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Author Topic: Icons of St. Timothy Aelurus?  (Read 1914 times) Average Rating: 0
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Severian
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« on: July 12, 2011, 01:21:09 AM »

I would be surprised if there is even a single icon of this Saint floating around the Internet, but, if someone finds one could they please upload it on this thread?

Thanks,
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« Reply #1 on: July 12, 2011, 03:57:50 AM »

I have had an icon of St Severus commissioned, which I love very much.

When I have some money I would very much like an icon of St Diocorus, and one of St Timothy.

These three are especially my patrons.
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« Reply #2 on: July 12, 2011, 08:12:58 AM »

Will it include scenes of him having St. Proterius murdered?
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« Reply #3 on: July 12, 2011, 08:27:20 AM »

Why would it since he did not have Proterius murdered?

The sources show that he was murdered by one of the mercenaries he employed who had grown sick of murdering Egyptian women and children at his behest. It is said that the streets ran red with the blood of those thousands that Proterius had killed because they would not be forced to accept him as patriarch.

Since Proterius' handful of bishops and priests wanted to be received by the Church after the death of Proterius it is clear that they did not think that he had been murdered by St Timothy or anyone associated with him. They only started spreading what are manifest lies after the great mass of the Orthodox populace refused to receive them back because they had so many innocent's blood on their hands.
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« Reply #4 on: July 12, 2011, 09:02:40 AM »

"The sources"...
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« Reply #5 on: July 12, 2011, 10:28:00 AM »

"The sources"...
Iconodule, would you like me to show you the writings of a Chalcedonian historian who says that Proterius was murdered by a soldier, and thus NOT St Timothy Aelurus? I am warning you, once I do so you will no longer be able to consider that man a martyr and remain intellectually honest. If I seem harsh as I write this I apologize, but, I don't think it's right to go on an OO forum and insult OO Saints. I certainly wouldn't go on an EO forum and insult Maximus, Leo, Theodoret, Flavian et al.

Furthermore, sources say that Proterius was anything but a kind and well-loved Patriarch. It is said he persecuted Copts and all those who refused to submit to him.
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« Reply #6 on: July 12, 2011, 10:34:58 AM »

Cool it, Iconodule.
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« Reply #7 on: July 12, 2011, 10:50:32 AM »

I PM'd Iconodule a few sources which refutes the allegation that Proterius was murdered by St. Timothy Aelurus.
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« Reply #8 on: July 12, 2011, 10:54:35 AM »

I PM'd Iconodule a few sources which refutes the allegation that Proterius was murdered by St. Timothy Aelurus.

Because he brought it up publicly, I'll allow you to put links to the sources in this thread.  Then I expect everyone to drop the tangent.
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« Reply #9 on: July 12, 2011, 11:00:21 AM »

Why would it since he did not have Proterius murdered?

The sources show that he was murdered by one of the mercenaries he employed who had grown sick of murdering Egyptian women and children at his behest. It is said that the streets ran red with the blood of those thousands that Proterius had killed because they would not be forced to accept him as patriarch.
He was killed by a lynch mob.  And the sources that blame the soliders/mercenaries do not IIRC attribute it to a conversion of heart.
There is no crime for those who have Christ: religious violence in the Christian Roman Empire By Michael Gaddis
http://books.google.com/books?id=iIMbNE5LIJAC&pg=PA325&dq=human+vengeance+came+in+the+form+of+a+lynch+mob&hl=en&ei=9k8cTtXBCMGLsgLF0_mnCA&sa=X&oi=book_result&ct=result&resnum=1&ved=0CCkQ6AEwAA#v=onepage&q=human%20vengeance%20came%20in%20the%20form%20of%20a%20lynch%20mob&f=false

The title comes from a quote of St. Shenoudi, the Shakespeare of Coptic, whose chief claim to fame was breaking his staff over the head of Nestorius: violence was policy long persued before Chalcedon, by SS. Athanasius and Cyril.  Gaddis goes into some detail about Pope Dioscoros trying to emulate the example.

From the Chalcedonian Evagrius Scholasticus:
Quote
IN addition to these transactions, Dioscorus is sentenced to reside at Gangra in Paphlagonia, and Proterius is appointed to the see of Alexandria by a general vote of the synod. On his taking possession of his see, a very great and intolerable tumult arose among the people, who were roused into a storm against conflicting opinions; for some, as is likely in such cases, desired the restoration of Dioscorus, while others resolutely upheld Proterius, so as to give rise to many irremediable mischiefs. Thus Priscus, the rhetorician, recounts, that he arrived at Alexandria from the Thebaid, and that he saw the populace advancing in a mass against the magistrates: that when the troops attempted to repress the tumult, they proceeded to assail them with stones, and put them to flight, and on their taking refuge in the old temple of Serapis, carried the place by assault, and committed them alive to the flames: that the emperor, when informed of these events, despatched two thousand newly levied troops, who made so favourable a passage, as to reach Alexandria on the sixth day; and that thence resulted still more alarming consequences, from the license of |64 the soldiery towards the wives and daughters of the Alexandrians: that, subsequently, the people, being assembled in the hippodrome, entreated Floras, who was the military commandant, as well as the civil governor, with such urgency as to procure terms for themselves, in the distribution of provisions, of which he had deprived them, as well as the privileges of the baths and spectacles, and all others from which, on account of their turbulence, they had been debarred: that, at his suggestion, Floras presented himself to the people, and pledged himself to that effect, and by this means stopped the sedition for a time. Nor did even the wilderness in the neighbourhood of Jerusalem preserve its tranquillity, unvisited by this commotion. For there arrived in Palestine some of the monks who had been present at the council, but were disposed to harbour designs in opposition to it; and by lamenting the betrayal of the faith, exerted themselves to fan into a flame the monastic body. And when Juvenalis, after obtaining restitution to his see, had been compelled to return to the imperial city, by the violence of the party who claimed the right to supersede and anathematise in their own province, those who, as we have already mentioned, were opposed to the acts of the council of Chalcedon, assembled in the church of the Resurrection, and appointed Theodosius, who had especially caused confusion in the council, and been the first to bring a report of its |65 proceedings, and respecting whom, at a subsequent period, the monks of Palestine alleged, in letters to Alcison, that having been convicted of malpractices in relation to his own bishop, he had been expelled from his monastery: and that at Alexandria he had impugned the conduct of Dioscorus, and, after having been severely scourged as a seditious person, had been conveyed round the city on a camel, as is usual with malefactors. To him many of the cities of Palestine made application, with a view to the ordination of bishops. Among these was Peter the Iberian ; to whom was committed the episcopal helm of the city called Majumas, in the neighbourhood of Gaza. On being informed of these proceedings, Marcian, in the first place, commands Theodosius to be conveyed near his own person, and sends Juvenalis to rectify the past, with an injunction that all who had been ordained by Theodosius should be ejected. Many sad occurrences followed the arrival of Juvenalis, while either party indulged in whatever proceedings their anger suggested. Such was the device of the envious and God-hating demon in the change of a single letter, that, while in reality the one expression was completely inductive of the notion of the other, still with the generality the discrepancy between them was held to be considerable, and the ideas conveyed by them to be clearly in diametric opposition, and exclusive of each other: whereas he who confesses Christ in two natures, |66 clearly affirms Him to be from two; inasmuch as by confessing Christ at once in Godhead and manhood, he asserts His consistence from Godhead and manhood; and, on the other hand, the position of one who affirms His origin from two natures, is completely inclusive of His existence in two, inasmuch as he who affirms Christ to be from Godhead and manhood, confesses His existence in Godhead and manhood, since there is no conversion of the flesh into Godhead, nor a transition of the Godhead into flesh, from which substances arises the ineffable union. So that in this case by the expression, "from two natures," is aptly suggested the thought of the expression, "in two," and conversely; nor can there be a severance of the terms, this being an instance where a representation of the whole is afforded, not merely by its origin from component parts, but, as a further and distinct means, by its existence in them. Yet, nevertheless, persons have so taken up the idea of the marked distinction of the terms, either from a habit of thought respecting the glory of God, or by the inclination forestalling the judgment, as to be reckless of death in any shape, rather than acknowledge the real state of the case; and hence arose the occurrences which I have described. Such then was the state of these matters. |67

DURING the reign of Severus at Rome, Marcian exchanges his earthly sovereignty by a removal to a happier state, having reigned only seven years, but leaving behind him a truly royal monument in the memories of mankind. On learning this event, the people of Alexandria renewed their feud against Proterius with still greater exasperation and excessive heat: for the populace in general are an inflammable material, and allow very trivial pretexts to foment the flame of commotion, and not in the least degree that of Alexandria, which presumes on its numbers, chiefly |70 an obscure and promiscuous rabble, and vaunts forth its impulses with excessive audacity. Accordingly, it is said that every one who is so disposed may, by employing any casual circumstance as a means of excitement, inspire the city with a frenzy of sedition, and hurry the populace in whatever direction and against whomsoever he chooses. Their general humour, however, is even of a sportive kind, as Herodotus records to have been the case with Amasis. Such, then, is the character of this people; who were, however, in all other respects by no means contemptible. The people of Alexandria, accordingly, taking advantage of the prolonged absence of Dionysius, commander of the legions, in Upper .Egypt, decree the elevation to the highest priestly grade, of Timotheus, surnamed Aelurus, who had formerly followed the monastic life, but had subsequently been admitted among the presbyters of the church of Alexandria; and, conducting him to the great church, styled that of Caesar, elect him their bishop, though Proterius was still alive and discharged the functions of his office. There were present at the election, Eusebius, president of the church of Pelusium, and Peter the Iberian, bishop of the town of Majumas, according to the account given of the transaction by the writer of the life of Peter, who also says that Proterius was not killed by the populace, but by one of the soldiers. When Dionysius, on account of the urgency of these |71 disorders, had occupied the city with the utmost dispatch, and was taking prompt measures to quench the towering conflagration of the sedition, some of the Alexandrians, at the instigation of Timotheus, according to the written report made to Leo, despatch Proterius when he appeared, by thrusting a sword through his bowels, after he had fled for refuge to the holy baptistery. Suspending the body by a cord, they displayed it to the public in the quarter called Tetrapylum, jeering and vociferating that the victim was Proterius; and, after dragging it through the whole city, committed it to the flames; not even refraining themselves from tasting his intestines, like beasts of prey, according to the account of the entire transaction contained in the petition addressed by the Egyptian bishops and the whole clergy of Alexandria to Leo, who, as has been said, was invested with the imperial power on the death of Marcian. It was couched in the following terms:—"To the pious, Christ-loving, and divinely-appointed, the victorious and triumphant Augustus Leo, the petition of all the bishops of your Egyptian diocese, and the clergy of your most dignified and holy church of Alexandria. Having been granted, by divine grace, a boon to mankind, as such you cease not to exercise, next to God, a daily providence of the common weal, Augustus, most sacred of all emperors." After some other matters, the petition proceeds: "And while undisturbed |72 peace was prevailing among the orthodox people of our country and Alexandria, Timotheus, immediately after the holy synod at Chalcedon, being at that time a presbyter, severed himself from the Catholic church and faith, together with only four or five bishops and a few monks, of those who, as well as himself, were infected with the heretical errors of Apollinaris and his followers; on account of which opinions they were then deposed by Proterius, of divine memory, and the general synod of Egypt, and duly experienced the motion of the imperial will, in the sentence of banishment." And afterwards it proceeds: "And having watched the opportunity afforded by the departure from this world to God of the emperor Marcian, of sacred memory, assuming then in blasphemous terms a bold tone of independence, and shamelessly anathematising the holy and general synod at Chalcedon, while he drew after him a mercenary and disorderly multitude, and assailed the divine canons and ecclesiastical order, the commonwealth and the laws, he intruded himself upon the holy church of God, which at that time was possessed of a pastor and teacher in the person of our most holy father and archbishop, Proterius, duly performing the ordinary rites, and offering up to Christ, the Saviour of us all, supplications in behalf of your pious sovereignty and your Christ-loving court." And presently it proceeds: "And after the interval of only one day, while Proterius, |73 beloved of God, was occupying, as usual, the episcopal residence, Timotheus, taking with him the two bishops who had been justly deposed, and the clergy who, as we have said, were condemned to banishment with them, as if he had received rightful ordination at the hands of the two, though not one of the orthodox bishops of the whole Egyptian diocese was present, as is customary on occasion of the ordinations of the bishop of the church of Alexandria—he possesses himself, as he presumed, of the archiepiscopal see, though manifestly guilty of an adulterous outrage on the church, as already having her rightful spouse in one who was performing the divine offices in her, and canonically occupied his proper throne." And further on: "The blessed man could do nothing else than give place to wrath, according to what is written, and take refuge in the venerable baptistery from the assault of those who were pursuing him to death, a place which especially inspires awe even into barbarians and savages, though ignorant of its dignity, and the grace which flows from it. Notwithstanding, however, those who were eager to carry into execution the design which Timotheus had from the first conceived, and who could not endure that his life should be protected by those undefiled precincts, neither reverenced the dignity of the place, nor yet the season (for it was the solemnity of the saving paschal feast), nor were awe-struck at the priestly office which |74 mediates between God and man; but put the blameless man to death, cruelly butchering him with six others. They then drew forth his body, covered with wounds, and having dragged it in horrid procession with unfeeling mockery through almost every part of the city, ruthlessly loaded the senseless corpse with indignity, so far as to tear it limb from limb, and not even abstain from tasting, like beasts of prey, the ilesh of him whom but just before they were supposed to have as a mediator between God and man. They then committed what remained of the body to the flames, and scattered the ashes to the winds, exceeding the utmost ferocity of wild beasts. Of all these transactions Timotheus was the guilty cause, and the skilful builder of the scheme of mischief." Zacharias, however, while treating at length of these events, is of opinion that the greater part of the circumstances thus detailed actually occurred, but through the fault of Proterius, by his instigation of serious disturbances in the city, and that these outrages were committed, not by the populace, but by some of the soldiery; grounding his opinion on a letter addressed by Timotheus to Leo. In consequence, however, of these proceedings, Stilas is sent out by the emperor to chastise them. |75  

LEO also addresses circular letters of inquiry to the bishops throughout the empire and the most distinguished monastics, relating to the synod at Chalcedon and the ordination of Timotheus, surnamed Aelurus, accompanying them with copies of the petitions which had been presented to him on the part both of Proterius and Timotheus. The circular letters were couched in the following terms:—

A copy of the sacred epistle of the most pious emperor Leo to Anatolius, bishop of Constantinople, to the metropolitans throughout the whole world, and the other bishops.

"The emperor Caesar Leo, pious, victorious, triumphant, supreme, ever-worshipful Augustus, to the bishop Anatolius. It has ever been a subject of prayer to my piety, that all the orthodox and most holy churches, and, indeed, the cities throughout the Roman dominion, should enjoy perfect tranquillity, and that nothing should befall them to disturb their settled serenity. The events, however, which have lately happened at Alexandria, we are assured, are known to your holiness: but that you may be more fully informed respecting the entire transaction, and the |76 cause of so much tumult and confusion, we have forwarded to your sanctity copies of the petitions which the most reverent bishops and clergy of the before-mentioned city, and of the Egyptian diocese, presented to our piety against Timotheus, at the imperial city of Constantine; and, in addition, copies of the petitions presented to our serenity, at our sacred court, by persons from Alexandria on behalf of Timotheus; so that your holiness will be able distinctly to learn what have been the proceedings of the before-mentioned Timotheus, whom the people of Alexandria and their dignitaries, senators, and ship-masters request for their bishop, and what relates to the other transactions, as intimated by the tenor of the petitions, as well as regarding the synod at Chalcedon, to which these parties by no means assent, according as the matters are set forth by the petitions appended. Your reverence will accordingly forthwith cause to assemble to you all the orthodox holy bishops who are now resident in the imperial city, as also the most reverent clergy; and, after carefully investigating and testing every circumstance, considering that Alexandria is at present disturbed, and that we are most solicitous for its settlement and tranquillity, declare your opinion respecting the before-mentioned Timotheus and the synod at Chalcedon, without any fear of man, and apart from all favour or dislike; setting before your eyes only the fear of the Almighty, inasmuch as ye |77 know that ye shall give account of this matter to His pure Godhead. This we enjoin, in order that, being perfectly informed by your letters, we may be able to frame the fitting issue on the entire matter." The emperor wrote also in similar terms to the other bishops, and, as I have said, to the most distinguished among those who at that period were practising the endurance of the bare and immaterial mode of life. Among these was Simeon, who first conceived the station on the pillar, and of whom I have made mention in the former part of the history; as well as Baradatus and Jacob, the Syrians.

ACCORDINGLY, in the first instance, Leo, bishop of the elder Rome, both wrote in defence of the synod at Chalcedon, and declared the ordination of Timotheus to be null, as having been irregularly performed. This epistle the emperor Leo dispatches to Timotheus, president of the church of Alexandria; Diomedes, the silentiary, executing the imperial commission: and Timotheus wrote in rejoinder, excepting to the synod at Chalcedon and the epistle of Leo. Of these documents copies are preserved in the collection called the Circulars: but I have omitted them, to avoid |78 encumbering the matter on hand with too great a number. The bishops, too, of the other cities, expressed their adherence to the determinations framed at Chalcedon, and unanimously condemned the ordination of Timotheus. Amphilochius alone, bishop of Side, wrote an epistle, loudly reprobating the ordination of Timotheus, but also rejecting the synod at Chalcedon. Zacharias the rhetorician has also treated of these transactions, and has inserted the epistle itself of Amphilochius in his work. Simeon, too, of holy memory, wrote two epistles on the occasion; namely, to the emperor Leo, and to Basilius, bishop of Antioch. The latter, as being brief, I insert in this my history, as follows: "To my lord, the most religious and holy servant of God, the archbishop Basilius, the sinful and humble Simeon wishes health in the Lord. Well may we now say, my lord: Blessed be God, who has not rejected our prayer, nor withdrawn his mercy from us sinners. For, on the receipt of the letters of your worthiness, I admired the zeal and piety of our sovereign, beloved of God, which he manifested and still manifests towards the holy fathers and their unshaken faith. And this gift is not from ourselves, as says the holy apostle, but from God, who, through your prayers, bestowed on him this readiness of mind." And presently he proceeds: "On this account, I also, though mean and worthless, the refuse of the monks, have conveyed to his majesty my |79 judgment respecting the creed of the six hundred and thirty holy fathers assembled at Chalcedon, firmly resolving to abide by the faith then revealed by the Holy Spirit: for if, in the midst of two or three who are gathered in His name, the Saviour is present, how could it be otherwise, than that the Holy Spirit should be throughout in the midst of so many and so distinguished holy fathers?" And afterwards he proceeds: "Wherefore be stout and courageous in the cause of true piety, as was also Joshua the son of Nun, the servant of the Lord, in behalf of the children of Israel. I beg you to salute from me all the reverent clergy who are under your holiness, and the blessed and most faithful laity."

ON these grounds Timotheus is sentenced to banishment, and Gangra is in his case also named as the place of exile. The Alexandrians then elect another Timotheus, variously surnamed Basilicus and Salofacialus. Anatolius dies, and Gennadius succeeds him in the see of the imperial city. His successor is Acacius, who had been master of the Orphan Hospital in that city. |80  
Then follows an epitome of the Acts of Chalcedon.
http://www.tertullian.org/fathers/evagrius_2_book2.htm
For a somewhat different view, Coptic Interpretations of the Fourth Ecumenical Council By Father Matthias Wahba
http://books.google.com/books?id=M2q0wrQoybQC&pg=PA22&dq=Coptic+interpretations+Proterius&hl=en&ei=fVccTsPZOvKGsALN3vWdCA&sa=X&oi=book_result&ct=result&resnum=1&ved=0CCkQ6AEwAA#v=onepage&q=Coptic%20interpretations%20Proterius&f=false

Since Proterius' handful of bishops and priests wanted to be received by the Church after the death of Proterius it is clear that they did not think that he had been murdered by St Timothy or anyone associated with him.

How's that? It is quite usual to rush to the side of a coup which just has decaptiated the powers that were.


They only started spreading what are manifest lies after the great mass of the Orthodox populace refused to receive them back because they had so many innocent's blood on their hands.
The letters to Old and New Rome, written just after the event, do not allow much time for such a wavering.
« Last Edit: July 12, 2011, 11:06:03 AM by ialmisry » Logged

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« Reply #10 on: July 12, 2011, 11:03:31 AM »

I PM'd Iconodule a few sources which refutes the allegation that Proterius was murdered by St. Timothy Aelurus.

Because he brought it up publicly, I'll allow you to put links to the sources in this thread.  Then I expect everyone to drop the tangent.
Okay, thank you.

Zachariah of Mitylene (non-Chalcedonian) says:
Quote
“ When Proterius continued to threaten the Romans, and to display his rage against them; because they took his gold, but did not fill their hands with the blood of his enemies : then, indeed, a certain Roman was stirred to anger in his heart, and was boiling over with rage ; and he invited Proterius to look round and he would show him the corpses of the slain as they lay. And suddenly and secretly, he drew his sword and stabbed Proterius in the ribs along with his Roman comrades, and they despatched him, and dragged him to the Tetrapylum, calling out respecting him as they went along, "This is Proterius." And others suspected that it was some crafty plot. But the
Romans left the body, and went away. Then the people, perceiving this, became also greatly excited, and they dragged off the corpse, and burnt it with fire in the Hippodrome.”
~Hamilton F.J. & Brooks E.W. trans. Zachariah of Mitylene, Syriac Chronicle , Book 4.
Ch 1. p66, 189

Evagrius Scholasticus (Chalcedonian) says:
Quote
“ ….the account given of the transaction by the writer of the life of Peter, also says that Proterius was not killed by the populace, but by one of the soldiers.”
~ Walford E. Evagrius Scholasticus, Ecclesiastical History, p70 Bagster, 1846

I found both these quotes from Father Peter's essay here

EDIT: ialmisry seems to have posted some of the same info while I was writing this post
« Last Edit: July 12, 2011, 11:09:06 AM by Severian » Logged


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« Reply #11 on: July 12, 2011, 01:28:24 PM »

"the writer of the life of Peter".... Hmm, which side do you think this writer would be on?
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« Reply #12 on: July 12, 2011, 01:37:56 PM »

What?
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« Reply #13 on: July 12, 2011, 03:54:41 PM »

Fr. Peter Farrington touches on the topic about 1/2 way down in this article.

St. Timothy Aelurus of Alexandria

http://britishorthodox.org/glastonbury-review-archive/misc/that-they-may-be-one-31-st-timothy-aelurus-of-alexandria/
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« Reply #14 on: July 12, 2011, 04:00:11 PM »


Another book I've been planning to read, although this one will result in some serious face-palmitis!
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« Reply #15 on: July 12, 2011, 04:23:17 PM »

I have had an icon of St Severus commissioned, which I love very much.

When I have some money I would very much like an icon of St Diocorus, and one of St Timothy.

These three are especially my patrons.
I saw your commissioned icon of St Severus. It was beautiful! I loved it so much that I enlarged it, printed it out, framed it, & placed it in my icon corner. If/when you can commission an icon of these other two Saints please try to upload them on this site, if you can.

Seeking your prayers,
Severian
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« Reply #16 on: July 12, 2011, 04:31:08 PM »

"the writer of the life of Peter".... Hmm, which side do you think this writer would be on?
Yes I get it, but the historian who quoted the "writer of the life of Peter" never said something to the effect of "that's not true, he was lynched!" Considering Evagrius' confessional disposition, he probably would have attributed Proterius' murder to a non-Chalcedonian lynch mob had there been any concrete evidence of such, but, apparently there was no such evidence. Furthermore, even if he were lynched, is there any CONCRETE EVIDENCE which would lead us to believe his death was instigated by St. Timothy? Meh... maybe we should stop this now, Salpy said she didn't want polemics, but, I just feel it's appropriate we nonChals get a chance to present our perspective on this matter. Let's agree to one thing Iconodule, if you would like to continue this discussion with me, do it via PM. We probably shouldn't have any more discussions on this subject in the public forum. Plus, St. Timothy's role in Proterius' murder has nothing to do with the main point of this thread. I don't like arguing.

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« Reply #17 on: July 12, 2011, 06:14:59 PM »

Let's agree to one thing Iconodule, if you would like to continue this discussion with me, do it via PM. We probably shouldn't have any more discussions on this subject in the public forum. Plus, St. Timothy's role in Proterius' murder has nothing to do with the main point of this thread. I don't like arguing.

Peace and blessings in Christ,
Severian

Thank you.  Let's drop the tangent now.
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« Reply #18 on: July 12, 2011, 06:19:58 PM »

On a lighter note, I looked up St. Timothy Aelurus and it seems the term 'Aelurus' means something on the order of 'weasel-like.'

Goodness! That's not nice.  Cheesy
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« Reply #19 on: July 12, 2011, 06:26:18 PM »

On a lighter note, I looked up St. Timothy Aelurus and it seems the term 'Aelurus' means something on the order of 'weasel-like.'

Goodness! That's not nice.  Cheesy
Ah yes, I have read of two reasons why he is called "Aelurus" (weasel)

1. Due to his small build

2. Due to his strict ascetic life

Sometimes the surname "Aelurus" is translated "cat", but I read that, considering the context in which his nickname was coined, it most likely means "weasel".

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« Reply #20 on: July 12, 2011, 06:57:30 PM »

On a lighter note, I looked up St. Timothy Aelurus and it seems the term 'Aelurus' means something on the order of 'weasel-like.'

Goodness! That's not nice.  Cheesy
Ah yes, I have read of two reasons why he is called "Aelurus" (weasel)

1. Due to his small build

2. Due to his strict ascetic life

Sometimes the surname "Aelurus" is translated "cat", but I read that, considering the context in which his nickname was coined, it most likely means "weasel".

In Christ,
Severian
The term (and the Latin feles) centers the meaning on the size/build (a leo "lion," for instance, unlike in English, is NOT a feles).
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« Reply #21 on: October 06, 2011, 07:14:31 PM »

Usually I wouldn't resurrect such a DISASTER of a thread, but I am curious...

For those of you who have commissioned icons from iconographers, do you give them a basic idea as to what you want the icon to look like or do you just go up to that iconographer and say "I want an icon of so-and-so" (OK, you would probably ask more subtly than that Cheesy). I ask because in the (very unlikely) chance I do commission an icon of a certain Saint I would like to know how I would go about doing so.
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« Reply #22 on: October 06, 2011, 07:25:52 PM »

I really hope that this isn't considered disrespectful, but I LOL'd at the "Timmy the Weasel" tag.
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« Reply #23 on: October 06, 2011, 07:29:07 PM »

I really hope that this isn't considered disrespectful, but I LOL'd at the "Timmy the Weasel" tag.
Nah, it's OK. Wink
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« Reply #24 on: October 07, 2011, 03:59:50 AM »

You can put together a collection of other images and say that you would like your commissioned icon to be in accordance with various features.

After St Severus, St Timothy is my most important patron. I love him very much.
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« Reply #25 on: October 07, 2011, 06:08:39 AM »

You can put together a collection of other images and say that you would like your commissioned icon to be in accordance with various features.

After St Severus, St Timothy is my most important patron. I love him very much.
OK then. Thanks. Smiley
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« Reply #26 on: September 05, 2012, 01:03:18 AM »

bump
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« Reply #27 on: September 05, 2012, 01:31:28 AM »

bump
If I may ask... Why?
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« Reply #28 on: September 05, 2012, 08:36:00 AM »

Lololol. Severian being beaten to the bump.  Cheesy
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« Reply #29 on: September 05, 2012, 06:42:15 PM »

Lololol.

Not sure whether that's an Arab ululation or an American laughing out loud.  Tongue
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