Praxiteles

The Baptistery of St. John the Baptist in Split (Craotia)

The Bsptistery is housed in the Temple of Jupiter while the Cathedral of Split is housed in the Mauseleum of Diocletian (an irony if ever there were one).

The Baptistery is external. It dates from around 290 A.D. and still conerves a fine coffred ceiling dating from classical times.

The font is cruciform

The Baptistery of St. Lydia near Philippi, Macedonia, Northern Greece

The rpesent Baptistery is hexagonal with a haxagonal pool.

The Baptister of St Lydia marks place where St. Paul made his first conversion and performed his first baptism in Europe. His first European convert was a prosperous business woman name Lydia who had, as they say nowadays, substantial interests in the purple dye trade.

Οι Φίλιπποι στη Καινή Διαθήκη

Η Λυδία: Ο απ. Παύλος με τη συνοδεία του (τον Σίλα, τον Τιμόθεο και τον Λουκά που πιθανόν να εξάσκησε το επάγγελμα του γιατρού σ’ αυτή την πόλη) μέσω της Εγνατίας οδού πηγαίνουν από την Νεάπολη (Καβάλα), στους Φιλίππους. Ο απ. Παύλος, σύμφωνα με την συνήθεια του περίμενε το Σάββατο για να επισκεφτούν τη συνάθροιση των Ιουδαίων για να κηρύξουν το ευαγγέλιο. Η στρατηγική του απ. Παύλου ήταν να κηρύττει το ευαγγέλιο σε μεγάλες και σημαντικές πόλεις όχι μόνο γιατί στις εκεί συναθροίσεις των ιουδαίων θα έβρισκε τον πρώτο “άμβωνα”, αλλά επίσης γιατί μέσα από τις μεγάλες πόλεις ήταν πιο εύκολο να διαδοθεί ευρύτερα το μήνυμα του ευαγγελίου. Γι’ αυτό και βλέπουμε τον απ. Παύλο να κηρύττει στις σημαντικότερες πόλεις της Μακεδονίας (Φίλιπποι, Θεσσαλονίκη) και της Αχαΐας (Αθήνα, Κόρινθος).

Στους Φιλίππους δεν υπήρχε οργανωμένη συναγωγή Ιουδαίων αλλά Â«προσευχή», πιθανώς στον ποταμό Ζυγάκτη, έξω από την πόλη. Για τη δημιουργία συναγωγής, σύμφωνα με τους ιουδαϊκούς νόμους, θα πρέπει να υπήρχε απαρτία (minyan) δέκα ιουδαίων ανδρών. Ο ραβί Χαλαφτά, στα Κεφάλαια Πατέρων 3,7, λέει “Όταν δέκα (άνδρες) κάθηνται ομού και ασχολώνται περί τον Νόμον, η Παρουσία εδρεύει μεταξύ των ως (εν τη Γραφή) λέγεται: Ο Θεός ίσταται εν τη θεία συναθροίσει” (δες επίσης Σανχεδρίν 1,6. “Ο Θεός … συναθροίσει” είναι από τον Ψαλμό 82,1).

Οι Ιουδαίοι συνήθιζαν τα Σάββατα και τις εορτές, όταν δεν υπήρχε συναγωγή, να μαζεύονται σε ποτάμια ή θάλασσες, για τις ανάγκες των τελετουργικών καθαρμών, όπου απάγγελλαν τις αρμόζουσες προσευχές και ευχαριστίες. Ο απ. Παύλος και η συνοδεία του, επισκέπτονται το Σάββατο, την ιουδαϊκή “προσευχή” στον ποτάμι έξω από την πόλη. Στις όχθες του ποταμού ήταν μαζεμένες γυναίκες, Ιουδαίες αλλά και Ελληνίδες που είχαν προσχωρήσει στην ιουδαϊκή πίστη, στις οποίες ο απ. Παύλος μιλάει για το τι έκανε ο Θεός μέσω του Ιησού Χριστού. Μια από τις γυναίκες, με το όνομα Λυδία “σεβόμενη τον Θεό”, πιστεύει και βαπτίζεται στο ποτάμι. Στο ποταμό Ζυγάκτη υπάρχει σήμερα Βαπτιστήριο, που σύμφωνα με την παράδοση, ήταν το μέρος της “προσευχής” και το μέρος που η Λυδία βαπτίστηκε. Είναι απίθανο όμως η προσευχή ή η βάπτιση να έγινε σε αυτό το μέρος του ποταμού γιατί εκεί υπήρχε ρωμαϊκό νεκροταφείο.

Η Λυδία ήταν έμπορος πορφύρας, μια ακριβή και πολυτελής χρωστική ουσία με την οποία έβαφαν υφάσματα, και καταγόταν από τα Θυάτειρα της μικρασιατικής Λυδίας (έχει υποστηριχτεί ότι Λυδία δεν ήταν το αρχικό της όνομα μια και μπορεί να σημαίνει “γυναίκα από τη Λυδία”). Τα Θυάτειρα ήταν μια πόλη φημισμένη για την

Η εκκλησία της Αγίας Λυδίας

παραγωγή πορφύρας, γνωστή ήδη από την εποχή του Ομήρου (Ηλιάδα δ’ 141). Η Λυδία, που ήταν πλούσια και πιθανόν να εξασκούσε το επάγγελμα του αποθανόντα άντρα της, πίστεψε από στα λόγια του απ. Παύλου και αφού βαπτίστηκε, αυτή και ο οίκος της, προσκαλεί τον απ. Παύλο και τη συνοδεία του στο σπίτι της.

Ο πρώτος πιστός, στην Μακεδονία, στην σημερινή Ευρώπη, είναι μια γυναίκα, η Λυδία, και μάλιστα μη Ευρωπαία. Ο Θεός καθώς σπάει τα γεωγραφικά όρια και φέρνει το μήνυμα του και στην Μακεδονία, ανατρέπει συγχρόνως και τις καθεστηκυίες καταστάσεις, τα ταμπού και τις προκαταλήψεις, τους κοινωνικούς και φυλετικούς ρατσισμούς, τις διαιρέσεις και τις ιεραρχήσεις, για να δείξει ότι δεν είναι προσωπολήπτης και ότι δεν υπάρχει “άρσεν και θήλυ” και δεν υπάρχει “Ιουδαίος και Έλληνας” όπως δεν υπάρχει “Παλαιστίνη και Μακεδονία”.

Η μαντευόμενη και η φυλάκιση:Μια μέρα που ο απ. Παύλος με τη συνοδεία του, “πορευομένων ημών” (Πράξεις 16:16), πήγαινε στον τόπο της προσευχής τους συνάντησε μια “παιδίσκη” που είχε “πνεύμα πύθωνα”. Το όνομα “πύθωνα” που αποδιδόταν αρχικά μόνο στην ιέρεια του Πύθιου Απόλλωνα στους Δελφούς, με το χρόνο επεκτάθηκε σε όλους τους μάντεις. Η σύνδεση του “πύθωνα” με τους μάντεις συμβόλιζε απλώς τον Θεό Απόλλωνα. Ο Πλούταρχος μας δίνει την πληροφορία ότι “πύθωνες” ονομάζονταν οι εγκαστρίμυθοι (Πλούταρχος Ηθικά, 414 Ε).

Ο απ. Παύλος μετά την επί μέρες ενόχληση της παιδίσκης, η οποία φώναζε ότι ήσαν “δούλοι του Θεού του υψίστου”, παραγγέλλει στο πνεύμα να την αφήσει. Οι άνθρωποι που εκμεταλλευόντουσαν την νεαρή μάντισσα εξοργίστηκαν και τον κατήγγειλαν στους άρχοντες της πόλης. Τον κατηγόρησαν ότι κόμιζε δοξασίες ξένες προς τους Ρωμαίους μη μπορώντας να τους κατηγορήσουν για την πραγματική αιτία της οργής τους, που ήταν η απώλεια των εισοδημάτων μετά την απελευθέρωση της μικρής από το πνεύμα.

Οι άρχοντες τις πόλης (στρατηγοί) διέταξαν να τους ραβδίσουν και να τους βάλουν στη φυλακή. «Lictor, expedi vigras, ad verbera!” δηλαδή “Ραβδούχε, λύσε τις βέργες, χτύπα” ήταν η διαταγή των στρατηγών προς τους ραβδούχους οι οποίοι αμέσως εκτέλεσαν την διαταγή. Ο απ. Παύλος αργότερα θυμάται τις τιμωρίες και τις φυλακίσεις που υπέστη για το όνομα του Ιησού, “εν φυλακαίς περισσοτέρως… τρις ερραβδίσθην…” (Β’ Κορινθίους 11:23,25), και αλλού “αλλά προπαθόντες και υβρισθέντες καθώς οίδατε εν Φιλίπποις” (Α’ Θεσσαλονικείς 2:2).

The Basilica and Baptistery at Nemea -near Corinth-in Greece (5th century)

“The main structure of the Basilica was probably built in the late 5th or early 6th century after Christ. Later, though probably not much later, a baptistry was added on the northern side, built up against the north wall of the Basilica and incorporating as part of its west wall the eastern side of the small room north of the narthex. This annex comprised the baptistry proper, to the north, and a narrow room sandwiched between it and the north wall of the church (see Fig. 26). A threshold block in this wall indicates that the narrow room was accessible from the north aisle; presumably it communicated with the rest of the baptistry as well, although no trace of a connecting doorway survives and the northern part of the structure seems to have been provided with an independent outside entrance on the west. The purpose of the narrow room is not clear, but it may have served as a chrismarion or consignatorium , where the ceremony of confirmation and the ritual anointment of newly baptized Christians took place.

The baptistry proper, a rectangular structure ca . 13.00 by 9.50 m., consisted of two parts: an inner chamber, the so-called photisterion (ca . 6.00 m. square), which contained the font; and a corridor (ca . 3.00 m. wide) on three sides of the central chamber. This tetragonal plan with a peripheral corridor is known from other baptistries of the period in Greece, Asia Minor, and elsewhere.[48]

The corridor was paved with terracotta tiles similar in size and appearance to those used in the nave, aisles, and narthex of the Basilica. A low bench ca . 0.45 m. wide once ran along the inside of the outer wall except where interrupted on the west, apparently by a door from the outside. (This door was located just west of the conspicuous round hole in the floor of the western corridor, which is a later medieval intrusion unrelated to the baptistry.)

The photisterion was separated from the corridor on the west, north, and east by a partition wall of unknown height. Traces of benches similar to those which lined the outer wall were found against the western side of this partition, facing the corridor; they may have continued around to the north and east as well. There was certainly a doorway in the western partition wall, opposite the entrance to the baptistry from the outside, and probably another on the north; for the eastern side evidence is lacking, but another doorway is not precluded.

Within the area enclosed by the partition the remains of two distinct floor levels are visible, both paved with terracotta tiles larger (ca . 0.55 m. square) than those used in the corridor. The earlier pavement is best preserved in the southwestern corner of the chamber; here the tiles are set, like those in the corridor, with their edges more or less parallel to the walls of the building. In the later pavement, visible along the eastern side of the chamber, however, the tiles are laid diagonally. Both pavements are partially preserved in the northwestern corner, where the chronological sequence of the two phases can be made out (the diagonally oriented tries rest on top of the earlier floor). The change may have been prompted by damage to the original paving caused during repairs to the baptistry plumbing.

In the center of the photisterion lies the kolymbethra , or baptismal font, a stepped, sunken basin (ca . 0.40 m. deep) formed of concrete and originally faced with marble. (The large marble slab found in situ in the bottom of the basin was in fact a reused piece of a Christian ritual dining table; see p. 43.) In a later remodeling of the font the two circular steps leading down into the central part of the basin were built up with stone, tile, and concrete approximately to floor level along most of the font’s circumference. A circular strip (ca . 0.65 m. wide) was cut back into the tile paving around the font, and the entire area was ringed with low parapet blocks, two of which still remain on the north side. Wastewater from the font flowed through a lead pipe to a drain, built of stone, which ran under the northern corridor of the baptistry and emptied into the more western of the two wells just outside the north wall.[49] (The prominent block with a deep “channel”

[49] The well was out of use by the Early Christian period, but material from its lower levels is displayed on the top shelf of case 9 in the museum; see p. 42. east of the font should not be mistaken for part of the baptistry plumbing; it is in fact an ancient stele base reused in the eastern partition wall.)

The basin may seem surprisingly small and shallow, but baptism in the Early Christian period was regularly performed not by immersion but by affusion: the catechumen , or newly instructed convert, stood in the font while the officiating cleric poured water over his head from a small vessel.[50] Later, as Christianity grew more pervasive and the baptism of adults more and more infrequent, large independent baptistries like this became obsolete throughout the Christian world. They were replaced by small fonts within the church itself, which proved more convenient for the now-standard practice of infant baptism.

The baptistry, like the Basilica, was covered with a wooden roof, which has perished except for the tiles and a handful of iron nails used in its construction. Fragments of glass in the destruction debris again suggest the presence of glazed windows for lighting, and traces of red and blue pigment found on a small chunk of plaster indicate that here too the walls were stuccoed and painted with bright colors. There is also evidence that the inner face of the screen wall around the photisterion was at least partly decorated with a revetment of green marble, an unexpected touch of luxury in light of the paucity of ornament surviving from the Basilica itself.

The Basilica with its baptistry is the most important architectural monument of the Early Christian period at Nemea, and the only one visible on the site today. It did not stand in isolation, however, as excavation in the surrounding area has shown. Contemporary with the baptistry, or perhaps slightly later, an enclosure was constructed northwest of the Basilica, incorporating on the southeast the corner formed by the west”.

The Baptistery of Hagia Sophia (Holy Wisdom) at Constantinople

Hagia Sophia was built in the first quarter of the 4th century by the Emperor Constantine to be the Cathedral for his new imperial city, Constantinople.

The Constantinian Basilica was replaced by his sons. Their building was in turn replaced by Theodsius. The present building was built c.542 by the Emperor Justinian.

The Hagia Sophia is a classical basilica. It is 230 feet long and 246 feet wide. The central dome has a diameter of 102 feet.

The Baptistery is an external Baptistery located on the South side and is circular. This Baptistery is part of the few remaining vestiges of the pre-Justinian Hagia Sophia. It was converted to a tomb in 1639.

The first mosaic is the apse mosaic of c. 870. It replaces an earlier figurative mosaic destroyed by the iconoclasts (the original ones).

The second mosaic depicts the Emperor Leo VI at the feet of Christ.

The third mosaic depicts the two founders of Hagia Sophia: the Emperor Constantine and the Emperor Justinian.

For further informationa dn an extensive picture gallery see here: http://www.sacred-destinations.com/turkey/istanbul-hagia-sophia.htm

The basilica of the Nlessed Virgin Mary at Ephesus in Asia Minor

The first picture shows the development of the ground plan from the 4th to the 10th centuries.

The second shows the ruins of the apse of the Basilica

The third shows the ruins of the Baptistery with the remains of the baptismal font.

The Baptistry of Basilica Fausti at Carthage in Roman North Africa.

The Basilica Faustus was enormous and had a detached hexagonal Baptistery.

The site of the Basilica has been excavated since 1878.

The following link takes you to the latest excavation report on the Baptistery:

http://www.classics.cam.ac.uk/carthage/Plan/SRbaptistery.htm

It was here on Ascension Day 397 that Augustine preached Sermon cclxi on the Ascension:

1 SERMO 261
SERMO HABITUS CARTHAGINE IN BASILICA FAUSTI
QUADRAGESIMA ASCENSIONIS DOMINI IESU CHRISTI
Ascendamus cum Christo sursum cor habentes.
1. Resurrectio Domini, spes nostra; ascensio Domini, glorificatio nostra. Ascensionis enim hodie sollemnia celebramus. Si ergo recte, si fideliter, si devote, si sancte, si pie ascensionem Domini celebramus, ascendamus cum illo, et sursum cor habeamus. Ascendentes autem non extollamur Sursum enim cor habere debemus, sed ad Dominum. Sursum enim cor non ad Dominum, superbia vocatur; sursum autem cor ad Dominum, refugium vocatur. Illi enim dicimus qui ascendit: Domine, refugium factus es nobis 1. Resurrexit enim, ut spem nobis daret, quia resurgit quod moritur; ne moriendo desperaremus, et totam vitam nostram morte finitam putaremus. Solliciti enim eramus de ipsa anima, et ille nobis resurgendo et de carne securitatem dedit. Ergo ascendit, quis? Qui descendit 2. Descendit, ut sanaret te; ascendit, ut levaret te. Cades, si levaveris te; manes, si levaverit te. Sursum ergo cor, sed ad Dominum, refugium est; sursum cor, sed non ad Dominum, superbia est. Dicamus ergo illi resurgenti: Quoniam tu es, Domine, spes mea; ascendenti autem: Altissimum posuisti refugium tuum 3. Quomodo enim ad eum cor sursum habentes, superbi erimus, qui propter nos humilis factus est, ne superbi remaneremus?
Pietas quaerit credendo, vanitas litigando.
2. Deus Christus, hoc semper: numquam hoc desinet, quia numquam coepit. Si enim per gratiam eius aliquid incipit, quod numquam desinat; ille quomodo desinet, qui numquam coepit? Quid est quod incipit, et numquam desinet? Immortalitas nostra initium habebit, finem non habebit. Non enim iam habemus, quod cum habere coeperimus, non amittemus. Semper ergo Deus Christus. Et qualis Deus? Quaeris qualis? Patri aequalis. Noli ergo quaerere in aeternitate qualitatem, sed felicitatem. Qualis Deus Christus, cape, si potes. Ecce dico, non te fraudabo. Quaeris qualis Deus Christus? Audi me, immo audi mecum; simul audiamus, simul discamus. Non enim quia loquor et vos auditis, ideo vobiscum non audio. Quaeris ergo, cum audis: Deus est Christus, qualis Deus Christus? Audi mecum: non, inquam, me audi, sed mecum. In hac enim schola omnes sumus condiscipuli: caelum est cathedra magistri nostri. Audi ergo qualis Deus Christus. In principio erat Verbum. Ubi? Et Verbum erat apud Deum 4. Sed verba quotidie solemus audire. Noli sic cogitare, quomodo soles audire: Deus erat Verbum, qualis quaero. Nam ecce iam Deum credo: sed qualis Deus sit, quaero. Quaerite faciem eius semper 5. Nemo quaerendo deficiat, sed proficiat. Proficit quaerens, si pietas quaerat, non vanitas. Quomodo quaerit pietas, quomodo vanitas? Pietas quaerit credendo, vanitas litigando. Si enim litigare mecum velis, mihique dicere: Quem Deum colis? qualem Deum colis? ostende mihi quod colis, respondebo: Etsi est quod ostendam, non est cui.
Pauli in Dei cognitione modestia.
3. Nec ego audeo dicere, iam me cepisse quod quaeris. Ingredior enim, quantum possum, post vestigia illius tanti athletae Christi, apostoli scilicet Pauli dicentis: Fratres, ego me ipsum non arbitror apprehendisse. Ego me ipsum. Ego, quid est, et me ipsum? Ego qui plus omnibus illis laboravi? Novi, Apostole, quomodo dicas: Ego. Expressio est, non elatio. Nam vis audire quomodo dicat: Ego? Cum dixisset: Plus omnibus illis laboravi, tulit sibi ipsum ego. Plus, inquit, omnibus illis laboravi. Et quasi nos ad illum: Quis? et ille ad nos: Non ego autem, sed Dei gratia mecum 6. Ille ergo cum quo tanta gratia Dei erat, ut posterius vocatus plus praecedentibus laboraret, dicit tamen: Fratres, ego me ipsum non arbitror apprehendisse. Ibi ego, ubi non apprehendit. Humanae quippe infirmitatis est, non apprehendere. Ubi autem levatus est in tertium caelum, et audivit ineffabilia verba, quae non licet homini loqui, non dixit: Ego. Sed quid dixit? Scio hominem ante annos quattuordecim 7. Scio hominem: et ipse homo erat qui loquebatur, et quod in eo factum est, quasi alterum fecit, ideo non defecit. Noli ergo contendere, noli litigare, exigendo a me qualem deum colo. Non enim idolum est, et digitum extendo, et dico tibi: Ecce Deum, quem colo; aut aliquod sidus est, aut aliqua stella, aut sol, aut luna; et extendo digitum in caelum, et dico: Ecce quod colo. Non est quo digitus extendatur, sed est quo mens extendatur. Vide ipsum non comprehendentem, et tamen quaerentem, sequentem, inhiantem, suspirantem, desiderantem; vide illum, quid intendat vide ad Deum suum, utrum digitum, an vero animum. Quid ait? Non me arbitror apprehendisse. Unum autem, quae retro oblitus, in ea quae ante sunt extentus, secundum intentionem sequor ad palmam supernae vocationis Dei in Christo Iesu 8. Sequor, inquit, ambulo, inquit, in via sum. Sequere, si potes: simul ad patriam veniamus, ubi non a me quaeres, nec ego a te. Simul ergo modo credendo quaeramus, ut simul postea videndo gaudeamus.
Mundandum cor quo videatur Deus.
4. Nam quis tibi ostendit, qualis sit Deus Christus? Ecce quod dignatus est dicere per servum suum, dicat et per istum servum suum, conservis meis, servis suis. Dictum est tibi: In principio erat Verbum. Quaerebas ubi esset, responsum est: Verbum erat apud Deum. Et ne verba contemneres ex consuetudine locutionis humanae, audisti: Deus erat Verbum. Adhuc quaeris qualis Deus? Omnia per ipsum facta sunt 9. Ama illum: quidquid amas, ab illo est. Non amemus creaturam, neglecto Creatore; sed attendamus creaturam, et laudemus Creatorem. Non tibi possum ostendere Deum meum: ostendo quae fecit, recolo quae fecit. Omnia per ipsum facta sunt. Fecit nova non novus; fecit temporalia sempiternus; fecit mutabilia, qui nescit mutari. Facta inspice, lauda factorem: crede, ut munderis. Videre enim vis? Bonam rem, magnam rem vis; hortor ut velis. Videre vis? Beati mundo corde, quia ipsi Deum videbunt 10. Prius ergo cogita de corde mundando: hoc habeto negotium, ad hoc te avoca, insta huic operi. Quod vis videre mundum est, immundum est unde vis videre. Cogitas Deum quasi aliquam istorum oculorum immensam vel multiplicem lucem, auges tibi spatia quanta vis: non ponis finem ubi non vis, ponis ubi vis. Phantasmata sunt ista cordis tui, immunditia est ista cordis tui. Tolle, abice. Si terra tibi in oculum caderet, et velles ut ostenderem tibi lucem; prius tui oculi quaererent mundatorem. Tantum immunditiae est in corde tuo; ibi avaritia non parva immunditia est. Congeris quod tecum non tollas. Nescis quia cum congeris, ad cor tuum lutum trahis? Unde videbis ergo quod quaeris?
Implesti arcam tuam et fregisti conscientiam tuam.
5. Tu mihi dicis: Ostende mihi Deum tuum. Ego tibi dico: Attende paululum ad cor tuum. Ostende, inquis, mihi Deum tuum. Attende, inquio, paululum ad cor tuum. Quidquid ibi vides quod displicet Deo, tolle inde. Venire ad te vult Deus. Dominum ipsum Christum audi: Ego et Pater veniemus ad eum, et mansionem apud eum faciemus 11. Ecce quid promittit Deus. Si ergo promitterem venturum me in domum tuam, mundares eam; Deus in cor tuum venire vult, et piger es ei domum mundare? Non amat habitare cum avaritia, cum muliere immunda et insatiabili, cui tu iubenti serviebas, et Deum videre quaerebas. Quid fecisti, quod Deus iussit? Quid non fecisti, quod avaritia iussit? Quid fecisti, quod Deus iussit? Ego ostendo quid habitet cor tuum, qui vis videre Deum. Hoc enim dixeram: Est quod ostendere, sed cui non est. Quod Deus iussit, quid fecisti? Quod avaritia iussit, quid distulisti? Iussit Deus ut nudum vestires, tremuisti; iussit avaritia ut vestitum exspoliares, insanisti. Si fecisses quod Deus iussit, quid tibi dicam, haberes illud et illud? Ipsum Deum haberes. Si fecisses quod Deus iussit, Deum haberes. Fecisti quod avaritia iussit, quid habes? Scio, dicturus es mihi: Habeo quidquid abstuli. Ergo auferendo habes. Habes aliquid apud te, qui perdidisti te? Habeo, inquis. Ubi, ubi, rogo te? Certe aut in cubiculo, aut in saccello, aut in arca: nolo amplius dicere. Ubicumque habes, modo certe tecum non habes. Certe modo cogitas in arca te habere; forte periit, et nescis; forte cum redis, non invenis quod dimisisti. Cor tuum quaero: ibi quid habeas, interrogo. Ecce implesti arcam tuam, et fregisti conscientiam tuam. Vide plenum, disce esse plenus: Dominus dedit, Dominus abstulit; sicut Domino placuit, ita factum est; sit nomen Domini benedictum 12. Nempe omnia perdiderat. Unde ergo istas gemmas laudis Domino proferebat?
Tenebrae sunt opera mala.
6. Munda ergo cor, quantum potes; id age, id operare. Et ut ille mundet, ubi maneat roga, supplica, humiliare. Non capis: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum: hoc erat in principio apud Deum. Omnia per ipsum facta sunt, et sine ipso factum est nihil. Quod factum est in ipso vita erat, et vita erat lux hominum. Et lux in tenebris lucet, et tenebrae eam non comprehenderunt 13. Ecce quare non capis: Lux in tenebris lucet, et tenebrae eam non comprehenderunt. Quae sunt tenebrae, nisi opera mala? Quae sunt tenebrae, nisi cupiditates malae, superbia, avaritia, ambitio, invidentia? Omnia ista tenebrae sunt: ideo non comprehendis. Nam lux lucet in tenebris; sed da qui comprehendat.
Ipse Christus et qua eas et quo eas.
7. Vide ergo, ne forte hoc quomodocumque possis accipere: Verbum caro factum est, et habitavit in nobis 14. Per hominem Christum tendis ad Deum Christum. Multum est ad te Deus: sed homo factus est Deus. Quod longe erat a te, per hominem factum est iuxta te. Ubi maneas, Deus est: qua eas, homo est. Idem ipse Christus, et qua eas, et quo eas. Ipse ergo Verbum caro factum est et habitavit in nobis. Assumpsit quod non erat, non amisit quod erat. Apparebat homo, et latebat Deus. Occisus est homo, et offensus est Deus: sed resurrexit homo, et inventus est Deus. Cogita ergo quanta fecit ut Deus, quanta passus est ut homo. Occisus est, sed non in divinitate: ipse Christus occisus est. Non enim duo, Deus et homo; ut iam non faciamus vel noverimus Trinitatem, sed quaternitatem. Homo quidem homo, et Deus Deus; sed totus Christus homo et Deus: ipse ergo Christus homo et Deus. Quomodo tu homo corpus et animus; sic totus Christus homo et Deus. Ergo totus Christus, caro, anima, et Deus. Idem ipse aliquid dicit, quod ad Deum pertinet; aliquid dicit, quod ad animam pertinet; aliquid dicit, quod ad carnem pertinet: totum ad Christum pertinet. Quid dicit ut Deus? Sicut Pater habet vitam in semetipso, sic dedit Filio habere vitam in semetipso. Quaecumque Pater facit, haec eadem et Filius facit similiter 15. Ego et Pater unum sumus 16. Quid dicit Christus secundum animam suam? Tristis est anima mea usque ad mortem 17. Quid dicit Christus secundum carnem? Solvite templum hoc, et in triduo suscitabo illud 18. Palpate et videte, quia spiritus carnem et ossa non habet, sicut me videtis habere 19. Haec sunt thesauri sapientiae et scientiae 20.
In Christo Deum habes ac proximum.
8. Certe tota lex in duobus praeceptis pendet: Diliges Dominum Deum tuum ex toto corde tuo, ex tota anima tua, ex tota mente tua; et diliges proximum tuum tamquam te ipsum. In his duobus praeceptis tota Lex pendet et Prophetae 21. In Christo habes totum. Deum tuum vis diligere? Habes in Christo: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum 22. Proximum vis diligere? Habes in Christo: Verbum caro factum est et habitavit in nobis 23.
Sine peccato hic non vivimus.
9. Mundet nos gratia sua: mundet nos opitulationibus et consolationibus suis. Fratres mei, per ipsum et in ipso obsecro vos, in bonis operibus abundetis, in misericordia, bonitate, benignitate. Cito dimittite quod in vos peccatur. Nemo teneat iram adversus alium, ne intercludat sibi orationem ad Deum. Haec enim omnia, quia in hoc saeculo sumus, quia etsi proficimus, etsi iuste vivimus, sine peccato hic non vivimus. Non enim peccata sola sunt illa quae crimina nominantur, adulteria, fornicationes, sacrilegia, furta, rapinae, falsa testimonia; non ipsa sola peccata sunt. Attendere aliquid quod non debebas, peccatum est; audire aut quid libenter, quod audiendum non fuit, peccatum est; cogitare aliquid, quod non fuit cogitandum, peccatum est.
Remedia quotidiana contra peccata.
10. Sed dedit Dominus noster post illud lavacrum regenerationis alia quotidiana remedia. Quotidiana nostra mundatio, Dominica oratio. Dicamus, et verum dicamus, quia et ipsa eleemosyna est: Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris 24. Date eleemosynas, et omnia munda sunt vobis 25. Mementote, fratres, ad dexteram staturis quid dicturus est. Non dicet: illa et illa magna fecistis; sed: Esurivi, et dedistis mihi manducare 26. Ad sinistram staturis non est dicturus: illa et illa mala fecistis; sed: Esurivi, et non dedistis mihi manducare 27. Illi pro eleemosyna, in vitam aeternam: illi propter sterilitatem, in ignem aeternum. Modo eligite aut dexteram aut sinistram. Nam rogo vos, quam habere potent spem salutis piger in remediis, creber in morbis? Sed parvi morbi sunt. Congere, et premunt. Minora peccata sunt quae habeo. Non sunt multa? Nam quomodo minora sunt, quae premunt, obruunt? Quid minutius pluviae guttis? Flumina implentur. Quid minutius granis tritici? Horrea implentur. Tu attendis quia minora sunt, et non attendis quia multa sunt. Attendere nosti: numera, si potes. Sed plane quotidianum remedium dedit Deus.
Conclusio.
11. Magna misericordia eius qui ascendit in altum, et captivavit captivitatem 28. Quid est: captivavit captivitatem? Occidit mortem. Captivitas captivata est: mors mortua est. Quid ergo? Hoc solum fecit qui ascendit in altum, et captivavit captivitatem? Ergo dimisit nos? Ecce ego vobiscum sum usque in consummationem saeculi 29. Ergo illud attende: Dedit dona hominibus 30. Aperi sinum pietatis, excipe donum felicitatis.

The Basilica and Baptistery of Hippo Regis

The Baptistery is external and located on the South side of the Basilica. The building was circular and part of a complex of buildings consisting of an atrium, dressing rooms and room for the anointings of Confirmation.

The font is cruciform and was covered by a Ciborium supported by Corinthian columns.

Hippo Regis was the diocese of which St. Augustine was bishop. It fell to the Vandals (the original ones) in 431 as Augustine lay dying.

Here is an album of 56 slides of the site and location of the Basilica. Those concerning the Baptistery can be found from n.33 on. The series ends with a number of views of the modern Cathedral in Hippo Regis.

http://people.vanderbilt.edu/~james.p.burns/chroma/Bas.%20&%20Bapt.%20in%20Hippo2_files/frame.htm

We begin our exploration of Baptisteries in Christian North Africa by posting this link which contains some interesting photographs of early baptisteries:

http://people.vanderbilt.edu/~james.p.burns/UTSeminar/NorthAfricanbaptisteries1.pdf

And a description of the recent excavation of the Baptistery at Carthage;

http://www.doaks.org/DOP54/DP54ch16.pdf

ANd for some background information:

http://en.wikipedia.org/wiki/African_Rite

Another important site in the Venetian territories is the Cathedral of Sant’Eufemia at Grado which has a fifth century Baptistery. The Baptistery is external and hexagonal:

The Baptistery of San Giovanni in Fonte in Naples.

Built c. 360 as an external baptistery for the Constantinian Basilica of Santa Restituta, the Baptistery was incorporated into the present Cathedral by Cahrles of Anjou c. 1250.

http://www.duomodinapoli.it/

http://it.wikipedia.org/wiki/Battistero_di_San_Giovanni_in_Fonte