How does Ignatius of Antioch’s perspective on Jesus Christ’s death help him confront his own imminent death?

Ignatius of Antioch was sent to his execution in Rome for refusing to worship Roman Gods and stood his ground against the persecution of Christian churches. Ignatius’s inexorable resolve in his Christian faith helped him confront his own imminent death and made him embrace it as an act of martyrdom. In essence, Ignatius had seen his impending death as an opportunity and honor to die like Jesus Christ. Hence, this act of martyrdom comforted Ignatius in his final moments because his impending execution was seen as the ultimate sacrifice to God. Ignatius was a devout Christian that faced death because of his refusal to renounce his Christian faith and that had as a consequence angered the Roman Emperor Trajan. Ignatius understood that: “Imitation in martyrdom and solidarity in ministerial structure and sacrament were possible because of the incarnation suffering death and resurrection of Jesus Christ.” (Markham, p.119) Ignatius also describes Jesus as being “both flesh and spirit, born and unborn. God in man, true life in death, both from Mary and from God, first subject to suffering and then beyond it,” (Markham, p. 119) and “thereby emphasizing a unique and specific union of human and divine.” (Markham, p.119) In addition, “for Ignatius, the truthfulness of this reality is recognizable in the historical details and soteriological significance of the crucifixion.” (Markham, p.119) Also, individuals “who do not affirm the centrality of such realities are ‘heretical’.” (Markham, p.119) Also, Ignatius wholeheartedly disagreed with docetists and rebuked heretics: Against the docetists, for whom Christ only appeared human and only seemed to suffer, Ignatius insists that Christ “truly suffered just as he truly raised himself,” a view that gives meaning to his own impending death. “For if these things were done by our Lord in appearance only, then I am in chains in appearance only.” Other false teachings about the grace of Jesus Christ further threaten the unity of the church. Ignatius chastises those who fail to adhere to the teaching of the gospel over those of the prophets. rnOn another note, Ignatius came to terms with his death because of the following statement:“Christ renders the obedience to God that God requires of the human race, but because he does not sin he is not subject to the obligation to die; that he dies willingly nonetheless suffices to satisfy God’s honor.” (Markham, p.245) In addition, Ignatius understood that “because his life is given gratuitously, that is, because it is a death willingly undergone not by penalty but as that which is fitting to satisfy God’s honor.” (Markham, p.245) Ignatius took comfort in Jesus’ perspective before his death since it would be an act of martyrdom that would be similar to his Lord and Savior. Ignatius makes this aforementioned statement evident by stating: “Pray Christ for me, that by these instruments I may be found a sacrifice [to God].” (Tyson, 54-55) Ignatius further adds: “But when I suffer, I shall be the freedman of Jesus, and shall rise again emancipated in Him…”(Tyson, p.55) Ignatius’s said “only let me get to Jesus Christ” (Tyson, p.55) and his execution was perceived from his perspective as an opportunity to join his Lord in heaven in the afterlife. Another example that clarifies Ignatius perspective is the following: All the pleasures of the world, and all the kingdoms of this earth, shall profit me nothing. It is better for me to die in behalf of Jesus Christ, than to reign all the ends of the earth. “For what shall a man be profited, if he gain the whole world, but lose his own soul?” Him I seek, who died for us; Him I desire, who rose again for our sake. This is the gain which is laid up for me. Pardon me, brethren, do not keep me from living, do not wish to keep me in a state of death; while I desire to belong to God, do not give me over to the world. Allow me to obtain pure light, and when I have gone there I shall indeed be a man of God. Permit me to be an imitator of the passion of my God…2 Ignatius’s previous statement expresses his utmost desire to be sacrificed for God as not only an act of martyrdom, but also an imitation of Christ’s sacrifice on the Cross. In conclusion, Ignatius of Antioch’s perspective on Jesus’ crucifixion aided him in embracing his own death as an act of martyrdom for the Church and the ultimate sacrifice for God. Ignatius’s faith as well as his resolve were unshakable and his death was an opportunity to satisfy God’s honor. Thus, Christ’s sacrifice to humanity became Ignatius’s sacrifice to mankind and to his God. According to Thomas Aquinas what can prayer do? The power of prayer has been contemplated throughout the centuries, yet one notable figure named Thomas Aquinas addressed the issue weighing both its power and effects. Prayer is part of our appetitive power since “it is prayer’s business to be heard, but what is heard by God is desire.” (Tugwell & Boyle, p. 476-477) Therefore, “prayer is a kind of petition” (Tyson, p.173) that is “made to God for things that are fitting.” (Tyson, p.173) In this essay, the scope of the power of prayers will be discussed according to Aquinas’s perspective. rnAccording to Cassiodorus, “prayer (oratio) is so called as being mouth’s reason (oris ratio).” (Tyson, p.173) Prayer is not just part of our appetitive power, it is also an “act of intellectual power.” (class notes) The prayer “aims for love (union with God)” (class notes) and its “chief goal is union” (class notes) and also “petitions to God in our minds.” (class notes) In other words, “desire prompts petition.” (class notes) A notable example is that “God hears the poor before they formulate their prayer, while it is still only desire in their hearts.” (Tyson, p.173-174) However, the goal of prayer according to Aquinas seems to be related inherently to God and fulfilling his will. The following expresses that point: So human beings have to do certain things, not so as to change God’s plan by their acts, but in order to bring about certain effects by their acts, according to the pattern planned by God…Similarly, in the case of prayer we do not pray in order to change God’s plan, but in order to obtain by our prayers those things which God planned to bring about by means of prayers…that our prayers should entitle us to receive what almighty God planned from all eternity to give us. In essence, prayer is a tool meant to beseech God: fulfilling his will is primordial and key, and the way to attain it is by prayer. Thus, prayers are a devout Christian’s hope that God will take favor on them so to speak, by putting that Christian on the right path that coincides with the Lord’s master plan. On another note, prayer has also other functions that need to be considered. The listed purposes are as follows: * We don’t have to present our prayers to God in order to disclose to Him our needs and desires, but in order to make ourselves realize that we need to have recourse to His help in these matters. * …our prayer is not designed to change what God has already planned. * God gives us many things out of sheer generosity, without being asked. The reason why He wants to give us some things in response to our petitions is that it is profitable for us to acquire a certain confidence in running to Him and to recognize that He is the source of all that is good for us. So Chrysostom says, “Consider what a joy is granted you, what glory is bestowed upon you, that you can speak with God in your prayers, that you can engage in conversation with Christ, and plead for whatever you want, whatever you desire.” Hence, prayer can earn us God’s providence in getting what our hearts desire and also puts us on a path with His master plan. Prayer also allows us to communicate with our God and this in itself, is a benefit for some (Thomas Aquinas’s case) that outweighs any type of material or temporal things. In conclusion, prayer can be relevant to our personal salvation as it can be to fulfilling our personal desires. (class notes) Prayer is also a medium between us and God as it is a means of communication betwixt both parties. Aquinas’s contention was that prayer is the tool devout Christians use to fulfill God’s will and be on track with His master plan. Thus, prayer can be used as a means to gain the Lord’s providence and be beneficial for mankind. Hence, prayer can gain us more than temporal things, they can also bring us closer to God. How is God encountered in mundane task and common things according to Brother Lawrence? Brother Lawrence’s “spirituality was characterized by an ability to experience and encounter God in mundane tasks and common things.” In Brother Lawrence’s writings, the message conveyed by him was of “practicing the presence of God.”8 In effect, for “Brother Lawrence, ‘ordinary business,’ no matter how mundane, was the means of God’s love.” The message expressed by Brother Lawrence is a simple one; the everyday Christian doesn’t need to go to Church in order to worship God properly. Rather, the faithful can worship anywhere, at any point or time, at any given moment without compromising any means of communication to the Lord. In this essay, Brother Lawrence’s perspective on worship in mundane tasks and common things will be scrutinized. Christians have had to contend with worship in the traditional sense, whereby one is expected to attend Church every Sunday in order to be considered one of the faithful. However, Brother Lawrence argued that this need not be so, since a Christian can practice their faith in a generally ubiquitous fashion (anywhere, everywhere and anytime). Brother Lawrence states: Men invent means and methods of coming at God’s love, they learn rules and set up devices to remind them of that love, and it seems like a world of trouble to bring oneself into the consciousness of God’s presence. Yet it might be so simple. Is it not quicker and easier just to do our common business wholly for the love of him? Brother Lawrence was hinting on the fact that one cannot “separate the secular from the sacred; God is in both.”11 In addition, “Brother Lawrence’s work was his ministry". We can do little things for God; I turn the cake that is frying on the pan for love of him, and that done, if there is nothing else to call me, I prostrate myself in worship before him, who has given me grace to work; afterwards I rise happier than a king. It is enough for me to pick up but a straw from the ground for the love of God. Praise was given for the simplest tasks done by Brother Lawrence, since in his perspective, God had given him the strength for him to cook for example and that was enough to give thanks to Him. It is also important to note that the “distinction you make between sacred places and secular places, sacred activities and secular activities can be an obstacle to practicing the presence of God.” Brother Lawrence’s writings further suggests that this distinction is damaging to a Christian’s faith as he states that: You can be so busy seeking the deep or profound revelations from God that you miss the small talk that is the life-blood of real friendship with God. You can be so obsessed with knowing His will that you miss the obvious: His presence is His will. It is us He wants. When God is invited into all parts of your life—not just your quiet time or worship time—everything around you becomes the language of God. God can speak to you through what you see, feel, read, think, dream, or experience. When God speaks, you will know His voice in your spirit (1 Corinthians 2:6-16). Brother Lawrence was trying to express that immersion of Christian faith into everyday life was extremely important to preserve an unimpeded relationship with God. Brother Lawrence considered “every detail of his life important.”16 Brother Lawrence stated:“I began to live as if there were no one save God and me in the world.”17 In conclusion, according to Brother Lawrence, the “presence of God, is, then, the life and nourishment of the soul.” (Tyson, p.316) Immersing oneself in the presence of God on every aspect, every thought or action of daily life is also considered as living in God’s grace. Therefore, Brother Lawrence puts into evidence the biblical words:“Never will I leave you; never will I forsake you” (Hebrews 13:5) and simply suggests that God is in all things at all times. Hence, the presence of God in mundane tasks or common things becomes a tool of worship and praise to be venerated by all Christians.