Podcasts about Theodosius

This is my message to the Jews. It follows up on my video about Christian/Muslim relations. I mention Elon Musk, Philo of Alexandria, Caligula, Suetonius, Claudius, Prescilla, Aquila, Gallio, Sosthenes, Jusitn Martyr, Trypho, Simon Bar Kokhba, Polycarp, Constantine, Athanasius of Alexandria, Caiaphas, Paul of Samosata, Photinus of Galatia, Arius, Constantius II, Gregory of Nyssa, Hank Kruse, Theodosius the Great, Ambrose of Milan, Julian the Apostate, Aphrahat the Persian Sage, Nestorius of Constantinople, Justinian the Great, John Calvin, Michael Servetus, Marian Hillar, Lelio and Fausto Sozzini, Malcolm Collins, John Locke, Andrzej Wiszowaty, Samuel Przypkowski, Isaac Newton, John Milton, Benedict Spinoza, Pierre Bayle, Voltaire, David Hume, Joseph Priestly, Benjamin Franklin, Thomas Jefferson, James Madison, John Adams, Hannah Adams, Mordecai Noah, The Apostle Paul, and more.

He was born in Neapolis (Naples) to a pagan father and a Christian mother, and became an officer in the Roman army. Though he was not baptised, his mother had secretly instructed him in the Christian faith. Once, in a battle, his company was completely surrounded by the enemy, and Nikon recalled his mother's counseling that, whenever he was in trouble, he should make the sign of the Cross and call upon Christ. This he did, and was immediately filled with strength and resolution, so that the enemy's army was routed. Nikon went home, openly crying out 'Great is the God of the Christians!' to the great joy of his mother.   He traveled secretly to Cyzicus in Asia, where the bishop Theodosius baptised him. He then entered a monastery to spend his days in prayer and study. But some years later Theodosius, who was near death, had a vision in which he was told to consecrate Nikon as his successor. He summoned Nikon from the monastery and, to the monk's amazement, immediately ordained him a deacon, then a priest, then a bishop.   Later, bishop Nikon returned to Italy to preach the Gospel of Christ. In Naples, he found his mother still alive, and remained with her until her death. He then set out with nine disciples, former fellow-soldiers, to proclaim the Faith. Through the Saint's grace-filled preaching and example, many more disciples were soon added to this number. At that time a great persecution of Christians was underway, and Quintinianus, ruler of that region, seized Nikon and his companions and handed them over to the torturers. One hundred ninety of Nikon's companions perished under torture. Nikon himself was beaten, flayed, and even thrown from a high cliff, but was miraculously preserved. Finally he was slain by the sword and his body thrown in a field to be eaten by the beasts. A shepherd boy, possessed by a spirit of madness, found the body, fell on it, and was instantly healed. He told his story to some Christians, who found the body and gave it honorable burial. Saint Nikon contested during the reign of the Emperor Decius.

Theodosius, son of the legendary Count Theodosius, was thrust into one of the most desperate situations in Rome's history, in the wake of the utter bloodbath at Adrianople in 378AD.  Inheriting the mantle of the East, with no army to call upon, and with the Goths rampaging in the Roman heartland, for some reason, Theodosius answered the call, in somehow, he would find a way to put the pieces together again.

Count Theodosius, born in Hispania to a military family, he rose through the ranks and accomplished remarkable things lost in the mists of time.  When he emerges into the spotlight he is the Emperor Valentinian's fixer, who recovers Britannia, settles the Rhine, and recovers Africa for the Empire without breaking a sweat, with humility and grace.  But no good deed ever goes unpunished, and so it is with Theodosius, but that cannot prevent him from founding one of Rome's great dynasties.

This illustrious light of Orthodoxy in the Western Church was born in Gaul in 349, but his widowed mother took the family to Rome while he was still a small child. Brilliant and well-educated, he was made a provincial Governor in 375 and took up residence in Milan. In those days, the Arian heresy was still dividing the Church, despite its repudiation at the Council of Nicaea in 325. When the time came to elect a new Bishop in Milan, the Orthodox and Arian parties were so divided that they could come to no agreement on a new Bishop. When Ambrose came as Governor to try to restore peace and order, a young child, divinely inspired, called out "Ambrose, Bishop!" To Ambrose's amazement, the people took up the cry, and Ambrose himself was elected, though he tried to refuse, protesting that he was only a catechumen (it was still common in those days to delay Holy Baptism for fear of polluting it by sin). He even attempted to flee, but his horse brought him back to the city. Resigning himself to God's will, he was baptized and, only a week later, elevated to Bishop. Immediately, he renounced all possessions, distributed all of his money to the poor and gave his estates to the Church. Straightaway, he entered into a spirited defense of Orthodoxy in his preaching and writings to the dismay of the Arians who had supported his election. Soon he persuaded Gratian, Emperor of the West, to call the Council of Aquilea, which brought an end to Arianism in the Western Church. (Arianism, however, continued to prosper among the barbarian nations for many years; see the Martyrs of Africa, also commemorated today).   Several times the holy Bishop was called upon to defend the Church against domination by the secular powers. Once, putting down an uprising in Thessalonika, the Emperor Theodosius punished the city by ordering the massacre of thousands of its residents. When the Emperor later visited Milan and came to the Cathedral to attend the Liturgy, Saint Ambrose stopped him at the door, condemned his crime before all the people, forbade him entrance to the church and excommunicated him for eight months. The Emperor went away weeping, and submitted in humility to the Church's discipline. When he returned after long penance to be restored to Communion, he went into the sanctuary along with the clergy, as had been the custom of the Emperors since Constantine the Great. But again the holy Ambrose humbled him in the sight of all the people, saying "Get out and take your place among the laity; the purple does not make priests, but only emperors." Theodosius left without protest, took his place among the penitents, and never again attempted to enter the sanctuary of a church. (When the Emperor died, it was Bishop Ambrose who preached his funeral eulogy).   Saint Ambrose, by teaching, preaching and writing, brought countless pagans to the Faith. His most famous convert was St Augustine (June 15), who became his disciple and eventually a bishop. Ambrose's many theological and catechetical works helped greatly to spread the teaching of the Greek fathers in the Latin world. He wrote many glorious antiphonal hymns which were once some of the gems of the Latin services.   Saint Ambrose reposed in peace in 397; his relics still rest in the basilica in Milan.

He prophesied in the time of Joachim, just before the Jewish people were taken into captivity in Babylon. He himself escaped captivity, and after Jerusalem was destroyed, returned to his homeland. Once he was taking some food to his harvesters when an Angel transported him to Babylon to feed the Prophet Daniel in the lions' den, then bore him back to Judea (this is told in the full version of the book of Daniel, ch. 6 LXX). The third chapter of his prophecy is used as the Fourth Ode of the Matins Canon(the Ode is usually sung in full only in monasteries during Lent, but the eirmos of the Fourth Ode, sung in many parishes, usually refers to the Prophet). His holy relics were found through a revelation in Palestine during the reign of Theodosius the Great, and a chapel built there. His name means "Father of the Resurrection."

"A fellow-countryman and friend of St Basil the Great and other great saints of the fourth century, Amphilochius early forsook the bustle of the world and withdrew to a cave where, as a solitary, he lived in asceticism for forty years. The episcopal throne in Iconium then fell empty, and Amphilochius was chosen in a wonderful way and consecrated as Bishop of Iconium. He was a marvellous shepherd and a great defender of the purity of the Orthodox faith, and took part in the Second Ecumenical Council in 381. He fought zealously against Macedonius, and against the Arians and the Eunomians. He personally begged Theodosius the Great to drive the Arians out of every city in the Empire, but the Emperor did not comply with his request. After a few days, Amphilochius came before the Emperor again. When the bishop was taken into the presence-chamber, the Emperor was sitting on his throne with his son Arcadius, whom he had taken as co-Emperor, sitting at his right hand. Entering the room, Amphilochius did reverence to Theodosius, but ignored Arcadius as though he were not there. Infuriated by this, the Emperor Theodosius commanded that Amphilochius be instantly driven from court. The saint then said to the Emperor: 'Do you see, 0 Emperor, how you do not tolerate a slight paid to your son? In the same way, God the Father does not tolerate dishonour paid to His Son, turning with loathing from those who blaspheme against Him, and being angered at that accursed Arian heresy.' Hearing this, the Emperor understood the reason for Amphilochius's seeming disrespect towards his son, and marvelled at his wisdom and daring. Among many other works, Amphilochius wrote several books on the Faith. He entered into rest in 395 in great old age, and went to immortal life." (Prologue)   Saint Amphilocus was a kinsman of St Gregory the Theologian: his father's sister Nonna (August 5) was St Gregory's mother. Amphilocus himself was a lifelong friend of all three of the great Cappadocian Fathers: Sts Basil, Gregory the Theologian and Gregory of Nyssa.

Donald Macleod explores Henry Purcell's LondonHenry Purcell was the most important English composer of the era, described as the "Orpheus Britannicus" for his ability to combine Baroque counterpoint with dramatic settings of English words. He composed music for the church, the royal court, the theatre and for England's newly emerging concert scene, with an intelligence and creativity that marked him out as one of the most original composers in all of Europe. More than anything, though, he composed music for London – the city where he lived all of his short life. This week, Donald Macleod explores the city during Purcell's lifetime and London's effect on a man who lays claim to being England's greatest composer. During Purcell's childhood, it was a city reeling from civil war, the disastrous spread of disease, and the destruction wreaked by the Great Fire. We'll explore London's churches, and music Purcell wrote for them, especially Westminster Abbey, where Purcell was organist, the state of London's theatre scene in Purcell's day, and the changing demands for music from the various monarchs of the composer's lifetime. Music featured: Fairest Isle from King Arthur Hail Bright Cecilia (Symphony & Closing Chorus “Hail! Bright Cecilia”) Welcome Song from Swifter, Isis, Swifter Flow, Z 336 What hope for us remains now he is gone?, Z 472 Suite from Abdelazer An Evening Hymn ‘Now that the sun hath veiled his light', Z 193 Voluntary in D minor, Z 719 O God, thou art my God, Z 35 Beati Omnes qui timent Dominum, Z 131 My Beloved Spake Te Deum & Jubilate Cold Song ‘What Power art Thou' (from King Arthur) They that go down to the sea in ships Sighs for our late sovereign Charles the Second, Z 380 ‘If pray'rs and tears' My heart is inditing Sefauchi's Farewell, Z 656 Love's Goddess Sure Was Blind, Z 331 (VI May Her Blessed Example Chase) Come ye sons of art (excerpt) Timon of Athens, . 632 (Curtain Tune on a Ground) Dido and Aeneas, Act II (excerpt) Theodosius, or the Force of Love (Overture; Prepare the Rites Begin) King Arthur (excerpt) The Fairy Queen (excerpt) Indian Queen, Act 4 ‘They tell us that you mighty powers above' When I am laid in earth from Dido and Aeneas Trumpet Sonata in D Major, Z 850 Burial Service, Z 58c ‘From Rosy Bow'rs' from Don Quixote Oedipus: incidental music, Z 583 (No 2, Music for a While (Arr B. Britten)Presented by Donald Macleod Produced by Sam Phillips for BBC Audio Wales & WestFor full track listings, including artist and recording details, and to listen to the pieces featured in full (for 30 days after broadcast) head to the series page for Henry Purcell (1659-1695) https://www.bbc.co.uk/programmes/m0024x77And you can delve into the A-Z of all the composers we've featured on Composer of the Week here: http://www.bbc.co.uk/programmes/articles/3cjHdZlXwL7W41XGB77X3S0/composers-a-to-z

Sam Ewing is the host of  @FromWhomAllBlessingsFlow  . He comes on the channel to tell his story of spiritual growth from growing up Oneness Pentecostal, to delving into the works of Karl Ratzinger (Pope Benedict XVI), his involvement in TLC, to exploring reformed churches in western Michigan. We mention Paul Vanderklay (  @PaulVanderKlay  ) , David Gresham, Lee Strobel, Josh McDowell, Soren Kierkegaard, Dietrich Bonhoeffer, CS Lewis, Joel Osteen, Gavin Ortlund (  @TruthUnites  ), Constantine the Great, John Calvin, Martin Luther, Theodosius the Great, Jacob Faturechi (  @faturechi  ), Jordan Peterson, John Van Donk, Alister McGrath, and many more.

Andronicus was a goldsmith who lived in Antioch during the reign of Theodosius the Great (379-395). He and his wife Athanasia were devout Christians who strove to follow Christ in all things. They gave a third of all that they earned to the poor, another third to the Church, and lived on the remainder. After they had two children, they agreed to live henceforth as brother and sister. Both their children died on the same day, and they grieved inconsolably until St Justin the Martyr appeared to Athanasia at the children's grave and told her that her children were in the Kingdom of God, happier than they had ever been on earth. Andronicus and Athanasia then travelled to Egypt, where each took up the monastic life in different monasteries. After living for many years in asceticism, they reposed in peace within ten days of one another.

'Our righteous Father Sergius was born in Rostov, north of Moscow, about the year 1314. Named Bartholomew in baptism, he was brought up in Radonezh, and at the death of his parents he withdrew to the wilderness to become a monk. It is notable that without having been trained in a monastery, he was of such a spiritual stature as to be able to take up the perilous eremitical life from the beginning, without falling into delusion or despondency. When he had endured with courage the deprivations of the solitary life, other monks began to come to him, for whom he was made abbot against his will. On the counsel of Philotheus, Patriarch of Constantinople, he organized his monks according to the cenobitic life, appointing duties to each. While Anthony and Theodosius of Kiev, and the other righteous Fathers before Sergius, had established their monasteries near to cities, Sergius was the leader and light of those who went far into the wilderness, and after his example the untrodden forests of northern Russia were settled by monks. When Grand Duke Demetrius Donskoy was about to go to battle against the invading Tartars, he first sought the blessing of Saint Sergius, through whose prayers he was triumphant. Saint Sergius was adorned with the highest virtues of Christ-like humility and burning love for God and neighbor, and received the gift of working wonders, of casting out demons, and of discretion for leading souls to salvation. When he served the Divine Liturgy, an Angel served him visibly; he was also vouchsafed the visitation of the most holy Theotokos with the Apostles Peter and John. He was gathered to his Fathers on September 25, 1392. At the recovery of his holy relics on July 5th, 1422, his body and garments were found fragrant and incorrupt. His life was written by the monk Epiphanius, who knew him.' (Great Horologion)

In this episode, Rob and Vinnie continue their exploration of 2nd Corinthians, focusing on its relevance to the contemporary church. As Paul's most personal and autobiographical letter, much of it involves him defending his actions and apostolic authority. Rob and Vinnie examine how these dynamics apply today—when is it appropriate for pastors to defend themselves, and when should they refrain? They emphasize that love must be the guiding principle for church leadership and relationships. The discussion also tackles the challenges of church leadership, particularly in the context of mega-churches: are they truly effective in making disciples, or do they dilute the radical message of the gospel? Finally, they dive into church history, questioning the legacy of Theodosius' decision to make Christianity the official religion of the Roman Empire—was this a blessing or a misstep for the faith?"   PODCAST Please "follow" this podcast and give a review on iTunes, Spotify, or wherever you get your podcasts. Your review will go a long way toward helping others find this podcast. Then share it with others so that we can get the word of the Gospel of the Kingdom to more people!   Also, our goal is to keep these episodes free of charge. I do not intend to ever hide them behind a paywall. I can only do this if those of you who have been blessed by them and can afford to give ($5, $10, $25, or more/month) do so. You can give a tax-deductible contribution by following this link.     Good news: the determinetruth App: If you wish to view these podcasts on your smartphone through the Determinetruth app simply download the “tithe.ly church” app on your smartphone. As it downloads you will be asked “What church do you want to connect with”—insert “determinetruth” as the church name you wish to follow (and Mesa as the city if needed). Then you will be asked if you want the tithe.ly logo or the Determinetruth logo—choose the Determinetruth logo. Once it finishes installing, you will be good to go.   Finally, we just want to say thank you for listening in and supporting the work of determinetruth. If you have any questions that you would like us to address, we would love to hear them. Use the contact page on Determinetruth.com If you have been blessed by these episodes, we want to encourage you to make sure you follow this podcast, share it with others, and post a review. By posting a review you make it easier for others to find the podcast on Google searches. If you would like to have Rob and/or Vinnie speak at your church or organization in person or via Zoom, please let us know by filling out the contact info on the Contact me tab on the determinetruth.com site. If you have questions that you would like addressed in future episodes, you may submit them in the Contact me tab on this site.  

In episode 9 you will learn everything you need to know about the society and economy of Roman Hispania, the political history of the Late Roman Empire before the barbarian migrations, and the significant transformations that occurred in the transition from Classical Antiquity to Late Antiquity, including the Christianization of Hispania. SUPPORT NEW HISTORY OF SPAIN: Patreon: https://patreon.com/newhistoryspain  Ko-Fi: https://ko-fi.com/newhistoryspain  PayPal: https://paypal.me/lahistoriaespana  Bitcoin donation: bc1q64qs58s5c5kp5amhw5hn7vp9fvtekeq96sf4au Ethereum donation: 0xE3C423625953eCDAA8e57D34f5Ce027dd1902374 Join the DISCORD: https://discord.gg/jUvtdRKxUC  Or follow the show for updates on Twitter/X: https://x.com/newhistoryspain  OTHER SERVICES: My English to Spanish translation service: https://www.fiverr.com/s/Ke8yP4b  Join my course to learn how to use AI in your academic research and writing: https://www.udemy.com/course/ai-for-scholars/?referralCode=22121D97D0B1CECE5ECC YOUTUBE CHANNEL: https://www.youtube.com/@newhistoryspain Apple Podcasts:  https://podcasts.apple.com/us/podcast/new-history-of-spain/id1749528700 Spotify: https://open.spotify.com/show/7hstfgSYFfFPXhjps08IYi  TIMESTAMPS: 00:00 Hook 00:31 Society of Roman Hispania 05:31 Economy of Roman Hispania 09:36 The Crisis of the Third Century 14:06 Diocletian and the Political Regime of the Dominate 16:42 The Christianization of Hispania 25:51 Transformations from Classical Antiquity to Late Antiquity 33:23 Constantine and the Legalization of Christianity 37:15 Theodosius, the Last Emperor of the Two Parts of the Roman Empire 40:12 The Verdict: Questions about the Late Roman Empire 41:12 Outro

I mention Aphrahat the Persian Sage, the Apostle Paul, Constantine the Great, King Sharpur II, Yazdegerd I, Nestorius of Constantinople, Bishop Mar Mari Immanuel, Mohammad, Genghis Kahn, Tamerlane, Aristotle, Plato, the Ming Dynasty, Doubting Thomas, Patrick Bets-David, Jacob Faturechi (  @faturechi  ), James McGrath, the Mandaeans, Mar Awa III, Bishop Barron, Robert Shlimon, Andrew Tate, Jake Brancatella the Muslim Metaphysician (  @TheMuslimMetaphysician  ), Daniel Haqiqatjou,  @ReasonandTheology  , Trent Horn, Elon Musk, Michael Servetus, John Calvin, Marian Hillar, Fausto Sozzini, Lelio Sozzini, Socinianism, John Locke, Benedict Spinoza, Pierre Bayle, Voltaire, David Hume, James Madison, Thomas Jefferson, John Adams, Justinian, Theodosius the Great, Khalil Andani, Shabir Ally, Robert Spencer, Paul Vanderklay (  @PaulVanderKlay  ), Tim Keller, Ayaan Hirsi Ali, (  @triggerpod  ), Tom Holland, Louis Perry, (  @maidenmothermatriarch  ), Aphrahat the Persian Sage - https://www.youtube.com/watch?v=1mH3BDSMIbg PBD (  @PBDPodcast  ) religious roundtable - https://www.youtube.com/watch?v=VzjoHtYN05k Jake on Transfigured - https://www.youtube.com/watch?v=11wxT_FYRbs Jake on Mar Mari - https://www.youtube.com/watch?v=KHH-tP-RmXc&t=127s Tim Keller on secularism - https://www.youtube.com/watch?v=2n7BDf9KK-s&t=328s Ayaan Hirsi Ali - https://www.youtube.com/watch?v=b4VJofC_PFA&t=443s

This is our second episode about Basil the Great. We cover his biography in more detail and talk about his commentary on the creation account in Genesis. We mention John Calvin, Origen of Alexandria, Michael Servetus, Russel Brand, Bret Weinstein, Sam Harris, Richard Dawkins, Constantine, Constantius, Theodosius the Great, Athanasius, Jerome, Ambrose, Augustine, Mani, Plato, Aristotle, Epicurus, Gregory of Nyssa, Gregory of Naziuanzus, and more.

This video continues the church fathers series with Sam and Hank. This is our first episode about St. Basil the Great, the Cappadocian Father. We mention Origen of Alexandria, Gregory of Nyssa, Gregory of Nazianzus, Eunomius, Aetius of Antioch, Justin Martyr, Tertullian, John Calvin, William Lane Craig, John McArthur, Athanasius of Alexandria, Hilary of Poitiers, Theodosius the Great, Constantine, Tom Holland, Paul Vanderklay, Julian the Apostate, and more.

Well, that's that. The Council of Constantinople is done, Nicea is victorious and its opponents refuted. Now it's time to see what will become of the victors. How will they use this extraordinary new power they hold?

He was born in Neapolis (Naples) to a pagan father and a Christian mother, and became an officer in the Roman army. Though he was not baptised, his mother had secretly instructed him in the Christian faith. Once, in a battle, his company was completely surrounded by the enemy, and Nikon recalled his mother's counseling that, whenever he was in trouble, he should make the sign of the Cross and call upon Christ. This he did, and was immediately filled with strength and resolution, so that the enemy's army was routed. Nikon went home, openly crying out 'Great is the God of the Christians!' to the great joy of his mother.   He traveled secretly to Cyzicus in Asia, where the bishop Theodosius baptised him. He then entered a monastery to spend his days in prayer and study. But some years later Theodosius, who was near death, had a vision in which he was told to consecrate Nikon as his successor. He summoned Nikon from the monastery and, to the monk's amazement, immediately ordained him a deacon, then a priest, then a bishop.   Later, bishop Nikon returned to Italy to preach the Gospel of Christ. In Naples, he found his mother still alive, and remained with her until her death. He then set out with nine disciples, former fellow-soldiers, to proclaim the Faith. Through the Saint's grace-filled preaching and example, many more disciples were soon added to this number. At that time a great persecution of Christians was underway, and Quintinianus, ruler of that region, seized Nikon and his companions and handed them over to the torturers. One hundred ninety of Nikon's companions perished under torture. Nikon himself was beaten, flayed, and even thrown from a high cliff, but was miraculously preserved. Finally he was slain by the sword and his body thrown in a field to be eaten by the beasts. A shepherd boy, possessed by a spirit of madness, found the body, fell on it, and was instantly healed. He told his story to some Christians, who found the body and gave it honorable burial. Saint Nikon contested during the reign of the Emperor Decius.

He was born in Neapolis (Naples) to a pagan father and a Christian mother, and became an officer in the Roman army. Though he was not baptised, his mother had secretly instructed him in the Christian faith. Once, in a battle, his company was completely surrounded by the enemy, and Nikon recalled his mother's counseling that, whenever he was in trouble, he should make the sign of the Cross and call upon Christ. This he did, and was immediately filled with strength and resolution, so that the enemy's army was routed. Nikon went home, openly crying out 'Great is the God of the Christians!' to the great joy of his mother.   He traveled secretly to Cyzicus in Asia, where the bishop Theodosius baptised him. He then entered a monastery to spend his days in prayer and study. But some years later Theodosius, who was near death, had a vision in which he was told to consecrate Nikon as his successor. He summoned Nikon from the monastery and, to the monk's amazement, immediately ordained him a deacon, then a priest, then a bishop.   Later, bishop Nikon returned to Italy to preach the Gospel of Christ. In Naples, he found his mother still alive, and remained with her until her death. He then set out with nine disciples, former fellow-soldiers, to proclaim the Faith. Through the Saint's grace-filled preaching and example, many more disciples were soon added to this number. At that time a great persecution of Christians was underway, and Quintinianus, ruler of that region, seized Nikon and his companions and handed them over to the torturers. One hundred ninety of Nikon's companions perished under torture. Nikon himself was beaten, flayed, and even thrown from a high cliff, but was miraculously preserved. Finally he was slain by the sword and his body thrown in a field to be eaten by the beasts. A shepherd boy, possessed by a spirit of madness, found the body, fell on it, and was instantly healed. He told his story to some Christians, who found the body and gave it honorable burial. Saint Nikon contested during the reign of the Emperor Decius.

Good news! Valens is no more and the Nicene-respecting Theodosius has ascended to the imperial purple. But before he can change history, he has to get from Spain to Constantinople - and there's a very angry Gothic army in his way.

Am 19. Januar 379 wird Theodosius Kaiser. Wie ihm das gelingt, darüber rätseln Forscherinnen und Forscher bis heute. Fest steht: Als Kaiser ist er modern und sehr erfolgreich.

Am 19.1.379 wird Theodosius Kaiser. Wie ihm das gelingt, darüber rätseln Forscherinnen und Forscher bis heute. Fest steht: Als Kaiser ist er modern und sehr erfolgreich. Von Marfa Heimbach.

A daily news briefing from Catholic News Agency, powered by artificial intelligence. Ask your smart speaker to play “Catholic News,” or listen every morning wherever you get podcasts. www.catholicnewsagency.com - Pope Francis next month will preside over the canonization Mass of the woman set to become Argentina's first female saint, the Vatican said this week. The pope will preside over the Mass for Blessed María Antonia of Saint Joseph on February 11 in Saint Peter's Basilica, the Vatican revealed in its release of the pope's liturgical schedule for January and February. María Antonia was proclaimed “Venerable” by Pope Benedict XVI in 2010 and was later beatified by Pope Francis in 2016. In October, Pope Francis met with Cardinal Marcello Semeraro, prefect of the Dicastery for the Causes of Saints, to give his authorization for the the promulgation of a miracle attributed to the Argentinian religious sister, paving her way to become the country's first female saint. https://www.catholicnewsagency.com/news/256494/pope-francis-to-preside-over-canonization-mass-of-argentina-s-first-female-saint Throughout 2023, more than 130 Catholic priests and religious were either arrested, kidnapped, or murdered, according to a new report on Catholic persecution published by Aid to the Church in Need. The report published by the Catholic charity found at least 132 instances of arrests, kidnappings, and/or murders, which is slightly higher than the report from the previous year, which found 124. The uptick was mostly driven by arrests from authoritarian governments, which went up from 55 in 2022 to 86 in 2023. https://www.catholicnewsagency.com/news/256498/report-over-130-catholic-priests-and-religious-arrested-kidnapped-or-murdered-in-2023 Located in Pittsburgh's suburban neighborhood of Beechview sits a unique Catholic spiritual center that is the only one of its kind in the world, according to the bishop who opened it last month. The Saint Sharbel Spiritual Life Center is “the only one of its kind in the world,” Mansour said, explaining that the institution offers retreats, courses on spirituality, daily sacraments, Eucharistic adoration, Scripture studies, prayer, reading, and several other opportunities for growth. https://www.catholicnewsagency.com/news/256501/one-of-a-kind-saint-charbel-spiritual-center-opens-in-pittsburgh Today, the Church celebrates Saint Theodosius Abbot. Born to a pious family in 423 AD, Theodosius began his studies at an early age, and became a lector while still an adolescent. The example of Abraham led him to leave home in order to properly follow God. Dreading the vanity that comes from the esteem of men and unable to live in solitude with the multitude of admirers, he retired to a cave in the desert of Judah where he led a hermit's life. catholicnewsagency.com/saint/st-theodosius-abbot-113

Seventeen hundred years ago this year, Constantine defeated his co-emperor Licinius, ending a series of civil wars and consolidating power as sole emperor of Rome. At the time, Christians saw this as the defeat of old pagan ways and the triumph of a new Christian vision of Rome.   Constantine's turn to Christianity began before he abandoned Roman paganism. His children had been tutored by Lactantius, a Christian who opposed coerced worship and argued for religious liberty as long as a religious practice did not disrupt public order. Years later in 312, as Constantine went into battle against a rival, he claimed to have a vision of a symbol of Christ with the words, “in this sign, conquer.” He had his soldiers paint the symbol on their shields. Constantine won the battle and converted to Christianity. The following year, he issued the Edict of Milan, which declared religious liberty across the Empire in terms that Constantine had learned from Lactantius.   Constantine has been a controversial figure throughout Church history. Both the genuineness of his conversion and his impact on the Church have been consistently questioned and scrutinized. Many think that Constantine's actions to tie the Church to the empire compromised the Gospel. Often, these arguments are based on a misunderstanding of what Constantine did and fail to consider what followed from the legalization of Christianity.   The Edict of Milan legalized Christianity, along with other religions. It did not declare Christianity the official imperial religion. Though Constantine's promotion of Christianity made it more popular, it was not named the imperial religion until Emperor Theodosius I in 380. Even then, Theodosius did not suppress paganism.   Despite what you may have read online or seen in The Da Vinci Code movie, Constantine did not dictate doctrine to the Church. When he called the Council of Nicaea in 325 to deal with the question of the nature of Christ, a controversy that was threatening to tear the Church apart, he was performing a traditional function of Roman emperors who often acted as mediators in religious conflicts.   Despite claims to the contrary, neither Constantine nor the Council of Nicaea had anything to do with the formation of the canon of Scripture. Constantine did not control the discussion at Nicaea, nor did he dictate the outcome. And even if he had tried, many bishops who attended the council had been tortured by his predecessor Diocletian. If they didn't compromise their faith then, it is silly to assume they would roll over for Constantine.    The most direct result of Constantine's conversion was the end of the persecution, torture, and execution of Christians. Obviously, this was welcomed by Christians in his day, but it should also be recognized as a historical good.    The Edict of Milan also furthered Christian evangelism. Prior to Constantine, the Gospel had spread to India, Armenia, and Persia, and then from Persia across Central Asia into China by the early 600s. The legalization of Christianity led to churches being founded across the Roman Empire and missionaries sent to regions outside the empire. St. Patrick was a Romanized Briton who grew up as a Christian and brought the Gospel to Ireland. In the fifth century, a Syrian Christian named Frumentius converted the king of Axum in modern Ethiopia. Together, they evangelized that kingdom. Cyril and Methodius brought the Gospel to the Slavic people of Central and Eastern Europe in the ninth century. The evangelization of these regions can be traced to the actions of Constantine.    Of course, the legalization of Christianity set up a tug-of-war between Church and state. Because the faith had existed as an illegal and sporadically persecuted minority religion for centuries, the Church functioned fully independent of the state. With Constantine came new questions, such as, what properly belongs to Caesar and what belongs to God?   That question remains a central issue of Western political thought today.  Even in view of the historical difficulties that emerged from his conversion, we can thank God for Constantine and for the freedom for faith and the Gospel he established.  This Breakpoint was co-authored by Dr. Glenn Sunshine. For more resources to live like a Christian in this cultural moment, go to breakpoint.org. 

Scripture Reading: Acts 5:17-42 17 Now the high priest rose up, and all those with him (that is, the religious party of the Sadducees), and they were filled with jealousy. 18 They laid hands on the apostles and put them in a public jail. 19 But during the night an angel of the Lord opened the doors of the prison, led them out, and said, 20 “Go and stand in the temple courts and proclaim to the people all the words of this life.” 21 When they heard this, they entered the temple courts at daybreak and began teaching.Now when the high priest and those who were with him arrived, they summoned the Sanhedrin—that is, the whole high council of the Israelites—and sent to the jail to have the apostles brought before them. 22 But the officers who came for them did not find them in the prison, so they returned and reported, 23 “We found the jail locked securely and the guards standing at the doors, but when we opened them, we found no one inside.” 24 Now when the commander of the temple guard and the chief priests heard this report, they were greatly puzzled concerning it, wondering what this could be. 25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts and teaching the people!” 26 Then the commander of the temple guard went with the officers and brought the apostles without the use of force (for they were afraid of being stoned by the people).27 When they had brought them, they stood them before the council, and the high priest questioned them, 28 saying, “We gave you strict orders not to teach in this name. Look, you have filled Jerusalem with your teaching, and you intend to bring this man's blood on us!” 29 But Peter and the apostles replied, “We must obey God rather than people. 30 The God of our forefathers raised up Jesus, whom you seized and killed by hanging him on a tree. 31 God exalted him to his right hand as Leader and Savior, to give repentance to Israel and forgiveness of sins. 32 And we are witnesses of these events, and so is the Holy Spirit whom God has given to those who obey him.”33 Now when they heard this, they became furious and wanted to execute them. 34 But a Pharisee whose name was Gamaliel, a teacher of the law who was respected by all the people, stood up in the council and ordered the men to be put outside for a short time. 35 Then he said to the council, “Men of Israel, pay close attention to what you are about to do to these men. 36 For sometime ago Theudas rose up, claiming to be somebody, and about 400 men joined him. He was killed, and all who followed him were dispersed and nothing came of it. 37 After him Judas the Galilean arose in the days of the census and incited people to follow him in revolt. He too was killed, and all who followed him were scattered. 38 So in this case I say to you, stay away from these men and leave them alone because if this plan or this undertaking originates with people, it will come to nothing, 39 but if it is from God, you will not be able to stop them, or you may even be found fighting against God.” He convinced them, 40 and they summoned the apostles and had them beaten. Then they ordered them not to speak in the name of Jesus and released them. 41 So they left the council rejoicing because they had been considered worthy to suffer dishonor for the sake of the name. 42 And every day both in the temple courts and from house to house, they did not stop teaching and proclaiming the good news that Jesus was the Christ.Main ThemesIntroduction—Setting the SceneToday's text narrates the apostles' second arrest. The scene begins with the high priest “rising up.” Remember that this “high priest” was introduced in Acts 4:6 as Annas, although historically Caiaphas was high priest at this time. We have good reason to believes that Annas (Caiaphas' father-in-law) was the de facto head of the high-priestly family. Thus, Annas seems to lead the trial.The Sadducees are also mentioned. We have discussed them at length, so I will only remind you that this is the party that claims to believe in the Old Testament but that denies life after death and miraculous interventions by God.The high priest and Sadducees are described as being filled with “jealousy.” This is a strong word that in Judaism was generally reserved for religiously motivated rage. Ironically, it conveys a zeal motivated by a desire to maintain the purity of the faith.Moreover, envy is a strong, motivating emotion in an honor-shame society. Within a competitive limited honor culture the popularity of the apostles' ministry diminishes the honor (i.e., support) of the ruling elite. This is particularly the case given the apostles' claim that the leaders had unjustly crucified an innocent Jew who was anointed by God.The apostles' popularity and peaceful behavior had protected them from trouble with the authorities. But now (after the trial in chapter 4), they are defying a direct order from the authorities. Allowing the apostles to continue in their disobedience threatens the authority and power of the ruling council. They must act.I mentioned this before, but the arrests in chapter 4 and 5 work as a redemptive arc in Peter's story. When Jesus was arrested, Peter claimed that he was willing to face “both prison and death” for Jesus (Luke 22:33)—but he failed (22:34, 57-61). In Acts, Peter finally follows through.Miraculous Prison BreakThe apostles' miraculous release from prison works in two levels: on the literal level, it is a miraculous sign that validates their mission from God; on the literary level, it fulfills prophecy. Jesus's mission includes release of captives.The Spirit of the Sovereign Lord is upon me, because the Lord has chosen me. He has commissioned me to encourage the poor, to help the brokenhearted, to decree the release of captives and the freeing of prisoners, . . . Isaiah 61:1In chapter 12, we will read of another miraculous escape at the hands of the Angel of the Lord. Many scholars note that miraculous escapes are a frequent motif in ancient literature. Perhaps the best known story would have been that of Euripides. Some try to show narrative parallels between Euripides' Bacchae and Acts. You can review them here, but in my opinion it is a stretch at best. Moreover, one could grant that a popular story such as that of Euripides could impact how Luke told the story of Peter's escape without in any way affecting the substance of the story. For example, I could begin a story about my childhood with the phrase, “once upon a time,” and then tell a true and factual tale. I would be copying how classic children stories are told, not the events they narrate. We must also keep in mind that Luke generally employs Jewish stories as his models and background, not Greek or Roman mythology. The Old Testament lacks a tradition of angels aiding in prison escapes, but it does contain stories of the Angel of the Lord helping people while imprisoned (see, e.g., Dan 6: 22).Perhaps the most important question we should ask is: Why does God release the apostles from prison? For proclamation (Acts 5:20). More specifically, the command is to go speak at the temple. This makes sense for several reasons. The apostles could address large crowds there. It is also reminiscent of Old Testament prophets tasked with addressing all Israelites. Recall, for example, Jeremiah 7.The Lord said to Jeremiah: “Stand in the gate of the Lord's temple and proclaim this message: ‘Listen to the Lord's message, all you people of Judah who have passed through these gates to worship the Lord. The Lord of Heaven's Armies, the God of Israel, says: Change the way you have been living and do what is right. If you do, I will allow you to continue to live in this land. Stop putting your confidence in the false belief that says, “We are safe! The temple of the Lord is here! The temple of the Lord is here! The temple of the Lord is here!” You must change the way you have been living and do what is right. You must treat one another fairly. Stop oppressing resident foreigners who live in your land, children who have lost their fathers, and women who have lost their husbands. Stop killing innocent people in this land. Stop paying allegiance to other gods. That will only bring about your ruin. If you stop doing these things, I will allow you to continue to live in this land that I gave to your ancestors as a lasting possession. Jeremiah 7:1-7The apostles are tasked with proclaiming the “words of this life” (Acts 5:20). This could refer to wisdom—the behavior that leads to a better life. Given Jesus' emphasis on eternal life (Luke 10:25; 18:18, 30), and Peter's earlier preaching about “the prince of life” (Acts 3:15), the more likely conclusion is that the words of life are about Jesus being the way to eternal life.Preaching at the TempleThe apostles are specifically tasked with preaching in the temple. By proclaiming the true message of the true God in the temple, this is a sort of reconsecration—a recurring theme in Jewish history.Notice that the angel's command puts God and the authorities in direct conflict. God says proclaim the message of Jesus in the temple. The authorities say do not speak in the name of Jesus (Acts 5:21, 29), which would certainly include doing so in the most religiously significant and very densely populated place—the temple. In the narrative, the apostles have made it clear already, and will do so again, that they must obey God over people.The apostles began teaching immediately at daybreak. This is the same time at which the Sanhedrin would have gathered. Public life in the ancient Mediterranean world began at daybreak. Moreover, Jewish people offered morning prayers before work at sunrise. The priests would have already been working on the customary daybreak sacrifice. So the apostles would find a ready-made crowd to teach at that time.We should note the subtle jab at the rulers when we are told the rulers had to be informed of the apostles' preaching. “Someone” came and informed them. None of them were at the temple for early morning prayers. An outsider to the group had to tell them. In contrast to the apostles, the mostly priestly city leaders are depicted as further removed from the liturgical life of the temple and the Jerusalemites who worshiped there.The DiscoveryWe are told that the guards were at the jail. This implies that the guards had not abandoned their post and presumably also had not participated in a conspiracy. The facts clearly point towards a miracle. The Sadducees, however, who denied miracles, are not amazed—they are puzzled. As I have highlighted in the past, they never stop to wonder whether they are wrong. As the meme goes, they do not ask, “Are we the baddies?” Acknowledging the possibility of a miracle would have only made things worse. The people may have held the apostles in even higher esteem.Instead, the leaders immediately call for the arrest of the apostles. Undoubtedly, the high priest and captain of the guard lost face before the other leaders—failing to control a handful of prisoners who then openly defied them for a second time. Preaching at the temple instead of escaping was nothing less than a public challenge to the authority of the Sanhedrin. Nevertheless, the guards must arrest the apostles nonviolently. Why? “For they were afraid of being stoned by the people.”Given the history of Israel—recall the Maccabean rebellion we discussed last time, for example—a violent uprising was not implausible. Not only was this immediately dangerous to the members of the Sanhedrin, but stirring the crowds could provoke Roman retribution. On a theological level, we should note that the leaders' actions are not motivated by what is right or wrong. They act based on what is advantageous and are only limited by power. The TrialYet again the apostles find themselves in the middle of an interrogation. Surprisingly, the interrogation does not open with, “How did you escape?” This matter was less pressing to the authorities than the apostles' disobedience to their previous warning. Besides, asking such a question could open the door for a bold speech about God helping the righteous—only a rookie lawyer asks open ended questions of a hostile witness.What is the authorities' problem with the apostles preaching? We have discussed this before, so I will keep this brief. The authorities claim the apostles are bringing Jesus' “blood on them” (Acts 5:28). This refers to the concept of bloodguilt: one who carried guilt for shedding innocent blood would need to be punished. Interestingly, later in Acts this is a standard that the apostles would apply to themselves. In chapter 20, Paul implies that he would have blood guilt if failed to preach the gospel.“And now I know that none of you among whom I went around proclaiming the kingdom will see me again. Therefore I declare to you today that I am innocent of the blood of you all. For I did not hold back from announcing to you the whole purpose of God. Acts 20:25-27Peter's response to the authorities is also one we have discussed before. Peter claims that he must obey God over people (Acts 5:29). Although the background to Peter's claim is clearly the Old Testament prophets who often antagonized the nation of Israel for the sake of delivering God's message, Peter's response would have been intelligible to someone with a Hellenistic background as well. His words recall the story of Socrates' trial, and his obeying “the god” rather than his judges.Notice that Peter does not accuse the leaders of “crucifying” Jesus. Instead he speaks in a manner appropriate not to Romans but to Israel's leaders: they “hanged him on a tree.” The language alludes to a shameful mode of execution in Deuteronomy 21:22-23, which Jews by this period applied to crucifixion.Peter's response was surely unexpected to the council. Those on trial, much less the uneducated and politically weak, did not speak with such boldness and open defiance. In challenging the officials' behavior, Peter and the other apostles appear unafraid even of provoking their martyrdom. This fearlessness indicates their absolute convictionWhat was the divine commission the apostles were called to obey?But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts of the earth.” Acts 1:8The PunishmentThe apostles' refusal to be intimidated threatens the elite's socially accepted status of honor. This is a situation in which the message of the gospel collides against hardened hearts. The result is “fury” (Διαπρίω). The term indicates extreme rage. In its only other New Testament use, the council proceeds to kill the object of their anger.The elite wished to execute the apostles. Both an impromptu lynching or a formally carried out death sentence without Roman approval would have been against Roman law. (We discussed this during our study of John.) However, in antiquity like today, such restrictions could be finessed politically. Ancient reports suggest that the Sadducees sometimes abused their power violently. (But we should not exaggerate either. We do not have evidence of the Sanhedrin being involved in lynchings.) The Pharisees, to their credit, were probably much more stringent in evidential requirements for capital cases. So, perhaps if Gamaliel had not intervened, the Sadducees would have held the apostles until they could secure an execution by the Roman authorities.We will discuss Gamaliel in a minute, but let's conclude the discussion of the apostles' punishment. Having been calmed down, the council members decide against capital punishment. The apostles were too popular in Jerusalem to risk disposing of them the way Jesus was dealt with. However, the apostles do not escape with another warning. Not at all.A flogging was a severe punishment. Many scholars suspect that the flogging was the traditional Jewish thirty-nine lashes. (The Pharisees in the council would not have approved of more lashes in view of Deuteronomy 25:2-3.) We know that such a flogging punishment was somewhat common after an offender defied a warning. The person would be tied to a post or lie on the ground, receiving one-third of the blows on the front of the body and two-thirds on the back.GamalielLuke's portrayal of Jerusalem's aristocracy is not monolithic. Luke tells us of a fair member of the council named Gamaliel. Gamaliel, a minority Pharisee on the council, does not so much defend the apostles' views as the Pharisaic position of tolerance.Gamaliel is described as a “teacher of the law.” Gamaliel was a renown teacher, respected by all the people. This was both presupposed by Paul (see Acts 22:3) and attested in rabbinic comments on both him and his grandson. Gamaliel was also wealthy. We can learn something about his wealth from the comments made of his son. Josephus tells us that Gamaliel's son held much authority in the Jerusalem assembly; that he was a Pharisee from a prominent Jerusalem family; that he was very intelligent; and that he had influence with two high priests.Gamaliel ordered the apostles to be put outside, undoubtedly partly for privacy but perhaps also to prevent the apostles from making the court still angrier. Gamaliel's tolerance makes sense from a Pharisaic perspective. Whereas the Sadducees, who held most of the political power, were sensitive to political threats, the Pharisees would likely object to executing those who kept the law. The Pharisees are reported to have favored more leniency than the Sadducees.That Gamaliel, a renowned and respected Pharisee, was able to persuade the Sanhedrin is not surprising. The Pharisees seemed to have represented the views of the people, a status that often enabled them to sway the council's decisions. (Recall that the council was already concerned that the people might react violently and stone them.)The speech opens and closes with its main theme—a warning against hasty action. Gamaliel speaks eloquently, starting with the phrase “pay close attention to,” a familiar idiom in the context of exhortations. Gamaliel then compares the Jesus movement to armed resistance movements. Clearly, Gamaliel understands that is exactly the Sanhedrin's concern regarding Jesus followers. Gamaliel makes the point that the prior revolutionary movements came to nothing, and the same would happen to the Jesus movement if it lacked God's blessing.Gamaliel's argument is not a good one. First, the prior revolutionary movements came to nothing because they were violently stopped. So one could not draw the conclusion that because they failed then the Jesus movement would also fail without any need for violent opposition from the authorities. Moreover, the main premise of his argument invites a logical error. Gamaliel claims that a movement from God cannot be stopped. Fair enough. But we must keep in mind that simply because a movement from God cannot be stopped does not mean that a movement that cannot be stopped is from God. So, even if prior revolutions had succeeded, that would prove nothing. (Many ancients recognized the limits of Gamaliel's logic, realizing one cannot always judge what is praiseworthy on the basis of successes or failures.)Gamaliel's argument is a classic instance of the descriptive versus prescriptive question when interpreting the Bible (or any text). One cannot assume that all things the Bible narrates is teaching us lessons to follow. The Bible may simply be describing something that happened, as in this case it describes the argument Gamaliel makes. Sometimes, of course, it is teaching us how to live or what to believe. We must be careful not to get the two confused.Gamaliel's closing statement to the council does not mince words. He cautions the elite that they might be “fighting against God.” This expression appeared in a widely circulated Jewish text (2 Maccabees 7:19). In that text, “fighting against God” is what the pagan persecutors of the Maccabean martyrs did. Maccabean martyrs were national heroes.Although Gamaliel does not speak from a Christian perspective, perhaps Gamaliel entertained the possibility that God was acting though the apostles. The Sadducees were intellectually committed to the fact that no miracle had release the apostles from prison. Gamaliel, as a Pharisee, held no such commitment.A Historical Error?Gamaliel compares the Jesus movement to Judas the Galilean and Theudas. Judas led a revolt in the days of the census, that is, in 6 A.D. Judas' sons were later crucified for rebellion.Theudas was apparently an eschatological prophet (i.e., a wannabe Jesus) who tried, unsuccessfully, to part the Jordan. Theudas was quickly captured and his head was cut off.Here's the problem. Theudas' revolt was in 44 A.D. This is after Gamaliel's speech and long after Judas the Galilean's revolt in 6 A.D. (rather than before as the text in Acts 5:37 seems to imply).Various solutions to this dating issue are possible.The first solution is that our source dating Theudas' revolt was wrong. That source is Josephus. Josephus certainly makes mistakes in his writing, several times contradicting himself. Besides, Theudas' revolt, as dated by Josephus, happened when Josephus was only 7 years old. Maybe Josephus remembers incorrectly. Yet given Josephus' more detailed treatment of Theudas and Judas, explicit mention of the governors in authority during their revolts, and his apparent access to written sources, on the grounds normally used to ascertain historical probability Josephus seems likelier than Luke to have access to the correct chronology.Another solution sometimes offered is that there was an earlier Theudas before Jesus' birth. This would resolve the dating issue and the chronology in Acts 5 (i.e., first came Theudas, then came Judas). Undoubtedly, prophetic figures abounded, before and after Jesus. Theudas, however, was a rare name. But maybe “Theudas” was a nickname, short for such popular names as “Theodorus,” “Theodosius,” and “Theodotus.”Most scholars believe that the simplest solution is that Luke made a mistake, either unaware of the true date of Theudas or confusing him with some other rebel. If this is a mistake on Luke's part, it would not have been a “big deal” to him or his audience. Even the best of ancient historians made mistakes, and Luke still captures the essence of Gamaliel's speech.I wish to make two comments about this potential error. First, many Christians are committed to the inerrancy of scripture. Inerrancy is not always defined the same way. Its stronger form means that the Bible contains no errors whatsoever, of any kind, including in details such as weights and distances it describes. A more modest version of inerrancy is that the Bible contains no errors regarding anything it teaches. Without going into too much detail, this view allows for certain statements in the Bible to be false because the Bible itself is not committed to their truth. (An example would the mustard seed being the smallest seed in the garden.) Nevertheless, the Theudas mistake flies in the face of either view of inerrancy. So, I ask, if one could prove that there was in fact a mistake in Acts, such that biblical inerrancy fell apart, would that be the end of the Christian faith? No! I say this emphatically because many Christian seem to think so. As long as the Bible is reliable, we are justified in holding our faith in Jesus and in his recorded teachings. Reliability is a much more modest standard than inerrancy.My second comment is, do we know that Luke made a mistake? Luke's other significant historical assertions that can be tested most securely (Gallio, Felix and Festus, Drusilla, Agrippa and Berenice, the Egyptian prophet, local titles for officials, etc.) can all be corroborated. Over the centuries, there have been several instances in which scholars believed Luke made a mistake only to be proven wrong by later archaeological discoveries. Therefore, we have good reason to believe Luke did not make a mistake in the case of Theudas either.Joy in Persecution[I did not have time to finish this section, but here is a brief summary. The narrative concludes by reinforcing the characterization that the apostles, in contrast to Jerusalem's political elite, obey God rather than people. They rejoice when suffering for Jesus's name, as he commanded, while disobeying the Sanhedrin's injunction not to teach in Jesus's name. The apostles return with joy, as they did after Jesus's ascension. Luke often emphasizes joy over embracing the gospel.]

This illustrious light of Orthodoxy in the Western Church was born in Gaul in 349, but his widowed mother took the family to Rome while he was still a small child. Brilliant and well-educated, he was made a provincial Governor in 375 and took up residence in Milan. In those days, the Arian heresy was still dividing the Church, despite its repudiation at the Council of Nicaea in 325. When the time came to elect a new Bishop in Milan, the Orthodox and Arian parties were so divided that they could come to no agreement on a new Bishop. When Ambrose came as Governor to try to restore peace and order, a young child, divinely inspired, called out "Ambrose, Bishop!" To Ambrose's amazement, the people took up the cry, and Ambrose himself was elected, though he tried to refuse, protesting that he was only a catechumen (it was still common in those days to delay Holy Baptism for fear of polluting it by sin). He even attempted to flee, but his horse brought him back to the city. Resigning himself to God's will, he was baptized and, only a week later, elevated to Bishop. Immediately, he renounced all possessions, distributed all of his money to the poor and gave his estates to the Church. Straightaway, he entered into a spirited defense of Orthodoxy in his preaching and writings to the dismay of the Arians who had supported his election. Soon he persuaded Gratian, Emperor of the West, to call the Council of Aquilea, which brought an end to Arianism in the Western Church. (Arianism, however, continued to prosper among the barbarian nations for many years; see the Martyrs of Africa, also commemorated today).   Several times the holy Bishop was called upon to defend the Church against domination by the secular powers. Once, putting down an uprising in Thessalonika, the Emperor Theodosius punished the city by ordering the massacre of thousands of its residents. When the Emperor later visited Milan and came to the Cathedral to attend the Liturgy, Saint Ambrose stopped him at the door, condemned his crime before all the people, forbade him entrance to the church and excommunicated him for eight months. The Emperor went away weeping, and submitted in humility to the Church's discipline. When he returned after long penance to be restored to Communion, he went into the sanctuary along with the clergy, as had been the custom of the Emperors since Constantine the Great. But again the holy Ambrose humbled him in the sight of all the people, saying "Get out and take your place among the laity; the purple does not make priests, but only emperors." Theodosius left without protest, took his place among the penitents, and never again attempted to enter the sanctuary of a church. (When the Emperor died, it was Bishop Ambrose who preached his funeral eulogy).   Saint Ambrose, by teaching, preaching and writing, brought countless pagans to the Faith. His most famous convert was St Augustine (June 15), who became his disciple and eventually a bishop. Ambrose's many theological and catechetical works helped greatly to spread the teaching of the Greek fathers in the Latin world. He wrote many glorious antiphonal hymns which were once some of the gems of the Latin services.   Saint Ambrose reposed in peace in 397; his relics still rest in the basilica in Milan.

This illustrious light of Orthodoxy in the Western Church was born in Gaul in 349, but his widowed mother took the family to Rome while he was still a small child. Brilliant and well-educated, he was made a provincial Governor in 375 and took up residence in Milan. In those days, the Arian heresy was still dividing the Church, despite its repudiation at the Council of Nicaea in 325. When the time came to elect a new Bishop in Milan, the Orthodox and Arian parties were so divided that they could come to no agreement on a new Bishop. When Ambrose came as Governor to try to restore peace and order, a young child, divinely inspired, called out "Ambrose, Bishop!" To Ambrose's amazement, the people took up the cry, and Ambrose himself was elected, though he tried to refuse, protesting that he was only a catechumen (it was still common in those days to delay Holy Baptism for fear of polluting it by sin). He even attempted to flee, but his horse brought him back to the city. Resigning himself to God's will, he was baptized and, only a week later, elevated to Bishop. Immediately, he renounced all possessions, distributed all of his money to the poor and gave his estates to the Church. Straightaway, he entered into a spirited defense of Orthodoxy in his preaching and writings to the dismay of the Arians who had supported his election. Soon he persuaded Gratian, Emperor of the West, to call the Council of Aquilea, which brought an end to Arianism in the Western Church. (Arianism, however, continued to prosper among the barbarian nations for many years; see the Martyrs of Africa, also commemorated today).   Several times the holy Bishop was called upon to defend the Church against domination by the secular powers. Once, putting down an uprising in Thessalonika, the Emperor Theodosius punished the city by ordering the massacre of thousands of its residents. When the Emperor later visited Milan and came to the Cathedral to attend the Liturgy, Saint Ambrose stopped him at the door, condemned his crime before all the people, forbade him entrance to the church and excommunicated him for eight months. The Emperor went away weeping, and submitted in humility to the Church's discipline. When he returned after long penance to be restored to Communion, he went into the sanctuary along with the clergy, as had been the custom of the Emperors since Constantine the Great. But again the holy Ambrose humbled him in the sight of all the people, saying "Get out and take your place among the laity; the purple does not make priests, but only emperors." Theodosius left without protest, took his place among the penitents, and never again attempted to enter the sanctuary of a church. (When the Emperor died, it was Bishop Ambrose who preached his funeral eulogy).   Saint Ambrose, by teaching, preaching and writing, brought countless pagans to the Faith. His most famous convert was St Augustine (June 15), who became his disciple and eventually a bishop. Ambrose's many theological and catechetical works helped greatly to spread the teaching of the Greek fathers in the Latin world. He wrote many glorious antiphonal hymns which were once some of the gems of the Latin services.   Saint Ambrose reposed in peace in 397; his relics still rest in the basilica in Milan.

Vi återvänder till senantiken då det blivit dags att stampa bort den sista hedendomen från det kristnade romarriket, kejsar Theodosius den store håller i taktpinnen. Men det hela var inte så enkelt som man kan tro. Lyssna på våra avsnitt fritt från reklam: https://plus.acast.com/s/historiepodden. Hosted on Acast. See acast.com/privacy for more information.

He prophesied in the time of Joachim, just before the Jewish people were taken into captivity in Babylon. He himself escaped captivity, and after Jerusalem was destroyed, returned to his homeland. Once he was taking some food to his harvesters when an Angel transported him to Babylon to feed the Prophet Daniel in the lions' den, then bore him back to Judea (this is told in the full version of the book of Daniel, ch. 6 LXX). The third chapter of his prophecy is used as the Fourth Ode of the Matins Canon(the Ode is usually sung in full only in monasteries during Lent, but the eirmos of the Fourth Ode, sung in many parishes, usually refers to the Prophet). His holy relics were found through a revelation in Palestine during the reign of Theodosius the Great, and a chapel built there. His name means "Father of the Resurrection."

He prophesied in the time of Joachim, just before the Jewish people were taken into captivity in Babylon. He himself escaped captivity, and after Jerusalem was destroyed, returned to his homeland. Once he was taking some food to his harvesters when an Angel transported him to Babylon to feed the Prophet Daniel in the lions' den, then bore him back to Judea (this is told in the full version of the book of Daniel, ch. 6 LXX). The third chapter of his prophecy is used as the Fourth Ode of the Matins Canon(the Ode is usually sung in full only in monasteries during Lent, but the eirmos of the Fourth Ode, sung in many parishes, usually refers to the Prophet). His holy relics were found through a revelation in Palestine during the reign of Theodosius the Great, and a chapel built there. His name means "Father of the Resurrection."

"A fellow-countryman and friend of St Basil the Great and other great saints of the fourth century, Amphilochius early forsook the bustle of the world and withdrew to a cave where, as a solitary, he lived in asceticism for forty years. The episcopal throne in Iconium then fell empty, and Amphilochius was chosen in a wonderful way and consecrated as Bishop of Iconium. He was a marvellous shepherd and a great defender of the purity of the Orthodox faith, and took part in the Second Ecumenical Council in 381. He fought zealously against Macedonius, and against the Arians and the Eunomians. He personally begged Theodosius the Great to drive the Arians out of every city in the Empire, but the Emperor did not comply with his request. After a few days, Amphilochius came before the Emperor again. When the bishop was taken into the presence-chamber, the Emperor was sitting on his throne with his son Arcadius, whom he had taken as co-Emperor, sitting at his right hand. Entering the room, Amphilochius did reverence to Theodosius, but ignored Arcadius as though he were not there. Infuriated by this, the Emperor Theodosius commanded that Amphilochius be instantly driven from court. The saint then said to the Emperor: 'Do you see, 0 Emperor, how you do not tolerate a slight paid to your son? In the same way, God the Father does not tolerate dishonour paid to His Son, turning with loathing from those who blaspheme against Him, and being angered at that accursed Arian heresy.' Hearing this, the Emperor understood the reason for Amphilochius's seeming disrespect towards his son, and marvelled at his wisdom and daring. Among many other works, Amphilochius wrote several books on the Faith. He entered into rest in 395 in great old age, and went to immortal life." (Prologue)   Saint Amphilocus was a kinsman of St Gregory the Theologian: his father's sister Nonna (August 5) was St Gregory's mother. Amphilocus himself was a lifelong friend of all three of the great Cappadocian Fathers: Sts Basil, Gregory the Theologian and Gregory of Nyssa.

"A fellow-countryman and friend of St Basil the Great and other great saints of the fourth century, Amphilochius early forsook the bustle of the world and withdrew to a cave where, as a solitary, he lived in asceticism for forty years. The episcopal throne in Iconium then fell empty, and Amphilochius was chosen in a wonderful way and consecrated as Bishop of Iconium. He was a marvellous shepherd and a great defender of the purity of the Orthodox faith, and took part in the Second Ecumenical Council in 381. He fought zealously against Macedonius, and against the Arians and the Eunomians. He personally begged Theodosius the Great to drive the Arians out of every city in the Empire, but the Emperor did not comply with his request. After a few days, Amphilochius came before the Emperor again. When the bishop was taken into the presence-chamber, the Emperor was sitting on his throne with his son Arcadius, whom he had taken as co-Emperor, sitting at his right hand. Entering the room, Amphilochius did reverence to Theodosius, but ignored Arcadius as though he were not there. Infuriated by this, the Emperor Theodosius commanded that Amphilochius be instantly driven from court. The saint then said to the Emperor: 'Do you see, 0 Emperor, how you do not tolerate a slight paid to your son? In the same way, God the Father does not tolerate dishonour paid to His Son, turning with loathing from those who blaspheme against Him, and being angered at that accursed Arian heresy.' Hearing this, the Emperor understood the reason for Amphilochius's seeming disrespect towards his son, and marvelled at his wisdom and daring. Among many other works, Amphilochius wrote several books on the Faith. He entered into rest in 395 in great old age, and went to immortal life." (Prologue)   Saint Amphilocus was a kinsman of St Gregory the Theologian: his father's sister Nonna (August 5) was St Gregory's mother. Amphilocus himself was a lifelong friend of all three of the great Cappadocian Fathers: Sts Basil, Gregory the Theologian and Gregory of Nyssa.

Don't forget the time change!! Theodosius promoted state-endorsed Nicene orthodoxy, but aligning imperial power with creedal doctrine compromised biblical Christianity.

Andronicus was a goldsmith who lived in Antioch during the reign of Theodosius the Great (379-395). He and his wife Athanasia were devout Christians who strove to follow Christ in all things. They gave a third of all that they earned to the poor, another third to the Church, and lived on the remainder. After they had two children, they agreed to live henceforth as brother and sister. Both their children died on the same day, and they grieved inconsolably until St Justin the Martyr appeared to Athanasia at the children's grave and told her that her children were in the Kingdom of God, happier than they had ever been on earth. Andronicus and Athanasia then travelled to Egypt, where each took up the monastic life in different monasteries. After living for many years in asceticism, they reposed in peace within ten days of one another.

Andronicus was a goldsmith who lived in Antioch during the reign of Theodosius the Great (379-395). He and his wife Athanasia were devout Christians who strove to follow Christ in all things. They gave a third of all that they earned to the poor, another third to the Church, and lived on the remainder. After they had two children, they agreed to live henceforth as brother and sister. Both their children died on the same day, and they grieved inconsolably until St Justin the Martyr appeared to Athanasia at the children's grave and told her that her children were in the Kingdom of God, happier than they had ever been on earth. Andronicus and Athanasia then travelled to Egypt, where each took up the monastic life in different monasteries. After living for many years in asceticism, they reposed in peace within ten days of one another.

'Our righteous Father Sergius was born in Rostov, north of Moscow, about the year 1314. Named Bartholomew in baptism, he was brought up in Radonezh, and at the death of his parents he withdrew to the wilderness to become a monk. It is notable that without having been trained in a monastery, he was of such a spiritual stature as to be able to take up the perilous eremitical life from the beginning, without falling into delusion or despondency. When he had endured with courage the deprivations of the solitary life, other monks began to come to him, for whom he was made abbot against his will. On the counsel of Philotheus, Patriarch of Constantinople, he organized his monks according to the cenobitic life, appointing duties to each. While Anthony and Theodosius of Kiev, and the other righteous Fathers before Sergius, had established their monasteries near to cities, Sergius was the leader and light of those who went far into the wilderness, and after his example the untrodden forests of northern Russia were settled by monks. When Grand Duke Demetrius Donskoy was about to go to battle against the invading Tartars, he first sought the blessing of Saint Sergius, through whose prayers he was triumphant. Saint Sergius was adorned with the highest virtues of Christ-like humility and burning love for God and neighbor, and received the gift of working wonders, of casting out demons, and of discretion for leading souls to salvation. When he served the Divine Liturgy, an Angel served him visibly; he was also vouchsafed the visitation of the most holy Theotokos with the Apostles Peter and John. He was gathered to his Fathers on September 25, 1392. At the recovery of his holy relics on July 5th, 1422, his body and garments were found fragrant and incorrupt. His life was written by the monk Epiphanius, who knew him.' (Great Horologion)

'Our righteous Father Sergius was born in Rostov, north of Moscow, about the year 1314. Named Bartholomew in baptism, he was brought up in Radonezh, and at the death of his parents he withdrew to the wilderness to become a monk. It is notable that without having been trained in a monastery, he was of such a spiritual stature as to be able to take up the perilous eremitical life from the beginning, without falling into delusion or despondency. When he had endured with courage the deprivations of the solitary life, other monks began to come to him, for whom he was made abbot against his will. On the counsel of Philotheus, Patriarch of Constantinople, he organized his monks according to the cenobitic life, appointing duties to each. While Anthony and Theodosius of Kiev, and the other righteous Fathers before Sergius, had established their monasteries near to cities, Sergius was the leader and light of those who went far into the wilderness, and after his example the untrodden forests of northern Russia were settled by monks. When Grand Duke Demetrius Donskoy was about to go to battle against the invading Tartars, he first sought the blessing of Saint Sergius, through whose prayers he was triumphant. Saint Sergius was adorned with the highest virtues of Christ-like humility and burning love for God and neighbor, and received the gift of working wonders, of casting out demons, and of discretion for leading souls to salvation. When he served the Divine Liturgy, an Angel served him visibly; he was also vouchsafed the visitation of the most holy Theotokos with the Apostles Peter and John. He was gathered to his Fathers on September 25, 1392. At the recovery of his holy relics on July 5th, 1422, his body and garments were found fragrant and incorrupt. His life was written by the monk Epiphanius, who knew him.' (Great Horologion)

This episode Dr. Jenkins continues to look at our Father among the Saints, Ambrose, Bishop of Milan. This week, working off of last week's episode on St. Ambrose on the Sacraments, we look at how the sacramental theology of St. Ambrose's predecessors as bishops, Saints Athanasius and Hilary, framed their responses to the interference of the Empire in the life of the Church. This sets the stage for next week's episode on St. Ambrose and Theodosius the Great. For information on Doxamoot: tinyurl.com/doxamoot2023 See luxchirsti.wordpress.com for text for the last few episodes.

This episode Dr. Jenkins continues to look at our Father among the Saints, Ambrose, Bishop of Milan. This week, working off of last week's episode on St. Ambrose on the Sacraments, we look at how the sacramental theology of St. Ambrose's predecessors as bishops, Saints Athanasius and Hilary, framed their responses to the interference of the Empire in the life of the Church. This sets the stage for next week's episode on St. Ambrose and Theodosius the Great. For information on Doxamoot: tinyurl.com/doxamoot2023 See luxchirsti.wordpress.com for text for the last few episodes.

This episode Dr. Jenkins continues to look at our Father among the Saints, Ambrose, Bishop of Milan. This week, working off of last week's episode on St. Ambrose on the Sacraments, we look at how the sacramental theology of St. Ambrose's predecessors as bishops, Saints Athanasius and Hilary, framed their responses to the interference of the Empire in the life of the Church. This sets the stage for next week's episode on St. Ambrose and Theodosius the Great. For information on Doxamoot: tinyurl.com/doxamoot2023 See luxchirsti.wordpress.com for text for the last few episodes.

This Episode we return again to St. Ambrose, this week looking at his defense of Nicaea, but also of the freedom of the Church from the interference of imperial power, a major issue in his life and thought, which we will see as well with regard to the emperor Theodosius. Episode info and the texts can be found at Lux Christi. For information on Doxamoot: tinyurl.com/doxamoot2023

This Episode we return again to St. Ambrose, this week looking at his defense of Nicaea, but also of the freedom of the Church from the interference of imperial power, a major issue in his life and thought, which we will see as well with regard to the emperor Theodosius. Episode info and the texts can be found at Lux Christi. For information on Doxamoot: tinyurl.com/doxamoot2023

This Episode we return again to St. Ambrose, this week looking at his defense of Nicaea, but also of the freedom of the Church from the interference of imperial power, a major issue in his life and thought, which we will see as well with regard to the emperor Theodosius. Episode info and the texts can be found at Lux Christi. For information on Doxamoot: tinyurl.com/doxamoot2023

In this conversation with Scott Yenor, Senior Director of State Coalitions at the Claremont Institute, we discuss what happened when just last year, the mob came for Scott, attempting to cancel him, after a talk he gave on the importance of the family. We explore an article he wrote on this attempted cancellation made against him in First Things as well as the topic of patriarchy. We also dive into a report he made on wokeness on Texas A&M through top down diversity, equity, and inclusion initiatives. Support the show!! - https://www.patreon.com/chasedavis“Family Politics” - https://amzn.to/44YDdtC“The Recovery of Family Life” - https://amzn.to/45jrea6Professor of Political Science at Boise State “Scott Yenor is a Professor of Political Science at Boise State University, where he teaches political philosophy. He lives in Meridian, Idaho with his wife, Amy, and his five children. He earned his Ph.D. from Loyola University, Chicago (2000) and his B.A. from University of Wisconsin-Eau Claire (1993).” https://www.boisestate.edu/sps-politicalscience/faculty/scott-yenor/“Anatomy of a Cancellation” - https://www.firstthings.com/article/2023/01/anatomy-of-a-cancellation“Churches have a duty to cultivate in their flocks a spirit of martyrdom, a willingness to pay the price for Christian witness. A church of “cultural engagement,” emphasizing niceness at the expense of doctrine, inculcates the innocence of doves without the wisdom of serpents. Supporting controversial witness is a necessity in an orthodox Christian church. The gospel is a sword; so is the law. While my cancellation was afoot, I received many handwritten notes of encouragement from my fellow parishioners. Other parishioners were solicitous for my family and my mental state when I encountered them at worship. Just as my fellow board members at Ambrose stood firm in our mission, so did my church. I am grateful.Though churches should not teach their parishioners to run full-steam into machine-gun nests, the beauty of the martyrs is a story as old as Christendom. St. Ambrose's courage to refuse Communion to Theodosius over the Massacre of Thessalonica was possible only because he feared God more than he feared man. As did St. Stephen in the face of stoning; as did Justin Martyr, beheaded for witnessing to Christ among the Romans; as did so many others. Such examples of faithfulness are crucial. Cancellation is not martyrdom, of course, but it is in the odor of it. And churches that recognize its nobility are much more likely to be rallying points for all that is central to Christian faith.”How Texas A&M Went Woke - https://americanmind.org/salvo/how-texas-am-went-woke/Claremont Investigation - https://dc.claremont.org/investigative-reports/Support the showSign up for the Patreon - https://www.patreon.com/chasedavisFollow Full Proof Theology on Instagram - https://www.instagram.com/fullprooftheology/Follow Full Proof Theology on Facebook - https://www.facebook.com/fullprooftheology/

This is part 13 of the Early Church History class. Between the year 325 and 381 titanic shifts occurred that changed Christianity forever. Rather than ending conflict and ushering in a golden era of lasting peace, Constantine's Council of Nicea ignited a theological civil war within Christianity that raged for six more decades. In today's episode you'll learn about the struggle over Christology that eventually ended with the emperor Theodosius endorsing the trinitarian creed of Constantinople in 381. Rather than sugarcoating this tumultuous period, my hope is to relentlessly tell the truth in hopes that you can draw your own conclusions. Listen to this episode on Spotify or Apple Podcasts https://www.youtube.com/watch?v=tZXXcufcuis —— Links —— See other episodes and posts about the Trinity here More Restitutio resources on Christian history See other classes here Support Restitutio by donating here Join our Restitutio Facebook Group and follow Sean Finnegan on Twitter @RestitutioSF Leave a voice message via SpeakPipe with questions or comments and we may play them out on the air Intro music: Good Vibes by MBB Attribution-ShareAlike 3.0 Unported (CC BY-SA 3.0) Free Download / Stream: Music promoted by Audio Library. Who is Sean Finnegan?  Read his bio here —— Notes —— 325 Council of Nicaea Constantine invited many bishops to his lake summer palace at Nicaea. Between 250 and 300 bishops attended, but only 5 from the West. Constantine suggested adding the word homoousios to the creed that Eusebius of Caesarea presented. The Creed of Nicaea declares the Son to be “begotten of the Father…that is, from the essence (ousia) of the Father…begotten not made, one in essence (homoousia) with the Father”. Decades of Controversy The Council of Nicaea did not pacify the controversy but instead fueled it. Everyday people were informed and argued about the various positions in the streets, baths, and marketplaces. Three Main Parties Homoousions (Athanasius) Anomoeans (Eunomius) Homoians (Acacius) Athanasius of Alexandria (296-373) 326 - Became bishop of Alexandria Took up mantle of Alexander and fought tirelessly for the eternal Son position and homoousios Repeatedly deposed and exiled from Alexandria Spent at least 15 years in exile of his 45 year bishopric Used violent speech and physical violence to defeat his enemies Anomoeans Believed the Son was not like the Father Most famous representative was Eunomius. Strong subordinationists 357 - Second Creed of Sirmium Homoians Believed the Son was like the Father but not the same substance Constantinople was a homoian stronghold for decades prior to 381. 360 - Council of Constantinople produced a homoian Three Cappadocians Basil of Caesarea (330-379), Gregory of Nyssa (335-395), Gregory of Nazianzus (329-390) Added in the Holy Spirit as worthy of worship and honor with the Father and Son Used terminology of three persons (hypostases) in one substance (ousia) 381 Council of Constantinople Attended by only 150, none from the West (thus not ecumenical) Not considered a definitive council in its time Produced the language recited in churches even to this day The Constantinopolitan Creed is often wrongly called the Nicene Creed today. The State Church Emperor Theodosius decreed that all “Catholic Christians” had to accept the Trinity as defined at Constantinople in 381. 384 - Removed Altar of Victor from Senate in Rome Outlawed pagan sacrifices Widespread destruction of temples 388 - Marriage of Christians and Jews prohibited 399 - Country temples were destroyed. 408 - Only Catholic Christians can serve in the palace. 415 - Pagans barred from military and civil service The Constantinian shift was now complete. Review At the Council of Nicaea in 325, emperor Constantine introduced the theologically problematic word "homoousios" into the controversy over the Son's origin and substance. The original Nicene Creed did not mention three persons in one God, nor did it define the Holy Spirit. The theological civil war that Nicaea caused raged on for another 56 years (at least), as council after council favored different positions. The three main parties in the battle were homoousions (Nicenes), anomoeans (Arians), and homoians (Semi-Arians). Athanasius of Alexandria led the charge for the homoousions, attacking his theological enemies with viscous words, malicious politicking, and physical violence. Successive emperors supported different theological factions throughout the fourth century, swinging imperial favor back and forth. Basil of Caesarea, Gregory of Nyssa, and Gregory of Nazianzus (the three Cappadocians) developed the full-blown Trinity theory, including the Holy Spirit as worthy of equal worship and honor. Although it was not ecumenical nor well-attended, the 381 Council of Constantinople defined the doctrine of the Trinity many are familiar with today. Emperor Theodosius enforced the Constantinopolitan Creed for all "Catholic Christians" in his domain, limiting religious freedom for non-Trinitarians, pagans, and Jews. Theodosius completed the Constantinian shift by officially merging one brand of Christianity with the state.

He was born in Neapolis (Naples) to a pagan father and a Christian mother, and became an officer in the Roman army. Though he was not baptised, his mother had secretly instructed him in the Christian faith. Once, in a battle, his company was completely surrounded by the enemy, and Nikon recalled his mother's counseling that, whenever he was in trouble, he should make the sign of the Cross and call upon Christ. This he did, and was immediately filled with strength and resolution, so that the enemy's army was routed. Nikon went home, openly crying out 'Great is the God of the Christians!' to the great joy of his mother.   He traveled secretly to Cyzicus in Asia, where the bishop Theodosius baptised him. He then entered a monastery to spend his days in prayer and study. But some years later Theodosius, who was near death, had a vision in which he was told to consecrate Nikon as his successor. He summoned Nikon from the monastery and, to the monk's amazement, immediately ordained him a deacon, then a priest, then a bishop.   Later, bishop Nikon returned to Italy to preach the Gospel of Christ. In Naples, he found his mother still alive, and remained with her until her death. He then set out with nine disciples, former fellow-soldiers, to proclaim the Faith. Through the Saint's grace-filled preaching and example, many more disciples were soon added to this number. At that time a great persecution of Christians was underway, and Quintinianus, ruler of that region, seized Nikon and his companions and handed them over to the torturers. One hundred ninety of Nikon's companions perished under torture. Nikon himself was beaten, flayed, and even thrown from a high cliff, but was miraculously preserved. Finally he was slain by the sword and his body thrown in a field to be eaten by the beasts. A shepherd boy, possessed by a spirit of madness, found the body, fell on it, and was instantly healed. He told his story to some Christians, who found the body and gave it honorable burial. Saint Nikon contested during the reign of the Emperor Decius.

He was born in Neapolis (Naples) to a pagan father and a Christian mother, and became an officer in the Roman army. Though he was not baptised, his mother had secretly instructed him in the Christian faith. Once, in a battle, his company was completely surrounded by the enemy, and Nikon recalled his mother's counseling that, whenever he was in trouble, he should make the sign of the Cross and call upon Christ. This he did, and was immediately filled with strength and resolution, so that the enemy's army was routed. Nikon went home, openly crying out 'Great is the God of the Christians!' to the great joy of his mother.   He traveled secretly to Cyzicus in Asia, where the bishop Theodosius baptised him. He then entered a monastery to spend his days in prayer and study. But some years later Theodosius, who was near death, had a vision in which he was told to consecrate Nikon as his successor. He summoned Nikon from the monastery and, to the monk's amazement, immediately ordained him a deacon, then a priest, then a bishop.   Later, bishop Nikon returned to Italy to preach the Gospel of Christ. In Naples, he found his mother still alive, and remained with her until her death. He then set out with nine disciples, former fellow-soldiers, to proclaim the Faith. Through the Saint's grace-filled preaching and example, many more disciples were soon added to this number. At that time a great persecution of Christians was underway, and Quintinianus, ruler of that region, seized Nikon and his companions and handed them over to the torturers. One hundred ninety of Nikon's companions perished under torture. Nikon himself was beaten, flayed, and even thrown from a high cliff, but was miraculously preserved. Finally he was slain by the sword and his body thrown in a field to be eaten by the beasts. A shepherd boy, possessed by a spirit of madness, found the body, fell on it, and was instantly healed. He told his story to some Christians, who found the body and gave it honorable burial. Saint Nikon contested during the reign of the Emperor Decius.

This illustrious light of Orthodoxy in the Western Church was born in Gaul in 349, but his widowed mother took the family to Rome while he was still a small child. Brilliant and well-educated, he was made a provincial Governor in 375 and took up residence in Milan. In those days, the Arian heresy was still dividing the Church, despite its repudiation at the Council of Nicaea in 325. When the time came to elect a new Bishop in Milan, the Orthodox and Arian parties were so divided that they could come to no agreement on a new Bishop. When Ambrose came as Governor to try to restore peace and order, a young child, divinely inspired, called out "Ambrose, Bishop!" To Ambrose's amazement, the people took up the cry, and Ambrose himself was elected, though he tried to refuse, protesting that he was only a catechumen (it was still common in those days to delay Holy Baptism for fear of polluting it by sin). He even attempted to flee, but his horse brought him back to the city. Resigning himself to God's will, he was baptized and, only a week later, elevated to Bishop. Immediately, he renounced all possessions, distributed all of his money to the poor and gave his estates to the Church. Straightaway, he entered into a spirited defense of Orthodoxy in his preaching and writings to the dismay of the Arians who had supported his election. Soon he persuaded Gratian, Emperor of the West, to call the Council of Aquilea, which brought an end to Arianism in the Western Church. (Arianism, however, continued to prosper among the barbarian nations for many years; see the Martyrs of Africa, also commemorated today).   Several times the holy Bishop was called upon to defend the Church against domination by the secular powers. Once, putting down an uprising in Thessalonika, the Emperor Theodosius punished the city by ordering the massacre of thousands of its residents. When the Emperor later visited Milan and came to the Cathedral to attend the Liturgy, Saint Ambrose stopped him at the door, condemned his crime before all the people, forbade him entrance to the church and excommunicated him for eight months. The Emperor went away weeping, and submitted in humility to the Church's discipline. When he returned after long penance to be restored to Communion, he went into the sanctuary along with the clergy, as had been the custom of the Emperors since Constantine the Great. But again the holy Ambrose humbled him in the sight of all the people, saying "Get out and take your place among the laity; the purple does not make priests, but only emperors." Theodosius left without protest, took his place among the penitents, and never again attempted to enter the sanctuary of a church. (When the Emperor died, it was Bishop Ambrose who preached his funeral eulogy).   Saint Ambrose, by teaching, preaching and writing, brought countless pagans to the Faith. His most famous convert was St Augustine (June 15), who became his disciple and eventually a bishop. Ambrose's many theological and catechetical works helped greatly to spread the teaching of the Greek fathers in the Latin world. He wrote many glorious antiphonal hymns which were once some of the gems of the Latin services.   Saint Ambrose reposed in peace in 397; his relics still rest in the basilica in Milan.

He prophesied in the time of Joachim, just before the Jewish people were taken into captivity in Babylon. He himself escaped captivity, and after Jerusalem was destroyed, returned to his homeland. Once he was taking some food to his harvesters when an Angel transported him to Babylon to feed the Prophet Daniel in the lions' den, then bore him back to Judea (this is told in the full version of the book of Daniel, ch. 6 LXX). The third chapter of his prophecy is used as the Fourth Ode of the Matins Canon(the Ode is usually sung in full only in monasteries during Lent, but the eirmos of the Fourth Ode, sung in many parishes, usually refers to the Prophet). His holy relics were found through a revelation in Palestine during the reign of Theodosius the Great, and a chapel built there. His name means "Father of the Resurrection."

"A fellow-countryman and friend of St Basil the Great and other great saints of the fourth century, Amphilochius early forsook the bustle of the world and withdrew to a cave where, as a solitary, he lived in asceticism for forty years. The episcopal throne in Iconium then fell empty, and Amphilochius was chosen in a wonderful way and consecrated as Bishop of Iconium. He was a marvellous shepherd and a great defender of the purity of the Orthodox faith, and took part in the Second Ecumenical Council in 381. He fought zealously against Macedonius, and against the Arians and the Eunomians. He personally begged Theodosius the Great to drive the Arians out of every city in the Empire, but the Emperor did not comply with his request. After a few days, Amphilochius came before the Emperor again. When the bishop was taken into the presence-chamber, the Emperor was sitting on his throne with his son Arcadius, whom he had taken as co-Emperor, sitting at his right hand. Entering the room, Amphilochius did reverence to Theodosius, but ignored Arcadius as though he were not there. Infuriated by this, the Emperor Theodosius commanded that Amphilochius be instantly driven from court. The saint then said to the Emperor: 'Do you see, 0 Emperor, how you do not tolerate a slight paid to your son? In the same way, God the Father does not tolerate dishonour paid to His Son, turning with loathing from those who blaspheme against Him, and being angered at that accursed Arian heresy.' Hearing this, the Emperor understood the reason for Amphilochius's seeming disrespect towards his son, and marvelled at his wisdom and daring. Among many other works, Amphilochius wrote several books on the Faith. He entered into rest in 395 in great old age, and went to immortal life." (Prologue)   Saint Amphilocus was a kinsman of St Gregory the Theologian: his father's sister Nonna (August 5) was St Gregory's mother. Amphilocus himself was a lifelong friend of all three of the great Cappadocian Fathers: Sts Basil, Gregory the Theologian and Gregory of Nyssa.