지원사업
학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
오류제보하기
Approximately in the year AD 106~107，Ignatius, bishop of the church of Antioch in Syria, was seized by Roman authority. Ignatius wrote seven letters as a condemned prisoner on the way to execution -Ad Magn.，Ad Tral, Ad Eph., Ad Rom, Ad Smyr., Ad Philad., Ad Polyc. I focus on one item: t?? Christology that the Ignatian letters reveal. Ignatius answers the question, what do you think of Christ. To Ignatius, first, Christ is God made manifest in the flesh, second, Christ is God our Savior, and third, Christ is the reason of eucharist and church unity.
For the first, the very striking phrase of Christ in the Ignatius letters is “Jesus Christ our God” Ignatius’ understanding of Christ as God in flesh was made in the face of the docetic heresy. He notes that the gnostic idea claiming evil to e inherent in the material world confronted the problem of the person of Jesus Christ with the question, “How could the Holy Savior enter the realm of evil matter and possess a physical body? Even before Chachedon council, Ignatius confession assumes a creedal form* Jesus is true God and true man.
Ignatius’ letters also claim that Jesus Christ appears successively as “our God” and “our Savior.” The confession of God’s salvation through Jesus helps to connect Christianity and Jewish tradition. Although the coming of Jesus into the world was a unique event in itself, yet it is an event not dissociated with the past. The salvific work of Jesus a fulfilment of Old Testament prophesy.
According to Ignatius, Christ, God in flesh contains a eucharistic emphasis. As far as believers confess the eucharist to be the flesh of our savior, Jesus Christ, very early church was eucharistic community. Believers unite with God through eucharist. Ignatius wanted to connect believers’ union with God with church union.
The christology of the church has already been and ever will be the crucial issue in every age of her history. We appreciate Ignatius’ theological insight and pastoral passion. The voice of an apostolic father in the second century claiming Christ as our God, savior in flesh was strong enough to contribute to establish orthodox tradition of Christology. Ignatius’ understanding of Christ laid the comer stone of christology established in Chalcedon council of 451 AD.
For the first, the very striking phrase of Christ in the Ignatius letters is “Jesus Christ our God” Ignatius’ understanding of Christ as God in flesh was made in the face of the docetic heresy. He notes that the gnostic idea claiming evil to e inherent in the material world confronted the problem of the person of Jesus Christ with the question, “How could the Holy Savior enter the realm of evil matter and possess a physical body? Even before Chachedon council, Ignatius confession assumes a creedal form* Jesus is true God and true man.
Ignatius’ letters also claim that Jesus Christ appears successively as “our God” and “our Savior.” The confession of God’s salvation through Jesus helps to connect Christianity and Jewish tradition. Although the coming of Jesus into the world was a unique event in itself, yet it is an event not dissociated with the past. The salvific work of Jesus a fulfilment of Old Testament prophesy.
According to Ignatius, Christ, God in flesh contains a eucharistic emphasis. As far as believers confess the eucharist to be the flesh of our savior, Jesus Christ, very early church was eucharistic community. Believers unite with God through eucharist. Ignatius wanted to connect believers’ union with God with church union.
The christology of the church has already been and ever will be the crucial issue in every age of her history. We appreciate Ignatius’ theological insight and pastoral passion. The voice of an apostolic father in the second century claiming Christ as our God, savior in flesh was strong enough to contribute to establish orthodox tradition of Christology. Ignatius’ understanding of Christ laid the comer stone of christology established in Chalcedon council of 451 AD.
목차
I. 들어가는 말
II. 사도교부 시대의 신학적 범주
III. 육신이 된 하나님
IV. 구세주 그리스도
V. 그리스도 : 성찬 공동체로써의 교회의 중심
VI. 결론
참고문헌 (0)
참고문헌 신청이 논문의 저자 정보
이 논문과 함께 이용한 논문
최근 본 자료
댓글(0)
0
UCI(KEPA) : I410-ECN-0101-2013-230-001742513