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Thursday, March 22, 2012

The Sign of the Times 666



The Sign of the Times 666


            
by Elder Paisios of Mt Athos of ever-blessed memory
After the devil's cataclysm, God's sunshine will appear.

Behind the worldly spirit of today's "freedom," the lack of respect for the Church of Christ, older people,

parents and teachers who have fear of God, is hidden spiritual slavery, anxiety and anarchy which lead the
world to an impasse, the destruction of man's body and soul.

Therefore, behind the perfect system of the computerised "convenience cards", is hidden the universal

dictatorship, the slavery of the Antichrist. Also "he causes all, both small and great, both rich and poor, free
and slave, to receive a mark on their right hand or their foreheads, and that no one may buy or sell except
one who has the mark or the name of the beast, or the number of his name. Here is wisdom. Let him who
has understanding calculate the number of the beast, for it is the number of a man: his number is 666" (Rev
13:16-18).

St. Andreas of Caesarea writes, "On the dirty name of the Antichrist. Time and experience will reveal to

those who are vigilant the accuracy of the numbers and anything else written about him ... but divine grace
did not wish that the name of the scourge be written in the Holy Bible; a lot will be found written on the
subject..."

Oddly enough, many spiritual people, apart from the fact that they give their own interpretations on this

issue, are afraid of the evolving secular filing-system. They should also be concerned in a spiritual way,
however, and help Christians by alerting them positively on the subject and strengthen their faith, so that they
can feel God's consolation.

I wonder! Don't they question what is going on? Why don't they put a question mark next to their mind's

interpretations? What if they help the Antichrist in marking more people? How can they sway these people
from losing their souls? "For false christs and false prophets will rise and show signs and wonders to
deceive, if possible, even the elect" (Mk 13:22).

Those who give their own interpretations will be led astray.


Things are very clear. The 'beast-with 666' in Brussels has swallowed almost all the countries in its

computers. The card, the identification cards, the introduction to the mark, what do they indicate?
Unfortunately, we only listen to the radio when we want to hear the weather report.

What will Christ tell us? "Hypocrites! You know how to discern the face of the sky, but you cannot discern

the signs of the times" (Mt 16:3).

After the card, the identification cards and the establishment of the filing-system, they will maliciously

proceed to the marking by announcing on Television that someone stole another person's card and withdrew
all his money from his bank account. On the other hand, they will advertise the "perfect system", the marking
of the Antichrist's name, 666, on the hand and forehead with laser beams which will not be externally
detectable.

Unfortunately, some that think of themselves as knowledgeable will swaddle (bind) "their spiritual children,

as if they were babies in order to console them by telling them 'it doesn't matter, it's nothing, as long as you
have faith inside you'. While we see that St. Peter externally denied Christ, and it was a denial, they deny the
holy mark of Christ, which was granted to them through the Holy Baptism - the Seal of the gift of the Holy
Spirit", by accepting the mark of the Antichrist. These will claim they have Christ inside them!

Unfortunately, some "knowledgeable" people shared the same logic during the years of the holy martyrs and

tried to change the minds of the prospective martyrs. St. Basil the Great writes, in his speech on Martyr
Gordios, "many people were being irrational by trying to convince the martyr to deny Christ with his words
only, and keep his faith in his soul, in his inner disposition, claiming that God does not pay attention to our
words but to our disposition. However, martyr Gordios was rigid in his belief and replied, "the tongue,
which is created by Christ, cannot bear to utter anything against Him... Do not deceive yourselves, God
cannot be mocked, he judges us according to our own mouth, he justifies us by our words, and by our
words, he convicts us".

Also, Dekios had issued a decree ordering Christians to avow the religion of paganism; those who did and

offered a sacrifice to the idols, were granted a certificate and thus were saved from martyrdom. The Church
considers these people who denied Christ, together with those who gave money to the committee of pagans
and took the certificate without denying Christ, the so-called "liveloforoi", as being apostates and sinners.

We have many examples, such as the miracle of St. Theodoros that is celebrated every year on the

Saturday of the First Week of the Great Lent. "Julian, the Apostate, knowing that Christians are cleansed
more by fasting strictly during the First Week of the Great Lent, which for this reason we call Pure Week,
chose to pollute them during this specific period. He, therefore, secretly ordered that food, which had been
polluted by the blood of the idols' sacrifices, be put out in the market place during this week. By holy
appearance Martyr Theodoros appeared to Archbishop of Constantinople Evdoxios in his sleep. The
martyr revealed the mystical message to the Archbishop and asked him to gather the faithful people
immediately on Monday morning, and alert them not to eat from this food. Instead, he offered them "kolliva"
(boiled wheat given at memorial services) to replace the shortage of food. The aim of the Apostate was thus
annulled and the devout people were protected and kept pure.

Abstaining from the pollution of the idols is a rule of the Apostles. "…The apostles and the elders were

gathered together to consider this matter …abstain from things polluted by idols, from sexual immorality,
from things strangled, and from blood" (Acts 15:6, 20).

Despite what I just reported, unfortunately, we hear today a lot of nonsense from those considered

"knowledgeable". Some people say, "I will accept the identification card with the number 666, but I will put
the sign of the Cross next to it". Others say, "I will accept being marked on the forehead with the number
666, but I will also put the sign of the Cross next to it". They think that by this way they can be sanctified,
but this is only an illusion.

Only what is accepted with Holy Water is sanctified. For instance, water can be blessed and become Holy

Water. Urine cannot be sanctified. A stone can be turned into bread by a miracle. Whatever is dirty, cannot
be sanctified. Therefore, putting the sign of the cross next to it cannot sanctify the symbol of the Antichrist
(devil) on our identification card, our head or hand.

We have the power of the Holy Cross (our holy symbol) and the divine grace of Christ, only as long as we

have the holy marking of the Holy Baptism. In other words, we have denied the devil and sided with Christ,
and received the Holy Marking (the seal of the Gift of the Holy Spirit).

May God enlighten us. With lots of pain and love in Christ.

Amen.

Mount Athos, Panagouda Cell of Koutloumousiou Monastery, Saturday, First Week of Lent, 1987.

Spiritual Elders

 
 When reading the biographies and writings of certain modern day Holy Elders, one will inevitably come across various "prophecies" they made concerning end-time events. These "prophecies" have especially arisen in modern times during periods of high anxiety for Orthodox Christians - in Slavic countries with the rise of communism and in Greece especially since the 1970's and on as we neared the beginning of the second millenium. Much of the latter stems from the rise of eschatological propaganda infiltrating Greece from the West in translation (in 1970 Hal Lindsey's The Late, Great Planet Earth was published following the Six-Day War in the Middle East that sparked a plethora of eschatological writings in the West), and the translation into Greek of the antisemitic forgery The Protocols of the Elders of Zion by a Greek politician in the 1980's. Fascinated by these writings, Orthodox Christian thinkers began to look into their own tradition to apply these seemingly convincing portrayals of the soon-to-be second coming of Christ to make them their own. Unfortunately many of our beloved Holy Elders and modern day Saints were influenced by these writings and traditions, to the confusion of many. I personally believe this was mainly due to the simplicity of their hearts, since these neoeschatological and conspiratorial writings do seem to conform to aspects of Orthodox eschatology if one is pushed to reconcile them. This should by no means determine the authenticity or sanctity of a Holy Elder, since no one is infallible and God may have His reasons for allowing such things.

But not all of our Holy Elders were of a similar mind on these eschatological issues. In fact, when these Holy Elders were asked about these issues, they flatly disagreed with what other Holy Elders were saying about these things. In doing so, they would never try to discredit the Holy Elder they disagreed with, but still considered them men of God with special gifts of the Holy Spirit. They recognized that these things were spoken not by revelation, but through their own opinion or because it was a tradition that they were convinced of by their own logic. Unfortunately most people cannot tell the difference between a real prophecy and an opinion, and this has caused much confusion among impressionable contemporary Orthodox.

One of the most popular and beloved Holy Elders today is Elder Paisios the Athonite (+ 1993). He is one most especially known for his end-time prophecies circulating throughout the Orthodox world. Elder Porphyrios of Kavsokalyvia (+ 1991) was another Holy Elder of our times very much beloved by Orthodox Christians. These two Holy Elders are considered the two strongest pillars of sanctity in 20th century Greek Orthodoxy. But on the critical issue of eschatology they strongly disagreed, much like the Apostles Peter and Paul disagreed in the Acts of the Apostles on the issue of Jews and Gentiles in early Christianity. In fact, Elder Porphyrios censured Elder Paisios for circulating his eschatological material. From this incident, many important lessons can be learned by contemporary Orthodox Christians. For this reason the details of this incident are written below.

The Epistle of Elder Porphyrios to Elder Paisios

In an interview for Cypriot television, Metropolitan Neophytos of Morphou spoke of his personal relationship with Elders Porphyrios, Iakovos, Evmenios and Paisios. He says in the interview that he was instructed by Elder Porphyrios to have Elder Iakovos of Evia as his spiritual father. The Metropolitan was in law school at the time, before he entered ecclesiastical life. His impression of Elder Porphyrios was that he was able to be attuned to another persons soul in a more intimate way, like an x-ray machine, than the other Elder's he met, such as Elders Iakovos, Evmenios and Paisios. This is because each Holy Elder has a particular gift manifested in a more powerful way than other Holy Elders.

The special gift of Elder Porphyrios above all the other Greek Elders, according to Metropolitan Neophytos, was that of clairvoyance and the foreseeing of the future. He had the unique gift of being able to see not only future events, but those of the past as well. He could tell you about the various mineral deposits below the earth better than any geologist, he could determine the accurate movements of the stars better than astronomers, and if there was anything below the sea or in your home you needed to know about, he would reveal to you that as well. The charisma he had was very rare which few in the history of the Church ever possessed. What is striking however is that despite his clear visions of things in the past, present and future, he never spoke about the signs of the end-times.

This, said the Metropolitan, is a very strong message for the people of our day who are inundated with many supposed prophecies and predictions concerning the end of the world, the reign of Antichrist and the second coming of Christ. These in fact are mere speculations and baseless interpretations of the writings from people of the past that have been imposed upon our time to deal with the various changes our world has gone through over the past few hundred years and especially now that we have entered the second millennium after the birth of Christ. The Church works synodically; it is a synaxis. Since a synod of the Church has not expressed itself on these matters, then no individual can interpret them any way they please. For these reasons, understanding the times we live in, Elder Porphyrios did not reveal anything about end-time events that was revealed to him, according to God's will. Thus, while richly endowed with gifts of clairvoyance and prophecy, Elder Porphyrios systematically avoided speaking about apocalyptic events.

When Metropolitan Neophytos was a deacon in Cyprus he went to visit his elder Iakovos in Evia. At the time the people were in a fever about end-time events, the meaning of 666, the identity of the Antichrist, etc. Also, an Archimandrite had published a best-selling book about apocalyptic events. He went to Elder Iakovos and asked him his opinion on all these matters. Elder Iakovos then spoke in a very authoritative tone, which was something very rare for him to do, since he spoke much more humbly than all the other Greek Elders he had met. He said: "Listen to me, my Neophyte. Elder Porphyrios and dumb Iakovos do not speak about anything. Not the things of the present, nor of the things to come, unless the Holy Spirit expressly reveals to them. And up to this point the Holy Spirit has not revealed any such thing to me, not about the Antichrist, nor about wars to come, nor about the future." These are the exact words of Elder Iakovos and the Metropolitan says that he neither added nor subtracted from his words.

I will now translate the words of Metropolitan Neophytos:

"I must mention that there is an epistle held by a monastery on the Holy Mountain, and it would be good for the keepers of this epistle to publish it at some point. This happens to be an epistle by Elder Porphyrios addressed to Elder Paisios. Now I understand that the content of this epistle might challenge some of our spiritual brothers, but it is good to be challenged this way. It is better to be challenged than to fall into exaggerations. This epistle was from a man who honored and revered Elder Paisios very much. Fr. Porphyrios told me that Fr. Paisios is a man of God. And he wrote to him:

My beloved Father Paisios, what happened to you? If Constantinople will be freed or not, this is the concern of the politicians and of the military rulers, and not of the monks nor even the archpriests. If the Antichrist will come, this must be the concern of the archpriests and it is their duty to inform the people. And when that time comes, God will provide us with illumined archpriests who will in turn illumine the people. We the monks, if we are members of the priesthood, we need to liturgize for the salvation of the entire universe. And if we happen to be simple monks, we need to weep over our sins. Now because of my love for you, and knowing how much you love Christ, I am giving you a rule not to talk about these things again out of your great love for Asia Minor and Hellenism.

And Fr. Paisios, this great man of God, did obedience to this great Elder of Elders, Fr. Porphyrios. And since then he kept silent about these matters, because he realized that the smallest comment he would make would often be exaggerated by his highly impressionable visitors. Not to mention, some of these prophetic sayings were not his, but he was quoted by different people, or misquoted, and with other things he was often quoting from a notebook of his spiritual father, St. Arsenios of Cappadocia, who happened to be his godfather. St. Arsenios had received the gift of prophecy [or had heard things from others] and recorded a number of things. Elder Paisios would make some comments based on this notebook he had in his possession.

Now what can we say about all this, but to marvel at the great spirit of discretion of Elder Porphyrios. A spirit of watchfulness, vigilance and patient endurance. But in order to have this patient endurance regarding end-time events, whether social or political or personal, the exercise of patience is extremely necessary....

The work of the Church is to liberate people, to redeem people. When people lean towards interpreting the signs of the times and the future, this mania about the things to come is often alienating people from the essence of spirituality - from their personal struggle, the purification of the heart, our personal trauma, and our need to become well, to cure our passions. This is the heart of the problem.

One time I asked Elder Evmenios about these things, and he responded very simply. He was the most simple of all the Elders, a man of very few words who did not like endless spiritual talk. He needed to be inspired by someone or by something in order to speak. And when I asked him about all the prophetic talks circulating, he said: 'You know, I personally don't believe that Christ would only give 2000 years of grace to the world. It just doesn't seem very long to me.'"

The Saints and the Church speak out on abortion!

            

 

            The Saints and the Church speak out on abortion!

The following represents the teaching of the Church from the [early] second century through to the fifth century.... Note that penalties, when they are given, are neither civil nor criminal, but ecclesiastical and pastoral (excommunication for the purpose of inducing repentance). Also note that the these quotes deal with both surgical and chemically induced abortion, both pre- and post-quickening.

All quotes are from "The Church Fathers on Social Issues", Department of youth Ministry of the Greek Orthodox Archdiocese of North and South America.

From the Letter to Diognetus

(speaking of what distinguishes Christians from pagans):
"They marry, as do all others; they beget children but they do not destroy their offspring" (literally 'cast away fetuses').

From the Didache

"You shall not slay the child by abortions".

From the Letter of Barnabus

"You shall not destroy your conceptions before they are brought forth; nor kill them after they are born".

From St. Clement

"Those who use abortificants commit homicide".

From Tertullian

"The mold in the womb may not be destroyed".

From St. Basil the Great

"The woman who purposely destroys her unborn child is guilty of murder. The hair-splitting difference between formed and unformed makes no difference to us".

From St. Augustine

"Sometimes their sadistic licentiousness goes so far that they procure poison to produce infertility, and when this is of no avail, they find one means or another to destroy the unborn and flush it from the mother's womb. For they desire to see their offspring perish before it is alive or, if it has already been granted life, they seek to kill it within the mother's body before it is born".

From St. John Chrysostom

"Why do you sow where the field is eager to destroy the fruit? Where there are medicines of sterility? Where there is murder before birth? You do not even let a harlot remain only a harlot, but you make her a murderess as well. Indeed, it is something worse than murder and I do not know what to call it; for she does not kill what is formed but prevents its formation. What then? Do you condemn the gifts of God, and fight with His laws? What is a curse you seek as though it were a blessing. Do you make the anteroom of slaughter? Do you teach the women who are given to you for a procreation of offspring to perpetuate killing?"

Canon XCI of the Orthodox Church

As for women who furnish drugs for the purpose of procuring abortions, and those who take fetus-killing poisons, they are made subject to penalty for murderers.

Canon II of the Orthodox Church

"A woman who aborts deliberately is liable to trial as a murderess. This is not a precise assertion of some figurative and inexpressible conception that passes current among us. For here there is involved the queston of providing for the infants to be born, but also for the woman who has plotted against her own self. For in most cases the women die in the course of such operations, But besides this there is to be noted the fact that the destruction of the embryo constitutes another murder.... It behooves us, however, not to extend their confessions to the extreme limit of death, but to admit them at the end of the moderate period of ten years, without specifying a definite time, but adjusting the cure to the manner of penitence".

Canon XXI of the Orthodox Church

"Regarding women who become prostitutes and kill their babies, and who make it their business to concoct abortives, the former rule barred them for life from communion, and they are left without resource. But having found a more philanthropic alternative, we have fixed the penalty at ten years, in accordance with the fixed degrees...".
"As for women who destroy embryos professionally, and those (non-prostitutes) who give or take poisons with the object of aborting babies and dropping them prematurely, we prescribe the rule that they, by economy, be treated up to five years at most".

Russian ORTHODOX superb Monasteries and Chants





Russian Orthodox! Amazing! this was the first ethnic Orthodox I investigated. There
exists a monastery in West Virginia, English speaking but related to the ROCOR. I
received form them a few books and an incredible DVD they made of life in the Hermitage.
I love those brother in that monastery!

Wednesday, March 21, 2012

Fourth Plateau Adventure or Finding a Stigma in the Sigma:

Fourth Plateau Adventure or Finding a Stigma in the Sigma:



WOW!  I never really knew that dextromethporphan, commonly referred to DXM, could 
be such a powerful hallucinogenic / dissociative drug!  The more I read about it the more interested I become!  All of this talk about the second, third, and even fourth plateau's of tripping are deeply
interesting to me.  Even more so now that I read that one can use it to potentially get rid of a heroin or even Suboxone habit!  Incredible, though I've read about ibogaine as a "cure" for opiate addiction, and as a way to alleviate withdrawal symptoms and in some ways DXM is very similar to ibogaine. 
And now I'm even learning about the coveted "Sigma" plateau, waaaaay past the fourth plateau.
One user even said going to the Sigma cured him of his atheism.  That sounds about right, considering
that a deeply profound DXM trip is said to be a spiritual experience.  Notice I didn't say "like" a
spiritual experience, but an actual spiritual experience itself!  THAT, is how addicts can be cured of
the monkey on their backs.  Bill Wilson, co-founder of Alcoholics Anonymous stated the AA 
members needed to have a spiritual awakening or spiritual experience to combat alcoholism.  He
certainly had a spiritual experience, albeit while high on opiates & tranquilizers and deep in the 
throws of alcohol withdrawal, hospitalized.  And heck, Bill W. even experimented with LSD, acid
two decades later, inviting his wife Lois to trip with him, as well as a non-alcoholic Catholic priest 
who's name eludes me right now.  I've been reading a non-AA printed book of Bill Wilson's life.
I guess I never really realized the extent of Wilson's LSD trials.  Most people who use drugs as a 
medication through trial & error, don't bring their wife & family priest along for the ride.  Modern
day AA members will state that Wilson was formally experimenting with LSD as a "sure" for the 
disease of alcoholism, a way to help fellow alcoholics who were struggling to get sober.  However
this book, which as I stated was printed outside the extended arms of the AA publishing family, goes
further in depth on this issue which has been a bone of contention since his experimenting in the 
late 1950's.
Where was I?  Oh yeah, off on a rampage as usual.  I'll get a thought in the middle of an earlier thought,
quickly analyze them both simultaneously in my strange brain, try to find a common thread, and 
then spit both thoughts back out together.  It's akin to writing with both your left hand and right hand at the same time...............Fourth plateau DXM trips.  Sigma.....Sigma.....Sigma.  I'm off to find new 
information about this "Sigma" plateau.  I'll post more later.  You know I always do.  :)

Monday, March 19, 2012

Interesting & Controversial Article from The Barnes Review on the Connection of the Jewish Race & Neanderthals







                                                   



One of my favorite modern journals! Actually it's one of my all time favorite magazine/journals EVER! The level of honesty and the commitment to truth as the facts would have it is amazing. They are so not afraid of the Zionists or Jewish terrorists of the world. "Jewish terrorists?" Yes, I said it. Did you know a Jewish terror organization fire-bombed the headquarters of the Institute for Historical Review some 18 years ago? It was determined by police detectives and arson investigators that it was the work of Israeli backed Jewish gangsters & hate mongers. However, no charges were ever filed against them. Do you realize how difficult it would be to prosecute one of the wealthiest & well organized hate groups in the world? The ADL, the JDL, AIPAC, and other Israeli Talmudic Jewish hate groups own a little or a lot of almost everything on the planet, except The Barnes Review! Thank God! And I mean that literally! ♥

THE ACTS OF PAUL AND THECLA (Apocryphal New Testament Biblical Literature)

 

 

 

 

THE ACTS OF PAUL AND THECLA

 

 

 

CHAPTER 1
1. Demas and Hermogenes become Paul's companions. 4. Paul visits Onesiphorus. 8. Demas and Hermogenes become envious. 11. Paul preaches to the household of Onesiphorus. 12. His sermon.
1. When Paul went up to Iconium after his flight from Antioch, Demas and Hermogenes became his companions, who were then full of hypocrisy.
There are two Antiochs in the New Testament: Antioch in Syria, east of the Mediterranean, and Antioch in Pisidia (modern Turkey). Paul's flight mentioned here was from the latter, during his first missionary journey: "And the word of the Lord was published throughout all the region. But the Jews stirred up the devout and honorable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts. But they shook off the dust of their feet against them, and came unto Iconium." (Acts 13:49-51)
Jesus instructed his disciples that when persecuted in one place, to shake off the dust from their feet as a testimony against them. See Matthew 10:14; Mark 6:11; Luke 9:5. Fleeing rejection was not cowardice, but obedience to Christ: "But when they persecute you in this city, flee ye into another..." (Matthew 10:23)
Iconium, located off the Roman military highway between Antioch and Lystra, was the capital of Lycaonia in Asia Minor (modern Turkey) and had a large Jewish population. The city twice figured dramatically in Paul's missionary word. At Lystra, a small mountain town that served as a Roman garrison, he was stoned at the instigation of persecutors from Iconium, but returned there.
Compare with: "And there came thither [certain] Jews from Antioch and Iconium, who persuaded the people, and, having stoned Paul, drew [him] out of the city, supposing he had been dead. Howbeit, as the disciples stood round about him, he rose up, and came into the city: and the next day he departed with Barnabas to Derbe. And when they had preached the gospel in that city, and had taught many, they returned again to Lystra, and [to] Iconium, and Antioch, Confirming the souls of the disciples, [and] exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God." Acts 14:19.
Iconium was young Timothy's home town. On Paul's second missionary journey, at Derbe and Lystra he found Timothy, who "was well reported of by the brethren that were at Lystra and Iconium." (Acts 16:2)
On Paul's third missionary journey, he again passed through Iconium, but nothing notable is mentioned in the New Testament, except "And when he had landed at Caesarea, and gone up, and saluted the church, he went down to Antioch. And after he had spent some time [there], he departed, and went over [all] the country of Galatia and Phrygia in order, strengthening all the disciples." (Acts 18:22,23)
In his epistle to Timothy, Paul again mentions the town: "Persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of [them] all the Lord delivered me. Yea, and all that will live godly in Christ Jesus shall suffer persecution." (2 Timothy 3:11)
Demas and Hermogenes (of whom it is said in the very first verse that they "were then filled with hypocrisy") present a sobering note to Paul's ministry. Although they were privileged to travel with him as trusted co-laborers (Demas is mentioned in the same breath as Luke and Mark), within a few years both proved to be false disciples.
See how highly they were esteemed in Paul's epistles to Philemon (written about A.D. 61-62) and to the Colossians (written about A.D. 61-63): "Marcus, Aristarchus, Demas, Lucas, my fellowlaborers." (Philemon 24); "Luke, the beloved physician, and Demas, greet you." (Colossians 4:14)
Notice their disgrace in Paul's second epistle to Timothy, written about A.D. 65-67: "This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes." (2 Timothy 1:15); "For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica..." (2 Timothy 4:10)
2. But Paul looked only at the goodness of God and did them no harm, but loved them greatly.
3. Accordingly, he endeavored to make agreeable to them all the oracles and doctrines of Christ, and the design of the Gospel of God's well-beloved Son, instructing them in the knowledge of Christ as it was revealed to him.
4. [New paragraph in the oldest extant manuscripts] And a certain man named Onesiphorus, hearing that Paul was coming to Iconium, went out speedily together with his wife Lectra and his sons Simmia and Zeno, to meet him and invite him to their house.
5. For Titus had given them a description of Paul's personage, for as yet they did not know him in person but were only acquainted with his character.
6. They went in the king's highway to Lystra and stood there waiting for him, comparing all who passed by with that description which Titus had given them.
7. At length they saw a man coming (namely Paul), of a small stature with meeting eyebrows, bald [or shaved] head, bow- legged, strongly built, hollow-eyed, with a large crooked nose; he was full of grace, for sometimes he appeared as a man, sometimes he had the countenance of an angel. And Paul saw Onesiphorus and was glad.
At Lystra, Barnabas apparently had an impressive stature and is thus viewed as Zeus, chief of the Greek gods, whereas Paul took the initiative in speaking and is thus viewed as Hermes, the gods' messenger. (Acts 14:12) In the King James Version, Zeus is called Jupiter, and Hermes called Mercury.
8. [New paragraph in the oldest extant manuscripts] And Onesiphorus said: Hail, servant of the blessed God. Paul replied, The grace of God be with you and your family.
9. But Demas and Hermogenes were moved with envy, and under a show of great religion, Demas said, And are not we also servants of the blessed God? Why did you not salute us?
10. Onesiphorus replied, Because I have not perceived in you the fruits of righteousness; nevertheless, if you are of that sort, you shall be welcome to my house also.
Onesiphorus proved to be a true friend to Paul. Compare with: "The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain: But, when he was in Rome, he sought me out very diligently, and found [me]. The Lord grant unto him that he may find mercy of the Lord in that day: and in how many things he ministered unto me at Ephesus, thou knowest very well.... Salute Prisca and Aquila, and the household of Onesiphorus." (2 Timothy 1:16-18; 4:19)
11. Then Paul went to the house of Onesiphorus, and there was great joy among the family on that account; and they employed themselves in prayer, breaking bread, and hearing Paul preach the word of God concerning temperance and the resurrection, in the following manner:
12. [New paragraph in the oldest extant manuscripts] Blessed are the pure in heart, for they shall see God.
13. Blessed are they who keep their flesh undefiled, for they shall be the temple of God.
14. Blessed are the temperate, for God will reveal himself to them.
15. [New paragraph in the oldest extant manuscripts] Blessed are they that abandon their secular enjoyments, for they shall be accepted of God.
16. Blessed are they who have wives, as though they had them not, for they shall be made angels of God.
Paul believed the end of the age was imminent and therefore it was better to minimize obligations in this age (without being irresponsible) in order to better serve Christ and be prepared for the age to come. Compare with: "But this I say, brethren, the time [is] short: it remaineth, that both they that have wives be as though they had none." (1 Corinthians 7:29)
17. Blessed are they who tremble at the word of God, for they shall be comforted.
18. Blessed are they who keep their baptism pure, for they shall find peace with the Father, Son, and Holy Spirit.
19. [New paragraph in the oldest extant manuscripts] Blessed are they who pursue the doctrine of Jesus Christ, for they shall be called the sons of the Most High.
20. Blessed are they who observe the instructions of Jesus Christ, for they shall dwell in eternal light.
21. Blessed are they, who for the love of Christ abandon the glories of the world, for they shall judge angels, and be placed at the right hand of Christ, and shall not suffer the bitterness of the last judgment.
22. [New paragraph in the oldest extant manuscripts] Blessed are the bodies and souls of virgins, for they are acceptable to God and shall not lose the reward of their virginity, for the word of their Father shall prove effectual to their salvation in the day of his Son, and they shall enjoy rest forevermore.
The emphasis on younger women's continued virginity in order to serve God must be understood in the context of the unremitting threat of severe persecutions in uncertain times and the belief that the end of the age was at hand.
CHAPTER 2
1. Thecla listens anxiously to Paul's preaching. 5. Thamyris, her admirer, concerts with Theoclia her mother to dissuade her, 12. in vain. 14. Demas and Hermogenes vilify Paul to Thamyris.
1. While Paul was preaching this sermon in the church which was in the house of Onesiphorus, a certain virgin named Thecla (whose mother's name was Theoclia, and who was betrothed to a man named Thamyris) sat at a certain window in her house.
Compare "the church which was in the house of Onesiphorus" with "to the church in thy house" in Philemon 2.
2. From where, by the advantage of a window in the house where Paul was, she both night and day heard Paul's sermons concerning God, concerning charity, concerning faith in Christ, and concerning prayer;
Verses 11-22 in chapter 1 was only a sample of Paul's teaching; he kept at it nearly nonstop "night and day."
3. Nor would she depart from the window till with exceeding joy she was subdued to the doctrines of faith.
4. At length, when she saw many women and virgins going in to Paul, she earnestly desired that she might be thought worthy to appear in his presence and hear the word of Christ; for she had not yet seen Paul's person, but only heard his sermons.
5. [New paragraph in the oldest extant manuscripts] But when she would not be prevailed upon to depart from the window, her mother sent to Thamyris, who came with the greatest pleasure, as he hoped now to marry her. Accordingly he said to Theoclia, Where is my Thecla?
6. Theoclia replied, Thamyris, I have something very strange to tell you. Thecla, for the space of three days, will not move from the window not so much as to eat or drink, but is so intent in hearing the artful and delusive discourses of a certain foreigner, that I am completely astonished, Thamyris, that a young woman of her known modesty will suffer herself to be so prevailed upon.
7. For that man has disturbed the whole city of Iconium, and even your Thecla, among others. All the women and young men flock to him to receive his doctrine; who, besides all the rest, tells them that there is but one God who alone is to be worshipped, and that we ought to live in chastity.
8. [New paragraph in the oldest extant manuscripts] Notwithstanding this, my daughter Thecla, like a spider's web fastened to the window, is captivated by the discourses of Paul, and attends upon them with prodigious eagerness and vast delight; and thus, by attending to what he says, the young woman is seduced. Now you go and speak to her, for she is betrothed to you.
9. Accordingly Thamyris went, and saluted her with care not to surprise her, and said, Thecla, my spouse, why are you sitting in this melancholy posture? What strange impressions are made upon you? Turn to Thamyris, and blush.
10. Her mother also spoke to her after the same manner and said, Child, why do you sit so melancholy, like one astonished, and make no reply?
11. Then they wept exceedingly: Thamyris, that he had lost his future spouse; Theoclia, that she had lost her daughter; and the maids, that they had lost their mistress; and there was universal mourning in the family.
12. But all these things made no impression on Thecla to incline her so much as to turn and take notice of them, for she continued to contemplate on the discourses of Paul.
13. Then Thamyris ran into the street to observe who they were who went in to Paul and came out from him; and he saw two men engaged in a very warm dispute, and said to them;
Why were these two false disciples "engaged in a very warm dispute?" Evidently they not only disagreed with Paul, but planned to undermine him by misrepresenting his message.
14. [New paragraph in the oldest extant manuscripts] Sirs, what business have you here? And who is that man within, belonging to you, who deludes the minds of men, both young men and virgins, persuading them that they ought not to marry but continue as they are?
15. I promise to give you a considerable sum if you will give me a just account of him, for I am the chief person of this city.
16. Demas and Hermogenes replied, We cannot so exactly tell who he is, but we know that he deprives young men of their intended wives, and virgins of their intended husbands, by teaching, There can be no future resurrection, unless you continue in chastity and do not defile your flesh.
This was a wonderful opportunity for Demas and Hermogenes to witness to their Christian faith, if they had any; instead, they deliberately distort Paul's true message, which is recorded in I Corinthians 7.
CHAPTER 3
1. They betray Paul. 7. Thamyris and officers arrest him.
1. Then Thamyris said, Come along with me to my house and refresh yourselves. So they went to a very splendid entertainment where there was wine in abundance and very rich provision.
2. They were brought to a table richly spread, and made to drink plentifully by Thamyris, on account of the love he had for Thecla and his desire to marry her.
3. Then Thamyris said, I desire you would inform me what the doctrines of this Paul are, that I may understand them; for I have no small concern about Thecla, seeing she so delights in that stranger's discourses that I am in danger of losing my intended wife.
4. [New paragraph in the oldest extant manuscripts] Then Demas and Hermogenes together answered and said, Let him be brought before the governor Castellius as one who endeavors to persuade the people into the new religion of the Christians, and he, according to the order of Caesar, will put him to death, by which means you will obtain your wife;
5. While we at the same time will teach her that the resurrection that he speaks of is already come and consists in our having children, and that we then arose again when we came to the knowledge of God.
The two counterfeit disciples now sink to teaching false doctrine. Compare with the spreading cancer Paul warned of a few years later: "And their word will eat as doth a canker: of whom is Hymenaeus and Philetus; Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some." (2 Timothy 2:17, 18)
6. Upon getting this account from them, Thamyris was filled with hot resentment,
7. And rising early in the morning he went to the house of Onesiphorus, attended by the magistrates, the jailor, and a great multitude of people with staves, and said to Paul;
8. You have perverted the city of Iconium, and among the rest, Thecla, who is betrothed to me, so that now she will not marry me. You must therefore go with us to the governor Castellius.
9. And all the multitude cried out, Away with this impostor, for he has perverted the minds of our wives, and all the people pay attention to him.
The word for "imposter" also may mean "magician," one who deceives by enchantment.
CHAPTER 4
1. Paul accused before the governor by Thamyris. 5. Defends himself. 9. Is committed to prison, 10. and visited by Thecla.
1. Then Thamyris stood before the governor's judgment-seat and spoke with a loud voice in the following manner.
2. O governor, I know not where this man comes from, but he is one who teaches that matrimony is unlawful. Command him therefore to declare before you for what reason he publishes such doctrines.
3. While he was saying thus, Demas and Hermogenes whispered to Thamyris and said: Say that he is a Christian, and he will presently be put to death.
Now they degenerate into accomplices of murder. Apparently Paul never learned of the depth of their depravity, or he would not have been so circumspect in 2 Timothy 1:15, 4:10.
4. But the governor was more deliberate, and calling to Paul, he said, Who are you? What do you teach? They seem to lay gross crimes to your charge.
5. Paul then spoke with a loud voice saying, As I am now called to give an account of my doctrines, O governor, I desire your audience.
6. That God, who is a God of vengeance, and who stands in need of nothing but the salvation of his creatures, has sent me to reclaim them from their wickedness and corruptions, from all sinful pleasures, and from death; and to persuade them to sin no more.
7. On this account, God sent his Son Jesus Christ, whom I preach, and in whom I instruct men to place their hopes as that only person who had such compassion on the deluded world, that it might not be condemned, O governor, but have faith, the fear of God, the knowledge of religion, and the love of truth.
8. So that if I only teach those things which I have received by revelation from God, where is my crime?
9. When the governor heard this, he ordered Paul to be bound and to be put in prison till he could be more at leisure to hear him more fully.
10. But in the night, Thecla took off her earrings and gave them to the turnkey of the prison, who then opened the doors to her and let her in;
On the value of earrings, see Genesis 24:22.
11. And when she made a present of a silver looking-glass to the jailor, she was allowed to go into the room where Paul was; then she sat down at his feet and heard from him the great things of God.
12. And as she perceived Paul not to be afraid of suffering, but that by divine assistance he behaved himself with courage, her faith so far increased that she kissed his chains.
CHAPTER 5
1. Thecla sought and found by her relations. 4. She is brought with Paul before the governor. 9. She is ordered to be burned, and Paul to be whipped. 15. Thecla miraculously saved.
1. At length Thecla was missed and sought for by the family and by Thamyris in every street as though she had been lost, but one of the porter's fellow-servants told them that she had gone out in the night.
2. Then they examined the porter and he told them that she was gone to the prison to the strange man.
3. They therefore went according to his direction and found her there; and when they came out, they got a mob together and went and told the governor all that happened.
4. Then he ordered Paul to be brought before his judgment- seat.
5. Thecla in the meantime lay wallowing on the ground in the prison, in that same place where Paul had sat to teach her. Then the governor also ordered her to be brought before his judgment-seat. She received the summons with joy and went.
6. When Paul was brought there, the mob cried out with more vehemence, He is a magician, so let him die.
7. Nevertheless the governor attended with pleasure upon Paul's discourses of the holy works of Christ, and after calling together a council, he summoned Thecla and said to her, Why do you not, according to the law of the Iconians, marry Thamyris?
8. She stood still with her eyes fixed upon Paul, and finding she made no reply, Theoclia her mother cried out, Let the unjust creature be burned; let her be burned in the midst of the theatre for refusing Thamyris, so all women may learn from her to avoid such practices.
A chilling insight into the mentality of those times.
9. Then the governor was exceedingly concerned and ordered Paul to be whipped out of the city and Thecla to be burned.
10. So the governor arose and went immediately into the amphitheater; and all the people went forth to see the dismal sight.
11. But Thecla, just as a lamb in the wilderness looks every way to see his shepherd, looked around for Paul;
12. And as she was looking upon the multitude, she saw the Lord Jesus in the likeness of Paul, and said to herself, Paul has come to see me in my distressed circumstances. And she fixed her eyes upon him, but he instantly ascended up to heaven while she looked on him.
13. Then the young men and women brought wood and straw for the burning of Thecla; who, being brought naked to the stake, extorted tears from the governor, who was surprised to see the greatness of her beauty.
14. And when they had placed the wood in order, the people commanded her to go upon it, and she did so, first making the sign of the cross.
The symbolic gesture of "making the sign of the cross" has been commonplace in one form or another since gospel times. The Gospel of Nicodemus 12:24 says that Charinus and Lenthius (the resurrected sons of Simeon) "made the sign of the cross with their fingers on their tongues." Secret believers isolated in hostile places put their hand before their face, breathed into it and moved it in a cross-like pattern.
The ritual as we know soon was part of church services, done at specified times by the officiating minister (bishop or priest) and by the congregation in response to prayers. By tradition, the minister thus blesses the congregation and things; the individual thus blesses himself or herself.
The clergy always makes the horizontal gesture from right to left. In the Western Church, the congregation when blessed that way mirrored this by making their horizontal motion from left to right. However, the individual Christian of the Eastern Church still follows the earliest convention by touching the forehead, the heart, and then the right and left shoulder. The symbolism in the Orthodox Church of touching the right shoulder first is because the repentant thief was crucified on Christ's right, and the sign is used with the "Jesus Prayer," or "God, be merciful to me a sinner." (Later devotional writers criticized the careless way believers made the sign.)
Making the sign of the cross is not mentioned in the New Testament because there was no need to state the obvious. Christians greeted each other by kissing the cheeks alternately three times, and this is the meaning of the "holy kiss" or "kiss of charity" mentioned in Romans 16:16, 2 Corinthians 13:12, I Thessalonians 5:26, and 1 Peter 5:14. (You may notice in TV news clips this same practice between Eastern Europeans.)
That Thecla is recorded here making the sign of the cross signifying her faith "in the Father, the Son, and the Holy Spirit" shows it was practiced by Paul and the church meeting in the home of Onesiphorus.
15. Then the people set fire to the pile; though the flame was exceeding large, it did not touch her, for God took compassion on her and caused a great eruption from the earth beneath, and a cloud from above to pour down great quantities of rain and hail;
16. So that by the rupture of the earth, very many were in great danger and some were killed, but the fire was extinguished and Thecla preserved.
Compare with those who by faith "quenched the violence of fire," mentioned in Hebrews 11:34.
CHAPTER 6
1. Paul with Onesiphorus in a cave. 7. Thecla discovers Paul; 12. offers to follow him; 13. he exhorts her not to for fear of fornication.
1. In the meantime Paul, together with Onesiphorus, his wife and children, was keeping a fast in a certain cave which was in the road from Iconium to Daphne.
2. And when they had fasted for several days, the children said to Paul, Father, we are hungry and have nothing with which to buy bread; for Onesiphorus had left all his substance to follow Paul with this family.
3. Then Paul, taking off his coat, said to the boy, Go, child, and buy bread, and bring it back.
4. But while the boy was buying the bread, he saw his neighbor Thecla and was surprised, and said to her, Thecla, where are you going?
5. She replied, I am in search of Paul, having been delivered from the flames.
6. Then the boy said, I will take you to him, for he is greatly concerned on your account, and has been in prayer and fasting these six days.
7. [New paragraph in the oldest extant manuscripts] When Thecla came to the cave, she found Paul upon his knees praying and saying, O Lord Jesus Christ, grant that the fire may not touch Thecla, but be her helper, for she is your servant.
8. Thecla, standing behind him, cried out in the following words: O sovereign Lord, Creator of heaven and earth, the Father of your beloved and holy Son, I praise you that you have preserved me from the fire to see Paul again.
9. Paul then arose and when he saw her, said, O God, who searches the heart, Father of my Lord Jesus Christ, I praise you that you have answered my prayer.
10. [New paragraph in the oldest extant manuscripts] And there prevailed among them in the cave an entire affection to each other; Paul, Onesiphorus, and all that were with them were filled with joy.
11. They had five loaves, with some herbs and water, and they solaced each other in reflections upon the holy works of Christ.
12. Then said Thecla to Paul, If you be pleased with it, I will follow you wherever you go.
13. He replied to her, Persons are now much given to fornication, and you being handsome, I am afraid you might meet with greater temptation than the former one, and would not withstand it, but be overcome.
After her miraculous deliverance, Paul surely must not concerned that Thecla's faith will succumb to her own sexual temptation, but he is used to being waylaid by robbers (see 2 Corinthians 11:26) and fears she may get raped. He seems to considers that a worse "temptation" (trial or testing) than the "former one" of being burned alive!
14. Thecla replied, Grant me only the seal of Christ, and no temptation shall affect me.
15. Paul answered, Thecla, wait with patience, and you will receive the gift of Christ.
This "seal" or "gift of Christ" cannot be understood except by referring to a traditional Apostolic practice. When people at Pentecost asked Peter how they might receive salvation, he said: "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." (Acts 2:28)
When Philip, the deacon and evangelist, preached in Samaria (Acts 8:5-8) and many believed and were baptized (Acts 8:12), the apostles came and later confirmed these new believers with the gift of the Holy Spirit though the laying on of hands (Acts 8:14-17).
When Paul met some disciples of John the Baptist who had not been present when Peter spoke at Pentecost (Acts 19:1-7), they believed in Christ, "were baptized" (Acts 19:5) and "the Holy Spirit came upon them" (Acts 19:6), again through the hands of an apostle.
From earliest times the sacrament of baptism was followed by the sacrament of "chrismation" (anointing), in which the officiating clergyman anoints the candidate with holy "chrism" (oil consecrated by a bishop for anointing) in the sign of the cross: on the brow, and on the eyes, and the nostrils, and the lips, and on both ears, and the breast, and the hands, and the feet, saying each time: "The seal of the gift of the Holy Spirit. Amen."
Ephesians 2:8, 9 states: "For by grace are ye saved through faith; and that not of yourselves: [it is] the gift of God: Not of works, lest any man should boast," but every believer is expected to participate fully in the life of the church, including appropriate sacraments. Only in an emergency does the Church allow baptism to be performed by a layman; chrismation (called Confirmation in the Western Church) is always performed by clergy, and with an adult sponsor (godparent) from the congregation, in the presence of the faithful as witnesses.
Paul, momentarily living in a cave, naturally considered it best for Thecla to be baptized and chrismated in the usual way.
CHAPTER 7
1. Paul and Thecla go to Antioch. 2. Alexander, a magistrate, falls in love with Thecla; 4. kisses her by force: 5. she resists him, 6. is carried before the governor and condemned to be thrown to wild beasts.
1. Then Paul sent back Onesiphorus and his family to their own home, and taking Thecla along with him, he went to Antioch;
In light of the next verse, apparently the Antioch in Syria, not Pisidia, is meant, although that seems hardly to fit the story.
2. And as soon as they came into the city, a certain Syrian named Alexander, a magistrate in the city, who had done many considerable services for the city during his magistracy, saw Thecla and fell in love with her, and endeavored by many rich presents to engage Paul in his interest.
3. But Paul told him, I do not know the woman of whom you speak, nor does she belong to me.
Paul's behavior seems inexplicable, even reprehensible, unless it represented some cultural factor we cannot fathom. However, it is fair to note that Abraham tried to pass his wife Sarah off as his sister (Genesis 12:13-20), and Isaac did the same with his wife Rebecca (Genesis 26:7-11).
4. But he, being a person of great power in Antioch, seized her in the street and kissed her; which Thecla would not bear, but looking about for Paul, cried out in a distressed loud tone, Force me not, who am a stranger; force me not, who am a servant of God; I am one of the principal persons of Iconium, and was obliged to leave that city because I would not be married to Thamyris.
5. Then she laid hold on Alexander, tore his coat, and took his crown off his head, and made him appear ridiculous before all the people.
6. But Alexander, partly because he loved her and partly being ashamed of what had been done, led her to the governor; and upon her confession of what she had done, he condemned her to be thrown among the beasts.
Something is lacking here in the old Greek manuscript, but it is supplied out of the old Latin version in the Bodleian Library, rather than out of Simeon Mataphrastes, a writer of the eleventh century.
CHAPTER 8
2. Thecla entertained by Trifina; 3. brought out to the wild beasts; a she-lion licks her feet. 5. Trifina, upon a vision of her deceased daughter, adopts Thecla, 11. who is taken to the amphitheater again.
1. When the people saw this, they said: The judgments passed in this city are unjust. But Thecla desired only the favor of the governor that her chastity might not be attacked, but preserved till she should be cast to the beasts.
2. The governor then inquired who would lodge her, and a certain very rich widow named Trifina, whose daughter was lately dead, asked that she might have the keeping of her; and she began to treat her in her house as her own daughter.
3. At length a day came when the beasts were to be brought forth to be seen, and Thecla was brought to the amphitheater in the presence of a multitude of spectators, and put into a den in which was an exceeding fierce she-lion.
4. Trifina, without any surprise, accompanied Thecla, and the she-lion licked the feet of Thecla. The title written which denoted her crime was Sacrilege. Then the woman [Trifina] cried out, O God, the judgments of this city are unrighteous.
5. After the beasts had been shown, Trifina took Thecla home with her, and they went to bed. And behold, the daughter of Trifina, who was dead, appeared to her mother and said: Mother, let the young woman Thecla be reputed by you as your daughter in my place, and ask her to pray for me, that I may be translated to a state of happiness.
6. Upon which Trifina, with a mournful air, said, My daughter Falconilla has appeared to me and ordered me to receive you in her place; wherefore I desire, Thecla, that you would pray for my daughter that she may be translated into a state of happiness and to life eternal.
7. When Thecla heard this, she immediately prayed to the Lord and said: O Lord God of heaven and earth, Jesus Christ, Son of the Most High, grant that her daughter Falconilla may live forever. Trifina hearing this groaned again and said, O unrighteous judgments! O unreasonable wickedness that such a creature should again be cast to the beasts!
8. [New paragraph in the oldest extant manuscripts] At daybreak the next morning, Alexander came to Trifina's house and said, The governor and the people are waiting; bring the criminal forth.
9. But Trifina ran in so violently upon him that he was affrighted and ran away. Trifina was one of the royal family; and she thus expressed her sorrow and said: Alas! I have trouble in my house on two accounts, and there is no one who will relieve me, either for the loss of my daughter, or for being unable to save Thecla. But now, O Lord God, you be the helper of Thecla your servant.
10. While she was thus engaged, the governor sent one of his own officers to bring Thecla. Trifina took her by the hand, and going with her, said: I went with Falconilla to her grave and now must go with Thecla to the beasts.
11. When Thecla heard this, she prayed weeping and said: O Lord God, whom I have made my confidence and refuge, reward Trifina for her compassion to me and for preserving my chastity.
12. Upon this there was a great noise in the amphitheater: the beasts roared, and the people cried out, Bring in the criminal.
13. But the woman [Trifina] cried out and said: Let the whole city suffer for such crimes; and order all of us, O governor, to the same punishment. O unjust judgment! O cruel sight!
14. Others said, Let the whole city be destroyed for this vile action. Kill us all, O governor. O cruel sight! O unrighteous judgment!
Trifina's cry is echoed by other sympathetic women. This is both surprising and unsurprising in a city where a woman could be thrown to wild beasts simply for refusing an official's unwanted advances.
CHAPTER 9
1. Thecla thrown naked to the wild beasts; 2. they all refuse to attack her; 8. throws herself into pit of water. 10. Other wild beasts refuse her. 11. She is tied to wild bulls. 13. She is miraculously saved, 21. released, 24. and entertained by Trifina.
1. Then Thecla was taken out of the hand of Trifina, stripped naked, had an encircling cloth put on, and was thrown into the place appointed for fighting with the beasts. Then the lions and the bears were let loose upon her.
2. But a she-lion, which was of all the most fierce, ran to Thecla and fell down at her feet. At that, the multitude of women shouted aloud.
3. Then a she-bear ran fiercely toward her; but the she- lion met the bear and tore it to pieces.
4. Again, a he-lion who had been accustomed to devour men, and which belonged to Alexander, ran toward her; but the she-lion encountered the he-lion, and they killed each other.
5. Then the women had a greater concern because the she- lion that had helped Thecla was dead.
6. Afterwards they brought out many other wild beasts, but Thecla stood with her hands stretched towards heaven and prayed. When she finished praying, she turned about and saw a pit of water and said, Now is a proper time for me to be baptized.
7. Accordingly she threw herself into the water and said, In your name, O my Lord Jesus Christ, I am this last day baptized. Upon seeing this, the women and the people cried out and said, Do not throw yourself into the water. And the governor himself cried out to think that the sea-calves were likely to devour so much beauty.
8. [New paragraph in the oldest extant manuscripts] Notwithstanding all this, Thecla threw herself into the water in the name of our Lord Jesus Christ.
9. But when the sea-calves saw the lightning and fire, they were killed and floated dead on the surface of the water, and a cloud of fire surrounded Thecla so the beasts could not come near her, and the people could not see her nakedness.
10. Yet they turned other wild beasts upon her, at which the women made a very mournful outcry. Some of them scattered spikenard, others cassia, others amomus, others ointment; so that the quantity of ointment was large in proportion to the number of people; and upon this all the beasts lay as though they had been fast asleep and did not touch Thecla.
Amomus is a sort of spikenard, or the herb of Jerusalem, or ladies-rose. The account becomes more fantastic than before.
11. Whereupon Alexander said to the governor, I have some very terrible bulls; let us bind her to them. To which the governor, with concern, replied, You may do what you think fit.
12. Then they put a cord around Thecla's waist, which bound also her feet, and with it tied her to the bulls, to whose privy- parts they applied red-hot irons so that they, being even more tormented, might more violently drag Thecla about till they had killed her.
13. The bulls accordingly tore about, making a most hideous noise; but the flame which was about Thecla burned off the cords which were fastened to the members of the bulls, and she stood in the middle of the arena as unconcerned as if she had not been bound.
14. But in the meantime Trifina, who sat upon one of the benches, fainted away and died; then the whole city was greatly concerned.
15. And Alexander himself was afraid and implored the governor, saying: I entreat you, have compassion on me and the city, and release this woman who has fought with the beasts; for fear that both you and I, and the whole city be destroyed:
16. For if Caesar should have any account of what has now taken place, he certainly will immediately destroy the city because Trifina, a person of royal extract and a relation of his, is dead upon her seat.
17. Then the governor called Thecla from among the beasts to him and said to her, Who are you? And what are your circumstances, that not one of the beasts will touch you?
18. Thecla replied to him, I am a servant of the living God, and as to my state, I am a believer on Jesus Christ his Son, in whom God is well pleased. For that reason none of the beasts could touch me.
19. He alone is the way to eternal salvation and the foundation of eternal life. He is a refuge to those who are in distress, a support to the afflicted, a hope and defence to those who are hopeless, and in a word, all those who do not believe on him shall not live, but suffer eternal death.
20. [New paragraph in the oldest extant manuscripts] When the governor heard these things, he ordered her clothes to be brought and said to her, Put on your clothes.
21. Thecla replied, May that God who clothed me when I was naked among the beasts, in the day of judgment clothe your soul with the robe of salvation. Then she took her clothes and put them on; then the governor immediately published an order in these words: I release to you Thecla the servant of God.
22. Then the women cried out together with a loud voice, and with one accord gave praise unto God and said: There is but one God, who is the God of Thecla; the one God who has delivered Thecla.
23. Their voices were so loud that the whole city seemed to be shaken, and Trifina herself heard the glad tidings and arose again, and ran with the multitude to meet Thecla; and embracing her, said: Now I believe there will be a resurrection of the dead; now I am persuaded that my daughter is alive. Come home with me, my daughter Thecla, and I will turn over all that I have to you.
24. So Thecla went with Trifina and was entertained there a few days, teaching her the word of the Lord, whereby many young women were converted. So there was great joy in the family of Trifina.
25. But Thecla longed to see Paul, and inquired and sent everywhere to find him; and when at length she was informed that he was at Myra in Lycia, she took with her many young men and women. She dressed herself in the habit of a man and went to him in Myra in Lycia. There she found Paul preaching the word of God, and she stood by him amid the throng.
CHAPTER 10
1. Thecla visits Paul. 6. She visits Onesiphorus. 8. She visits her mother 9. who repulses her. 12. She is tempted by the devil; she works miracles.
1. It was no small surprise to Paul when he saw her and the people with her, for he imagined some fresh trial was coming upon them;
2. When Thecla perceived this, she said to him: I have been baptized, O Paul, for he who assists you in preaching, has assisted me to be baptized.
3. Then Paul took her and led her to the house of Hermes, and Thecla related to Paul all that had befallen her in Antioch, insomuch that Paul was greatly amazed, and all who heard were confirmed in the faith and prayed for Thecla's happiness.
4. Then Thecla arose and said to Paul, I am going to Iconium. Paul replied to her, Go and teach the word of the Lord.
5. But Trifina had sent large sums of money to Paul, and also clothing by the hands of Thecla, for the relief of the poor.
6. [New paragraph in the oldest extant manuscripts] So Thecla went to Iconium. When she came to the house of Onesiphorus, she fell down upon the floor where Paul had sat and preached, and, mixing tears with her prayers, she praised and glorified God in the following words:
7. O Lord the God of this house, in which I was first enlightened by you; O Jesus, son of the living God, who was my helper before the governor, my helper in the fire, and my helper among the beasts; you alone are God forever and ever. Amen.
8. [New paragraph in the oldest extant manuscripts] On her return, Thecla found Thamyris dead, but her mother living. So she called on her mother and said: Theoclia, my mother, is it possible for you to be brought to a belief that there is but one Lord God who dwells in the heavens? If you desire great riches, God will give them to you by me; if you want your daughter again, here I am.
9. These and many other things she represented to her mother, endeavoring to persuade her, but her mother Theoclia gave no credit to the things which were said by the martyr Thecla.
10. Thecla perceived that she discoursed to no purpose, so she signed her whole body with the sign of the cross, left the house and went to Daphne. When she arrived there, she went to the cave where she had found Paul with Onesiphorus, fell down on the ground, and wept before God.
11. When she departed from there, she went to Seleucia and enlightened many in the knowledge of Christ.
Seleucia was near Antioch in Syria.
12. [New paragraph in the oldest extant manuscripts] And a bright cloud conducted her in her journey.
13. And after she had arrived at Seleucia, she went to a place out of the city about the distance of a furlong, because she was afraid of the inhabitants because they were worshippers of idols.
A furlong was a Stadion, one-eighth of a Roman mile, or in modern terms, 606 feet.
14. And she was led by the cloud into a mountain called Calamon, or Rodeon. There she abode many years and underwent a great many grievous temptations of the devil, which she bore in a becoming manner by the assistance which she had from Christ.
15. At length certain gentlewomen heard of the virgin Thecla and went to her to be instructed by her in the oracles of God, and many of them abandoned this world and led a monastic life with her.
16. A good report was spread everywhere of Thecla, and she wrought several miraculous cures, so that all the city and adjacent countries brought their sick to that mountain, and before they came as far as the door of the cave, they were instantly cured of whatever they had.
17. The unclean spirits were cast out, making a noise; all received their sick made whole and glorified God, who had bestowed such power on the virgin Thecla;
18. Insomuch that the physicians of Seleucia were now of no more account and lost all the profit of their trade because no one regarded them; this so filled them with envy that they began to contrive what methods to take with this servant of Christ.
CHAPTER 11
1. Thecla is threatened with rape. 12. She escapes by a rock opening, 17. and closing miraculously.
1. The devil then suggested bad advice to their minds on a day they met to consult. They reasoned among each other thus: The virgin is a priestess of the great goddess Diana, and whatever she requests from her is granted, because she is a virgin and is therefore beloved by all the gods.
Paul also had his problems with followers of "the great goddess" Diana (in Greek she is called Artemis) "whom all Asia and the world worshippeth." See Acts 19:23-41.
2. Let us procure some rakish fellows, and after we have made them sufficiently drunk and given them a good sum of money, let us order them to go and debauch this virgin, promising them, if they do it, a larger reward.
3. (For they thus concluded among themselves, that if they were able to debauch her, the gods would no more regard her, nor Diana cure the sick for her.)
4. They proceeded according to this resolution, and the fellows went to the mountain, and as fierce as lions to the cave, they knocked at the door.
5. The holy martyr Thecla, relying upon the God in whom she believed, opened the door, although she was before apprized of their design, and said to them, Young men, what is your business?
6. They replied, Is there anyone within whose name is Thecla? She answered, What do you want with her? They said, We intend to lie with her.
7. The blessed Thecla answered: Though I am a humble old woman, I am the servant of my Lord Jesus Christ; and though you have a vile design against me, you will not be able to accomplish it. They replied: It is impossible for us not to be able to do with you what we intend.
8. And while they were saying this, they laid hold on her by main force and would have raped her. Then she with the greatest mildness said to them: Young men, have patience and see the glory of the Lord.
9. And while they held her, she looked up to heaven and said: O God most reverend, to whom none can be likened; who makes yourself glorious over your enemies; who delivered me from the fire, and did not give me up to Thamyris, or give me up to Alexander; who delivered me from the wild beasts; who did preserve me in the deep waters; who have everywhere been my helper and have glorified your name in me;
10. Now also deliver me from the hands of these wicked and unreasonable men, nor suffer them to debauch my chastity which I have always preserved for your honor; for I love you and long for you, and worship you, O Father, Son, and Holy Spirit, forevermore. Amen.
11. Then came a voice from heaven saying, Fear not, Thecla, my faithful servant, for I am with you. Look and see the place which is opened for you; there your eternal abode shall be, and there you will receive the beatific vision.
12. The blessed Thecla looked and saw the rock opened to as large a degree as that a man might enter in. She did as he was commanded, bravely fled from the vile crew, and went into the rock, which instantly closed so that there was not a crack visible where it had opened.
13. The men stood perfectly astonished at so prodigious a miracle and had no power to detain the servant of God, but only caught hold of her veil, or hood, and tore off a piece of it;
14. And even that was by the permission of God, for the confirmation of their faith who should come to visit this venerable place, and to convey blessings in succeeding ages to those who would believe on our Lord Jesus Christ from a pure heart.
15. Thus suffered that first martyr and apostle of God, the virgin Thecla, who came from Iconium at eighteen years of age; afterwards, partly in journeys and travels, and partly in a monastic life in the cave, she lived seventy-two years, so that she was ninety years old when the Lord translated her.
16. Thus ends her life.
17. The day which is kept sacred to her memory is the twenty-fourth of September, to the glory of the Father, and the Son, and the Holy Spirit, now and forevermore. Amen.
Tertullian (A.D. 160-230) says that the Acts of Paul and Thecla were forged by a presbyter of Asia, who "confessed that he did it out of respect for Paul," and Pope Gelasius, in his Decree against apocryphal books, inserted it among them.
Notwithstanding this, a large part of the history was credited, and looked upon as genuine among the primitive Christians. Cyprian, Eusebius, Epiphanius, Austin, Gregory Nazianzen, Chrysostom, and Severus Sulpitius, who all lived within the fourth century, mention Thecla, or refer to her history.
Basil of Seleucia wrote her acts, sufferings, and victories in verse; and Euagrius Scholasticus, an ecclesiastical historian about 590, relates that "after the Emperor Zeno had abdicated his empire, and Basilik had taken possession of it, he had a vision of the holy and excellent martyr Thecla, who promised him the restoration of his empire; for which, when it was brought about, he erected and dedicated a most noble and sumptuous temple to this famous martyr Thecla, at Seleucia, a city of Isauria, and bestowed upon it very noble endowments, which are preserved even till this day."
Cardinal Baronius, Locrinus, Archbishop Wake, and also the learned Grabe, who edited the Septuagint and revived the Acts of Paul and Thecla, considered them as having been written in the Apostolic age and containing nothing disagreeing from the opinions and belief of those times, and for the most part as a genuine and authentic history.
What is presented here is not the original book of the early Christians; but however that may be, it is a translation from the Greek manuscript in the Bodleian Library at Oxford, which Dr. Mills copied and transmitted to Dr. Grabe.
Regardless of the merits of this book, we should remember that Thecla was a real person in Apostolic times, and for her story to have been so widely believed and written about, she indeed must have been a remarkably holy and outstanding woman.