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The transition from traditional Greco-Roman religion to Christianity in late antiquity has often been portrayed in terms of the so-called “triumph of Christianity over paganism.” This is an idea that originates from Christian triumphalist accounts of the era that portray Christianity as having eradicated “paganism” within a single generation.Anti-Christian writers, especially in recent years, have seized upon this propagandistic idea of the “triumph of Christianity” and twisted the Christian propaganda into anti-Christian propaganda by portraying Christians as militant zealots and obscurantists who destroyed classical civilization because it was too great for their small minds. Unfortunately, this story is no more accurate than the story Christians have been telling for centuries; indeed, if anything, it is even less accurate.In reality, the process of the Roman Empire’s “conversion” to Christianity was both far more gradual and far complicated than it has often portrayed. Traditional religions were not so much “eradicated” as transformed. In many ways, Christianity and traditional religions melded so that the “Christianity” that emerged from late antiquity was not the same “Christianity” that had gone in, while “paganism” was more domesticated than vanquished.Early Greek influence on ChristianityThere was never really a “pure” Christianity—or, if there was, it is irretrievable to us. From the very beginning, Christianity has been under Greek philosophical and religious influence. In the Gospel of John, for instance, Jesus is described as the incarnation of the λόγος (lógos), which is a concept that originates in Greek philosophy.The Greek word λόγος literally means “a thing that is spoken.” It can refer to a single word or a whole speech, story, argument, opinion, or explanation. Greek philosophers spent a great deal of time contemplating the nature of λόγος. Starting with the philosopher Herakleitos of Ephesos (lived c. 535 – c. 475 BC), the word became used to refer to the rational basis of speech and the universe as a whole. It is for this reason that the word λόγος has given us our English word logic.The λόγος most likely entered Christianity through Jewish philosophy. The concept was used by the Jewish Middle Platonist philosopher Philon of Alexandria (lived c. 20 BC – c. 50 AD). It is likely on account of Philon and other Jewish thinkers like him that this concept found its way from the pages of Plato into the Gospel of John.I am pointing this out here to demonstrate that the idea of a “pure,” biblical Christianity free from outside influence being “corrupted” through the process of becoming a religion for the whole Roman Empire is a myth; “pagan” influences are already right there in the gospels. These influences would only become more pronounced as the Roman Empire converted to Christianity, bringing old religious ideas with them to the new religion.ABOVE: Heraclitus, painted in 1630 by the Dutch Baroque painter Johannes MoreelseConstantine I and ChristianityThe Christian writer Lactantius (lived c. 250 – c. 325 AD) writes in his treatise On the Deaths of the Persecutors that, on the night of 27 October 312 AD, while the emperor Constantine and his troops were preparing for battle against his rival Maxentius, he had a dream in which he was told that, if he painted a staurogram—a kind of Christian symbol—on the shields of his soldiers, he would win the battle. He did as he was commanded and, the very next day, he won a stunning victory over Maxentius in the Battle of the Milvian Bridge.It’s highly probable in my opinion that this story is made up or at least heavily embellished, but, whatever really happened, for some reason, Constantine came to believe that his victory at Milvian Bridge had been the result of divine intervention by the Christian God.Constantine’s conversion to Christianity has traditionally been portrayed as complete and instantaneous; in reality, it most likely happened gradually over the course of many decades. It’s possible that he may have already had certain Christian sympathies before the Battle of Milvian Bridge, especially since there is some evidence that his mother Helena may have already been a Christian.In any case, regardless of when Constantine really started having Christian sympathies, it is well documented that, after the Battle of the Milvian Bridge, he began taking major public actions to win Christian support. In February 313 AD, Constantine and his co-emperor Licinius officially made Christianity legal through the so-called “Edict of Milan” (which may or may not have been issued in the form of an official edict).ABOVE: The Battle of Milvian Bridge, painted between 1520 and 1524 by the Italian painter Giulio RomanoConstantine subsequently promoted many Christians to important positions in the government, included Christians among his advisors, and gave certain privileges to Christian clergy. He ordered the construction of many Christian churches, including the Old Saint Peter’s Basilica in Rome, the original Church of the Holy Sepulcher in Jerusalem, and the original Church of the Holy Apostles in Constantinople.Constantine’s support for Christianity certainly gave the religion a tremendous boost in popularity. While it had previously been unfashionable to be a Christian, after Constantine started promoting it, it started to become seen as normal. It is probably accurate to say that Constantine did far more to promote the spread of Christianity than any other person of his time.On the other hand, contrary to popular belief, Constantine never declared Christianity the official religion of the Roman Empire, he never attempted to outlaw traditional Greco-Roman religious practices, and he never forced anyone to convert to Christianity against their will.In fact, Constantine does not seem to have ever totally renounced his old pagan beliefs, since he continued to pay public homage to certain traditional deities even long after he began publicly supporting Christianity. Indeed, his understanding of Christianity itself seems to have been very syncretic.In particular, Constantine retained an affinity for the sun god Sol Invictus throughout his entire reign. Sol Invictus continued to appear on Constantine’s coins until around 324 or 325 AD. The Column of Constantine in Constantinople, which was dedicated on 11 May 330 AD, was originally topped with a colossal bronze statue of Constantine himself bearing the traditional iconography of Sol Invictus.ABOVE: Image from Wikimedia Commons of a gold multiple minted by Constantine I in 313 AD, showing Constantine alongside the Roman sun god Sol Invictus, who continued to appear on Constantine’s coins for over a decade after the Battle of Milvian BridgeThere are some indications that Constantine may have seen the Christian God as a form of Sol Invictus. The Christian writer Optatus of Milevis preserves in his book Against the Donatists a portion of a letter that Constantine wrote in 314 AD to the bishops of the city of Arles. In this letter, Constantine describes his Christian faith using solar language. For instance, at one point, Constantine writes this, as translated by Mark Edwards:“The eternal and incomprehensible goodness of our God will by no means allow the human condition to carry on straying in error, nor does it permit the abhorrent wishes of certain men to prevail to such a degree that he fails to open up for them with his most brilliant beams a way of salvation by which they may be converted to the rule of righteousness.”“This indeed I have learnt by many examples, but I measure these by myself. For there were initially in me many obvious defects in righteousness, nor did I believe that the supernal power saw any of those things that I did in the secrecy of my heart.”“So then, what lot awaited these offences of which I have spoken? Obviously that which abounds with all ills. But Almighty God who sits in the vantage-point of heaven bestowed upon me what I did not deserve; it is certainly impossible to tell or enumerate those benefits that his heavenly benevolence has vouchsafed to his servant.”Notice how Constantine says that God has “most brilliant beams” and that he “sits in the vantage-point of heaven.” Both of these are qualities that are traditionally associated with the sun.Constantine was also apparently perfectly happy to let people worship him as a god. A rescript from the town of Spello in Italy dated to between c. 326 and c. 335 AD records that the town requested Constantine to rename their town after a member of his family and grant them permission to build a pagan temple to him. Constantine granted the request. Consequently, the town was renamed Flavia Constans and a new temple to Constantine was constructed.Finally, although Constantine is venerated in many Christian denominations today as a saint, his personal conduct was anything but saintly. He fought many battles and he was brutal towards the people he defeated. His cruelty even extended to his own family; in 326 AD, he executed both his eldest son Crispus and his wife Fausta for unknown reasons and had all official records of their existence expunged.This doesn’t mean that Constantine was a pagan imposter who was merely posing as a Christian (as some Evangelical Protestants have occasionally suggested), but it does mean that his religious beliefs were complicated.ABOVE: Photograph from Wikimedia Commons of the colossal head of the emperor Constantine I in the Capitoline MuseumsConstantine I and the First Council of NicaeaConstantine I did convene the First Council of Nicaea in 325 AD to resolve the conflict between Arianism and Trinitarianism that was tearing the Christian church apart, but he was present at the council only as an observer and he left the actual decision-making part of the council to the bishops.Furthermore, as I discuss in this article I published in August 2019, contrary to popular belief, neither Constantine I nor the First Council of Nicaea were responsible for determining which books were going to be included in the New Testament canon. In reality, the New Testament canon was mostly established by the end of the second century AD and what lingering questions there were about the canon in Constantine I’s time weren’t resolved until long after his death.Ultimately, the First Council of Nicaea resulted in the verdict that Arianism was heretical and that Trinitarianism was the correct doctrine. The council, however, didn’t bring an end to the conflict between Arians and Trinitarians in any sense. Honestly, it probably just exacerbated the conflict even further.One thing that is worth noting about the council for our purposes is the fact that both the Arians and the Trinitarians relied on both scriptural arguments and philosophical arguments to support their cases. The importance that philosophical arguments held in early Christianity is partly the result of Greek influence.ABOVE: Greek Orthodox icon from the Megalo Meteoron Monastery in Greece, showing the artist’s imagining of Constantine I at the First Council of NicaeaConstantine’s death and successorsConstantine was baptized by the Arian Christian bishop Eusebios of Nikomedeia when he was on his deathbed. He died as a fully baptized Christian on 22 May 337. His body was laid to rest with a Christian burial service in the Church of the Holy Apostles in Constantinople. Perhaps surprisingly, however, he was also posthumously deified in the manner traditional for Roman emperors.He was succeeded by his three sons Constantine II, Constantius II, and Constans. Under their joint rule, traditional religions were tolerated—just as they had been under Constantine I. Constantine II died in 340 AD and Constans was assassinated in 350 AD, leading Constantius II to become sole emperor.After he became sole emperor, Constantius II began to implement some somewhat stricter policies against traditional religions. In 353 AD, he banned public sacrifices to the traditional deities, ordering the death penalty for those who violated this ban. He also prosecuted astrologers, magicians, soothsayers, and those who claimed to possess divination abilities. In 357 AD, Constantius II also ordered the removal of the Altar of Victory from the curia of the Senate.Constantius II’s policies, though, were actually fairly moderate. They were generally not directed towards eradicating traditional religion in general, but rather towards abolishing certain practices that even many practitioners of traditional religion by this time did not approve of. After his death in 361 AD, Constantius II was declared to be a god, just like his father Constantine I.Constantius II’s successor Julian, who had been raised as a Christian but abandoned the religion in adulthood, tried to promote a form of Neoplatonic Hellenism and revive traditional Greek and Roman religious practices. For this reason, he has become known to history as “Julian the Apostate.” Julian gained something of a reputation as a “philosopher king,” but he ultimately died on 23 June 363 AD while campaigning against the Sassanians. His successor Jovian was a Christian, making Julian the last non-Christian emperor of the whole Roman Empire.ABOVE: Julian the Apostate Presiding at a Conference of Sectarians, painted in 1875 by the English Academic painter Edward ArmitageJovian was succeeded by Valentinian I, who appointed his brother Valens, an Arian Christian, as emperor of the eastern Empire. Both Valentinian I and Valens were generally tolerant towards non-Christians. After Valentinian I died in 375 AD, though, he was succeeded by his sixteen-year-old son Gratian and his four-year-old son Valentinian II.Gratian, under the influence of Ambrosius, the bishop of Milan, began to implement more stringent policies against traditional religion. He was the first emperor to refuse the title of pontifex maximus. He also shut down all temples to the traditional deities and confiscated their funds. He removed the Altar of Victory, which had been restored to the curia under Julian.Valens was killed in the Battle of Adrianople on 9 August 378 AD, leading Gratian to become the senior augustus of the whole Roman Empire. In 379 AD, Gratian appointed Theodosius I, who would later become known for his harsh policies against traditional religion, as emperor of the eastern Roman Empire.It was not until over half a century after Constantine I’s death that Nicene Christianity was finally effectively declared the official religion of the Roman Empire through the Edict of Thessalonica, which was issued on 27 February 380 AD as a joint declaration by Gratian, Theodosius I, and Valentinian II. This edict declared Nicene Christianity the One True Religion and denounced those who did not hold to Nicene Christianity as “foolish madmen.”Theodosius I became emperor of the whole Roman Empire upon the death of Valentinian II in 392 AD. He issued decrees reiterating the ban on public sacrifices to the traditional deities and the closure of all temples to the traditional deities. He did nothing to prevent Christians from vandalizing or demolishing the temples that were now officially closed. He also took away money that had been given to temples to the traditional deities, disbanded the Vestal Virgins, ended the Eleusinian Mysteries, and discontinued the Olympic Games.Nonetheless, even Theodosius I did not prohibit people from worshipping the traditional deities in private and many people continued to worship the traditional deities on their own without the public sacrifices and temples that had been so important to worshippers of earlier generations.ABOVE: Photograph of a copy of the Missorium of Theodosius I, a ceremonial silver dish proabbly made in around 388 ADChristian destruction of pagan temples and statues?Some prominent temples to the traditional deities were destroyed during the reign of Theodosius I. For instance, the Temple of Apollon at Delphi was mostly demolished by Christians in 390 AD, although its impressive foundations remain. In 391 AD, a group of Christians led by the bishop Theophilos I of Alexandria demolished the Serapeion, a temple to the Greco-Egyptian god Serapis in the city of Alexandria.Most temples to the traditional deities, though, were either simply abandoned or converted into Christian churches. For instance, the Parthenon in Athens was originally built in the fifth century BC as a temple to the virgin goddess Athena, but, in the late sixth century AD, it was converted into a Christian church to the Virgin Mary.Likewise, the Temple of Hephaistos in the Athenian Agora became a church of Saint Georgios Akamates and even remained in use as a church until the establishment of the modern nation-state of Greece in the nineteenth century.ABOVE: Photograph from Wikimedia Commons of the remains of the Temple of Apollon at Delphi, which was mostly demolished by Christians in around 390 ADABOVE: Photograph from Wikimedia Commons of the ruins of the Serapeion in Alexandria todaySome statues of the traditional deities were destroyed or vandalized. For instance, there is a head of the goddess Aphrodite from the Athenian Agora now on display in the National Archaeological Museum in Athens with a cross chiseled into her forehead. Likewise, when Theophilos I and his followers destroyed the Serapeion, they also destroyed the cult statues it contained.Nonetheless, the vast majority of pagan statues were left alone. In fact, as I discuss in this article from January 2020, Constantine I actually decorated the city of Constantinople with cult statues from various traditional temples. Many of those statues put on display by Constantine I remained on display in the city until it was sacked by the Crusaders in 1204 AD.As I discuss in this article from July 2019, some people have a tendency to blame any damage they see on any ancient sculpture on early Christian vandalism, but the vast majority of the damage we see on ancient sculptures is actually the result of natural wear. Indeed, it is the same kind of wear we see on other sculptures of similar age from other cultures around the world.The reason why we often see statues with missing noses or missing limbs is because parts of statues that stick out are more likely to break off or get damaged if the statue falls over or gets bumped with something heavy. Marble can be a surprisingly brittle material.ABOVE: Photograph from Wikimedia Commons of a famous head of Aphrodite from the Athenian Agora with a cross carved into her forehead, one of a handful of surviving examples of ancient sculptures vandalized by early ChristiansHypatia’s murder debunkedThere were isolated instances of violence against practitioners of traditional religion. Most famously, in March 415 AD, the pagan Neoplatonic philosopher Hypatia of Alexandria was brutally murdered by a group of supporters of Cyril, the bishop of Alexandria. As I discuss in this article from August 2018 and this article from February 2020, however, Hypatia’s murder is often misrepresented.In popular culture, Hypatia is usually portrayed as having been murdered because she was a pagan or because she was a philosopher, but, in reality, as far as we can tell from the surviving contemporary sources, Hypatia was actually primarily murdered due to her involvement in a bitter political feud between Cyril and Orestes, the Roman governor of Egypt. In other words, her murder was really more of a political assassination than anything else.Furthermore, Hypatia’s assassination was widely viewed as an atrocity by both Christians and non-Christians alike. Every single Christian writer who wrote about it within a hundred years after it happened deplores it as a horrific crime. The contemporary Christian church historian Sokrates Scholastikos (lived c. 380 – after c. 439 AD) praises Hypatia in his Ecclesiastical History 7.15 as a great intellectual and a shining beacon of virtue to the whole Alexandrian community. This is how he describes the reaction to her murder, as translated by A. C. Zenos:“This affair [i.e. the murder of Hypatia] brought not the least opprobrium, not only upon Cyril, but also upon the whole Alexandrian church. And surely nothing can be farther from the spirit of Christianity than the allowance of massacres, fights, and transactions of that sort.”Although no one was ever punished for Hypatia’s murder, shortly after it happened, a law was amended to expressly forbid violence against non-Christians.ABOVE: Imaginative illustration of the death of Hypatia by Louis Figuier from 1866 depicting how the artist imagined it might have lookedChristians destroying pagan texts?There is a popular notion that early Christians went around destroying pre-Christian texts. The most common version of this story claims that Christians deliberately destroyed the Great Library of Alexandria. This is certainly not true, however. We don’t know exactly when the Library of Alexandria ceased to exist, but there is no way it could have survived any later than the third century AD.In 272 AD, the forces of the emperor Aurelian inadvertently destroyed the entire Brouchion quarter of Alexandria where the Library of Alexandria had been located as part of the emperor’s campaign to recapture the city of Alexandria from the Palmyrene Empire. if the Library of Alexandria still existed at that time, it certainly would have been destroyed.As I explain in this article from July 2019, the idea of militant Christians destroying the Library of Alexandria comes from the conflation of the Great Library with the Serapeion, a temple in Alexandria to the god Serapis that at one point had housed some scrolls from the Great Library. The Serapeion was destroyed by a group of Christians in 391 AD. The Roman writer Ammianus Marcellinus (lived c. 330 – after c. 391 AD), however, who wrote about the Serapeion’s collections shortly before the temple’s destruction, speaks of them in the past tense, implying they no longer existed.We also have multiple accounts of the Serapeion’s destruction, including an account by Eunapios, a pagan philosopher who hated Christians, and none of the accounts mention anything at all about scrolls being destroyed when the Serapeion was demolished. If scrolls had been destroyed, we must imagine Eunapios surely would have mentioned this. All the evidence suggests that the Serapeion probably did not contain at large number of scrolls at the time of its destruction.ABOVE: Color illumination from the Alexandrian World Chronicle, dating to the fifth or sixth century AD, illustrating the destruction of the Serapeion in 391 AD. The man on the left is Theophilos, the bishop of Alexandria from 384 until 412.There is also popular legend claiming that Christians intentionally destroyed all the poems of the Greek poetess Sappho because they knew she was a lesbian, but, as I explain in this article from December 2019, this story originated in the Renaissance among classical scholars in western Europe and is not supported by any kind of historical evidence. In fact, all the evidence we have goes against this idea.Early Christians did intentionally destroy some ancient texts, but these were generally of three kinds: esoteric texts dealing with magic and divination, sacred writings of Christian sects that were deemed heretical, and anti-Christian polemics. We have plenty of surviving ancient magical writings, many of which are included in the Greek Magical Papyri, and plenty of surviving heretical Christian texts, such the ones from the Nag Hammadi Library.We don’t have any surviving anti-Christian polemics, but we know a lot about what anti-Christian writers were claiming thanks to Christian apologists who somewhat inadvertently preserved record of many of the accusations that were being made against early Christians by quoting them or summarizing them and arguing against them.ABOVE: Fourth-century AD magical papyrus from Egypt, written in Greek. Despite the censorship efforts of early Christians, we still have reams of this stuff.In general, early Christians were actually admirers of Greek literature and philosophy. The early Christian Church Father Ioustinos Martys (lived c. 100 – c. 165 AD) argued that “τὰ σπέρματα τοῦ λόγου” (tà spérmata toû lógou), or “the seeds of the Word,” had been planted long before the coming of Christ, meaning that Greek philosophers such as Socrates and Plato had, in fact, been unknowing Christians and that their works were divinely inspired.The Church Father Klemes of Alexandria (lived c. 150 – c. 215 AD), who was a Greek-speaking Egyptian convert to Christianity, was such an ardent fan of Greek philosophy that he regarded it as nothing short of a secondary revelation. In his treatise Stromateis 1.5, Klemes gives a famous description of what Christianity is like. He writes, as translated by William Wilson, “The way of truth is therefore one. But into it, as into a perennial river, streams flow from all sides.” The “streams” in this simile represent many different ideas from many different cultures. Certainly, Klemes saw Greek philosophy as one of those streams.The Christian theologian and scholar Origen of Alexandria (lived c. 184 – c. 253 AD) was, like Klemes, deeply learned about Greek philosophy and literature and he taught ideas from all different schools of Greek philosophy to his students. Origenes’s student Gregorios Thaumatourgos writes in his Panegyric 13, as translated by David T. Runia:“Origen considered it right for us to study philosophy in such a way that we read with utmost diligence all that has been written, both by the philosophers and the poets of old, rejecting nothing and repudiating nothing, except only what had been written by the atheists . . . who deny the existence of God or providence.”Jerome (lived c. 347 – 420 AD), the Dalmatian-born translator of the Latin Vulgate, was such an avid reader of Cicero that he tells us he feared that, on Judgement Day, God might turn him away, saying that he was a follower of Cicero, not a follower of Christ.There were a few early Christians who rejected Greek learning. The Christian apologist Tertullian (lived c. 155 – c. 240 AD), a Church Father who lived in North Africa and wrote in the Latin language, was one such individual. Tertullian famously deplored Greek philosophy as a source of heresy in chapter seven of his apologetic treatise De praescriptione haereticorum (“On the Proscription of Heretics”), writing, as translated by Peter Holmes:“Whence spring those ‘fables and endless genealogies,’ and ‘unprofitable questions,’ and ‘words which spread like a cancer?’ From all these, when the apostle would restrain us, he expressly names philosophy as that which he would have us be on our guard against. Writing to the Colossians, he says, ‘See that no one beguile you through philosophy and vain deceit, after the tradition of men, and contrary to the wisdom of the Holy Ghost.’ He had been at Athens, and had in his interviews (with its philosophers) become acquainted with that human wisdom which pretends to know the truth, whilst it only corrupts it, and is itself divided into its own manifold heresies, by the variety of its mutually repugnant sects. What indeed has Athens to do with Jerusalem? What concord is there between the Academy and the Church? what between heretics and Christians? Our instruction comes from ‘the porch of Solomon,’ who had himself taught that ‘the Lord should be sought in simplicity of heart.’ Away with all attempts to produce a mottled Christianity of Stoic, Platonic, and dialectic composition! We want no curious disputation after possessing Christ Jesus, no inquisition after enjoying the gospel! With our faith, we desire no further belief.”People like Tertullian, though, were a very small minority. In fact, when he wrote this passage, Tertullian was a member of the Montanist sect, which bears a certain resemblance to modern-day fundamentalist Pentecostalism and was widely viewed by other early Christians as extremist. Basically, by the standards of his age, he was a fundamentalist.ABOVE: Jerome in his Study, painted in 1480 by the Italian Renaissance scholar Domenico GhirlandaioA melding of Christianity and paganismNow, we tend to think of people in late antiquity as being either “Christian” or “pagan,” but, in reality, a lot of people were somewhere in between. There were a lot of people who worshipped the Christian God but still believed in or even still worshipped the traditional deities.The Egyptian poet Nonnos of Panopolis, who lived in around the fifth century AD, for instance, is known to have written the Dionysiaka, an massive epic poem about the adventures of the Greek god Dionysos spanning 20,426 lines over the course of forty-eight books, making it the longest surviving epic poem from classical antiquity. He also, however, wrote a poetic Paraphrase of the Gospel of John.It was once assumed that Nonnos was originally a pagan when he wrote the Dionysiaka and that he later converted to Christianity and wrote the Paraphrase of the Gospel of John, but there are indications that he actually wrote the Paraphrase of the Gospel of John first—before writing the Dionysiaka. Why would a Christian be writing a poem about Dionysos? Perhaps because the line between “Christian” and “pagan” is a bit less clear than we’ve been led to imagine.ABOVE: Photograph from Wikimedia Commons of a statue of the Greek god Dionysos from the second century ADThen there’s the Chronograph of 354, an illustrated calendar of the year 354 AD made for a wealthy Christian man named Valentinus. The calendar was compiled and illustrated by another Christian man named Furius Dionysius Filocalus, a renowned calligrapher.The original manuscript has been lost, but several copies of it, complete with copies of the original illustrations, have survived. What’s interesting is that thoroughly pagan holidays like Saturnalia and Dies Natalis Solis Invicti are listed alongside thoroughly Christian holidays like Christmas and Easter.(On a side note, as I explain in this article from December 2019, Christmas as we celebrate it today is not “pagan” in any way. Meanwhile, as I explain in this article from April 2017 and this article from April 2020, Easter is not “pagan” either. Both of these holidays were originally Christian and, although some traditions historically associated with these holidays have been influenced by pre-Christian traditions, those traditions by and large died out long ago and most of the Christmas and Easter traditions we know today have only developed in the past two hundred years.)The illustrations in the calendar, meanwhile, are filled with traditional iconography. It contains illustrations of the months with perfectly traditional iconography. The month of December, for instance, is represented by a man in winter garb holding a torch and standing next to a table with dice and a mask hanging on the wall, representing the festival of Saturnalia that was celebrated in this month. We even see the personifications of the cities of Rome, Alexandria, Constantinople, and Trier.ABOVE: Illustration for the month of December from the Berberini Manuscript of the Chronograph of 354, showing a man with a torch, a mask, and a table with dice—all things representing major Saturnalia traditionsPagan and Christian iconographyChristians even adopted some practices from pre-Christian religions. In the traditional religions of the Mediterranean world, it was common for people to worship images of deities. Early Christians adopted this practice wholesale. Even today, in Eastern Orthodoxy and Roman Catholicism, the veneration of icons representing saints and other holy figures is a common practice.Early Christians didn’t just adopt the custom of venerating images; they also adopted many aspects of the images themselves. As I discuss in this article from March 2020, the icon image of Jesus as a handsome, pale-skinned man with long, flowing hair and beard developed in late antiquity under the direct influence of traditional Greek depictions of male deities like Zeus, Serapis, and Asklepios, who were depicted in precisely this manner long before Christianity came along. Early Christian artists simply adapted the iconography to already existed and applied it to Jesus.We even have written record that early Christian artists were doing this! A fragment of a lost work written by the early sixth-century AD Greek writer Theodoros Anagnostes records a miracle story about how, in around 465 AD, God supposedly punished an artist who portrayed Jesus in a manner too closely reminiscent of the Greek god Zeus by causing his arm to wither. Theodoros Anagnostes writes, as translated by Joan E. Taylor:“A certain artist painting an image of the Lord Christ lost strength in his hand, and they say that, as instructed by a certain Hellene, he’d painted the work of the image in the appearance of the name of the Saviour, but with the hairs of the head divided in two ways, so the eyes are not covered, since by forms such as this the children of Hellenes paint Zeus, in order for the observers to recognize that instead of the Saviour the adoration is to be assigned (to Zeus), being more truly curly-locked and hairy [than Christ].”Obviously, I don’t really think that any ancient Christian artist was really punished by God for representing Jesus looking too much like Zeus, but this story does confirm what is already perfectly obvious from comparing classical Greek iconography with early Christian iconography, which is that many early Christian artists drew inspiration from older pagan models.As I talk about in this article from December 2017, much of Christian iconography in general is derived from earlier pagan iconography.ABOVE: Photograph from Wikimedia Commons of the Otricoli Zeus, a Roman marble copy of a fourth-century BC Greek bust of the god ZeusABOVE: Photograph from Wikimedia Commons of a plaster cast of a Roman marble copy of a Greek bust of the god Asklepios from the late fourth century BCABOVE: Photograph from Wikimedia Commons of a Roman marble copy of a fourth-century BC Greek bust of the Greco-Egyptian god Serapis, who is shown with long, flowing hair and a beardABOVE: Christian mural painting of Jesus from the Catacomb of Commodilla, dated to the late fourth century AD, showing Jesus as a man with long, flowing hair, a beard, and a halo behind his headABOVE: Detail of the Byzantine mosaic of Jesus from the Basilica of Sant’Apollinare Nuovo, dating to c. 526 ADThe survival of traditional religionTraditional polytheism remained alive and well throughout most of the fifth century AD. Indeed, even as late as the early sixth century, there were still some people who openly worshipped the traditional deities. Most notably, the Neoplatonic philosophers Damaskios of Syria (lived c. 458 – after c. 538 AD) and Simplikios of Kilikia (lived c. 490 – c. 560 AD) lived roughly two hundred years after Constantine I, but they still openly worshipped the traditional deities.Justinian I (ruled 527 – 565 AD) really cracked down on traditional religion. He defunded the Neoplatonic Academy where Damaskios and Simplikios taught in around 529 AD, forcing the Academy to shut down and the pagan philosophers who taught there to go into exile. In around 532 AD, they sought asylum at the court of King Khosrow I of the Sassanian Empire.The next year, Khosrow I and Justinian I negotiated a peace treaty and, among the many conditions Justinian I agreed to, one was that the philosophers from Athens be allowed to return to the Roman Empire to teach and practice their religion unmolested. Justinian I agreed to this condition.ABOVE: Mosaic of Justinian I from the Basilica di San Vitale in Ravenna, Italy, dating to between 526 and 547 ADReally, though, the story of paganism doesn’t end with Damaskios and Simplikios because the influence of traditional polytheism extends far beyond their lifetimes. In some cases, Christian holy figures came to be imagined as so similar to pagan deities that it was hard to even tell the difference. We have reports that, in the 580s AD, there were pagans who commissioned icons of Jesus that looked like the Greek god Apollon that they used to venerate Apollon. When this practice was discovered, the devotees of Apollon in question were tried and put to death.Likewise, there is a legend that, supposedly, when the city of Constantinople was besieged by the Avars and the Sassanian Persians in 626 AD, the Virgin Mary appeared on the ramparts of the city, arrayed in full battle armor, clutching a spear, giving courage to the Christian inhabitants of the city. This description of Mary as a virgin warrior, though, sounds a lot more like the Greek goddess Athena than the mother of Jesus described in the gospels.Stories like these are enough to make us wonder: when Athenians in the seventh century AD went to the Parthenon to praise “the virgin,” which “virgin” did they think they were praising? Was it Athena the Virgin, the goddess who leads soldiers into battle, or was it the Mary the Virgin, mother of Jesus? Or, maybe, for some people, they were one and the same?This conflation of pagan deities and Christian holy figures continued into the modern era. When the British traveler Richard Chandler visited the site of Eleusis near Athens in around 1765, accompanied by the painter William Pars and the architect Nicholas Revett, he reported that there was ancient statue there, a Caryatid, which the locals venerated, believing it protected the crops.They called the woman the statue represented “Saint Demetra” and held that she was a Christian whose daughter had been abducted by a malicious Turk. This story is remarkable because, in ancient times, Eleusis was the site of the Eleusinian Mysteries, which centered around the story of the goddess Demeter and her daughter Persephone. Demeter was said to control the harvest and Persephone was said to have been abducted by Hades, the god of the Underworld.ABOVE: Photograph from Wikimedia Commons of a fragment of a red-figure ceramic vessel depicting Hades carrying off Persephone by force. (As I note in this article from February 2020, although some modern versions of the story have Persephone going with Hades willingly, in the original myth, Persephone was definitely abducted.)(NOTE: I have also published a version of this article on my website titled “What Was the Conversion of the Roman Empire to Christianity Really Like?” Here is a link to the version of the article on my website.)

Teens browse this list for services in your area. Don’t run away, call for help.NEW YORK AMERICAN CIVIL LIBERTIES UNION (ACLU) : YRights As a Pregnant Or Parenting Teen (2007)]Pregnant or Parenting? Title IX Protects You From Discrimination At SchoolGuttmacher Data: Minors’ Rights as ParentsIf you are facing abuse or threats because of your pregnancy here is a crisis line. http://www.thursdayschild.org/html/about.htm 800-USA-KIDSRESOURCES STATE BY STATE:ALABAMA: Babies First: United Methodist Children's HomeFor teen mothers in foster care.If you are a pregnant teen in Alabama in foster care, ask your case manager, counselor or CASA worker if this program could be right for you.ALASKA Passage House: Passage House907-272-1255 (Call to get help now.)Ages 17–21ARIZONA: Girls Ranch Scottsdale: Girls Ranch - Florence Crittenton.Ask a school counselor, case manager, or CASA Advocate about Girls Ranch Scottsdale.An adult needs to help arrange admission if this program is right for you.Most but not all pregnant teens at Girls Ranch Scottsdale are in Arizona state custody.ARIZONA:The House of El-Elyon:HousingParenting ClassesAges 12–18ARIZONA: Starting Out Right: Starting Out Right | Free Pregnancy Test | Arizona Youth PartnershipCall 520–719–2014 or email [email protected] suppliesARIZONA: Tempe. TeenAge Pregnancy Program (TAPP) / APPP👩‍🎓Educational support.Case management.Counseling.Parenting preparation.ARKANSAS: Compassion House: Get Help - Compassion House479-419-9100 (Call for help.)HousingChristian orientation.Ages: 19 and underARKANSAS: Hanna House: Hannah House of Fort Smith Arkansas479–782–5683 phone or email: [email protected] 13–29CALIFORNIA: (Alameda County) Bay Area Youth Center: Real AlternativesEmail: [email protected] SkillsAges 16–25CALIFORNIA: El Nido Programs - El Nido Family Centers: Teen Family ServicesHome Visits help teens connect to healthcare, education, counseling, financial help employment and childcare.Several locations in Los Angles areaAntelope Valley: Pacoima office at: 818.896.7776CALIFORNIA:Maternity Shelter Program - Home [email protected] Diego AreaAges 18–24CALIFORNIA : (Lake County) Lake Family Resource Center. Teen Parenting/Adolescent Family Life ProgramServices for Pregnant and Parenting teensMust enroll before 19th birthdaCalifornia: Welcome to Mary's Pregnant Teen Shelter .Housing.CALIFORNIA: (Sacramento) Waking the VillageHome Infograph — Waking the VillageContact us about our housing programs: 916-601-2979HousingEducational SupportIntensive MentoringCase ManagementArt, Friendship, Community, CreativityChild Development CenterTravel, Recreation, CampingAges 18–24CALIFORNIA (HOUSING) (North Hollywood.) Youth Volunteers of America Los Angeles. (VOALA) Women’s Care Cottage. Women’s Care Cottage is an Independent/Transitional living program assisting homeless young women coming out of emergency shelters, foster care and probation. Admits women with one infant up to the age of 1 year. Provides up to 18 months – 3 years of housing, case management, counseling, social and cultural activities. Ages 18–21.COLORADO: options for Pregnant or Parenting Teens. Jefferson County Adolescent Pregnancy and Parenting Program (JCAPPP) Jeffco Public Schools. Non-residential. Specialized curricula, job-training, social support. Onsite childcare for teen parents.COLORADO: ttp://ttps://obgyn.coloradowomenshealth.com/health-info/teens/teen-pregnancy-programs Non-residential. University of Colorado/Colorado Adolescent Maternity Program. (CAMP) Specialized obstetrical care for teens. Emotional and social support.COLORADO: (HOUSING) Hope House of Colorado Quote from the website: “Hope House is metro-Denver's only resource providing free self-sufficiency programs to parenting teen moms, including Residential, GED, and College & Career Support programs. Additional supportive services include parenting and life skills classes, healthy relationship classes, and certified counseling, all designed to prepare them for long-term independence.” (ages 16 to 24)COLORADO: Yampah Mountain High School Non-residential, public School-based support for pregnant and parenting teens. High quality Infant and toddler childcare onsite.CONNECTICUT: Noank Community Support Services Clift House. Shelter care for ages infant to 18, either gender. Pregnant and Parenting teens.CONNECTICUT: Young Parents Program Public school-based services for pregnant and parenting teens. High School completion support and ONSITE childcare at High Schools for teen parents. Districts offering the Young Parents Program: Bridgeport, Griswold, New Britain, Torrington, Waterbury, Windham. Contact: Shelby Pons, MSW, [email protected] (860) 807-2126DISTRICT OF COLUMBIA: (Non-Residential) Teen Alliance for Prepared Parenting Specialized Pre-natal care. Education support. Counseling. Teen fathers also served. Ages Served: Adolescents who are pregnant and aged 21 or younger are eligible to enroll at any time during their pregnancy. Young fathers may enroll if they are expecting a child, or if they have a child under the age of five years. Once enrolled, youth may continue to participate in the program until 23 years of age.DISTRICT OF COLUMBIA: http://tps://dcps.dc.gov/page/expectant-and-parenting-students (Non-residential). Expectant and Parenting Students. New Heights. “Supportive case management and assistance with securing services, such as a childcare voucher, WIC, housing, TANF, employment, job training opportunities, college/university admissions and more.” Public High School Programs: The following schools have the New Heights program in their buildings, and can be reached at the following phone numbers:Anacostia, (202) 645-4040Ballou, (202) 645-3400Ballou STAY, (202) 727-5344Cardozo, (202) 671-1995CHEC, (202) 939-7700 ext. 5063Coolidge, (202) 282-0081Dunbar, (202) 698-3762Luke C. Moore, (202) 678-7890Roosevelt, (202) 576-8899Roosevelt STAY, (202) 576-8399Washington MET, (202)727-4985Wilson, (202) 282-0120Woodson, (202) 939-20324. DISTRICT OF COLUMBIA (HOUSING) Perennial Transitional House for Teen Parent23.DISTRICT OF COLuMBIA: HBP Teens Non-residential. Support services and structured classes for pregnant and parenting teens. Case Management and Home Visiting. Centered particularly on the needs of young African-American parents. Multi-phase program. Ages Served:12–2124.DISTRICT OF COLUMBIA: DC Social Innovation Project Non-residential. Teens to Doulas: This innovative program trains teens who are already parenting to serve as doulas for women in the community. The goal is for successful teen mothers to share their skills to reduce the risk factors in the community for other mothers.25. DISTRICT OF COLUMBIA: Teen Parent Assessment Program (TPAP)(Non-residential) Financial Issues: This is an assessment program that evaluates teens for independent living in the D.C. area. Usually, teens can apply for TANF (Temporary Assistance for Needy Families) in D.C. , but must be living with their parents to receive this aid. The Teen Assessment program determines on a case by case if the pregnant/parenting teen in an independent or other living situation qualifies for the aid. Service Contact: Teen Parent Assessment Program Contact Phone: (202) 698-6671Contact TTY: 711. If you are unable to get an appointment for the Teen Parent Assessment Program, you may need to get a referral from your school guidance counselor or other social services.26.DELAWARE: Diocese of Wilmington Bayard House27.FLORIDA: (HOUSING) Group Home, Bellview FL, Hands of Mercy Everywhere Hands of Mercy Everywhere. Christian-oriented residence that also offers diverse practical, educational, and therapeutic services to teen mothers. Ages served not specified28.FLORIDA: Hannah's Transitional Living || ANCHORAGE CHILDREN'S HOME || (850) 763-7102 Transitional living apartments for pregnant and parenting young women. Ages 16–2229.FLORIDA: Home Our Mother’s Home. Keeps teen mothers who are in foster care with their children.30.FLORIDA: (Pinellas County) Transitional Living Programs - Family Resources SafePlace2BTOO-Young Moms. (Scroll down the page for maternity services. The first program listed on the page has the same name but is for LGBT youth.) Housing and support. 18 month program. Ages 16–21.31.FLORIDA: Woman to Woman - Children & Family Services Gulf CoasJewish Children & Family Services. Non-residential mentoring and goal-setting for pregnant and parenting teens. No age range specified.GEORGIA: House of Dawn: Changing Lives, Changing Generations770–477–2385Housing👩‍🎓Educational SupportCareer and Life skillsCounselingAges 13–23GEORGIA: Home | The Living Vine Christian Maternity Home.HousingProgram emphasizes strict Christian environment, so possibly suitable only for committed Christians.Hawaii: Hale Kipa: Independent Living Program808.754.9844Emergency ShelterAges 12–17HAWAII: Neighborhood Helping Pregnant and Parenting Teens Neighborhood Place of Puna. Non-residential. Practical, material and emotional support.37.HAWAII: (HOUSING) Mary Jane Home | Catholic Charities Hawaii The Mary Jane Home. Ages Served: 18 and over.38. IDAHO: (and Eastern Washington) Alexandria's House | Volunteers of America Ages Served: 16–20.39.IDAHO: (Burley) Cassia High School Alternative Public High School. Serves teens who would benefit from an alternative school, including pregnant and parenting teens. Childcare for teen parents provided.40.IDAHO: Marian Pritchett School Marian Pritchett School. (Serving pregnant teens since 1964) Public High School for pregnant and parenting teens. Includes Giraffe Laugh Childcare for students attending Marian Pritchett School. Marian Pritchett - Giraffe Laugh.41.ILLINOS: (HOUSING) (Chicago) response-Ability Pregnant and Parenting Program (RAPPP) The Night Ministry operates 120-day housing programs for youth and for pregnant and parenting young mothers and their children. Call toll-free 877-286-2523. Ages 14–19.42.ILLINOIS: http://theharbour.org/successful-teenseffective-parents.html The Harbour. STEPS Program. Individual subsidized apartments for teens and their children. Parenting classes, counseling and case management. Age range served: not specified.43.INDIANA: Maternity Home With A Heart Hannah’s House. (HOUSING.) Faith-based/Christian. Parenting classes, counseling, referrals to community resources, emotional support. Serves ages 13 up. (Website states youngest resident they have served was 13 and the oldest was 43.)44. Indiana: Project Home IndyResidency for Teenage Mothers (Link leads to application page)HousingMedical CareEducational SupportParenting ClassesLife Skills ClassesAges 15 -19 at admission.45.INDIANA: Young Families of Indiana Network Future Promises. Non-residential school-based support for pregnant and parenting teens.46.INDIANA: (South Bend) Youth Service Bureau of St. Joseph County Young Mom’s Self-Sufficiency Program. (YMSSP) Non-residential support services.47. IOWA: Ruth Harbor - Pregnant? Christian orientation. Counseling, midwife care, doula services, recreation, outings. Ages ?-24. Does not specify minimum age.48.IOWA: Transitional Living for Teen Parents United Action for Youth. (UAC) Housing and other supports. Ages 17–21.49. IOWA: Transitional Living Services - Youth & Shelter Services, Inc. - Iowa50..KANSAS: About Us | Wichita Children's Home 1. Bridges. Housing for pregnant and parenting teen mothers 2. Moving on to Motherhood (MOM-Non-residential case management and support.)52. KENTUCKY: (HOUSING)Mother & Baby Home All God’s Children Mother & Baby Home. Faith-based. Nationally Accredited Childcare program onsite provides care for resident’s babies so they can attend school. Support, therapy, classes. Ages 13–21.53.KENTUCKY: (Louisville) Teenage Parent Program Georgia Chaffee Teenage Parent Program (TAPP). Non-residential. Provides support and services to help pregnant and parenting teens complete their high school educations.54. KENTUCKY: 👩‍⚕️ Young Parents Program (YPP.) Non-residential. Specialized obstetrical care, support and counseling. Ages served: Under age 18.55. LOUISIANA: I'm Pregnant. Now What?Phone : (318) 925-4663Crisis Line : (318) 277-9506Email : [email protected] Sanctuary for Women. Faith-based/Christian. Counseling, goal-setting, career planning, parenting classes, life skills and recreation. Participation in religious activities may be required. Onsite accredited education/certified teacher for High School completion or GED. Ages served: 13–23.56. LOUISIANA: Parenting Jus4me. Non-residential. Support and parenting classes for pregnant and parenting teens. No age range specified.57. LOUISIANA: http://ttp://www.lighthouseministriesinc.org/ The Lighthouse Child Residential Center. Faith-based. Cares for pregnant and parenting teens and their children. Licensed to care for children from birth through age 18.MAINE: FINANCIAL HELP: TANF and Teen Parents58. MAINE: rgh Rumford Group Homes Teens are housed in several different apartments supervised by the program and are provided with various services. Ages 16–21.59. MAINE: Crisis Center | Bangor, ME Shepherd’s Godparent Home. Ages served: teens to thirties.60. MARYLAND: Programp=s for Pregnant Teens and Teen Mothers | Hearts & Homes for Youth Damamli. This program is for pregnant and parenting teens in the foster care or juvenile justice system. The program starts the teen in a specialized foster home and later she lives independently with her child, with support from the program in her own apartment. Age range: 16–20.61. MARYLAND: Housing & Support Saint Ann’s: Grace House, Hope House and Faith House. Residence with onsite High School. Ages 13–21.62. MASSACHUSETTS: Programs Bridge Over Troubled Waters. Single Parent Housing. Transitional Housing for teen parents. Does not specify age range served.63. MASSACHUSETTS: (Boston) St. Mary’s Home Faith-based history but apparently no religious requirements or programming for participants. Housing. Case management, onsite high school completion, parenting classes, therapy. Ages 13–21.64. MICHIGAN: Shelter - Alternatives For Girls Provides emergency shelter for homeless teens and their children. Transitional housing program also available. Website did not mention specific maternity care programs offered. Ages 15—MICHIGAN: Eastpointe. Gianna House now open, but the website isn’t up currently. RESIDENTIAL. Ages 13–17. Contact information will be posted here ASAP>65. MICHIGAN: MI Health Family - MOASH Websites provide information on help for pregnant and parenting teens in Michigan. Michigan Organization on Adolescent Sexual Health. (MOASH) PREGNANT & PARENTING TEENS Ages served not specified.66. MICHIGAN: Michigan Adolescent Pregnancy and Parenting Program (MI-APPP) Case Management for pregnant and parenting teens. No are range specified.MINNESOTA: LEGAL RIGHTS OF TEENS: The Rights of Teen ParentsMINNESOTA: A School for Pregnant and Parenting Teens Longfellow High School. Non-residential public high school.MINNESOTA: The Nest: A Maternity Home The Nest. Focuses on ages 18–25 but may accept minors placed by parents. More information soon.MISSISSIPPI: http://mchms.org/pdfs/MCH_Two_of_Us_Brochure_032314_RGB.pdf Two of Us Therapeutic Maternity Home. Full-time licensed nursing staff. Highly specialized intensive care and education for mothers and infants. Ages 10–18.MISSOURI: 👩‍⚕️ https://www.barnesjewish.org/Medical-Services/Obstetrics-Gynecology/Women-Infants/Childbirth-at-Barnes-Jewish/Teen- Pregnancy-Center Barnes Jewish Hospital. Non-residential services, including specialized obstetrical care, classes and support. Ages 17 and under.MISSOURI: Mother's Refuge - Supporting Young Mother (HOUSING). Ages 12-21. Does not appear to focus on excessive religious pressureMISSOURI: Nativity House KC Faith-based. Roman Catholic.MISSOURI: Youth Services - reStart reStart Youth Services. Four transitional housing units for pregnant and parenting teens. Ages 16–21.MISSOURI: Home The Sparrow's Nest. (HOUSING) Ages 19 and under.MONTANA: Blackfeet Teen Pregnancy/Parenting Coalition Teen Pregnancy Parenting Coalition. Non-residential. GED tutoring. Case Management. Peer support. Nutritional Counseling. Childcare. Ages Served not specified.MONTANA: Mountain Home Montana Non-religious, comprehensive program. Housing. Bonnie Hamilton Home. (Group living) Mountain Home Apartments. (Individuals living with child.) Licensed Therapy. 24–7 mental health crisis line. Other resources. Ages 16–29.MONTANA: Nurtured baby, Healthy adult, Strong community Florence Crittenton . (Needs updating)NEBRASKA: CARES. ( info needs updating-program may be closed.)NEBRASKA: Center for Healthy Families Nebraska Mental Health/Project Harmony. Non-residential. Support services for pregnant and parenting teens. No age range specified. (Omaha residents only).NEBRASKA:Teen & Young Parent Program - Nebraska Early Childhood CollaborativeNNEVADA: “Living Grace” website is not available as of 8/15/2019. Will update as I get more information.NEVADA: Pregnant and Parenting Teen Saint Jude’s Ranch. Most residents are youth placed here by state social service and juvenile justice agencies.NEVADA: Contact Casa De Vida. (HOUSING) —More information available soon.NEW HAMPSHIRE: (Littleton)TRANSITIONAL LIVING PROGRAM (HOUSING). Case management, GED/Highschool completion, parenting classes and other services for pregnant and parenting teens and young adults. Ages served 18–21.NEW HAMPSHIRE: Our Place | Catholic Charities New Hampshire Our Place. Non-residential Faith-based. (Roman Catholic) Prenatal, breastfeeding, parenting and other classes and resources for parents of all ages.NEW JERSEY: http://ttps://www.cge-nj.org/program-offerings/adolescent-program/ The Center for Great Expectations (Adolescent Program) (HOUSING) AOther programs for women also available. Licensed Clinical Staff. Ages served: 13–18,NEW JERSEY: Capable Adolescent Mothers Crossroads Programs. (HOUSING) Intensive Long-term program. For General Program Information regarding Crossroads’ programs and services, please contact Michelle Wright at 609 880 0210, ext 109. Ages: 16–21.NEW JERSEY:services and Programs that help young homeless mothers and pregnant women Raphael’s Life House, Inc. Housing, licensed counseling, parenting classes, GED completion and career development. Ages served: Not specified.NEW MEXICO: Catholic Charities of Gallup NM (HOUSING)Casa San Jose. Residential care for pregnant and parenting teens. Ages Served: Not specified.NEW MEXICO: 14 to 17 Information Page Information from Pegasus Legal Services for Children about legal rights of minors in New Mexico, including teen pregnancy and parenting.NEW YORK: Residential Services Catholic Charities Community Maternity Services. Multiple programs: Heery Center-Ages 12–21, focuses on pregnant and parenting girls placed by juvenile and state agencies. Joyce Center is the transitional living maternity home.NEW YORK: Pregnant/Parenting Teens Children’s Village-Inwood House. Age range served not specified.NEW YORK: (Rochester) http://ttp://centerforyouth.net/index.php?cID=89 The Center For Youth. Chrysalis Program. 18 month program. Residential setting for pregnant or parenting young women. Ages 16–21.NEW YORK: Supportive Housing (Brooklyn) Diaspora Community Services/ “Mother’s Gaining Hope”. Federally funded “Maternity Group Home”. (MGH) I have not further details on ages served or its programs at this writing.NEW YORK: SERVICES SUSPENDED DUE TO BUDGET. (Concerned readers please consider donating. )(Niagara region) https://hannahhouse.ca/ Ages: through age 24. No lower age limit stated.NEW YORK: Regina Maternity Services Catholic Charities of Rockville Centre. Housing For pregnant teens and their children. Regina Residence is a structured program with case management. Mary Residence is supported independent living for graduates of Regina Residence. Ages 11–24.NORTH CAROLINA: http://www.angelhousematernityhome.org/admission_information0.aspx Angel House Maternity Home. Minimum Age: 17NORTH CAROLINA: Services for single, pregnant, & non-pregnant teens, women and their families | Florence Crittenton Services | Charlotte, NC Multiple residential programs. Ages 10 and up.NORTH DAKOTA: St. Gianna Maternity Home (HOUSING) Residents required to participate in prayers and attend Mass. Ages Served: Serves minors but does not specify age range.NORTH DAKOTA: Home | The Perry Center Serves minors placed by parents, but does not give age-range. Christian oriented services, apparently placing emphasis on evangelism but also offering life-skills and other practical services.OHIO: (Franklin County) The Center for Healthy Families The Center for Healthy Families. Non-residential. School and Community based services for pregnant and parenting teens offered at four high schools. Services for teen fathers also included. Ages: 13–19.OHIO: (Mentor, Ohio) Pregnancy - Hannah’s Home. Minimum age 18. More information available soon.OHIO: The Highlands - Shelter Care (HOUSING) Residential care for pregnant and parenting teens and their children. Ages 14–20.OHIO: (Columbus) 👩‍⚕️Teen and Pregnant Program Nationwide Children’s (Hospital). TaP. Non-residential. Comprehensive medical care, classes, counseling, referrals for pregnant girls and women ages 21.5 and under.OHIO: WIC (Supplemental food for Women, Infant Children) WIC - American Pregnancy Association\http://file:///C:/Users/17074/AppData/Local/Pa/TempState/Downloads/158843%20(1).pdfOKLAHOMA: Broken Arrow Public Schools Mentoring Healthy Parents (Formerly Margaret Hudson Program). Non-residential. Support for pregnant and parenting teens. Age range not specified.OKLAHOMA: J.A.M.E.S., INC. WEBSITE CURRENTLY DOWN> CHECK BACK SOON> Educational support and college scholarships for pregnant and parenting teens. High School seniors and college students.OKLAHOMA: http://s://www.choctawnation.com/tribal-services/member-services/choctaw-support-expectant-and-parenting-teens-sept Choctaw Support for Expectant and Parenting Teens. (SEPT) Services for teens pregnant with or parenting a Native American child under the age of one year. Must live within the 10.5 county service area of Choctaw Nation. Ages 13–21.OKLAHOMA: (Owassa) Oklahoma Baptist Homes for Children . (HOUSING) (Owassa) Maternity Cottage and transitional living apartments for Mother and Child Program. Participants must attend Southern Baptist church while in residence. Age range served not specified.OKLAHOMA: Transitional Living Program (HOUSING) Housing offered to youth, including pregnant and parenting teens and their children. Ages 16–21.OREGON: Safe Haven Maternity Home Safe Haven Maternity Home.OREGON: Dedicated to helping young mothers Saint Child. Housing for pregnant girls and women and their infants. May stay for up to a year after birth of baby. Faith-based (Christian). Counseling, education, job training, life skills and other supports. Participants are offered bible study and other Christian activities but are apparently not coerced. Ages 14–24.Pennsylvania: (Lansdale) (HOUSING) Home Morning Star Maternity Home. Ages 13–25.Pennsylvania: Maternity & Pregnancy Services - Catholic Charities of Harrisburg PAPENNSYLVANIA: http://ttps://www.valleyyouthhouse.org/programs/transitional-housing/maternity-group-home-mgh/RHODE ISLAND: (HOUSING) (may be for 18 and above only) Little Flower Home - Serving RI & Southern MA - Housing for 'Pregnant Homeless' WomenRHODE ISLAND: About Nowell Leadership Academy (Public Charter High School) For Pregnant and Parenting teens.SOUTH CAROLINA: Help for pregnant and parenting young women in South CarolinTENNESSEE: Comprehensive Resource Center The Hagar Center. Non-residential. Classes, support and material assistance.102. TENNESSEE: http://ttps://mercymultiplied.com/about-us/ Mercy Multiplied. Faith-based/Non-denominational Christian. Residential programs are located in four states for girls including a facility in Nashville, Tennessee. The programs are designed to work with on many issues, including pregnancy. The website states that the program does not demand that the pregnant mother relinquish her child to adoption, however, neither is there any indication of housing or services offered for the mother/child family. Adoption services prominently noted on website. Counseling is strongly centered on Christian teachings, although Mercy Multiplied states that its counselors are Master’s Level or graduate student interns. Counseling process includes/demands “commitment to Christ”. This program might be appropriate for young women who of their own free will wish to pursue Christianity. Ages Served: Unknown at this writing.107. TEXAS: Annunciation House: Apply for Services108. TEXAS: Apply | LifeHouse Houston. Housing and other support. Strong focus on Christian evangelizing. Ages 12 and up. (Other services for non-residential clients also available.)109. TEXAS: Teen Parenting Help - Jane's Due Process Information and support for pregnant teenagers concerning Texas legal rights.110.TEXAS: Viola's House111. UTAH: 👩‍🎓Horizonte Instruction and Training Center. Young Parent Program. Programs Non-residential. High School completion and vocational education with onsite childcare provided by Head Start. Parenting and other skills. Flexible scheduling. Contact Person: Kathy Williams (801) 578-8574 ext. 233.112. UTAH: Teen Mother & Child Program Non-residential. University of Utah/Teen Mother and Child Program. Obstetrical care/Nurse-Midwives. Social and psychological support and referrals for other needed services. Ages served: 19 and younger.113. UTAH: YWCA Of Salt Lake City. Referrals to Transitional Housing. No other details as of this writing.114. VERMONT: Family Literacy Center (Non-residential) Educational center for pregnant and parenting teens and young adults. Infants may attend classes with parents until they are four months old and after that Onsite Nationally Accredited childcare is available full-time. Onsite licensed therapy, parenting and nutrition classes and other social supports. Ages served: High school freshmen age through age 25.115. VIRGINIA: Grace Home Ministries. (HOUSING) Program is long-term and residents encouraged to stay for as long as two years with their babies. Faith based/Christian. Program includes participation in Christian experiences. However, Grace Home states: “We believe religion is a matter of personal conviction; therefore, we don’t put any pressure on program participants in matters of personal faith or beliefs. Mentoring, childcare classes, case management. Ages 1–20.116. VIRGINIA: (Lynchburg) ADOPTION-ORIENTED! Liberty Godparent Maternity Home. Services | Liberty Godparent Home If you have decided for adoption AND you are a Baptist or of a similar faith, you might consider this facility, as its emphasis is on adoption. The program does offer “Mommy and Me” support if you decide on raising your baby yourself, however, the emphasis is clearly adoption. Faith-based. (Baptist) Residents attend Thomas Road Baptist church. Other services from their website: All residents are required to attend school, pursue a GED, or participate in vocational training. Classes are offered off site at Liberty Christian Academy through Liberty University Online Academy (grades 6-12). Tutoring services for GED and SAT exams are available as needed. To help each young lady build a positive future, the LGH staff is committed to educating the residents on Life Skills and other topics such as Decision-Making, Parenting, Adoption, and Nutrition. About Us Overview | Liberty Godparent Home Ages Served: Not specified.VIRGINIA: (Fairfax County) Second Story for Young Mothers - assistance for mothersSecond Story for Young Mothers. (HOUSING) Residential services offered through independent living in townhouses for young mothers between the ages of 18–21. Pregnant and parenting teens between the ages of 16 and 18 receive non-residential community based support, education and services. Follow-up support and case management also offered. 24/7 Crisis Hotline - Call 1-800-SAY-TEEN or text “TEENHELP” to 855-11 TTY 711VIRGINIA: (Alexandria) Keep it 360 | The Alexandria Campaign on Adolescent Pregnancy (ACAP) T.C. Futures. (Non-residential.) From website: The T.C. Futures Group provides parenting meetings and developmental playgroups specifically for Alexandria’s teenage parents and their children. Parents learn about positive parenting skills, child development, and local resources. The group meets every other week after school at T.C. Williams High School. Participation is not limited to T.C. Williams students; all teenage parents in Alexandria are invited to attend. Participation is free, and Spanish translation is available. For more information, contact David Wynne, TC Williams Social Worker, at 703.824.6800.VIRGINIA (Fredricksburg) Mary's Shelter Mary’s Shelter. (HOUSING) Faith-based. Provides residential care for up to three years. Minimum Age: 18.VIRGINIA: Mommy and Me Program. ( A program component of “Youth For Tomorrow”.). (RESIDENTIAL/HOUSING) Faith based/Christian. Intensive program for pregnant teens and their infants. Education for teens at accredited school on campus, health care, parenting classes, in-house therapy and nursing staff. ) Admissions are either by court placement or social service agency referral. Teens may stay until their child is four-years-old. Ages: 12–18.VIRGINIA: (Winchester.) About | New Eve Maternity Home New Eve Maternity Home. (HOUSING). Faith-based/Roman Catholic. Help with education, employment, life skills. Ages served: 18 and above. (?)VIRGINIA: (Norfolk) THIS LISTING NOT ACTIVE CURRENTLY. WILL UPDATE ASAP. Eastern Virginia Medical School. Non-residential. Specialized obstetrical care. Classes, parenting skills, emotional support, transportation to prenatal appointments.WASHINGTON: (Seattle area.) Housing Cocoon House. (HOUSING) Housing for pregnant and parenting teens and their children. (Short -term and long-term.) Support for education, life skills and employment. Ages 12–17.WASHINGTON: (Spokane) Alexandria's House | Volunteers of America (HOUSING). “Spacious historic home”. Mentoring, support, doulas, other services. Ages: 16–20.WASHINGTON: (Spokane)http://ttp://gracesonhousingfoundation.org/ Hope and Housing for Teen Moms and their Children Graceson Housing Foundation. (Housing.) Faith-based/Christian but spiritual activities are left up to choice. This program is strong on community and nurturing. Classes, life skills, and employments skills also offered. Ages 13-18.WASHINGTON (Seattle) 👩‍⚕️ "Family Medicine Residency Teen Pregnancy and Parenting Clinic. (A program of Kaiser Permanente but you DO NOT have to be a Kaiser Permanente member to receive services.) Non-residential. Accepts Medicaid and other insurance. Prenatal care with delivery at Swedish First Hill Hospital. Offers help getting medical care coverage, nutritious food, childbirth classes, parenting classes and well-child care for the baby until two years of age. (Well-child care is only for the babies whose mothers used the Teen Pregnancy and Parenting Clinic for their prenatal care and delivery.) Open Tuesdays and Thursdays. Drop by or call: Kaiser Permanente Capitol Hill Campus, West Building 206-326-2656. On the bus line. Ages served: Not specified.WEST VIRGINIA: Crittenton Services, Inc. A Florence Crittenton program. (More information to follow)WISCONSIN: (Milwaukee) Pregnant and Parenting Youth Program (PPYP). Non-residential public school-based support.WISCONSIN: (Sheboygan) 👩‍🎓 Sheboygan Area School District Non-residential. TAPP/Parenting Lab. School-based support for pregnant and parenting teens. Guidance counselor assists pregnant students with educational plan/ONSITE childcare/parenting lab for teen parents. Classes designed/flexible to accommodate pregnancy related issues. Pregnant or parenting students in Sheboygan contact your school guidance counselor to access these services.

Metabolic theory of cancer starts with the Warburg Effect. * The story starts in the first decades of the 20th century with Otto Heinrich Warburg, who won the Nobel Prize in Medicine/Physiology in 1931 for his 'discovery of the nature and mode of action of the respiratory enzyme' (The Nobel Prize in Physiology or Medicine 1931). * Through the process of oxidative phosphorylation (OXPHOS), mitochondria are the cell's source of ATP (adenosine triphosphate), the necessary source of cellular fuel. * * Cell derives its energy through respiration. * * Respiration requires the combustion of glucose. * * Aerobic respiration means in presence of oxygen. * * Anaerobic respiration (fermentation) is obviously in the absence of oxygen. * * Normally, the latter is much more inefficient. Pyruvate---> lactate/lactic acid gener(more)