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?*

> And Darius the Mede received the kingdom, being about sixty-two years old. [Daniel 5:31] I have read much about the possible identities of Darius the Mede; to me, the most convincing alias is that of Gabaru (mentioned in Nabonidus Chronicle column iii line 20). However, there are a number of other theories, and it causes me to wonder: _Who exactly was Darius the Mede?_ I know we cant know for sure (?), but what would make the most sense, in light of our faith?

I know that Martin Luther and Philip Melanchthon tried to oppose the school system introduced by the Catholic Church (according to Luther, Oxford and Cambridge model was influenced by the Paris universities, which in their turn by the Catholic Church). This happened at the beginning of the 16th century, when they founded some of the so-called Reformed Schools (based on the Protestant beliefs) like the University of Wittenberg. As far as I know, a little later, some bigger universities like the University of Halle and University of Göttingen were created on the same model. The latter was indeed a very prestigious institution during the whole 18th and 19th century together with Univ. of Berlin and some other German schools. It looks that at a certain moment, the whole movement ceased to be active. Does anyone know more about this reforming of the schools' movement and what exactly happened with it? Which of the currently prestigious universities in North America have been founded according to the Luther and Melanchthon's ideas?

The wise men were educated and would have documented their experience in detail. Also, they would have shared the Christmas story with everyone they came in contact with on their trip home. Once they were back in their home land their story should have spread far and wide. Outside of scripture, are there any writings telling of the wise men story? If they indeed were educated, respected, and had influence and integrity, there would be non-biblical accounts. Have any been found?

In Ezekiel chapter 4 the prophet was instructed to lie on his left side for 390 days, a day for each year of the sin of Israel, and then to lie on his right side for 40 days for the sin of Judah. What historical period is being referred to here? When did the 390 years begin and end? Also for the 40 year period, when did it begin and end?

In [the narrative in which Moses parts the Red Sea](https://en.m.wikipedia.org/wiki/Parting_of_the_Red_Sea) , the Jews are fleeing the pursuing Egyptians, and are also able to successfully traverse the bottom of the sea. In [popular depictions](https://en.m.wikipedia.org/wiki/Parting_of_the_Red_Sea) , the bottom of the sea is flat and sandy. However, modern bathymetric data shows that the floor of the Red Sea is [actually quite rugged](https://www.researchgate.net/publication/351081054/figure/fig5/AS:1015991567925248@1619242674066/Vertical-gravity-gradient-seismicity-and-bathymetry-of-the-Red-Sea-Rift-a-The-vertical_Q640.jpg) . Indeed, many areas in the Red Sea are famed as diving areas due to the rocky terrain which supports various [Cnidarians](https://en.m.wikipedia.org/wiki/Cnidaria) likely further limiting the availability of passable routes. Given these constraints, have modern Abrahamic historians done any research into routes across the Red Sea that might have been possible/likely?

In c. A.D. 189, St. Irenaeus wrote: > Since, however, it would be very tedious . . . to reckon up the successions of all the churches, we put to confusion all those who, in whatever manner, whether by an evil self-pleasing, by vanity, or by blindness and perverse opinion, assemble in unauthorized meetings, by indicating that Tradition derived from the apostles, of the very great, the very ancient, and **universally known Church founded and organized at Rome by the two most glorious apostles, Peter and Paul**; also [by pointing out] the faith preached to men, which comes down to our time by means of the successions of the bishops. For it is a matter of necessity that every church agree with this Church, on account of its preeminent authority, that is, the faithful everywhere, because the apostolic Tradition has been preserved continuously by those [faithful men] who exist everywhere [*Against Heresies* 3:3:2] Why did St. Irenaeus say the Church was founded and organized in Rome by Peter and Paul? I'd understand if he was speaking of the lowercase 'c' church in Rome, but he spoke of "the very great, the very ancient, and universally known Church," so—correct me if I'm wrong—he was speaking of the entire Church rather than the singular church in Rome. So what does he mean exactly?

This has always seemed strange to me that the Pope would not want to distance himself with emperor worship as much as possible. If pointifex maximus was a term used by the government of Rome in its emperor worship, wouldn’t the Pope’s PR men advise using a different title? Or am I not correct in the initial assumption? Also, I have seen on occasion that he used a pointy hat (the original pontifex maximus) does the Pope ever wear similar clothes as well? Or is there no similarity in dress at all?

My question is specifically relevant to a study I am conducting to determine if it was plausibly possible that Luke had contact with Mary while in Paul's company. I know that Mary's death is not attested anywhere in scripture. The closest information we actually have is from Epiphanius, and later Hippolytus of Thebes, though likely derivative of Epiphanius, who both claim that she allegedly lived eleven years after the crucifixion (Epiph. *Pan*. 78.11; Hipp. Theb., *Chron*. *fr*. 48 (*PG* 117, 1029)). Given the average betrothal age of twelve or thirteen years old for a young woman in first century Judaea, if Jesus was born in 3 BCE relative to Luke's deduction from the fifteenth year of Tiberius, then he was born when she was either thirteen or fourteen years old. When you calculate that forward to 34 CE (which is the year I have personally determined for the crucifixion, though that is an entirety different discussion), eleven years later would put her death around 45 CE at approximately the age of sixty. Demographically, this is perfectly normal. While average life expectancy at birth in the Roman world was low, this is largely due to infant and child mortality; those who survived into adulthood frequently lived into their sixties or beyond. Thus, Mary’s surviving to her early sixties accords well with demographic realities, making the patristic calculation historically plausible (Bruce M. Metzger, The New Testament: Its Background, Growth, and Content, 3rd ed. (Nashville: Abingdon, 2003), 25; Keith Hopkins, Death and Renewal: Sociological Studies in Roman History, Volume 2 (Cambridge: Cambridge University Press, 1983), 225–27). However, for Luke to have had contact with her, either he was in Paul's company much earlier than Troas, which is where most scholars put it, or Mary lived longer than the tradition given by Epiphanius. The latter is not out of the question. A lot of his information is highly questionable. So, I'm trying, as best as I'm able, to deduce a competent approximation of the time of her death to either confirm or deny the plausibility of her having contact with Luke. The relevance of this contact has to do with the intimacy of knowledge Luke has concerning his infancy narrative. He is privy to details that could only have come from someone who knew them. Things like the offset of Mary's and Elisabeth's pregnancies, or that Mary stayed with Elisabeth for three months, are not details that could have been acquired from the public records. I did read somewhere some time ago a passage that I recollect was in a patristic writing, though it's possible it was in one of the New Testament epistles. The scene mentions young women who wanted to meet with and talk with Mary about private, secret, or mysterious things. The implication is that they wanted to discuss her virginity or similar. As best as I can recall, this passage, wherever it is, provides a minor temporal time-stamp that gives a clue to the longevity of Mary's life. I know I read it. It's not my imagination. But I have tried searching for it in every way I can think to word it. I can't find it anywhere. Anyone who knows the source of what I'm looking for, I would be greatly obliged if you would share. Outside of that, any solid arguments on the time of Mary's death would be great. I don't care if it supports or undermines my thoughts concerning Luke's contact with her. I just want a factual conclusion, as best as can be had within the bounds of credible evidence.

And who might have instigated and led the slaughter of Hypatia? Was there a sect of Catholic iconoclasts (irony?) that might be linked to the destruction of both Hypatia and the Library of Alexandra? Disclaimer: I'm not making any claims or accusations, just looking under rocks!

Do we have a good idea as to which Pharaoh(s) were around during the time of Moses' life? What internal and external evidence exists to back up those claims? Do any Christian traditions attach any significance to correlating the events of Moses' life to the reign of a specific Pharaoh? The movie *The Prince of Egypt * mentions Ramses as the name of Moses' adoptive mother's son (and the future Pharaoh, both when Moses kills the Egyptian at 40 and when he returns to Egypt when he is 80), but I don't know what the basis is for this claim.

In Revelation 2:9 and 3:9, John refers to the “synagogue of Satan” — people who claim to be Jews but are not. Some interpreters read this literally (as false converts or hostile groups), while others see it symbolically. My question is: - At the time John wrote Revelation (late 1st century), were there any secret societies, cults, or hidden religious groups in the Greco-Roman world that might have influenced this imagery?

William of Tocco, O.P., mentions in ch. 5 of his biography of St. Thomas Aquinas (pp. 33-4) that: >once he [St. Thomas] had reached the age of five, they sent him to the [Benedictine] monastery of Monte Cassino in the arms of his nurse. […] Very soon, this child began to receive his education in the monastery under the diligent instruction of a master to whom he showed clear signs of his future advancement. Dom Delatte's commentary on *St. Benedict's Rule* ch. 59 (p. 406 ) says: > children [were] received into the monastery temporarily as *alumni*, to be educated there in contrast to "children [who were] given permanently and devoted to the religious life", which was later forbidden by the Council of Trent session 25, ch. 15: "Profession Shall Not Be Made Except After One Year’s Probation and on the Completion of the Sixteenth Year". Why did the Benedictines stop admitting such young boys to their monasteries for educating them?

If He was revealed, why did He wait so long to reveal Himself? Humans have been around for 100,000+ years.

The subject of the "calvinist" Patriarch of the Orthodox Church comes up from time to time, with the 2 sides presenting conflicting versions of events. Here is what I am certain of already. 1. Lucaris was viewed as having heretical beliefs as viewed by the rest of the Orthodox Church at that time. 2. There was a tension between the Orthodox, Catholic, and Protestant faiths. 3. There were other ottomans who didn't like Lucaris. The Execution was deceptive from the start, as Lucaris was taken away as if to be banished. But later out of sight of the majority of people they strangled him with a bowstring. --- #### Question: Are there any sources or evidence that indicate one of the 4 parties mentioned were directly involved? Reason: A common assertion is that the orthodox church was attempting to remove him at "any cost", though I can't find evidence to support that.

I've heard that the Bible's division into verses was made later than the division into chapters. So, whose translation firstly came up with this system of chapter divisions that we have today?

I was listening on (**audio**) to Wayne Grudem’s systematic theology and in the chapter on biblical inerrancy.. he mentioned some people dispute Gamaliel's historical accuracy on certain uprisings, and they thus dispute biblical reliability & inspiration on such a text. The text at hand: > “But a Pharisee named Gamaliel, a teacher of the Law, respected by all > the people, stood up in the Council and gave orders to put the men > outside for a short time. > > And he said to them, “Men of Israel, be careful as to what you are > about to do with these men. > > > For, some time ago **Theudas** appeared, claiming to be somebody, and a > group of about four hundred men joined him. > > But he was killed, and all who followed him were dispersed and came > to nothing. ***After this*** man, **Judas** of Galilee appeared in the days of > the census and drew away some people after him; he also perished, and > all those who followed him were scattered. > > > And so in the present case, I say to you, stay away from these men and > leave them alone, for if the source of this plan or movement is men, > it will be overthrown; but if the source is God, you will not be able > to overthrow them; or else you may even be found fighting against > God.”” ‭‭**Acts‬ ‭5:34-39‬** ‭ Wayne Grudem said that Judas & Theudas were spoken by Gamaliel in the wrong order according to Josephus in his antiquities, in terms of historical chronology. Wayne Grudem was still in defense of biblical inerrancy and gave some reasons for certain views on Acts 5 with Gamaliel, but what can we interpret here for historical accuracy?? Who made the error here? The Holy Spirit cannot err, so what’s going on? This is my main question below: **Q: According to Protestant NT scholars/historians did Gamaliel get the chronology & history wrong in Acts 5?**