local specifics: Big festivals, like
2025-470: The Flavian age of any prisoners except citizens or prisoners of war being brought to Rome for execution." If Ignatius had been a Roman citizen, he could have appealed to the emperor, with the common result of execution by beheading rather than torture. However, Ignatius's letters state that he was put in chains during the journey, but it was against Roman law for a citizen to be put in bonds during an appeal to
2100-644: The Primitive Methodists celebrated the Love Feast, before it lessened in the nineteenth century as the revival cooled. At least some of the Oriental Orthodox churches continue the tradition of this meal, including the Saint Thomas Christians of India . Their Lovefeasts are attended by individuals who travel great distances for it, and are presided over by a priest. They are often held when
2175-539: The Second Council of Orléans (541) reiterated the prohibition of feasting in churches, and the Trullan Council of 692 decreed that honey and milk were not to be offered on the altar (Canon 57), and that those who held love feasts in churches should be excommunicated (Canon 74). The ancient Saint Thomas Christians of India continued to celebrate their agapa feasts, using their typical dish called appam . In
2250-833: The Coptic Month of Koiak (which is also the 24th day of the fourth month of Tahisas in the Synaxarium of the Ethiopian Orthodox Tewahedo Church ), corresponding in three years out of every four to 20 December in the Julian Calendar , which currently falls on 2 January of the Gregorian Calendar . Ignatius is honored in the Church of England and in the Episcopal Church on 17 October . Likewise, Lutheran Churches honor Ignatius on 17 October. Ignatius
2325-793: The Ephesians Epistle to the Magnesians Epistle to the Trallians Epistle to the Romans Epistle to the Philadelphians Epistle to the Smyrnaeans Nothing is known of Ignatius' life apart from the words of his letters and later traditions. It is said Ignatius converted to Christianity at a young age. Tradition identifies him and his friend Polycarp as disciples of John the Apostle . Later, Ignatius
Love feast (disambiguation) - Misplaced Pages Continue
2400-547: The Ephesians 20:2). He regarded persecution and suffering as conferring grace, and earnestly longed for his own 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
2475-515: The Ephesians he quoted 1 Corinthians 1:18: Let my spirit be counted as nothing for the sake of the cross, which is a stumbling-block to those that do not believe, but to us salvation and life eternal. 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. The same section in text of
2550-482: The Eucharist had virtually ceased by the time of Cyprian (died 258 AD), when the Eucharist was celebrated with fasting in the morning and the agape in the evening. The Synod of Gangra in 340 AD makes mention of lovefeasts in relation to a heretic who had barred his followers from attending them. Though still mentioned in the Quinisext Council of 692 AD, the agape meal fell into disuse soon after, except among
2625-578: The Eucharist in the Methodist tradition, lovefeasts are traditionally fenced, being only for members of Methodist churches, though non-members are permitted to attend once. Several Methodist hymns were written for this Christian ritual, including Charles Wesley 's "The Love-Feast", penned in 1740: Come and let us sweetly join Christ to praise in hymns divine; Give we all, with one accord. Glory to our common Lord. Hands and hearts and voices raise; Sing as in
2700-570: The Festival of 13 August (the 1727 date on which the Moravian Church was renewed or reborn), and Christmas Eve, where each member of the congregation receives a lighted candle at the end of the service in addition to the bun and coffee. Christianity • Protestantism Methodists also practice lovefeasts, often quarterly, as well as on the evenings of major feast days. They are also held during camp meetings . In Methodist theology, lovefeasts are
2775-462: The Ignatian epistles, but around 1628 a Latin translation of the Middle Recension was discovered by Archbishop James Ussher , who published it in 1646. For around a quarter of a century after this, it was debated which recension represented the original text of the epistles. But ever since John Pearson 's strong defense of the authenticity of the Middle Recension in the late 17th century, there has been
2850-549: The Long Recension says the following: But our Physician is the Only true God, the unbegotten and unapproachable, the Lord of all, the Father and Begetter of the only-begotten Son. We have also as a Physician the Lord our God, Jesus the Christ, the only-begotten Son and Word, before time began, but who afterwards became also man, of Mary the virgin. For "the Word was made flesh." Being incorporeal, He
2925-580: The Long Recension, except that to the Philippians), while the letter to the Romans is found in the Codex Colbertinus . Ignatius's letters bear signs of being written in great haste, such as run-on sentences and an unsystematic succession of thought. Ignatius modelled them after the biblical epistles of Paul, Peter, and John, quoting or paraphrasing these apostles' works freely. For example, in his letter to
3000-409: The Short Recension of the Ignatian epistles were discovered and published by William Cureton in the mid-19th century. For a brief period, there was a scholarly debate on the question of whether the Short Recension was earlier and more original than the Middle Recension. But by the end of the 19th century, Theodor Zahn and J. B. Lightfoot had established a scholarly consensus that the Short Recension
3075-555: The Spirit did wait for Him as their Teacher? And therefore He whom they rightly waited for, being come, raised them from the dead. This passage has provoked textual debate since the only Greek manuscript extant read Κατα κυριακήν ζωήν ζωντες which could be translated "living according to the Lord's life." Most scholars, however, have followed the Latin text (secundum dominicam) omitting ζωήν and translating "living according to Lord's Day". Ignatius
Love feast (disambiguation) - Misplaced Pages Continue
3150-465: The agape feast. In Letter 97 to Trajan in 112 AD, Pliny the Younger mentions that Christians are known to assemble for a common meal which may be the agape meal: The rescheduling of the agape meal was triggered by Corinthian selfishness and gluttony. Tertullian too seems to write of these meals, though what he describes is not quite clear. Clement of Alexandria (c. 150–211/216 AD) distinguished so-called agape meals of luxurious character from
3225-607: The ancient days; Antedate the joys above, Celebrate the feast of love. The Christian liturgical books of the African Methodist Episcopal Church , African Methodist Episcopal Zion Church , Christian Methodist Episcopal Church , and United Methodist Church all have services for the Lovefeast. Congregations of the Primitive Methodist Church hold Lovefeasts in the form of large potluck -style meals among members of their congregations. ¶108 of
3300-607: The beasts; in the fourth century Eusebius reports a tradition that this did happen, while Jerome is the first to explicitly mention lions. John Chrysostom is the first to place of Ignatius' martyrdom at the Colosseum . Modern scholars are uncertain whether any of these authors had sources other than Ignatius' own writings. According to a medieval Christian text titled Martyrium Ignatii , Ignatius' remains were carried back to Antioch by his companions after his martyrdom. The sixth-century writings of Evagrius Scholasticus state that
3375-516: The body of Christ in communion with those with whom we are forbidden to eat even the bread which sustains our bodies." He reports that even before the time of his stay in Milan, the custom had already been forbidden there. Canons 27 and 28 of the Council of Laodicea (364) restricted the abuses of taking home part of the provisions and of holding the meals in churches. The Third Council of Carthage (393) and
3450-437: The chained Ignatius to meet with entire congregations of Christians, at least at Philadelphia (cf. Ign. Phil. 7), and numerous Christian visitors and messengers were allowed to meet with him individually. These messengers allowed Ignatius to send six letters to nearby churches, and one to Polycarp, the bishop of Smyrna. These aspects of Ignatius' martyrdom are also unusual, in that a prisoner would normally be transported on
3525-415: The church of Antioch, attributed to Ignatius' companions, Philō of Cilicia , deacon at Tarsus , and Rheus Agathopus , a Syrian. Its most reliable manuscript is the 10th-century collection Codex Colbertinus (Paris), in which it is the final item. The Martyrium presents the confrontation of Bishop Ignatius with Emperor Trajan at Antioch, a familiar trope of Acta of the martyrs, and many details of
3600-566: The churches in Ethiopia and India. At the end of the 18th century, the Carmelite friar Paolino da San Bartolomeo reported that the ancient Saint Thomas Christians of India still celebrated the lovefeast, using their typical dish called appam . In addition, Radical Pietist groups originating in the eighteenth century, such as the Schwarzenau Brethren and the Moravian Church , celebrate
3675-566: The close of the Divine Liturgy (Eucharist), from the loaf out of which the Lamb (Host) and other portions have been cut during the Liturgy of Preparation ." Augustine of Hippo also objected to meals in his native North Africa, typically in funerary or commemorative settings, in which some indulged to the point of drunkenness, and he distinguished them from proper celebration of the Eucharist: "Let us take
3750-536: The communion supper. Ignatius of Antioch Ignatius of Antioch ( / ɪ ɡ ˈ n eɪ ʃ ə s / ; Ancient Greek : Ἰγνάτιος Ἀντιοχείας , romanized : Ignátios Antiokheías ; died c. 108/140 AD), also known as Ignatius Theophorus ( Ἰγνάτιος ὁ Θεοφόρος , Ignátios ho Theophóros , 'the God-bearing';), was an early Christian writer and Patriarch of Antioch . While en route to Rome , where he met his martyrdom , Ignatius wrote
3825-415: The congregation's choice of music and instrumentation. Many churches have trombone choirs or church bands play before a lovefeast as a call to service. A Moravian congregation may hold a lovefeast on any special occasion, such as the date their church was founded, but there are certain established dates that Lovefeasts are regularly observed. Some of these notable dates include Watch Night , Good Friday ,
SECTION 50
#17328595000573900-455: The emperor. Allen Brent argues that Ignatius was transferred to Rome for the emperor to provide a spectacle as a victim in the Colosseum . Brent insists, contrary to some, that "it was normal practice to transport condemned criminals from the provinces in order to offer spectator sport in the Colosseum at Rome." Stevan Davies rejects this idea, reasoning that: "if Ignatius was in some way
3975-432: The forgiveness of sins.' And many were enabled to declare that it had 'cleansed them from all sin.' So clear, so full, so strong was their testimony that while some were speaking their experience hundreds were in tears, and others vehemently crying to God for pardon or holiness. About eight our watch-night began. Mr. J. preached an excellent sermon: the rest of the preachers exhorted and prayed with divine energy. Surely, for
4050-454: The founder of Methodism , travelled to America in the company of Moravians and greatly admired their faith and practice. After his conversion in 1738 he introduced the Love Feast to what became known as the Methodist movement. Due to the lack of ordained ministers within Methodism, the Love Feast took on a life of its own, as there were very few opportunities to take Holy Communion . As such,
4125-531: The legate would have faced the choice of imprisoning Ignatius in Antioch or sending him to Rome. Transporting the bishop might have avoided further agitation by the Antiochene Christians. Christine Trevett calls Davies' suggestion "entirely hypothetical" and concludes that no fully satisfactory solution to the problem can be found: "I tend to take the bishop at his word when he says he is a condemned man. But
4200-557: The letters' authenticity continued into the 20th century. In the 1970s and 1980s, the scholars Robert Joly , Reinhard Hübner, Markus Vinzent , and Thomas Lechner argued forcefully that the epistles of the Middle Recension were forgeries from the reign of Marcus Aurelius (161–180 AD). Joseph Ruis-Camps published a study arguing that the Middle Recension letters were pseudepigraphically composed based on an original, smaller, authentic corpus of four letters ( Romans , Magnesians , Trallians , and Ephesians ). In 2009, Otto Zwierlein support
4275-564: The licentious Carpocratians . The genuine agapæ were of apostolic origin (2 Pet. ii. 13; Jude 12), but were often abused by hypocrites, even under the apostolic eye (1 Corinthians 11:21). In the Gallican Church, a survival or relic of these feasts of charity is seen in the pain béni ; and, in the Eastern Orthodox Church in the ἀντίδωρον ( antidoron ) or eulogiæ , also known as prosphora distributed to non-communicants at
4350-406: The long journey to Rome. The Synaxarium of the Coptic Orthodox Church of Alexandria says that he was thrown to the wild beasts that devoured him. The following seven epistles preserved under the name of Ignatius are generally considered authentic, since they were mentioned by the historian Eusebius in the first half of the fourth century. Seven original epistles: The text of these epistles
4425-400: The lovefeast. Methodist churches also continue the practice. Similar practices have been revived or created more recently among other groups, including Anglicans , as well as the American house church movement. The modern lovefeast has often been used in ecumenical settings, such as between Methodists and Anglicans. The earliest reference to a meal of the type referred to as agape
4500-401: 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 ... how shall we be able to live apart from Him? If, therefore, those who were brought up in the ancient order of things have come to
4575-404: The meals of the early churches described in the Bible in the Acts of the Apostles , which were partaken in unity and love. Traditionally for European, Canadian, and American lovefeasts, a sweetened bun and coffee (sweetened milky tea in Germany, the Netherlands, and England) is served to the congregation in the pews by dieners (from the German for 'servers'); before partaking, a simple table grace
SECTION 60
#17328595000574650-426: The medieval Georgian Orthodox Church , the term agapi referred to a commemorative meal or distribution of victuals, offered to clergymen, the poor, or passers-by, accompanying the funeral service on the anniversary of the deceased. The permanent celebration of these meals was assured by legacies and foundations. After the Protestant Reformation there was a move amongst some groups of Christians to try to return to
4725-422: The most direct route to his destination. Travel by land in the Roman Empire was far more expensive than by sea, especially since Antioch was a major sea port. Davies argues that Ignatius' circuitous route can only be explained by positing that he was not the main purpose of the soldiers' trip, and that the various stops in Asia Minor were for other state business. He suggests that such a scenario would also explain
4800-412: The possession of a new hope, no longer observing the Sabbath, but living in the observance of the Lord's day, on which also our life has sprung up again by Him and by His death—whom some deny, by which mystery we have obtained faith, and therefore endure, that we may be found the disciples of Jesus Christ, our only Master—how shall we be able to live apart from Him, whose disciples the prophets themselves in
4875-459: The practices of the New Testament Church . One such group was the Schwarzenau Brethren (1708) who counted a Love Feast consisting of Feet-washing, the Agape Meal, and the Eucharist among their "outward yet sacred" ordinances. Another was the Moravians led by Count Zinzendorf who adopted a form consisting of the sharing of a simple meal, and then testimonies or a devotional address were given and letters from missionaries read. John Wesley ,
4950-400: 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. He is also responsible for the first known use of the Greek word katholikos (καθολικός), or catholic, meaning "universal", "complete", "general", and/or "whole" to describe
5025-408: The question remains, why is he going to Rome? The truth is that we do not know." During the journey to Rome, Ignatius and his entourage of soldiers made a number of lengthy stops in Asia Minor , deviating from the most direct land route from Antioch to Rome. Scholars generally agree on the following reconstruction of Ignatius' route of travel: During the journey, the soldiers seem to have allowed
5100-401: The relative freedom that Ignatius was given to meet with other Christians during the journey. Tradition places Ignatius's martyrdom in the reign of Trajan (c. 98-117 AD). The earliest source for this is the 4th century church historian Eusebius of Caesarea . Richard Pervo argues that Eusebius may have had an ideological interest in dating church leaders as early as possible, and asserting
5175-419: The reputed remains of Ignatius were moved by the Emperor Theodosius II to the Tychaeum, or Temple of Tyche , and converted it into a church dedicated to Ignatius. In 637, when Antioch was captured by the Rashidun Caliphate , the relics were transferred to the Basilica di San Clemente in Rome. The Martyrium Ignatii is an account of the saint's martyrdom. It is presented as an eye-witness account for
5250-408: The thesis of a forgery written around 170 AD. These publications stirred up heated scholarly controversy, but by 2017, most patristic scholars accepted the authenticity of the seven original epistles. The original texts of six of the seven original letters are found in the Codex Mediceo Laurentianus , written in Greek in the 11th century (which also contains the pseudepigraphical letters of
5325-495: The work wrought on these two days, many will praise God to all eternity The liturgy for a lovefeast traditionally includes the following elements: In certain Methodist connexions, such as the Missionary Methodist Church and the New Congregational Methodist Church, footwashing is practiced too. In the Wesleyan Methodist Church , lovefeasts consisted of bread and water that filled the loving-cup. These lovefeasts were said to "promote piety, mutual affection and zeal". Unlike
5400-428: Was chosen to serve as Bishop of Antioch ; the fourth-century Church historian Eusebius writes that Ignatius succeeded Evodius . Theodoret of Cyrrhus claimed that St. Peter himself left directions that Ignatius be appointed to this episcopal see . Ignatius was called Theophorus (God Bearer). A tradition exists that he was one of the children whom Jesus Christ took in his arms and blessed. Ignatius' feast day
5475-509: Was condemned to death for his faith, but instead of being executed in his home town of Antioch, the bishop was taken to Rome by a company of ten soldiers: From Syria even unto Rome I fight with beasts, both by land and sea, both by night and day, being bound to ten leopards, I mean a band of soldiers... Scholars consider Ignatius' transport to Rome unusual, since those persecuted as Christians would be expected to be punished locally. Stevan Davies has pointed out that "no other examples exist from
5550-458: Was in the body, being impassible, He was in a passible body, being immortal, He was in a mortal body, being life, He became subject to corruption, that He might free our souls from death and corruption, and heal them, and might restore them to health, when they were diseased with ungodliness and wicked lusts. He stressed the value of the Eucharist , calling it a "medicine of immortality" ( Ignatius to
5625-529: Was kept in his own Antioch on 17 October, the day on which he is now celebrated in the Catholic Church and generally in western Christianity , although from the 12th century until 1969 it was put at 1 February in the General Roman Calendar . In the Eastern Orthodox Church it is observed on 20 December. The Synaxarium of the Coptic Orthodox Church of Alexandria places it on the 24th of
#56943