We know that Peter was married because Christ healed his mother-in-law . Do we know if he had children? Do we know whether any of the other apostles were married and if they had children?

I stumbled on this verse again and would like some clarification: > Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? John 2:20 (KJV) - Was the temple 46 years old at that time? - Was the temple built in 46 years? If it's the second option, how could it be true that the temple took so long to build? Were they short of labour, money, etc.?

1 Maccabees 16:23-24 -------------------- > The rest of **John's acts**, the battles he fought and the exploits he > performed, the city walls he built, and all his other achievements, > from the day he succeeded his father as high priest, **are recorded in > the annals of his pontificate**. Have these annals ever found?

This post was deleted for some reason. I recently got into Historical European Martial Arts (HEMA) at a local club, and I was very shocked by the fact that the majority of the club is either gay or left leaning. I searched it up online and the HEMA community has a high percentage of lgbt. For an art rooted in medieval, almost 100% Christian Europe, this is just such a disappointment. Does anyone here who does this martial art or anyone who has an idea know **why** the community is like this? Are there any majority Christian clubs out there? Any demonational view is accepted, thanks.

Archbishop Marcel Lefebvre , founder of the Society of St. Pius X (SSPX) , made public his decision to consecrate bishops without a papal mandate in his letter to Pope John Paul II on 2 June 1988 . The consecrations occurred 4 weeks later, on 30 June 1988 , the Feast of Corpus Christi that year. When were the names of the priests to be consecrated bishops* first known to the public? *On "June 13 […] the four candidates appeared together at Ecône"; they were: "the Englishman Richard Williamson [48.3 yrs], rector of the North American seminary; the Spaniard Alfonso de Galarreta [31.4yrs], the District Superior in South America; the young Swiss Bernard Fellay [30.2yrs], the General Bursar, who had spent his youth close to Ecône; and the Frenchman Bernard Tissier de Mallerais [42.7yrs], the Secretary General." —+Tissier de Mallerais, SSPX, *Marcel Lefebvre: The Biography* pt. 4, ch. 19, § IV.

I was very surprised when I entered the words 'substitutionary atonement' into the Google Ngram Viewer and produced the graph below. The graph shows usage in literature from 1600 to 2019. This reports from the corpus thus far digitally scanned into Google Books. This is a fairly reliable representation of the usage of language. And this appears to indicate that the phrase is a relatively modern phenomenon. The fact that its heavier usage begins in the mid 1850s might point to rising usage in the beginnings of the Brethren movement - the 'Plymouth Brethren' at the time. It could also denote usage among the rising Baptist movement - the 'Strict Baptists' (as opposed to 'Anabaptists') of the time. But what surprises me is that it appears not to be terminology used either by the Reformers or by the Puritans. And certainly not from the early Church. Does anyone have any more information on its first usage and first popularity - or why it seems to have gained significant usage in the past few years ? Link to the Ngram Viewer As per the comment, I have added the Ngram for 'atonement' and its usage far outweighs that of 'substitionsary atonement' (to the point of flattening its curve to zero) but shows an increase, also, in the past few years. As per the second comment, I have plotted 'vicarious atonement' against 'substitutionary atonement'. Very interesting indeed.

Except the book of Genesis, I believe that it is possible to make some plausible possibilities on how the books of the Bible were written. Moses wrote about himself, Joshua recorded his conquest of Canaan, some priests or prophets recorded the stories of Gideon, Samson and Ruth. Samuel recorded the events in his lifetime, historians recorded the chronicles of the kings of Israel, prophets wrote down their visions and messages from God, the apostles recorded the life of Jesus, apostles wrote letters and John wrote down his visions. Now, I can't make any hypothesis how Moses could write down the stories which were around 2000 years before him. The Creation story where no one was there to witness is the most astounding account. Genesis contains many complicated contents such as the years of the first men, thousands of names, complicated family trees, detail stories of people and such. How have historians and theologians explained how Moses wrote the Book of Genesis?

In Matthew 24:2, Mark 13:2 and Luke 21:6, Jesus seems to indicate that in the coming temple destruction, "not one stone will be left upon another". And, indeed, this seems to be the case from the current ruins. However, I have come across several commentaries that state that because the temple was burned, the gold that was on the walls, melted and ran between the stones, as well as into them. The Roman solders then took stone from stone in a effort to retrieve the gold, thus giving literal fulfillment of Jesus' prophecy. Having encountered this explanation several times in the course of my studies, I wanted to find the source for this story, but, as of this date, am unable to do so. I don't find anything in Josephus relating to that gold-seeking activity. Does anyone know of a source document or documents that can authenticate this story?

From what I understand, the devil is not a character who appears obviously in any part of the Bible. If this is true, when was it that Satan/the devil began to terrify people who called themselves Christians, and why?

Besides Palm Sunday 2026, when was the last time Mass was not said at the Church of the Holy Sepulcher?

The Bible doesn't say the thieves were Jewish. Is there ANY historical writings that would establish this? Not looking for assumptions of what the Scripture is saying.

The Catholic Church depicts the Crucifixion in a series of images known as the [*Stations of the Cross*](https://en.wikipedia.org/wiki/Stations_of_the_Cross) , and many other denominations celebrate with passion plays and Easter Pageants. which include descriptions of the events surrounding the Crucifixion. As depicted in the Bible, that day almost feels like a sacred ceremony being performed, with each character briefly entering the stage, playing a role, and then exiting. Historically, was there a related ceremony that reflects the events of that day?

I've recently encountered the claim from a full preterist that... > It is well established by their own writings and history that the Apostles and the earliest church fathers like Eusebius, Athanasius, and Clement all held a Preterist theology. They understood that the fall of Jerusalem was the end and fulfillment of all scripture, as it says in Luke. However I've been unable to independently verify this claim. Unless this person is avoiding saying "full preterist theology" as a kind of safeguard. Regardless of the reason, the question is as written in the title. Were any church fathers (or other such as heretics, apostates, etc) full preterists?

The modern state of of Israel has this flag: Wikipedia says: > In the Middle Ages, mystical powers were attributed to the pentagram and hexagram, which were used in talismans against evil spirits. Both were called the "Seal of Solomon", but the name eventually became exclusive to the pentagram, while the hexagram became known as a symbol associated with the Israelite king David. Later, it began to appear in Jewish art. In 1648, Ferdinand II of the Holy Roman Empire permitted the Jews of Prague to fly a "Jewish flag" over their synagogue; this flag was red with a yellow Star of David in the middle. Source: https://en.wikipedia.org/wiki/Flag_of_Israel Is there any biblical scripture which has any hint to this flag or any part of it?

I just want to make sure that I understand this Catholic doctrine correctly or not. > They immolated to demons and not to God, to gods whom they did not know, who were new and recent arrivals, whom their fathers did not worship. – Deuteronomy 32:17 > But the things that the Gentiles immolate, they immolate to demons, and not to God. And I do not want you to become partakers with demons. – 1 Corinthians 10:20 > Translation: (Catholic Public Domain Version)

In response to this question https://christianity.stackexchange.com/questions/1384/how-does-the-bible-explain-the-existence-of-fossils-that-are-millions-of-years-ol I'm curious to know if Dinosaurs are mentioned in the Bible. I understand that the word *dinosaurs* wasn't invented until 1841. So obviously we won't find them by that name. Are there references to animals with the same characteristics as dinosaurs and just known by a different name?

Well, I know this question sounds a bit provoking, but I want to collect reasons to refute that Christians can be Nazis as well. I recently had a debate with someone who noted that the German population was overwhelmingly Christian at the time, concluding that the Nazi ideology could likely be seen to be Christian or at least compatible with Christianity. While that statistic might be true on paper, the question here is whether the conclusion that Christians could also be Nazis can actually be made? => *Were the Nazis "real" Christians?* If the answer is no, does that mean that the statistics used in the Wiki article paint an inaccurate picture of what a Christian is? How so? One of the most intuitive arguments will probably be that Christians at the time that also were part of the Nazi ideology, were not "true" Christians. A possible counter to that is the No Scotsman Fallacy . *Can, and if so, how can the No Scotsman Fallacy be refuted in this case?* Since there is already a related question regarding the catholic perspective I am interested in the protestant perspective. Although I don't mind other or more general viewpoints. **Edit** Since the definition of "real Christian" has been expected: For the scope of this Question, a real Christian is someone who: - practices the teachings of the Bible to the best of his ability - does not practice Christianity out of mere tradition, habit, or cultural peer pressure. - Does not apply syncretism to his belief (Considering the discussion in the comments, I probably need to add, that culture and traditions that are generally viewed as Christian but have a pagan origin are not counted, as most people have forgotten that origin and still celebrate something like Christmas as a Christian tradition. Syncretism in this case is focused on beliefs and direct consequences in action from that foreign belief. E.g. the need to go into battle to get into Valhalla because Norse Gods exist, while also compassionately helping a person that was robbed and hurt, because that is how God said you should show love towards your neighbor. So for all intents and purposes, let's say "obvious syncretism" that mixes beliefs that are either almost or directly antithetical to each other.) ***In the scope*** of ***this question*** this is **not** a Christian: - A person that has *faith* (because that is difficult if not impossible to find out) - A person that is saved (because only God ultimately knows that for each specific individual) - A person who rewrites the Bible to fit his belief - A person who kills Christians for the reason that they are Christian - A person that **only** has a Church Membership Just to make sure: The question is about whether we can call people that officially were Christian during the nazi era really Christian, given the atrocities committed by the Germans at the time. Since those people are now mostly dead, it is difficult/impossible to verify if a person had faith, meaning a relationship with God including receiving the Holy Spirit, etc. Therefore we have to make our conclusions from the actions taken by those people because those are recorded and recordable.

I am looking for the oldest witnesses for the prayer towards the East both pagan and Christian. I am trying to understand the reason for the praying towards the east and from the most ancient sources I notice strange things. Especially Clement of Alexandria - does he mean the pagan temples are the reason for us to pray towards East? > In correspondence with the manner of the sun's rising, prayers are > made looking towards the sunrise in the east. **Whence also the most > ancient temples looked towards the west**, (Pagan temples?) that people > might be taught to turn to the east when facing the images. (What > images? The sun?) **I noticed similarity with the pagan writer of De architectura:** > (Pagan - 30–20 BC?) (Marcus Vitruvius Pollio?) - De architectura > CHAPTER V HOW THE TEMPLE SHOULD FACE > > 1. The quarter toward which temples of the immortal gods ought to face is to be determined on the principle that, if there is no reason to > hinder and the choice is free, the temple and the statue placed in the > cella should face the western quarter of the sky. This will enable > those who approach the altar with offerings or sacrifices to face the > direction of the sunrise in facing the statue in the temple, and > thus those who are undertaking vows look toward the quarter from which > the sun comes forth, and likewise the statues themselves appear to be > coming forth out of the east to look upon them as they pray and > sacrifice. The most hold reason today is that Christ will come from the East as John Damascus has interpreted Matthew 24:27. But the most ancient witnesses did not know anything about this, at least I could not find mention of this. John Chrysostom does not mention this when he talks about Matthew 24:27; (Luke 17:24); Origen, Tertullian, Clement, Basil and the rest before John Damascus does not mention such reason I could not find. I also notice that the meaning of the prayer towards east is changing trough the years. Do you know more writings mentioning the prayer towards the East? 1. (c. 593 to 571 BC?) - Ezekiel 8:15-16 - Old Testament 15 Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. 16 And he brought me into the inner court of the LORD's house, and, behold, at the door of the temple of the LORD, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the LORD, and their faces toward the east; and they worshipped the sun toward the east. Ezekiel 8:15-16 2. (50BC - (37–41AD)?) - Book of Wisdom 16:27-29 27 For what was not destroyed by fire was melted when simply warmed by a fleeting ray of the sun, 28 to make it known that one must rise before the sun to give you thanks, and must pray to you at the dawning of the light; (I think - dawning of the light = (East) ἀνατολὴν) 29 for the hope of an ungrateful person will melt like wintry frost, and flow away like waste water.Book of Wisdom 16:27-29 3. (Pagan - 30–20 BC?) (Marcus Vitruvius Pollio?) - De architectura - [Early Christian Prayer and Identity Formation ](https://gnosis.study/library/%D0%93%D0%BD%D0%BE%D0%B7%D0%B8%D1%81/+%20%D0%9D%D0%B5%20%D1%82%D0%BE%D0%BB%D1%8C%D0%BA%D0%BE%20%D0%BE%20%D0%B3%D0%BD%D0%BE%D0%B7%D0%B8%D1%81%D0%B5/ENG/Early%20Christian%20Prayer%20and%20Identity%20Formation.pdf) - [*De architectura*](https://en.wikipedia.org/wiki/De_architectura) - [Vitruvius](https://en.wikipedia.org/wiki/Vitruvius) CHAPTER V HOW THE TEMPLE SHOULD FACE 1. The quarter toward which temples of the immortal gods ought to face is to be determined on the principle that, if there is no reason to hinder and the choice is free, the temple and the statue placed in the cella should face the western quarter of the sky. This will enable those who approach the altar with offerings or sacrifices to face the direction of the sunrise in facing the sta- tue in the temple, and thus those who are undertaking vows look toward the quarter from which the sun comes forth, and likewise the statues themselves appear to be coming forth out of the east to look upon them as they pray and sacrifice. 2. But if the nature of the site is such as to forbid this, then the principle of determining the quarter should be changed, so that the widest possible view of the city may be had from the sanctuaries of the gods. Furthermore, temples that are to be built beside. - [De architectura libri decem 4.5.1](https://www.chenarch.com/images/arch-texts/0000-Vitruvius-50BC-Ten-Books-of-Architecture.pdf) - [Vitruvii De architectura libri decem](https://archive.org/details/vitruviidearchit00vitr/page/202/mode/2up) 4. (c.100-160 AD?) - Apocrypha - Acts of Paul - Tertullian, who deemed the work to be heretical. “- Possibly, the earliest evidence for this convention is found in the Acts of Paul, where Paul is depicted praying just before he is beheaded: “Then Paul stood with his face to the east and lifting up his hands to heaven (Τότε σταθεὶς ὁ Παῦλος κατέναντι πρὸς ἀνατολὰς καὶ ἐπάρας τὰς χεῖρας εἰς τὸν οὐρανόν), prayed at length” (Mart. Paul 5) - [Early Christian Prayer and Identity Formation](https://gnosis.study/library/%D0%93%D0%BD%D0%BE%D0%B7%D0%B8%D1%81/+%20%D0%9D%D0%B5%20%D1%82%D0%BE%D0%BB%D1%8C%D0%BA%D0%BE%20%D0%BE%20%D0%B3%D0%BD%D0%BE%D0%B7%D0%B8%D1%81%D0%B5/ENG/Early%20Christian%20Prayer%20and%20Identity%20Formation.pdf) - [Acts of Paul](https://en.wikipedia.org/wiki/Acts_of_Paul) - [The Apocryphal Acts of Paul, Peter, John Andrew and Thomas](https://dn790007.ca.archive.org/0/items/apocryphalactsof00pickuoft/apocryphalactsof00pickuoft.pdf) 5. (197 AD) Tertullian (c. 155 – c. 220 AD) (Apologeticus…was written in Carthage in the summer or autumn of 197 AD) - [Apology](https://www.newadvent.org/fathers/0301.htm) - [*Apologeticus*](https://en.wikipedia.org/wiki/Apologeticus#:~:text=Apologeticus%2C%20his%20most%20famous%20apologetic,2nd%20centuries%20had%20been%20convicted.) 6. (197 AD)Tertullian (c. 155 – c. 220 AD) (early summer of 197 AD) (Seems that pagans prayed towards the East as seen in Ezekiel 8:15-16 ) The work can be dated to the early summer of 197, following Severus bloody defeat of Albinus in February 197, which is referred to in the work. - [Ad nationes (To the nations)](https://www.tertullian.org/works/ad_nationes.htm) - [Ad Nationes (Book I)](https://www.newadvent.org/fathers/03061.htm) 7. (After 207 AD?)Tertullian (c. 155 – c. 220 AD) "of our dove", as he terms them, are always in "high and open places, facing the light" (Tertullian Adv. Val., c. iii), Of our dove, however, how simple is the very home!— always in high and open places, and facing the light! As the symbol of the Holy Spirit, it loves the (radiant) East, that figure of Christ. Nothing causes truth a blush, except only being hidden, because no man will be ashamed to give ear thereto. (Tertullian Adv. Val., c. iii). - [Against the Valentinians](https://www.newadvent.org/fathers/0314.htm) - [Against the Valentinians](https://ccel.org/ccel/tertullian/against_valentinians/anf03.v.vi.i.html) 8. (198 AD–c. 203 AD) Clement of Alexandria (c.150-215 AD)(Stromata written c. 198 AD–c. 203 AD) - considered gnostic by himself. > And since the dawn is an image of the day of birth, and from that point the light which has shone forth at first from the darkness increases, there has also dawned on those involved in darkness a day of the knowledge of truth. In correspondence with the manner of the sun's rising, prayers are made looking towards the sunrise in the east. Whence also the most ancient temples looked towards the west,(Pagan temples?) that people might be taught to turn to the east when facing the images. (What images? The sun?) "Let my prayer be directed before Thee as incense, the uplifting of my hands as the evening sacrifice," say the Psalms. In the case of wicked men, therefore, prayer is most injurious, not to others alone, but to themselves also. If, then, they should ask and receive what they call pieces of good fortune, these injure them after they receive them, being ignorant how to use them. For they pray to possess what they have not, and they ask things which seem, but are not, good things. But the Gnostic will ask the permanence of the things he possesses, adaptation for what is to take place, and the eternity of those things which he shall receive. And the things which are really good, the things which concern the soul, he prays that they may belong to him, and remain with him. And so he desires not anything that is absent, being content with what is present. For he is not deficient in the good things which are proper to him; being already sufficient for himself, through divine grace and knowledge. But having become sufficient in himself, he stands in no want of other things. But knowing the sovereign will, and possessing as soon as he prays, being brought into close contact with the almighty power, and earnestly desiring to be spiritual, through boundless love, he is united to the Spirit. Clement of Alexandria, Strom. 7.7.43–46; - [The Stromata, or Miscellanies](https://www.earlychristianwritings.com/text/clement-stromata-book7.html) - [The Stromata (Book VII)](https://www.newadvent.org/fathers/02107.htm) - [Clement of Alexandria](https://en.wikipedia.org/wiki/Clement_of_Alexandria) 9. (c. 185 – c. 253 AD) Origen of Alexandria - (Unknown date) (Origen. 32).44 Origen, On Prayer, Part 3 - Origen, Origen: Prayer, Exhortation to Martyrdom, ed. by Johannes Quasten and Joseph C. Plumpe, trans. by John J. O’Meara, Ancient Christian Writers (New York; Mahwah, NJ: Newman Press, 1954), XIX - [Origen On Prayer](https://www.ecatholic2000.com/fathers/origen.shtml) - [Origen, On Prayer (Unknown date). Translation](https://www.tertullian.org/fathers/origen_on_prayer_02_text.htm) - [Origen](https://en.wikipedia.org/wiki/Origen) - [Early Christian Prayer and Identity Formation](https://gnosis.study/library/%D0%93%D0%BD%D0%BE%D0%B7%D0%B8%D1%81/+%20%D0%9D%D0%B5%20%D1%82%D0%BE%D0%BB%D1%8C%D0%BA%D0%BE%20%D0%BE%20%D0%B3%D0%BD%D0%BE%D0%B7%D0%B8%D1%81%D0%B5/ENG/Early%20Christian%20Prayer%20and%20Identity%20Formation.pdf) 10. (Maybe before 238 - 244 AD (Maybe 220 - 230 AD in Alexandria?)) Origen of Alexandria (c. 185 – c. 253 AD) Origen (185-253 AD) Homily on Numbers 2:1-34 - [Homilies On Numbers](https://vdoc.pub/download/homilies-on-numbers-656uqi23omg0) - [Homilies on Numbers](https://books.google.bg/books/about/Homilies_on_Numbers.html?id=P4pPyRXeWkUC&redir_esc=y) - [Origen](https://en.wikipedia.org/wiki/Origen) 11. (c. 185 – c. 253 AD) Origen of Alexandria (Similar to Clement of Alexandria, Strom. 7.7.43–46;) (Origen - Homily on the Third book of Moses) (Origen - Homilies on Leviticus) - [Homilies on Leviticus 1-16 (Fathers of the Church)](https://dokumen.pub/homilies-on-leviticus-1-16-fathers-of-the-church-0813200830-9780813200835.html) - [Няма налична електронна книга](https://books.google.bg/books?id=Eo9Da7xaBuUC&printsec=frontcover&redir_esc=y#v=snippet&q=%20from%20the%20east&f=false) Old Testament: Leviticus 16:14-16 (I think that the priest that sprinkles with the figner is facing West, facing the mercy seat - sprinkles on the mercy seat - the eastern direction - I think the face/the front side of the mercy seat and before the mercy seat - the priest seems to look towards the West, not East? In the Old Testement) 12. (330-379 AD) Basil the great St. Basil the Great, The Holy Spirit, 27,66 Basil, De Spir. Sancto 27.66; - [De Spiritu Sancto](https://www.newadvent.org/fathers/3203.htm) 13. (c.335 – 394 AD) Gregory of Nyssa (Similar to Basil the Great, The Holy Spirit, 27,66) Gregory of Nyssa - Homily 5 on Lord's Prayer (Adam in Us) - [Homily 5 - Forgive Us Our Debts As We Forgive Our Debtors. And Lead Us Not Into Temptation, But Deliver Us From The Evil One.](https://orthodoxprayer.org/Articles_files/GregoryNyssa-Homily5%20Lords%20Prayer.html) - [Why do many old churches face east?](https://christianity.stackexchange.com/questions/62632/why-do-many-old-churches-face-east/80757#80757) 14. (c. 313 - 386 AD) Bishop Cyril of Jerusalem Cyril of Jerusalem, Mystogogic Catecheses XXXIII, 1073 B. as quoted in Jean Danielou, The Bible and the Liturgy, 30. - [Catechetical Lectures 13-23 (incl. Mystagogical Catecheses)](https://www.ewtn.com/catholicism/library/catechetical-lectures-1323-incl-mystagogical-catecheses-9085) - [Early Christian Prayer and Identity Formation](https://gnosis.study/library/%D0%93%D0%BD%D0%BE%D0%B7%D0%B8%D1%81/+%20%D0%9D%D0%B5%20%D1%82%D0%BE%D0%BB%D1%8C%D0%BA%D0%BE%20%D0%BE%20%D0%B3%D0%BD%D0%BE%D0%B7%D0%B8%D1%81%D0%B5/ENG/Early%20Christian%20Prayer%20and%20Identity%20Formation.pdf) 15. (3th. c. - late 4th. c. AD? - Syria?) Didascalia Apostolorum - The Teaching of the Apostles (1) The Holy Apostles have therefore decreed, first, that people should pray towards the East, because, that as the lightning that flashes from the East, and is seen unto the West, thus shall be the coming of the Son of Man. By this let us know and understand when we pray, that He shall be seen from the East, and towards it we expect Him and we worship Him. Commandments from the writing of Addai the Apostle. (Syrian Didascalia Apostolorum/Didascalia Addai, Teaching of the Apostles/Teaching of the Apostle Addai) - [The Teaching of the Apostles](https://www.newadvent.org/fathers/0854.htm) - [The *Didascalia Apostolorum* in English](https://ia600205.us.archive.org/9/items/didascaliaaposto00gibsuoft/didascaliaaposto00gibsuoft.pdf) - [Facing east](https://tradice.net/2016/04/2016-04-14/#gsc.tab=0) Source say - Mentioned by Ephiphanius - (Haer. 70) refers to the Audians’ use of the Didascalia to justify their Quartodeciman practice. The text is called τῶν ἀποστόλων διάταξις; - [The reception history of the Didascalia](https://ancientchurchorders.wordpress.com/tag/epiphanius/) At the end of the 4th century it is quoted in the Pseudo-Chrysostom's *Opus Imperfectum in Matthaeum*. - [*Didascalia Apostolorum*](https://en.wikipedia.org/wiki/Didascalia_Apostolorum) John Damascus may have his interpretations on (Matthew 24:27, Luke 17:24) from the *Didascalia Apostolorum*. 16. (c. 339 – 397 AD) Ambrose of Milan Bishop Ambrose’ De Mysteriis, (Myst. 2.7) - [Early Christian Prayer and Identity Formation](https://gnosis.study/library/%D0%93%D0%BD%D0%BE%D0%B7%D0%B8%D1%81/+%20%D0%9D%D0%B5%20%D1%82%D0%BE%D0%BB%D1%8C%D0%BA%D0%BE%20%D0%BE%20%D0%B3%D0%BD%D0%BE%D0%B7%D0%B8%D1%81%D0%B5/ENG/Early%20Christian%20Prayer%20and%20Identity%20Formation.pdf) 17. (354 - 430 AD) Augustine of Hippo Augustine of Hippo, Augustine, Sermon on the Mount 2.5.18: - [ Our Lord’s Sermon On The Mount, according to Matthew](https://documentacatholicaomnia.eu/03d/0354-0430,_Augustinus,_De_Sermone_Domini_In_Monte_Secundum_Matthaeum_[Schaff],_EN.pdf) - [On the Sermon on the Mount, Book II](https://www.newadvent.org/fathers/16012.htm) 18. (c. 342–347 – 420 AD) Jerome - commentary on Ezekiel 8:15-16; - [Commentary on the Prophet Ezekiel](https://historicalchristian.faith/by_father.php?file=Jerome%2FCommentary%2520on%2520Ezekiel.html) - [Ефрем Сирин, прп. (†373)](https://azbyka.ru/biblia/in/?Ezek.8:16&r) 19. (c. 450 AD) - Pope Leo I (Leo the great) (c. 391 – 461 AD) - Leo the Great in Sermon XXVII Leo the Great, Sermons, ed. by Thomas P. Halton, trans. by Jane Patricia Freeland and Agnes Josephine Conway, The Fathers of the Church (Washington, DC: The Catholic University of America Press, 1996), XCIII, 113: - [Why do many old churches face east?](https://christianity.stackexchange.com/questions/62632/why-do-many-old-churches-face-east) - [Sermon 27](https://www.newadvent.org/fathers/360327.htm) 20. (c. AD 675/676 - 749 AD) John of Damascus Chapter 12. Concerning Worship towards the East. - [An Exposition of the Orthodox Faith (Book IV)](https://www.newadvent.org/fathers/33044.htm) - [John of Damascus](https://en.wikipedia.org/wiki/John_of_Damascus) St. John of Damascus, John Damascene, Three Treatises on the Divine Images 2.16

According to this article from the The Society for Effective Evangelism : > Up until Billy Sunday, altar calls were invitations for seekers to come to an after-meeting or inquiry room where counselors would help people understand their heart condition. These ministers worked in concert with the Holy Spirit to help seekers repent and yield to God, and to pray that God would save them. Someone was saved only when they were born again—when the Holy Spirit came into them. Conversion and being born again meant the same thing. Of course, I've been to _many_ Christian events that feature altar calls and even more where the speaker simply asks non-Christians to "pray the Sinner's Prayer " with them. I assumed the practice went back at least to Revivalists such as Charles Finney, but according the the article, evangelists before Sunday provided individual counseling before telling people they were saved. Is there any evidence the practice of "salvation by altar call" is older than Sunday?

**Arius' death was it miraculous or was he poisoned?** Arius died in 336, at Constantinople of some gory intestinal disorder. Some believe that his death corresponded to the prayers of the Patriarch of Constantinople. Others believe that he may have been poisoned. Have any historians or medical professionals ever explained what type of poison could have produced the death of Arius in such a gruesome manner? [Hemorrhagic death of Arius](https://historyoftheearlychurch.wordpress.com/2021/06/07/75-the-freak-hemorrhage/) *Who believed that his death was a miraculous event and why?* *Those who believe he was murdered, what kind of poison could produce the physical manner in which he died?*