298 Passions Mentioned In Holy Scripture

By St. Peter of Damascus

The passions are: harshness, trickery, malice, perversity, mindlessness, licentiousness, enticement, dullness, lack of understanding, idleness, sluggishness, stupidity, flattery, silliness, idiocy, madness, derangement, coarseness, rashness, cowardice, lethargy, dearth of good actions, moral errors, greed, over-frugality, ignorance, folly, spurious knowledge, forgetfulness, lack of discrimination, obduracy, injustice, evil intention, a conscienceless soul, slothfulness, idle chatter, breaking of faith, wrongdoing, sinfulness, lawlessness, criminality, passion, seduction, assent to evil, mindless coupling, demonic provocation, dallying, bodily comfort beyond what is required, vice, stumbling, sickness of soul, enervation, weakness of intellect, negligence, laziness, a reprehensible despondency, disdain of God, aberration, transgression, unbelief, lack of faith, wrong belief, poverty of faith, heresy, fellowship in heresy, polytheism, idolatry, ignorance of God, impiety, magic, astrology, divination, sorcery, denial of God, the love of idols, dissipation, profligacy, loquacity, indolence, self-love, inattentiveness, lack of progress, deceit, delusion, audacity, witchcraft, defilement, the eating of unclean food, soft living, dissoluteness, voracity, unchastity, avarice, anger, dejection, listlessness, self-esteem, pride, presumption, self-elation, boastfulness, infatuation, foulness, satiety, doltishness, torpor, sensuality, over-eating, gluttony, insatiability, secret eating, hoggishness, solitary eating, indifference, fickleness, self-will, thoughtlessness, self-satisfaction, love of popularity, ignorance of beauty, uncouthness, gaucherie, light-mindedness, boorishness, rudeness, contentiousness, quarrelsomeness, abusiveness, shouting, brawling, fighting, rage, mindless desire, gall, exasperation, giving offence, enmity, meddlesomeness, chicanery, asperity, slander, censure, calumny, condemnation, accusation, hatred, railing, insolence, dishonor, ferocity, frenzy, severity, aggressiveness, forswearing oneself, oathtaking, lack of compassion, hatred of one’s brothers, partiality, patricide, matricide, breaking fasts, laxity, acceptance of bribes, theft, rapine, jealousy, strife, envy, indecency, jesting, vilification, mockery, derision, exploitation, oppression, disdain of one’s neighbor, flogging, making sport of others, hanging, throttling, heartlessness, implacability, covenant-breaking, bewitchment, harshness, shamelessness, impudence, obfuscation of thoughts, obtuseness, mental blindness, attraction to what is fleeting, impassionedness, frivolity, disobedience, dullwittedness, drowsiness of soul, excessive sleep, fantasy, heavy drinking, drunkenness, uselessness, slackness, mindless enjoyment, self-indulgence, venery, using foul language, effeminacy, unbridled desire, burning lust, masturbation, pimping, adultery, sodomy, bestiality, defilement, wantonness, a stained soul, incest, uncleanliness, pollution, sordidness, feigned affection, laughter, jokes, immodest dancing, clapping, improper songs, revelry, fluteplaying, license of tongue, excessive love of order, insubordination, disorderliness, reprehensible collusion, conspiracy, warfare, killing, brigandry, sacrilege, illicit gains, usury, wiliness, grave-robbing, hardness of heart, obloquy, complaining, blasphemy, fault-finding, ingratitude, malevolence, contemptuousness, pettiness, confusion, lying, verbosity, empty words, mindless joy, daydreaming, mindless friendship, bad habits, nonsensicality, silly talk, garrulity, niggardliness, depravity, intolerance, irritability, affluence, rancor, misuse, ill-temper, clinging to life, ostentation, affectation, pusillanimity, satanic love, curiosity, contumely, lack of the fear of God, unteachability, senselessness, haughtiness, self-vaunting, self-inflation, scorn for one’s neighbor, mercilessness, insensitivity, hopelessness, spiritual paralysis, hatred of God, despair, suicide, a falling away from God in all things, utter destruction -- altogether 298 passions.

These, then, are the passions which are named in the Holy Scriptures. I have set them down in a single list, as I did at the beginning of my discourse with the various books I have used. I have not tried, and nor would I have been able, to arrange them all in order; this would have been beyond my powers, for the reason given by St. John Climacus: ‘If you seek understanding among wicked men, you will not find it.’ For all that the demons produce is disorderly. In common with the godless and the unjust, the demons have but one purpose: to destroy the souls of those who accept their evil counsel. Yet sometimes they actually help men to attain holiness. In such instances they are conquered by the patience and faith of those who put their trust in the Lord, and who through their good actions and resistance to evil thoughts counteract the demons and bring down curses upon them.

From The Philokalia: The Complete Text compiled by St. Nikodimos of the Holy Mountain and St. Makarios of Corinth, Volume Three.

Truth Is Unrecognizable Without Humility and Meekness

By St. Nikolai Velimirovich

"When the Messiah comes, will He perform more signs than this man has done?" (John 7:31).

The Lord Jesus performed miraculous works before all and all saw but not all believed. The people witnessed His miracles and believed in Him. Servants heard His words and believed in Him. But the leaders of the people and the masters of the servants also witnessed His miracles and did not believe in Him. And so, in those days the words of the Savior came true: "But many who are first will be last, and the last will be first" (Matthew 19:30). "For behold, some who are last who will be first, and some are first who will be last" (Luke 13:30). Those who were first in honor and authority were last in having faith in Him; and those who were last in honor and authority were the first in having faith in Him.

Why did the people and servants believe and the princes and scribes not believe? Because, the people and servants considered themselves insignificant and unimportant and did not have any personal pride nor envy toward Christ. The people and servants, without malice and prejudice, looked upon the divine miracles and listened to the divine words and were amazed and rejoiced. The princes and the scribes considered themselves first among the people and in the world and so they were filled with pride and envy and were unable, even for a moment, to look upon the miraculous works nor to listen to the divine words without malice and envy.

Brethren, do you see how man, without humility and meekness, is unable even to recognize truth nor to rejoice in the truth? Do you see how the proud and the envious do not even allow God to be ahead of them? As did Satan, at one time!

Lord Jesus, eternal Truth, cleanse our hearts of pride and envy that we may be able to see You and to rejoice in You. To You be glory and thanks always. Amen.

The Orthodox Saint Valentine

St. Valentine the Hieromartyr (Feast Day - February 14 and July 6)

The ancient martyrology of the Church of Rome marks February 14th as the remembrance of "the martyr Valentine, presbyter of Rome" (Valentinus mean "vigorous" in Latin). Unfortunately the historical data for the saint is incomplete.

The Martyrdom of the Saint in Rome

Saint Valentine lived in Rome in the third century and was a priest who helped the martyrs during the persecution of Emperor Claudius II the Goth. The great virtue and catechetical activities of the saint had become familiar. For this he was arrested and brought before the imperial court.

"Why, Valentine, do you want to be a friend of our enemies and reject our friendship?" asked the emperor.

Then the saint replied "My lord, if you knew the gift of God, you would be happy together with your empire and would reject the worship of idols and worship the true God and His Son Jesus Christ."

One of these judges stopped the saint and asked him what he thought about Jupiter and Mercury, and St. Valentine boldly replied, "They are miserable, and spent their lives through corruption and crime!"

The judge furiously shouted, "He blasphemes against the gods and against the empire!"

The emperor, however, continued his questions with curiosity, and found a welcome opportunity to finally learn what was the faith of Christians. Valentine then found the courage to urge him to repent for the blood of the Christians that was shed. "Believe in Jesus Christ, be baptized and you will be saved, and from this time forward the glory of your empire will be ensured as well as the triumph of your armory."

Claudius became convinced, and said to those who were present: "What a beautiful teaching this man preaches."

But the mayor of Rome, dissatisfied, began to shout: "See how this Christian mislead our Prince."

Then Claudius brought the saint to another judge. He was called Asterios, and he had a little girl who was blind for two years. Listening about Jesus Christ, that He is the Light of the World, he asked Valentine if he could give that light to his child. St. Valentine put his hand on her eyes and prayed: "Lord Jesus Christ, true Light, illuminate this blind child." Oh the great miracle! The child saw! So the judge with all his family confessed Christ. Having fasted for three days, he destroyed the idols that were in the house and finally received holy baptism.

When the emperor heard about all these events, he initially thought not to punish them, but thought that in the eyes of citizens he will look weak, which forced him to betray his sense of justice. So St. Valentine along with other Christians, after they were tortured, were beheaded on 14 February in the year 268 (or 269).

The Relics of the Saint in Athens

After the martyrdom some Christians salvaged the body of the saint and put a bit of his blood in a vile. The body of the martyr was moved and buried in the Catacombs of St. Priscilla, a burial place of most of the martyrs. Over the years, somehow he was "forgotten" since almost every day there were buried in these catacombs new martyrs for several decades. The memory of Valentine's martyrdom however remained robust, particularly in the local Church of Rome. Officially the memory of St. Valentine was established in 496 by Pope St. Gelasius.

Fifteen centuries pass and we arrive at 1815, at which time the divine intention was to "disturb" the eternal repose of the saint. Then the relics were donated by the Pope to a gentle Italian priest (according to the custom of the time). After this the relics are "lost" again until 1907 where we find them in Mytilene in the Roman Catholic Church of Our Lady. It seems that after the death of the priest that a descendant of his had inherited the relics who had migrated in Mytilene, which was then a thriving community of West-European Catholic Christians. There they remained until 1990 when they were moved to Athens in the Church of Saints Francis and Clara's Italian community, where they are today.

Saint Valentine the Greek

We should first say that there is not sufficient information on the national origin of the saint, though there are some other (shades of) evidence that the saint was of Greek origin. Few example, the earliest depiction of the saint bearing the inscription «O ΑΓΙΟC BAΛΕΝΤΙΝΟC" in Greek, is in the Church of Our Lady the Ancient (Santa Maria Antiqua) of the 6th century which was the parish of Greeks in Rome. The church particularly venerated saints who were Greeks and generally from the East. The decoration and renovation of the church was ordered by the Greek Pope John VII (705-707) and finished by his successors, including the last Greek Pope Zacharias (741-752). But perhaps it is no coincidence that after seventeen centuries, the remains arrived in Greece. The issue here still requires research.

Saint Valentine: Patron of Lovers

Apart from the historical data we have for Valentine's life, there is accompanied various legends, such as from those who say he is the patron saint of lovers.

The saint had a reputation as a peacemaker, and one day while cultivating some roses from his garden, he heard a couple quarrel very vigorously. This shocked the saint, who then cut a rose and approached the couple asking them to hear him. Even though they were dispirited, they obeyed the saint and afterwards were offered a rose that blessed them. Immediately the love returned between them, and later they returned and asked the saint to bless their marriage. Another tradition says that one of the charges against Valentine was that he did not adhere to the command of the emperor which stated that men who had not fulfilled their military obligations were not allowed to marry; meanwhile the saint had blessed the marriage of young Christian soldiers with their beloveds.

Besides all this, the likely choice of him as the "saint of lovers" is to be associated with the pagan festival of Lupercalia, a fertility festival, celebrated by the Romans on February 15. Others connect the celebration of this feast with the mating season of birds during this period. Certainly, however, the saint has nothing to do with the commercialism (marketing) of flowers, gifts and secular centers which trivialize Eros, this great gift of God.

Saint Valentine and Orthodoxy

Many, however, raise the objection that St. Valentine is not mentioned anywhere in the calendar of the Orthodox Church. Indeed on 14 February in the calendar of the Church there are commemorated Saints Auxentios, Maron and the martyrs Nicholas and Damian. The explanation is simple: in ancient times hagiographic directories, biographies and martyrologia were written to be primarily used locally in their own character, and the fame and reputation of a saint locally does not mean that it extended also throughout the Church. So there may be saints honored widely in one region and completely unknown in another, eg, St. Demetrios, who is famous throughout the Eastern Church, yet in the West is not honored at all, and is almost unknown, but this does not mean that he is not a saint. Another example of the modern Church: St. Chrysostomos of Smyrna († 1922) who in Greece is known, yet in Russia is completely unknown, but this does not mean that he is not a saint.

Honor Martyrs - Imitate Martyrs

We honor our saints and St. Valentine when we imitate their courage to proclaim their faith in Christ the Savior, even at the cost of their lives. We honor them when we beseech them to appeal to God to have mercy on us and forgive our many sins. We honor them when they are our models of the life in Christ. We do not honor the saints when we measure their 'worth' by worldly amusements and festivities in the best circumstances ... Honor Martyrs - Imitate Martyrs!

Bibliography

1. Encyclopedia New Advent (www.newadvent.org)

2. Patron Saints Index (www.catholic-forum.com/saints/indexsnt.htm)

3. Oxford Dictionary of Saints

The Holy Monastery of Saint Lot in Zoara

The Cave Of Lot's Seduction And The Monestary It Inspired

The cave of Lot's seduction and the monastery it inspired at the Jordanian site of Deir Ain Abata testifies to a thriving Byzantine and Umayyad-era Christian community.

By Konstantine D. Politis
October 25, 2004
The Daily Star

The ruins were first discovered during an archaeological survey at the south-east end of the Dead Sea in 1986, near a spring named Ain Abata. After further investigations it was evident that the site - near today's Ghor al-Safi, the biblical city of Zoara - was none other that the Sanctuary of Agios ("Saint") Lot. Biblical scholars and archaeologists have sought the site for decades.

Within a year of the discovery and identification of Deir Ain Abata ("Monastery of the Abbot's Spring") an international team of archaeologists was assembled to excavate and study the site. After more than 10 years of excavations and research, the final report is about to be published.

The site is located on a steep mountain slope 3 kilometers southeast of the Dead Sea. At its archaeological center (and historic religious focus) is a cave, discovered in the north aisle of the basilica later erected on the site. Early Christians - drawing on Genesis chapter 19 of the Old Testament - believed Lot and his two daughters lived here after their flight from sinful Sodom and their brief stop at Zoar.

Isolated in the mountains, so the story goes, the daughters feared they would never find a husband to continue their lineage. So they plotted to get their father drunk and seduce him in order to procreate. The issue of this incestuous conspiracy was two sons, Moab from the eldest daughter and Ben-ammi from the younger one. They became the patriarchs of the biblical tribes of Jordan, the Moabites to the south and the Ammonites to the north. This story can be interpreted as somewhat immoral, but there are other stories in the Bible that describe seemingly unethical conduct, usually with some obscure reasoning behind them. In this case, God had not only saved the righteous Lot from the destruction of Sodom but also didn't blame him for fornicating with his daughters, since they had made him drunk beforehand. The daughters also seem to have been excused, because of the need to regenerate after the annihilation of their people.

Another interpretation has it that the story of Lot's seduction is victor's history. As with all stories in the Old Testament, this one was written by the Israelites. Perpetually at war with the Moabites and Ammonites, the Israelites used this story to discredit their traditional enemies after they defeated them.

When the entrance to the cave was revealed, it was preserved to its original height, but had no signs of door fittings. The sandstone pilaster capitals on either side are carved with eight-cornered (Maltese-type) crosses and bore traces of red paint. The lintel had a similarly engraved cross in the center and was flanked by two rosettes, also with traces of red paint. On the south side of the entrance the plastered wall had a number of scratched designs, crosses and graffiti. One such Greek graffito named a local Christian woman as Nestasia Zenobius. Another, in Kufic Arabic, is an Islamic invocation.

Further excavation of the cave revealed a series of steps leading into a 2 by 2.5-meter room, paved with fine white marble slabs, a simple room where early Byzantine Christians evidently believed Lot and his daughters took refuge. As to why the Byzantines venerated this specific cave - there are several in the vicinity - it is assumed it has something to do with ancient oral tradition.

The cave, which is the focal point of the entire monastic complex, had a long sequence of occupation suggesting long-standing use as a refuge. Excavations below the Byzantine-Abbasid floor level in the cave revealed ceramic and glass oil lamps dating from the earlier Byzantine period - circa the 4th-6th centuries. Beneath this were fine Late Hellenistic-Nabataean vessels from the 1st century B.C. to the 1st century A.D. Digging deeper, the team came across a fine ceramic chalice and a copper duck-bill axe-head, belonging to the Middle Bronze Age II period (c. 1900-1550 B.C.).

There are 18 cairn tombs that were identified just north of the monastic complex, which belong to this same period. These tombs represent the only known Middle Bronze Age evidence south of the Dead Sea. Some scholars argue that this may have been the actual era of Genesis. Excavating further down, the team found over a dozen pottery juglettes and cups dating from the Early Bronze Age I (c. 3300-3000 B.C.) and associated with multiple burials. These were surrounded by a stone wall. Flint tools, a complete jug with a dipper and drinking cups characteristic of this period attest to an occupational phase to the west in front of the wall.

The first years of work at Deir Ain Abata were treated as rescue excavations. They concentrated on retrieving as much information as possible from the site, which was threatened by erosion and the modern village of Safi. With its growing population expanding their agricultural activities and constantly rummaging for ancient treasure, Safi was ever encroaching.

Environmental studies have revealed evidence of a wide variety of animal remains - horse, donkey, cattle, pig, sheep, goat, deer, fox, hare, domestic fowl, partridge and quail, to name a few - that were probably consumed on site. Botanical finds included olives, dates, bitter vetch, grape, apricot, lentils, barley, bread wheat and cucumber and/or melon. These results suggest that the Deir Ain Abata community had a relatively rich diet, some of it imported from as far away as the Mediterranean and the Red Sea at considerable expense.

A number of fine architectural pieces were also retrieved, among which was a block inscribed in Greek invoking Saint Lot to bless Sozomenou, Ulpious and a third indistinguishable name. The inscription, written by three monks who probably lived at the site, was the first decisive evidence of Lot's association with Deir Ain Abata. Other Greek inscriptions also invoked Lot's blessing.

The triple-apsed basilica church was uncovered in 1991. The building was particularly well preserved against the eastern mountainside where it still stands to a height above the cornice where the vaulted roof began. The nature of the collapse and the lack of many in situ objects on the church floors led to the conclusion that it was peacefully abandoned and did not suffer destruction either by earthquakes or invaders.

The basilica was paved with four mosaics, three of which had Greek inscriptions. The first, in the north aisle leading to the cave, was decorated with a geometric design of stepped squares, diamonds and candles. At its eastern end in front of the cave entrance is an inscription four lines long, enclosed within a tabula insata naming the Bishop Iakovos, the Abbot Sozomenos and giving a construction date of April 605/7 A.D. This mosaic was of the highest quality found at the site.

Two further mosaic floors - also probably from the early 7th century - were also uncovered. One is just inside the cave entrance and consisted of multi-colored mosaic cubes randomly arranged to resemble the natural conglomerate rock of the cave. The second lies in the chancel of the church and is decorated with typical early Christian/Byzantine motifs such as birds, a lamb and a peacock, all surrounded by vines.

The fourth mosaic, located in the nave of the church, is perhaps the most interesting. It has a Greek inscription of six lines, naming the county bishop and presbyter as Christoforos, the presbyter and steward as Zenon, the governor as Ioannis son of Rabibos and describes the site as a holy place and the church as a basilica. The mosaic construction is dated to the Macedonian month of Xanthikos (roughly May) 691 A.D. The entire inscription is enclosed in a rectangle that has an additional diagonal inscription naming an Iannis son of Sabinaou who presumably was the mosaicist. Considering the fact that this name is not Greek and that it was incorrectly spelled, we may assume that the mosaicist spoke a local Semitic language such as Aramaic.

This inscription is of considerable importance. By describing the church as a basilica it means that it was large enough to accommodate pilgrims - a small monastic community would normally only require a chapel. The inscription specifically calls the site an agios topos ("holy place") which infers an association with a Biblical episode. There is also clear evidence for the existence of local Christian communities from the Semitic names of Rabibos and Sabinaou on the mosaic.

Finally, the church's renovation date of 691 A.D. is significant because it is well into the period of the Umayyad Dynasty (636-750 A.D.). Deir Ain Abata thus confirms the Umayyad's policy of religious tolerance and collaboration, as have another dozen recently excavated monasteries and churches. These attest to vibrant Christian communities during the first decades of Umayyad reign, such as those at Mefaa/Um al-Rasas and Mount Nebo/Siyagah. The early 9th century Arabic inscriptions on the site may also suggest a Muslim interest in Lot, who the Koran describes as a prophet.

6th Century Baptismal Font Discovered In Hagia Sophia

December 14, 2010
Hurriyet Daily News

A baptismal font unearthed during restoration of Hagia Sophia has been revealed to the press. The baptismal font dates back to the sixth century and was used in mass baptism ceremonies. The pool, which shows the cultural and architectural style of the Byzantine period, will open to visitors in the spring.

A large baptismal font unearthed during restoration work in the Hagia Sophia and dating back to the sixth century was shown to press members at a press conference Monday.

Istanbul 2010 European Capital of Culture Agency head Yılmaz Kurt noted that a Google search of “Hagia Sofia” yielded 800,000 results and said Istanbul was home to popular world cultural heritage sites. “We are proud to take the initiative in the restoration of this heritage site, provide financing and finish such a huge renovation project.”

Outlining the history of Hagia Sophia, Kurt said: “The construction of Hagia Sophia was ordered by Constantius II. The structure opened in 360 A.D. Its roof burned in a fire in 404 and its restoration took 10 years. In 415, Hagia Sophia opened once again. This second structure burned down in 532 and the church was constructed for the third time under Emperor Justinian. The columns of the Artemis Temple in Ephesus were used in its construction; it opened for the third time in 537. The dome was damaged in earthquakes and completely destroyed in 558. It reopened in 562.”

Kurt said the museum had undergone many restorations between 562 and 2010, the most comprehensive of which was during the reign of Sultan Abdulmecit, between 1847 and 1849. “Archaeological work was also carried out during the restoration process after which it became a museum,” he said.

Kurt said the ancient baptismal font, which was unearthed during archaeological work, would be open to the public for viewing. “The baptismal font was positioned in a place in the structure that was closed to visits. It is made of solid marble. The font, which shows the cultural and architectural style of the Byzantium period, is still very strong and clean. It is very important in the history of the museum and everyone will be able to see it.”

Hagia Sophia Museum Director Haluk Dursun said 2009 and 2010 were the best years for the museum in terms of restoration. He said there were two very important events during the restoration process, the removal of the 17-year-old scaffolding and the discovery of a mosaic featuring a six-winged angel figure.

Dursun said they decided to open the baptism pool to visitors as a surprise for 2010. “As of next spring, visitors will be able to see the baptismal font.”

He also noted that the Hagia Sophia was chosen as European Museum of the Year for 2010 thanks to the comprehensive restoration work and had received the Rotandi Award.

Baptistery becomes sultan tomb

Speaking about the features of the baptismal font, Dursun said the Hagia Sophia’s Byzantine (Greek Orthodox) baptistery building had been turned into an Ottoman sultans’ tomb, and the sixth-century baptismal font in it was moved to the baptistery’s courtyard.

He said the sultans who were buried in the tomb were those who had been dethroned. “When Sultan Mustafa I and Sultan İbrahim were buried there, the baptistery turned into a sultans’ tomb and the baptismal font in it was moved to the court without being damaged. It remained under the soil. This court is a very beautiful section showing Byzantine art.”

Dursun said olive oil was used in baptism ceremonies in Byzantine Orthodox culture. Historical olive oil cubes and sarcophaguses were also unearthed in the court.

He said as part of the restoration work in 2010, the baptistery’s courtyard was restored and the baptismal font was unearthed. “This font was used in mass baptism ceremonies. I guess we are the first ones to see it since the conquest of Istanbul, because the baptismal font was never used again once the Hagia Sophia was turned into a mosque.”

Visits in spring

Dursun said the baptismal font was 3.32 meters long, 2.52 meters wide and 1.16 meters deep. He said interest would increase in the Hagia Sophia Museum when the pool opened to visitors in springtime.

“The number of visitors will reach 3 million. I am concerned about this big interest, because the museum is too narrow. It creates problems when these types of work are visited by lots of people.”

4th Century Church Discovered in Laodicea

January 31, 2011
Hurriyet Daily News

An ancient church mentioned in the Bible has been discovered in western Turkey, according to the head of the excavation.

Culture and Tourism Minister Ertuğrul Günay visited the ancient city of Laodicea on Sunday in Denizli province and was briefed by Professor Celal Şimşek, head of the excavation team. The professor said they have discovered the Laodicea Church, one of the seven mentioned in the Bible. Şimşek said the church from the fourth century A.D. was found by underground radar search, a system they have tried this year for the first time. “The major part of the church, which is built on an area of 2,000 square meters, has kept its original [status].”

Minister Günay said he is very excited about the discovery, adding that archeology in Turkey developed greatly recently and the ministry is supporting academics fully. The minister said the excavations have been running nonstop since the site was transferred to the municipality of Denizli. “This summer we may invite the foreign press and organize a gathering after important steps are taken for renovation and the building is fully unearthed.” The minister said the church added to the already present historical richness of the ancient city and said he was happy that important sites other than Ephesus are coming into the spotlight. According to the minister, the baptismal pool at the Laodicea Church is even more exciting than the one at Hagia Sophia in Istanbul.

At a very early period, the city of Laodicea became one of the chief seats of Christianity, and the see of a bishop. Laodicea receives passing mention in the epistle to the Colossians and is one of the seven churches of Asia mentioned in the Book of Revelations. The Laodicean church is thought to have been founded by the Colossian Epaphras, a Christian preacher who spread the Gospel to his fellow Colossian citizens.

‘All To No Purpose Have I Left My True Home, I Need To Return To My Father’s House’

Verse for the day: I Corinthians 16: 13, 14

Be watchful, stand firm in your faith, be courageous, be strong. Let all that you do be done in love.

Reflection:

St Paul is reminding the church in Corinth to be on their guard spiritually. He wanted them to wake up, to pay attention to their spiritual lives and their knowledge and devotion to God. Their lack of spiritual watchfulness was the foundation of the Corinthian church’s sinful condition. Most of the time spiritual indifference and spiritual ignorance are the root problems in our lives. This Lent, we need more than merely changing our behavior. We must be on our guard, with a focused awareness of His care and protection and His love for us as His children.

We live in a culture in which truth is regarded as relative. Our society waffles at the concept of objective, unyielding spiritual truth. It is dedicated to spiritual and ethical pluralism. If we are to be the witnesses God wants us to be, and if we are to have the relationship with God that He wants for us, then we must follow Paul’s admonition to stand firm in the faith. It is when we live out the Gospel of Christ in our daily lives, through the discipline of prayer, fasting and almsgiving that we become more Christ like. God wants us, in the midst of our spiritual watchfulness and our commitment to stand firm in the truth of the faith, to act courageously as Christians. To be men of courage spiritually would be unpopular, perhaps even unacceptable, behavior in society. It could mean loss of stature in with our peers, perhaps loss of jobs and economic opportunities, and loss of friends.

We are in this world to achieve the standard that God has set. Spiritual maturity demands courageous application of the truth, unfettered support of what we know is spiritually true and the standards that are true, and bold opposition to what we know is false. This maturity comes through our indulgence in the fast rigorously. God showers His grace and strength on us when we give ourselves completely to God’s will. We cannot do anything by our own strength, only by God’s might and support. We need to submit to the strengthening power and work of our Savior. When we submit ourselves to God, He fulfills His promise to strengthen us. And what is the strength He gives us? It is the strength to stand firm in spiritual knowledge and truth and to courageously apply spiritual truths in our lives. Today, we must stand firm in spiritual knowledge and truth and apply them with courage. Our part is to be on guard, to recognize and know what is spiritually right and wrong, and to act with courage. God’s part is to strengthen us.

Christ likeness is the solution to our problems as individuals and as a church. Do everything in love, incorporates the Christian’s life of serving God unreservedly and putting others above ourselves. Applying this principle of love for Christ and love for each other meant a radically different church, sold out to Christ and untainted by the world. Our goal is to be like Christ!

Prayer:

Help us, Lord, with the grace of your Holy Spirit to be witnesses for Jesus Christ through our lives, our words and the opportunities you set before us each day. Amen.