The beginning of Christianity in Lycos Valley dates from A.D. 40-50 where it first spread among the Jewish communities in Hierapolis, Laodikeia and Kolossai.  In Laodikeia where the Jewish community particularly had great power and privileges the excavations may uncover a Synagogue. The city because of its prosperity initially did not express much interest in the new religion. Christianity in the Lykos Valley spread quickly because of letters St. Paul sent from Rome to his colleague Epaphra of Kolossai, who read them to the people of Laodikeia, Hierapolis and Kolossai. However, the believers of this new religion suffered great persecution until Christianity was accepted as the official religion in A.D. 324 in the reign of Constantine the Great. 

There are 14 letters of St. Paul recorded in the Book of Acts in New Testament. St. Paul sent these letters to the congregations he founded in order to disseminate the new religion. Tychitus records that St. Paul wrote about 800-830 letters. As early as the 1^st c. A.D. as a result of St. Paul’s sermons in Ephesus and his travels in Lydia and Troas the new religion attracted pagans and Jews.

One of the oldest seven churches in Asia Minor, which is mentioned in Revelation is located in Laodikeia. The addressees of in the book of Revelation were seven churches in the Roman province of Asia Minor. In the 1^st c. A.D. the cities in order of Ephesus, Pergamum, Thyateira (Akhisar), Sardes (Salihli), Philadephia (Alasehir), Hierapolis (Pamukkale) and Laodikeia received the honorary title of Christian Churches. These churches were primary communication centers from which secondary messengers would be dispatched so that other churches in their respective districts could the correspondence. Paul’s Letter to the Colossians, I, 2 and IV, 15-16, indicates Laodikeia was the seat of an early bishopric,

Laodikeian Church was addressed in the Revelation 3:14-22: “To the angel of the church in Laodikeia write: These are the words of the Amen, the faithful and true witness, the ruler of God’s creation. I know your deeds, that you are neither cold nor hot. I wish you were either one or the other! So, because you are lukewarm—neither hot nor cold—I am about to spit you out of my mouth. For you say, I am rich, I have prospered and I need nothing; not knowing that you are wretched, pitiful, poor, blind, and naked. Therefore I counsel you to buy from me gold refined by fire, that you may be rich, and white garments to clothe you and keep the shame of your nakedness from being seen, and salve to anoint your eyes, that you can see.  Those whom I love I rebuke and discipline. So be earnest, and repent. Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with him, and he with me. To him who overcomes, I will give the right to sit with me on my throne, just as I overcome and sat down with my Father on his throne. He, who has an ear, let him hear what the Spirit says to the churches.” It is clear that the author chastises the Church at Laodikeia for being merely “lukewarm” (neither hot nor cold) and for being corrupted by her wealth.

In the Letter to the Colossians I, 1 Paul writes: “I Paulus, an envoy of Anointed Jesus on account of what God wants, and Timotheus the brother. To those holy and trusting brothers in the Anointed one who are in Kolossae. Hello to you, and peace from God our Father”. In this letter Paul offers advice to the People of Colossus, Laodikeia, and Hierapolis, the three ancient cities of the Lycus Valley, that “they pray for unity and the presence of God, for the valley cities, that they stay away from evil, that they must be full of compassion, gentleness, forgiving, that husbands and wives love and respect each other and parents treat their children well.” Paul declares that “In him there is no Greek and Jew, circumcised and fore skinned, barbarian (foreign), Scythian (Turks), slave, free person. But all things are the Anointed One, who is also in all things.” The new religion spread quickly among people under Roman oppression because of this principle of equality and tolerance.

In the last part of the Letter to the Colosseans, IV, 15-16, Paul sends greetings to the people of Hierapolis, Laodikeia, and Colossus: “For I testify for him that he has a lot of anguish on your behalf, and for those in Laodikeia, and for those in Hierapolis... Greet those brothers in Laodikeia, and Nympha and the assembly at her house. And when this letter is among you, make it so that it may also be read in the assembly in Laodikeia and that you would also read the one from Laodikeia…This greeting is by my own hand, Paulos. Remember my chains. Favor of God be with you.”

Since a Council of Laodikeia gathered at the city in 4^th c. A.D. (? After A.D. 345) there must have been a church large enough to host this meeting.

On A.D. 6 September 166 Sagaris was martyred in Laodikeia. The following were appointed as bishops in the city: in A.D. 325 Consul Nounechios, in 341 Aristonikos, in 448 Nounechios II, in 553 Joannes, in 680 Tiberius, in 787 Eustathius, before 869 Theodoros, in 869 Sisinnios II, in 879 Paulus and Symeon, in 1082 Michael. When Turks entered Laodikeia in 1158, Solomon was Bishop.

 Laodikeia was a very important metropolitan center in the Early Byzantine Period (especially in A.D. 4-6 centuries) as attested by the seven church buildings in the site (plans no: 5, 13, 14, 15, 16, 17, 18); the location of one of the oldest seven churches in Asia Minor no doubt contributed to the city’s importance. In view of this and Virgin Mary’s visit to Laodikeia, where she received treatment on her way to Ephesus, the city was a very important center of sacred place and pilgrimage for Christianity.

 Bath-Basilica

     West Church    Oktagonal Building

 Colossai and Khonai: Colossai regained her fame of the Classical Period in the 1^st c. A.D. by Saint Epaphra’s work to spread Christianity in the valley. Epaphra, a Saint from Colossai, was entrusted with the mission of reading St. Paul’s letters and spreading the religion; the first Saint of Colossai was Epaphra. After the 4^th c. A.D. when Colossai lost favor, the newly founded Khonai gained great importance. During the 9^th and 10^th centuries Khonai grew and became known as St. Michael because of the church built there in the 7^th c. A.D.  The Christian world in A.D. 886-911 comprised of 50 metropoles and 50 bishops. Of these, a most important one is located at Khonai. The building named as the church of Kolossai and Khonai is St. Michael (Great Angel Church).

St. Michael is the largest church in Asia Minor.  Today no buildings from this large and important church can be seen on the surface. Niketas Khoniates (Annals, IV, 6/231), an ancient writer from Colossai, states that before the Battle of Myriokephalon the Byzantine Emperor Manuel visited “the church of the First (Head) angel Mihail which was exceedingly great, of magnificent beauty and an art work that would be admired in all ways.”  This description is further proof of the church’s significance, especially in the 11^th and 12^th century. The head bishops in Colossai-Khona were: in A.D. 451 Epiphanius, 692 Cosmos, 787 Dositheus, 860 Samuel.

Kolossai Hoyuk Hill

Hierapolis: Hierapolis is an important city for Byzantine history because she maintained her holiness and respect from the Classical Period into the Byzantine Period when she attained a Metropolitan status. Here, Christianity developed quickly after A.D. 320.  A major reason was that St. Phillippus, one of the 12 Apostles, who came to Hierapolis in A.D. 80 to spread the new religion, was martyred with his daughter. St. Philippus’ other daughters were probably killed with John in Ephesus. The presence of a large and powerful Jewish community in the city prepared a suitable environment for the early emergence of a Christian community. The writings of Papa and Apollinarius, the bishops of Hierapolis, who lived in 2^nd c. A.D., are also of importance. Among Apollinarius’ writings are a ‘Defense of Faith’, presented to Emperor Marcus Aurelius (in 172), treatises ‘Against the Pagans’ and a work against the Montanists whose superstitious beliefs he particularly opposed.  At the end of the 4^th c. and the beginning of the 5^th c. A.D, after the sacred area for Saint Phillipus was built, the city received the title of metropolis, and in the next century she regularly sent delegates to church assemblies.

The sacred area of St. Philippus symbolizes the great importance of the city’s religious identity in the Christian world. For St. Philippus, with the help of Apostle John, waged war against Vipera (goddess of Hell) who was dominant in the city.  In the Byzantine Period as a result of St. Philippus’ effort and his holiness, the city was deemed of equal worth as Ephesus. In Hierapolis in addition to St. Philippus, two local religious martyrs, Saint Kyriakos and Klaudionos, were also considered holy.

The sacred area of St. Philippus is situated at the highest hill in the city.  With its location and grandeur, the building symbolizes the dominance of Christianity in Hierapolis. Its excellent design indicates that its architect was from Constantinople (Istanbul). The Martyrium complex, an area with four entrances where 20 x 20 m square rooms are lined, a central dome on octagonal pillars from which extends eight rectangular rooms. The rooms placed at the diagonal axis open to triangular courtyards. The eight illuminated rooms are connected with passages stretching on both directions between them, and within each plaster small prayer areas are cut of which three have apsis and seven sides. These small areas, separated from the building were perhaps built for those who wanted to pray alone. The large rectangular rooms open to the central octagonal nucleus through three arcades supported on intermediate marble columns resting on octagonal marble pedestals and on travertine sunken pedestals at the ends. The composite column capitals are marble. The surrounding rooms situated in the west and south sides were built to accommodate pilgrims.  The floors of these rooms were made of soil squeezed for the pilgrims who slept on bare ground, and the floors of the four central entrance rooms are covered with travertine panels. The floors of the central room and the connecting rooms were covered with large pieces of mosaics decorated with ivy branches at the sides and geometric design at the center.  The areas with this original covering may indicate the sacredness of the possible burial of the apostles.

            The bath situated near the Frontinus Gate was built in the 3^rd c. A.D. After 5^th c. A.D. the caldarium wall facing south was demolished and an apsis was added. Hence, the bath was transferred into a basilica with three naves.

            The basilica, which is located at the city center, was built in the 6^th c. A.D. It has three apses, a large one at the end of the central naves and two small ones at the sides.  The building has a narthex (courtyard), a passage connected to it (a corridor) and a baptistery with apsis at the end of the passage.

            The church with pillars at the city center with three naves dates from the 7^th c. A.D. Large and small pillars separate the passages between the naves. An apsis is situated at the end of the large central nave. The building was possibly covered with vault.

            Another church with three naves is also located at the center of the city. To the north of Hierapolis are smaller churches with single apsis. These buildings date mostly from the late period.

            The building of several important churches in Hierapolis between the 5^th and 7^th c. shows that the city was both of great religious significance and a great center in the Byzantine Era. Gold finds from the Akkoy family grave dating from 5^th-6^th c. A.D. also attest to the importance and prosperity of the city.

            The first religious representative of Hierapolis was St. Philippus. Bishop Flaccus attended the Council of Nicaea in A.D. 325. Beneagas, Bennantius and Abeneatios attended the Ephesus Council in A.D. 431, and Stephanos attended the Chalcedon (Kadikoy) Council. The councils were in 485 Philippus, in 553 Auxanon, in 680 Sisinnios, in 869 and 879 Ignatius and in 997 Arseber.

St.Phillippus Martyrium( Ferrero 2000)

Hierapolis Bath-Basilica