Can you tell me how to determine the date of Memorial in a certain year?

According to Catholicism is the separation of certain Marian titles a possible manner of procuring a theological definition in favour of the title Mary Mediatrix of all Graces? I have never been in favour of using the title of Mary Co-Redemptrix, but I can still see a glimmer of hope that the title of Mary, Mediatrix of All Graces could one day be defined. The title of Mary Co-Redemptrix does have more theological entanglements to get defined, whereas the option of Mary, Mediatrix of All Graces could possibly be defined theologically in the future, though not without nuance and theological interpretation. We all know that these titles have been out here for a long time and some popes have favoured some such Marian devotional titles. However, modern popes are not always in favour of them. Notably the Holy See has just come out with the document [***Mater Populi Fidelis***](https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20251104_mater-populi-fidelis_en.html) which discourages the usage of certain Marian titles. Both titles od Mary Co-Redemptrix and Mary Mediatrix of All Graces are mentioned. However the title of Mary Co-Redemptrix is more strongly worded not to be used. If the title Mediatrix of all graces could be disassociated from other modern Marian titles, could the possibility of a future dogma be reached? One interesting note that makes this possibility more real is that the Catholic Church has historically permitted a mass to be said in honour of Mary under the title of Mediatrix of All Graces. > In Belgium eight years later, Redemptorist priest François Xavier Godts wrote a book, De definibilitate mediationis universalis Deiparae (“On the definability of the universal mediation of the Mother of God”), proposing precisely that it be defined that Mary is Mediatrix of all graces. In April 1921, Désiré-Joseph Mercier, Cardinal Archbishop of Mechelen, Belgium wrote to his brother bishops in support of this. > > In response to petitions from Belgium, including one signed by all its bishops, the Holy See approved in 1921 an annual celebration in that country of a feast day of Mary Mediatrix of All Graces. In printings of the Roman Missal from that date until 1961, the Mass of Mary Mediatrix of All Graces was found in the appendix *Missae pro aliquibus locis* (Masses for Some Places), but not in the General Roman Calendar for use wherever the Roman Rite is celebrated. Other Masses authorized for celebration in different places on the same day 31 May were those of the Blessed Virgin Mary Queen of All Saints and Mother of Fair Love and Our Lady of the Sacred Heart of Jesus. The Belgian celebration has now been replaced by an optional memorial on 31 August of The Virgin Mary Mediatrix. - [Mediatrix of all graces](https://en.wikipedia.org/wiki/Mediatrix_of_all_graces) To my knowledge this mass has not been abrogated. I am not aware of any mass ever being allowed for Mary Co-Redemptrix. Perhaps someone can enlighten me? Thus I ask the question: **Have any Catholic theologians favoured the possibility of defining Mary Mediatrix of All Graces, while keeping the titles of Mary Co-Redemptrix a practical impossibity, due to its more complex misunderstandings and confusion?**

Is it Catholicism? Or conservatives that believe this? It might be from Dante’s Inferno or something. Not specifically mentioned in the Bible. There is the story of Lazarus and the rich man in hell but it doesn’t talk about a window. IIRC the idea goes when you get to heaven you can eat steak at a restaurant next to a window where you can see and enjoy with satisfaction watching your enemies burn in hell. I didn’t make up this idea. Just trying to find where it came from. I found a comment on it: "One of St Thomas Aquinas' key features of heaven was that it had a window so you could enjoy the suffering in hell"

Some time ago, I attended a friend's baptism. After they had done the baptism, the vicar then moved on to do a christening, or 'CHRIST-en-ing' as they called it. I've never seen an adult being christened before. I just wondered if this was normal in the CofE?

What are the Biblical arguments used by those who teach that God does not know every detail of the future? I have taken the answers to various related questions and turned them into a single answer. >Stack Exchange has always explicitly encouraged users to answer their own questions. If you have a question that you already know the answer to, and you would like to document that knowledge in public so that others (including yourself) can find it later, it's perfectly okay to ask and answer your own question on a Stack Exchange site. - The Christianity.SE Help Center. My answer exceeded the length limit for answers, so I have broken it into two answers.

Which authors developed the concepts of antitypes? Why did they choose that kind of language? Which denominations of Christianity think in terms of types and antitypes?

For hundreds of years, generations of believers held to the historic belief that Rome/Popes were Antichrist/The Antichrist, what led to the dismissal of this traditional interpretation of Scripture in 1986, and who was behind it?

(No hate) I always thought if God knew everything. If he did then he would know that Lucifer would rebel against him and doom humanity. Also if he knew everything, he would have prevent Adam and Eve from eating the forbidden fruit. If he let this all be done because he gave them free will then people can sin because it's their free will . It doesn't make sense for God to put sinners in hell because it(Satan) was his creation.

Some relevant texts: 2 Samuel 7:12-16 , 2 Chronicles 13:5 , Psalm 89:20-37 , 1 Kings 11:36 , etc. It seems that God promises David a *continuous* Davidic line on the throne, without interruption (especially the text in Jeremiah 33:17 ). But this didn't happen because before Jesus' birth, the Davidic line was interrupted with Zedekiah, leaving a near 600-year gap between Zedekiah and Jesus unexplained. How should we interpret God's promise then?

The Church has the authority over marriage (Council of Trent , sess. 24, can. 4 ), and Canon Law has established the diriment impediment : >Can. 1083 §1. A man before he has completed his sixteenth year of age and a woman before she has completed her fourteenth year of age cannot enter into a valid marriage. But can, in addition to this, the Church say that the difference in ages between the man and woman marrying must not be more than, for example, 10 years? Have canonists deliberated on the question of marital age disparity? Is there a reason the Church does not (at least currently) have a law prohibiting marriages with large age disparities?

I seem to recall reading in the Bible some years ago that there will come a time when *"sin will be out in the open."* However, I have since tried to find it to no avail. Does this prophecy occur in the Bible; or perhaps, did I find it someplace else? Does anyone know where this may have came from?

Every time I revisit questions about God's nature on Biblical Hermeneutics Stack Exchange I can't help but come out with more doubts than convictions. For example, take a look at the following questions: - [Is Paul suggesting in Eph. 4:6 that Jesus and the Holy Spirit are not God?](https://hermeneutics.stackexchange.com/q/70188/38524) - [Is 2 Corinthians 13:11-14 an assertion that God is three equal Persons?](https://hermeneutics.stackexchange.com/q/55344/38524) - [“Very truly, I tell you, before Abraham was, I am.” - why did the Jews want to throw stones at Jesus for saying this?](https://hermeneutics.stackexchange.com/q/55803/38524) - [What does it mean to be "equal with God" in John 5:18?](https://hermeneutics.stackexchange.com/q/60302/38524) - [What does "equality with God" mean, and how can it be "exploited"? Philippians 2:6](https://hermeneutics.stackexchange.com/q/55612/38524) - [What can we learn about the relationship between "God" and "the Spirit of God" ontologically from 1 Corinthians 2:6-16?](https://hermeneutics.stackexchange.com/q/55640/38524) - [Is the Son second in authority under God the Father? 1 Corinthians 15:24-28](https://hermeneutics.stackexchange.com/q/55872/38524) When questions about Christology, Pneumatology and the nature of God in general can cause so much debate and doctrinal division among Christians, with arguments both for and against each conceivable position, it is very hard for me to accept the idea that one has to embrace a particular doctrinal position about God's nature **as an essential condition for salvation**, as opposed to simply withholding judgement. Personally, I see no other way to hold a strong conviction about the nature of God than God Himself revealing these details about Himself in a crystal clear manner to the individual, through a special revelation. **Question**: Are there any Christian groups or denominations that do not see having a definite doctrinal position on God's nature as essential for salvation, even if they, personally, have one? Or in more colloquial terms, are there any Christian groups or denominations that either lack a definite doctrinal position on God's nature OR believe in one but say *"we believe that God's nature is best described by X, but if you are not sure or have doubts about X, that's okay, you can still be saved"* ? ___ Related: https://christianity.stackexchange.com/q/86199/50422

I was reading *What is the Trinity* by R.C. Sproul, where he writes on page 18: > One of the most striking things that I encountered during my graduate work in the 1960s was the evidence that was emerging from the work of theological anthropologists and sociologists who were examining the religious views of various primitive tribes in the world. They were finding that while animism was outwardly prevalent in those cultures, the people frequently spoke about a god on the other side of the mountain or a god who was distantly removed from them. In other words, they had a concept of a high god who was not at the center of their daily religious practices. This god was like the unknown god of the Greeks, a god with whom they were not in contact but who nevertheless was there. This is extremely interesting. I am not very familiar with the study of anthropology. What examples of this are there around the world?

I am confused about whether or not it was St. John the Baptist who wrote the Book of John in the New Testament. I thought this was a different John who was one of the apostles.

Acts 4:23-31 (ESV): > 23 When they were released, they went to their friends and reported what the chief priests and the elders had said to them. 24 And when they heard it, **they lifted their voices together to God and said**, “Sovereign Lord, who made the heaven and the earth and the sea and everything in them, 25 who through the mouth of our father David, your servant, said by the Holy Spirit, > > “‘Why did the Gentiles rage, > and the peoples plot in vain? > 26 The kings of the earth set themselves, > and the rulers were gathered together, > against the Lord and against his Anointed’— > > 27 for truly in this city there were gathered together against your holy servant Jesus, whom you anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, 28 to do whatever your hand and your plan had predestined to take place. 29 **And now, Lord, look upon their threats and grant to your servants to continue to speak your word with all boldness**, 30 **while you stretch out your hand to heal, and signs and wonders are performed through the name of your holy servant Jesus.”** 31 **And when they had prayed, the place in which they were gathered together was shaken, and they were all filled with the Holy Spirit and continued to speak the word of God with boldness**. This is an account of a powerful visitation of the Holy Spirit to the early church in response to fervent communal prayer. And what was the outcome? Extraordinary power and boldness for preaching and witnessing -- exactly what the church needs to carry out the great commission. With such a powerful divine assistance at the church's disposal, it would seem very strange to me if Acts 4:23-31 were an isolated case. **Question**: Have other group visitations of the Holy Spirit similar to Acts 4:23-31 been reported in church history? If so, what was the aftermath of said visitations? Did revival follow as a result?

Most Christians and leaders seem to quote inspirational verses out of the prophetic books consistently. The issue is that they are taking lots of verses out of context. Recently, I've been wondering how we correctly read the 17 prophetic books. These books seem to only be written for 1. the people at the time 2. descriptions of the Messiah 3. descriptions of The New Heaven and New Earth Outside of this, I have also seen that these prophecies include 1. Double References (Isaiah 14 talking about Satan and a king) 2. Insight into God's Creation (Jeremiah 4) [the Book of Job also does this, but that would of course be poetry and not prophecy] 3. Showing the character and demonstrations of God But what exactly does someone do when they want to read through the Book of Ezekiel or any other book? I have oftentimes been led of the Holy Spirit to see new things in the Prophetic Books, but for the most part, if I have to be honest, it seems like the entire Body of Christ just steers away from these books because of the level of confusion that comes from reading them. Why are they in the Bible? What do they do for New Testament Believers? How does it bring us into the full stature of Christ (2 Timothy 3:16-17)? I understand that there is historical evidence for the prophecies and that we can see what makes God angry, but there has got to be more reasoning behind having 17 books written in this style than just those things. What should I be able to pick up from these books that is beyond what my eyes can see? I cannot find a single answer online, so please know that I did my research before posting here. Thank you.

I am a returning christian with many unanswered questions. I am now seeking the meaning of life through the bible after a positive experience in the Alpha course. Firstly, I am very curious on the purpose, objective and direction of heaven. We cannot be singing praises all eternity. Every Kingdom must have a goal or aim or something similar. What could it be, for eternity is a very long time. Thank you for reading.

The only question is - "How can Pope Leo say all this and eventually still worship towards the East, having in mind the church fathers bellow - Is this not the same thing he rebukes that the church father write about?" From [Sermon XXVII](https://www.newadvent.org/fathers/360327.htm) (c. 450 AD) of Pope Leo I (Leo the Great, c. 391-461 AD): > **V. The foolish practice of some who turn to the sun and bow to it is reprehensible** > > From such a system of teaching proceeds also the ungodly practice of certain foolish folk who worship the sun as it rises at the beginning of daylight from elevated positions: even some Christians think it is so proper to do this that, before entering the blessed Apostle Peter's basilica, which is dedicated to the One Living and true God, when they have mounted the steps which lead to the raised platform , they turn round and bow themselves towards the rising sun and with bent neck do homage to its brilliant orb. We are full of grief and vexation that this should happen, which is partly due to the fault of ignorance and partly to the spirit of heathenism: because although some of them do perhaps worship the Creator of that fair light rather than the Light itself, which is His creature, yet we must abstain even from the appearance of this observance: for if one who has abandoned the worship of gods, finds it in our own worship, will he not hark back again to this fragment of his old superstition, as if it were allowable, when he sees it to be common both to Christians and to infidels? > > Leo the Great, Sermons, ed. by Thomas P. Halton, trans. by Jane Patricia Freeland and Agnes Josephine Conway, The Fathers of the Church (Washington, DC: The Catholic University of America Press, 1996), XCIII, 113 (The apostle is saying similar thing - 2 Cor. 6:15) **What is the problem with this if Christians worship towards the East and do this every time when pray?** - turn themselves around towards the rising sun, and bow down to honor its shining disk...because although some of them do perhaps worship the Creator of that fair light Let's break down the above quote: > 1. The foolish practice of some who turn to the sun and bow to it is reprehensible > > 2. such a system of teaching proceeds also the ungodly practice of certain foolish folk who worship the sun as it rises > > 3. even some Christians think it is so proper to do this > > 4. We are full of grief and vexation that this should happen, which is partly due to the fault of ignorance and partly to the spirit of heathenism: > > 5. because although some of them do perhaps worship the Creator of that fair light rather than the Light itself, which is His creature, > > 6. yet we must abstain even from the appearance of this observance: > > 7. for if one who has abandoned the worship of gods, finds it in our own worship, will he not hark back again to this fragment of his old superstition, > > 8. as if it were allowable, when he sees it to be common both to Christians and to infidels? (The apostle is saying similar thing - 2 Cor. 6:15) Quote from *De architectura libri decem* (On Architecture, published as Ten Books on Architecture) by a Pagan (Marcus Vitruvius Pollio?) probably written between 30–20 BC: > ... so that those who approach with offerings and sacrifices will look toward the image within the temple beneath the eastern part of the heavens (*spectent ad partem caeli orientis*, i.e. look towards the eastern sky); and thus when they are raising their prayers, they will view both the temple and the rising heaven, while the images themselves will seem to be rising as well, to view the supplicant and sacrificers because it seems necessary that all altars of the gods face east. (*De architectura libri decem 4.5.1*) > > *Source*: [*Early Christian Prayer and Identity Formation*](https://gnosis.study/library/%D0%93%D0%BD%D0%BE%D0%B7%D0%B8%D1%81/+%20%D0%9D%D0%B5%20%D1%82%D0%BE%D0%BB%D1%8C%D0%BA%D0%BE%20%D0%BE%20%D0%B3%D0%BD%D0%BE%D0%B7%D0%B8%D1%81%D0%B5/ENG/Early%20Christian%20Prayer%20and%20Identity%20Formation.pdf) ed. by Hvalvik and Sandness (Mohr Siebeck, 2014) page 66-67 See also: - https://christianity.stackexchange.com/questions/62632/why-do-many-old-churches-face-east - *Wikipedia* articles: [De architectura](https://en.wikipedia.org/wiki/De_architectura) , [Vitruvius](https://en.wikipedia.org/wiki/Vitruvius) - *Ten Books of Architecture* translated by Morris Hicky Morgan (1914): [scanned pdf copy](https://www.chenarch.com/images/arch-texts/0000-Vitruvius-50BC-Ten-Books-of-Architecture.pdf) - *Ten Books of Architecture* in original Latin: [*archive.org* online reader](https://archive.org/details/vitruviidearchit00vitr/page/202/mode/2up) I think that from this text and also looking at the ancient church buildings in Rome, we can see that the churches in Rome were not all facing West, something that is a common practice today. Now the most of the churches face West, so the people inside can worship towards the east. This is very strange to me. If some say that Pope Leo I prayed towards the east and bowed, would he say all this? It is ungodly to bow to the sun and honor the creator and honor the true light as some say, but it is pious practice if you are in the church and do the same thing? How should this be understood? Pope Leo I also says - "for if one who has abandoned the worship of gods, finds it in our own worship" and the (*De architectura libri decem 4.5.1*) shows that the pagans worshiped towards the East? Another quote, from Origen: > ... Of the four directions, the North, South, East, and West, who would not at once admit that the East clearly indicates the duty of praying with the face turned towards it with the symbolic suggestion that the soul is looking upon the dawn of the true light? ... > > *Source*: [*Origen on Prayer*](https://www.ecatholic2000.com/fathers/origen.shtml) Chapter XX: Formalities of Prayer: Conclusion ::::::::::::::::::::::::UPDATE::::::::::::::::::::::::::::::::::::::::::::: **Elaboration on the question that in my opinion must be taken in consideration in order to answer the question:** We stand at prayer we face the East, where the rise of the heavens begins ...facing the light! As the symbol of the Holy Spirit, it loves the (radiant) East, that figure of Christ...while its body is turned toward a heavenly body...you turned to the east...to Christ...looks upon him directly...look always to the east, where is the rising Sun of justice... ...that the soul is looking upon the dawn of the true light...In correspondence with the manner of the sun's rising, prayers are made looking towards the sunrise in the east. Whence also the most ancient temples looked towards the west,(Pagan temples?) that people might be taught to turn to the east when facing the images....the East is the direction that must be assigned to His worship…...but few know.....the reasons for this, I think, are not easily discovered by anyone...But this tradition of the apostles is unwritten. @DJClayworth About - Answer 1: 1. You say - "because they give the impression of worshipping the sun and bring disfavour on Christians." (If we look at what the church fathers say, it will not help to prove this, but the opposite.) Pope Leo 1 mentions - The foolish practice of some who turn to the sun and bow to it is reprehensible… some of them do perhaps worship the Creator of that fair light rather than the Light itself. In reality if we look at Origen ((32).44) Prayer, Exhortation to Martyrdom), (Origen - Homilies on Leviticus), Tertullian (the (radiant) East, that figure of Christ Tertullian Adv. Val., c. iii), Clement (Strom. 7.7.43–46), Ambrose’ De Mysteriis, (Myst. 2.7), Augustine of Hippo, Augustine, Sermon on the Mount 2.5.18, John Damascene, Three Treatises on the Divine Images 2.16. We can see that what Pope Leo 1 rebukes seems to be very similar as what is mentioned by the earlier and later church fathers. Even Augustine says - "It is done so that the mind may be admonished to turn toward God while its body is turned toward a heavenly body. You say - "Leo is also talking about specifically bowing (an indication of worship) rather than Christians who pray facing a certain direction." When Christians worship / pray towards the East they bow - I recently learned that the word worship means bow down both in greek and hebrew I think. 1. Greek: proskuneó: To worship, to bow down, to prostrate oneself https://biblehub.com/greek/4352.htm https://biblehub.com/luke/4-8.htm .................................. 2. Hebrew - shachah: To bow down, to prostrate oneself, to worship. https://biblehub.com/hebrew/7812.htm So Christians worship towards the East, (bow down) when praying even physical bowing down is often made in prayer. Nr 2. You say - "2. For the denominations where churches face east, it is done for traditional reasons that are associated with facing Jerusalem, not with facing the rising sun." (We will look at the church father bellow) Where do you have this from, why Jerusalem? John 4:21? I hear this for first time. Today they say that Christ will come from East, but this is later interpretation of the worship towards the East, I have yet not found a single ancient church father mentioning this before John Damascus who is very late. You say - "not with facing the rising sun" - The church fathers connect the east with Christ the true light that they connect to the rising sun. (sun's rising, prayers are made looking towards the sunrise in the east.) (Clement of Alexandria, Strom. 7.7.43–46;) And the very strange part is - “Whence also the most ancient temples looked towards the west.” (These temples are most likely the pagan - God had only one temple and it did not look West, but East - entrance from East, praying towards the West - in the Old Testament while in the Temple in Jerusalem towards the Holy of Holies facing West) (Clement of Alexandria, Strom. 7.7.43–46;) Modern churches are not relevant because today everyone does what they want, many things have changed. I am looking only at the ancient churches and the ancient times before 9 c.AD. It seems that most Christians today are not like Christians in the past, America is relatively new. "This doesn't sound much like it is covert worship of the rising sun." - (below we will look at the church fathers). Nr. 3. I have heard about the subject of ad orientem vs versus populum. But this is different in my opinion, it is about the priest. My question is about the prayer, worship towards the east by the people as is commanded in "the apostolic constitutions". The private prayer and the prayer in the church. In this case if pope Leo 1 faced the people in Liturgy he may have prayed towards the East, but this is because the building is oriented this way, but it seems that many ancient churches in Rome have different directions, North, South, East, West if he was performing Liturgy in one of them and facing the people he may not have prayed towards the East besides the East entrance orientation. The apostolic constitutions say - (Sources say condemned as heretical Quinisext Council and Galician Decree, but John Damascus accepts it as canonical, does this make John Damascus heretic, according to the councils, but that is another question?) And first, indeed, let the building be long, with its head to the east, with its vestries on both sides at the east end; and so it will be like a ship… After this, let all rise up with one consent, and, looking towards the east, after the catechumens and the penitents are gone out, pray to God eastward, who ascended up to the heaven of heavens to the east; remembering also the ancient situation of paradise in the east, whence the first man, when he had yielded to the persuasion of the serpent, and disobeyed the command of God, was expelled. (The apostolic constitutions Chapter LVII) https://ldsfocuschrist2.wordpress.com/wp-content/uploads/2012/03/apostolic-constitutions-william-whiston.pdf Nr. 4. You say - "4. There is no kind of uniform practice to pray facing the east.". (Probably not today, after the many reformations of the catholic church, but this is not the case for the orthodox church even today.) Today they are not so harsh as it was once, especially catholics changed a lot through the ages. "there is no rule or requirement to face east when praying" - actually if we look at the church fathers there is a rule, and if you reject this rule you are even under anathema according to the 7 ecumenical council - "If anyone rejects any written or unwritten tradition of the church, let him be anathema." https://www.papalencyclicals.net/councils/ecum07.htm The worship towards the East is an unwritten tradition, John Damascus mentions this. "it would be ridiculous to ban praying to the east (given that there are a limited number of directions to pray in) just because a tiny number of people think it might be related to sun-worship." I have not met such people yet that claim such things. But what do you think about - to tell people to worship towards the east as the pagans did and if they do not do that (reject) they are under anathema. I find it a problem when they say - pray only to the East. Not against praying towards the East, the problem is praying only towards the East thinking that we are looking at the true light (Origen), the radiant East that figure of Christ (Tertullian) while we are looking at heavenly body (Augustine). As the pagans did. Even Jerome says - “the Lord, as the Lord Himself commanded through Moses (Deut. XII), that they should not worship God against the east in the manner of the Gentiles” although I am not exactly sure if Jereome also prayed towards the East. 1. Tertullian about the pagans - But you, many of you, also under pretence sometimes of worshipping the heavenly bodies, move your lips in the direction of the sunrise. (Tertullian, Apol. 16.11)(Tertullian, Ad nat. 1.13;) https://www.newadvent.org/fathers/0301.htm https://en.wikipedia.org/wiki/Apologeticus#:~:text=Apologeticus%2C%20his%20most%20famous%20apologetic,2nd%20centuries%20had%20been%20convicted . https://www.tertullian.org/works/ad_nationes.htm https://www.newadvent.org/fathers/03061.htm 2.Tertullian (c. 155 – c. 220 AD) - (Probably church orientation - (how simple is the very home!— always in high and open places, and facing the light!)) "of our dove", as he terms them, are always in "high and open places, facing the light" (Tertullian Adv. Val., c. iii), the "house of our dove" (a metaphor for the church) Of our dove, however, how simple is the very home!— always in high and open places, and facing the light! As the symbol of the Holy Spirit, it loves the (radiant) East, that figure of Christ. Nothing causes truth a blush, except only being hidden, because no man will be ashamed to give ear thereto. (Tertullian Adv. Val., c. iii), https://www.newadvent.org/fathers/0314.htm https://ccel.org/ccel/tertullian/against_valentinians/anf03.v.vi.i.html 3.(198 AD–c. 203 AD) Clement of Alexandria (c.150-215 AD)(Stromata written c. 198 AD–c. 203 AD) - considered gnostic by himself - And since the dawn is an image of the day of birth, and from that point the light which has shone forth at first from the darkness increases, there has also dawned on those involved in darkness a day of the knowledge of truth. In correspondence with the manner of the sun's rising, prayers are made looking towards the sunrise in the east. Whence also the most ancient temples looked towards the west,(Pagan temples?) that people might be taught to turn to the east when facing the images. (What images? The sun? (But it is in plural)(De architecture mentions the image, the idol (De architectura libri decem 4.5.1)?)) "Let my prayer be directed before Thee as incense, the uplifting of my hands as the evening sacrifice," say the Psalms. ... But the Gnostic will ask... (Clement of Alexandria, Strom. 7.7.43–46;) https://www.earlychristianwritings.com/text/clement-stromata-book7.html https://www.newadvent.org/fathers/02107.htm 4. (c. 185 – c. 253 AD) Origen of Alexandria - (Unknown date) Of the four directions, the North, South, East, and West, who would not at once admit that the East clearly indicates the duty of praying with the face turned towards it with the symbolic suggestion that the soul is looking upon the dawn of the true light?(τοῦ ἀληθινοῦ φωτὸς ἀνατολῇ). Origen, On Prayer (Unknown date). (Origen. 32).44 Origen, On Prayer, Part 3 - Origen, Origen: Prayer, Exhortation to Martyrdom, ed. by Johannes Quasten and Joseph C. Plumpe, trans. by John J. O’Meara, Ancient Christian Writers (New York; Mahwah, NJ: Newman Press, 1954), XIX https://www.ecatholic2000.com/fathers/origen.shtml https://www.tertullian.org/fathers/origen_on_prayer_02_text.htm https://en.wikipedia.org/wiki/Origen https://gnosis.study/library/%D0%93%D0%BD%D0%BE%D0%B7%D0%B8%D1%81/+%20%D0%9D%D0%B5%20%D1%82%D0%BE%D0%BB%D1%8C%D0%BA%D0%BE%20%D0%BE%20%D0%B3%D0%BD%D0%BE%D0%B7%D0%B8%D1%81%D0%B5/ENG/Early%20Christian%20Prayer%20and%20Identity%20Formation.pdf 5.(Maybe before 238 - 244 AD (Maybe 220 - 230 AD in Alexandria?)) Origen of Alexandria (c. 185 – c. 253 AD) “The fact that we kneel to pray, for instance, and that of all the quarters of the heavens, the east is the only direction we turn to when we pour out prayer, the reasons for this, I think, are not easily discovered by anyone.” Origen (185-253 AD) Homily on Numbers 2:1-34 https://www.stpatricksvictor.org/wp-content/uploads/FAQ-Ad-orientem.pdf https://vdoc.pub/download/homilies-on-numbers-656uqi23omg0 https://books.google.bg/books/about/Homilies_on_Numbers.html?id=P4pPyRXeWkUC&redir_esc=y https://en.wikipedia.org/wiki/Origen 6. 11. (c. 185 – c. 253 AD) Origen of Alexandria (Similar to Clement of Alexandria, Strom. 7.7.43–46;) It is not without interest that by the blood of a bullock is sprinkled in the eastern direction. Because from the east came the reconciliation for you. From there is a man called outgoing, who became a mediator between God and the people. You are also invited to look always to the east, where is the rising Sun of justice and where is anytime the light yield for you. So that you should never walk in the darkness and the last day shouldn’t catch you in the darkness. (Origen - Homily on the Third book of Moses) (Origen - Homilies on Leviticus) https://dokumen.pub/homilies-on-leviticus-1-16-fathers-of-the-church-0813200830-9780813200835.html https://books.google.bg/books?id=Eo9Da7xaBuUC&printsec=frontcover&redir_esc=y#v=snippet&q=%20from%20the%20east&f=false 7.(330-379 AD) Basil the great - What writing has taught us to turn to the East at the prayer? … We all look toward the East when we pray; but few know that it is because we are looking for our own former country, Paradise, which God planted in Eden in the East. St. Basil the Great, The Holy Spirit, 27,66 Basil, De Spir. Sancto 27.66; https://www.newadvent.org/fathers/3203.htm 8. 16. (c. 339 – 397 AD) Ambrose of Milan Having entered, then, in order to look upon your adversary, who you deemed should be renounced to his face, you turned to the east (ad orientem converteris). For the one who renounces the devil turns to Christ (qui enim renuntiat diabolo, ad Christum convertitur), and he looks upon him directly. Bishop Ambrose’ De Mysteriis, (Myst. 2.7) https://gnosis.study/library/%D0%93%D0%BD%D0%BE%D0%B7%D0%B8%D1%81/+%20%D0%9D%D0%B5%20%D1%82%D0%BE%D0%BB%D1%8C%D0%BA%D0%BE%20%D0%BE%20%D0%B3%D0%BD%D0%BE%D0%B7%D0%B8%D1%81%D0%B5/ENG/Early%20Christian%20Prayer%20and%20Identity%20Formation.pdf 9.(354 - 430 AD) Augustine of Hippo - For the purpose of signifying this truth, when we stand at prayer we face the East, where the rise of the heavens begins. This is not to signify that God is dwelling there, as though He had forsaken the other parts of the world—for God is present everywhere, not in habitations of place but in power of majesty. It is done so that the mind may be admonished to turn toward God while its body is turned toward a heavenly body. For, just as the heavenly body is higher than the earthly one, so God is a higher substance than the human mind. Augustine of Hippo, Augustine, Sermon on the Mount 2.5.18 https://documentacatholicaomnia.eu/03d/0354-0430,_Augustinus,_De_Sermone_Domini_In_Monte_Secundum_Matthaeum_[Schaff],_EN.pdf https://www.newadvent.org/fathers/16012.htm 10. (c. 342–347 – 420 AD) Jerome - commentary on Ezekiel 8:16 (That it was forbidden to worship towards East as the pagans) They did this because they despised the Lord, that is, the Creator, and worshipped the sun, that is, the creature of the Lord, as the Lord Himself commanded through Moses (Deut. XII), that they should not worship God against the east in the manner of the Gentiles: but wherever they were in the world, whether to the east, or to the west, or to the south, or to the north, they should worship toward the temple, where it was believed the Lord dwelled in the Holy of Holies. Jerome commentary on Ezekiel 8:1 https://historicalchristian.faith/by_father.php?file=Jerome%2FCommentary%2520on%2520Ezekiel.html https://azbyka.ru/biblia/in/?Ezek.8:16&r 11. c. AD 675/676 - 749 AD) John of Damascus un of Righteousness Malachi 4:2 and Dayspring , the East is the direction that must be assigned to His worship. (Deuteronomy 4:19, Deuteronomy 12:31) ..... For everything good must be assigned to Him from Whom every good thing arises. ..... So, then, in expectation of His coming we worship towards the East. .... But this tradition of the apostles is unwritten. For much that has been handed down to us by tradition is unwritten. Chapter 12. Concerning Worship towards the East. All together: always in high and open places, and facing the light! As the symbol of the Holy Spirit, it loves the (radiant) East, that figure of Christ the sun's rising, prayers are made looking towards the sunrise in the east. Whence also the most ancient temples looked towards the west,(Pagan temples?) that people might be taught to turn to the east when facing the images. the symbolic suggestion that the soul is looking upon the dawn of the true light You are also invited to look always to the east, where is the rising Sun of justice and where is anytime the light yield for you. you turned to the east...turns to Christ...looks upon him directly (The sun) we stand at prayer we face the East, where the rise of the heavens begins It is done so that the mind may be admonished to turn toward God while its body is turned toward a heavenly body. the Lord Himself commanded through Moses (Deut. XII), that they should not worship God against the east in the manner of the Gentiles (Jerome) the East is the direction that must be assigned to His worship For everything good must be assigned to Him from Whom every good thing arises. few know that it is because we are looking for our own former country, Paradise, which God planted in Eden in the East. the reasons for this, I think, are not easily discovered by anyone :::::::::::::::::::::::::::::::::::::::::::::::: We stand at prayer we face the East, where the rise of the heavens begins ...facing the light! As the symbol of the Holy Spirit, it loves the (radiant) East, that figure of Christ...while its body is turned toward a heavenly body...you turned to the east...to Christ...looks upon him directly...look always to the east, where is the rising Sun of justice... ...that the soul is looking upon the dawn of the true light... In correspondence with the manner of the sun's rising, prayers are made looking towards the sunrise in the east. Whence also the most ancient temples looked towards the west,(Pagan temples?) that people might be taught to turn to the east when facing the images....the East is the direction that must be assigned to His worship…...but few know.....the reasons for this, I think, are not easily discovered by anyone...But this tradition of the apostles is unwritten. Is it not strange that pop Leo does not mention a very similar practice that is done by the church. Why does he rebuke them if exactly the same is made by the church fathers? He could at least mentions this and defend the practice of the church and clarify why he rebukes them. Probably this may have not been practiced globally as it has become later. I think that it is important to mention that I have yet not found any ancient church fathers mentioning the second coming from the East as the reason for worshiping towards the East. This is mentioned in the didascalia apostolorum, apostolic constitutions (not exactly), John Damascus, all of whom are from Syria. ------------------------------------------------------------------------------------------------ @SLM - Answer 2: You mention Augustine 354-430: He says - (354 - 430 AD) Augustine of Hippo - For the purpose of signifying this truth, when we stand at prayer we face the East, where the rise of the heavens begins. This is not to signify that God is dwelling there, as though He had forsaken the other parts of the world—for God is present everywhere, not in habitations of place but in power of majesty. It is done so that the mind may be admonished to turn toward God while its body is turned toward a heavenly body. For, just as the heavenly body is higher than the earthly one, so God is a higher substance than the human mind. Augustine of Hippo, Augustine, Sermon on the Mount 2.5.18 https://documentacatholicaomnia.eu/03d/0354-0430,_Augustinus,_De_Sermone_Domini_In_Monte_Secundum_Matthaeum_[Schaff],_EN.pdf https://www.newadvent.org/fathers/16012.htm Pope Leo 1 Says - The foolish practice of some who turn to the sun and bow to it is reprehensible... the ungodly practice of certain foolish folk who worship the sun as it rises...even some Christians think it is so proper to do this...because although some of them do perhaps worship the Creator of that fair light rather than the Light itself, which is His creature, yet we must abstain even from the appearance of this observance: Augustine says - when we stand at prayer we face the East, where the rise of the heavens begins...It is done so that the mind may be admonished to turn toward God while its body is turned toward a heavenly body. Clement of Alexandria says: “the sun's rising, prayers are made looking towards the sunrise in the east.” (Clement of Alexandria, Strom. 7.7.43–46;) “abstain even from the appearance of this observance” but still do it in the church and home? You mention - (The key phrase is "elevated positions". - High places were originally dedicated to idol worship (Numbers 33:52; Leviticus 26:30), especially among the Moabites (Isaiah 16:12).) Tertullian mentions this: - "always in high and open places, and facing the light! As the symbol of the Holy Spirit, it loves the (radiant) East, that figure of Christ." (Tertullian Adv. Val., c. iii) .(After 207 AD?)Tertullian (c. 155 – c. 220 AD) - (Probably church orientation - (how simple is the very home!— always in high and open places, and facing the light!)) "of our dove", as he terms them, are always in "high and open places, facing the light" (Tertullian Adv. Val., c. iii), the "house of our dove" (a metaphor for the church) ...................................... Of our dove, however, how simple is the very home!— always in high and open places, and facing the light! As the symbol of the Holy Spirit, it loves the (radiant) East, that figure of Christ. Nothing causes truth a blush, except only being hidden, because no man will be ashamed to give ear thereto. (Tertullian Adv. Val., c. iii), https://www.newadvent.org/fathers/0314.htm https://ccel.org/ccel/tertullian/against_valentinians/anf03.v.vi.i.html From these answers I learn that this tradition is even more tightly related to the pagan tradition?

Martin Luther lived from 1483 – 1546 and John Calvin from 1509 – 1564. Both thse men wrote about the importance of infant baptism which can be read in The Large Catechism by Martin Luther & Institutes of the Christian Religion by John Calvin Was there a period in the history when all who believed in Christ allowed infant baptism? If it is true who or which sect started/revived "only credo baptism" procedure?

In Luke 2:26 the text states that Simeon would not see death before he had seen τὸν χριστὸν κυρίου (‘the Christ of the Lord’). How can Trinitarian theology reconcile the genitive construction — ‘of the Lord’ — which implies belonging or being sent, without diminishing Christ’s ontological equality with the very Kyrios? (Lk. 2:26 BGT) > καὶ ἦν αὐτῷ κεχρηματισμένον ὑπὸ τοῦ πνεύματος τοῦ ἁγίου μὴ ἰδεῖν θάνατον πρὶν [ἢ] ἂν ἴδῃ τὸν **χριστὸν κυρίου**. Luke 2:26 (KJV) > “And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord’s Christ.”