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Nicaea (Iznik) - Turkey

Iznik is a small town in northwestern Turkey, on the eastern shore of Lake Iznik. It is the modern successor of the important Byzantine city of Nicea (or Nicaea), where the famous Council of Nicea was held in 325 AD.

 

History

Founded in the 4th century BC by the Macedonian king Antigonus I Monophthalmus, Nicea was an important centre in late Roman and Byzantine times.
In 325 AD, the great Council of Nicea was called by Constantine the Great, who had converted to Christianity a decade earlier and replaced official persecution of Christianity with official support. The Council of Nicea was the first ecumenical (worldwide) council of the church and the first of Seven Ecumenical Councils recognized by most Christian denominations as having doctrinal authority. Around 300 bishops from across the Christian world attended.
The main reason for the council was the dispute over Arianism, the doctrine that Christ was not equal with God but a lesser divine being, but the assembled bishops also dealt with the date of Easter and various matters of church administration. The Council was originally planned to be held in another city, but Constantine moved the location to Nicea because of its favorable weather and, most importantly, proximity to his palace in Nicomedia (modern Izmit).
Another important council was held at Nicea in 787 to deal with the iconoclastic controversy (the dispute over whether the use of icons was appropriate or constituted idolatry). This is known as the Second Council of Nicea and the Seventh Ecumenical Council. It concluded that icons were worthy of veneration but not worship, and restored their use in the Byzantine Empire.
The Seljuk Turks captured Nicea in 1081 and renamed it Iznik. It was recaptured by the Byzantines in 1097 during the First Crusade, under Emperor Alexius I Comnenus. After the Crusaders captured Constantinople in 1204, the "Empire of Nicea" was founded. It served as a political and cultural center for 50 years, from which a restored Byzantium arose under Michael VIII Palaeologus.
Nicea was besieged and conquered in 1331 by the Ottoman Turks, who built the Green Mosque (1378–91). Iznik's prosperity was damaged by the competing growth of nearby Istanbul as an Ottoman centre after 1453, but revived in the 16th century with the introduction of faience pottery making. Iznik subsequently became famous for its magnificently beautiful "Iznik tiles," which decorate mosques and palaces throughout Turkey (see photos of the Blue Mosque as an example).
After the tile workshops were transferred to Istanbul c. 1700, Iznik began to decline. Its economy suffered a further blow with the construction of a major railway bypassing the town. Today, Iznik is a small market town and administrative centre for the surrounding district, with a population of about 15,000.
The Second Vatican Council in 1962 described Iznik as a third 'holy city' after Jerusalem and the Vatican for Christians.

What to See

Several monuments from the Roman, Byzantine and Ottoman ages are well preserved in modern Iznik. Nicea's Roman and Byzantine city walls, 14,520 feet (4,426 m) in circumference, remain almost entirely intact around the city. They were built in 300 BC by the Greek Lysimachus, then ruler of the town, and were frequently repaired by the Byzantines and Ottomans. The main gate is the Istanbul Gate, on the north side, decorated with a carved relief of fighting horsemen.
Nicea had an ancient theater, built between the lake and Yenişehir Gate. It was built by the Proconsul of Bythinia, Plinius, in 112. By the 13th century, it was turned into a mass grave. Archaeological excavations have revealed that a church, palace, Ottoman ceramic workshops and tile kilns were constructed within it.
The First Council of Nicea was held in the Senatus Palace, which sadly now lies beneath the waters of Lake Iznik.
The highlight for religious travelers and historians are the ruins of the 4th-century St. Sophia Cathedral, the site of the Second Council of Nicea. It is located in the town center. Renamed Orhan Ghazi Mosque in 1331 and badly damaged by earthquake and fire, the building was restored by the famous architect Sinan in the 16th century. The ceiling of Haghia Sophia has collapsed but much still remains. On the wall of a grave room is a fresco of Christ and there are surviving mosaic pavements on the floor.

The 14th-century Green Mosque (Yesil Camii) is named for the green tiles adorning its minaret. The original tiles have now been replaced by inferior copies.
The Iznik Archaeological Museum is across from the mosque. One of Iznik's nicest historical buildings, the museum is housed in the Kitchen of Lady Nilüfer (Nilüfer Hatun Imareti). The imaret (kitchen) was set up in 1388 by the wife of Ottoman ruler Orhan Gazi, as a hospice for wandering dervishes. Visitors enter through a spacious five-domed portico, which leads to a central domed area flanked by two more domed rooms. The museum's collection consists mainly of Roman antiquities and glass, supplemented with some recently-discovered Seljuk and Ottoman tiles.

Quick Facts on Nicea (Iznik)

Site Information
Names:Ancient Nicea; Ancient Nicea, Iznik
Country:Turkey
Categories:Ancient Cities; Historical Sites
Faiths:Christianity; Islam
Status:active
Visitor and Contact Information
Location:Turkey
Coordinates:40.445000° N, 29.749722° E  (view on Google Maps)
Lodging:View hotels near this location
Note: This information was accurate when first published and we do our best to keep it updated, but details such as opening hours can change without notice. To avoid disappointment, please check with the site directly before making a special trip.

Map of Nicea (Iznik)

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Catharism - All visible matter, including the human body, was created by Satan; it was therefore tainted with sin.

Catharism - Wikipedia, the free encyclopedia



Catharism (/ˈkæθərɪzəm/; from the Greek: καθαροί, katharoi, "the pure (ones)")[1][2] was a Christian dualist movement that thrived in some areas of Southern Europe, particularly northern Italy and southern France, between the 12th and 14th centuries. Cathar beliefs varied between communities because Catharism was initially taught by ascetic priests who had set few guidelines. The Cathars were a direct challenge to the Catholic Church, which denounced its practices and dismissed it outright as "the Church of Satan".[3]

Catharism had its roots in the Paulician movement in Armenia and the Bogomils of Bulgaria, which took influences from the Paulicians. Though the term "Cathar" (/ˈkæθɑːr/) has been used for centuries to identify the movement, whether the movement identified itself with this name is debatable.[4] In Cathar texts, the terms "Good Men" (Bons Hommes) or "Good Christians" are the common terms of self-identification.[5] The idea of two Gods or principles, one being good the other evil, was central to Cathar beliefs. The good God was the God of the New Testament
and the creator of the spiritual realm, as opposed to the bad God, whom
many Cathars identified as Satan, creator of the physical world of the Old Testament.
All visible matter, including the human body, was created by Satan; it
was therefore tainted with sin. This was the antithesis to the
monotheistic Catholic Church, whose fundamental principle was that there
was only one God who created all things visible and invisible. Cathars
thought human spirits were the genderless spirits of Angels trapped within the physical creation of Satan, cursed to be reincarnated until the Cathar faithful achieved salvation through a ritual called the Consolamentum.[6] From the beginning of his reign, Pope Innocent III attempted to use diplomacy to end Catharism, but in the year 1208 Innocent's papal legate Pierre de Castelnau was murdered while returning to Rome after preaching the Catholic faith in southern France.[7] With the option of sending Catholic missionaries and jurists extinguished, Pope Innocent III declared Pierre of Castelnau a martyr and launched the Albigensian Crusade.[7][8]

Marcionism - rejecting the Old Testament God, creating the "New Testatment"

Marcionism - Wikipedia, the free encyclopedia

Recent scholarship

In Lost Christianities, Bart Ehrman contrasts the Marcionites with the Ebionites as polar ends of a spectrum with regard to the Old Testament.[27]
Ehrman acknowledges many of Marcion's ideas are very close to what is
known today as "Gnosticism", especially its rejection of the Jewish God,
the Old Testament, and the material world, and his elevation of Paul as
the primary apostle. In the PBS documentary, From Jesus to Christ, narrated by Ehrman, Karen King, Elaine Pagels, L. Michael White, and other secular New Testament scholars, Marcion's role in the formation of the New Testament canon
is discussed as pivotal, and the first to explicitly state it. There
were early Christian groups, such as the Ebionites, that did not accept
Paul as part of their canon.

Robert M. Price, a New Testament scholar at Johnnie Colemon Theological Seminary, considers the Pauline canon problem:[28]
how, when, and who collected Paul's epistles to the various churches as
a single collection of epistles. The evidence that the early church
fathers, such as Clement, knew of the Pauline epistles is unclear. Price
investigates several historical scenarios and comes to the conclusion
and identifies Marcion as the first person known in recorded history to
collect Paul's writings to various churches together as a canon, the
Pauline epistles. Robert Price summarizes,

“ But the first
collector of the Pauline Epistles had been Marcion. No one else we know
of would be a good candidate, certainly not the essentially fictive
Luke, Timothy, and Onesimus. And Marcion, as Burkitt and Bauer show,
fills the bill perfectly.[29]
”

If this is correct, then Marcion's role in the formation and development of Christianity is pivotal.

Marcionism in Modern history

Historic Marcionism, and the church Marcion himself established,
appeared to die out around the 5th century, although similarities
between Marcionism and Paulicianism,
a later heresy in the same geographical area, indicate that Marcionist
ideas may have survived and even contributed to heresies in Bulgaria and
France. Whether or not that is the case, Marcion's influence and
criticism of the Old Testament are discussed to this very day.
Marcionism is discussed in recent textbooks on early Christianity, such
as Lost Christianities by Bart Ehrman. Marcion claimed to find problems in the Old Testament; problems which many modern thinkers cite today (see Criticism of the Bible and Biblical law in Christianity), especially its alleged approval of atrocities and genocide.

Many atheists, agnostics, and secular humanists agree with Marcion's examples of Bible atrocities, and cite the same passages of the Old Testament to discredit Christianity and Judaism.[30]
Most Christians agree with Marcion that the Old Testament's alleged
approval of genocide and murder are inappropriate models to follow
today.[citation needed] Some Christian scholars, such as Gleason Archer and Norman Geisler, have dedicated much of their time to the attempt to resolve these perceived difficulties, while others have argued that just punishments (divine or human), even capital punishments, are not genocide or murder because murder and genocide are unjustified by definition (see Christian Reconstructionism).

On the other hand, because of the rejection of the Old Testament which originates in the Jewish Bible, the Marcionites have been believed by some Christians to be anti-Jewish. Indeed, the terms "Marcionism" and "neo-Marcionism" has sometimes been used in modern times to refer to anti-Jewish
tendencies in Christian churches, especially when such tendencies have
been thought to be surviving residues of ancient Marcionism.

During the Nazi period some aspects of Marcion's ideas were appropriated by the German Christians. They advocated a complete rejection of the Old Testament and everything Jewish in Christianity, which they termed "Positive Christianity". These ideas fell out of favor after Germany's defeat in World War II. (See also Nazism and Religion)

For some, the postulated problems of the Old Testament, and the
appeal of Jesus are such that they identify themselves as modern day
Marcionites, and follow his solution in keeping the New Testament as
sacred scripture, and rejecting the Old Testament canon and practices. A
term sometimes used for these groups is "New Testament Christians".
Carroll R. Bierbower is a pastor of a church he says is Marcionite in
theology and practice.[31] The Cathar
movement, historically and in modern times, reject the Old Testament
for the reasons Marcion enunciated. It remains unclear whether the 11th
century Cathar movement is in continuation of earlier Gnostic and
Marcion streams, or represents an independent re-invention. John
Lindell, a former Methodist and Unitarian Universalist pastor, advocates
Christian deism, which does not include the Old Testament as part of its theology.[32]

See also

Paul - the false prophet, attacking Christianity from within

Jehovah's Witnesses - Suppression of free speech and thought

Jehovah's Witnesses - Wikipedia, the free encyclopedia



Doctrines of Jehovah's Witnesses are established by the Governing Body, without consultation with other members.[6] The religion does not tolerate dissidence about doctrines and practices;[143][311][312][313] members who openly disagree with the religion's teachings are shunned.[230]
Watch Tower Society publications strongly discourage followers from
questioning its doctrines and counsel, reasoning that the Society is to
be trusted as "God's organization".[313][314][315][316] It also warns members to "avoid independent thinking", claiming such thinking "was introduced by Satan the Devil"[317][318] and would "cause division".[319] Those who openly disagree with official teachings are condemned as "apostates" and "mentally diseased".[320][321][322]



Former members Heather and Gary Botting compare the cultural paradigms of the religion to George Orwell's Nineteen Eighty-four,[323] and Alan Rogerson describes the religion's leadership as totalitarian.[324]
Other critics charge that by disparaging individual decision-making,
the Watch Tower Society cultivates a system of unquestioning obedience[149][325] in which Witnesses abrogate all responsibility and rights over their personal lives.[326][327] Critics also accuse the Watch Tower Society of exercising "intellectual dominance" over Witnesses,[328] controlling information[230][329][330] and creating "mental isolation",[331] which former Governing Body member Raymond Franz argued were all elements of mind control.[331]



Watch Tower Society publications state that consensus of faith aids unity,[332] and deny that unity restricts individuality or imagination.[332] Historian James Irvin Lichti has rejected the description of the religion as "totalitarian".[333]



Sociologist Rodney Stark
states that while Jehovah's Witness leaders are "not always very
democratic" and members are expected to conform to "rather strict
standards," enforcement tends to be informal, sustained by close bonds
of friendship and that Jehovah's Witnesses see themselves as "part of
the power structure rather than subject to it."[93]
Sociologist Andrew Holden states that most members who join millenarian
movements such as Jehovah's Witnesses have made an informed choice.[334] However, he also states that defectors "are seldom allowed a dignified exit",[320] and describes the administration as autocratic.[6]