MYSTAGOGY

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MYSTAGOGY

MYSTAGOGY
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J.Sanidopoulos
This weblog offers insights and analysis on various matters of life and thought from a 21st century Orthodox Christian perspective, among other things.
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      • The 20,000 Holy Martyrs of Nicomedia
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      • A Homily on Isaac, Who Was Blessed By God
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Sunday, December 19, 2010

The 1907 Miracle of St. Nicholas in Pennsylvania at Darr Mine


On 20 December 1907 The New York Times front page reported details of a mining disaster in Pennsylvania. Although hundreds of coal miners had lost their lives, the newspaper carried the unusual headline of The Pittsburgh Press: ‘St Nicholas Feast Saves the Russians’. And other headline captions at the time included: Pittsburgh Gazette Times: "Majority of Victims Americans - Foreign Workers Lay Off to Go to Church and Escape Death"; Pittsburgh Dispatch: "Many of the victims are English-speaking men. Foreigners escape owing to religious holiday." What was the story behind these headlines?

On 19 December 1907, at least 239 coal miners were killed in an explosion at the Darr Mine in Van Meter, in the south-western corner of Pennsylvania. This remains the fourth worst coal mining disaster in U.S. history and everyone inside the mine was killed. However, it could have been much worse - the number of victims could have been double. The death toll was not some 500, because 19 December is St Nicholas’ Day [Old Calendar] and some 250 faithful Carpatho-Russian immigrant coal miners had taken an unpaid day off work to celebrate his memory. For even the greedy coal mine owners, who otherwise had virtually complete control over the miners with their threats of dismissal, knew that they could not force Carpatho-Russians to work on 19 December, St Nicholas Day. For St Nicholas is the patron saint of shepherds, one reason why he has been the Carpatho-Russian patron saint for centuries, and thanks to his intercession, men and boys, some perhaps as young as ten, survived to become fathers of hundreds and grandfathers of thousands. Had it not been for this miracle, more than a thousand would have been widowed and orphaned, which in 1907 would have meant financial destitution, for there would have been no assistance from companies or government agencies in those days.

Newspaper reports of the 11:30 am explosion that took place in the middle of the church service record that there was a terrible noise and the ground shook, as if there were an earthquake. Immediately everyone realized that there had been an explosion in the mine and they rushed to help find survivors. Although it was against the few regulations that did exist at the time, the mining company had allegedly interconnected more than one mine, which devastated a large area of the mine on both sides of the river. In the end, many bodies could not be identified and were placed in a mass grave, and although probably higher, the official death toll was 239.

Life was very harsh for the Carpatho-Russian miners. They were worked like animals in the bowels of the earth, exploited by ‘the English’ - anglophone American businessmen and coal barons, and often worked seven days a week. At that time the Carpatho-Russians were supported in their labour struggles by a priest, Fr (now St) Alexis Toth (1854-1909). Fr Alexis not only supported every labour struggle and won the respect of the people, but supported the immigrants in other ways too. For, having been forced into outward Uniatism in their homeland by the threat of starvation in the seventeenth and eighteenth centuries, from the 1880s on the Carpatho-Russians had been forced into emigrating by the cruel Hungarian Roman Catholic authorities in their homeland. In America they struggled to retain their identity and traditions. However, as a result of the religious freedom they found in North America, many of their priests and tens of thousands of people had since 1892 been returning to Orthodoxy to become part of the Orthodox Church in North America. And it had been St Alexis who had led the way. Indeed, the Roman Catholic Uniats were as a rule anti-labour and supported their Irish masters. The Carpatho-Russian miners remained close to the Church and many later revered the memory of the Russian Tsar-Martyr, Nicholas II, under whom all Orthodox in North America had been united.

In response to the return to Orthodoxy of the exploited and misled Carpatho-Russians, in 1907 the Pope of Rome was so worried that he appointed a Bishop Soter Ortinsky as ‘Greek Catholic’ bishop for America. It is notable that Rome had never made any similar effort to provide for a specific nationality that had emigrated to America. However, Ortinsky was not even Carpatho-Russian, but a Polish Galician, and he had virtually no authority. In reality, relatively few Uniat churches and priests remained under the authority of their local Roman Catholic bishop, who typically had limited knowledge of the Orthodox rite, let alone Orthodox teaching, and refused to recognize married priests. The 1907 miracle in Pennsylvania, which took place according to the Orthodox calendar date of St Nicholas Day, only served to hearten the exploited Carpatho-Russian immigrants who had returned to Orthodoxy, confirming them in their choice of Faith and encouraging others to do likewise in later years.

19 December 2007 was the centenary of the Miracle of St Nicholas at the Darr Mine and at 7 pm an Akathist to St Nicholas was celebrated at the St Nicholas Orthodox Church at Jacobs Creek close by. A new troparion and kontakion were composed for the occasion and new content describing the miracle of the saving of the coal miners were added to the service.

Source


Read more at these links:

‘St Nicholas Feast Saves the Russians’, The New York Times, December 7, 1907

Centennial of the Miracle of St. Nicholas, Jacobs Creek

A Modern Day Miracle: 1907 Jacobs Creek, Pennsylvania

Darr Mine Disaster: The 100th Anniversary of the Miracle of the Intercession of St. Nicholas

Centennial Observance of St. Nicholas Miracle Brings Churches Together - December 19, 2007

December 1907 Was Most Disastrous Month in U.S. Coal History

Darr Mine Disaster: Video


This was the second miracle of St. Nicholas and miners in 1907. Earlier on December 6, Nicholas' feast day in the Gregorian Calendar, the worst mining disaster in United States history took place in Monongah, West Virginia. Nearly 400 men lost their lives that day. However, 60–100 Italian Roman Catholic and Carpatho-Rusyn Greek Catholic miners were spared as they attended a Roman Catholic St. Nicholas feast day observance. American mines were more dangerous than European mines. Practices outlawed in Europe were still allowed in the US where minors were three to four times more likely to die on the job.

Source


Apolytikion in the Fourth Tone
Protected by your prayers, O Holy Father Nicholas we children of those saved offer praise to you. Beneath your holy omofor you covered your people as they labored beneath the hills of a new land. Cease not to intercede that our souls may be saved.

Kontakion in Tone Three
You were truly the protector of your people, O Holy Nicholas for those who zealously celebrated your holy feast. You preserved them from danger and death as they labored beneath the earth. Therefore with one voice we ask you to continually pray for us that we may obtain mercy from Christ our God.
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Saint Elias (Ilya) Muromets of the Kiev Near Caves

St. Ilya of Murom (Feast Day - December 19)

Saint Elias Muromets of the Kiev Near Caves, nicknamed "Shoemaker" or "Cobbler," was from the city of Murom. According to hagiography, before taking his monastic vows Ilya was a warrior famous for his strength. His nickname was Chobotok, old russian for "Boot", given to him after an accident when Ilya, caught by surprise, fought enemies with his boot only.

St Elias died with the fingers of his right hand formed to make the Sign of the Cross in the position accepted even today in the Orthodox Church: the first three fingers together, and the two outermost fingers folded onto the palm [in contrast to the Sign of the Cross used by the "Old Ritualists" or "Old Believers"]. During the struggle with the Old Ritualist Schism (seventeenth-nineteenth centuries), this information about the saint served as a powerful proof in favor of the present positioning of the fingers.


He died in the year 1188, and his incorrupt relics are miracle-working. Even until now, three fingers on his right hand remain placed together for prayer, showing that he died at prayer. According to St. Nikolai Velimirovich: "This is a reproach to those who do not make the sign of the Cross with three fingers." He was glorified by the Church in 1643 as St. Ilya Pechorsky.

Popular legend identifies him with the famous warrior hero Elias Muromets, who was the subject of Russian ballads and of Gliere's Symphony No. 3. For more on this, read here.

In 1988, Soviet archeologists exhumed Ilya's remains, stored in Kiev Pechersk Lavra, and studied them. Their report suggested that at least some parts of the legend may be true: the person was tall, his bones carried signs of spinal disease at early age and marks from numerous wounds, one of which was fatal. Below is a forensic facial reconstruction by Sergey A. Nikitin of St. Ilya.

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Photos From Vigil In Honor of Alexandros Papadiamandis


An All-Night Vigil took place in the Chapel of Prophet Elisha in Plaka last night in honor of the 100th anniversary repose of the pious author Alexandros Papadiamandis (1911-2011). It was officated by Archbishop Ieronymos of Athens and All Greece and many people attended, especially youth and young adults, to honor the author from Skiathos who chanted for many decades in this chapel while St. Nicholas Planas officiated as priest.

Read also: All-Night Vigil In Memory of Alexandros Papadiamandis

More photos here.








Photos from Romfea.gr
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A Homily on the Long-Suffering and Patient Job


By St. Nikolai Velimirovich

"The Lord gave and the Lord hath taken away" (Job 1:21).

Brethren, let the righteous one fear nothing; all shall be well with him. The whole of Sacred Scripture shows us that God will never forsake the righteous. The example of Job shows us this as clearly as the sun. Job had seven sons and three daughters; he had riches, respect among the people, and friends. And he lost all of this in one day. He did not grumble against God but fell down upon the ground and worshiped and said, "Naked came I out of my mother's womb and naked shall I return thither" (Job 1:20-21).

Then Job lost his health, the last of what he had, and his entire body, from the top of his head to the heels of his feet, was covered with sores and pus. And Job sat in ashes and lifted up praise to God. His wife tried to persuade him to renounce his God, but righteous Job said to her: "Shall we receive good at the hand of God, and shall we not receive evil?" (Job 2:10). His friends reproached him, saying that he was sinful and proud in his understanding and righteousness before them, but Job humbly prayed to God and patiently endured all his wounds and misfortunes.

It happens today, as it did then, that when some misfortune befalls us, our neighbors consider themselves to be more intelligent and more righteous than we are. But the most wise God permitted all these misfortunes to fall on Job in order to test not only Job His servant but also his kinsmen and his friends. When each of them had shown what kind of person he was, when each of them had been tested before God, then God, with His almighty right hand, restored Job to health, returned twice as much wealth as He had taken away, and gave him again seven sons and three daughters.

He who has strong faith, brethren, has clear spiritual sight, so that he can see the finger of God in his prosperity as well as in his suffering. He who has strong faith also has great patience in suffering. When God gives to him, he gives thanks, and when God takes away, he blesses: "Blessed be the name of the Lord" (Job 1:21).

O Lord, the God of the long-suffering and patient Job, teach us to bless Thy name in our sufferings. To Thee be glory and praise forever. Amen.

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A Homily on the Faith and Zeal of Elijah the Prophet


By St. Nikolai Velimirovich

"As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years but according to my word" (I Kings 17:1).

These words are terrible sounding to every mortal ear, for a man spoke them, a man subject to like passions as we are (James 5:17). You ask yourselves, brethren, how can a mortal man shut up the heavens and stop the rain? But ask yourselves: how can a mortal man open the heavens and bring down rain upon the parched ground?

We know that even now God opens the heavens and gives rain at the prayers of men: "And all things, whatsoever ye shall ask in prayer, believing, ye shall receive" (Matthew 21:22), says our Savior. As Moses, by living faith and prayer, worked awesome miracles in Egypt and in the wilderness, as Joshua the son of Nun held back the course of the sun, so also God's prophet Elias shut and opened the heavens, brought down fire from heaven, and worked other mighty and awesome miracles all through faith and prayer.

God gave Elias the power to work such miracles, for Elias was zealous for the glory of God and not for his own glory: "I have been very jealous for the Lord God of hosts" (I Kings 19:14). This man of God sought nothing for himself but sought everything for God. God was everything to him: all glory, all strength, all good. Therefore, God crowned him with immortal glory, awesome might, and treasure which does not decay and which moths do not corrupt.

God did not permit Elias to die but took him to heaven as he did Enoch. St. Elias had a soul as pure as the morning dew, a body as chaste as a child's, and a heart and mind as blameless as that of an angel of God. Therefore, he was and remains a vessel of God's power. He worked wonders then and works them today.

O Living Lord, the God of Thy Prophet Elias, Who hast adopted us through baptism by Thy holy grace: enkindle also in us the faith and zeal of Thy holy prophet. To Thee be glory and praise forever. Amen.

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A Homily on the Repentance of King David


By St. Nikolai Velimirovich

"And David said to Nathan: 'I have sinned against the Lord'" (II Samuel 12:13).

"My tears have been my food day and night" (Psalm 42:3).

King David sinned against God and repented, and God forgave him. The king's sin was great, but greater still was his repentance. He was guilty before God of two grave sins: adultery and murder. But when Nathan the prophet of God denounced him, he cried out in anguish: "I have sinned against the Lord!" Thus he confessed his sin and repented bitterly, most bitterly.

Grief-stricken, he prayed to God, weeping, fasting, lying on the ground, and enduring meekly the terrible blows that God sent upon him, his house and his people because of his sins. In his penitential Psalms he says: "I am a worm and not a man" (Psalm 22:6); "Because of the sound of my groaning, my bones cling to my flesh" (Psalm 102:5); "I lie awake … for I have eaten ashes like bread and mingled my drink with weeping" (Psalm 102:7, 9); "My knees are grown weak through fasting" (Psalm 109:24).

Here is true repentance; here is a true penitent! He did not become hardened in sin nor did he fall into despair, but, hoping in the mercy of God, he repented unceasingly. And God, Who loves the penitent, showed mercy upon this model of penitence. God forgave him and glorified him above all the kings of Israel; He gave him the great grace to compose the most beautiful penitential prayers and to prophesy the coming into the world of the Holy Savior, Who would be of his seed.

Brethren, do you see how wonderful is God's mercy toward penitents? So much mercy did God have on this repentant David that He was not ashamed to take upon Himself flesh from David's seed. Blessed are they who do not become hardened in sin and who do not fall into despair because of sin. Repentance saves both the one and the other from evil.

O Merciful Lord, soften our hearts with tears of repentance. To Thee be glory and praise forever. Amen.

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A Homily on the Blameless Prophet Samuel


By St. Nikolai Velimirovich

"For this child I prayed; and the Lord hath given me my petition which I asked of Him. Therefore also I have lent him to the Lord; as long as he liveth he shall be lent to the Lord" (I Samuel 1:27-28).

Besought of God and dedicated to God, Samuel was a prophet and leader of the people of Israel. The blessed Hannah, his childless mother, besought him from God with tears and sacrifices. And she gave him, her one and only greatest blessing, to the service of the Lord from his infancy.

A wise mother does not consider her children as her own, but rather as God's. They are God's both when God gives them and when He takes them, but they are mostly God's when a mother herself dedicates them to Him. God's gift is returned to Him as a reciprocal gift, for we have nothing of our own to give to Him but only that which we receive from Him.

The young Samuel lived in the Temple among the iniquitous sons of Eli the high priest, and he did not become corrupt. The Lord would not reveal Himself to the sinful elders, but He appeared to this pure child: "for Samuel did the will of God, and did let none of his words fall to the ground" (I Samuel 3:19).

Samuel was a judge of the people of Israel from his youth to old age and committed nothing wrong either before God or before the people. God gave him the power to prophesy and work miracles. He defeated all of God's enemies and the enemies of the people, and he anointed two kings, Saul and David. When he grew old, he called the people together and asked them if he had ever committed any violence against anyone or accepted a bribe from anyone. And the people replied with one voice: "Thou hast not defrauded us, nor oppressed us, neither hast thou taken ought of any man's hand" (I Samuel 12:4).

Behold, such a man was he, who was given by God and given to God as a reciprocal gift, and who grew up with the blessing of God and the blessing of his mother. Let mothers benefit from the example of the blessed Hannah; let judges and rulers of the people benefit from the example of the righteous Samuel.

O Holy and Most-holy Lord, gracious and most gracious, open our souls to see Thy holiness and Thy goodness, that we may repent of our evils. To Thee be glory and praise forever. Amen.

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Saturday, December 18, 2010

A Homily on the Diligence and Devotion of Ruth


By St. Nikolai Velimirovich

"Thy people shall be my people, and thy God my God … nothing but death shall part thee and me" (Ruth 1:16,17).

These are wonderful words, whether they are spoken by a son to a father, a daughter to a mother, or a wife to a husband. But they are three times more wonderful when a daughter-in-law says them to her mother-in-law.

Blessed Ruth spoke these words to Naomi, her sorrowful mother-in-law. When both of Naomi's sons died in the land of Moab, where they lived as immigrants, the aged mother wanted to return to Bethlehem, her native land, and there to lay her bones to rest. And Naomi, noble in her grief, counseled her young daughters-in-law to remain in their own land and to remarry. Orpah remained, but Ruth said: "Nothing but death shall part thee and me."

Behold a most beautiful example of how a mother-in-law can tenderly love her daughters-in-law, and again how a daughter-in-law can be wholeheartedly devoted to her mother-in-law. But in Bethlehem someone had to feed these two souls. Who would feed them? God and the diligent hands of Ruth. "Let me now go to the field, and glean ears of corn" (Ruth 2:2), said the daughter-in-law to the mother-in-law. And Naomi replied: "Go, my daughter" (Ruth 2:3).

In a strange field, with strange reapers, she had to glean the ears of grain. That was not only toil but also shame. However, Ruth took upon herself both toil and shame out of love for her aged mother-in-law. The All-seeing God saw these two sweet souls and rejoiced. Their Creator rejoiced and rewarded and glorified them, as only He knows how to reward and glorify those who fear Him. And God, in His providence, provided that Ruth should enter the field of the wealthy Boaz to gather the gleaned ears of grain, and Boaz saw Ruth and asked Naomi for her hand in marriage. Of this marriage was born Obed, the father of Jesse and grandfather of David the King. So it was that Ruth had humbled herself to being a beggar but God made her the ancestress of the great king (David), from whom came many kings and finally the King of kings, our Lord Jesus Christ.

O All-seeing and Gracious Lord, how wonderful art Thou in Thy providence toward the righteous and the merciful. Do Thou guide us also and have mercy on us. To Thee be glory and praise forever. Amen.

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The Ideological Rigor Mortis of the Church


In 2008, just prior to the Moscow Patriarchate conference "Pastorship: In Tradition and In the Present", Fr. Daniel Sysoev (+ 11/19/2009) responded to the questions of a reporter and made the following comment:

I think that one of the most important problems facing the Orthodox Church in Russia, and even beyond its borders, is the ideological rigor mortis of the Church. The Church is considered as a kind of dead body; it is thought to be frozen and that nothing should be changed in it. It is understandable that we should not change dogmatics and Church Tradition - no one argues with that. However, the problem is that people try to preserve superstitions and false ideology, and, what is worse, they try to hang onto bad remnants of the Soviet period. I have travelled throughout the canonical territory of the Moscow Patriarchate, and I see one and the same picture everywhere. People do not know God or how salvation takes place; and all of their time is taken up with completely unimportant matters such as the minutiae of this or that rite, the details of this or that church policy, or one regional view or another.

In my opinion, it is an enormous misfortune that people have lost their Christ-centerdness. People have forgotten about the fact that we are, first of all, Christians, the children of God the Father and of Christ, and that we must move towards holiness and salvation. As a part of this, one sees a controversy over the frequent reception of Holy Communion, which unites us with the Lord. Some people think that it's not that important, that one can somehow "earn" one's salvation. However, they do not realize that this is the heresy of Pelagius - that one can earn one's salvation by one's own efforts.

On the other hand, the standard of church life that they expound is sinful, pure and simple; it is a distortion of the real Church Tradition. For instance, one hears that Russians, because they are Russian, are already Orthodox. In one article that I read, I saw the assertion that even atheists are truly Orthodox, if they are a part of the Russian culture. This is the replacement of faith with culture. Orthodoxy is God's revelation, preserved in a pure form since the times of the Apostles. One now sees efforts by some to replace the New Testament with national myths, including old ones that the Church has always fought against. They propagate heathen fables about "Mother Earth" instead of seeing Christ as the basis of all culture.

Paganism often disguises itself in the Church under the appearance of Christianity - not in overt exterior manifestations, but hidden under a facade of pietism. People forget that their goal is to reach sanctity. Some of them believe it is a sin even to think of such a possibility, that they could reach sanctity, even though it is the fulfilment of a direct commandment of the Lord. We should spare no effort to overcome this problem. To overcome this, we must issue a new call for people to return to holiness. For this, it is necessary that we revive catechesis throughout the entire Church. Even those who are already baptized should study the Faith. People must know in Whom they believe, and what they should do in order to approach Him. People coming to church see it as an assembly line of spiritual services. They are not offered any spiritual growth; therefore they go to the sectarians.

People think, in error, that the sects are easier than the Orthodox. Recently, I had a chance to associate with Pentecostals. I learned that it is their practice to pray five hours during the day. What Orthodox Christian prays for five hours a day? Sectarianism is a consequence of the Church not informing people of the commandments of the Lord, commandments that our Lord Christ expects us to fulfill. The Gospel is seen as nothing but a collection of pious sayings; it is not seen as a means of real contact with God. We so fear being seduced by the world that we end up doing nothing. This is a terrible spiritual problem. If we do not overcome it, very many Christians will be ruined. It is an ideology of rigor mortis. It is not conservatism; rather, it is the murder of the Church.

Source: The Orthodox Word, "The Blood of the Martyrs Is the Seed of the Church: The Life and Martyric Death of a Righteous Missionary, Father Daniel Sysoev", No. 268, September-October 2009, pp. 213-215.
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An Aerial Photo of Mount Athos

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Greek Church Denounces “Country Governed by IMF”


Apostolos Papapostolou
December 17, 2010
Greek Reporter

The Orthodox Church has denounced the lack of leadership and the moral sense that, by means of the crisis, has made Greece a country ”under occupation”. It ”carries out the orders of its creditors” from the IMF and the EU which ”appears to have lost its independence.” In a message to worshippers to be distributed on Sunday in all churches, the Holy Synod harshly criticises the country’s ”ruling class”, a general term which appears to include the previous centre-right government, as well as the current government under George Papandreou. According to the Bishops, it is not the state itself that is to blame for the current crisis but the political leadership. The leadership has not been able to modernise and is interested only in power. It ”has not been able to speak the language of the truth.” And it is has transformed itself into an agent of the creditors, imposing ”radical changes that only a short while ago would have disgusted Greece and which on the other hand has caused almost no reaction.” And this situation, according to the Synod, puts the real interests of the country and its people at risk, allowing them in fact to be governed by our creditors. The Synod points out that according to many economists, the global crisis ”is an artificial and instrumental crisis that aims to all the world to be controlled by non-philanthropic forces.” The Church denounces a moral impoverishment of society which, attracted only by easy wealth and wellbeing, has lived irresponsibly, moving away from the truth of things. It is ”contributing to the current crisis through selfish requests without control by the various sectors involved.” The Bishops conclude by urging the people to take advantage of the crisis to rediscover ”the strength and love” needed in the ”toughest moments”, offering solidarity to those in need to exit this difficult situation together and with the Church.

Read also:

Church of Greece Bemoans Country's 'Occupation' by Creditors

IMF Unblocks 2.5-billion-euro Loan for Greece
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Saint Sebastian the Martyr and His Companions

St. Sebastion the Martyr and His Companions (Feast Day - December 18)

The Holy Martyr Sebastian was born in the city of Narbonum in Gaul (modern France), and he received his education at Mediolanum (now Milan). Under the co-reigning emperors Diocletian and Maximian (284-305) he occupied the position of head of the imperial guards. St Sebastian was respected for his authority, and was loved by the soldiers and those at court. He was a brave man filled with wisdom, his word was honest, his judgment just, insightful in advice, faithful in his service and in everything entrusted to him. He was a secret Christian, not out of fear, but so that he could provide help to the brethren in a time of persecution.

The noble Christian brothers Marcellinus and Mark had been locked up in prison, and at first they firmly confessed the true Faith. But under the influence of the tearful entreaties of their pagan parents (Tranquillinus and Marcia), and also their own wives and children, they began to waver in their intent to suffer for Christ. St Sebastian went to the imperial treasurer, at whose house Marcellinus and Mark were held in confinement, and addressed the brothers who were on the verge of yielding to the entreaties of their family.

"O valiant warriors of Christ! Do not cast away your everlasting crowns of victory because of the tears of your relatives. Do not remove your feet from the necks of your enemies who lie prostrate before you, lest they regain their strength and attack you more fiercely than before. Raise your banner high over every earthly attachment. If those whom you see weeping knew that there is another life where there is neither sickness nor death, where there is unceasing gladness and everything is beautiful, then assuredly they would wish to enter it with you. Anyone who fears to exchange this brief earthly life for the unending joys of the heavenly Kingdom is foolish indeed. For he who rejects eternity wastes the brief time of his existence, and will be delivered to everlasting torment in Hades."

Then St Sebastian said that if necessary, he would be willing to endure torment and death in order to show them how to give their lives for Christ.

So St Sebastian persuaded the brothers to go through with their act of martyrdom, and his speech stirred everyone present. They saw how his face shone like that of an angel, and they saw how seven angels clothed him in a radiant garment, and heard a fair Youth say, "You shall be with Me always."

Zoe, the wife of the jailer Nicostratus, had lost her ability to speak six years previously, and she fell down at the feet of St Sebastian, by her gestures imploring him to heal her. The saint made the Sign of the Cross over the woman, and she immediately began to speak and she glorified the Lord Jesus Christ. She said that she had seen an angel holding an open book in which everything St Sebastian said was written. Then all who saw the miracle also came to believe in the Savior of the world. Nicostratus removed the chains from Marcellinus and Mark and offered to hide them, but the brothers refused.

Mark said, "Let them tear the flesh from our bodies with cruel torments. They can kill the body, but they cannot conquer the soul which contends for the Faith." Nicostratus and his wife asked for Baptism, and St Sebastian advised Nicostratus to serve Christ rather than the Eparch. He also told him to assemble the prisoners so that those who believed in Christ could be baptized. Nicostratus then requested his clerk Claudius to send all the prisoners to his house. Sebastian spoke to them of Christ, and became convinced that they were all inclined to be baptized. He summoned the priest Polycarp, who prepared them for the Mystery, instructing them to fast in preparation for Baptism that evening.

Then Claudius informed Nicostratus that the Roman eparch Arestius Chromatus wanted to know why the prisoners were gathered at his house. Nicostratus told Claudius about the healing of his wife, and Claudius brought his own sick sons, Symphorian and Felix to St Sebastian. In the evening the priest Polycarp baptized Tranquillinus with his relatives and friends, and Nicostratus and all his family, Claudius and his sons, and also sixteen condemned prisoners. The newly-baptized numbered 64 in all.

Appearing before the eparch Chromatus, Nicostratus told him how St Sebastian had converted them to Christianity and healed many from sickness. The words of Nicostratus persuaded the eparch. He summoned St Sebastian and the presbyter Polycarp, and was enlightened by them, and became a believer in Christ. Nicostratus and Chromatus, his son Tiburtius and all his household accepted holy Baptism. The number of the newly-enlightened increased to 1400. Upon becoming a Christian, Chromatus resigned his office of eparch.

During this time the Bishop of Rome was St Gaius (August 11). He blessed Chromatus to go to his estates in southern Italy with the priest Polycarp. Christians unable to endure martyrdom also went with them. Father Polycarp went to strengthen the newly-converted in the Faith.

Tiburtius, the son of Chromatus, desired to accept martyrdom and he remained in Rome with St Sebastian. Of those remaining, St Gaius ordained Tranquillinus as a presbyter, and his sons Marcellinus and Mark were ordained deacons. Nicostratus, his wife Zoe and brother Castorius, and Claudius, his son Symphorian and brother Victorinus also remained in Rome. They gathered for divine services at the court of the emperor together with a secret Christian named Castulus, but soon the time came for them to suffer for the Faith.

The pagans arrested St Zoe first, praying at the grave of the Apostle Peter. At the trial she bravely confessed her faith in Christ. She died, hung by her hair over the foul smoke from a great fire of dung. Her body then was thrown into the River Tiber. Appearing in a vision to St Sebastian, she told him about her death.

The priest Tranquillinus was the next to suffer: pagans pelted him with stones at the grave of the holy Apostle Peter, and his body was also thrown into the Tiber.

Sts Nicostratus, Castorius, Claudius, Victorinus ,and Symphorian were seized at the riverbank, when they were searching for the bodies of the martyrs. They were led to the eparch, and the saints refused his command to offer sacrifice to idols. They tied stones to the necks of the martyrs and then drowned them in the sea.

The false Christian Torquatus betrayed St Tiburtius. When the saint refused to sacrifice to the idols, the judge ordered Tiburtius to walk barefoot on red-hot coals, but the Lord preserved him. Tiburtius walked through the burning coals without feeling the heat. The torturers then beheaded St Tiburtius, and his body was buried by unknown Christians.

Torquatus also betrayed the holy Deacons Marcellinus and Mark, and St Castulus (March 26). After torture, they threw Castulus into a pit and buried him alive, but Marcellinus and Mark had their feet nailed to the same tree stump. They stood all night in prayer, and in the morning they were stabbed with spears.

St Sebastian was the last one to be tortured. The emperor Diocletian personally interrogated him, and seeing the determination of the holy martyr, he ordered him taken out of the city, tied to a tree and shot with arrows. Irene, the wife of St Castulus, went at night in order to bury St Sebastian, but found him alive and took him to her home.

St Sebastian soon recovered from his wounds. Christians urged him to leave Rome, but he refused. Coming near a pagan temple, the saint saw the emperors approaching and he publicly denounced them for their impiety. Diocletian ordered the holy martyr to be taken to the Circus Maximus to be executed. They clubbed St Sebastian to death, and cast his body into the sewer. The holy martyr appeared to a pious woman named Lucina in a vision, and told her to take his body and bury it in the catacombs. This she did with the help of her slaves. Today his basilica stands on the site of his tomb.

Source


Miracles of St. Sebastian

In the first book of his Dialogues, Saint Gregory tells the following story. A certain woman of Tuscany, recently married, had been invited to the dedication of a church to Saint Sebastian. But, the night before the ceremony, she was so aroused by desire that she could not abstain from the embraces of her husband. The next morning, nevertheless, this woman went to the church, being more in fear of the judgements of men than of the judgement of God. But scarcely had she entered the chapel where lay the relics of Saint Sebastian, when a demon seized upon her, and began to torture her in the sight of all. Then the priest of the church covered her with the altar veil, and at once the evil spirit lay hold of the priest. The woman was led to the house of magicians; but in the course of their incantations, a whole legion of demons, that is, a troop of six thousand, six hundred and sixty-six of them, entered into the woman to torment her still more sorely. But then came a holy man named Fortunatus, who by his prayers cured the woman.

We read in the Annals of the Longobards that in the time of King Humbert the whole of Italy was infected with a plague so violent that hardly anyone could be found to bury the dead: and this plague raged above all in Pavia. There were many who saw with their own eyes an angel in the heavens, followed by a demon with a rod. Whenever the angel commanded, the demon struck, and so made death. And as often as he touched a house, the dead were carried out of it. Then God made known to a pious man, that the bane would not cease until an altar was erected to Saint Sebastian in the city of Pavia. The attar was raised forthwith in the church of Saint Peter in Chains: whereupon the plague vanished completely. And the relics of Saint Sebastian were brought to Pavia from Rome, where his martyrdom had occurred.

Saint Ambrose writes of Saint Sebastian in his Preface: 'The blood of the holy martyr Sebastian, which was shed in Thy name, makes manifest Thy greatness, 0 Lord, Who through his intercession workest Thy might in the weak, crownest our efforts, and givest health to the sick.'

Source: The Golden Legend


HYMN OF PRAISE: The Holy Martyr Sebastian

By St. Nikolai Velimirovich

Holy Sebastian was covered with arrows-
With a hair shirt of arrows his body was clothed.
But, beneath the arrows, his soul was unscathed;
His heart was raised to the heavens in prayer.

Sebastian endured suffering for Christ.
What are mighty kingdoms, what are great riches,
Compared with this honor, compared with this illumination-
To be struck by arrows for the sake of the Living God?

Wonderful Sebastian desired this:
To be crucified for the crucified Savior,
To confirm the truth by suffering and blood,
To witness the Faith before heaven and earth.

The All-seeing Lord, Who sees all creation,
Measured and counted every drop of blood,
And rewarded Sebastian in the Eternal Kingdom,
Showering him with blessings without measure.

O Martyr most-glorious, who suffered for Christ,
And by your suffering enlarged the Church:
Pray to God for the Church on earth,
That it become ever more beautiful, and all the more great.


Apolytikion in the First Tone
O Sebastian, spurning the assemblies of the wicked, you gathered the wise martyrs who with you cast down the enemy; and standing worthily before the throne of God, you gladden those who cry to you: Glory to him who has strengthened you! Glory to him who has granted you a crown! Glory to him who through you works healing for all!

Apolytikion in the Fourth Tone
Thy Martyrs, O Lord, in their courageous contest for Thee received as the prize the crowns of incorruption and life from Thee, our immortal God. For since they possessed Thy strength, they cast down the tyrants and wholly destroyed the demons' strengthless presumption. O Christ God, by their prayers, save our souls, since Thou art merciful.

Kontakion in the Fourth Tone
Since thou wast great in zeal for godly religion, thou didst assemble an alliance of Martyrs, and in their midst, thou shonest like a flashing star. With the arrows that did pierce thy much-suffering body, thou didst slay the enemy, O Great Martyr Sebastian; and thou thyself didst fly as from a bow into the Heavens, where Christ hath received thy soul.



The Basilica of Saint Sebastion in Rome contains his original tomb and an arrow which pierced him.

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Synaxis of the Family of St. Gregory Palamas


In 2009, at the recommendation of the Metropolis of Berea, Naousa and Kampania, the Ecumenical Patriarchate established a feast day in honor of the family of St. Gregory Palamas. The day chosen for the feast is December 18th.

St. Philotheos Kokkinos, a disciple of St. Gregory and his biographer, writes the following of his father:

"Gregory was the offspring of noble and pious parents. So virtuous was his father that the emperor Adronikos II Palaiologos, made him one of his counselors. And not only the earthly king, but also God the Heavenly King, honored and glorified him even while he was still alive with miracles. Fore-knowing his death, Constantine – that was his name – took the Angelic Habit, that is, he became a monk, and was named Constantios."

Concerning the rest of his family, St. Philotheos writes also of them:

"At the age of 20, after turning down all the honors and promises of the emperor he [Gregory] decided to flee the City and go to Mount Athos. Having convinced all the members of his family to follow in his example, he came to the Lavra of Vatopaidi – one of the biggest monasteries even today – and gave himself up to the venerable elder Nikodemos. He received the Angelic Schema from this elder and in a very short time – under the guidance of his elder – he climbed the ladder of practice [praxis] and reached the great heights of vision [theoria]."

While speaking of St. Gregory's time at his monastery in Berea, St. Philotheos writes concerning his mother and sisters:

"During that period his mother died, and having received a letter from his sisters pleading to see him – they were in need of consolation and spiritual direction – he decided to visit them. Thus he came to Constantinople. Followed by his sisters he returned to Thessalonika, were he placed them in a convent, while he moved back to his cell in Boerea."

See also the documentary below (in Greek with English subtitles) on the family of St. Gregory Palamas:







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Homily on the Obedience of Joshua the Son of Nun


By St. Nikolai Velimirovich

"Turn not from it to the right hand or to the left … be not afraid, neither be thou dismayed: for the Lord thy God is with thee whithersoever thou goest" (Joshua 1:7, 9).

Joshua the son of Nun obeyed the Lord in everything to the end, not turning either to the right or to the left of the Lord's commandments. He was surrounded by great horrors and fears while leading the people through an unknown land and through thick ranks of enemies, but he was neither afraid nor dismayed. He considered himself the weapon of God, and knew that his battles were God's battles.

As a faithful soldier obeys the commands of his commander, so Joshua listened for and hearkened to the will of the Living God. He did not ascribe any good thing, any power, any merit to himself, but he ascribed all to God and only to God. He did not depend in the least on his own army, his own weapons and his own wisdom, but he depended on God and only on God, the Almighty and All-wise.

See, brethren, with what sort of men God walks. Oh, if only Christian rulers and commanders could see this and learn from God's servant Joshua how to serve God! Oh, if they would understand, once and for all, that the people are best served when God is served; and that the people cannot be served if God is not served!

The Lord God fulfilled His promise and was with Joshua the son of Nun to the end of his labors and life. And that the Lord was with him is shown by the great and awesome miracles that He manifested through His faithful servant. God divided the river Jordan so that the people crossed over on dry land without a bridge; God made the walls of Jericho fall at the sound of the trumpet; God delivered powerful enemies into the hands of the Israelites; God caused the sun to stand still over Gibeon and the moon to stand still over the valley of Ajalon. Truly, never and nowhere did God forsake His servant Joshua, for Joshua did not leave unfulfilled a single commandment of God.

A witness of the Living God and a type of the Savior of the world, when he was old and stricken in years, he instructed his people as God had taught him in the beginning: "Turn not aside therefrom to the right hand or to the left … but cleave unto the Lord your God" (Joshua 23:6, 8).

O Lord Jesus, Son of God, Who showed most glorious wonders through Joshua, the son of Nun, Thy faithful servant. Strengthen and encourage us that we not turn away from Thee, either to the right or to the left, for the sake of Thy glory and our salvation. To Thee be glory and praise forever. Amen.

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Friday, December 17, 2010

New Martyrs Avakum the Deacon and Paisius the Abbot of Serbia

New Martyrs Avakum the Deacon and Paisius the Abbot of Serbia (Feast Day - December 17)

The holy New Martyr Avakum (Habakkuk) was born in Bosnia in 1794, and was named Lepoje by his parents. Lepoje's father died when he was still a young boy, so his mother took him to the Mostanica Monastery, where his uncle was the spiritual Father. He grew up in the monastery, and later became a monk with the name Avakum. When he was eighteen, he was ordained a deacon by Metropolitan Joseph (Sakabenta).

In 1809, the monks took part in an unsuccessful revolt against the Janissaries stationed in Belgrade known as the Rebellion of Jancic (Janciceva Buna), and had to flee for their lives. They settled in the Annunciation Monastery in Trnava near Cacak, where the abbot was St Paisius.

After the collapse of Karageorge's revolt in 1813, the Turks began a reign of terror against the Serbs. Disease also swept the area because of the many bodies left unburied. The people attempted another revolt under Hadj-Prodan Gligorijevic, and the monks of Trnava became involved in it. The rebellion took place on the Feast of the Holy Cross (September 14), but it was crushed by the Turks. Many people were captured, and some were executed on the spot as a warning to others.


Some of the prisoners were sent to Suleiman Pasha in Belgrade, among whom were Sts Paisius and Avakum. The holy deacon Avakum sang "God is with us" (from Compline) in the prison cell of a tower appropriately named ‘Nebojsha’ (‘Fear Not’), while St Paisius prayed. The Turks offered to free anyone who would convert to Islam. Some of the prisoners agreed to this, but the majority refused to deny Christ, and so they were put to death.

St Paisius was taken from prison and forced to carry a two-meter stake to the place of execution at Stambol Gate. He was impaled, and the stake was set into the ground. The holy martyr exclaimed, "Glory to God" (Slava Bogu) as he hung in agony from the stake. Then the vizier clapped his hands to signal his soldiers to draw their swords and begin killing some of the other prisoners. Forty-eight people were killed, and their bodies were raised up on posts. After suffering for some time, St Paisius surrendered his soul to God, thereby obtaining the crown of martyrdom on December 17, 1814.

The Turks tried to pressure Avakum to save himself by embracing their religion, but he refused even to consider it. His former spiritual Father, Gennadius, accepted the offer of the Turks and urged Avakum to follow his example. The courageous deacon declared that he was a warrior of Christ, and preferred to die rather than deny Christ.

St Avakum was sentenced to be impaled on a stake, which he was forced to carry to the place of execution. His own mother urged him to embrace Islam, then to seek forgiveness later because he had been forced into it. The saint thanked her for giving him life, but not for her advice, saying: “Dearest mother, thank you for the milk that nourished me, but no thanks to you for this advice. A Serb belongs to Christ, and he awaits death with joy!”


At the place of execution, the Turks asked him one more time to consider his youth and not to die before his time. Avakum laughed and asked, "Don't even Turks eventually die?"

They replied, "Of course they do."

"Well then," he said, "the sooner I die, the fewer sins I will have."

Because of his courage and steadfastness in his faith, the Turks decided not to impale him. They killed him quickly by stabbing him in the heart with a sword on January 27, 1815.

St Avakum the deacon is commemorated on December 17 with St Paisius.


CROSS DEDICATED TO HOLY DEACON AVAKUM PLACED IN FREEDOM SQUARE IN BELGRADE

On the feast of the Holy Deacon Avakum, on December 30, 2004, a wooden cross appeared on Freedom Square in Belgrade across from the National Theatre bearing the inscription: “In this place the Holy New Martyr Deacon Avakum perished in 1814”. The cross was placed at the former location of Stambol Kapija*.

In 1814 the Turkish occupiers of Serbia offered the young deacon Avakum the option of renouncing the Orthodox Christian faith and converting to Islam rather than being impaled on the stake. Deacon Avakum hesitated not. He bore the stake on his own shoulders as Our Lord bore His cross to Golgotha, and he sang: “The Serb belongs to Christ and rejoices in his own death.”

Curiously, the “perpetrators” of the placement of the cross remain anonymous.

* Stambol Kapija or the Istanbul Gate was built by the Austrians at the beginning of the 18th century and got its name from the fact that the road to Istanbul led through it. The Turks used it as the location for execution of the dispossessed Christian rayah, their Serbian peasant subjects, by impaling them on the stake.

Source


Apolytikion in the Fourth Tone
As true soldiers of Christ, you shone forth with meekness and humility and for Christ you suffered courageously, O Holy Martyrs Paisius and Avakum, but your deaths proclaim to all that it is better to die for Christ and for one's country than without Christ to gain the whole world.

Kontakion in the Third Tone
In this world you lived like angels and by your lives fulfilled the Gospel. You laid down your souls for faith and country, in death you showed yourselves to be stronger than your tormentors, therefore we celebrate your memory, O holy venerable martyrs Paisius and Avakum.

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Major Renovation in Store for the Church of the Nativity in Bethlehem


In this, the first in an occasional series of Extra reports from our foreign correspondents, Harriet Sherwood visits the Church of the Nativity in Bethlehem. It’s shared by three denominations and attracts two million visitors each year. The building is about to undergo the first major renovation in its 1,700-year history, which is being led by the Palestinian Authority.

Harriet Sherwood
December 15, 2010
The Guardian

The rain, when it came to the Holy Land last week after a drought stretching back to the spring, was greeted with relief by almost everyone.

But in the Church of the Nativity in Bethlehem, built over the grotto where Jesus is widely believed to have been born, it was a graphic reminder – if one was needed – of the parlous condition of the iconic structure and the scale of a mammoth restoration project ahead.

Amid the murmurings of priests and the jostling of pilgrims, you could hear the dripping of rainwater on to the ancient flagstones of one of Christianity’s holiest sites. Small puddles reflected light from the silver and ruby-red glass lamps hanging from the roof beams; streaks of rainwater were visible on the walls, some perilously close to precious murals and mosaics.

Beyond a small door to the side of the central nave and through an arched and shuttered stone cloister, Theofilaktos, the Greek Orthodox Patriarchal representative in Bethlehem and the most senior figure in the Church of the Nativity, sat behind a large, empty desk, considering the task of repairing the iconic structure.

Experts who had inspected the rotting timbers had said it was a miracle the roof had not collapsed, he said. Despite the urgency of the repairs, work could not begin until the results of tests on timber samples were delivered in the spring.

The church, founded in the 4th century, was added to a list of the world’s most endangered historical sites two years ago by the World Monuments Fund. “Many of the roof timbers are rotting and have not been replaced since the 19th century,” it said. “The rainwater that seeps into the building not only accelerates the rotting of the wood and damages the structural integrity of the building, but also damages the 12th century wall mosaics and paintings.”

It recommended a comprehensive renovation programme, but warned it needed co-ordination between the church’s joint custodians. “Such a collaboration has not occurred in nearly a thousand years.”

The church is shared by three denominations: the Greek Orthodox, the Roman Catholics represented by the Franciscans and the Armenian Orthodox. It is not a harmonious arrangement; there is a long history of bitter disputes over the church’s administration, ranging from territorial claims to petty squabbles over sweeping-up privileges. Punches have been thrown between warring priests.

Two years ago, the Palestinian Authority (PA) approached the guardians to seek an agreement on the church’s restoration. “They came back to us to say they could not reach agreement because of divisions between them,” said Ziad Bandak, who now heads the PA’s restoration committee. Instead, he added, they “blessed an interference from the PA” to take on the project.

A lengthy process of bidding for the work was initiated, which resulted in a consortium of seven companies – five Italian, one Canadian and one Palestinian – being commissioned. Preliminary investigative work began in September.

“There have been cosmetic renovations several times but this is the first comprehensive restoration project since the building of the church 1,700 years ago,” said Bandak.

The work would cost “tens of millions of dollars” and take many years, he said. Christian countries were being approached for donations. “It is an honour for the PA to administer this,” he said. “The church is part of our history and culture, and we have a big respect for Christianity.”

Up to two million pilgrims and tourists are expected to visit the church this year, peaking on Christmas Eve when choirs from around the world will sing carols in Manger Square in front of the ancient stone edifice.

Back in the central nave last week, the rain stopped and shafts of sunlight from high windows pierced the dusty gloom. Groups of tourists in plastic capes followed guides towards the steep and narrow staircase leading to the tiny grotto. Few looked upwards towards the leaking roof.
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Icon of Elder Teofil Paraian - Blind Yet Illumined


Read also: Romanian Elder Teofil Paraian Falls Asleep In the Lord
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The 70 Weeks Prophecy of Daniel According to St. Jerome


By Saint Jerome

"Seventy weeks are shortened upon thy people and upon thy holy city, that transgression may be finished, and sin may have an end, and iniquity may be abolished, and everlasting justice may be brought to bear, and that the vision and prophecy may be fulfilled that the Holy One of the saints may be anointed. Know therefore and take note that from the going forth of the word to build up Jerusalem again, unto Christ the prince, there shall be seven weeks and sixty-two weeks, and the street shall be built again, and the walls, in distressing times. And after sixty-two weeks Christ shall be slain, and (the people that shall deny Him) shall not be His. And a people, with their leader that shall come, shall destroy the city and the sanctuary. And the end thereof shall be devastation, and after the end of the war there shall be the appointed desolation. And he shall confirm the covenant with many in one week; and in the middle of the week both victim and sacrifice shall fail. And there shall be in the Temple the abomination of desolation, and the desolation shall continue even unto the consummation and the end." - Daniel 9:24-27

Because the prophet had said, "Thou didst lead forth Thy people, and Thy name was pronounced upon Thy city and upon Thy people," Gabriel therefore, as the mouthpiece of God, says by implication: "By no means are they God's people, but only thy people; nor is Jerusalem the holy city of God, but it is only a holy city unto thee, as thou sayest." This is similar to what we read in Exodus also, when God says to Moses, "Descend, for thy people have committed sin" (Ex. 32:7). That is to say, they are not My people, for they have forsaken Me. And so, because thou dost supplicate for Jerusalem and prayest for the people of the Jews, hearken unto that which shall befall thy people in seventy weeks of years, and those things which will happen to thy city.

I realize that this question has been argued over in various ways by men of greatest learning, and that each of them has expressed his views according to the capacity of his own genius. And so, because it is unsafe to pass judgment upon the opinions of the great teachers of the Church and to set one above another, I shall simply repeat the view of each, and leave it to the reader's judgment as to whose explanation ought to be followed. In the fifth volume of his Tempora ["Chronology"], Africanus has this to say concerning the seventy weeks (and I quote him verbatim): "The chapter which we read in Daniel concerning the seventy weeks contains many remarkable details, which require too lengthy a discussion at this point; and so we must discuss only what pertains to our present task, namely that which concerns chronology. There is no doubt but what it constitutes a prediction of Christ's advent, for He appeared to the world at the end of seventy weeks. After Him the crimes were consummated and sin reached its end and iniquity was destroyed. An eternal righteousness also was proclaimed which overcame the mere righteousness of the law; and the vision and the prophecy were fulfilled, inasmuch as the Law and the Prophets endured until the time of John the Baptist (Luke 16), and then the Saint of saints was anointed. And all these things were the objects of hope, prior to Christ's incarnation, rather than the objects of actual possession. Now the angel himself specified seventy weeks of years, that is to say, four hundred and ninety years from the issuing of the word that the petition be granted and that Jerusalem be rebuilt. The specified interval began in the twentieth year of Artaxerxes, King of the Persians; for it was his cupbearer, Nehemiah (Neh. 1), who, as we read in the book of Ezra [the Vulgate reckons Nehemiah as II Esdras], petitioned the king and obtained his request that Jerusalem be rebuilt. And this was the word, or decree, which granted permission for the construction of the city and its encompassment with walls; for up until that time it had lain open to the incursions of the surrounding nations. But if one points to the command of King Cyrus, who granted to all who desired it permission to return to Jerusalem, the fact of the matter is that the high priest Jesus [Jeshua] and Zerubbabel, and later on the priest Ezra, together with the others who had been willing to set forth from Babylon with them, only made an abortive attempt to construct the Temple and the city with its walls, but were prevented by the surrounding nations from completing the task, on the pretext that the king had not so ordered. And thus the work remained incomplete until Nehemiah's time and the twentieth year of King Artaxerxes. Hence the captivity lasted for seventy years prior to the Persian rule. [This last sentence is bracketed by the editor.] At this period in the Persian Empire a hundred and fifteen years had elapsed since its inception, but it was the one hundred and eighty-fifth year from the captivity of Jerusalem when Artaxerxes first gave orders for the walls of Jerusalem to be built. [Actually only 141 years, the interval between 587 B.C. and 446 B.C.] Nehemiah was in charge of this undertaking, and the street was built and the surrounding walls were erected. Now if you compute seventy weeks of years from that date, you can come out to the time of Christ. But if we wish to take any other date as the starting point for these weeks, then the dates will show a discrepancy and we shall encounter many difficulties. For if the seventy weeks are computed from the time of Cyrus and his decree of indulgence which effectuated the release of the Jewish captives, then we shall encounter a deficit of a hundred years and more short of the stated number of seventy weeks [only seventy-eight years, by more recent computation, for Cyrus's decree was given in 538 B.C.]. If we reckon from the day when the angel spoke 97 to Daniel, the deficit would be much greater [actually not more than a few months or a year]. An even greater number of years is added, if you wish to put the beginning of the weeks at the commencement of the captivity. For the kingdom of the Persians endured for two hundred and thirty years until the rise of the Macedonian kingdom; then the Macedonians themselves reigned for three hundred years. From that date until the sixteenth (i.e., the fifteenth) year of Tiberius Caesar, when Christ suffered death, is an interval of sixty [sic!] years [reckoning from the death of Cleopatra, the last of the Macedonian Ptolemies]. All of these years added together come to the number of five hundred and ninety, with the result that a hundred years remain to be accounted for. On the other hand, the interval from the twentieth year of Artaxerxes to the time of Christ completes the figure of seventy weeks, if we reckon according to the lunar computation of the Hebrews, who did not number their months according to the movement of the sun, but rather according to the moon. For the interval from the one hundred fiftieth year of the Persian Empire, when Artaxerxes, as king thereof, attained the twentieth year of his reign (and this was the fourth year of the eighty-third Olympiad), up until the two hundred and second Olympiad (for it was the second year of that Olympiad which was the fifteenth year of Tiberius Caesar) comes out to be the grand total of four hundred seventy-five years. This would result in four hundred ninety Hebrew years, reckoning according to the lunar months as we have suggested. For according to their computation, these years can be made up of months of twenty-nine (variant: twenty-eight) and a half days each. This means that the sun, during a period of four hundred ninety years, completes its revolution in three hundred sixty-five days and a quarter, and this amounts to twelve lunar months for each individual year, with eleven and a fourth days left over to spare. Consequently the Greeks and Jews over a period of eight years insert three intercalary months (embolimoi). For if you will multiply eleven and a quarter days by eight, you will come out to ninety days, which equal three months. Now if you divide the eight-year periods into four hundred seventy-five years, your quotient will be fifty-nine plus three months. These fifty-nine plus eight-year periods produce enough intercalary months to make up fifteen years, more or less; and if you will add these fifteen years to the four hundred seventy-five years, you will come out to seventy weeks of years, that is, a total of four hundred and ninety years."

Africanus has expressed his views in these very words which we have copied out. Let us pass on to Eusebius Pamphili [the famous church historian, who assumed the cognomen Pamphili in honor of his beloved mentor, Bishop Pamphilus], who in the eighth book of his Evangelike Apodeixis ventures some such conjecture as this: "It does not seem to me that the seventy weeks have been divided up without purpose, in that seven is mentioned first, and then sixty-two, and then a last week is added, which in turn is itself divided into two parts. For it is written: 'Thou shalt know and understand that from the issuing of the word (command) that the petition be granted and Jerusalem be built until Christ the Prince there shall be seven weeks and sixty-two weeks.' And after the rest which he relates in the intervening section, he states at the end: 'He shall confirm a testimony (covenant) with many during one week.' It is clear that the angel did not detail these things in his reply to no purpose or apart from the inspiration of God. This observation seems to require some cautious and careful reasoning, so that the reader may pay diligent attention and inquire into the cause for this division (variant: vision). But if we must express our own opinion, in conformity with the rest of the interpretation which concerns this present context, in the angel's statement: 'From the issuing of the word that the petition be granted and that Jerusalem be built, until the time of Christ the Prince,' we are only to think of other princes who had charge of the Jewish people subsequent to this prophecy and subsequent to the return from Babylon. That is to say, we are to think of the arkhiereis [high priests] and pontiffs to whom the Scripture attaches the title of christs, by reason of the fact that they have been anointed. The first of these was Jesus [Jeshua] the son of Jehozadak, the high priest, and then the rest who had that office up until the time of the advent of our Lord and Savior. And it is these who are intended by the prophet's prediction when it states: 'From the issuing of the word that the petition be granted and Jerusalem be built even unto Christ the Prince there shall be seven weeks, and sixty-two weeks.' That is to say, the purpose is that seven weeks be counted off, and then afterward sixty-two weeks, which come to a total of four hundred and eighty-three years after the time of Cyrus. And lest we appear to be putting forth a mere conjecture too rashly and without testing the truth of our statements, let us reckon up those who bore office as christs over the people from the time of Jeshua, the son of Jehozadak, until the advent of the Lord; that is to say, those who were anointed for the high priesthood. First, then, as we have already stated, subsequent to Daniel's prophecy, which occurred in the reign of Cyrus, and subsequent to the return of the people from Babylon, Jeshua the son of Jehozadak was the high priest, and together with Zerubbabel, son of Shealtiel, they laid the foundations of the temple. And because the undertaking was hindered by the Samaritans and the other surrounding nations, seven weeks of years elapsed (that is to say, forty-nine years), during which the work on the temple remained unfinished. These weeks are separated by the prophecy from the remaining sixty-two weeks. And lastly, the Jews also followed this view when they said to the Lord in the Gospel-narrative: 'This temple was built over a period of forty-six years, and shalt thou raise it up in three days' (John 2:20). For this was the number of years which elapsed between the first year of Cyrus, who granted to those Jews who so desired the permission to return to their fatherland, and the sixth year of King Darius, in whose reign the entire work upon the temple was finished. [Actually the two dates involved are 538 B.C. and 516 B.C., an interval of only twenty-two years.] Furthermore Josephus added on three more years, during which the periboloi (precincts) and certain other construction left undone were brought to completion; and when these are added to the forty-six years, they come out to forty-nine years, or seven weeks of years. And the remaining sixty-two weeks are computed from the seventh year of Darius. At that time Jeshua the son of Jehozadak, and Zerubbabel (who had already reached his majority) were in charge of the people, and it was in their time that Haggai and Zechariah prophesied. After them came Ezra and Nehemiah from Babylon and constructed the walls of the city during the high priesthood of Joiakim, son of Jeshua, who had the surname of Jehozadak. After him Eliashib succeeded to the priesthood, then Joiada and Johanan after him. Following him there was Jaddua, in whose lifetime Alexander, the king of the Macedonians, founded Alexandria, as Josephus relates in his books of the Antiquities, and actually came to Jerusalem and offered blood-sacrifices in the Temple. Now Alexander died in the one hundred and thirteenth Olympiad, in the two hundred thirty-sixth year of the Persian Empire, which in turn had begun in the first year of the fifty-fifth Olympiad. That was the date when Cyrus, King of the Persians, conquered the Babylonians and Chaldeans. After the death of the priest Jaddua, who had been in charge of the temple in Alexander's reign, Onias received the high priesthood. It was at this period that Seleucus, after the conquest of Babylon, placed upon his own head the crown of all Syria and Asia, in the twelfth year after Alexander's death. Up to that time the years which had elapsed since the rule of Cyrus, when computed together, were two hundred and forty-eight. From that date the Scripture of the Maccabees computes the kingdom of the Greeks. Following Onias, the high priest Eleazar became head of the Jews. That was the period when the Seventy translators are said to have translated the Holy Scriptures into Greek at Alexandria. After him came Onias II, who was followed by Simon, who ruled over the people when Jesus the son of Sirach wrote the book which bears the Greek title of Panaretos ("A Completely Virtuous Man"), and which is by most people falsely attributed to Solomon. Another Onias followed him in the high priesthood, and that was the period when Antiochus was trying to force the Jews to sacrifice to the gods of the Gentiles. After the death of Onias, Judas Maccabaeus cleansed the Temple and smashed to bits the statues of the idols. His brother Jonathan followed him, and after Jonathan their brother Simon governed the people. By his death the two hundred and seventy-seventh year of the Syrian kingdom had elapsed, and the First Book of Maccabees contains a record of events up to that time. And so the total number of years from the first year of Cyrus, King of Persia, until the end of the First Book of Maccabees and the death of the high priest Simon is four hundred twenty-five. After him John [Hyrcanus] occupied the high priesthood for twenty-nine years, and upon his death Aristobulus became head of the people for a year and was the first man after the return from Babylon to associate with the dignity of high priesthood the authority of kingship. His successor was Alexander, who likewise was high priest and king, and who governed the people for twenty-seven years. Up to this point, the number of years from the first year of Cyrus and the return of the captives who desired to come back to Judaea is to be computed at four hundred and eighty-three. This total is made up of the seven weeks and the sixty-two weeks, or sixty-nine weeks altogether. And during this whole period high priests ruled over the Jewish people, and I now believe that they are those referred to as christ-princes. And when the last of them, Alexander, had died, the Jewish nation was rent in this direction and that into various factions, and was harrassed by internal seditions in its leaderless condition; and that too to such an extent that Alexandra, who was also called Salina, and who was the wife of the same Alexander, seized power and kept the high priesthood for her son, Hyrcanus. But she passed on the royal power to her other son, Aristobulus, and he exercised it for ten years. But when the brothers fought with each other in civil war and the Jewish nation was drawn into various factions, then Gnaeus Pompey, the general of the Roman army, came upon the scene. Having captured Jerusalem, he penetrated even to the shrine in the temple which was called the Holy of holies. He sent Aristobulus back to Rome in chains, keeping him for his triumphal procession, and then he gave the high priesthood to his brother, Hyrcanus. Then for the first time the Jewish nation became tributary to the Romans. Succeeding him, Herod, the son of Antipater, received the royal authority over the Jews by senatorial decree, after Hyrcanus had been killed; and so he was the first foreigner to become governor of the Jews. Moreover when his parents had died, he handed over the high priesthood to his children, even though they were non-Jews, utterly contrary to the law of Moses. Nor did he entrust the office to them for long, except upon their granting him favors and bribes, for he despised the commands of God's law."

The same Eusebius offered another explanation also, and if we wanted to translate it into Latin, we should greatly expand the size of this book. And so the sense of his interpretation is this, that the number of years from the sixth year of Darius, who 102 reigned after Cyrus and his son, Cambyses, ---- and this was the date when the work on the temple was completed ---- until the time of Herod and Caesar Augustus is reckoned to be seven weeks plus sixty-two weeks, which make a total of four hundred eighty-three years. That was the date when the christ, that is to say, Hyrcanus, being the last high priest of the Maccabaean line, was murdered by Herod, and the succession of high priests came to an end, so far as the law of God was concerned. It was then also that a Roman army under the leadership of a Roman general devastated both the city and the sanctuary itself. Or else it was Herod himself who committed the devastation, after he had through the Romans appropriated to himself a governmental authority to which he had no right. And as for the angel's statement, "For he shall establish a compact with many for one week (variant: "a compact for many weeks"), and in the midst of the week the sacrifice and offering shall cease," it is to be understood in this way, that Christ was born while Herod was reigning in Judaea and Augustus in Rome, and He preached the Gospel for three years and six months, according to John the Evangelist. And he established the worship of the true God with many people, undoubtedly meaning the Apostles and believers generally. And then, after our Lord's passion, the sacrifice and offering ceased in the middle of the week. For whatever took place in the Temple after that date was not a valid sacrifice to God but a mere worship of the devil, while they all cried out together, "His blood be upon us and upon our children" (Matt. 27:25); and again, "We have no king but Caesar." Any reader who is interested may look up this passage in the Chronicle of this same Eusebius, for I translated it into Latin many years ago. But as for his statement that the number of years to be reckoned from the completion of the temple to the tenth year of the Emperor Augustus, that is, when Hyrcanus was slain and Herod obtained Judaea, amounts to a total of seven plus sixty-two weeks, or four hundred eighty-three years, we may check it in the following fashion. The building of the temple was finished in the seventy-sixth [here and in the other place read: "sixty-seventh" - Migne] Olympiad, which was the sixth year of Darius. In the third year of the one hundred and eighty-sixth Olympiad, that is, the tenth year of Augustus, Herod seized the rule over the Jews. This makes the interval four hundred and eighty-three years, reckoning up by the individual Olympiads and computing them at four years each. This same Eusebius reports another view as well, which I do not entirely reject, that most authorities extend the one [last] week of years to the sum of seventy years, reckoning each year as a ten-year period [reading the corrupt upputatio as supputatio]. They also claim that thirty-five years intervened between the passion of the Lord and the reign of Nero, and that it was at this latter date when the weapons of Rome were first lifted up against the Jews, this being the half-way point of the week of seventy years. After that, indeed, from the time of Vespasian and Titus (and it was right after their accession to power that Jerusalem and the temple were burned) up to the reign of Trajan another thirty-five years elapsed. And this, they assert, was the week of which the angel said to Daniel: "And he shall establish a compact with many for one week." For the Gospel was preached by the Apostles all over the world, since they survived even unto that late date. According to the tradition of the church historians, John the Evangelist lived up to the time of Trajan. Yet I am at a loss to know how we can understand the earlier seven weeks and the sixty-two weeks to involve seven years each, and just this last one to involve ten years for each unit of the seven, or seventy years in all.

So much for Eusebius. But Hippolytus has expressed the following opinion concerning these same weeks: he reckons the seven weeks as prior to the return of the people from Babylon, and the sixty-two weeks as subsequent to their return and extending to the birth of Christ. But the dates do not agree at all. If indeed the duration of the Persian Empire be reckoned at two hundred and thirty years, and the Macedonian Empire at three hundred, and the period thereafter up to the birth of the Lord be thirty years, then the total from the beginning of the reign of Cyrus, King of the Persians, until the advent of the Savior will be five hundred and sixty years. Moreover Hippolytus places the final week at the end of the world and divides it into the period of Elias and the period of Antichrist, so that during the [first] three and a half years of the last week the knowledge of God is established. And as for the statement, "He shall establish a compact with many for a week" (Dan. 9:27), during the other three years under the Antichrist the sacrifice and offering shall 104 cease. But when Christ shall come and shall slay the wicked one by the breath of His mouth, desolation shall hold sway till the end.

On the other hand Apollinarius of Laodicea in his investigation of the problem breaks away from the stream of the past and directs his longing desires towards the future, very unsafely venturing an opinion concerning matters so obscure. And if by any chance those of future generations should not see these predictions of his fulfilled at the time he set, then they will be forced to seek for some other solution and to convict the teacher himself of erroneous interpretation. And so, in order to avoid the appearance of slandering a man as having made a statement he never made, he makes the following assertion - and I translate him word for word: "To the period of four hundred and ninety years the wicked deeds are to be confined as well as all the crimes which shall ensue from those deeds. After these shall come the times of blessing, and the world is to be reconciled unto God at the advent of Christ, His Son. For from the coming forth of the Word, when Christ was born of the Virgin Mary, to the forty-ninth year, that is, the end of the seven weeks, [God] waited for Israel to repent. Thereafter, indeed, from the eighth year of Claudius Caesar [i.e., 48 A.D.] onward, the Romans took up arms against the Jews. For it was in His thirtieth year, according to the Evangelist Luke, that the Lord incarnate began His preaching of the Gospel (Luke 1). According to the Evangelist John (John 2 and 11), Christ completed two years over a period of three passovers. The years of Tiberius' reign from that point onward are to be reckoned at six; then there were the four years of the reign of Gaius Caesar, surnamed Caligula, and eight more years in the reign of Claudius. This makes a total of forty-nine years, or the equivalent of seven weeks of years. But when four hundred thirty-four years shall have elapsed after that date, that is to say, the sixty-two weeks, then [i.e. in 482 A.D.] Jerusalem and the Temple shall be rebuilt during three and a half years within the final week, beginning with the advent of Elias, who according to the dictum of our Lord and Savior (Luke 1) is going to come and turn back the hearts of the fathers towards their children. And then the Antichrist shall come, and according to the Apostle [reading apostolum for apostolorum] he is going to sit in the temple of God (II Thess. 2) and be slain by the breath of our Lord and Savior after he has waged war against the saints. And thus it shall come to pass that the middle of the week shall mark the confirmation of God's covenant with the saints, and the middle of the week in turn shall mark the issuing of the decree under the authority of Antichrist that no more sacrifices be offered. For the Antichrist shall set up the abomination of desolation, that is, an idol or statue of his own god, within the Temple. Then shall ensue the final devastation and the condemnation of the Jewish people, who after their rejection of Christ's truth shall embrace the lie of the Antichrist. Moreover this same Apollinarius asserts that he conceived this idea about the proper dating from the fact that Africanus, the author of the Tempora [Chronology], whose explanation I have inserted above, affirms that the final week will occur at the end of the world. Yet, says Apollinarius, it is impossible that periods so linked together be wrenched apart, but rather the time-segments must all be joined together in conformity with Daniel's prophecy.

The learned scholar Clement, presbyter of the church at Alexandria, regards the number of years as a matter of slight consequence, asserting that the seventy weeks of years were completed by the span of time from the reign of Cyrus, King of the Persians, to the reign of the Roman emperors, Vespasian and Titus; that is to say, the interval of four hundred and ninety years, with the addition in that same figure of the two thousand three hundred days of which we made earlier mention. He attempts to reckon in these seventy weeks the ages of the Persians, Macedonians, and Caesars, even though according to the most careful computation, the number of years from the first year of Cyrus, King of the Persians and Medes, when Darius also bore rule, up to the reign of Vespasian and the destruction of the Temple amounts to six hundred and thirty.

When Origen came to deal with [reading praefuisset instead of profuisset] this chapter, he urged us to seek out what information we do not possess; and because he had no leeway for allegorical interpretation, in which one may argue without constraint, but rather was restricted to matters of historical fact, he made this brief observation in the tenth volume of the Stromata: "We must quite carefully ascertain the amount of time between the first year of Darius, the son of Ahasuerus, and the advent of Christ, and discover how many years were involved, and what events are said to have occurred during them. Then we must see whether we can fit these data in with the time of the Lord's coming."

We may learn what Tertullian had to say on the subject by consulting the book which he wrote against the Jews (Contra Judaeos), and his remarks may be set forth in brief: "How, then, are we to show that Christ came within the sixty-two weeks? This calculation begins with the first year of Darius, since that was the time when the vision itself was revealed to Daniel. For he was told: 'Understand and conclude from the prophesying of the command for me to give thee this reply. ...' Hence we are to commence our computation with the first year of Darius, when Daniel beheld this vision. Let us see, then, how the years are fulfilled up to the advent of Christ. Darius reigned nineteen years; Artaxerxes forty years; the Ochus who was surnamed Cyrus twenty-four years; Argus, one year. Then Darius II, who was called Melas, twenty-one years. Alexander the Macedonian reigned twelve years. And then after Alexander (who had ruled over both the Medes and the Persians, after he had conquered them, and had established his rule in Alexandria, calling it after his own name), Soter reigned there in Alexandria for thirty-five years, and was succeeded by Philadelphus, who reigned for thirty-eight years. After him Euergetes reigned for twenty-five years, and then Philopator for seventeen years, followed by Epiphanes for twenty-four years. Furthermore the second Euergetes ruled for twenty and nine years, and Soter for thirty-eight years. Ptolemy for thirty-seven years, and Cleopatra for twenty years and five months. Furthermore Cleopatra shared the rule with Augustus for thirteen years. After Cleopatra Augustus reigned forty-three years more. For all of the years of the reign of Augustus were fifty-six in number. And let us see (variant: we see) that in the forty-first year of the reign of Augustus, who ruled after the death of Cleopatra, Christ was born. And this same Augustus lived on for fifteen years after the time when Christ was born. And so the resultant periods of years up to the day of Christ's birth and the forty-first year of Augustus, after the death of Cleopatra [actually only twenty-nine years after Cleopatra's death - the language here is confusing], come to the total figure of four hundred and thirty-seven years and five months. This means that sixty-two and a half weeks were used up, or the equivalent of four hundred and thirty-seven years and six months, by the day when Christ was born. Then eternal righteousness was revealed, and the Saint of saints was anointed, namely Christ, and the vision and prophecy were sealed, and those sins were remitted which are allowed through faith in Christ's name to all who believe in Him." But what is the meaning of the statement that the "vision and prophecy are confirmed by a seal"? It means that all the prophets made proclamation concerning [Christ] Himself, saying that He was going to come and that He would have to suffer. Hence we read shortly thereafter in this Tertullian passage, "The years were fifty-six in number; furthermore, Cleopatra continued to reign jointly under Augustus...." It was because the prophecy was fulfilled by His advent that the vision was confirmed by a seal; and it was called a prophecy because Christ Himself is the seal of all the prophets, fulfilling as He did all that the prophets had previously declared concerning Him. Of course after His advent and His passion (variant; the passion of Christ), there is no longer any vision or prophecy (variant: or prophet) which declares that Christ will come [?]. And then a little later Tertullian says, "Let us see what is the meaning of the seven and a half weeks, which in turn are divided up into a subsection of earlier weeks; by what transaction were they fulfilled? Well, after Augustus, who lived on after Christ's birth, fifteen years elapsed. He was succeeded by Tiberius Caesar, and he held sway for twenty-two years, seven months and twenty-eight days. In the fifteenth year of his reign Christ suffered, being about thirty-three when He suffered. Then there was Gaius Caesar, also named Caligula, who reigned for three years, eight months and thirteen days. [Note that Claudius' reign of 13 years is here omitted.] Nero reigned for nine years, nine months and thirteen days. Galba ruled for seven months and twenty-eight days; Otho for three months and five days; and Vitellius for eight months and twenty-eight days. Vespasian vanquished the Jews in the first year of his reign, bringing the number of years to a total of fifty-two, plus six months. For he ruled for eleven years, and so by the date of his storming Jerusalem, the Jews had completed the seventy weeks foretold by Daniel."

As for the view which the Hebrews hold concerning this passage, I shall set it forth summarily and within a brief compass, leaving the credibility of their assertions to those who asserted them. And so let me put it in the form of a paraphrase in order to bring out the sense more clearly. "O Daniel, know that from this day on which I now speak to thee (and that was the first year of the Darius who slew Belshazzar and transferred the Chaldean Empire to the Medes and Persians) unto the seventieth week of years (that is, four hundred and ninety years) the following events shall befall thy people in stages [literally: part by part]. First of all, God shall be appeased by thee in view of the earnest intercession thou hast just offered Him, and sin shall be canceled out and the transgression shall come to an end. For although the city at present lies deserted and the Temple lies destroyed to its very foundations [reading fundamenta for the non-existent frudamenta], so that the nation is plunged into mourning, yet within a fairly short time it shall be restored. And not only shall it come to pass within these seventy weeks that the city shall be rebuilt and the Temple restored, but also the Christ, who is the eternal righteousness, shall be born. And so shall the vision and the prophecy be sealed, with the result that there shall be no more any prophet to be found in Israel, and the Saint of saints shall be anointed. We read concerning Him in the Psalter: 'Because God, even Thy God, hath anointed Thee with the oil of gladness above thy fellows' (Ps. 44:8, 45:7). And in another passage He says of Himself: 'Be ye holy, for I also am holy' (Lev. 19:2). Know therefore that from this day on which I speak to thee and make thee the promise by the word of the Lord that the nation shall return and Jerusalem shall be restored, there shall be sixty-two weeks numbered unto the time of Christ the Prince and of the perpetual desolation of the Temple; and that there shall also be seven weeks in which the two events shall take place which I have already mentioned, namely that the nation shall return and the street shall be rebuilt by Nehemiah and Ezra. And so at the end of the weeks the decree of God shall be accomplished in distressing times, when the Temple shall again be destroyed, and the city taken captive. For 109 after the sixty-two weeks the Christ shall be slain, and the nation who shall reject Him shall go out of existence" - or, as the Jews themselves put it, the kingdom of Christ which they imagined they would retain shall not even be. And why do I speak of the slaying of Christ, and of the nation's utter forfeiture of God's help, since the Roman people were going to demolish the city and sanctuary under Vespasian, the leader who was to come? Upon his death the seven weeks or forty-nine years were complete, and after the city of Aelia was established upon the ruins of Jerusalem, Aelius Hadrian vanquished the revolting Jews in their conflict with the general, Timus Rufus. It was at that time that the sacrifice and offering (ceased and) will continue to cease even unto the completion of the age, and the desolation is going to endure until the very end. We are not, say the Jews, greatly impressed by the fact that the seven weeks are mentioned first, and afterwards the sixty-two, and again a single week divided into two parts. For it is simply the idiomatic usage of the Hebrew language, as well as of antique Latin, that in quoting a figure, the small number is given first and then the larger. For example, we do not, according to good usage say in our language, "Abraham lived a hundred and seventy-five years"; on the contrary the Hebrews say, "Abraham lived five and seventy and one hundred years". And so the fulfilment is not to follow the literal order of the words, but it shall be accomplished in terms of the whole sum, taken together. I am also well aware that some of the Jews assert that as for the statement about the single week, "He shall establish a covenant with many for one week," the division is between the reigns of Vespasian and Hadrian. According to the history of Josephus, Vespasian and Titus concluded peace with the Jews for three years and six month. And the [other] three years and six months are accounted for in Hadrian's reign, when Jerusalem was completely destroyed and the Jewish nation was massacred in large groups at a time, with the result that they were even expelled from the borders of Judaea. This is what the Hebrews have to say on the subject, paying little attention to the fact that from the first year of Darius, King of the Persians, until the final overthrow of Jerusalem, which befell them under Hadrian, the period involved is a hundred and seventy-four Olympiads or six hundred ninety-six years, which total up to ninety-nine Hebrew weeks plus three years - that being the time when Barcochebas, the leader of the Jews, was crushed and Jerusalem was demolished to the very ground.

Source: Commentary on Daniel
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Labels: Nativity and Theophany, Old Testament, Patristics, Prophecies
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