1.
Menologion of Basil II
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The Menologion of Basil II is an illuminated manuscript designed as a church calendar or Eastern Orthodox Church service book that was compiled c.1000 AD, for the Byzantine Emperor Basil II. It contains a synaxarion, a collection of saints lives, compiled at Constantinople for liturgical use. It was unusual for a menologion from that era to be so richly painted and it currently resides in the Vatican Library. A full facsimile was produced in 1907, the more than 430 images are important examples of hagiography, the veneration of saints, in Byzantine illumination. The miniatures themselves have no liturgical role—its possible that their purpose was to act as protectors of the Emperor, the manuscript inspired the illustration of a number of subsequent menologia. The work glorifies Emperor Basil II showing him as a warrior defending Orthodox Christendom against the attacks of the Bulgarian Empire, even figures like the archangels were depicted in military guise by the painters. The manuscript was copied and painted at Constantinople at the command of, or as a gift and it was completed between 979 and the early years of the 11th century. In the course of the 14th century it came into the possession of a Genoese doctor who resided in Constantinople, in the 15th century it was acquired by Ludovico Sforza, Duke of Milan. At the beginning of the 17th century the cardinal Paolo Emilio Sfondrati gave it to Pope Paul V, the artists who produced the images for the Menologion employed perspective and moved away from the flat depictions common up to that time. The figures gestures and drapery are depicted in a manner, with architecture. Facial expressions are painted in a naturalistic style, the work thus demonstrates the painting style of the period which is often referred to as the Macedonian Renaissance in which painters returned to ancient models with gusto. Unusual for a Byzantine manuscript, the name of the painter of each illustration is recorded by a scribe at the edge of each image, a total of eight names can be recognised. One painter, by the name of Pantoleon, who may be referred to in documents of the time. They likely worked together in a workshop connected to the Imperial court, the other painters are Georgios, Michael the Younger, Michael of Blachernai, Simeon, Simeon of Blachernai, Manas, and Nestor. The names are not the signatures of the artists themselves, since they are all recorded in the same handwriting. It is very rare for artistic works from the Middle Ages to record the name of the artist, the reason for the recording of the names of the painters below their works in the Menologion of Basil II is not clear. Francesco DAiuto, El Menologio de Basilio II, Città del Vaticano, Biblioteca Apostolica Vaticana, Vat. 1613, libro de estudios con ocasión de la edición facsímil, the glory of Byzantium, art and culture of the Middle Byzantine era, A. D. 843-1261, no
2.
Eastern Orthodox Church
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The Eastern Orthodox Church teaches that it is the One, Holy, Catholic and Apostolic Church established by Jesus Christ in his Great Commission to the apostles. It practices what it understands to be the original Christian faith, the Eastern Orthodox Church is a communion of autocephalous churches, each typically governed by a Holy Synod. It teaches that all bishops are equal by virtue of their ordination, prior to the Council of Chalcedon in AD451, the Eastern Orthodox had also shared communion with the Oriental Orthodox churches, separating primarily over differences in Christology. Eastern Orthodoxy spread throughout the Roman and later Eastern Roman Empires and beyond, playing a prominent role in European, Near Eastern, Slavic, and some African cultures. As a result, the term Greek Orthodox has sometimes used to describe all of Eastern Orthodoxy in general. However, the appellation Greek was never in use and was gradually abandoned by the non-Greek-speaking Eastern Orthodox churches. Its most prominent episcopal see is Constantinople, there are also many in other parts of the world, formed through immigration, conversion and missionary activity. The official name of the Eastern Orthodox Church is the Orthodox Catholic Church and it is the name by which the church refers to itself in its liturgical or canonical texts, in official publications, and in official contexts or administrative documents. Orthodox teachers refer to the Church as Catholic and this name and longer variants containing Catholic are also recognized and referenced in other books and publications by secular or non-Orthodox writers. The common name of the Church, Eastern Orthodox Church, is a shortened practicality that helps to avoid confusions in casual use, for this reason, the eastern churches were sometimes identified as Greek, even before the great schism. After 1054, Greek Orthodox or Greek Catholic marked a church as being in communion with Constantinople and this identification with Greek, however, became increasingly confusing with time. Missionaries brought Orthodoxy to many regions without ethnic Greeks, where the Greek language was not spoken. Today, many of those same Roman churches remain, while a large number of Orthodox are not of Greek national origin. Eastern, then, indicates the element in the Churchs origin and development, while Orthodox indicates the faith. While the Church continues officially to call itself Catholic, for reasons of universality, the first known use of the phrase the catholic church occurred in a letter written about 110 AD from one Greek church to another. Quote of St Ignatius to the Smyrnaeans, Wheresoever the bishop shall appear, there let the people be, even as where Jesus may be, thus, almost from the very beginning, Christians referred to the Church as the One, Holy, Catholic and Apostolic Church. The Orthodox Church claims that it is today the continuation and preservation of that same Church, a number of other Christian churches also make a similar claim, the Roman Catholic Church, the Anglican Communion, the Assyrian Church and the Oriental Orthodox Churches. The Church of England separated from the Roman Catholic Church, not directly from the Orthodox Church, the depth of this meaning in the Orthodox Church is registered first in its use of the word Orthodox itself, a union of Greek orthos and doxa
3.
Saint symbolism
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Christianity has used symbolism from its very beginnings. Each saint has a story and a reason why he or she led an exemplary life, symbols have been used to tell these stories throughout the history of the Church. A number of Christian saints are traditionally represented by a symbol or iconic motif associated with their life, termed an attribute or emblem, the study of these forms part of iconography in art history. They were particularly used so that the illiterate could recognize a scene and they are often carried in the hand by the Saint. Attributes often vary with time or geography, especially between Eastern Christianity and the West. Orthodox images more often contained inscriptions with the names of saints, many of the most prominent saints, like Saint Peter and Saint John the Evangelist can also be recognised by a distinctive facial type – as can Christ. Some attributes are general, such as the palm frond carried by martyrs, the use of a symbol in a work of art depicting a Saint reminds people who is being shown and of their story. The following is a list of some of these attributes, a New Dictionary of Saints, East and West. Catholic Forum Patron Saints Index Saints Badges or Shields On the Canonizations of John Paul II
4.
Bishop
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A bishop is an ordained, consecrated, or appointed member of the Christian clergy who is generally entrusted with a position of authority and oversight. Within these churches, bishops are seen as those who possess the full priesthood, Some Protestant churches including the Lutheran and Methodist churches have bishops serving similar functions as well, though not always understood to be within apostolic succession in the same way. Priests, deacons and lay ministers cooperate and assist their bishop in shepherding a flock, the earliest organization of the Church in Jerusalem was, according to most scholars, similar to that of Jewish synagogues, but it had a council or college of ordained presbyters. In, we see a system of government in Jerusalem chaired by James the Just. In, the Apostle Paul ordains presbyters in churches in Anatolia, in Timothy and Titus in the New Testament a more clearly defined episcopate can be seen. We are told that Paul had left Timothy in Ephesus and Titus in Crete to oversee the local church, Paul commands Titus to ordain presbyters/bishops and to exercise general oversight, telling him to rebuke with all authority. Early sources are unclear but various groups of Christian communities may have had the bishop surrounded by a group or college functioning as leaders of the local churches, eventually, as Christendom grew, bishops no longer directly served individual congregations. Instead, the Metropolitan bishop appointed priests to each congregation. Around the end of the 1st century, the organization became clearer in historical documents. While Ignatius of Antioch offers the earliest clear description of monarchial bishops he is an advocate of monepiscopal structure rather than describing an accepted reality. To the bishops and house churches to which he writes, he offers strategies on how to pressure house churches who dont recognize the bishop into compliance. Other contemporary Christian writers do not describe monarchial bishops, either continuing to equate them with the presbyters or speaking of episkopoi in a city, plainly therefore we ought to regard the bishop as the Lord Himself — Epistle of Ignatius to the Ephesians 6,1. Your godly bishop — Epistle of Ignatius to the Magnesians 2,1, therefore as the Lord did nothing without the Father, either by Himself or by the Apostles, so neither do ye anything without the bishop and the presbyters. — Epistle of Ignatius to the Magnesians 7,1. Be obedient to the bishop and to one another, as Jesus Christ was to the Father, and as the Apostles were to Christ and to the Father, — Epistle of Ignatius to the Magnesians 13,2. Apart from these there is not even the name of a church, — Epistle of Ignatius to the Trallesians 3,1. Follow your bishop, as Jesus Christ followed the Father, and the presbytery as the Apostles, and to the deacons pay respect, as to Gods commandment — Epistle of Ignatius to the Smyrnans 8,1. He that honoureth the bishop is honoured of God, he that doeth aught without the knowledge of the bishop rendereth service to the devil — Epistle of Ignatius to the Smyrnans 9,1
5.
Gospel Book
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The Gospel Book, Evangelion, or Book of the Gospels is a codex or bound volume containing one or more of the four Gospels of the Christian New Testament — normally all four. Liturgical use in churches of a distinct Gospel book remains normal, often compulsory, in Eastern Christianity, protestant churches normally just use a complete Bible. In the early Middle Ages, the production of copies of the Bible in its entirety was rare, individual books or collections of books were produced for specific purposes. From the 4th century Gospel Books were produced for use, as well as private study. The Codex Washingtonianus is an example of a book containing only the four gospels, in Greek. By the 7th century particular gospel texts were allocated to days in the liturgical calendar, in the East they remained a significant subject for illumination until the arrival of printing. The Evangelist portrait was a feature of their decoration. Most of the masterpieces of both Insular and Ottonian illumination are Gospel Books, and there are very many Byzantine and Carolingian examples, but most Gospel Books were never illuminated at all, or only with decorated initials and other touches. They often contained, in addition to the text of the Gospels themselves, supporting texts including Canon Tables, summaries, glossaries, however, use of the Book of the Gospels is not mandatory, and the gospel readings are also included in the standard Lectionary. The Book of the Gospels, if used, is brought to the altar in the entrance procession, when carried in procession, the Book of the Gospels is held slightly elevated, though not over the head. It is particularly proper for the deacon to carry the Book of the Gospels in procession, when there is no deacon, the Book may be carried by a lector. Upon reaching the altar, the deacon or lector bows in veneration of the altar, then places the Book upon the altar, where it remains until the Alleluia. During the singing of the Alleluia, the deacon, or in his absence, if incense is used, the Book of the Gospels is censed by the deacon before the reading or chanting. An altar server or acolyte will swing the censer slowly during the reading or chanting, if the Rite of Dismissal of catechumens is celebrated, the Book of the Gospels is carried in procession in front of the catechumens as they leave the church. Following this several publishers have produced gospel books for use in the Episcopal Church, afterward, it may be returned to the altar or placed on a side table or a stand. Among Eastern Orthodox and Eastern Catholics the Gospel Book is very important liturgically and it is considered to be an icon of Christ, and is venerated in the same manner as an icon. The Gospel Book contains the readings that are used at Matins, the Divine Liturgy, Molebens, occasionally it will contain pre-arranged texts of the more complex composite readings, such as the Twelve Gospels read at Matins on Good Friday. Traditionally, the Orthodox will never cover the Gospel Book in leather—the skin of a dead animal—because the words of Christ are considered to be life-giving, animal skins are also reminiscent of the Fall of Man, when God fashioned garments of skin for Adam and Eve after their disobedience
6.
Hosios Loukas
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Hosios Loukas is a historic walled monastery situated near the town of Distomo, in Boeotia, Greece. It is one of the most important monuments of Middle Byzantine architecture and art, the monastery of Hosios Loukas is situated at a scenic site on the slopes of Mount Helicon. It was founded in the early 10th century AD by the hermit, Venerable St. Luke, the hermit was famous for having predicted the conquest of Crete by Emperor Romanos. It was unclear if he was referring to Romanos I, the emperor at the time, however the island was actually reconquered by Nicephorus Phocas under Romanos II. It is believed that it was during the reign that the monasterys Church of the Theotokos was constructed. The main shrine of the monastery is the tomb of St. Luke, originally situated in the vault, the monastery derived its wealth from the fact that the relics of St. Luke were said to have exuded myron, a sort of perfumed oil which produced healing miracles. Pilgrims hoping for help were encouraged to sleep by the side of the tomb in order to be healed by incubation. The mosaics around the tomb represent not only St. Luke himself, the Church of the Theotokos, the oldest in the complex, is the only church known with certainty to have been built in mainland Greece in the tenth century. This centralized parallelogram-shaped building is the oldest example of the type in the country. The walls are opus mixtum and display curious pseudo-kufic patterns, the Church of the Theotokos adjoins a larger cathedral church, or Katholikon, tentatively dated to 1011-12. The Katholikon is the earliest extant domed-octagon church, with eight piers arranged around the perimeter of the naos, the hemispherical dome rests upon four squinches which make a transition from the octagonal base under the dome to the square defined by the walls below. The main cube of the church is surrounded by galleries and chapels on all four sides, Hosios Loukas is the largest of three monasteries surviving from the Middle Byzantine period in Greece. It differs from the Daphnion and Nea Moni in that it is dedicated to a military saint. The Katholikon contains the best preserved complex of mosaics from the period of the Macedonian Renaissance, however, the complex is not complete, the original image of Christ Pantocrator inside the dome is missing, as are the figures of archangels normally placed between the upper windows. There is evidence that the monastery was reputed all over Byzantium for its lavish decoration, apart from revetment, carving, gold and silver plate, murals, and mosaics, the interior featured a choice assortment of icons, chandeliers, silk curtains, and altar cloths. Only a fraction of items are still in situ, most notably colored marble facings. Notwithstanding the losses, the Katholikon gives the best impression available anywhere today of the character of an interior in the first centuries after the end of Iconoclasm. Beneath the great domed Katholikon is a crypt, accessible only by a stairwell on the southern side
7.
Areopagus
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The Areopagus is a prominent rock outcropping located northwest of the Acropolis in Athens, Greece. Its English name is the form of the Greek name Areios Pagos. In classical times, it functioned as the court for trying deliberate homicide, Ares was supposed to have been tried here by the gods for the murder of Poseidons son Halirrhothius. The origin of its name is not clear, in Ancient Greek, πάγος pagos means big piece of rock. Later, the Romans referred to the hill as Mars Hill, after Mars. Near the Areopagus was also constructed the basilica of Dionysius Areopagites, in pre-classical times, the Areopagus was the council of elders of the city, similar to the Roman Senate. Like the Senate, its membership was restricted to those who had high public office. In 594 BC, the Areopagus agreed to hand over its functions to Solon for reform and he instituted democratic reforms, reconstituted its membership and returned control to the organization. In 462 BC, Ephialtes put through reforms which deprived the Areopagus of almost all its functions except that of a tribunal in favour of Heliaia. In The Eumenides of Aeschylus, the Areopagus is the site of the trial of Orestes for killing his mother and her lover, phryne, the hetaera from 4th century BC Greece and famed for her beauty, appeared before the Areopagus accused of profaning the Eleusinian mysteries. One story has her letting her cloak drop, so impressing the judges with her almost divine form that she was summarily acquitted, in an unusual development, the Areopagus acquired a new function in the 4th century BC, investigating corruption, although conviction powers remained with the Ecclesia. The God who made the world and everything in it is the Lord of heaven and earth, the term Areopagus also refers to the judicial body of aristocratic origin that subsequently formed the higher court of modern Greece. Areopagus sermon Areopagus of Eastern Continental Greece, a regional Greek administration during the Greek Revolution of 1821, the Constitutional Antiquities of Sparta and Athens by Gustav Gilbert Pantologia by John Mason Good, Olinthus Gregory, Newton Bosworth. P.565 The London Encyclopaedia, Volume 2, P.647 Acts 17, 16-34 – A Biblical account of St. Paul discussing with the Areopagus the nature of the Christian God. Also referred to is the story concerning the altar to The Unknown God
8.
Acts of the Apostles
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The Acts of the Apostles, often referred to simply as Acts, is the fifth book of the New Testament, it tells of the founding of the Christian church and the spread of its message to the Roman Empire. Acts and the Gospel of Luke make up a work, Luke–Acts, by the same anonymous author. The first part, the Gospel of Luke, tells how God fulfilled his plan for the salvation through the life, death, and resurrection of Jesus of Nazareth. Acts continues the story of Christianity in the 1st century, beginning with Jesuss Ascension to Heaven, the early chapters, set in Jerusalem, describe the Day of Pentecost and the growth of the church in Jerusalem. Initially the Jews are receptive to the Christian message, but soon turn against the followers of Jesus. Rejected by the Jews, under the guidance of the Apostle Peter the message is taken to the Gentiles. The later chapters tell of Pauls conversion, his mission in Asia Minor and the Aegean, and finally his imprisonment in Rome, the title Acts of the Apostles was first used by Irenaeus in the late 2nd century. It is not known whether this was a title or one invented by Irenaeus, it does seem clear, however. The Gospel of Luke and Acts make up a work which scholars call Luke–Acts. The author is not named in either volume. )He admired Paul, the earliest possible date for the composition of Acts is set by the events with which it ends, Pauls imprisonment in Rome c.63 AD, but an early date is now rarely put forward. In either case there is evidence that it was still being revised well into the 2nd century. Luke aligned his work, Luke–Acts, to the narratives which many others had written, Acts, the second part, is widely thought of as a history, but it lacks exact analogies in Hellenistic or Jewish literature. The title Acts of the Apostles would seem to identify it with the telling of the deeds and achievements of great men. By and large the sources for Acts can only be guessed at, but Luke would have had access to the Septuagint, the gospel of Mark and the collection of sayings of Jesus called the Q source. )There are also points of contacts with 1 Peter, the Letter to the Hebrews, and 1 Clement. Other sources can only be inferred from internal evidence—the traditional explanation of the three we passages, for example, is that they represent eye-witness accounts, the search for such inferred sources was popular in the 19th century, but by the mid-20th it had largely been abandoned. Acts was read as a history of the early church well into the post-Reformation era. The mid-19th century scholar Ferdinand Baur suggested that Luke had re-written history to present a united Peter and Paul, Baur continues to have enormous influence, but today there is less interest in determining Lukes historical accuracy than in understanding his theological program. Luke was written to be read aloud to a group of Jesus-followers gathered in a house to share the Lords supper, the author assumes an educated Greek-speaking audience, but directs his attention to specifically Christian concerns rather than to the Greco-Roman world at large
9.
Christianity
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Christianity is a Abrahamic monotheistic religion based on the life and teachings of Jesus Christ, who serves as the focal point for the religion. It is the worlds largest religion, with over 2.4 billion followers, or 33% of the global population, Christians believe that Jesus is the Son of God and the savior of humanity whose coming as the Messiah was prophesied in the Old Testament. Christian theology is summarized in creeds such as the Apostles Creed and his incarnation, earthly ministry, crucifixion, and resurrection are often referred to as the gospel, meaning good news. The term gospel also refers to accounts of Jesuss life and teaching, four of which—Matthew, Mark, Luke. Christianity is an Abrahamic religion that began as a Second Temple Judaic sect in the mid-1st century, following the Age of Discovery, Christianity spread to the Americas, Australasia, sub-Saharan Africa, and the rest of the world through missionary work and colonization. Christianity has played a prominent role in the shaping of Western civilization, throughout its history, Christianity has weathered schisms and theological disputes that have resulted in many distinct churches and denominations. Worldwide, the three largest branches of Christianity are the Catholic Church, the Eastern Orthodox Church, and the denominations of Protestantism. There are many important differences of interpretation and opinion of the Bible, concise doctrinal statements or confessions of religious beliefs are known as creeds. They began as baptismal formulae and were expanded during the Christological controversies of the 4th and 5th centuries to become statements of faith. Many evangelical Protestants reject creeds as definitive statements of faith, even agreeing with some or all of the substance of the creeds. The Baptists have been non-creedal in that they have not sought to establish binding authoritative confessions of faith on one another. Also rejecting creeds are groups with roots in the Restoration Movement, such as the Christian Church, the Evangelical Christian Church in Canada, the Apostles Creed is the most widely accepted statement of the articles of Christian faith. It is also used by Presbyterians, Methodists, and Congregationalists and this particular creed was developed between the 2nd and 9th centuries. Its central doctrines are those of the Trinity and God the Creator, each of the doctrines found in this creed can be traced to statements current in the apostolic period. The creed was used as a summary of Christian doctrine for baptismal candidates in the churches of Rome. Most Christians accept the use of creeds, and subscribe to at least one of the mentioned above. The central tenet of Christianity is the belief in Jesus as the Son of God, Christians believe that Jesus, as the Messiah, was anointed by God as savior of humanity, and hold that Jesus coming was the fulfillment of messianic prophecies of the Old Testament. The Christian concept of the Messiah differs significantly from the contemporary Jewish concept, Jesus, having become fully human, suffered the pains and temptations of a mortal man, but did not sin
10.
Paul the Apostle
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Paul the Apostle, commonly known as Saint Paul, and also known by his native name Saul of Tarsus was an apostle who taught the gospel of the Christ to the first century world. He is generally considered one of the most important figures of the Apostolic Age, in the mid-30s to the mid-50s AD, he founded several churches in Asia Minor and Europe. Paul took advantage of his status as both a Jew and a Roman citizen to minister to both Jewish and Roman audiences, according to writings in the New Testament, Paul was dedicated to the persecution of the early disciples of Jesus in the area of Jerusalem. He was struck blind but, after three days, his sight was restored by Ananias of Damascus, and Paul began to preach that Jesus of Nazareth is the Jewish Messiah, approximately half of the book of Acts deals with Pauls life and works. Fourteen of the books in the New Testament have traditionally been attributed to Paul. Seven of the epistles are undisputed by scholars as being authentic, Pauline authorship of the Epistle to the Hebrews is not asserted in the Epistle itself and was already doubted in the 2nd and 3rd centuries. It was almost unquestioningly accepted from the 5th to the 16th centuries that Paul was the author of Hebrews, but that view is now almost universally rejected by scholars. The other six are believed by scholars to have come from followers writing in his name. Other scholars argue that the idea of an author for the disputed epistles raises many problems. Today, Pauls epistles continue to be roots of the theology, worship, and pastoral life in the Catholic and Protestant traditions of the West. Augustine of Hippo developed Pauls idea that salvation is based on faith, martin Luthers interpretation of Pauls writings influenced Luthers doctrine of sola fide. The main source for information about Pauls life is the material found in his epistles, however, the epistles contain little information about Pauls past. The book of Acts recounts more information but leaves several parts of Pauls life out of its narrative, such as his probable, some scholars believe Acts also contradicts Pauls epistles on multiple accounts, in particular concerning the frequency of Pauls visits to the church in Jerusalem. It has been assumed that Sauls name was changed when he converted from Judaism to Christianity. His Jewish name was Saul, perhaps after the biblical King Saul, a fellow Benjamite, according to the Book of Acts, he inherited Roman citizenship from his father. As a Roman citizen, he bore the Latin name of Paul—in biblical Greek, Παῦλος. It was quite usual for the Jews of that time to have two names, one Hebrew, the other Latin or Greek. Jesus called him Saul, Saul in the Hebrew tongue in the book of Acts, later, in a vision to Ananias of Damascus, the Lord referred to him as Saul, of Tarsus
11.
Christian mysticism
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Christian mysticism refers to the development of mystical practices and theory within Christianity. It has often connected to mystical theology, especially in the Roman Catholic. The attributes and means by which Christian mysticism is studied and practiced are varied and they range from ecstatic visions of the souls mystical union with God to simple prayerful contemplation of Holy Scripture. Mysticism is derived from the Greek μυω, meaning to conceal, in the Hellenistic world, a mystikos was an initiate of a mystery religion. Mystical referred to religious rituals and use of the word lacked any direct references to the transcendental. In early Christianity the term referred to three dimensions, which soon became intertwined, namely the biblical, the liturgical and the spiritual or contemplative. The biblical dimension refers to hidden or allegorical interpretations of Scriptures, the liturgical dimension refers to the liturgical mystery of the Eucharist, the presence of Christ at the Eucharist. The third dimension is the contemplative or experiential knowledge of God, William James popularized the use of the term religious experience in his 1902 book The Varieties of Religious Experience. It has also influenced the understanding of mysticism as an experience which supplies knowledge. Wayne Proudfoot traces the roots of the notion of religious experience further back to the German theologian Friedrich Schleiermacher, the notion of religious experience was used by Schleiermacher to defend religion against the growing scientific and secular critique. It was adopted by scholars of religion, of which William James was the most influential. Other critics point out that the stress on experience is accompanied by favoring the atomic individual, transformation has particular importance in the theology of Origen. Mystical experience is not simply a matter between the mystic and God, but is shaped by cultural issues. Thus, the nature of experience could be tailored to the particular cultural and theological issues of the time. The link between mysticism and the vision of the Divine was introduced by the early Church Fathers, who used the term as an adjective, as in mystical theology, in Christian mysticism, Shekhinah became mystery, Daat became gnosis, and poverty became an important component of monasticism. The Alexandrian contribution to Christian mysticism centers on Origen and Clement of Alexandria, given the importance of reason, Clement stresses apatheia as a reasonable ordering of our passions in order to live within Gods love, which is seen as a form of truth. Alexandrian mysticism developed alongside Hermeticism and Neoplatonism and therefore some of the same ideas, images. In particular, Philo taught that allegorical interpretations of the Hebrew Scriptures provides access to the meanings of the texts
12.
Denis
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According to Christian tradition, Saint Denis is a Christian martyr and saint. In the third century, he was Bishop of Paris and he was martyred, with his companions Rusticus and Eleutherius, in connection with the Decian persecution of Christians, shortly after 250 AD. Denis is said to have picked his head up after being decapitated, walked ten kilometres, while preaching a sermon of repentance the entire way and he is venerated in the Roman Catholic Church as patron of Paris, France, and as one of the Fourteen Holy Helpers. The medieval and modern French name Denis derives from the ancient name Dionysius, gregory of Tours states that Denis was bishop of the Parisii and was martyred by being beheaded by a sword. The earliest document giving an account of his life and martyrdom, dionysii Rustici et Eleutherii dates from c. 600, is attributed to the poet Venantius Fortunatus, and is legendary. There Denis was appointed first Bishop of Paris, the persecutions under Emperor Decius had all but dissolved the small Christian community at Lutetia. Denis and his companions were so effective in converting people that the non-Christian priests became alarmed over their loss of followers, at their instigation, Roman Governor arrested the missionaries. After a long imprisonment, Denis and two of his clergy were executed by beheading on the highest hill in Paris, which was likely to have been a holy place. Of the many accounts of martyrdom, this is noted in detail in the Golden Legend. The site where he stopped preaching and actually died was marked by a shrine that developed into the Saint Denis Basilica. Another account has his corpse being thrown into the Seine, veneration of Saint Denis began soon after his death. Her Vita Sanctae Genovefae attests the presence of a shrine near the present basilica by the close of the fifth century, dagobert I, great-grandson of Chlothar I had the first Royal Basilica built. The Merovingian tradition was originally to bury kings as Clovis and Chlothildis in Paris, yet Chilperic I had his own mother Dowager Queen Aregunda at Saint Denis. His grandson was clearly following a family tradition, aregundas tomb was discovered in 1959 and her burial items can be seen at Saint-Germain-en-Laye museum. A successor church was erected by Fulrad, who became abbot in 749/50 and was linked with the accession of the Carolingians to the Merovingian throne. In time, the Saint Denis, often combined as Montjoie, Saint Denis. became the war-cry of the French armies. The oriflamme, which became the standard of France, was the banner consecrated upon his tomb and his veneration spread beyond France when, in 754, Pope Stephen II, who was French, brought veneration of Saint Denis to Rome
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