When Did the Magi Arrive in Bethlehem?

The following note from the Great Synaxaristes comments on the timeline of when the Magi arrived in Bethlehem:

"The readers should be aware that there exists serious disagreement regarding the time the Magi were supernaturally informed of the nativity and their arrival in Bethlehem. The divine Chrysostom, Theophylact, and Meletios of Athens, together with Justin, Athanasios, and John the Damascene, maintain they venerated the Child in his swaddling clothes in a cave. The divine Epiphanios (Panarion 51 and 52), Jerome, Eusebius (Chronicle), Hippolytus the Theban (Syntagmoi Chroniko), Nikephoros Kallistos (Bk. 1, Ch. 13), Niketas of Serres (Matthew), and other later sources declare that the Magi arrived in Jerusalem some two years after the nativity of the Lord, reasoning that the star appeared to the Magi on the day of the Christ's nativity. Nikodemos, for his part, then asks: 'If the Magi arrived before the presentation in the temple, was not all of Jerusalem in the meantime shaken from Herod's search to murder the Infant? If the Magi found the Christ in the cave, why then does Matthew clearly say that they found the child in a house? If the star appeared to the Magi before the nativity of Christ and they venerated Him in the cave, why should Herod slay two-year-old children rather than newborns?' Nikodemos then concludes that the star appeared on the day of Jesus' birth and the Magi arrived in Jerusalem two years later. Others counter his conclusion, remarking: 'Why then did the Magi venerate Him two years later in Bethlehem, when He and His mother and Joseph were to be found in Nazareth and not Bethlehem?' Nikodemos replies that both Mary and Joseph went yearly, in March-April, to Jerusalem for the Passover, and that it was possible they were visiting Bethlehem also. Afterward, they immediately left for Egypt. Thus the readers are left to make their own inferences from the incomplete evidence."

From The Great Synaxaristes of the Orthodox Church (December) translated by Holy Apostles Convent, p. 1133.

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The Slaughter of the Innocents: Historical Fact or Legendary Fiction?

Gordon Franz
December 9, 2009
Associates For Biblical Research

Excerpt: In the December 2008 issue of National Geographic there was a well illustrated article on the recent excavations at the Herodian. This was the final burial place of Herod the Great, located 5 ½ kilometers southeast of Bethlehem as the angels fly. In the article, the author made this bold statement, reflecting current historical and theological understanding: “Herod is best known for slaughtering every male infant in Bethlehem in an attempt to kill Jesus. He is almost certainly innocent of this crime” (Mueller 2008:42). Was Herod the Great really innocent of this crime, or did this criminal act actually happen?

Michael Grant, a popular writer on historical themes says of the Massacre of the Innocents: “The tale is not history but myth or folk-lore” (1971:12). He went on to say, Herod became known as “Herod the Wicked, villain of many a legend, including the Massacre of the Innocents: the story is invented, though it is based, in one respect, on what is likely to be a historical fact, since Jesus Christ was probably born in one of the last years of Herod’s reign” (1971:228-229). Elsewhere he says, “Matthew’s story of the Massacre of the Innocents by Herod the Great, because he was afraid of a child born in Bethlehem ‘to be King of the Jews’, is a myth allegedly fulfilling a prophecy by Jeremiah and mirroring history’s judgment of the great but evil potentate Herod, arising from many savage acts during the last years before his death in 4 BC” (1999:71). Was the slaughter of the innocents a tale, myth, folk-lore, or legend? Or was it a historical event?

Unfortunately archaeologists have yet to excavate the archives of the Jerusalem Post from the year 4 BC! Nor does the first century AD Jewish historian, Flavius Josephus record this event in any of his writings. Even though secular history is silent on this event it does not mean it did not occur. When the life of Herod the Great is examined, this event is very consistent with his character and actions so this is pointing to the fact that it did happen as recorded in Holy Scripture.

The Gospel of Matthew records the event in this manner: “Then Herod, when he saw that he was deceived by the wise men, was exceedingly angry; and he sent forth and put to death all the male children who were in Bethlehem and in all its districts, from two years old and under, according to the time which he had determined from the wise men. Then was fulfilled what was spoken by Jeremiah the prophet, saying: ‘A voice was heard in Ramah, lamentation, weeping, and great mourning, Rachel weeping for her children, refusing to be comforted, because they are no more’” (2:16-18, NKJV).

Herod’s Paranoia

In 1988 I was attending a lecture at the Jerusalem Center for Biblical Studies by Dr. Isaiah Gafni, a leading authority on the Second Temple period at the Hebrew University. His topic was the life of Herod the Great. Sitting next to me was Dr. Bruce Narramore, a Christian psychologist from Biola University.

Dr. Gafni recounted a seminar that was held at Hebrew University a few years before. Attending it were historians and archaeologists of the Second Temple period as well as psychiatrists and psychologists. They laid out (figuratively speaking) Herod the Great on the psychiatric couch and preceded to psychoanalyze him. The historians explained a recurring pattern in the life of Herod. He would hear a rumor that somebody was going to bump him off and take over his throne, but Herod would kill that person first. He would then go into depression. After awhile he would come out of his depression and would build, build, build. He would hear another rumor and would kill that person, then go into another depression. After awhile he would come out of this depression and would build, build, build. This cycle repeated itself a number of times in which numerous people were killed, including one of his ten wives as well as three of his sons! The shrinks diagnosed Herod the Great as a paranoid schizophrenic.

After the lecture I turned to Dr. Narramore and asked his analysis of Herod: “Well, do you think he was a paranoid schizophrenic?” Bruce laughed and said, “No, he was a jerk!” [That is a direct quote!]. Recently a historical / psychological analysis was done on Herod the Great and he was diagnosed with Paranoid Personality Disorder (Kasher and Witztum 2007:431).

The Historical Plausibility of the Slaughter of the Innocents

It is true; Josephus does not record the slaughter of the innocents in Bethlehem. He does, however, record a number of ruthless murders by Herod in order to keep his throne secure.

Herod was crowned “King of the Jews” by the Roman Senate in 40 BC in Rome. He was, however, a king without a kingdom. Upon his return to the Land of Israel, he was given a Roman army and was eventually able to capture Jerusalem. The first order of business was to eliminate his Hasmonean predecessors. Mattathias Antigonus was executed with the help of Mark Antony and Herod killed 45 leading men of Antigonus’ party in 37 BC (Antiquities 15:5-10; LCL 8:5-7). He had the elderly John Hyrcanus II strangled over an alleged plot to overthrow Herod in 30 BC (Antiquities 15:173-178; LCL 8:83-85).

Herod continued to purge the Hasmonean family. He eliminated his brother-in-law, Aristobulus, who was at the time an 18 year old High Priest. He was drowned in 35 BC by Herod’s men in the swimming pool of the winter palace in Jericho because Herod thought the Romans would favor Aristobulus as ruler of Judea instead of him (Antiquities 15:50-56; LCL 8:25-29; Netzer 2001:21-25). He also had his Hasmonean mother-in-law, Alexandra (the mother of Mariamme) executed in 28 BC (Antiquities 15:247-251; LCL 8:117-119). He even killed his second wife Miriamme in 29 BC. She was his beloved Hasmonean bride whom he loved to death [literally, no pun intended] (Antiquities 15:222-236; LCL 8:107-113).

Around 20 BC, Herod remitted one third of the people’s taxes in order to curry favor with them, however, he did set up an internal spy network and eliminated people suspected of revolt, most being taken to Hyrcania, a fortress in the Judean Desert (Antiquities 15:365-372; LCL 8:177-181).

Herod also had three of his sons killed. The first two, Alexander and Aristobulus, the sons of Mariamme, were strangled in Sebaste (Samaria) in 7 BC and buried at the Alexandrium (Antiquities 16:392-394; LCL 8:365-367; Netzer 2001:68-70). The last, only five days before Herod’s own death, was Antipater who was buried without ceremony at Hyrcania (Antiquities 17:182-187; LCL 8:457-459; Netzer 2001:75; Gutfeld 2006:46-61).

Herod the Great became extremely paranoid during the last four years of his life (8-4 BC). On one occasion, in 7 BC, he had 300 military leaders executed (Antiquities 16:393-394; LCL 8:365). On another, he had a number of Pharisees executed in the same year after it was revealed that they predicted to Pheroras’ wife [Pheroras was Herod’s youngest brother and tetrarch of Perea] “that by God’s decree Herod’s throne would be taken from him, both from himself and his descendents, and the royal power would fall to her and Pheroras and to any children they might have” (Antiquities 17:42-45; LCL 8:393). With prophecies like these circulating within his kingdom, is it any wonder Herod wanted to eliminate Jesus when the wise men revealed the new “king of the Jews” had been born (Matt. 2:1-2)?! (For a full discussion of these historical events, see France 1979 and Maier 1998).

Macrobius (ca. AD 400), one of the last pagan writers in Rome, in his book Saturnalia, wrote: “When it was heard that, as part of the slaughter of boys up to two years old, Herod, king of the Jews, had ordered his own son to be killed, he [the Emperor Augustus] remarked, ‘It is better to be Herod’s pig [Gr. hys] than his son’ [Gr. huios]” (2.4.11; cited in Brown 1993:226). Macrobius may have gotten some of his historical facts garbled, but he could have given us a chronological key as well. If he was referring to the death of Antipater in 4 BC, the slaughter of the Innocents would have been one of the last, if not the last, brutal killings of Herod before he died. What is also interesting is the word-play in the quote attributed to Augustus- “pig” and “son” are similar sounding words in Greek. Herod would not kill a pig because he kept kosher, at least among the Jews; yet he had no qualms killing his own sons!

Why did Josephus not record this event?

There are several possible explanations as to why Josephus did not record this event. First, Josephus, writing at the end of the first century AD may not have been aware of the slaughter in Bethlehem at the end of the first century BC. There were some pivotal events in the first century AD that Josephus does not record. For example, the episode of the golden Roman shields in Jerusalem which was the cause of the bad blood between Herod Antipas and Pontus Pilate (cf. Luke 23:12). It was the Jewish philosopher, Philo of Alexandria that recorded this event (Embassy to Gaius 38:299-305; Maier 1969:109-121). It should also be pointed out that Josephus got some of his information from Nicolas of Damascus who was Herod the Greats friend and personal historian. Nicolas may not have recorded such a terrible deed so as not to blacken the reputation of his friend any more than he had too (Brown 1993:226, footnote 34).

Second, the massacre might not have been as large as later church history records. The Martyrdom of Matthew states that 3,000 baby were slaughtered. The Byzantine liturgy places the number at 14,000 and the Syrian tradition says 64,000 innocent children were killed (Brown 1993:205). Yet Professor William F. Albright, the dean of American archaeology in the Holy Land, estimates that the population of Bethlehem at the time of Jesus’ birth to be about 300 people (Albright and Mann 1971:19). The number of male children, two years old or younger, would be about six or seven (Maier 1998:178, footnote 25). This would hardly be a newsworthy event in light of what else was going on at the time. Please do not get me wrong, one innocent child being killed is a horrific tragedy.

Based on the date of Jesus’ birth provided by Clement of Alexandria (ca. 200 AD), Jesus would have been born on May 14, 6 BC (Faulstich 1998:109-112). The wise men from the east do not arrive in Jerusalem to visit Herod and then go on to Bethlehem until at least 50 days after the birth of the Lord Jesus, but more than likely a year to a year and a half later. When Mary performed the ritual of purification for her firstborn in the Temple she offered two turtledoves, the offering of the poor (Luke 2:22-24; cf. Lev. 12:8). If the wise men had already arrived with their gold, frankincense and myrrh, Mary would have been obligated to offer a lamb and would have had the means to do so (Lev. 12:6). Herod inquired of the wise men when the star first appeared and instructed them to go and find the “King of the Jews” and return and tell him so he could go and worship the young Child as well (Matt. 2:7-9). Herod realized he was tricked when the wise men returned home another way after they were warned in a dream of Herod’s evil intentions (2:12). Herod calculated the age of the young Child based on the testimony of the wise men as to when the star first appeared. He ordered the killing of all male children in Bethlehem and its immediate vicinity who were two years old and younger (2:16). Herod dies in March of 4 BC, just under two years from the birth of Jesus.

Right before he dies, Herod realizes nobody will mourn for him at his death. He hatched a diabolical scheme to make sure everybody will morn at his death, even if it was not for him. He ordered all the notable Jews from all parts of his kingdom to come to him in Jericho under penalty of death. He placed them in the hippodrome of Jericho and left instructions for the soldiers to kill all the notables upon his death (Antiquities 17:174-181; LCL 8:451-455; Netzer 2001:64-67). Fortunately, after the death of Herod, his sister Salome countermanded the order and released the Jewish leaders. Ironically, Herod died on the Feast of Purim and there was much rejoicing at the death of Herod the Wicked (cf. Esther 8:15-17; Faulstich 1998:110)!

Five days before he died, Herod executed his oldest son Antipater (Antiquities 17:187; LCL 8:457-459). During that time period he also executed, by burning alive, two leading rabbis and then executed their students for participating in the “eagle affair” in the Temple (Antiquities 17:149-167; LCL 8:439-449; Wars 1:655; LCL 2:311).

Paul L. Maier has pointed out, “Josephus wrote for a Greco-Roman audience, which would have little concern for infant deaths. Greeks regularly practiced infanticide as a kind of birth control, particularly in Sparta, while the Roman father had the right not to lift his baby off the floor after birth, letting it die” (1998:179).

Josephus, even if he knew of the slaughter of the innocents, would have deemed this episode unimportant in light of all the other monumental events going on at the time of the death of Herod the Great, thus not including it in his writings.

Conclusions

The slaughter of the innocents is unattested in secular records, but the historical plausibility of this event happening is consistent with the character and actions of Herod the Great. Besides killing his enemies, he had no qualms in killing family members and friends as well. Herod would not have given a second thought about killing a handful of babies in a small, obscure village south of Jerusalem in order to keep his throne secure for himself, or his sons, even if it was one of the last dastardly deeds he committed before he died. As Herod lay dying, raked in pain and agony, the men of God and those with special wisdom opined that Herod was suffering these things because it was “the penalty that God was exacting of the king for his great impiety” (Antiquities 17:170; LCL 8:449-451).

Bibliography

Albright, William; and C. S. Mann
1971 The Anchor Bible. Matthew. New York: Doubleday.

Brown, Raymond
1993 The Birth of the Messiah. A Commentary on the Infancy Narratives in the Gospels of Matthew and Luke. New York: Doubleday.

Faulstich, Eugene
1998 Studies in O.T. and N.T. Chronology. Pp. 97-117 in Chronos, Kairos, Christos II. Edited by E. J. Vardaman. Macon, GA: Mercer University.

France, Richard
1979 Herod and the Children of Bethlehem. Novum Testamentum 31/2:98-120.

Grant, Michael
1971 Herod the Great. New York: American Heritage.
1999 Jesus. London: Phoenix.

Gutfeld, Oren
2006 "Hyrcania’s Mysterious Tunnels: Searching for the Treasures of the Copper Scrolls." Biblical Archaeology Review 32/5:46-61.

Josephus
1976 Jewish Wars, Books 1-3. Vol. 2. Trans. by H. Thackeray. Cambridge, MA: Harvard University. Loeb Classical Library 203.
1980 Antiquities of the Jews 15-17. Vol. 8. Trans. by R. Marcus and A. Wikgren. Cambridge, MA: Harvard University. Loeb Classical Library 410.

Kasher, Aryeh; with Witztum, Eliezer
2007 King Herod: A Persecuted Persecutor. Trans. by K. Gold. Berlin and New York: Walter de Gruyter.

Maier, Paul
1969 "The Episode of the Golden Roman Shields in Jerusalem." Harvard Theological Review 62:109-121.
1998 Herod and the Infants of Bethlehem. Pp. 169-189 in Chronos, Kairos, Christos II. Edited by E. J. Vardaman. Macon, GA: Mercer University.

Mueller, Tom
2008 Herod. "The Holy Land’s Visionary Builder." National Geographic 214/6:34-59.

Netzer, Ehud
2001 The Palaces of the Hasmoneans and Herod the Great. Jerusalem: Yad Ben-Zvi Institute and Israel Exploration Society.

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Why Did Rachel Weep For the Holy Children of Bethlehem?

When the Holy Infants were killed under King Herod, we read in Sacred Scripture:

"Then was fulfilled that which was spoken by Jeremiah the Prophet, saying; In Rama was there a voice heard, weeping and great mourning; Rachel weeping for her children."

A difficulty with this passage lies with the fact the tribe of Benjamin (that of Rachel) did not include Bethlehem. Why then did she cry for them if children of Bethelehem seem not to be her biological children? Saint Jerome explains:

"The child of Rachel was Benjamin, and Bethlehem is not a town belonging to his tribe. We must therefore seek another reason why Rachel should weep for the children of Judah, to whom Bethlehem belongeth, as for her own. The plain answer is that she is buried at Ephratha close to Bethlehem, and she is called Mother on account of the resting-place of her earthly tabernacle being there. It is possible also that she is called Mother because the tribes of Judah and Benjamin were joined together, and Herod slew not only all the children that were in Bethlehem, but also in all the coasts thereof."


Saint John Chrysostom explains:

"But what, it may be said, has Rachel to do with Bethlehem? For it says, 'Rachel weeping for her children.' And what has Rama to do with Rachel? Rachel was the mother of Benjamin, and on her death, they buried her near this place. The tomb then being near, and the portion pertaining unto Benjamin her infant (for Rama was of the tribe of Benjamin), from the head of the tribe first, and next from the place of her sepulchre, he naturally denominates her young children who were massacred. Then to show that the wound that befell her was incurable and cruel, he says, “she would not be comforted because they are not."

Thus because Rachel's tomb was on the road towards Bethlehem, and because the slaughter took place in that area, Rachel wept.

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The Fourteen Thousand Holy Children of Bethlehem

14,000 Holy Infants Slaughtered By Herod (Feast Day - December 29)

By St. Nikolai Velimirovich

When the Magi from the east did not return to Jerusalem from Bethlehem to inform Herod about the newborn King but rather, at the angel's command, returned to their homeland another way, Herod became as enraged as a wild beast and ordered all the children two years old and under in Bethlehem and its surroundings to be killed.

This frightening command of the king was carried out to the letter. His soldiers beheaded some of the children with swords, smashed others against stones, trampled others underfoot, and strangled others with their hands. And the cries and wails of the mothers rose to heaven, lamentation, and bitter weeping; "Rachel weeping for her children" (Jeremiah 31:15, Matthew 2:18), as had been prophesied.

This crime against the multitude of innocent children was carried out a year after the birth of Christ, at the time when Herod was seeking to find the Divine Child. He asked Zacharias about his son John, so that he might kill him, since he naturally thought that John was the new king. As Zacharias did not turn John over, he was slain in the Temple by order of Herod. St. Symeon the God-Receiver would also have been murdered soon after the Presentation in the Temple, had he not already reposed in God.

After murdering the children of Bethlehem, Herod turned against the Jewish elders who had revealed to him where the Messiah would be born. He then killed Hyrcanes, the high priest, and the seventy elders of the Sanhedrin. Thus, they who had agreed with Herod that the new Child-king must be killed came to an evil end. After that, Herod murdered his brother, sister, wife and three sons.

Finally, God's punishment came to him: he began to tremble, his legs became swollen, the lower part of his body became putrid, and worms came out of the sores; his nose became blocked and an unbearable stench emanated from him. Before his last breath, he remembered that there were many captive Jews in prison, and he ordered that they all be killed so that they would not rejoice in his death. Thus, this terrible ruler gave up his inhuman soul and handed it over to the devil for eternal possession.

HYMN OF PRAISE: The Fourteen Thousand Holy Children of Bethlehem

A voice in Rama was heard, and much weeping,
And sorrowful mothers crying out to God.
In blood lay the slaughtered children,
And, over them, sorrowful mothers lamented.
The city of David, with all the surrounding region, moans;
Heaven was horrified at the misdeed of men;
Heaven and earth were horrified and quaked,
When the screams of the innocent pierced the air.
The blow intended for the Son of God
Fell with its weight on the innocent children,
Upon young and helpless ones of the same age as Christ.
The servants of the wicked king attacked
Where the angels of God sang
And where Christ's shepherds humbly knelt.
There a torrent of blood flowed.
Why? In order that Herod would always be first!
As soon as the Eternal Physician appeared on earth,
The earth revealed its wounds and sins,
Showing how much mankind is infected,
And how necessary healing from heaven is.
Upon the young forerunners of His suffering,
Christ bestowed the eternal joy of Paradise.

Apolytikion in the First Tone
Be entreated, O Lord, by the sufferings endured for You by the Saints, and we pray You, heal all our pain.

Apolytikion in the First Tone
As acceptable victims and freshly plucked flowers, as divine first-fruits and newborn lambs, you were offered to Christ who was born as a child, Holy Innocents. You mocked Herod's wickedness; now we beseech you: "Unceasingly pray for our souls."

Kontakion in the Plagal of the Second Tone
When the King was born in Bethlehem, the Magi arrived from the East with gifts guided by a Star on high, but Herod was troubled and mowed down the children like wheat; for he lamented that his power would soon be destroyed.

Vesper Hymn in the Fourth Tone
When the Virgin had brought Thee forth, O eternal and changeless Lord, when in Thy great goodness Thou hadst become a babe, to Thee was offered up a choir of holy babes in martyric blood, having pure and stainless souls and made shining in righteousness; whom Thou tookest up to abide in Thine ever-living mansions, where they scorn the malice of ruthless Herod's insanity.

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All Christians Who Died From Starvation, Thirst, Cold and the Sword Commemorated Today

According to the Great Synaxaristes in Greek:

On the 29th of December, the Holy Church commemorates ALL CHRISTIANS who died from starvation, thirst, or the cold, or were put to death by the sword. Their synaxis was celebrated in the august Church of Panagia Chalkoprateia, west of Hagia Sophia, wherein is kept their sacred reliquary chest.

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Video: Hilarion Alfeyev's Christmas Oratorio 24: Rachel's Lament

The prophecy of Jeremiah fulfilled following the slaughter of the infants of Bethlehem, as recorded in the Gospel of Matthew: "A voice was heard in Ramah, weeping and loud lamentation, Rachel weeping for her children; she refused to be comforted, because they are no more". Sung here by Khibla Gerzvama.

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Saints Mark the Grave-Digger and Theophilus the Weeper

Saints Mark the Grave-Digger, Theophilus and John are mentioned in the Kiev Caves Paterikon. Two brothers being monastics, Sts Theophilus and John, so loved each other that they prevailed upon St Mark to prepare a double grave so they could be buried side by side.

Many years later, the older of the two brothers was away on monastery business. During this time his brother John fell ill and died. Several days later, St Theophilus returned and went with the brethren to view his brother's body. Seeing that he lay at the higher place in their common grave, he became indignant with St Mark and said, "Why did you put him in my place? I am older than he."

The cave-dweller Mark, bowed humbly to St Theophilus and asked that he forgive him. Turning to the dead man, he said, "Arise, give this place to your older brother, and you lie down in the other place." And the dead man moved to the lower place in the grave. Seeing this, St Theophilus fell down at the knees of St Mark begging his forgiveness. The cave-dweller Mark told Theophilus that he ought to be concerned for his own salvation, because soon he would join his brother in that place.

Hearing this, St Theophilus became terrified and decided that he would soon die. He gave away everything that he possessed, keeping only his mantle, and every day he awaited the hour of death. No one was able to stop his tears, nor to tempt him with tasty food. Tears were his bread by day and by night (Ps 41/42:3). God granted him several years more for repentance, which he spent in fasting and lamentation. He even went blind from continuous weeping.

St Mark forsaw the hour of his death and told Theophilus he would soon depart this life. Theophilus pleaded, "Father, either take me with you, or restore my sight." St Mark said to Theophilus, "Do not desire death, it shall come in its own time, even if you do not wish it. Let this be the sign of your impending end: three days before you depart this world, your eyesight will return."

The words of the saint were fulfilled. The body of St Theophilus was placed in the Antoniev Cave in the grave together with his brother St John, near the relics of St Mark. Their memory is celebrated on December 29th, and also on September 28 and on the second Sunday of Great Lent.

Source

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Couples Who Delay Having Sex Get Benefits Later, Study Suggests

December 22, 2010
ScienceDaily

While there are still couples who wait for a deep level of commitment before having sex, today it's far more common for two people to explore their sexual compatibility before making long-term plans together.

So does either method lead to better marriages?

A new study in the American Psychological Association's Journal of Family Psychology sides with a delayed approach.

The study involves 2,035 married individuals who participated in a popular online marital assessment called "RELATE." From the assessment's database, researchers selected a sample designed to match the demographics of the married American population. The extensive questionnaire includes the question "When did you become sexual in this relationship?"

A statistical analysis showed the following benefits enjoyed by couples who waited until marriage compared to those who started having sex in the early part of their relationship:

•Relationship stability was rated 22 percent higher
•Relationship satisfaction was rated 20 percent higher
•Sexual quality of the relationship was rated 15 percent better
•Communication was rated 12 percent better

For couples in between -- those that became sexually involved later in the relationship but prior to marriage -- the benefits were about half as strong.

"Most research on the topic is focused on individuals' experiences and not the timing within a relationship," said lead study author Dean Busby, a professor in Brigham Young University's School of Family Life.

"There's more to a relationship than sex, but we did find that those who waited longer were happier with the sexual aspect of their relationship," Busby added. "I think it's because they've learned to talk and have the skills to work with issues that come up."

Sociologist Mark Regnerus of the University of Texas at Austin, who was not involved with this research, read the study and shared his take on the findings.

"Couples who hit the honeymoon too early -- that is, prioritize sex promptly at the outset of a relationship -- often find their relationships underdeveloped when it comes to the qualities that make relationships stable and spouses reliable and trustworthy," said Regnerus, author of Premarital Sex in America, a book forthcoming from Oxford University Press.

Because religious belief often plays a role for couples who choose to wait, Busby and his co-authors controlled for the influence of religious involvement in their analysis.

"Regardless of religiosity, waiting helps the relationship form better communication processes, and these help improve long-term stability and relationship satisfaction," Busby said.

BYU professors Jason Carroll and Brian Willoughby are co-authors on the study.

Related article: Couples Who Cohabit Before Engagement Are More Likely To Struggle

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210,000 Pilgrims Visited Jordan River in 2010

Taylor Luck
December 27, 2010
Jordan Times

The Baptism Site witnessed a record number of visitors in 2010, with plans in place to attract pilgrims from across the world to the Christian holy site next year and beyond, according to site officials.

Baptism Site Commission (BSC) Director Dia Madani said 210,000 visitors came to the site at the east bank of the River Jordan in the first 11 months of the year, a 20 per cent surge from 2009.

Madani attributed the increase in visitors to the promotional efforts of the Jordan Tourism Board as well as a growth in visitors from East Asia and South America, both emerging markets for the Kingdom’s tourism industry.

Looking into 2011, the commission said it has secured organised pilgrimages to the Baptism Site and other biblical sites in Jordan.

As a result of BSC’s ongoing meetings with Opera Romana Pellegrinaggi (ORP), the Vatican travel agency, the latter will start operating seven-day pilgrimages to biblical sites in the Kingdom next year.

The Russian Orthodox church is also expected to start sending pilgrim groups to Jordan, while officials are working to attract organised pilgrimages from other target markets including East Asia and eastern Europe, Madani told The Jordan Times over the phone yesterday.


The ORP currently organises pilgrimages to Rome, France, Portugal, Turkey, Jerusalem and Bethlehem. This fall, the Vatican pilgrimage agency introduced four-day pilgrimages to the Kingdom.

The Vatican sponsored tour includes Mount Nebo, where it is believed Moses looked over the Promised Land and marks his burial spot, the Hellenistic site of Pella, another famous biblical site, and Um Qais, formerly the Decapolis League city of Gadara, believed to be the site of the Miracle of the Gadarean Swine.

Outside of the ORP tour, the vast majority of visitors currently come to the Baptism Site as individuals or in small groups.

Meanwhile, Madani said construction has recently been completed on a JD2 million convention centre at the Baptism Site. According to the BSC, officials will unveil the new centre, which features a main auditorium with a 350 person capacity as well as 100-person lecture halls, in early January.

The Russian Orthodox pilgrimage guesthouse as well as Coptic and Armenian churches are close to completion while construction is under way on an Armenian guesthouse. Once construction on all planned churches is complete, 11 denominations will be represented at Bethany Beyond the Jordan, he said.

The Baptism Site, on the eastern bank of the Jordan River, is believed to be where John the Baptist lived and is considered one of the most significant religious discoveries.

Excavations in the area have uncovered more than 20 churches, caves and baptismal pools dating from the Roman and Byzantine periods.

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Bulgarian Church Opposes Erecting Statue of Apollo in Sozopol

Bay of Sozopol

December 29, 2010
Novinite

The Bulgarian Orthodox Church has reacted strongly against the intention of authorities of the town of Sozopol to erect a statue of Ancient Greek god Apollo.

The municipality of Sozopol has decided to re-build a 13-meter statue of Apollo that existed in ancient times at the entrance of the port of Sozopol.

The Sliven Bishopric, however, which has Sozopol as part of its diocese, has protested vigorously declaring the initiative to be aimed at restoring a cult for a heathen god.

The Sliven Bishop Yoanikiy believes that the Apollo statue will be anti-Christian project that will "incur irreparable spiritual and moral damage to Sozopol and its citizens." Yoanikiy calls upon the local Christians to rise up against the project.

In a media statement, the Sliven Bishopric says that Sozopol has been a Christian center for 2000 years, and that its population has nothing to do with Ancient Greek "heathen" polis known as Apollonia Pontica.

"It is unacceptable for Orthodox Bulgaria, which adopted Christianity more than 1140 years ago, to restore the cult for heathen idols. The statement of Mayor Reyzi that with the Apollo statue Sozopol will look like Rio de Janeiro or Barcelona is unfounded because these cities feature statues of Jesus Christ, not of some heathenish god," Bishop Yoanikiy says.

In the summer of 2010, Sozopol made world headlines with the discovery of relics of St. John the Baptist there.

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Village In Central Turkey Is A Byzantine Museum

December 28, 2010
Hurriyet Daily News

The village of Erdemli in Central Anatolia contains the ruins of a small Byzantine village and is like a museum. An eight-year research project in the village has been completed and the structures in the Byzantine village identified and documented. The research team leader says their goal is to publish a scientific article about the structures in the valley and call for them to be restored.

Dozens of houses and churches carved into the rock faces of a valley in the Central Anatolian province of Kayseri have revealed 500 years of Byzantine history and high-quality Istanbul-style paintings.

After eight years of research, academics have identified and documented hundreds of Byzantine-era structures near the village of Erdemli, in the province’s Yeşilhisar district.

The structures constituted a small Byzantine village, including houses, churches, monasteries, wine cellars and barns, according to research team leader Nilay Karakaya, an associate professor in the Art History Department at Erciyes University.

Karakaya said they have found evidence of 500 years of Byzantine life in the village. “We initiated work in Erdemli village in 2002. Our work also got support from the Scientific and Technological Research Council of Turkey [TUBITAK] between 2006 and 2008. In this process, we obtained data unique to a Byzantine village. Within the scope of the project, we have identified and documented structures including three monasteries, 22 churches or chapels, 138 houses, 48 wine houses, nine furnaces, 13 barns and two priest cells, as well as two pigeon houses and 34 non-functional constructions. A topographical map of the region was also prepared.”

Noting that the village was home to nine churches adorned with wall paintings, Karakaya said the images depicted scenes from the Bible and the Old Testament, as well as figures of saints, bishops, priests and apostles.

Karakaya said the architecture and wall paintings dated from the 10th-13th centuries in terms of iconography and painting style. “Wall paintings of these rock churches have a significant place in the Byzantium art of painting. The works have been damaged by nature and humans. Since some churches were used for different purposes, the paintings are covered with a lampblack layer. This is why researchers have not yet been able to define most of the scenes on the walls.”

She said the paintings were similar in style to those being painted in Istanbul at the time. “Accordingly, it is possible to say the paintings were made by artists from the capital city or regional artists educated there. Seeing such a high-quality capital city style in Anatolia is very interesting. These wall paintings should be examined in detail in terms of style, iconography and technique.”

Karakaya said the Palace Monastery in the valley was the administrative center of the settlement. “Our goal is to publish a scientific article about these almost-disappeared wall paintings and structures and call for them to be restored. Damage is also caused by people in the region. This is why we aim to raise awareness of the significance of this settlement for science and tourism.”

As for the Roman-era settlement at İki Kuyu, which was uncovered during research, she said it also increased the importance of the village. “This Roman settlement includes rich tombs, religious and civic structures. The promotion of this area, which is very close to Kayseri, will provide new opportunities for the restoration of works. Accordingly, if this cultural heritage is preserved, it will add to the tourism potential of our country.”

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World Blind To Christianity's Evaporation In the Middle East

Christianity in Iraq

Paul Stanway
December 28, 2010
Calgary Herald


One of the staples of television news over the Christmas holiday is coverage of celebrations in the Holy Land, providing a familiar and comforting nod to the ancient roots of Western civilization.

Even in our increasingly secular society, images of Christians worshipping in Nazareth and Bethlehem provide welcome confirmation that we have a long and substantial history -- even if we're fuzzy on the details. It all looks so traditional and Christmassy.

Unfortunately this comforting image depends to a large extent on a dwindling number of embattled Christian communities. We are, in fact, witnessing the twilight of Christianity across much of the Middle East.

Not so long ago Bethlehem was a majority Christian town -- about 80 per cent -- and now is down to less than a third. Nazareth, too, has seen its Christian population almost halved in recent decades, and in Jerusalem itself the Christian community has fallen from a slight majority 80 years ago to below two per cent today.

Christians are leaving the West Bank, in particular, to escape the instability and a long-standing Muslim boycott of Christian businesses that has ravaged the community's economic foundations.

Thankfully this modern day exodus is mostly peaceful, which puts it in marked contrast to much of the history of Christian depopulation in the Middle East.

This is history the West has largely forgotten and ignored. Your average European or North American will certainly be more familiar with the story of the Palestinians and the much-publicized grievances of the Arab world in general.

Yet we're not talking ancient history here.

Many people will have heard something of the Armenian genocide in Turkey in the years following the First World War, but few would know it was part of a larger religious and ethnic cleansing that also saw the mass slaughter of Greek and Assyrian Christians.

Almost three million Armenian, Greek and Assyrian Christians perished in what are now Turkey, Syria, Lebanon and Iraq. In the first quarter of the 20th century Christians represented about one-third of the Syrian population, but now they account for less than 10 per cent. In Turkey there were about two million Christians in 1920, now reduced to just a few thousand.

Even more recently, the campaign of violence and persecution against Iraqi Christians is surely one of the most under-reported stories since the invasion of 2003. Iraq's Christians once made up three per cent of its population, and now account for half of its refugees.

About 500,000 Iraqi Christians have fled that country over the past seven years, and it's not hard to see why. As recently as the end of October, 52 people were killed when security forces tried to free more than 100 Catholics taken hostage during a Sunday mass in Baghdad.

Little wonder, then, at the news that only one church in Baghdad was planning to celebrate Christmas this year.

London's Daily Telegraph newspaper recently quoted Archbishop of Canterbury Rowan Williams on the stunning lack of interest in the West over the decline of Christianity in its homeland. Most people are unaware that it was the faith of millions across the region before Islam, and has clung on tenaciously through many centuries of persecution.

"The level of ignorance about Middle-Eastern Christianity in the West is very, very high", he said. "A good many people think the only Christians in the Middle East are converts or missionaries. I have heard some quite highly placed people, who ought to know better, saying that."

Indeed. The notion that Christianity is a foreign, Western implant in the Middle East -- and a pretty recent one at that -- is very apparent. That also happens to be the excuse used by militant Islam to persecute the region's remaining Christians, so they suffer as surrogates of a society that barely knows they exist.

So with time, it seems Christians are destined to effectively disappear from the region that produced the faith. As one report puts it, "there are today more Christians from Jerusalem living in Sydney, Australia, than in Jerusalem itself."

Perhaps the one place a significant number of Christians may remain is Egypt, where Coptic Christians still live in large numbers. Accurate figures from the Egyptian government seem deliberately hard to come by, but it's likely the Copts -- the Christian remnant of Egypt's pre-Islamic people -- still make up somewhere between 12 and 18 per cent of the population.

Apart from Egypt, Christians now make up about five per cent of the population in the Middle East, sharply reduced from 20 per cent in the early 20th century. At the present rate of decline, the Middle East's 12 million Christians will likely drop to six million by 2020.

With so much of our news and current affairs concentrated on the world's embattled minorities, it seems strange indeed that we are so unfamiliar with the plight of these ancient Christian peoples of the Middle East.

Perhaps they are inconvenient reminders of a religious and cultural past we would rather forget. Except for those fleeting images at Christmas.

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How A Discerning Elder Responds To Perplexing Questions

People often confuse the advice of certain holy men and women of God as being infallibly inspired by the Holy Spirit regarding all matters, even matters pertaining to the world. This is a serious error. An illumined elder may be able to infallibly help illumine the soul of a Christian, but when it comes to worldly matters and vain inquiries it more often is the case that opinions are being offered that may have some value, but ought not to be inquired by pious Christians as if the answer were to come by God Himself. Certainly the holy man or woman does not think that every word uttered from their lips comes from God. One of the greatest and most discerning of holy men in the 20th century was Elder Daniel Katounakiotis, and here is what he said on the matter in a private letter of his. Consider this a guide as to what type of questions truly pious souls should seek from Holy Fathers and Mothers.

From a letter of Elder Daniel Katounakiotis to Nicholas Rengos, dated 05/13/1924:

"A certain good Christan known to you, George Balaskas, a soldier, presented me with perplexities - how the world increases, the state of people in America, what was the forbidden fruit [of Genesis], and other such questions, and intends to prepare others for me.

These questions do not profit him, and they come from the right-hand delusion of the enemy, that he may not occupy himself with learning which passions he must cut off and which not."

From Contemporary Ascetics of Mount Athos (vol. 1) by Archimandrite Cherubim, p. 320.

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Elder Athanasios of Grigoriou and a Monk With Unreasonable Zeal

By Archimandrite Cherubim Karambelas

The following narrative emphasizes the clairvoyance of the holy elder Athanasios [+1953], abbot of Grigoriou Monastery.

The zeal of the fiery Old Testament Prophet Elias ["I have been very zealous for the Lord of Hosts" (1 Kings 19:14)] is often seen in the monks of the Holy Mountain. At critical times in the past, when the faith and tradition of Orthodoxy have been seriously threatened, Mt. Athos has raised up fighters, confessors, and martyrs. We must confess, however, that there have been instances when the zeal of certain Holy Mountain monks, probably combined with ignorance, fanaticism, and lack of discernment, had caused serious harm to individuals and communities. The Scripture commands: "Turn not to the right hand or to the left, that you may prosper wherever you go" (Joshua 1:7).

Fr. E, a monk of Grigoriou, carried away by this unreasoning zeal, decided to leave his Monastery. His reasons had to do with the calendar question, combined with the visit and Liturgy at the Monastery by a certain Bishop. At night, therefore, without anyone knowing, he gathered his belongings, lowered himself from the window by a rope, and landed outside the enclosure. He then realized that he had left something important in his cell - his prayer book, a book he needed very much. So he hid in the bushes above the forecourt of the Monastery and waited for the gate to open at dawn. He had to get that book in any way possible.

The gate opened at the appointed time, and some of the fathers went out to go to work. Fr. E saw them all, but nobody could see him. A moment later, the Abbot also came out. Slowly and steadily he advanced toward the forecourt. He reached the spot directly below where Fr. E was hidden: "Fr. E, come down quickly! Come down!"

Fr. E was speechless. Confused, stunned and ashamed, making no opposition at all, he came down. He understood that something supernatural had just taken place with his Elder, and he returned to his cell in repentance.

From Contemporary Ascetics of Mount Athos (vol. 1), pp. 145-146.

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Saint Simon the Myrrh-Gusher of Mount Athos

St. Simon the Myrrh-Gusher (Feast Day - December 28)

Saint Simon the Myrrh-Gusher lived an ascetical life on Mt Athos, and was glorified by many miracles. He was the founder of the New Bethlehem monastery, now known as Simonopetra. One night, he saw a star of such brightness that he thought it must be the Star of Bethlehem. Seeing the star remain motionless for several nights, he thought at first that it was a demonic temptation. On the eve of the Lord's Nativity the star stood over a high rock, and St Simon heard a voice say, "Here, O Simon, you must lay the foundations of your monastery for the salvation of souls." He built the monastery and called it New Bethlehem.

He reposed in the year 1287, and his holy relics exude myrrh.

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A Miracle of Saint Simon the Myrrh-gusher

After the repose of Saint Simon, the fathers of Simonopetra celebrated his memory on December 28th annually. One of the fathers did not want to honor his memory however. During the all-night church service, this monk left and returned to his cell to slumber. This was accompanied by blasphemous remarks and revolting words against the Saint.

As the fathers were keeping vigil, Saint Simon payed this blasphemous monk a visit. He appeared with a glorious countenance and brilliant as lightning, accompanied by two of his earliest disciples. Saint Simon, displeased with this monk, said to him: "Are you displeased, O defiled one? Glorify what has been glorified!" Then Saint Simon ordered his two disciples to strike down the monk, saying: "Strike down this blasphemer!" When the monk was down, it appeared to the brother that Saint Simon was thrashing his feet with the staff he was holding. The pain and fear caused him to awake, and with pain in his legs and fear he ran to church.

When he arrived he fell at the feet of the abbot and said: "Forgive me, fathers and brethren! Just now I beheld with the eyes of my soul, in truth, that God has glorified our righteous Father Simon! Moreover, I now believe and venerate him as one equal in worth and honor to the great saints of old - Anthony, Euthymios, Savvas and the rest. I thank you, O Saint of God, that you delivered me, the wretched one, from my demonic deception!"

Weeping in front of the brethren, he recounted to them in detail the glory of Saint Simon. Thereupon, all glorified God and His servant, the righteous Simon, through whose holy intercessions may we also be granted the kingdom of the heavens. Amen.

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The 20,000 Holy Martyrs of Nicomedia

At the beginning of the fourth century the emperor Maximian (284-305) gave orders to destroy Christian churches, to burn service books, and to deprive all Christians of rights and privileges of citizenship. At this time the bishop of the city of Nicomedia was St Cyril, who by his preaching and life contributed to the spread of Christianity, so that many members of the emperor's court were also secret Christians.

The pagan priestess Domna was living in the palace at that time. Providentially, she obtained a copy of the Acts of the Apostles and the Epistles of St Paul. Her heart burned with the desire to learn more about the Christian teaching. With the help of a young Christian girl, Domna went secretly to Bishop Anthimus (Cyril's successor) with her faithful servant, the eunuch Indes. St Anthimus catechized them, and both received holy Baptism.

Domna began to help the poor: she gave away her valuables with the assistance of Indes, and she also distributed food from the imperial kitchen. The chief eunuch, who was in charge of provisions for the imperial household, found out that Domna and Indes were not eating the food sent them from the emperor's table. He had them beaten in order to find out why they did not partake of the food, but they remained silent. Another eunuch informed him that the saints were distributing all the emperor's gifts to the poor. He locked them up in prison to exhaust them with hunger, but they received support from an angel and did not suffer. St Domna feigned insanity so she wouldn't have to live among the pagans. Then she and Indes managed to leave the court, and she went to a women's monastery. Abbess Agatha quickly dressed her in men's clothing, cut her hair and sent her off from the monastery.

During this time the emperor returned from battle and ordered that a search be made for the former pagan priestess Domna. The soldiers sent for this purpose found the monastery and destroyed it. The sisters were thrown into prison, subjected to torture and abuse, but not one of them suffered defilement. Sent to a house of iniquity, St Theophila was able to preserve her virginity with the help of an angel of the Lord. The angel led her from the brothel and brought her to the cathedral.

At this time the emperor cleared the city square to offer sacrifice to the pagan gods. When they began sprinkling the crowd with the blood of the sacrificial animals, Christians started to leave the square. Seeing this, the emperor became enraged, but in the middle of his rantings a great thunderstorm sprang up. People fled in panic, and the emperor had to retreat to the palace for his own safety.

Later Maximian went to the church with soldiers and told them they could escape punishment if they renounced Christ. Otherwise, he promised to burn the church and those in it. The Christian presbyter Glycerius told him that Christians would never renounce their faith, even under the threat of torture. Hiding his anger, the emperor exited the church, and a short time later commanded the presbyter Glycerius be arrested for trial. The executioners tortured the martyr, who did not cease to pray and to call on the Name of the Lord. Unable to force St Glycerius stop confessing Christ, Maximian ordered him to be burned to death.

On the Feast of the Nativity of Christ in the year 302, when about 20,000 Christians had assembled at the cathedral in Nicomedia, the emperor sent a herald into the church. He told the Christians that soldiers were surrounding the building, and that anyone who wished to leave had to offer sacrifice to the pagan gods. Anyone who defied the emperor would perish when the soldiers set fire to the church. All those present refused to worship the idols.

As the pagans prepared to set fire to the church, Bishop Anthimus, baptized all the catechumens and communed everyone with the Holy Mysteries. All 20,000 of those praying died in the fire. Among them were the abbess Agatha and St Theophila who had been saved from the den of iniquity by a miracle. Bishop Anthimus, however, managed to escape the fire.

Maximian thought that he had exterminated all the Christians of Nicomedia. He soon learned that there were many more, and that they would confess their faith and were prepared to die for Christ. The emperor wondered how to deal with them. At his command they arrested the regimental commander Zeno, who was openly criticizing the emperor for his impiety and cruelty. Zeno was fiercely beaten and finally beheaded. They jailed the eunuch Indes, formerly a priest of the idols, for refusing to participate in a pagan festival.

The persecution against Christians continued. Dorotheus, Mardonius, Migdonius the deacon and others were thrown into prison. Bishop Anthimus encouraged them by sending letters to them. One of the messengers, the Deacon Theophilus, was captured. They subjected him to torture, trying to learn where the bishop was hiding. The holy martyr endured everything, while revealing nothing. Then they executed him and also those whom the bishop had addressed in his letter. Though they were executed in different ways, they all showed the same courage and received their crowns from God.

For weeks, St Domna concealed herself within a cave and sustained herself by eating plants. When she returned to the city, she wept for a long time at the ruins of the church, regretting that she was not found worthy to die with the others. That night she went the sea shore. At that moment fishermen pulled the bodies of the martyrs Indes, Gorgonius and Peter from the water in their nets.

St Domna was still dressed in men's clothing, and she helped the fishermen to draw in their nets. They left her the bodies of the martyrs. With reverence she looked after the holy relics and wept over them, especially over the body of her spiritual friend, the Martyr Indes.

After giving them an honorable burial, she did not depart from these graves so dear to her heart. Each day she burned incense before them, sprinkling them with fragrant oils. When the emperor was told of an unknown youth who offered incense at the graves of executed Christians, he gave orders to behead the youth. The Martyr Euthymius was also executed along with Domna.

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HYMN OF PRAISE: The Twenty Thousand Holy Martyrs of Nicomedia

By St. Nikolai Velimirovich

Holy Martyrs, your sufferings have passed,
Your tears wiped away, your wounds healed.
But more suffering still comes, it has not all arrived
Upon God's Church and upon her faithful.
Holy Martyrs, to you we pray:
By your prayers, watch over the Church.

Holy Martyrs, wonderful conquerors,
Against you have risen all the diabolical legions.
As great soldiers, you were without fear;
Your adversaries fell into the abyss.
You now clearly behold the Holy Trinity;
In His light you rejoice.

Holy Martyrs, we praise you for your wounds,
And for your tears and for your pure blood.
You became a fortress of defense for the Church.
Pray for us to the Savior Christ,
To make us worthy to call you brothers,
O honorable knights, children of grace!

Apolytikion in the Second Tone
Blessed is the earth that drank your blood, O prizewinners of the Lord, and holy are the tabernacles that received your spirit; for in the stadium ye triumphed over the enemy, and ye proclaimed Christ with boldness. Beseech Him, we pray, since He is good, to save our souls.

Kontakion in the First Tone
A twenty-thousand numbered battalion of Martyrs ariseth like an unwaning star great with brightness, enlight'ning by faith the hearts and the minds of all godly folk. For, enkindled with divine love unto the Master, this courageous host received a sanctified ending when eagerly burned with fire.

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Searching for the Truth

By Rev. Antonios Alevisopoulos

The problem of where the truth lies has occupied mankind down through the ages; it is a problem that is always contemporary and of its very nature leads man to seek an answer. The Philosophers, especially the ancient Greeks, posed the question: "What is the truth?" and most men have searched for it rationally. Some said that truth is an Idea, a "principle of all things", the "prime mover unmoved" and called it God.

But this "God", the God of the philosophers, cannot redeem. He touches only man's rational faculty, and not man as a whole; no one can come into personal commu­nion with him since he is not a person, but something impersonal; a universal Mind that acts blindly, or is so distant and so transcendental that he has no interest in man or in the world.

There can be no doubt that anyone with a good disposition, upon observing creation and using his human potential, can discover evidence of God's existence. However, he will discover only the concept of God, but not God Himself, salvific truth.

Others, down through the ages, have created worldly idols and a multitude of deities. They established "divine" laws and rules and created systems of worship of human provenance. All these, however, are simply expressions of man himself; they do not transcend the created realm, created reality; they do not, in other words, reveal the one true God Who transcends the created world.

Again, still others believe that man is by nature God. It remains simply for him to understand "his true self; nothing need change save his stance vis-a-vis his God-self, rejecting any thought that might differentiate him from his own divinity and recognize the existence of a God outside and beyond him.

In the final analysis, such an approach to God cannot satisfy man. It leads to an infinite loneliness which is contrary to human nature. By nature, man seeks warmth, love, communion with others and not only with himself; without these things, he cannot exist. That is why he continuously seeks them. He is not satisfied with man-made concepts concerning God. He desires to rise above created reality, above creation and seek the meaning of life in communion with the uncreated and eternal God.

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Patriarch Ilia is Named 'Person of the Year' in Georgia

December 28, 2010
Interfax

Catholicos and Patriarch Ilia II of Georgia is recognized as Person of the Year in the republic, according to the Kviris Palitra weekly.

47.3 per cent of respondents voted for the Patriarch.

The well-known (in Georgia) opera singer and head of a charitable foundation Paata Burchuladze takes the second place as 18.3 percent of respondents voted for him.

Georgian President Mikhail Saakashvili won the fourth position as he got eight percent of votes. The main coach of the Georgian football team Temur Ketsbaia left him behind and took the third place with 9.7 percent of votes.

400 respondents participated in the poll conducted by the Kviris Palitra weekly.

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Can a Non-Expert Challenge a “Scientific” Consensus?

GilDodgen
27 December 2010
UncommonDescent

Many of us in the ID community are repeatedly challenged with the assertion that those without “credentials” in evolutionary biology are, essentially by definition, disqualified from questioning Darwinian orthodoxy.

It is true that if a mathematician claims to have a proof of a new theorem in computational number theory, the challenger should be able to come up with a mathematically rigorous refutation, and this would require much expertise in the domain of CNT.

However, as David Berlinski has pointed out, Darwinian “science” does not represent rigorous science in our usual understanding of the term — it is a “room filled with smoke.” It makes claims about the infinitely creative powers of random variation and natural selection, with no rigorous proof, only wild speculation and infinitely imaginative storytelling.

It makes claims about the fossil record repeatedly substantiating Darwinian step-by-tiny-step gradualism, when the obvious overall testimony of the record is the exact opposite: consistent and persistent discontinuity.

It completely ignores the obvious fact that the probabilistic resources required to enable the Darwinian mechanism to do anything of significance concerning the information-processing machinery of the cell could not possibly have been available in the history of the universe.

These obvious deficiencies in Darwinian theory can be easily recognized and understood by those without “credentials.” In fact, it would appear to me that one would require a Masters, and preferably a Ph.D. in evolutionary biology not to be able to recognize and understand them.

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Homily Two: St. Gregory of Nyssa on St. Stephen the Protomartyr

By St. Gregory of Nyssa

Upon entering the world, Christ brought salvation and founded the Church. The witness to the truth shone forth as well as those witnesses to such a great providence. The disciples followed their Teacher by following in his footsteps, for after Christ there came bears of Christ [Christophoroi]; after the Son of Justice [cf. Mal 3.20], they illumine the world. Stephen was the first to flourish on our behalf, not from the thorns of the Jews, but he was the first fruit for the Lord from the Church's fertility. The Jews placed a crown woven from thorns on the Savior's head [Mt 27.29] since the Cultivator of the vine considered their fruit to be evil. With regard to this the prophet says, "For the vineyard of the Lord of hosts is the house of Israel, and the man of Judah is his pleasant planting. I have looked for grapes but behold, it produced thorns" [Is 5.7]. But the works of the evangelical truth are a foretaste of piety and offer to the Lord the holy man Stephen [Stephanos] as the first fruits of what has been cultivated in the form of a crown [stephanos] from the harmony of many and various virtues. First this wonderful man bore witness to suffering and was chosen as a faithful man by the Apostles; he was filled with the Holy Spirit by whose power he became wise. He showed diligence for preaching the divine word, and great wonders of divine power confirmed his teachings. Scripture says, "Stephen, being full of faith and power, performed great signs" [Acts 6.8]. He did not consider sufferings to be an impediment and did not hesitate to demonstrate zeal for his task; as a result, he became a great wonder and had the advantage of assuming hardship with a spirit of love. He endured sufferings, was concerned for souls, nourished them with bread, taught with words, offered bodily nourishment and set a spiritual feast because he was a good man and full of the Holy Spirit. [Stephen] was sustained by the goodness of his will to serve the poor and curbed enemies by the Spirit's power of the truth. Every [thought] ought to be rejected and every premeditation against the truth ought to be dispersed. As it is written, "he cast down arguments and every proud obstacle to the power of God" [2Cor 10.5]. Holy Scripture testifies to such power and mastery of speaking so that "no one can resist the wisdom and the Spirit with which he spoke" [Acts 6.10]. However the herald of truth stirred up the council of impiety. We should take notice of the protomartyr in order to give him his due which, because of the body's weakness, could not be completed yesterday. Today we wish to make memory of him along with the holy Apostles. Neither can praise of the saints be bound by days or time because "the memory of the just man remains forever" [Ps 111.6]. As a result, their significance will remain unaltered. Therefore [praise of] the martyrs will not be without the apostles nor will the apostles be without the martyrs. The apostles are teachers of the martyrs, whereas the martyrs are images of the apostles. Indeed blessed Stephen bears their image and the stamp of the cross and was first to receive the crown of martyrdom through death. However, the martyr's endurance is a sign for teachers and has indeed become a crown on their behalf. The crown of beautiful teachers is not honor due to celebrity but growth for the Church so that as the divine Apostle says, "My dearly beloved, my joy and crown, stand firm" [Phil 4.1]. But let us return to the task at hand.

The bearer of Christ [Christophoros] has entered the assembly of those slain for Christ; the sheep has entered the pack of wolves but not every sheep fell prey and was handed over to the wolves. For they ripped apart and tore asunder the flock by biting it with accusations; rather, they were cut into pieces by reproaches, threats and denunciations just like them. Let us not pass over these words without notice. I have spoken of this assembly of evil doers which with bold effrontery comprises this pack of wolves and to which applies the reprimand, "You stiff-necked people, uncircumcised in heart and hears, you always resist the Holy Spirit as your fathers and those after you" [Acts 7.51]. Thus he who appeared on earth gazes heavenward and being clothed with human nature, has been transformed into the appearance and form of an angel (there is nothing unseemly here; indeed, in the protomartyr it is becoming that the martyrs' dignity become apparent that we may know the effects of such a new grace). The martyr's yearning is not only pleasing to the angelic dignity but opens heaven's gates; no longer are souls handed over to death, but they commend their spirits into Christ's hands. For the man who is Lord cries out on the cross to his Father, "Father, into your hands I commend my spirit" [Lk 23.46]. Stephen, the servant of Christ, extends his hands to the Lord saying, "Jesus, receive my spirit" [Acts 7.59]. Having said these words, he hands over his soul. The angels have received a member of their chorus; rather, they took him up with praise while the Jews below stoned him. However, Stephen received a heavenly inheritance after undergoing such noble struggles. To Stephen all these stones are suddenly woven together as a herald to the divine Gospel and with him are the martyrs who again shine with the beauty of salvation. We have earlier mentioned the brilliance of piety which shines so brightly, namely, Peter, James, John and those leaders of the apostolic unanimity and crowns of the Church's glory. Far be it for me to obstruct [the meaning of] Stephen's name; rather, in many ways I will show how inexhaustible it is, for it knows no end to that perfect blessedness represented by crowns. Therefore, if in a spirit of loving the truth we again enjoy crowns from Stephen and share in their memory, then we hope to participate, [J.101] remain and be glorified with him, for when a promise has been confirmed, fellowship in the faith increases.

Again, brothers, enjoyment of the good occurs when the martyrs' memory illuminates the Lord's day of resurrection. Through these preceding remarks the brilliance belonging to the glory of Christ's Gospel has illumined our minds in which the rays of salvation invigorate justice and banish the gloom of impiety once they have shed light upon souls by knowledge of the truth. To me this is especially wonderful and noteworthy. We feel the sun which rises early and whose rays foreshadow the coming of day by casting its rays upon everything under heaven. It hides and obscures the stars' chorus so that we can no longer perceive their heavenly circuit. But our Lord Jesus Christ rises to us from on high as the prophet says of him, "whereby the sun's rising will visit up from on high" [Lk 1.78]. Not only does [the sun] hide like stars those holy persons who were its precursors, but it makes them shine more brightly and causes others to gleam more intensely. For the prophets radiated after his coming rather than before. Upon coming into the world the Savior illumined and rent the obscurity of prophecy with regard to the Scribes' decrees, having fulfilled the Law and prophets [cf. Rom 13.10], for he did not come to abolish the Law and the prophets but to fulfill them [Mt 5.17]. The Savior said with regard to himself concerning the new order of grace, "I am the light of this world" [Jn 8.12]. The fountain of goodness coming from the good Father did not scorn to allow his servants participate in himself but said to his disciples, "You are the light of the world" [Mt 5.14], and "Let your deeds shine before men" [Mt 5.16]. We again confirm her our words by the Lord's grace: John the Baptist was called a lamp [Jn 12.27], and in the Psalms [Christ] was announced and witnessed to by the Lord. The prophet says in the person of the Father in one of the hymns, "I have prepared a light for my Christ" [Ps 131.17, lxx]. That is, I have prepared a helper and precursor for the light. The Lord confirms this voice of the Father by saying, "He [John] was a burning lamp" [Jn 5.35]. However, such a light withdrew and became obscure at the Lord's coming who was the sun of righteousness [cf. Mal 3.20]. In this way, the baptist might radiate all the more as a proclaimer of [Christ's] divinity. John therefore was called a lamp because he illumined through one [sun] alone the house of Israel [cf. Mt 5.15]. The Apostles of the Savior were neither lamps, lights nor stars but messengers of light not illumining one region or area but brightening every place under heaven. The most important leaders were Peter, James and John who were designated as witnesses by Christ, running to the end of their lives and expending themselves by various forms of witness. For he whom the Lord designated as leader of the apostolic chorus obtained proper glory. By the cross he expressed the lordly image of the king (I mean the image of the cross of which he was not ashamed of suffering but took it as a great trophy. Neither we nor any other person, as Paul says, can say that Jesus Christ is our Lord. Thus Peter radiates with much holiness and reverence when he is suspended upside down on a cross in order not to equal himself with his Savior's glory which spread through his crucifixion to humanity in its entirety and whose embrace included the entire world. James was beheaded [cf. Acts 12.2] out of love for Christ his true head. As the Apostle says, Christ is the head of man and the entire church [cf. 1Cor 11.3, Eph 5.23]. Blessed John endured many, diverse conflicts and succeeded in various positions with regard to fostering the religion. He underwent an unsuccessful attempt at being drowned and was judged to be numbered among the martyrs' chorus. [John] was held in esteem not by his suffering but by his desire to undergo martyrdom, a type of death which became an immortal tribute who by his death had graced the churches. It is indeed fitting to recall those special men not only with regard to their outstanding piety but their noble character. Together they hold special rank among the other apostles, and their courage does not belong to human reasoning but is in accord with the judgment of divine truth.

Such persons recognized by their great wonders are only known by the Lord in their steadfast fidelity and true witness. This was the vision on the mountain when the Lord was transfigured in resplendent, divine glory only before Peter, James and John [[cf. Mt 17.1ff.]. Both Moses and Elias were present with him, and his brilliance which was overshadowed by a cloud revealed the king's great image. Such was the case with Jairus' daughter whom [Jesus] brought back to life [cf. Mt 26.37], only in this instance they were witnesses to the miracle. Without delaying further, we see that [Jesus] took these same men at the time of his saving passion when he encouraged and confirmed them to be faithful by saying, "Now my soul is troubled" [Jn 12.27]. We do not relate these words to cast a bad light upon the rest of the apostles but as a testimony in remembrance of their virtue. If we must excellency among the saints is not restricted by human discernment but by God's judgment and truth. We have been made worthy of sharing them by recalling such men and must give thanks not so much because we are obliged (this is impossible) but in so far our capacity (this indeed is possible). The saints accept our honor not in order to gain something but only that we might share a common benefit. Again I think we should recall not only Peter, James and John but celebrate the memory of all the apostles. If anyone attains the truth which is in accord with their teachings, this person serves to complete the form of one body. As the Apostle says, "if one member is glorified then all the others are glorified" [1Cor 12.26]. Thus truth is especially present in those blessed, perfect men who share the same faith and the same blessing of piety and who solemnly participate in the truth. Who does not gladly exult and is filled with the Holy Spirit once he has been deemed worthy of sharing the apostolic chorus, of guiding the entire world into the knowledge of truth, of filling the true religion's net with the world? Such a person has ensnared with traps whatever belongs to the truth in order to seize every type of evil which afflicts mankind and to lead men to him who both tames and saves them? "To every place on the earth goes their sound" [Ps 18.5]. Here are the foundations of the Church, the columns and supports of truth which are the eternal fountains of salvation from which with great abundance the streams of divine teaching flows. With regard to these matters the prophetic voices says to us, "You will draw water with joy from the fountains of salvation" [Is 12.3].

Peter, the chief of the Apostles, is recalled and the remaining members of the Church are glorified with him for indeed the Church of God is established upon him. This is accord with the Lord's words who made him the firm and most solid rock upon which he had built his Church [cf. Mt 16.16ff]. Then we have mention of James, John and as sons of thunder whom the Savior had named and who had brought rain clouds; for the gathering of clouds by necessity herald rain. Thus the clouds represent Apostles and prophetic words; although times of preaching differ, nevertheless the laws of true religion are in harmony and one spirit is the source of various gifts. But who can explain for those who are incapable their courage and worthily recall apostolic virtue? We do not refer to Simon who was known for his fishing or for his ambition to receive praise but to his steadfast faith which made the entire Church firm. Neither again do we mention the sons of Zebedee but the Boanergoi, that is, the Sons of Thunder. How does such a faint sound is now so insufficient transformed into thunderous words which penetrate every ear? Therefore we desire to dismiss an ineffective silence with regard to studying the saints, being fully aware that their memory makes us worthy of being with them and of imitating their virtue. We do not celebrate their lives by words but by keeping their manner of life in ours minds. We show ourselves as worthy disciples not through irrational words but by reverence, good speech, by having the same opinion and ardor. Do you honor the martyrs' memory and hold them in veneration? Fellowship with their memory implies agreement with their mind. Does not the light of knowledge by the Gospel's glory concerning Christ illumine such persons [cf. 2Cor 4.4, 6]? Is not grace poured out by them? Their commands, way of life, struggle, judgement of truth are one and make us worthy by the prayers and intercession of the saints whom we recall through the grace of our Lord Jesus Christ, to whom be glory and power forever. Amen.

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Serbia To Celebrate 1700 Years Since the Signing of the Edict of Milan in 2013

December 26, 2010
B92

It would be good to launch talks between churches in 2013, Serbian Orthodox Church (SPC) Patriarch Irinej stated on Saturday.

“It is good for church representatives to gather and launch a humane and friendly dialogue, while other issues between churches can be left for a later time,” Irinej said during signing of a contract on the construction of a complex commemorating the Roman Emperor Constantine the Great (306-337) in Niš.

Constantine the Great was born in the vicinity of today's southern Serbian city of Niš.

Partiarch Irinej and Niš Mayor Miloš Simonović signed an agreement on the transfer of city-owned land on Vinik Hill to the SPC, which would use it to build a religious complex devoted to the memory of Constantine the Great.

The signing of the agreement was also attended by Serbian Deputy Prime Minister Božidar Đelić.

“A dialogue between Christian churches is a process, and it is important to initiate it,” the patriarch noted.

Construction works at the site will start early in 2011, and are due to be completed by the 1.700th anniversary of the adoption of the Edict of Milan.

The Edict of Milan was the legal act which proclaimed religious toleration and marked the end of the exile of Christians in the Roman Empire.

A cross which will be visible from all parts of Niš will be built on Vinik Hill, at 400 meters above sea level.

The cross will be 80 meters high and 40 meters wide, made of metal, with an elevator and two platforms.

The complex will span across 13 hectares and will comprise a hotel, a museum dedicated to Emperor Constantine, an amphitheatre, a cinema, a media centre and a souvenir shop.

Read more here.

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Good King Wenceslas

"Good King Wenceslas" is a popular Christmas carol about a king who goes out to give alms to a poor peasant on the Feast of Stephen (the first day after Christmas, December 26). During the journey, his page is about to give up the struggle against the cold weather, but is enabled to continue by the heat miraculously emanating from the king's footprints in the snow. The legend is based on the life of the historical Saint Wenceslaus I, Duke of Bohemia (907–935), known in the Czech language as Svatý Václav. (Read more here)



Good King Wenceslas looked out
On the feast of Stephen
When the snow lay round about
Deep and crisp and even
Brightly shone the moon that night
Though the frost was cruel
When a poor man came in sight
Gath'ring winter fuel

"Hither, page, and stand by me
If thou know'st it, telling
Yonder peasant, who is he?
Where and what his dwelling?"
"Sire, he lives a good league hence
Underneath the mountain
Right against the forest fence
By Saint Agnes' fountain."

"Bring me flesh and bring me wine
Bring me pine logs hither
Thou and I will see him dine
When we bear him thither."
Page and monarch forth they went
Forth they went together
Through the rude wind's wild lament
And the bitter weather

"Sire, the night is darker now
And the wind blows stronger
Fails my heart, I know not how,
I can go no longer."
"Mark my footsteps, my good page
Tread thou in them boldly
Thou shalt find the winter's rage
Freeze thy blood less coldly."

In his master's steps he trod
Where the snow lay dinted
Heat was in the very sod
Which the Saint had printed
Therefore, Christian men, be sure
Wealth or rank possessing
Ye who now will bless the poor
Shall yourselves find blessing!

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Homily One: St. Gregory of Nyssa on St. Stephen the Protomartyr

By St. Gregory of Nyssa

How lovely is the inspiration exhibited by those who are good, and how sweet is the joy which they disclose! See, we acquire a feast from a feast and grace from grace. Yesterday the Lord of the universe welcomed us whereas today it is the imitator [Stephen] of the Lord. How are they related to each other? One assumed human nature on our behalf while the other shed it for his Lord. One accepted the cave of this life for us, and the other left it for him. One was wrapped in swaddling clothes for us, and the other was stoned for him. One destroyed death, and the other scorned it.

Brethren, let us hasten to the stadium where the great athlete contends against the wicked adversary of human life by stripping himself in the arena by his confession [of faith] [cf. 1Cor 4.9]. Indeed, as Paul has said [Heb 12.4], Stephen [Stephanos] has become a spectacle to the world, angels and to men. He was the first to have received the crown [stephanos] of martyrdom, the first to have paved the way for the chorus of martyrs and the first to have resisted sin to the point of shedding blood. It seems to me that the entire host of transcendent powers, angels, and myriads both assist and accompany them [i.e., the martyrs]. If we hear anything honorable in the heavens from among the principalities, powers, thrones, ruling forces and the entire heavenly assembly, their words provide an athletic spectacle by contending with an opponent [cf. Col 1.16 & Eph 1.21].

Let human life resemble a stadium for the contestants where one person contends against another. That antagonist which showed himself hostile to human life from the fall of our first parents until the time of Stephen strove to be victorious over men, yet the great athlete of faith considered his assaults as nothing [cf. Wis 2.24]. Both took up arms against each other: the inventor of death confronted a threat to death, whereas the disciple of life confessed his faith. For who could not help but admire this new type of struggle when truth judged between life and death chronicled the truth? For while the herald of a life hidden [in God] remained unknown, he nevertheless divulged it to men. At once he forsook this life and rightly judged it better to exchange a more honorable life for the present one.

It would be beneficial to accurately record his contest in order to disclose the order of our method by a series of miracles. Recently a powerful wind from heaven scattered every airy, deceptive power of the demons and filled the Apostles' house. Tongues of fire resided in each man corresponding with the number of those who received the grace of the Spirit. All were overcome by shock and confusion with the widely diverse languages immediately which the disciples spoke according to the sound and wonder of tongues and to the astonishment of those from every nation who were dwelling in Jerusalem [cf. Acts 2.2-5]. This was not a result of training and study but was a gift in the form of speaking which suddenly came from the Spirit's [J.705] inspiration. Those engaged in constructing an earthly tower must speak the [J.78] same language when building the church's spiritual dwelling. And so, the Holy Spirit's wonderful dispensation introduced grace in order to diffuse it, thereby providing a common benefit for everyone through the medium of the human voice. In this way the preaching of piety might not be limited to one tongue and remain unprofitable for those persons who spoke various tongues.

Even at this early point the Pharisees did not believe with their own ears and concocted to trip up persons astonished by these miraculous events as though new wine had made them [the Apostles] insane [cf. Acts 2.13]. Then Peter's solitary defense captured three thousand souls for Christ [cf. Acts 2.41], after which the church grew in the number of those who had been delivered. Those who were saved opened the temple's Beautiful Gate for the man born lame [cf. Acts 3.2ff] because his miraculous healing both increased and led to the faith persons lame in soul. As a result, many flocked when the faith was preached and sought help from the diverse profusion of grace at which point Stephen, who was wealthy in wisdom and grace by the Spirit, was summoned to assist the Apostles [cf. Acts 6.5]. Let no one think that the name of minister [diakonia] made him inferior to the dignity of the Apostles. Since Paul realized that he was a minister of the mysteries of Christ [cf. 1 Cor 4.1] and the Lord of the universe brought salvation by assuming human , he was not ashamed to be called a minister. As the Apostle says, he was in their midst as one who serves [cf. Lk 22.27] and as one who provides a variety of ministries [cf. 1 Cor 12.5-6].

Just as fire consumes useful material and bright flames rise on high, so did the Holy Spirit make the rays of grace shine brighter through Stephen's nobility. Similarly, all turned to him because he was gifted with knowledge and training. Those few persons who gathered together seemed to be a dense crowd much like a phalanx which attempted to assail Stephen who was equally serene whether in the company of many or few persons. Then certain persons under the guise of Alexandrians, Libertinians, Cyrenians and men from every place engaged the athlete in a debate regarding the truth. The father of lies assumed a human form and rose against truth which Stephen had spoken [cf. Jn 8.44]. However, the truth brought forth trophies against such lies, and its excellence wonderfully put to flight every assault of deception. The minister of truth sought the truth about the enemy who concealed his substance; rather, he made the truth appear as something which lacks substance.

How does this ruse affect the preacher? I believe that it comes from the devil. If any of you shares his strength, the truth destroys it in Stephen. But if that truth is loftier than your machinations, why are you deceitfully planning evil against the vessel of truth in order to destroy what remains of it? Dogs do this when they open their mouths for stones cast to them, yet they cannot touch the person whom threw them. Since true facts repulsed such a lie and could no longer find another champion of deception, all who looked squarely at the manifest truth remembered his own struggle. Stephen directed his energy against his accusers who passed judgment upon him, for they brought false accusations against him while being marked by rage and slander. The Jews brought various accusers against Stephen including judges who were either elected or who were subservient to death and did not know the impact of a ruinous vote levelled against Stephen. For just as experienced athletes bring down their more formidable opponents through vigorous training and thereby make them fall, so did the great Stephen who lay prostrate upon the ground overcome his adversary with difficultly.

From this point began the Apostles' journey throughout the entire world and their preaching. If it were not for [Stephen's] murder and the Jews' rage against the Apostles, perhaps the grace of the Gospel would have been confined to the inhabitants of Jerusalem. Having been driven out by the Jews to another nation, the teaching of the [Christian] mysteries expelled the devil from the world. Thus Samaria received the preaching [cf. Acts 8.14]; salvation reached the eunuch through Philip [Acts 8.26ff]; Paul was a great vessel of election armed against the devil's wrath and his threats against whose arrows he raised a shield [Acts 9.15], thereby abolishing him from the entire earth and making all places accessible to the faith of Christ. As a result, Egyptians, Syrians, Parthians, Mesopotamians, Galatians, Illurians, Macedonians as well as nations from everywhere hastened to hear the preaching. Do you see Stephen's athletic prowess and how the adversary was brought down to ruin although he appeared more excellent than his adversary by making false accusations?

But let us return again to the stadium. How do the calumniators enflame the people? They say, "He does not cease to speak words against this holy place and the Law. For we have heard him say that this Jesus of Nazareth will destroy this place and will change the customs which Moses handed down to us" [Acts 6.13-14]. Such is the allegation presented by the devil's speech, but who pays attention to such rubbish? Against whom do they rage so vehemently and what evil can they detect in his words? They even brought forth another indictment against [Stephen] claiming that he boasted that this place would be destroyed and that the institutes of Moses would be changed. What outrage doe these words contain whether they happen to be true or false? If false, there is no cause for alarm; if true, what unjust ground is there for denunciation? For what had transpired will indeed happen again whether or not we remain silent. Can the murder of him who was denounced earlier relieve persons who are grieving? For example, Jesus the Nazarene was condemned by the same vote of reprisal levelled against Stephen. If he who is unjust vents his wrath, gives place to injustice and alters customs, Stephen is not responsible for these acts but it is Jesus, as the accuser says, and the court is compelled to pass judgement against him who is accused. Oh, what an unfair verdict for those who are listening! Since Jesus, says the judge, changes the laws, Stephen should then [J.83] be stoned. How did Jesus abrogate the Law when he affirmed its antiquity by saying, "I did not come to abolish the Law but to fulfill it" [Mt 5.17]? Who strengthened his disciples according to the Law? He forbade them to become angry and to commit murder [cf. Mt 5.21-22], rejected adultery out of desire [cf. Mt 5.39], ordered that grief not be repaid since unjust hands cannot lay hold of you [cf. Mt 6.19ff] and wiped out passion, a result of greed, and taught mastery over it. Why were these neither mentioned nor examined when judgement was passed? I do not wish the crowd of those bloodstained judges to be present and do not want to know about places associated with such malevolent persons, the celebrated temple's location, the huge amount of stones, the gold left over which equalled the small amount left in the temple, the sacrifices according to the Law such as the ram, calf, lamb, heifer, dove, turtle-dove and he-goat for averting evil [cf. Lev 16.20ff]. Therefore if they condemn Stephen to death in order to deflect their sadness, they reveal their fruits through that terrible murder. If nothing is left, they claim that the vote counts, not the murder.

But let us see in the succeeding struggles how he who was covered by stones as if they were snow had warded off his murderers and how he returned a variety of thunderbolts against those who cast stones. The Jews knew the Christians' weapons which the great Stephen used to ward off their attacks and who made it the law of life. They were all fierce, standing in a circle, looked at him with a hysterical gaze and brandished a weapon against Stephen in their hands. However, he resembled a priest according to the spiritual law, was a pure sacrifice, submissive, and offered his own body instead of an offering of sprinkled blood. He saw God in the celestial sanctuary, made petition on behalf of those who mistreated him, exchanged their bloodthirstiness for a good deed and cried out in their ears, "Lord, do not hold this sin against them" [Acts 7.60]. By this prayer he expiated their sin which the murderers committed by their transgression and who were exasperated at his prayer. However, this did not prevent them from casting stones until the great Stephen fell into a sweet, blessed sleep as though he were surrounded by tender flowers or by gentle dew.

The athletes have achieved victory before we see those crowned who had engaged in fierce struggles since before seeing the contest, we have attained the goal of their struggles. I believe that we must not neglect them without mentioning the outstanding nature of their witness. This gathering of murderers was so filled with rage that they resorted to bloodshed; their evil was so strong that it restricted their breathing; their glance, appearance and passion was manifested by their teeth as divine Scripture says concerning enraged hearts which gnashed their teeth against him [cf. Acts 7.54]. Being in their midst, he girded himself against their hostile, murderous intent, surmounted their contemptuous intentions, resisted their wrath with patience and their threats with disdain, the fear of death with contempt, hatred with love, ill-will with benevolence and slander with truth.

Not only did the true athlete reveal one type of victory but combatted by countless virtues every form of evil which the Jews devised, thereby resulting in victory. I hear about various contests of strength in gymnasiums when athletes strip themselves naked in the arena and achieve victory against their contenders. Such martyrs are sovereign in the stadium, resisting with their own power every adversary and are as a beacon of triumph for all to see. The false wisdom of the Libertinians, Cyreninas and sages [J.86] from Alexandria [Acts 6.9] contend against him who is triumphant through true wisdom: courage overcomes fear, disdain conquers threats, charity subdues savagery and truth is victorious over falsehood. They sought to murder him, and their hands were already armed with stones; their glance and breathing through their teeth [M.713] held tightly together revealed their brutality. Nevertheless, he saw them as brothers and greeted them as fathers saying, "Men, brothers and fathers, listen [Acts 7.2]!"

They persuasively devised all sorts of calumny by convening a council of murderers against the truth. [Stephen] neither reproved them out of fear, was unconcerned with impending dangers nor did he consider death; rather, having his soul raised on high and appearing as though her were senseless to everyone gazing upon him, he taught them as though they were foolish children and demonstrated the error of their doctrines with regard to faith. In their presence [Stephen] briefly recounted the story of Abraham as well as the saints who followed him [cf. Acts 7.2-7]. He also added Moses, his birth, upbringing, education, initiation on the mountain, smiting the Egyptians, service to the Israelites and prophesy concerning the mystery of the Lord [cf. Acts 7.20-22, 30, 34, 36-37]. What especially incited this group and [J.87] fomented their illness was that Moses to whom they were especially devoted was a mentor for their teaching. They rose up against him in order to quiet him, something which Stephen desired in order to end his bitterness. He exited human nature and before he left the body, with pure eyes gazed upon heaven's gates and the temple's interior, the revelation of divine glory and the effulgence of his glory [cf. Acts 7.55-56]. The stamp of the Father's glory [cf. Heb 1.3] could not be described, and the athlete saw his brilliance among men which accommodated itself to human nature. Thus being outside human nature, he shared the angelic nature which seemed like a miracle to these murderers. His face was changed to assume that of the angels and seeing invisible reality, he proclaimed the grace he had beheld [cf. Acts 7.56]. But they blocked their ears and did not wish to see this with their eyes, preferring their own self-righteous since they were not capable of hearing this divine report. However, he shared the grace with those present although he alone was worthy of it: "I see the heavens open and the Son of Man standing at God's right hand" [Acts 7.57]. They exclaimed with a great voice, blocked their ears and unanimously rushed upon him. History recounts a similar uproar in order to show how their actions coincide with the Sodomites, for the judge [God] hears their wicked cry when he says, "The cry of the inhabitants of Sodom and Gomorrah have reached me" [Gen 18.20-21]. Therefore they shouted out in order that the cry against Stephen might be heard.

The athlete fully realized the benefit hidden beneath the murderers' bitterness because they who stood in a circle ready to stone him provided him with a crown much like a victor's crown plaited at enemy hands. Therefore [Stephen] warded off their murderous intent by a blessing and being fully aware of their plan to slay him, was prepared to suffer death at their hands. Furthermore, he believed that his enemies had the opportunity of conferring a benefit upon him. For this reason the person who knows Christ wishes to bring his enemies into submission. [Stephen] knew that the Lawgiver was patient, recalled his command to love one's enemies, to do good to those who bear hatred and to pray for one's enemies [cf. Mt 5.44]. But the athlete's goal does not consider human glory; rather, he seeks to overcome the entire world by the magnificence of his triumph and to outstrip human endurance, thereby rejecting every type of praise.

Although [Stephen] acquires victory in accord with every human manner of praise, we should pay attention to the narrative which pertains to the salvation of souls. Just as there are some athletes who have ceased their activity and train youths for athletic competitions through skillful technical maneuvers to vanquish their adversaries, so I think we should be trained by the great Stephen in piety that we might escape the grips of spiritual adversaries [pneumatomachoi]. For those who are mad with rage detract from the Spirit's glory claiming that Stephen is an advocate of their error when he gazed intently at heaven and saw God's glory and Jesus standing at his right hand [Acts 7.55]. They claimed that he perverted the teachings of piety when, if the Spirit should be included along with the Father and Son, why did not Stephen see in his vision the Spirit with the Son? Therefore how did Stephen cause such distress by uttering these words with his hands outstretched? How does his reasonable tactics counteract such distressing words since he countered the incredulity of his adversaries at that very spot? Do you seek, oh pneumatichos, when the Father's glory appears and the Son stands at his right, the location of the Spirit? If the Spirit were present within you, you would not fail to notice what is proposed [of the Spirit] much like those with defective vision who are ignorant of gold lying at their feet. At any rate I have now gotten wind of this and [desire] that you do not subscribe to the rumor devised by the Jews.

How did Stephen see transcendent glory? Who laid bare heaven's gates for him? Was this the work of men? Which of the angels enabled inferior [human] nature soar to that height? Stephen was not alone when he was generously filled with power coming from the angels which enabled him to see what he saw. What was recorded? "Stephen was filled with the Holy Spirit and saw the glory of God and his Only-Begotten Son" [Acts 7.55]. As the Prophet says, light cannot be seen unless one is filled with light: "In your light we shall see light" [Ps 35.10] (If observation of the light does not share this same light, how can anyone deprived of the sun's rays see it?). Since the Father's light makes this possible, the Only Begotten [Son's] light emanates through the Holy Spirit which makes it visible. Therefore the Spirit's glory enables us to perceive the glory of both the Father and Son. But can we say that the Gospel is true which says that "No man has ever seen God" [Jn 1.18]? How do the Apostle's words agree with the following, "No man has seen nor can see [God]" [1Tm 6.16]? If human nature and power can perceive the glory of the Father and Son, their vision must indeed be mistaken. However, history is true and cannot lie. The evil deed of the pneumatomachoi is indeed made clear because Scripture bears witness to similar situations. For Stephen beholds God not in human nature and power but is united by grace to the Holy Spirit who elevates him in order to comprehend God. Therefore, one cannot say that Jesus is Lord apart from the Spirit, as the Apostle says [cf. 1 Tm 6.16, 1Cor 12.3]. One cannot contemplate the Father's glory because where the Spirit is the Son is seen and is grasped the Father's glory.

But history presents us with another problem, namely, the weapon of impiety coming from the Christomachoi who condemn the Only Begotten [Son], for they consider the One present in the Father's glory to be inferior to his authority. What about Paul? How shall I answer them? What does the prophet David who lived earlier say when he explained the glory of the Only Begotten [Son] by the teaching of the Spirit? David says, "The Lord said to my Lord, `Sit at my right hand'" [Ps 109.1]. The Apostle says that the Lord is seated at the right hand of God's throne [Col 3.1, Heb 1.3]. If this represents either a place of inferiority or a seat of honor, testimony concerning [J.92] its magnificence is added in order to signify the loftiness of honor and the reception of true piety. For the Spirit's grace teaches all these things. Stephen, being filled with the Holy Spirit, saw everything and spoke about what he knew. While in the Spirit, David calls "Lord" as the Gospel says [Mt 22.43]; when Paul, speaks of him, he mentions mysteries in the Spirit [1 Cor 14.2]. Therefore if there is one teacher who is in complete harmony, the teaching is the Spirit of truth which was present in divinely inspired persons. Then how can any dissonance be present in teachings? But there is another seat and position which I can easily point out and will now mention it. Instead of showing concern for the body, these words should refer to what is incorporeal. With regard to man, the seat signifies that part of the body's hips which enables it not to continuously bear strain and thereby become weighed down and crooked. On the other hand, an upright position upon one's knees signifies that a person does not rest upon his hips when seated. But when it comes to transcendent nature, sitting and standing have no place with such concepts since each is separate and should be understood respectively. We neither subscribe to a bent position regarding incorporeal nature nor a sitting down with regard to what is formless; rather, we devoutly understand that each represents stability and being unmoved in every good. For standing and sitting apply to God and do not pertain to a difference of words concerning concepts which teach that God is firmly standing and sitting unmoved in the good. The prophet David and the apostle Paul do not comprehend the sitting of the Only Begotten [Son] in the same manner because the Father is standing and the Son is sitting. Indeed, by mentioning only the fact that the Son is sitting, Scripture tells us about the standing of the Son and no longer suggests the sitting of the Father. For just as Paul and David both confessed the Father sitting through the Son's standing at his right, indeed nothing is taught beforehand concerning the Father which is also true regarding Stephen where the Son is standing and revealed in the Father's glory. Thus this image is valid if it appears to be a satisfactory archetype. Goodness is present in what is good, light is present in the light it reflects and primeval beauty is present in everything supported by an appropriate image. Thus we should clearly understand the image of the Son's sitting, the Father's sitting and the standing in the standing which differs from the archetype's properties.

Brothers, you should ponder our words and thoughts and hold them as introductory remarks since Stephen's vision provokes reflection. We are not only spectators of Stephen's contest but since we are full of the Holy Spirit, we share his grace and eradicate adversaries for the glory of our Lord Jesus Christ to whom be glory and power forever and ever. Amen.

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