Podcasts about Dionysius

He was a soldier in the Roman army during the reign of Julian the Apostate. Like many soldiers, he was a secret Christian, serving under the Imperial commander Bacchus when his troops battled the Franks. A mighty Frankish soldier, like Goliath, challenged the Romans to send one of their company out to do single combat with him. The commander sent Barbarus, who prayed to the Lord and overcame the Frankish giant, after which the Frankish army was easily vanquished. The commander then ordered a triumph in celebration of victory, including a public sacrifice to the Roman idols. At the sacrifice, the commander noticed that Barbarus was standing aside and asked him why: Barbarus revealed that he was a Christian and could not make sacrifice to the idols. The commander reported this to the unbelieving Emperor, who ordered that Barbarus be put to torture. Barbarus endured many cruel torments with serenity and courage. During his tortures, many wonders were seen, and many of his fellow-soldiers embraced the Christian faith. Three of these were Bacchus, Barbarus' commander; Callimachus; and Dionysius. All three were beheaded for confessing Christ, then Barbarus himself attained the Martyr's crown through beheading.

Acts 16 speaks of a disciple named Timothy – meaning “of value to God”. He was well recommended by the brethren. Timothy's mother, Lois, was a Jewess, but more importantly a faithful believer. Likewise, Timothy's – grandmother, Eunice, was also faithful – 2 Timothy 1 verse 5. As Timothy's father was a Greek Paul thought that it would be best for Timothy to be circumcised before travelling with himself and Silas. They visit the Galatian believers to strengthen their faith. Whilst attempting to preach the gospel in the province of Asia they were prevented from doing so. God had urgent work for the missionaries to do in Macedonia. They were given a vision of a man from Macedonia asking them for help. Many believe that the man in the vision was doctor Luke, since the pronouns in the chapter change when Luke joined them- see chapter 16:11. It is also interesting to think that Alexander the Great was a Macedonian who claimed to have a vision of the high priest of Israel and the 24 elders coming to meet him (see Zechariah 9). In Philippi, the capital of Macedonia, there were so few Jews that the city had no synagogue. It was by the riverside that Lydia, a lady from Thyatira, believed and was baptised. She was the first convert from that city. “Whose heart the Lord opened” describes the timeless operation of the spirit of God. It's a lovely description. Verses 16-24 describe a demented girl, said to be possessed by the python of Delphi, who follows Paul and Silas and claims that they are the servants of the most high God. After the girl was healed her owners, losing their source of income, had Paul and Silas arrested, beaten, placed in most uncomfortable stocks and cast into prison. Paul and Silas sang hymns of praise to the amazement of the prisoners and their jailor. The response of the Almighty was to a produce a strong earthquake that was felt throughout the city. It also released all the chains of the prisoners. The jailor fearing his prisoners had fled was about to take his own life. Paul called upon him to stop. He took Paul and Silas to his home and bathed their wounds (with their stripes he was healed – see Isaiah 53). The jailor and the believing adults of his household were baptised – the ecclesia was growing. In the morning the worried magistrates tell Paul and Silas to go. Paul says they have beaten the Apostles who are uncondemned Roman citizens. This made the magistrates even more fearful; but must have provided the ecclesia with a measure of protection. Acts 17 tells of Paul, Silas coming to Thessalonica (Luke seems to have stayed in Philippi for the next 7 years), where the preaching had some measure of success until the jealous Jews stirred up the rabble of the city and attacked the house of Jason where Paul and his companions were lodged. Jason is beaten, but the multitude want Paul's blood. The enraged mob claim that Paul has turned the Roman world upside down with his preaching – and indeed he had done that. After taking money for security Paul and his company are allowed to depart. In verses 10-12 we hear that they next come to Berea where the people of that city are more noble of heart as they daily search the Scriptures to see whether what the Apostles claimed was in fact what the Scriptures taught. But sadly, true to form, the unbelieving Jews from Thessalonica come and bring persecution with them. Paul is hurried away from the hostile Jews and brought by sea to Athens. Whilst waiting for Timothy and Silas Paul is stirred by the extent of the idolatry of the city. Paul speaks to the philosophers of the Epicurean and Stoic persuasions about Jesus and the resurrection – the Greeks supposed he was talking of Jesus (a male god) and Anastasis (a female god). Paul is taken to Areopagus (also called Mars Hill) and placed on trial for blasphemy (a charge that carried the death sentence if he is found guilty). Paul commences to preach to them based on an altar that he finds with the inscription “to the unknown god”. He says that they are ignorantly worshipping this god. From the Greek poets Paul tells them that this God made the world and everything in it. He quotes from several of their poets – including the well known Hymn to Zeus (their chief god). But his primary appeal was for them to forsake idolatry and polytheism and embrace the One True God by believing that this God will judge those who do not repent and turn to Him. The majority response is to dismiss Paul's claims as they compare the Apostle to a seed picking bird, which gathers bits and pieces from everywhere. Nonetheless one Dionysius, an Areopagite and a woman named Damaris and a few others become believers. Some said they would listen to Paul another time – but they missed the opportunity for Paul never returned to Athens: compare Ephesians 5 verse 16.

Preached on Resurrection Sunday April the 20th, 2025.‭‭Acts‬ ‭17‬:‭29‬-‭34‬ ‭“Being then God's offspring, we ought not to think that the divine being is like gold or silver or stone, an image formed by the art and imagination of man. The times of ignorance God overlooked, but now he commands all people everywhere to repent, because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead.” Now when they heard of the resurrection of the dead, some mocked. But others said, “We will hear you again about this.” So Paul went out from their midst. But some men joined him and believed, among whom also were Dionysius the Areopagite and a woman named Damaris and others with them.”Intro Music by Julius H. from Pixabay Outro Music by PianoAmor from Pixabay

Bad poetry, bad behaviour and a bizarre use for heated walnut shells. In this episode I pick and and finish with Dionysius I of Syracuse. It's quite a rollercoaster with a dramatic finish. Episode notes at www.ancientblogger.com and if you a reading this then be a star and rate and review. Thanks to all those who keep coming back for more, your kind feedback really helps. Music by Brakhage (Le Vrai Instrumental).

The second half of our discussion on Plato's Seventh Letter begins with a reading of Plato's famous statement that he never published any statement of his opinions. That's both the beauty and, for some, the frustration of Plato to his readers. The reason, as Michael Fitzpatrick states in our dialogue, is that Plato didn't want to give us the answer key: “The only way your soul benefits is if these thoughts are born afresh in your soul, and you see the truth for yourself.” Plato weaves into his Seventh Letter much of the philosophy that he presented in his many dialogues, in particular that of the Republic, and one of the central questions of the Seventh Letter is “Can virtue be taught?” It's a question that Plato also asked in the Meno, and we can see an answer from the Seventh Letter's extraordinary account of his experience with the tyrannical rule of Syracuse by the tyrant Dionysius. Written to the supporters of the tyrant's victim, Dion, and recounting his practical imprisonment by Dionysius on his third visit to the city, Plato admits that his attempts to teach virtue to Dionysius had failed. Is Plato saying virtue can never be taught? We don't know his opinion on the matter, and that's why he leaves the question hanging for us to consider.

Text: Prov 21:22 ESV22 A wise man scales the city of the mighty and brings down the stronghold in which they trust..-Prov 21:22 ESVWISDOM IS STRENGTHWisdom is the key to success in life.(Prov 3:1–8; 16:20). Here, Solomon poetically depicts wisdom enabling a man to climb the walls of a fortified town and bring down its defenses. Wisdom provides strength and security which can overcome any physical advantage.The wisdom of God is revealed in the truth of Christ's crucifixion. Paul confidently says, “ And I, when I came to you, brothers, did not come proclaiming to you the testimony of God with lofty speech or wisdom. 2 For I decided to know nothing among you except Jesus Christ and him crucified. 3 And I was with you in weakness and in fear and much trembling, 4 and my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power, 5 so that your faith might not rest in the wisdom of men but in the power of God.” (1 Cor 2:1–5) Thus, an ordinary and humble believer armed with the wisdom of the gospel can break through the barriers in which unbelievers trust. Take for example when Paul was in Athens. He declared the gospel to the philosophers assembled on the Areopagus and called for them to repent. As a result, "some men joined him and believed, among whom were Dionysius the Areopagite and a woman named Damaris and others with them."[Acts 17:34] God can bring down their confidence in their good works or their trust in their own intellect to trust the gospel message. Paul writes in Romans 1:16: "For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes." Thus, we can confidently declare the gospel and expect results.-------------------------Visit and FOLLOW Gospel Light Filipino on YouTube, Facebook and Instagram

We enter the circle of violence. This week Dcn. Harrison Garlick is joined by Fr. Thomas Esposito, O. Cist., a Cistercian priest who teaches at the University of Dallas, to discuss the seventh circle of Dante's Inferno: (1) violence against neighbor (2) violence against self and (3) violence against God & nature.Check out our website for more info: thegreatbookspodcast.com.Check out our 80+ Question and Answer Guide to the Inferno.From the guide:43. What happens in the Seventh Circle of Hell: Violence Toward Neighbor (Canto 12)?As Virgil and the Pilgrim press on toward the Seventh Circle of Hell, Virgil explains the topography of hell. The City of Dis marks the transition from upper hell to lower hell, while the Seventh Circle of Hell marks the beginning of the sins of violence (represented by the lion in the dark woods in Canto 1). Virgil explains, “violence can be done to God, to self, or to one's neighbor.”[1] Next, Virgil explains there are two types of fraud. First, there is the “simple fraud” of the second circle of lower hell, the Eight Circle of Hell overall, in which “hypocrites, flatters, dabblers in sorcery, falsifiers, thieves, and simonists, pander, seducers, grafters, and like filth” are punished.”[2] Second, there is “complex fraud" of the final circle of hell, the Ninth Circle, in which are punished traitors who betrayed the “love Nature enjoys and that extra bond between men which creates a special trust.”[3]Virgil and the Pilgrim enter into the Seventh Circle of Hell, which is guarded by the Minotaur—a half-man and half-bull creature from classical mythology known for its undying rage.[4] With the Minotaur consumed by its own anger, Virgil and the Pilgrim continue on and come upon a great “river of blood that boils souls of those who through their violence injured others”—known as the Phlegethon.[5] The contrapasso is made more severe by herds of centaurs galloping along the bloody riverbanks and shooting with arrows at “any daring soul emerging above the bloody level of his guilt.”[6]As the Pilgrim observes, the souls are sunk in a river of blood to a depth commensurate with their violence: the tyrants, such as Alexander, Dionysius, and Attila, who “dealt in bloodshed and plundered wealth” are sunken to their eyelids; the murders who dealt in bloodshed are sunk up to their throats; and the rest of the violent are sunk to various lesser degrees.[7] Musa notes, “the sins of violence are also the Sins of Bestiality,” and the bestial and violent nature of these sins are seen in the theme of half-animal and half-human creatures: the furies on the walls of the City of Dis, the Minotaur whose very enraged existence spawned from an act of bestiality, and the centaurs who were known in classical mythology for violence and rape.[8]44. What else should be noted about the first area of the seventh circle?Lower hell is characterized by sins of malice, and Fr. Thomas offered malevolent as another good...

Barbara Peters in conversation with Natasha Pulley

"It is not for Demophilus to set these things straight. For if the Word of God commands us to pursue just things justly... this must be pursued by all justly, not beyond their own fitness." This letter—historically attributed to St. Dionysius the Areopagite, a 1st-century convert of Saint Paul from Acts, but now considered the work of an anonymous 5th-century author known as 'Pseudo-Dionysius'—delivers a stern yet compassionate rebuke to a monk named Demophilus. Dionysius challenges the monk's rash condemnation of a priest for absolving a repentant sinner, and urges mercy, humility and respect for the Church's hierarchy. Adapted from an 1897 translation, this version retains the work's rhetorical and theological depth while rendering the language more accessible to contemporary listeners. Links Letter VIII: About minding one's own business, and kindness full text: https://www.tertullian.org/fathers/areopagite_08_letters.htm#letter8 SUBSCRIBE to Catholic Culture Audiobooks https://podcasts.apple.com/us/podcast/catholic-culture-audiobooks/id1482214268 SIGN UP for Catholic Culture's newsletter http://www.catholicculture.org/newsletter DONATE at http://www.catholicculture.org/donate/audio Theme music: "2 Part Invention", composed by Mark Christopher Brandt, performed by Thomas Mirus. ©️2019 Heart of the Lion Publishing Co./BMI. All rights reserved.

'In a time of persecution of Christians, many of the faithful fled to the mountains and caves. The mother of this Codratus did so. She was pregnant at that time, and gave birth to Codratus in a forest, dying almost at once. He was kept safe and fed by the providence of God and his guardian angel. Codratus grew up in solitude with nature. He who gave manna from heaven to the Israelites in the wilderness released a sweet dew from a cloud onto the mouth of the child Codratus. When he was twelve years old, he went down to the town, and there some good people took a fancy to him and educated him. He studied medicine and then began to heal the sick, using both natural medicines and, more importantly, the spiritual power and prayer which had been with him from childhood. When a new persecution arose under Decius, Codratus was taken for trial and thrown into prison. Five of his friends stood beside him and confessed the name of Christ. They were: Cyprian, Dionysius, Anectus, Paul and Crescens. They were all dragged through the streets and struck with sticks and stones by the unbelievers, especially by the children, until they arrived at the scaffold. Here the martyrs prayed to God and were beheaded with the sword. A spring of water gushed out onto the earth at the spot, which to this day is called by Codratus' name and commemorates the heroic death for Christ of the holy six. They suffered with honour for the truth in Corinth in the year 250, in the time of the Emperor Decius and his governor Jason.' (Prologue)

In our first discussion on Plato's letters, we look at his best-known Seventh Letter. In the letter, Plato relates his experience with Dionysius, the tyrannical ruler of Syracuse, and the philosophically minded Dion was was persecuted by Dionysius. Plato's extraordinary recounting of his time teaching both Dionysius and Dion demonstrates his success with the latter, and failure with the former. There are many intriguing parallels between the situation in Syracuse 2,400 years ago, when Plato wrote, and the political and social environment in which we find ourselves today. Plato's account highlights the ills that befall a society whose rulers don't practise philosophy, and we see such rulers now, in the 21st century. The philosophical principles and observations about human nature that Plato expressed over two millennia ago remain relevant today, and in our next episode on the Seventh Letter we'll explore the age-old question "Can virtue be taught?"

(Acts 17:1-34) Our generation has more information available than ever, and yet there seems to be such a lack of truth. Every question must be brought to the Giver of truth! Today we look at three treatments of truth. How do we treat the truth? (0937250210) ----more---- Finding Truth in the Information Age This generation is a generation that has more information than any generation in history. We have more access to facts and to stories and to news at our fingertips than our grandparents ever could have imagined. This is an age where people know much and yet have more questions than they've ever had. Isn't it ironic that we have so much information, and yet there seems to be such a dearth of truth. Our age is an age of questions. People are asking so many things. And knowing the answers to the questions, or at least where to find the answers to the questions, is absolutely vital for a believer. One of the worst answers you can give to someone when they start asking serious questions about spiritual truth, and eternity, and God is to answer this way, or even to say, "Someone else said." It'd be much better to say the Bible, which is the word of God teaches. So in the end, we must come back to this. What does the Bible say? What does God have to say about it?  The Foundation of Our Study We're beginning a brand new series of studies today on what the Bible says about a whole host of doctrinal issues and current issues. I'm very excited about this series, and I want to tell you right up front that before we give our opinion on anything, we must first lay the Bible foundation. We must begin with what thus saith the Lord. And then the application can grow out of that. Now though this is somewhat a topical series, I want you to know that we're going to deal with it. In a way that is expository. I mean by that, we're going to dig into the Word of God. We're going to let God speak for Himself. And today, I want to lay a little foundation for this series on what the Bible says by talking to you about three treatments of the truth. Three Treatments of the Truth: Thessalonica In Acts chapter number 17, the Apostle Paul is preaching, he's teaching the truth, and it's recorded for us that he's in three distinct cities. Now these three cities represent really three receptions or responses to the truth. In Acts chapter 17, beginning in verse number 1, he comes to a city known as Thessalonica. Thessalonica, of course, will be famous in history to Christians because there are two books of our New Testament written to the church at Thessalonica. And the Bible says in verse two that Paul, as his manner was went in unto them and three Sabbath days reasoned with them out of the scriptures, opening and alleging that Christ must needs have suffered and risen again from the dead. And that this Jesus whom I preach unto you is Christ. What a wonderful verse. In other words, he got right to the heart of the matter, and the heart of all of it is the person and work of Jesus Christ. If Jesus Christ is not who he says he is, nothing else matters. What you believe about the living word is directly connected to what you believe about the written word. Their response in verse 4 says, And some of them believed, and consorted with Paul and Silas and of the devout Greeks a great multitude, and of the chief women not a few. But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort. And gathered a company, set all the city on an uproar and assaulted the house of Jason and sought to bring them out to the people. They literally are going to bring such persecution that the believers in Thessalonica have to sneak Paul and his missionary team out of town, undercover of darkness to spare their life. So in Thessalonica, you have a group of people who believe, but you have a large segment of people that not only do not believe, they don't want anybody else to hear the truth. I call them the Thessalonican thieves. Because they wanted to steal the truth from others. In our current day, we have a lot of Thessalonican thieves. Not only do they not want to believe, not only are they not willing to obey the word of God, they don't want anybody else to have it either. And so they speak against God, and they speak against the truth. It's almost comical, if it wasn't so sad, that many of those who profess they don't even believe in God spend a whole lot of energy and time Trying to prove he does not exist. And arguing against his existence. If he doesn't believe that there is a God, what difference does it make? Why even argue against it? The fool has said in his heart, there is no God. And you're gonna deal with Thessalonican thieves in this generation. who are trying to steal the seed of truth out of the hearts and minds of people. Let's go to the end of the chapter, because I want to finish our study today with the second church, not the third. Three Treatments of the Truth: Athens The third church that's found in Acts 17 is the beginning of the church, at least, in Athens. You'll remember that Athens was a very secular city. It was a culture that was filled with false religion. As a matter of fact, the Apostle Paul stands up on Mars Hill in Acts chapter 17 and verse 22, and he says, You men of Athens, I perceive that in all things ye are too superstitious. That sounds like our world, doesn't it? Full of superstition. Full of people who profess to be spiritual, but they don't even know the spirit of truth. And then in verse 23, the Apostle Paul says, For as I passed by and beheld your devotions, I found an altar with this inscription, To the unknown God, whom therefore you ignorantly worship, Him declare I unto you. Oh, what a beautiful truth. He goes right on to preach to them the God that they needed to know. I would tell you that our world today is searching for the unknown God. Aren't you glad you know him? And if you know him, it's your responsibility to make him known. He begins with the Creator, and he comes all the way up to Christ. And the Bible says in verse 32, And when they heard of the resurrection of the dead, some mocked. And others said, We will hear thee again of this matter. So Paul departed from among them, howbeit certain men claimed unto him and believed. Among the witch was Dionysius, the Areopagite. And a woman named Damaris and others with them. Are you noticing a pattern? That in every place where truth is given, some people receive and some do not. I call these people in Athens the Athenian Academia. And I'll tell you why. Because the Bible says here in Acts chapter 17 that they spend all of their time in either to tell or to hear some new thing. Oh, I believe novelty is the scourge of our day. Everybody wants something new. And the truth is not new. It may be heard for the first time, it is perennially fresh, but it's not new. It's eternal. It's connected to the God of truth who has always been. So you've got the Thessalonican thieves who are trying to steal truth away from others and then you've got the Athenian academia. Who just want to talk about it. They want to reason and philosophize and argue and debate, but they never arrive anywhere. Three Treatments of the Truth: Berea And then we come to the church, the city that's sandwiched between the two, and that's Berea. The Bible says in verse number 10 of Acts 17, And the brethren immediately sent away Paul and Silas by night unto Berea, who coming thither went into the synagogue of the Jews. These were more noble than those in Thessalonica. And that they receive the word with all readiness of mind and search the scriptures daily, whether those things were so we've got the festival, ni and Thieves who want to steal the truth from others because they don't believe we have the Athenian academia who make it all intellectual and they want to reason and talk about lots of things. But many of them never came to the knowledge of the truth because they really weren't searching for answers. They just enjoyed talking about the questions. But here we have the great response. We have what we call the Berean believers. They wanted to receive the truth. They wanted to know the truth. I wonder, do you want to know the truth? If you do, you must do exactly what they did in Berea. You must search the scriptures daily.  Seeking and Sharing the Truth That's really what this broadcast is all about. Encouraging people to study the Word of God. To find out what the Bible says. For In the words of Acts 17 verse 11, whether those things were so you see only when you've settled that in your own heart and mind. Can you speak with confidence when others ask you questions? I wonder today, do you really want to know the truth? And when you hear it, how will you respond to it? For a Christian, your faith should not be full of question marks. It should be full of periods and exclamation points, repeating what other people have said about the Bible is not enough. We must know the biblical reason behind what we believe. Greg: More Resources  We hope you will visit us at etj.bible to access our library of Bible teaching resources, including book by book studies of Scripture. You'll also find studies to watch, listen to, or read. We are so grateful for those who pray for us, who share the biblical content, and for those who invest to help us advance this ministry worldwide. Again, thank you for listening, and we hope you'll join us next time on Enjoying the Journey.

Welcome back to another episode of the Voices of Syriac Faith podcast! Today, we're honored to be joined by His Eminence Mor Dionysius John Kawak and we speak about the parable of the Lost Sheep. In this episode, we break down the parable and His Eminence helps us uncover its deeper meaning. The key takeaway is the profound truth that Jesus leaves the 99 to search for the one lost sheep. His Eminence also offers invaluable advice on how we can help those "lost sheep" who have gone astray. We hope you enjoy today's episode! Don't hesitate to share your thoughts, questions, or suggestions in the comments. New episodes are released every other Wednesday on Spotify, Apple Podcasts, and YouTube. Find us on Instagram: @VoicesOfSyriacFaith

The Story of Damon & Pythias is a Greek Legend about the power of true friendship. It is set in the Greek Island of Sicily. Versions of the tale differ, but the best known of these variants is that told by Cicero in De Officiis. When one of the two friends is condemned to death by Dionysius I, tyrant of Syracuse, he asks to be granted time to put his affairs in order. Dionysius refuses until the other of the two offers to die in his stead if he doesn't return at the appointed time. When the condemned man returns at the appointed time, Dionysius is so moved by their friendship that he releases both. Become a Paid Subscriber: https://www.theworldofmomus.com Donate: https://buymeacoffee.com/theworldofmomus Connect with me: Twitter: https://www.twitter.com/theworldofmomus Link Tree: https://www.linktr.ee/theworldofmomus 00:00 Introduction 00:16 Summary of the Story 00:49 Damon & Pythias (by Cicero) 06:58 Outro #greekmythology #damonandpythias #truefriendship #greekstories

In this episode, we tackle one of the most important figures in the history of religion, philosophy, mysticism & the esoteric - the writer calling himself Dionysios, and who would create a synthesis between Neoplatonic philosophy and Christianity in ways the echoed down the centuries.Check out the Secret History of Western Esotericism Podcast (SHWEP) for more Dionysius content: https://shwep.netFind me and my music here:https://linktr.ee/filipholmSupport Let's Talk Religion on Patreon: https://www.patreon.com/letstalkreligion Or through a one-time donation: https://paypal.me/talkreligiondonateSources/Recomended Reading:Lossky, Vladimir (1944). "The Mystical Theology of the Eastern Church". James Clarke & Co.Luibheid, Colm (Translated by) (1987). "Pseudo-Dionysius: The Complete Works". Classics of Western Spirituality. Paulist Press International.McGinn, Bernard. "The Presence of God" Series, in several volumes. Perhaps the best and most comprehensive introduction to Christian mysticism. Published by Crossroad Publishing Co.McGinn, Bernard (2001). "The Mystical Thought of Meister Eckhart: The Man From Whom God Hid Nothing". Crossroad Publishing Co.The Stanford Encyclopedia of Philosophy Entry on Pseudo-Dionysius: https://plato.stanford.edu/entries/pseudo-dionysius-areopagite/Earl's section:Human and celestial hierarchies compared: EH 373AB, 376BC; CH 208BCD; EH 501A-D.Angelic triads: CH 200D: 3 threefold groups of angels, as taught by Pseudo-D's sacred initiator (i.e. Hierotheos); CH 257C: each angelic triad has Iamblichean-style first and last terms with a necessary median term. Cf. Iamb. De myst. V.8.225.5-8; CH 273C ditto; EH 501A: triads au go-go.Angelic mediation between humans and god: CH 180A. God never appears without intermendiaries, even to the saints: m180C. Even to Jesus: 181C. Long discussion of Isaiah and the Seraphim: 300B ff. Hosted on Acast. See acast.com/privacy for more information.

Sunday Morning- Pastor Larson- Acts 17:16-34

We discuss one of the lesser-known, but most esoterically-important, classics of Syriac spiritual literature, the Book of the Holy Hierotheos. Hierotheos was said to have been the teacher of Dionysius the Areopagite, but he wrote in Syriac, and taught a suspiciously-Evagrian practice of ascent to god.

In this special Christmas episode of Voices of Syriac Faith, we are honored to be joined by His Eminence Mor Dionysius John Kawak. Together, we explore the profound significance of the Nativity of our Lord Jesus Christ in the Syriac Christian tradition. His Eminence reflects on the deep theological meaning of the Incarnation and the joy of Christ's birth. With his wisdom, Sayidna shares insights into how the Nativity continues to inspire hope, peace, and renewal in the lives of Syriac Christians today. Join us for a spiritual journey through the Christmas story, as we celebrate the birth of our Savior and reflect on the enduring message of love and redemption that transcends time and culture. New episodes are released every other Wednesday on Spotify, Apple Podcasts, and YouTube.

He was born to pious and wealthy parents on the island of Zakinthos. Early in life he renounced his wealth and worldly honors to enter monastic life. His virtue became so well known that he was appointed Archbishop of Aegina, where he served for many years. In time, in order to retire to a life of solitude and struggle, he resigned and returned to his homeland where he entered a monastery in the mountains. Here he received the grace of performing miracles, and worked many healing and saving wonders among the people of Zakinthos.   A story from the Synaxarion reveals his character as one truly united to Christ: "He excelled above all in love of neighbour and in meekness. One day the murderer of the Saint's own brother, fleeing the law and the members of his victim's family, arrived at the monastery and begged Dionysius for asylum, little knowing to whom he was speaking. On gathering the reason for his flight and that his own brother was the victim, the man of God resisted with all his strength his natural grief and the temptation to avenge the crime. Imitating Christ, who pardoned his enemies and prayed for his persecutors, he received the fugitive with compassion, comforted him, exhorted him to repent and hid him in an out-of-the-way cell. When his pursuing kinsmen reached the monastery with the dreadful news, the Saint did not reveal that he knew it already, but did his best with words of peace to allay the wrath of his relatives and their desire for vengeance. As soon as they moved off, he let out the murderer (who was amazed and terror-struck before such superhuman goodness) and having provided him with victuals and money for his journey, he sent him away to work freely at the salvation of his soul."   The holy bishop reposed in 1622 after a long and painful illness. He has continued to work signs and miracles and to appear from time to time to the people of Zakinthos, who venerate him as their protector and patron.

Subjected to more criticism than any other book now incorporated in the New Testament, the Apocalypse -- popularly accredited to St. John the Divine -- is by far the most important but least understood of the Gnostic Christian writings. Though Justin Martyr declared the Book of Revelation to have been written by "John, one of Christ's apostles," its authorship was disputed as early as the second century after Christ. In the third century these contentions became acute and even Dionysius of Alexandria and Eusebius attacked the Johannine theory, declaring that both the Book of Revelation and the Gospel according to St. John were written by one Cerinthus, who borrowed the name of the great apostle the better to foist his own doctrines upon the Christians. Later Jerome questioned the authorship of the Apocalypse and during the Reformation his objections were revived by Luther and Erasmus. The once generally accepted notion that the Book of Revelation was the actual record of a "mystical experience" occurring to St. John while that seer was an exile in the Isle of Parmos is now regarded with disfavor by more critical scholars. Other explanations have therefore been advanced to account for the symbolism permeating the volume and the original motive for its writing. The more reasonable of these theories may be summed up as follows: First, upon the weight of evidence furnished by its own contents the Book of Revelation may well be pronounced a pagan writing -- one of the sacred books of the Eleusinian or Phrygian Mysteries. As a corollary, the real author of a work setting forth the profundities of Egyptian and Greek mysticism must have been an initiate himself and consequently obligated to write only in the symbolic language of the Mysteries. Second, it is possible that the Book of Revelation was written to reconcile the seeming discrepancies between the early Christian and pagan religious philosophies. When the zealots of the primitive Christian Church sought to Christianize pagandom, the pagan initiates retorted with a powerful effort to paganize Christianity. The Christians failed but the pagans succeeded. With the decline of paganism the initiated pagan hierophants transferred their base of operations to the new vehicle of primitive Christianity, adopting the symbols of the new cult to conceal those eternal verities which are ever the priceless possession of the wise. 

It's time for Dionysius I to face Carthage. How would he deal with an unstoppable force coming his way? Lots to talk about including a surprise wedding (or two). Please rate and review where you can!  Episode notes at www.ancientblogger.com Music by Brakhage (Le Vrai Instrumental).

Whenever you see “Pseudo-“ in front of a name like this, it means we don't really know who the person was. This Church father wrote under the name of Dionysius the Areopagite, a convert of St. Paul mentioned in the book of Acts. But the documents attributed to him were written hundreds of years later. Nevertheless, this unknown pseudonymous author was hugely influential for some of the most important fathers and doctors of the Church. The medieval scholastics and mystics found these writings especially inspiring. Links To listen to Mike Aquilina's episode on other anonymous Church fathers: https://www.catholicculture.org/commentary/episode-6-whats-in-name-anonymous-texts-from-early-church/ To go deeper into the case of Dionysius the Areopagite, with some more cautions about this author's theology and its use throughout history, see the New Advent article: https://www.newadvent.org/cathen/05013a.htm To read Pseudo-Dionysius' treatise, The Divine Names: https://ccel.org/ccel/rolt/dionysius/dionysius.iv.ii.html To read Pseudo-Dionysius' treatise, The Mystical Theology: https://ccel.org/ccel/rolt/dionysius/dionysius.v.html For more general information on the historical context of the early Church, see the book: Reading the Church Fathers: A History of the Early Church and the Development of Doctrine: https://sophiainstitute.com/product/reading-the-church-fathers/ SIGN UP for Catholic Culture's Newsletter:  https://www.catholicculture.org/newsletters/ DONATE at:  http://www.catholicculture.org/donate/audio To connect with Dr. James Papandrea, On YouTube - The Original Church:  https://www.youtube.com/@TheOriginalChurch Join the conversation in the Original Church Community on Locals:  https://theoriginalchurch.locals.com/ Dr. Papandrea's Homepage:  http://www.jimpapandrea.com   Theme Music: Gaudeamus (Introit for the Feast of All Saints), sung by Jeff Ostrowski. Courtesy of Corpus Christi Watershed:  https://www.ccwatershed.org/  

Acts 17:16-34 English Standard VersionPaul in Athens16 Now while Paul was waiting for them at Athens, his spirit was provoked within him as he saw that the city was full of idols. 17 So he reasoned in the synagogue with the Jews and the devout persons, and in the marketplace every day with those who happened to be there. 18 Some of the Epicurean and Stoic philosophers also conversed with him. And some said, “What does this babbler wish to say?” Others said, “He seems to be a preacher of foreign divinities”—because he was preaching Jesus and the resurrection. 19 And they took him and brought him to the Areopagus, saying, “May we know what this new teaching is that you are presenting? 20 For you bring some strange things to our ears. We wish to know therefore what these things mean.” 21 Now all the Athenians and the foreigners who lived there would spend their time in nothing except telling or hearing something new.Paul Addresses the Areopagus22 So Paul, standing in the midst of the Areopagus, said: “Men of Athens, I perceive that in every way you are very religious. 23 For as I passed along and observed the objects of your worship, I found also an altar with this inscription: ‘To the unknown god.' What therefore you worship as unknown, this I proclaim to you.24 The God who made the world and everything in it, being Lord of heaven and earth, does not live in temples made by man, 25 nor is he served by human hands, as though he needed anything, since he himself gives to all mankind life and breath and everything. 26 And he made from one man every nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place, 27 that they should seek God, and perhaps feel their way toward him and find him. Yet he is actually not far from each one of us,28 for“‘In him we live and move and have our being';as even some of your own poets have said,“‘For we are indeed his offspring.'29 Being then God's offspring, we ought not to think that the divine being is like gold or silver or stone, an image formed by the art and imagination of man. 30 The times of ignorance God overlooked, but now he commands all people everywhere to repent, 31 because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead.”32 Now when they heard of the resurrection of the dead, some mocked. But others said, “We will hear you again about this.” 33 So Paul went out from their midst.34 But some men joined him and believed, among whom also were Dionysius the Areopagite and a woman named Damaris and others with them.English Standard Version (ESV)The Holy Bible, English Standard Version. ESV® Text Edition: 2016. Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. 

Acts 17:16-34 English Standard VersionPaul in Athens16 Now while Paul was waiting for them at Athens, his spirit was provoked within him as he saw that the city was full of idols. 17 So he reasoned in the synagogue with the Jews and the devout persons, and in the marketplace every day with those who happened to be there. 18 Some of the Epicurean and Stoic philosophers also conversed with him. And some said, “What does this babbler wish to say?” Others said, “He seems to be a preacher of foreign divinities”—because he was preaching Jesus and the resurrection. 19 And they took him and brought him to the Areopagus, saying, “May we know what this new teaching is that you are presenting? 20 For you bring some strange things to our ears. We wish to know therefore what these things mean.” 21 Now all the Athenians and the foreigners who lived there would spend their time in nothing except telling or hearing something new.Paul Addresses the Areopagus22 So Paul, standing in the midst of the Areopagus, said: “Men of Athens, I perceive that in every way you are very religious. 23 For as I passed along and observed the objects of your worship, I found also an altar with this inscription: ‘To the unknown god.' What therefore you worship as unknown, this I proclaim to you.24 The God who made the world and everything in it, being Lord of heaven and earth, does not live in temples made by man, 25 nor is he served by human hands, as though he needed anything, since he himself gives to all mankind life and breath and everything. 26 And he made from one man every nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place, 27 that they should seek God, and perhaps feel their way toward him and find him. Yet he is actually not far from each one of us,28 for“‘In him we live and move and have our being';as even some of your own poets have said,“‘For we are indeed his offspring.'29 Being then God's offspring, we ought not to think that the divine being is like gold or silver or stone, an image formed by the art and imagination of man. 30 The times of ignorance God overlooked, but now he commands all people everywhere to repent, 31 because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead.”32 Now when they heard of the resurrection of the dead, some mocked. But others said, “We will hear you again about this.” 33 So Paul went out from their midst.34 But some men joined him and believed, among whom also were Dionysius the Areopagite and a woman named Damaris and others with them.English Standard Version (ESV)The Holy Bible, English Standard Version. ESV® Text Edition: 2016. Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

Scripture Reading: Acts 17:16–34 16 While Paul was waiting for them in Athens, his spirit was greatly upset because he saw the city was full of idols. 17 So he was addressing the Jews and the God-fearing Gentiles in the synagogue, and in the marketplace every day those who happened to be there. 18 Also some of the Epicurean and Stoic philosophers were conversing with him, and some were asking, “What does this foolish babbler want to say?” Others said, “He seems to be a proclaimer of foreign gods.” (They said this because he was proclaiming the good news about Jesus and the resurrection.) 19 So they took Paul and brought him to the Areopagus, saying, “May we know what this new teaching is that you are proclaiming? 20 For you are bringing some surprising things to our ears, so we want to know what they mean.” 21 (All the Athenians and the foreigners who lived there used to spend their time in nothing else than telling or listening to something new.) 22 So Paul stood before the Areopagus and said, “Men of Athens, I see that you are very religious in all respects. 23 For as I went around and observed closely your objects of worship, I even found an altar with this inscription: ‘To an unknown god.' Therefore what you worship without knowing it, this I proclaim to you. 24 The God who made the world and everything in it, who is Lord of heaven and earth, does not live in temples made by human hands, 25 nor is he served by human hands, as if he needed anything, because he himself gives life and breath and everything to everyone. 26 From one man he made every nation of the human race to inhabit the entire earth, determining their set times and the fixed limits of the places where they would live, 27 so that they would search for God and perhaps grope around for him and find him, though he is not far from each one of us. 28 For in him we live and move about and exist, as even some of your own poets have said, ‘For we too are his offspring.' 29 So since we are God's offspring, we should not think the deity is like gold or silver or stone, an image made by human skill and imagination. 30 Therefore, although God has overlooked such times of ignorance, he now commands all people everywhere to repent, 31 because he has set a day on which he is going to judge the world in righteousness, by a man whom he designated, having provided proof to everyone by raising him from the dead.” 32 Now when they heard about the resurrection from the dead, some began to scoff, but others said, “We will hear you again about this.” 33 So Paul left the Areopagus. 34 But some people joined him and believed. Among them were Dionysius, who was a member of the Areopagus, a woman named Damaris, and others with them.OutlinePaul in AthensA reprieve from persecutionThe formerly great AthensPaul the philosopher?The setting—a city full of idolsFrom the Agora to the AreopagusPaul at the agoraEpicureansStoicsPaul, the new SocratesPaul and the AreopagusAreopagus: a place or a council?Paul the bold Jewish philosopherPaul's SpeechEmphasizing common groundThe exordium: winning over the audienceThe narratio: proving Paul does not preach “foreign gods”The propositio and probatio: the “unknown God” is the supreme author of existenceThe peroratio: repentance, judgment, and the resurrection

0326 丟尼修 Dionysius by 靈修廣播站

He is mentioned in Acts 17:19-34. He was a learned Athenian, a member of the Athenian court on Mars Hill (Areos Pagos in Greek, from which the title 'Areopagite' comes). At the time of Christ's crucifixion, he was studying in Egypt and saw the sky darkened there for three hours when Christ breathed His last. He later married and had several children. When St Paul preached in Athens, Dionysius was among the first to believe, and became either the first (according to some) Bishop of Athens, or the second, succeeding St Hierotheos (commemorated tomorrow, October 4). With St Hierotheos he was present at the Dormition of the Mother of God. He received a martyr's end in his old age, possibly in Athens. Several famous works of mystical theology, including On the Divine Names, are attributed to him.

Upon meeting the Holy Virgin Mary, St. Dionysius the Areopagite wrote to the Apostle Paul about his experience with her. This letter is found in the Great Collection of the Lives of Saints of the Orthodox Church on the feast of the Dormition of the Most Holy Theotokos, August 15th. https://panagiaquicktohear.com/2016/09/05/the-theotokos-and-st-dionysius-the-aeropagite/

In ancient Greek religion and myth, Dionysus is the god of wine-making and revelry, orchards and fruit, vegetation, fertility, festivity, insanity, ritual madness, religious ecstasy, and theatre. He was also known as Bacchus by the Greeks. He was thought to free people from self-conscious fear, and if anyone opposed his “freedoms”, Dionysius would destroy them. In other words, he was literally the god of hedonism. We might look at this and think, “Well, I don't subscribe to a life of reckless partying,” but we might not realize how much we are living in distracted times! The heart attitude that Dionysius represents goes deeper than we might expect.

Joy is integral to the Christian life as described by Peter, commanded by Paul, and as defined by love and mutual indwelling by Dionysius and Maximus, who describe this joy and love as ecstatic longing and giving, culminating in the kenotic love of Christ.  (To register for the upcoming class on René Girard with Michael Hardin, Rene Girard and Nonviolent Atonement, go to https://pbi.forgingploughshares.org/offerings. The Course will run from the second week of October to the first week in December.) If you enjoyed this podcast, please consider donating to support our work. Become a Patron!

‘The God who made the world and everything in it is the Lord of heaven and earth and does not live in temples built by human hands. And he is not served by human hands, as if he needed anything. Rather, he himself gives everyone life and breath and everything else. From one man he made all the nations, that they should inhabit the whole earth; and he marked out their appointed times in history and the boundaries of their lands. God did this so that they would seek him and perhaps reach out for him and find him, though he is not far from any one of us. “For in him we live and move and have our being.” As some of your own poets have said, “We are his offspring.” ‘Therefore since we are God's offspring, we should not think that the divine being is like gold or silver or stone – an image made by human design and skill. In the past God overlooked such ignorance, but now he commands all people everywhere to repent. For he has set a day when he will judge the world with justice by the man he has appointed. He has given proof of this to everyone by raising him from the dead.' When they heard about the resurrection of the dead, some of them sneered, but others said, ‘We want to hear you again on this subject.' At that, Paul left the Council. Some of the people became followers of Paul and believed. Among them was Dionysius, a member of the Areopagus, also a woman named Damaris, and a number of others. (Acts 17.24-34, NIV)

Pastor Bobby continues his message series on the steps of Paul from Mars Hill in Athens Greece. He teaches from Acts chapter 17 – Paul meets with the supreme court justices on Mars Hill and talks to them about the altar to an unknown god that has been created. After Paul gives his speech, one of the supreme court justices, Dionysius, converts and becomes a disciple. Bobby says we often overthink and spin our wheels thirsting for knowledge, however that can take us away from the inner spiritual life that is made available through Christ.  

Pastor Bobby continues his message series on the steps of Paul from Mars Hill in Athens Greece. He teaches from Acts chapter 17 – Paul meets with the supreme court justices on Mars Hill and talks to them about the altar to an unknown god that has been created. After Paul gives his speech, one of the supreme court justices, Dionysius, converts and becomes a disciple. Bobby says we often overthink and spin our wheels thirsting for knowledge, however that can take us away from the inner spiritual life that is made available through Christ.

This week's episode will spring from the relationship between Dionysius's table depicted at the Olympics and common Christian wisdom about political engagement. David will apply thoughts drawn from observations made by Abraham Kuyper, John Owen, Jeff Shafer, Jason Farley, and the prophet Jeremiah to offer what he thinks should be the first step in a truly Christian response to the Republican Party's Platform and future political engagement.Support the show: https://www.factennessee.org/donateSee omnystudio.com/listener for privacy information.

Today's Topics: 1, 2, 3, 4) Exploring the cult of Dionysius in the book of Maccabees and its connection to the 2024 Olympic Opening ceremony

Today's Topics: 1, 2, 3, 4) Exploring the cult of Dionysius in the book of Maccabees and its connection to the 2024 Olympic Opening ceremony

Exploring the controversy surrounding the Paris Olympics opening ceremonies, Dr. Kathy delves into the unique torchbearers, including Snoop Dogg and drag queen Nikki Doll, and the presentation of the feast of Dionysius that resembled the Last Supper. It is important to have conversations at home to guide children through such events, and Dr. Kathy gives perspective on how to do it in a way that celebrates Jesus, highlights the value of the Olympics, and clearly outlines why the Paris opening ceremony missed the mark in uniting people around the world.

The beauty of Spiritual conversations is that they are doorways that God uses to open people's hearts and minds to the hope of Jesus. Every conversation is a divine appointment waiting to happen and an opportunity to share the Good News of the Gospel with anyone, anywhere. We live in a world where news is everywhere that you look. It's on social media, it's on billboards and in magazines and newspapers. Our feeds are filled with the latest headlines; typically those headlines aren't all so good-- tragedy, war, and division flood our feeds. In a world full of so much negativity, deep down, our souls are craving a message that speaks to the deepest desires of our hearts. One of Jesus' primary purposes of coming to earth was to bring Good News. 22 So Paul, standing in the midst of the Areopagus, said: “Men of Athens, I perceive that in every way you are very religious. 23 For as I passed along and observed the objects of your worship, I found also an altar with this inscription: ‘To the unknown god.' What therefore you worship as unknown, this I proclaim to you. 24 The God who made the world and everything in it, being Lord of heaven and earth, does not live in temples made by man,25 nor is he served by human hands, as though he needed anything, since he himself gives to all mankind life and breath and everything. 26 And he made from one man every nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place, 27 that they should seek God, and perhaps feel their way toward him and find him. Yet he is actually not far from each one of us, 28 for “‘In him we live and move and have our being'; as even some of your own poets have said, “‘For we are indeed his offspring.' 29 Being then God's offspring, we ought not to think that the divine being is like gold or silver or stone, an image formed by the art and imagination of man. 30 The times of ignorance God overlooked, but now he commands all people everywhere to repent, 31 because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead.” 32 Now when they heard of the resurrection of the dead, some mocked. But others said, “We will hear you again about this.” 33 So Paul went out from their midst. 34 But some men joined him and believed, among whom also were Dionysius the Areopagite and a woman named Damaris and others with them. Acts 17:22-33 We'd love for you to subscribe to our channel and turn on notifications to get updates on our latest content and resources that will help more people know Jesus and people know Jesus more. GIVE : We believe that generosity is golden. Freely we have received and so freely we give back to God. If you would like to give to support the work Jesus is doing here please visit: https://www.elevatecc.church/give. Elevate City Church is a Jesus Over Everything Church that launched in the Atlanta Perimeter area on October 4th, 2020. Jesus Over Everything. Give us a follow on Instagram: https://www.instagram.com/elevatecity.church/ Like us on Facebook: https://www.facebook.com/elevatecc.church Podcast on Spotify: https://open.spotify.com/show/3H8BBrEFWxGKsTF8wPSvrn?si=epcQMMrmQIiTpeXEnyxMOQ Podcast on itunes: https://podcasts.apple.com/us/podcast/elevate-city-church/id1536637567 Visit our website for more information about who we are as a church and how you can get involved. https://www.elevatecc.church/home

Acts 17:32–34 When they heard Paul speak about the resurrection of the dead, some laughed in contempt, but others said, “We want to hear more about this later.” That ended Paul's discussion with them, but some joined him and became believers. Paul received a complete range of reactions to his speech to the Areopagus. Some laughed, others wanted to hear more and yet others became believers. Those who laughed with contempt found the idea of the resurrection absurd. It is never pleasant to be laughed at, but Paul knew that the Christian message will always seem ridiculous to some people. He spoke about this at length when he wrote to the church in Corinth. If you have a partner, children or colleagues who find your faith a complete joke it is very tiring and discouraging. I pray that you will find grace and strength to cope, and also Christian friends who can support you. Other people were sufficiently stimulated by Paul's message to want to hear more from him at a later date. When people first hear the Christian message, it often comes as such a surprise that they don't know how to take it all on board. They need time to stop and reflect. I have known some people who took decades to reflect on the good news before they finally decided to follow Jesus. We need to be very patient and continually willing to talk with people about their questions and doubts. Finally, some people believed. Among them was Dionysius, a member of the Areopagus (v34b). How thrilled Paul must have been that one of the members of this distinguished body should make a commitment to follow Christ. And remember that Paul had never intended to be in Athens at all! He was merely kicking his heels for a few days while Silas and Timothy caught up with him. Paul's eagerness to share the good news was unceasing. Question How would you support someone who was being mocked for their faith? Prayer Lord God, help me to share your good news with other people whatever their reaction. Amen

Join us in Episode 9 of Voices of Syriac Faith where we welcome back His Eminence Mor Dionysius John Kawak from his recent trip to Syria. In this episode Sayidna John talks us through the living conditions in the Middle East. This episode reminds us of how fortunate we are in life. Our earthly possessions can be taken away from us in an instant, so as long as we have God and His love in our lives everything will work out for good. Tune in to reflect on gratitude and the resilience found in God's love amidst life's uncertainties. New episodes release every Wednesday on Spotify, Apple Podcasts, and YouTube.

Lucilian spent most of his life as a pagan priest. In advanced old age, he learned the truth of the Christian faith and was baptized. The conversion of so public a figure quickly attracted attention, and Lucilian was brought to trial in Nicomedia. After enduring many tortures he was imprisoned with four young Christians, scarcely older than children: Claudius, Hypatius, Paul and Dionysius. When they were brouht before Silvanos the governor, all five confessed their faith and were sentenced to death and cast into a fiery furnace. When they miraculously emerged unharmed, they were taken to Byzantium, where the four young men were beheaded and Lucillian was crucified. A maiden named Paula openly carried away the martyrs' bodies and buried them. For this she in turn was tortured and, refusing to renounce her faith in Christ, beheaded. This was in the reign of the Emperor Aurelian. A church was built in their honor in Constantinople.

Lucilian spent most of his life as a pagan priest. In advanced old age, he learned the truth of the Christian faith and was baptized. The conversion of so public a figure quickly attracted attention, and Lucilian was brought to trial in Nicomedia. After enduring many tortures he was imprisoned with four young Christians, scarcely older than children: Claudius, Hypatius, Paul and Dionysius. When they were brouht before Silvanos the governor, all five confessed their faith and were sentenced to death and cast into a fiery furnace. When they miraculously emerged unharmed, they were taken to Byzantium, where the four young men were beheaded and Lucillian was crucified. A maiden named Paula openly carried away the martyrs' bodies and buried them. For this she in turn was tortured and, refusing to renounce her faith in Christ, beheaded. This was in the reign of the Emperor Aurelian. A church was built in their honor in Constantinople.

He was a soldier in the Roman army during the reign of Julian the Apostate. Like many soldiers, he was a secret Christian, serving under the Imperial commander Bacchus when his troops battled the Franks. A mighty Frankish soldier, like Goliath, challenged the Romans to send one of their company out to do single combat with him. The commander sent Barbarus, who prayed to the Lord and overcame the Frankish giant, after which the Frankish army was easily vanquished. The commander then ordered a triumph in celebration of victory, including a public sacrifice to the Roman idols. At the sacrifice, the commander noticed that Barbarus was standing aside and asked him why: Barbarus revealed that he was a Christian and could not make sacrifice to the idols. The commander reported this to the unbelieving Emperor, who ordered that Barbarus be put to torture. Barbarus endured many cruel torments with serenity and courage. During his tortures, many wonders were seen, and many of his fellow-soldiers embraced the Christian faith. Three of these were Bacchus, Barbarus' commander; Callimachus; and Dionysius. All three were beheaded for confessing Christ, then Barbarus himself attained the Martyr's crown through beheading.

He was a soldier in the Roman army during the reign of Julian the Apostate. Like many soldiers, he was a secret Christian, serving under the Imperial commander Bacchus when his troops battled the Franks. A mighty Frankish soldier, like Goliath, challenged the Romans to send one of their company out to do single combat with him. The commander sent Barbarus, who prayed to the Lord and overcame the Frankish giant, after which the Frankish army was easily vanquished. The commander then ordered a triumph in celebration of victory, including a public sacrifice to the Roman idols. At the sacrifice, the commander noticed that Barbarus was standing aside and asked him why: Barbarus revealed that he was a Christian and could not make sacrifice to the idols. The commander reported this to the unbelieving Emperor, who ordered that Barbarus be put to torture. Barbarus endured many cruel torments with serenity and courage. During his tortures, many wonders were seen, and many of his fellow-soldiers embraced the Christian faith. Three of these were Bacchus, Barbarus' commander; Callimachus; and Dionysius. All three were beheaded for confessing Christ, then Barbarus himself attained the Martyr's crown through beheading.

'In a time of persecution of Christians, many of the faithful fled to the mountains and caves. The mother of this Codratus did so. She was pregnant at that time, and gave birth to Codratus in a forest, dying almost at once. He was kept safe and fed by the providence of God and his guardian angel. Codratus grew up in solitude with nature. He who gave manna from heaven to the Israelites in the wilderness released a sweet dew from a cloud onto the mouth of the child Codratus. When he was twelve years old, he went down to the town, and there some good people took a fancy to him and educated him. He studied medicine and then began to heal the sick, using both natural medicines and, more importantly, the spiritual power and prayer which had been with him from childhood. When a new persecution arose under Decius, Codratus was taken for trial and thrown into prison. Five of his friends stood beside him and confessed the name of Christ. They were: Cyprian, Dionysius, Anectus, Paul and Crescens. They were all dragged through the streets and struck with sticks and stones by the unbelievers, especially by the children, until they arrived at the scaffold. Here the martyrs prayed to God and were beheaded with the sword. A spring of water gushed out onto the earth at the spot, which to this day is called by Codratus' name and commemorates the heroic death for Christ of the holy six. They suffered with honour for the truth in Corinth in the year 250, in the time of the Emperor Decius and his governor Jason.' (Prologue)

'In a time of persecution of Christians, many of the faithful fled to the mountains and caves. The mother of this Codratus did so. She was pregnant at that time, and gave birth to Codratus in a forest, dying almost at once. He was kept safe and fed by the providence of God and his guardian angel. Codratus grew up in solitude with nature. He who gave manna from heaven to the Israelites in the wilderness released a sweet dew from a cloud onto the mouth of the child Codratus. When he was twelve years old, he went down to the town, and there some good people took a fancy to him and educated him. He studied medicine and then began to heal the sick, using both natural medicines and, more importantly, the spiritual power and prayer which had been with him from childhood. When a new persecution arose under Decius, Codratus was taken for trial and thrown into prison. Five of his friends stood beside him and confessed the name of Christ. They were: Cyprian, Dionysius, Anectus, Paul and Crescens. They were all dragged through the streets and struck with sticks and stones by the unbelievers, especially by the children, until they arrived at the scaffold. Here the martyrs prayed to God and were beheaded with the sword. A spring of water gushed out onto the earth at the spot, which to this day is called by Codratus' name and commemorates the heroic death for Christ of the holy six. They suffered with honour for the truth in Corinth in the year 250, in the time of the Emperor Decius and his governor Jason.' (Prologue)

Check out Ralston College's FUNDED MA program: https://www.ralston.ac/humanities-ma !...Plutarch offers some advice on how to choose your friends, and how to be a good one.  Examples include Alexander the Great, Cato, Carneades, Plato, Dionysius the Tyrant, and more.(Here depicted: the monument of Philopappus in Athens, to whom Plutarch's essay is dedicated)

Sam Harris speaks with Brian Muraresku about ancient mystery religions and the possible psychedelic roots of Christianity. They discuss the Mysteries of Eleusis, the “pagan continuity hypothesis,” the cult of Dionysius, the Dead Sea scrolls and the Gnostic Gospels, Christianity as a cult of human sacrifice, the evidence for the use of psychedelics in ancient rites, the chemical analysis of ancient wine and beer, why Brian hasn't tried psychedelics, the need for a modern Mysteries of Eleusis, and other topics. If the Making Sense podcast logo in your player is BLACK, you can SUBSCRIBE to gain access to all full-length episodes at samharris.org/subscribe.   Learning how to train your mind is the single greatest investment you can make in life. That's why Sam Harris created the Waking Up app. From rational mindfulness practice to lessons on some of life's most important topics, join Sam as he demystifies the practice of meditation and explores the theory behind it.