The unity of the Church is one of the main themes of St. Ignatius. The church is a single body. And in his clarifications of this truth, Saint Ignatius directly and directly proceeds from the clarification of the message of the Apostle Paul to the Ephesians, and, as it were, repeats it. And just as with the apostle, his doctrine of the Church, as the body of Christ and the kingdom of the Spirit, and the doctrine of Her, as a visible communion of believers united and organized through a hierarchy, are internally united. In the consciousness of St. Ignatius, the Church immediately has a visible and invisible unity, carnal and spiritual, ένωσις σαρκική καί πνευματική, the union of the Divine and the human. In the use of St. Ignatius σάρξ and πνεύμαequally express the opposition of the visible and the invisible, and the opposition of the created and the Divine. And just as Christ himself is both flesh and spirit, visible and invisible, man and God, "God appeared in the flesh," έν σαρκί γινόμενος Θεός ( Eph. VII ), so the Church is together flesh and spirit. The Church was founded by Christ, who suffered and was resurrected, and all those who believe in Him are, as it were, brought together by the flesh and spirit to the Cross of the Lord, and are confirmed in one love by the blood of Christ (see I.) Unity with Christ is the foundation, pledge, and path of mutual unity of believers in Christ. Christ is the only teacher (Magn. IX), the supreme Shepherd and Bishop, and the Bishop of bishops (Smyrn. VII. Ephesus III . Pol. Above. Rome. IX) The Supreme Bishop, the Mystery of the Councils of God, the door through which the forefathers, prophets, apostles, and the whole Church enter and ascend to the Father (Philad. IX), and in Christ the Father identifies us all as members of His Son to the extent of the fulfillment and fulfillment of our unanimity and love ( Eph. IV ). And the whole Church is embraced by the thought of God, for Christ is the thought of the Father ( Eph. III ). The church is a single body, a single temple of the Father, in which believers are stones ( Eph. IX ), a choir of love ( Rom. II, Eph. IV ). And all believing companions to each other, and the path is Christ, are the god-bearers and temple-bearers, crusaders, holy-bearers, adorned with the commandments of Christ, ascending the path of love ( Ephesians IX ). And because the Church is the Catholic Church,έκκλησία καθολική . This expression is found by St. Ignatius for the first time, but hardly belongs to him personally. "Where Christ Jesus is, there is the collegiate Church" (Smyr. VIII). Several times this name we find in the ancient martyrdom of St. Polycarpus, representing the modern event, the message of the Church of Smyrna about the blessed death of its primate to the Church of Philomelius, in Phrygia (c. 155-157). St. Polycarpus is here called the "bishop of the catholic Church in Smyrna" (XVI). Before his capture and before death, he prayed for the entire catholic Church, spread throughout the earth (VIII). And by his death, in the expression of the descriptor of martyrdom, he glorified Christ, Shepherd of all, throughout the entire universe of the catholic Church (XIX). Καθοληκός from καθ όλονor καθ όλου in terms of its ontological composition literally means holistic, whole, complete, and opposite in meaning κατάμέρος - partial. Catholic does not mean universal in ancient usage, as can be seen from the above quotes, καθοληκός and οίκουμενικός do not identify why these designations are put together. More precisely and most faithfully, and not at all by chance, the Greek καθοληκός is translated into the Cyrillic-Methodius Slavic translation: conciliar - not from the cathedral (in Greek σύνοδός ), but from compilation, integrity, wholeness. Καθοληκή έκκλησία- this means assembled, "in collectedness