How to use Ignatius in a sentence
On account of these discourses Ignatius came into conflict with the Inquisition.
During the absence of Ignatius, Faber gained three more adherents.
Nicolas Bobadilla and Xavier betook themselves first to Monselice and thence to Bologna, where they remained till summoned to Rome by Ignatius at the close of 1538.
Ignatius could spare but two, and chose Bobadilla and a Portuguese named Simao Rodrigues for the purpose.
But, always ready to obey authority, Ignatius was able to disarm any charges that, now and at other times, were brought against him.Advertisement
The cause of Ignatius and Photius was dealt with in the 9th century by various synods; those in the East agreeing with the emperor's view for the time being, while those in the West acted with the pope.
As some months must elapse before they could sail for Palestine, Ignatius determined that the time should be spent partly in hospital work at Venice and later in the journey to Rome.
Hereupon Ignatius, on March 15th, 1540, told Xavier to leave Rome the next day with Mascarenhas, in order to join Rodrigues in the Indian mission.
Throughout his life he remained in close touch with Ignatius of Loyola, who is said to have selected Xavier as his own successor at the head of the Society of Jesus.
His defence of the authenticity of the Epistles of Ignatius is one of the most important contributions to that very difficult controversy.Advertisement
Before reaching Montserrato, Ignatius purchased some sackcloth for a garment and hempen shoes, which, with a staff and gourd, formed the usual pilgrim's dress.
Ignatius remained at Manresa for about a year, and in the spring of 1523 set out for Barcelona on his way to Rome, where he arrived on Palm Sunday.
In due course Ignatius arrived at Jerusalem, where he intended to remain, in order continuously to visit the holy places and help souls.
Ignatius returned to Venice in the middle of January 1524; and, determining to devote himself for a while to study, he set out for Barcelona, where he arrived in Lent.
Some days afterwards Ignatius was examined and found without fault.Advertisement
Hampered again by such an order, Ignatius determined to go to Paris to continue his studies.
Soon after his arrival, Ignatius may have seen in the Place de Greve the burning of Louis de Berquin for heresy.'
When Ignatius arrived in Paris, he lodged at first with some fellow-countrymen; and for two years attended the lectures on humanities at the college de Montaigu, supporting himself at first by the charity of Isabella Roser; but, a fellowlodger defrauding him of his stock, he found himself destitute and compelled to beg his bread.
But, whatever may have been the private opinion of Ignatius, there was on this occasion no foundation of any society.
At this time Ignatius was again suffering from his former imprudent austerities; and he was urged to return for a while to his native air.Advertisement
But before leaving Paris Ignatius heard once more that complaints had been lodged against him at the Inquisition; but these like the others were found to be without any foundation.
What happened between the two does not appear; but henceforth Caraffa seems to have borne ill will towards Ignatius and his companions.
At Venice Ignatius was again accused of heresy, and it was said that he had escaped from the Inquisition in Spain and had been burnt in effigy at Paris.
After a journey of fifty-four days his companions arrived at Venice in January 1537; and here they remained until the beginning of Lent, when Ignatius sent them to Rome to get money for the proposed voyage to Palestine.
They had returned to Venice where Ignatius and the others were ordained priests on the 24th of June 1537, after having renewed their vows of poverty and chastity to the legate Verallo.Advertisement
Ignatius, now a priest, waited for eighteen months before saying Mass, which he did for the first time on the 25th of December 1538 in the church of Santa Maria Maggiore in Rome.
Finding it impossible to keep this part of their vow, the fathers met at Vicenza, where Ignatius was staying in a ruined monastery; and here after deliberation it was determined that he, Laynez and Faber should go to Rome to place the little band at the disposal of the pope.
Ignatius declared that having assembled in the name of Jesus, the association should henceforth bear the name of the "Company of Jesus."
On the road to Rome a famous vision took place, as to which we have the evidence of Ignatius himself.
Ignatius, however, says nothing about so important a matter; indeed he understood the vision to mean that many things would be adverse to them, and told his companions when they reached the city that he saw the windows there closed against him.
Ignatius was left free to carry on his spiritual work, which became so large that he was obliged to call his other companions to Rome.
During the absence of the pope, a certain hermit began to spread heresy and was opposed by Ignatius and his companions.
In revenge the hermit brought up the former accusations concerning the relations to the Inquisition, and proclaimed Ignatius and his friends to be false, designing men and no better than concealed heretics.
While taking the title, the idea of division by periods and the subjects of most of the meditations from the older work, Ignatius skilfully adapted it to his own requirements.
Ignatius, with his military instinct and views of obedience, intervenes with a director who gives the exercises to the person who in turn receives them.
If this introduction of the director is essential to the end for which Ignatius framed his Exercises, in it we also find dangers.
Besides these there are various additions to the series of meditations, which are mostly the practical results of the experiences which Ignatius went through in the early stages of his conversion.
Ignatius was constantly adding to his work as his own personal experience increased, and as he watched the effects of his method on the souls of those to whom he gave the exercises.
Ignatius wrote originally in Spanish, but the book was twice translated into Latin during his lifetime.
One of his last trials was to see in 1556 the election as pope of his old opponent Caraffa, who soon showed his intention of reforming certain points in the Society that Ignatius considered vital.
It is clear that Ignatius never dreamed of putting his Society before the church nor of identifying the two institutions.
In the beginning of i 556 Ignatius grew very weak and resigned the active government to three fathers, Polanco, Madrid and Natal.
Whilst other Christians, following St Paul, were content to do all things for the glory of God, Ignatius set himself and his followers to strive after the greater glory.
But this did not suit Ignatius.
Never would Ignatius have countenanced so perverted an idea as that the end justified the means, for with his spiritual light and zeal for God's glory he saw clearly that means in themselves unjust were opposed to the very end he held in view.
Bartole, the official biographer of Ignatius, says that he would not permit any innovation in the studies; and that, were he to live five hundred years, he would always repeat "no novelties" in theology, in philosophy or in logic - not even in grammar.
This was the problem that faced Ignatius, and in his endeavour to effect a needed reformation in the individual and in society his work and the success that crowned it place him among the moral heroes of humanity.
This has been translated into English under the title of The testament of Ignatius Loyola, being sundry acts of our Father Ignatius, under God, the first founder of the Society of Jesus, taken down from the Saint's own lips by Luis Gonzales (London, 1900); and the above account of Ignatius is taken in most places directly from this, which is not only the best of all sources but also a valuable corrective of the later and more imaginative works.
Ignatio (Rome, 1650, 1659) Genelli wrote Das Leben des heiligen Ignatius von Loyola (Innsbruck, 1848); Nicolas Orlandinus gives a life in the first volume of the Historiae Societatis Jesu (Rome, 1615).
The influence of its language is probably to be seen in Ignatius, Polycarp and Hermas, less certainly in the epistle of Barnabas.
The zeal of Ignatius (c. 115), who begs the Roman Church to do nothing to avert from him the martyr's death, was natural enough in a spiritual knight-errant, but with others in later days, especially in Phrygia and North Africa, the passion became artificial.
There are two collections of letters bearing the name of Ignatius, who was martyred between 105 and 117.
The first consists of seven letters addressed by Ignatius to the Ephesians, Magnesians, Trallians, Romans, Philadelphians, Smyrnaeans and to Polycarp. The second collection consists of the preceding extensively interpolated, and six others of Mary to Ignatius, of Ignatius to Mary, to the Tarsians, Antiochians, Philippians and Hero, a deacon of Antioch.
Ignacio, the church marking the spot where Ignatius de Loyola received his wound in defending the place against Andre de Foix in 1521.
Thus St Ignatius in writing to the Romans never refers to any presiding bishop, and somewhat earlier Clement of Rome in his epistles to the Corinthians uses the terms presbyter and episcopus interchangeably.
To these we may add the gifted but unfortunate Sigismund Czak6, Lewis Dobsa, Joseph Szigeti, Ignatius Nagy, Joseph Szenvey (a translator from Schiller), Joseph Gaal, Charles Hugo, Lawrence Toth (the Magyarizer of the School for Scandal), Emeric Vahot, Alois Degre (equally famous as a novelist), Stephen Toldy and Lewis Doczi, author of the popular prize drama Csok (The Kiss).
Pleasing humorous sketches are contained also in Ignatius Nagy's Beszelyek (1843) and " Caricatures " or Torzkepek (1844); in Caspar Bernat's Fresko kepek (1847-1850); in Gustavus Lauka's Vida, and his A jo regi vilag (The Good Old World), published respectively in 1857 and 1863; and in Alexander Balazs's Beszelyei (1855) and TiikOrdarabok (1865).
The last book (xvii.) treats of theology or (as we should now say) mythology, and winds up with an account of the Holy Scriptures and of the Fathers, from Ignatius and Dionysius the Areopagite to Jerome and Gregory the Great, and even of later writers from 'Isidore and Bede, through Alcuin, Lanfranc and Anselm, down to Bernard of Clairvaux and the brethren of St Victor.
Mainz possesses nine other Roman Catholic churches, the most noteworthy of which are those of St Ignatius, with a finely painted ceiling, of St Stephen, built 1257-1328, and restored after an explosion in 1857, and of St Peter.
Belief in the fact of the Incarnation of the eternal Word, as it is stated in the words of Ignatius quoted above, or in any of the later creeds, stands or falls with belief in the Holy Ghost as the guide alike of their convictions and destinies, no mere impersonal influence, but a living voice.
He uses a word used by Ignatius of the oath taken on confession of the Christian faith.
External Evidence and Canonicity, and Century.-It is possible that the Apocalypse was known to Ignatius, Eph.
He established or endowed above a score of colleges, among them the Collegium Romanum (founded by Ignatius Loyola in 1550), and the Collegium Germanicum, in Rome.
The epistle is largely involved in the Ignatian controversy (see Ignatius).
In these circumstances it would never have occurred to any one to doubt the genuineness of the epistle or to suppose that it had been interpolated, but for the fact that in several passages reference is made to Ignatius and his epistles."
Some modern scholars (among whom Harnack was formerly numbered, though he has modified his views on the point) feel a difficulty about the peremptory tone which Ignatius adopts towards Polycarp. There was some force in this argument when the Ignatian Epistles were dated about 140, as in that case Polycarp would have been an old and venerable man at the time.
We must remember, too, that Ignatius was writing under the consciousness of impending martyrdom and evidently felt that this gave him the right to criticize the bishops and churches of Asia.
The only points of sure information which we possess relate to (1) his relations with Ignatius, (2) his protests against heresy, (3) his visit to Rome in the time of Anicetus, (4) his martyrdom.
The letters of Ignatius illustrate the commanding position which Polycarp had already attained in Asia.
It was in the discharge of the task which had been laid upon him by Ignatius that Polycarp was brought into correspondence with the Philippians.
Polycarp replied, promising to carry out their request and enclosing a number of the letters of Ignatius which he had in his possession.
The whole work was in the hands of the writer of the seventh book of the Apostolic Constitutions, who embodies almost every sentence of it, interspersing it with passages of Scripture, and modifying the precepts of the second part to suit a later (4th-century) stage of church development; this writer was also the interpolator of the Epistles of Ignatius, and belonged to the Syrian Church.
The historical questions connected with these martyrs are treated by Lightfoot, Ignatius (1889, 2nd ed.), i.
Cotelier published at Paris the writings current under the names of Barnabas, Clement of Rome, Hermas, Ignatius and Polycarp. But the name itself is due to their next editor, Thomas Ittig (1643-1710), in his Bibliotheca Patrum Apostolicorum (1699), who, however, included under this title only Clement, Ignatius and Polycarp. Here already appears the doubt as to how many writers can claim the title, a doubt which has continued ever since, and makes the contents of the "Apostolic Fathers" differ so much from editor to editor.
But the convenience of the category "Apostolic Fathers" to express not only those who might possibly have had some sort of direct contact with apostles - such as "Barnabas," Clement, Ignatius, Papias, Polycarp - but also those who seemed specially to preserve the pure tradition of apostolic doctrine during the sub-apostolic age, has led to its general use in a wide and vague sense.
Or to put it more exactly, the "Apostolic Fathers" represent, chronologically in the main and still more from the religious and theological standpoint, the momentous process of 1 Cotelier included the Acts of Martyrdom of Clement, Ignatius and Polycarp; and those of Ignatius and Polycarp are still often printed by editors.
Both bodies of exposition represent the traditional principle at work in the sub-apostolic age, making for the preservation in relative purity, over against merely subjective interpretations - those of the Gnostics in particular - of the historic or original sense of Christ's teaching, just as Ignatius stood for the historicity of the facts of His earthly career in their plain, natural sense.
The latter is the case in Clement, Ignatius and Polycarp; perhaps also in "Barnabas."
It is lack of this organic quality in the thought, not only of Clement but also of the Apostolic Fathers generally - with the possible exception of Ignatius, who seems to share the Apostolic experience more fully than any other, to which Reuss rightly directs attention.
Hence a new sort of legalism, known to recent writers as Moralism, underlies much of the piety of the Apostolic Fathers, though Ignatius is quite free from it, while Polycarp and "Barnabas" are less under its influence than are the Didache, Clement, the Homilist and Hermas.
From the days of Ignatius, down through Paul of Samosata and Lucian to the 'great controversies of the 5th century which began with the theories of Apollinarius, the theologians of Antioch started from the one sure fact, that 1 Coptic Life of Dioscurus (Rev. Egyptologique, 1880-1883).
Among the principal buildings are the churches of St Jakob, St Ignatius, St John and St Paul, the town-hall, and the barracks formed from a monastery suppressed under the emperor Joseph II.
The latter tendency appeared first in Paul, afterwards in the Gospel and First Epistle of John, in Ignatius of Antioch and in the Gnostics.
The earliest distinct evidence of the organization of Churches under a single head is found in the Epistles of Ignatius of Antioch, which date from the latter part of the reign of Trajan (c. 116).
Ignatius bears witness to the presence in various Churches of Asia Minor of a single bishop in control, with whom are associated as his subordinates a number of elders and deacons.
These bishops were originally not diocesan but congregational, that is, each church, however small, had its own bishop. This is the organization testified to by Ignatius, and Cyprian's insistence upon the bishop as necessary to the very existence of the Church seems to imply the same thing.
The most conspicuous poet, however, of the time was Ignatius Krasicki, bishop of Warmia (1735-1801).
Most nearly on the lines of the New Testament are the so-called Apostolic (really Sub-Apostolic) Fathers (Clement of Rome to the Corinthians, Didache, Barnabas, the letters of Ignatius and the single letter of Polycarp, the Shepherd of Hermas, the homily commonly known as the Second Epistle of Clement).
And yet, none the less, Ignatius is conscious of acting and speaking at times from a kind of inspiration.
Ignatius, writing just before, gives clear indications of six, including r Tim.
They are governed and live by constitutions and rules, mostly drawn up by their founder, St Ignatius of Loyola, and approved by the popes.
Just before Ignatius was experiencing the call to conversion, Luther had begun his revolt against the Roman Church by burning the papal bull of excommunication on the 10th of December 1520.
The soldier-mind of Ignatius can be seen throughout the constitutions.
Ignatius Polanco that "in those who offered themselves he looked less to purely natural goodness than to firmness of chara offices in theiety."
This Letter on Obedience was written for the guidance and formation of Ignatius's own followers; it was an entirely domestic affair.came known beyond the Society the teaching met with great opposition, especially from members of other orders whose institutes represented the normal days of peace rather than those of war.
Ignatius himself lays down the rule that an inferior is bound to make all necessary representations to his superior so as to guide him in imposing a precept of obedience.
As Ignatius said, the ancient monastic communities were the infantry of the Church, whose duty was to stand firmly in one place on the battlefield; the Jesuits were to be her light horse, capable of going anywhere at a moment's notice, but especially apt and designed for scouting and skirmishing.
It was on the eve of their going to Rome, for the second time, that the fathers met Ignatius at Vicenza and it was determined to adopt a common rule and, at the suggestion of Ignatius, the name of the Company of Jesus.
Despite the approval of Cardinal Contarini and the goodwill of the pope (who is said to have exclaimed on perusing the scheme of Ignatius, "The finger of God is here"), there was a strong and general feeling that the regular system had broken down and could not be wisely developed farther.
Not only so, but, when greater strictness of rule and of enclosure seemed the most needful reforms in communities that had become too secular in tone, the proposal of Ignatius, to make it a first principle that the members of his institute should mix freely in the world and be as little marked off as possible externally from secular clerical life and usages, ran counter to all tradition and prejudice, save that Cara.ffa's then recent order of Theatines, which had some analogy with the proposed Society, had taken some steps in the same direction.
Ignatius and his companions, however, had but little doubt of ultimate success, and so bound themselves, on the 15th of April 1539, to obey any superior chosen from amongst their body, and added, on the 4th of May certain other rules, the most important of which was a vow of special allegiance to the pope for mission purposes to be taken by all the members of the society.
But Guidiccioni, on a careful study of the papers, changed his mind; it is supposed that the cause of this change was in large measure the strong interest in the new scheme exhibited by John III., king of Portugal, who instructed his ambassador to press it on the pope and to ask Ignatius to send some priests of his Society for mission work in Portugal and its Indian possessions.
In this original scheme it is clearly marked out "that this entire Society and all its members fight for God under the faithful obedience of the most sacred lord, the pope, and the other Roman pontiffs his successors"; and Ignatius makes particular mention th4t each member should "be bound by a special vow," beyond that formal obligation under which all Christians are of obeying the pope, "so that whatsoever the present and other Roman pontiffs for the time being shall ordain, pertaining to the advancement of souls and the propagation of the faith, to whatever provinces he shall resolve to send us, we are straightway bound to obey, as far as in us lies, without any tergiversation or excuse, whether he send us among the Turks or to any other unbelievers in being, even to those parts called India, or to any heretics or schismatics or likewise to any believers."
On the 7th of April 1541, Ignatius was unanimously chosen general.
Alfonso Salmeron and Pasquier-Brouet, as papal delegates, were sent on a secret mission to Ireland to encourage the native clergy and people to resist the religious changes introduced by Henry VIII.; Nicholas Bobadilla went to Naples; Faber, first to the diet of Worms and then to Spain; Laynez and Claude le Jay to Germany, while Ignatius busied himself at Rome in good works and in drawing up the constitutions and completing the Spiritual Exercises.
He bestowed on them the church of St Andrea and conferred at the same time the valuable privilege of making and altering their own statutes; besides the other points, in 1546, which Ignatius had still more at heart, as touching the very essence of his institute, namely, exemption from ecclesiastical offices and dignities and from the task of acting as directors and confessors to convents of women.
The German college, for the children of poor nobles, was founded in 1552; and in the same year Ignatius firmly settled the discipline of the Society by putting down, with promptness and severity, some attempts at independent action on the part of Rodriguez at Coimbra - this being the occasion of the famous letter on obedience; while 1553 saw the despatch of a mission to Abyssinia with one of the fathers as patriarch, and the first rift within the lute when the pope thought that the Spanish Jesuits were taking part with the emperor against the Holy See.
As soon as Ignatius had died Paul IV.
Everard Mercurian, a Fleming, and a subject of Spain, succeeded Borgia in 1 573, being forced on the Society by the pope, in preference to Polanco, Ignatius's secretary and the vicar-general, who was rejected partly as a Spaniard and still more because he was a "New Christian" of Jewish origin and therefore objected to in Spain itself.
The principal buildings are the collegiate church of Santa Maria de la Seo, the Dominican monastery, and the church of San Ignazio, built over the cavern (cueva santa) where Ignatius de Loyola spent most of the year 1522 in penitentiary exercises and the composition of his Exercitia spiritualia.
His conquests to the west and north-west led him among the Mongols of the Caspian and to the banks of the Ural and the Volga; 1 The pastorals in this aspect are closer to Clemens Romanus than to Ignatius.
The idea that the Roman Church is at the head of the other Churches, and has towards them certain duties consequent on this position, is expressed in various ways, with more or less clearness, in writings such as those of Clemens Romanus, Ignatius of Antioch and Hermas.
Church became gradually more rare, the chief occasions being the question of the images in the 8th century, the quarrel between Photius and Ignatius in the 9th, the affairs of the four marriages of the emperor Leo VI.
He staunchly supported the patriarch Ignatius against his rival, Photius, at Constantinople; he upheld the rights of Teutberga, who had been repudiated by her husband, Lothair II.
In his capacity as head of the church, " and president of the Christian agape," as St Ignatius of Antioch would have said, the pope was considered to be the supreme president and moderator of the oecumenical assemblies.
In Rome he founded the splendid College of the Jesuits; and he patronized the Collegium Germanicum of St Ignatius; while, at the same time, he found means for the endowment of English and Irish colleges.
It is the seat of Fort Worth University (coeducational), a Methodist Episcopal institution, which was established as the Texas Wesleyan College in 1881, received its present name in 1889, comprises an academy, a college of liberal arts and sciences, a conservatory of music, a law school, a medical school, a school of commerce, and a department of oratory and elocution, and in 1907 had 802 students; the Polytechnic College (coeducational; Methodist Episcopal, South), which was established in 1890, has preparatory, collegiate, normal, commercial, and fine arts departments and a summer school, and in 1906 had 12 instructors and (altogether) 696 students; the Texas masonic manual training school; a kindergarten training school; St Andrews school (Protestant Episcopal), and St Ignatius Academy (Roman Catholic).
Ignatius Diaconus, in the 9th century, made a version of 53 fables in choliambic tetrameters.
The first trace of this is to be found in the Epistles of Ignatius which prove that by the year 115 "the three orders" as they were afterwards called - bishop, presbyters and deacons - already existed, not indeed universally, but in a large proportion of the churches.
The weak point of this theory is that Clement and Ignatius bring Peter and Paul together in a way which seems to suggest that they perished, if not together, at least at about the same time.
His first literary efforts were Latin verses in praise of Ignatius Loyola (1613) and the Virgin Mary (1618); but he is best known as a writer on casuistry.
When Ignatius de Loyola (q.v..) set sail in 1523 from Venice to Palestine, only some thirteen souls could be mustered on the pilgrim-ship, while eight or nine others sailed with the Venetian state-vessel as far as Cyprus.
In the r6th century Ignatius de Loyola calculated the cost of the voyage from Venice to Jaffa at some 6 or 7 gold florins (£3).
The devotion has been particularly fostered by the Jesuits, St Ignatius Loyola having expressly ordered its use.
Further, the traces of it in Polycarp 1 and Ignatius, 2 when taken together, are highly probable; and it is even widely admitted that the resemblance of Acts xiii.
Deposed almost immediately by an ecclesiastical superior on account of disputes about the patriarchate, he was restored to his see in 1258, and in 1264 was promoted by the patriarch Ignatius III.
Meanwhile, the leading conception from which St Teresa started had developed along characteristically different lines in the mind of her compatriot and contemporary, Ignatius Loyola.
Obedience accordingly became the typical virtue of Ignatius's society (see Jesuits).
On his early death his mantle fell on to the shoulders of Ignatius Dellinger (1799-1890).
But we have to observe that the last great phenomenon of the Spanish Renaissance was Ignatius Loyola, who organized the militia by means of which the church worked her Counter-Reformation.
The dissensions between the patriarch Ignatius and Bardas, the uncle of the youthful Emperor Michael III., brought promotion to Photius.
Ignatius, continuing to refuse the abdication which could alone have given Photius's elevation a semblance of legality, was treated with extreme severity.
The fall of Photius immediately ensued; he was removed from his office and banished about the end of September 867, a few days after the accession of Basil, and Ignatius was reinstated on the 23rd of November.
On the death of Ignatius, probably in October 878, Photius, after a decent show of reluctance, again filled the patriarchal throne.
After the allusions in his own writings the chief contemporary authority for the life of Photius is his bitter enemy, Nicetas the Paphlagonian, the biographer of his rival Ignatius.
It is the seat of an archbishop and possesses an interesting cathedral, built in the 14th century and the richly decorated church of St Ignatius, built in the 17th century by the Jesuits.
One of his first acts was to exile the patriarch Photius and restore his rival Ignatius, whose claims were supported by the pope., Yet he had no intention of yielding to Rome's pretensions beyond a certain point.
But the fact that Irenaeus thought of him as Polycarp's contemporary and "a man of the old time" (apXaaos avilp), together with the affinity between the religious tendencies described in Papias's Preface (as quoted by Eusebius) and those reflected in the Epistles of Polycarp and Ignatius, all point to his having flourished in the first quarter of the 2nd century.
The buildings of the church and college (St Ignatius) of the Jesuits cover more than a city block; those of the Dominicans are equally extensive, and are architecturally imposing.
His father, Christian Ignatius Latrobe (1758-1836), a musician of some note, did good service in the direction of popularizing classical music in England by his Selection of Sacred Music from the Works of the most Eminent Composers of Germany and Italy (6 vols., 1806-1825).
Photius, shortly after the council in which he had pronounced sentence of deposition against Pope Nicholas, was driven from the patriarchate by a new emperor, Basil the Macedonian, who favoured his rival Ignatius.
At this council Adrian was represented by legates, who presided at the condemnation of Photius, but did not succeed in coming to an understanding with Ignatius on the subject of the jurisdiction over the Bulgarian converts.
In 1611 Donne wrote a curious and bitter prose squib against the Jesuits, entitled Ignatius his Conclave.
In 181 o Ignatius, the metropolitan of Walachia, " founded a Greek literary society in Bucharest which 1st" soon developed into a political association, and many similar bodies were formed throughout the Greek world, and finally united into one powerful secret society, the Hetairia.
Traces of a Jewish Docetism are to be found in Philo; and in the Christian form it is generally supposed to be combated in the writings of John, 2 and more formally in the epistles of Ignatius.
Erasmus and Ignatius Loyola also studied here.
His published works include some volumes of speeches and well-known studies of Ignatius Loyola (1876) and of Michelet (1876).
Ignatius ' Letter to the Romans (105 - 115 CE) This letter compares Ignatius ' own upcoming martyrdom to that of Jesus.
Several of the outfits, Ignatius noticed, were new enough and expensive enough to be properly considered offenses against taste and decency.
After the time of the Apostles, we find this criminal jurisdiction exercised by the bishops individually over their respective " subjects " - doubtless with the advice of their presbyters according to the precept of St Ignatius (c. i io).
Ignatius succeeded, though in Xavier's case after some opposition, in gaining their sympathy for his missionary schemes (see Loyola, Ignatius Of); and they were among the company of seven persons, including Loyola himself, who took the original Jesuit vows on the 15th of August 1534.
Ignatius retained Xavier at Rome until 1541 as secretary to the Society of Jesus (see Jesuits for the events of the period 1538-41).
Within a few weeks of Xavier's death, indeed, Ignatius sent letters recalling him to Europe with that end in view.
Seized with a longing to pursue and kill the Moor on account of his insulting language, Ignatius, still doubting as to his best course, left the matter to his mule, which at the dividing of the ways took the path to the abbey, leaving the open road which the Moor had taken.
The life of Ignatius is now mainly identified with the formation and growth of his Society (see JEsu1Ts), but his zeal found other outlets in Rome.
Among the most recent writers of comedy we single out Arpad Berczik for his A hdzasilok (The Matchmakers);Ignatius Sulyovsky for his Noi diplomatia (Female Diplomacy); and the above-mentioned Gregory Csiky for his Ellenallhatatlan (The Irresistible), produced on the stage in 1878.
As compilers and authors of works in various scientific branches allied to history, may be particularly mentioned-in statistics and geography, Alexius Fenyes, Emeric Palugyay, Alexander Konek, John Hunfalvy, Charles Galgoczy, Charles Keleti, Leo Beothy, Joseph Korosi, Charles Ballagi and Paul Kiraly, and, as regards Transylvania, Ladislaus Kovary; in travel, Arminius Vambery, Ignatius Goldziher, Ladislaus Magyar, John Xantus, John Jerney, Count Andrassy, Ladislaus Podmaniczky, Paul Hunfalvy; in astronomy, Nicholas Konkoly; in archaeology, Bishop Arnold Ipolyi, Florian Romer, Emeric Henszlmann, John Erdy, Baron Albert Nyary, Francis Pulszky and Francis Kiss; in Hungarian mythology, Bishop Ipolyi, Anthony Csengery,' and Arpad Kerekgyarto; in numismatics, John Erdy and Jacob Rupp; and in jurisprudence, Augustus Karvassy, Theodore Pauler, Gustavus Wenczel, Emeric Csacsk6, John Fogarasi and Ignatius Frank.
After they had passed away and before the Christian Scriptures were canonically sifted and collected there was a gap which for us is only slenderly filled by such productions as the so-called 2nd Epistle of Clement, really a rambling homily on repentance and confession (see Clementine Literature), and by what we can imagine was the practice of men like Ignatius and, on the other hand, the Apologists.
Phis epistle has of course been subjected to the same criticism as has been directed against the other epistles of Ignatius (see Ignatius).
Over and above the general criticism, which may now be said to have been completely answered by the investigations of Zahn, Lightfoot and Harnack, one or two special arguments have been brought against the Epistle to Polycarp. Ussher, for instance, while accepting the other six epistles, rejected this on the ground that Jerome says that Ignatius only sent one letter to Smyrna - a mistake due to his misinterpretation of Eusebius.
This is the " monarchical episcopate " which first meets us in the letters of Ignatius, early in the 2nd century (see Church History).
The interior is richly decorated and contains the "Circumcision" and "St Ignatius" by Rubens, and the "Assumption" of Guido Reni.
Imaginative staging and a strong sense of irony mean that The Ignatius Trail is as fun for adults as is for children.
Education and biography Studied oil painting with Betty Savage in Polson, Mt., with Joan Mason in St. Ignatius, Mt.
He and the Savoyard Pierre Lefevre, who shared his lodging, had already, in 1529, made the acquaintance of Ignatius of Loyola - like Xavier a native of the Spanish Basque country.
They continued in Paris for two years longer; but on November 15th, 1536, they started for Italy, to concert with Ignatius plans for converting the Moslems of Palestine.
He continued to work at his editions of the Apostolic Fathers, and in 1885 published an edition of the Epistles of Ignatius and Polycarp, collecting also a large store of valuable materials for a second edition of Clement of Rome, which was published after his death (1st ed., 1869).
Gregory founded the Congregation of the Propaganda, encouraged missions, fixed the order to be observed in conclaves, and canonized Ignatius Loyola, Francis Xavier, Philip Neri and Theresa de Jesus.
Thomas Garnet, who suffered for supposed implication in the Gunpowder Plot, rose from the dead to encourage the Jesuits in the first satire, and in the third Ignatius Loyola is represented as dictating his wishes to his disciples from his death-bed.
Andre de Foix, at the head of the French troops, laid siege to the town in 1521 and Ignatius was one of the defending garrison.
Ignatius proposed after returning from Jerusalem to join the Carthusian order at Seville as a lay brother.
As soon as Ignatius had regained strength, he started ostensibly to rejoin the duke of Nagera, but in reality to visit the great Benedictine abbey of Montserrato, a famous place of pilgrimage.
Ignatius was no controversialist; and the Moor rode off victorious.
The chivalrous nature of Ignatius was aroused.