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Journal articles on the topic 'Ignatius'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

Lookadoo, Jonathon. "Expanding the Narrative: The Reception of Ignatius of Antioch in Britain, ca. 1200–1700." Church History 89, no. 1 (2020): 1–23. http://dx.doi.org/10.1017/s0009640720000049.

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Recent studies of the letters of Ignatius of Antioch have helpfully located seventeenth-century Ignatian scholarship in its ecclesial and political context. Of particular importance, these new works have demonstrated that seventeenth-century British analysis of the genuineness of Ignatius's letters coincided with debates about British ecclesial government and the English Civil War. This essay contributes to such studies by expanding the discussion in three ways. The first two ways extend the study of Ignatian reception backward from the seventeenth century. First, the article observes that the

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2

Lookadoo, Jonathon. "Ignatius of Antioch and Scripture." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 23, no. 2 (2019): 201–27. http://dx.doi.org/10.1515/zac-2019-0012.

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Abstract This article challenges a consensus position in Ignatian studies by arguing that Ignatius’s use of scripture has been underestimated and exploring two proposals for ways in which scripture influenced Ignatius. The essay first addresses the weak foundations of the consensus, namely, Ignatius’s report about his visit to Philadelphia and the small number of direct citations. It then explores two suggestions for how Ignatius displays his indebtedness to an early Jewish thought-world. First, Ignatius employs scriptural imagery in his letters. Second, he alludes to language that is found in

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3

Adamczewski, Piotr. "Il presbitero nelle lettere di Ignazio di Antiochia." Vox Patrum 40 (March 15, 2002): 141–56. http://dx.doi.org/10.31743/vp.7975.

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Studium de presbytero apud Ignatium Antiochenum tractat: de eius persona, de eius navitate ecclesiastica, de eius magisterio. Post introductionem de vita, origine, martyrio et epistulis inquisivimus, quibus definitionibus utatur Ignatius scribendo de presbytero. Deinde investigamus explicationem singulorum epistularum fragmen- torum. In fine, in compendio studia et praxim Ignatii exhibere conati sumus.

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4

Lookadoo, Jonathon. "What Justification? Pauline Reception and the Interpretation of Phld. 8.2." Religions 15, no. 4 (2024): 405. http://dx.doi.org/10.3390/rel15040405.

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While studies of how Paul and the Pauline letters were received in early Christianity continue to appear at an ever-quickening rate, there are still corners of early Christian literature that remain underexplored with regard to Pauline reception. The letters of Ignatius of Antioch would not usually be included in the underexplored category, but this article argues that one statement within Ignatius’s letters is deserving of more careful attention vis-à-vis its relationship to Pauline themes and terminology. After showing that interpretations of Ignatius’s Philadelphians (Phld.) 8.2 have typica

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Pidel, Aaron. "Ignatius Loyola’s “Hierarchical Church” as Dionysian Reform Program." Theological Studies 83, no. 4 (2022): 554–78. http://dx.doi.org/10.1177/00405639221127267.

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This article argues that Ignatius Loyola, in proposing the “hierarchical Church” as norm for judgment and feeling, meant to evoke and commend aspects of the Dionysian tradition—especially its principle of hierarchical mediation and its affective portrait of spiritual perfection. Supporting this interpretation are considerations of the world behind the text (the reforming Dionysianism abroad in Ignatian Paris), the world of the text (the culminating position and concerns of the “hierarchical Church”), and the world in front of the text (its reception by Peter Faber and Jerome Nadal). Interprete

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6

Lookadoo, Jonathon. "The Reception of the Gospel of John in the Long Recension of Ignatius’s Letters." Journal for the Study of the New Testament 42, no. 4 (2020): 496–520. http://dx.doi.org/10.1177/0142064x20914525.

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The reception of Pauline and Johannine writings in the three centuries after their composition is of interest to NT researchers, and Ignatius of Antioch’s letters have rightly been taken into consideration when studying NT reception history. This article aims to fill a lacuna in reception historical studies of Ignatius’s epistles by exploring the role of John’s gospel in the fourth-century long recension. The long recension employs John when discussing Christology, Trinity, unity, Jewish-Christian identity, resurrection and for polemical purposes. This article thus contributes to ongoing recep

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7

Charchuła, Jarosław. "Editorial: Current Challenges of Ignatian Pedagogy." Horyzonty Wychowania 20, no. 56 (2021): 7–8. http://dx.doi.org/10.35765/hw.2198.

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The Jubilee Ignatian Year began on 20 May 2021 and it will last until 31 July 2022. In the jubilee year of the Society of Jesus (Jesuits) celebrates the 500th anniversary of the conversion of St. Ignatius Loyola and the 400th anniversary of his canonization. The starting date of the jubilee is related to the anniversary of the event that took place in Pamplona on 20 May 1521, when a cannonball injured Ignatius during a battle. It altered the course of his life, marking the beginning of his conversion, and leading to the founding of the Society of Jesus. The date of the end of the jubilee coinc

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8

Wolfe, Christopher James, and Jonathan Polce. "A Response to John Rawls’s Critique of Loyola on the Human Good." International Philosophical Quarterly 58, no. 3 (2018): 331–42. http://dx.doi.org/10.5840/ipq2018524113.

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In this paper we shall consider whether John Rawls’s treatment of Ignatius of Loyola is a fair one. Rawls claims in A Theory of Justice that Catholic theology (and Ignatius’s theology in particular) aims at a “dominant end” of serving God that overrides other moral considerations. Rawls argues that dominant end views lead to a disfigured self and a disregard for justice. We do not question Rawls on the normative issue of whether dominant end conceptions are untenable, but rather on his factual claim that Ignatian spirituality and Catholic theology in general presupposes a dominant end view as

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9

Sprutta, Justyna. "La dimension néoplatonicienne du Fondement Ignatien (au contexte du tout des Exercices spirituels de saint Ignace de Loyola." Poznańskie Studia Teologiczne, no. 34 (August 28, 2020): 181–98. http://dx.doi.org/10.14746/pst.2019.34.11.

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God is the foundation and goal of man. The way to God, from the state of disgrace to a happy relationship with God, is also the “foundation” of the Spiritual Exercises of St. Ignatius of Loyola, including the Foundation. In the Foundation there is a Neoplatonic way to God as absolute Good− Truth−Beauty. The spiritual way, continued in Weeks of the Ignatian retreat, includes the stages of purification, enlightenment and unification. This way is thus also an existential principle present in Christian Neoplatonism, having its reception in all cycle of Ignatian Exercises. The article to concern th

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10

BRENT, ALLEN. "The Enigma of Ignatius of Antioch." Journal of Ecclesiastical History 57, no. 3 (2006): 429–56. http://dx.doi.org/10.1017/s0022046906007354.

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If we affirm against recent criticism the authenticity of the Middle Recension of the Ignatian letters, we are nevertheless left with the enigma of Ignatius' relations with Polycarp. This paper explains that enigma in terms of two distinct cultural worlds of early second-century Christianity that come together in the meeting of these two church leaders. Ignatius was the first great missionary bishop who reinterpreted church order, the eucharist and martyrdom against the backcloth of the Second Sophistic in Asia Minor, with its pagan processions, cult and embassies that celebrated the social or

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11

Hartog, Paul A. "Imitatio Christi and Imitatio Dei: High Christology and Ignatius of antioch’s Ethics." Perichoresis 17, no. 1 (2019): 3–21. http://dx.doi.org/10.2478/perc-2019-0007.

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Abstract Scholars have long noted Ignatius of Antioch’s statements of high christology. Jesus, who as God appeared in human form (Eph. 19.3), is ‘God in man’ (Eph. 7.2) and is ‘our God’ (Eph. inscr.; 15.3; 18.2; Rom. inscr.; 3.3; Polyc. 8.3). Jesus Christ is included in such ‘nas-cent trinitarian’ passages as Eph. 9.1 and Magn. 13.1-2. Yet further treasures remain to be mined, and the specific vein I will explore is the integration of Ignatius’ high christology with his ethics. His paraenesis is rooted in ‘the mind of God’, also described as ‘the mind of Christ’ (Eph. 3.2; Phld. inscr.), who i

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12

Lookadoo, Jonathon. "The Date and Authenticity of the Ignatian Letters: An Outline of Recent Discussions." Currents in Biblical Research 19, no. 1 (2020): 88–114. http://dx.doi.org/10.1177/1476993x20914798.

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This article examines recent studies of the date and authenticity of the letters of Ignatius of Antioch. Although the debate has a long history, this article focuses on the most recent period of this debate—from roughly 1997 through 2018. While not wanting to diminish the differences between contributors to this debate, three general views can be adduced. This article begins by highlighting the major players and formative contributors to each view. Of particular note in this most recent phase of debate is the separation of the date of the letters from the question of their authenticity. The ar

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13

Go, Johnny C. "Leader, Community and Mission – the Triangle of Ignatian Leadership." Horyzonty Wychowania 21, no. 57 (2022): 107–15. http://dx.doi.org/10.35765/hw.2022.57.11.

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RESEARCH OBJECTIVE: The paper is an attempt to articulate the defining features of Ignatian Leadership and to clarify what might distinguish it from other brands of leadership without lapsing into motherhood statements and worn-out clichés. THE RESEARCH PROBLEM AND METHODS: The Ignatian leadership style that is presented is grounded in Ignatian spirituality, which is a source of the Spiritual Exercises of Ignatius Loyola. Hence, the research problem was formulated: how can Ignatian leadership be implemented in everyday practice? The method of critical analysis of sources was applied.&#x0

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14

Zierholz, Steffen. "Allegories of Light and Fire: Ignatian Effigies Painted on Copper." Journal of Jesuit Studies 9, no. 3 (2022): 357–78. http://dx.doi.org/10.1163/22141332-09030003.

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Abstract This article examines two small portraits of Ignatius of Loyola painted on copper between 1598 and 1622. Rather than focusing on the true likeness of the founder of the Jesuits, it sheds light on the neglected early history of the Ignatius-ignis pun, according to which his name is juxtaposed with the Latin word for fire. For this purpose, the article connects to the growing interest in the materiality of art. In contrast to traditional supports, the use of copper generates extraordinarily brilliant pictorial effects. This “magical” production of light plays, I argue, a crucial role in

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15

Lingner, Christian. "Toward a Holistic Contemplative Vision:." Lumen et Vita 10, no. 1 (2019): 9–17. http://dx.doi.org/10.6017/lv.v10i1.11971.

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Ignatian spirituality is characterized by an emphasis on contemplation as a means of discernment, an approach that highlights the unity of the interior and ethical dimensions of the Christian life. Yet Ignatius’ Spiritual Exercises are also defined by the modus operandi of the contemplative method outlined therein, one that highlights the imagination’s role in a receptive and interactive engagement with the person of Christ as depicted in the Gospels. Though 20th century German Catholic philosopher Josef Pieper is most commonly associated with his popular works on Aquinas and the cardinal virt

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16

Satō, Hiroto, and Yuina Itō. "Ignatian Pedagogy and Its Religious Inspirations." Horyzonty Wychowania 20, no. 56 (2021): 97–103. http://dx.doi.org/10.35765/hw.2194.

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Research Objective: The aim of this article is to shed light on the religious inspirations that underpin Ignatian Pedagogy. The research problem and methods:The research problems involve questions concerning the most important ideas of Ignatian spirituality, which are based on the existential experience of St. Ignatius Loyola, and which are a source of inspiration for Ignatian Pedagogy. Based on the literature, the fundamental ideas of Ignatian Spirituality and their influence on the emergence and development of Ignatian Pedagogy were analysed. The process of argumentation:Starting

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17

Proctor, Travis W. "Bodiless Docetists and the Daimonic Jesus: Daimonological Discourse and Anti-Docetic Polemic in Ignatius’ Letter to the Smyrnaeans." Archiv für Religionsgeschichte 14, no. 1 (2013): 183–204. http://dx.doi.org/10.1515/arege-2012-0012.

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Abstract In his Letter to the Smyrnaeans, Ignatius of Antioch condemns his opponents to a “bodiless” and “daimonic” afterlife, and also quotes an apocryphal resurrection tradition wherein the risen Jesus eschews the label “bodiless daimon.” Ignatius, therefore, defines both Jesus’ and his opponents’ physiology in terms of the ‘daimonic’; but what would such an existence have entailed in antiquity? In what follows, I explore the rhetorical functions of Ignatius’ daimonic terminology by situating it within larger discourses surrounding daimonic physiologies. I contend that Ignatius’ daimonologic

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18

Goulder, Michael D. "Ignatius' "Docetists"." Vigiliae Christianae 53, no. 1 (1999): 16–30. http://dx.doi.org/10.1163/157007299x00127.

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AbstractOf the problems raised by Ignatius' letters, the most intransigent have been three.1 Were all the Asian churches to whom he wrote under pressure to "Judaize", or only Magnesia and Philadelphia? Were all these churches threatened by a "docetic" teaching, or only some, perhaps different from those with Judaizers?2 What precisely did the "docetism" consist of? I offer some reflections on the first two of these questions, and a new form (so far as I know) of a solution to the third: "docetism" is a modern misunderstanding for a form of Ebionism.3

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19

Gbadamosi, Raimi. "Ignatius sancho." Third Text 11, no. 40 (1997): 103–5. http://dx.doi.org/10.1080/09528829708576691.

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20

Vendler, Zeno. "Descartes’ Exercises." Canadian Journal of Philosophy 19, no. 2 (1989): 193–224. http://dx.doi.org/10.1080/00455091.1989.10716477.

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The influence of St. Ignatius of Loyola's Spiritual Exercises on Descartes’ work, including the Meditations, has been recognized and discussed by many historians. I just mention a few fairly recent and easily accessible instances. In The Metaphysics of Descartes (Oxford: Clarendon 1965), J. L. Beck suggests that the literary form of the Meditations is most likely due to the Ignatian meditations to which Descartes had been exposed during his training at the Jesuit college of LaFlèche (31). Arthur Thomson in ‘Ignace de Loyola et Descartes’ traces some elements in Descartes’ method and psychology

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21

Prosperi, Adriano. "The Two Standards." Journal of Jesuit Studies 2, no. 3 (2015): 361–86. http://dx.doi.org/10.1163/22141332-00203001.

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The Ignatian meditation on the two standards introduces the moment of “elección” in the itinerary established by the Spiritual Exercises. This was a key passage for Jesuit vocations, which very often flourished as a result of the experience of the Exercises. From the earliest years of the Society, the great success of the Spiritual Exercises stimulated historical research into the origins of the text. According to Jerónimo Nadal, the inspiration came to Ignatius in 1525, during a mystical experience at Manresa. Nevertheless, the genealogy of the Spiritual Exercises remains obscure, mainly beca

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22

Eastman, David L. "Ignatius, Pseudo-Ignatius, and the Art of Pauline Reception." Early Christianity 7, no. 2 (2016): 213. http://dx.doi.org/10.1628/186870316x14610520696839.

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23

Królikowski, Wacław. "The Ignatian Way of Discerning God’s Will. The Second Time for Making Election According to St. Ignatius of Loyola." Verbum Vitae 41, no. 2 (2023): 395–410. http://dx.doi.org/10.31743/vv.15783.

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Man was created to fulfill God’s will by following Jesus Christ. St. Ignatius of Loyola (1591–1556), through his famous Spiritual Exercises, proposes a path of spiritual development in which the retreatant comes to know oneself, comes to deeply know Jesus Christ and desires to love and follow Him more in the given state of one’s life. The Spiritual Exercises contain profoundly deep and effective Rules of Discernment of Spirits and Rules for Making a Good and Reasonable Election, aiding in the discernment of God’s specific will. In the latter, St. Ignatius identifies three times, as if periods,

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Mitchell, Matthew W. "Bodiless Demons and Written Gospels." Novum Testamentum 52, no. 3 (2010): 221–40. http://dx.doi.org/10.1163/004810010x12495270769428.

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AbstractThis article explores some of the methodological and exegetical issues raised in a recent Novum Testamentum article by Pier Franco Beatrice, in which a new understanding of the Judaic gospel tradition in the second century was proposed, based in large part upon the contention that Ignatius of Antioch displays knowledge of the Gospel of the Hebrews. The author responds specifically to Beatrice’s treatment of Ignatius’ writings, as well as discussing other recent literature on the issue of Ignatius and his sources, arguing that great caution needs to be displayed in any discussion allegi

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Benvenuto, Carmelo Nicolò. "Reshaping Ignatius’ hymnographic corpus." Akropolis: Journal of Hellenic Studies 1 (December 27, 2017): 129–37. http://dx.doi.org/10.35296/jhs.v1i0.8.

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Ignatius’ hymnographic corpus is still composed by the scattered group of compositions listed a century ago. But it is to be noted that on many of the compositions attributed to Ignatius, however, there is often the doubt of Theophanes’ authorship. This contribution starts from an analysis of the elements offered by the manuscript tradition in order to proceed to a complete redefinition of production and style of the hymnographer, according particular attention to the great number of Ignatius’ unedited compositions. On one hand, in fact, it is possible to attribute to Ignatius, on the basis of

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26

Brouillette, André. "EMBRACING THE SPIRIT: THE IGNATIAN PNEUMATOLOGY OF LOUIS LALLEMANT." Perspectiva Teológica 53, no. 2 (2021): 397. http://dx.doi.org/10.20911/21768757v53n2p397/2021.

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The Pneumatology of the Spiritual Exercises of St Ignatius of Loyola is famously discreet. However, other Ignatian authors give the Holy Spirit a central place in their spirituality. This article analyzes the Pneumatological contribution of Louis Lallemant’s Spiritual Doctrine to Ignatian spirituality, in dialogue with the Spiritual Exercises. Anchored in the guidance of the Holy Spirit, this spiritual teaching advocates a docility to the Spirit nurtured by the “guard over the heart” and an on-going responsiveness to the Spirit’s promptings. The “second conversion” promoted by Lallemant to his

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Stoops, Robert F. "If I Suffer … Epistolary Authority in Ignatius of Antioch." Harvard Theological Review 80, no. 2 (1987): 161–78. http://dx.doi.org/10.1017/s0017816000023580.

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Sometime during the second decade of the second century CE, Ignatius, bishop of Antioch, was conveyed under guard to Rome where he expected to leave this world through the mouths of the beasts in the arena. Along his journey he stopped at Philadelphia and Smyrna. At each stop he received visitors from a number of churches in the area. He, in turn, wrote letters to those churches and to the church at Rome. The letters of Ignatius have been the subject of scholarly investigation for over a century. The authenticity of the middle recension of those letters is almost universally acknowledged. Thes

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O’Reilly, Terence. "The Spiritual Exercises and Illuminism in Spain: Dominican Critics of the Early Society of Jesus." Journal of Jesuit Studies 7, no. 3 (2020): 377–402. http://dx.doi.org/10.1163/22141332-00703002.

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The recovery of important historical texts in the last half century has provoked a reevaluation of the features of Ignatius of Loyola’s Spiritual Exercises that have been described as “mystical” (especially their contemplative dimension and their implicit pneumatology), inviting us to reconsider the history of their composition and first reception, including the relationship between the spirituality of Ignatius to which they give expression, and the teachings of the illuminists or alumbrados. This article furthers this discussion by examining criticisms directed against the Spiritual Exercises

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Schuchard, Ronald. "Eliot and Ignatius." Modern Schoolman 73, no. 1 (1995): 1–16. http://dx.doi.org/10.5840/schoolman19957311.

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30

Speigl, Jakob. "Ignatius in Philadelphia." Vigiliae Christianae 41, no. 4 (1987): 360–76. http://dx.doi.org/10.1163/157007287x00210.

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31

House, Khara. "Ignatius Sancho's LETTERS OF THE LATE IGNATIUS SANCHO, AN AFRICAN." Explicator 71, no. 3 (2013): 195–98. http://dx.doi.org/10.1080/00144940.2013.811391.

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Kim, Young Hoon, and Paul Rolphy Pinto. "Pope Francis: Master of Imaginative Discernment through Storytelling, Metaphors, and Symbols." Religions 14, no. 9 (2023): 1160. http://dx.doi.org/10.3390/rel14091160.

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This paper attempts to deal with an essential dimension of the process of discernment as Francis develops it, namely, the narrative. The paper treats the imaginative discernment exemplified in his use of storytelling, metaphors, and symbols to open a creative forum for discerning sacred truths in our personal lives. To justify the appropriateness of Francis’s use of imagination in discernment, the first part of the paper analyzes Ignatius’s use of the imagination, especially in the Rules for Discernment of Spirits. The second and lengthier part of the paper turns to Pope Francis’s skilled narr

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Sargent, Benjamin. "Neither Jew nor Greek." Novum Testamentum 65, no. 2 (2023): 240–55. http://dx.doi.org/10.1163/15685365-bja10043.

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Abstract Ignatius of Antioch makes very little reference to specific texts from the Scriptures of Israel. This has been interpreted as evidence of little interest in Scripture, which, in turn has been used to plot Ignatius on a parting of the ways trajectory. The evidence for this interpretation is weak. Ignatius refers to Scripture in a way that is comparable to some Pauline letters. Furthermore, his statements about Scripture and his use of texts suggest that he differs little from the hermeneutical assumptions of apostolic Christianity.

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Stankiewicz-Kopeć, Monika, and Janusz Smołucha. "Introduction." Rocznik Filozoficzny Ignatianum 27, no. 1 (2021): 13–18. http://dx.doi.org/10.35765/rfi.2021.2701.2.

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Dear Readers, we present you with a special volume of the Ignatianum Philosophical Yearbook, largely devoted to the historical significance of the Jesuit Order. We are offering it to you at a special time – the Ignatian Year, announced to be celebrated worldwide a few months ago by Father General Arturo Sosa S.J., to honor the 500th anniversary of the conversion of Ignatius Loyola (May 20, 1521) and the 400th anniversary of his canonization (March 12, 1621). As we all know, anniversaries of important events and related celebrations are an opportunity to reminisce, remind, and make inventories.

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Salles, Walter Ferreira. "A HERMENEUTICS OF IGNATIAN MYSTIQUE: CREATION IN CHRIST." Perspectiva Teológica 52, no. 2 (2020): 461. http://dx.doi.org/10.20911/21768757v52n2p461/2020.

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It has become commonplace among scholars of Ignatian mysticism to establish a dialogue between the theme of creation and modern or postmodern ecological sensitivity in order to update the practice of the Spiritual Exercises of St. Ignatius of Loyola. The trajectory of this essay leads the reader through some aspects of the debate that this attempt to update has raised. The dual objective of this reflection is to show that the theme of creation in Ignatian mystique is inseparable from the idea of creation in Christ, and that the neglect of Christology structuring Ignatian mystic of Spiritual E

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Chia, Philip Suciadi, and Juanda Juanda. "An Exegesis Paper On Ignatius To Ephesians 18-19." Journal Kerugma 3, no. 2 (2020): 33–41. http://dx.doi.org/10.33856/kerugma.v3i2.204.

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There are 7 letters written by Ignatius from Antioch, while traveling to Rome. One of them is the church at Ephesus which consists of 21 chapters. In this letter, Ignatius urges these Christians to be in unity with their bishop, because the Docetists were denying the true humanity of Christ. We also find here the unique emphasis on Jesus Christ as the one physician and the Eucharist as ‘the medicine of immortality’. Furthermore, by insisting on the virgin birth to explain Jesus’ existence as the Christ, Ignatius makes a vigorous anti-docetic statement. In this exegetical study, the write

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Tyler, Peter Mark. "Raising the Soul in Love: St Ignatius of Loyola and the Tradition of Mystical Theology." Religions 13, no. 11 (2022): 1015. http://dx.doi.org/10.3390/rel13111015.

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This paper explores St Ignatius Loyola’s relationship to the medieval tradition of theologia mystica, especially in the Spiritual Exercises. Although the evidence is scanty, it is clear that the young Iñigo was acquainted with the methods and structures of Abbot García de Cisneros’ Exercitatorio de La Vida Espiritual during his extended stay at Montserrat and Manresa after his conversion of life. Commentators have disagreed over the extent of the influence of these writings on Ignatius’ later spirituality; however, this paper will explore the ‘family resemblances’ between the type of spiritual

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Cosacchi, Daniel. "Jesuit Pacifism: The Conversion of Daniel Berrigan." Journal of Jesuit Studies 8, no. 4 (2021): 547–64. http://dx.doi.org/10.1163/22141332-08040002.

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Abstract Among the Catholics who grew to prominence in the twentieth century, few matched the public witness of Daniel Berrigan (1921–2016). This paper will develop the topic of Berrigan’s use of the Spiritual Exercises of St. Ignatius as the backbone of his pacifism. This paper’s approach will be threefold. First, it expands on the sparse scholarly work on Berrigan specifically as a Jesuit and a priest. Second, it examines Berrigan’s own conversion alongside Ignatius’s dramatic decision to lay down his weapons in Montserrat. Third, in light of this momentous development in Ignatius’s life, th

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Drake Williams, H. H. "“IMITATE ME”: INTERPRETING IMITATION IN 1 CORINTHIANS IN RELATION TO IGNATIUS OF ANTIOCH." Perichoresis 11, no. 1 (2013): 77–95. http://dx.doi.org/10.2478/perc-2013-0004.

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ABSTRACTSeveral times within 1 Corinthians Paul encourages the Corinthians to imitate him. These are found at critical junctures in the epistle in 1 Corinthians 4:16 and 11:1. The meaning of these sections is in question from the perspective of Corinthian scholars. Several believe that Paul is appealing to apostolic power and authority to coerce the Corinthians to obey him, whereas others find him responding to social situations. This is different from the way that imitation and discipleship are presented within the writings of Ignatius of Antioch. Pauline ideas, specifically those from 1 Cori

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Chakravarti, Ananya. "In the Language of the Land: Native Conversion in Jesuit Public Letters from Brazil and India." Journal of Early Modern History 17, no. 5-6 (2013): 505–24. http://dx.doi.org/10.1163/15700658-12342379.

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Abstract This paper begins with a simple problem: given the implicit Ignatian model for conversion and of conversion narratives for those already within the Christian fold, how did Jesuit missionaries in the colonies represent native conversion? To what extent were these colonial conversion narratives responding to the demands of Jesuit representational norms and to what extent did they reflect local realities? To address this question, this paper will examine stories of conversions of natives in public letters sent from Bahía and Goa and their immediate environs during the first thirty years

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Ivens, Hugh P. "Father Ignatius Rice Remembered." Chesterton Review 16, no. 2 (1990): 142–43. http://dx.doi.org/10.5840/chesterton199016253.

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O’Donovan, Leo J. "Two Sons of Ignatius." Philosophy and Theology 11, no. 1 (1998): 105–24. http://dx.doi.org/10.5840/philtheol19981119.

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Sandiford, Keith A., Paul Edwards, and Polly Rewt. "Letters of Ignatius Sancho." African American Review 31, no. 1 (1997): 140. http://dx.doi.org/10.2307/3042194.

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Schmithals, Walter. "Zu Ignatius von Antiochien." Zeitschrift für Antikes Christentum 13, no. 2 (2009): 181–203. http://dx.doi.org/10.1515/zac.2009.16.

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Barnes, Timothy D. "The Date of Ignatius." Expository Times 120, no. 3 (2008): 119–30. http://dx.doi.org/10.1177/0014524608098730.

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Hall, S. G. "Book Reviews : Hermeneia Ignatius." Expository Times 97, no. 8 (1986): 249. http://dx.doi.org/10.1177/001452468609700815.

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Sheldrake, Philip. "Ignatius Loyola, 1491-1991." Expository Times 102, no. 10 (1991): 296–300. http://dx.doi.org/10.1177/001452469110201003.

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van Dijk, Gert-Jan. "The (Pseudo-) Ignatius Tetrastichs." Reinardus / Yearbook of the International Reynard Society 9 (December 31, 1996): 161–78. http://dx.doi.org/10.1075/rein.9.13dij.

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Abstract This article focuses on one of the sources used by Jean de La Fontaine, viz. a collection of Byzantine fable quatrains. The first part discusses the problematic attribution of their authorship. They were certainly not written by Babrius, as many (including La Fontaine) believed, but, rather by Ignatius (Diaconus). Metrical considerations, however, make it plausible that many Tetrastichs have spuriously been attributed to him. The article's second part challenges the negative judgements that scholars have passed on the Tetrastichs. This reassessment shows that they are not only stylist

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Osiek, Carolyn, and William R. Schoedel. "Ignatius of Antioch: A Commentary on the Letters of Ignatius of Antioch." Journal of Biblical Literature 106, no. 4 (1987): 734. http://dx.doi.org/10.2307/3260852.

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Widok, Norbert. "Wskazówki Ignacego Antiocheńskiego do Filadelfian w sprawie jedności kościelnej w obliczu działalności judaizantów." Vox Patrum 55 (July 15, 2010): 667–73. http://dx.doi.org/10.31743/vp.4364.

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Huius dissertatiunculae tenor perpendit ecclesiae unitatem, quam Ignatius Antiochenus in Epistula ad Philadelphios expromit. Inter varios enim coetus religiosos in urbe Philadelphia significanter exstiterunt christiani inclinati ad iudaicam religionem. Ignatius illis praecepta introducenda in vitam christianam definit, quorum una Eucharistia et unus episcopus maximi momenti sunt. Oboedientia erga episcopum unus modus fit ad adipiscendam ecclesiae unitatem.

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