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Beroea (Ancient Greek: Βέροια, romanized: Béroia, also trascribed as Berea) was an ancient city of the Hellenistic period and Roman Empire now known as Veria (or Veroia) in Macedonia, Northern Greece. It is a small city on the eastern side of the Vermio Mountains north of Mount Olympus. The town is mentioned in the Acts of the Apostles as a place in which the apostles Paul, Silas and Timothy preached the Christian Gospel.

Key Information

Location

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Berea was in southwestern Macedonia. The city's foundation stood where Veria, or Kar-Verria, in Greece is today. In its unique position, it had a variety of terrain surrounding the city since then.

Berea sat at the base of Mount Bermius, which is part of the Vermio Mountains and provides an ample supply of water for the city and the region. The main sources of water were the Haliacmon and Axios Rivers, which supported apple, peach and pear orchards. The area is prosperous with a hydroelectric dam on the Haliacmon powering the area's industrial sector.[1]

History

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The city is reputed to have been named by its mythical founder Beres (also spelled Pheres) or from the daughter of the king of Berroia, who was thought to be the son of Macedon.

A city of the same name that is mentioned in a section of Thucydides's history, which dates it to be around 432 BC. In Polybius's history there were two insertions about an inscription that dates the city back to the later part of the 4th century BC. No one has verified the historical date of the establishment of the city although it has been known to have been surrendered to the Romans from the Macedonians after the Battle of Pydna in 168 BC.[citation needed]

Veria enjoyed great prosperity under the kings of the Argead Dynasty, whose most famous member was Alexander the Great, who made it their second-most important city after Pella. Veria reached the height of its glory and influence in the Hellenistic period, during the reign of the Antigonid Dynasty. During that time, Veria became the seat of the Koinon of Macedonians (Κοινόν Μακεδόνων), minted its own coinage and held sports games named Alexandreia in honour of Alexander the Great, with athletes from all over Greece competing in them.[2]

The city was the first city of the Macedonian region to fall to the Roman Empire, after the Battle of Pydna in 168 BC. In the 1st, century there were two major roads joining the towns of Thessalonica and Beroea, one of them passing close to the ancient city of Pella.[citation needed] There are some assumptions that the Apostle Paul used that route when he visited Beroea.[citation needed]

Within the city there was a Jewish settlement in which Paul,[3] after he had left Thessalonica, and his companion, Silas, preached to the Jewish and Greek communities of the city in AD 50/51 or 54/55.

In the 7th century, the Slavic tribe of the Drougoubitai raided the lowlands below the city, and in the late-8th century, Empress Irene of Athens is said to have rebuilt and expanded the city and named it Irenopolis after herself, but some sources place that Berrhoea-Irenopolis further east.[4] For subsequent history, see History of Veria.

New Testament references

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Bishopric

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A bishopric at Beroea goes back to the New Testament. The former diocese of the ancient city of Beroea was within the Roman province of Macedonia, in today's northern Greece. Presently the diocese is part of the ecclesiastical province of Thessaloniki. The Roman Catholic episcopal see of Berrhoea, centred on northern Greece, is today a vacant titular see.

History

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Onesimus, formerly Philemon's slave, was its first bishop according to the Apostolic Constitutions (VII, 46). Known bishops attended ecclesiastical councils: Gerontius took part in the Council of Sardica (c. 344), Lucas in the Second Council of Ephesus (449), Sebastian in the Council of Chalcedon (451), Timothy in the synod convoked by the patriarch Menas of Constantinople in 536, and Joseph in the Fourth Council of Constantinople (869) that condemned Photius.[8][9]

The Byzantine emperor Michael VIII Palaiologos promoted the local see to an archbishopric after 1261, and it advanced further to the rank of a metropolitan see by 1300.[10] Berrhoea is listed by the Roman Catholic Church as a titular see.[11][12]

At the time of the last partition of the empire, it was allotted to Macedonia Prima,[13] and its see made suffragan to Thessalonica.

Under Andronicus II (1283–1328) Beroea was made a metropolis.

The Greek metropolitans added the title of Naoussa, a neighbouring city. It has about 10,000 inhabitants.[14]

Known bishops

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Amongst its bishops were:

Catholic titular bishops of Berrhoea

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  • Alfredo Ottaviani (April 5, 1962 – April 19, 1962 )
  • Pierre-Auguste-Marie-Joseph Douillard (May 22, 1963 – August 20, 1963)
  • Friedrich Kaiser Depel (October 29, 1963 – September 26, 1993)[16]

See also

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References

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Further reading

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[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Beroea

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Beroea, also known as Berea, was an ancient Macedonian city located in the eastern foothills of Mount Vermion, overlooking the central plain near the Haliakmon and Loudias rivers in the region of Emathia, corresponding to modern in . It emerged as a significant urban center by the , with evidence of tombs from that era, and gained prominence during the Classical, Hellenistic, and Roman periods as a key political, administrative, and cultural hub. The city is notably referenced in the New Testament's (17:10-15) for the visit of the Apostle Paul around AD 50-53, where he preached to a receptive Jewish community that examined the scriptures daily, marking Beroea's early role in Christian history. Archaeological and epigraphic evidence points to Beroea's origins possibly in the late or early , with the earliest confirmed activity from the , initially with possible Thracian influences before Greek and Macedonian domination, with the first literary mention by in the (History 1.61.4) during the period when it became the second-largest city in Macedonia. Under the Macedonian kingdom, Beroea flourished during the Classical and Hellenistic periods with fortifications, an , and sanctuaries, solidifying its status as a vital possession for rulers like Philip II. In the Hellenistic era, it was closely tied to the , as seen in royal inscriptions from 249/8 BC (letters from Demetrios II) and 235 BC (manumission acts), and had ties to the Great's era through associated figures. Following the Third Macedonian War, Beroea surrendered to the Romans in 168 BC after the , becoming the first Macedonian city to do so and subsequently the second most important in the province after Thessalonica. Under Roman rule, from the 1st century BC onward, it functioned as the headquarters of the Macedonian koinon (provincial assembly), organized imperial cults, and hosted major games such as the Olympia and Alexandreian Olympia, earning the title of neokoros (temple warden) twice in the 2nd and 3rd centuries AD. The city's society, documented through over 600 inscriptions cataloging 1,397 individuals, reflected a diverse population with Greek, Macedonian, and Roman names, including , slaves, and gladiators, and economic activities centered on , , and local cults like that of the Mother of the Gods at Leukopetra. By , Beroea remained a bishopric and cultural center, continuing into Byzantine times amid Slavic invasions.

Etymology and Names

Origins of the Name

The name "Beroea" (Ancient Greek: Βέροια or Βέρροια) derives from ancient Macedonian mythology, where the city is said to have been founded by Beres, a legendary figure described as the son of Makedon, the eponymous progenitor of the Macedonian people. According to the 2nd-century BC historian Theagenes in his work Makedonika, as preserved in Stephanus of Byzantium's Ethnica, Beres was the father of several figures associated with regional toponyms, including Beroea itself, linking the city's name directly to this mythical founder. In classical texts, the name appears with slight orthographic variations, such as Βέρροια in ' History of the Peloponnesian War (1.61), where it denotes the Macedonian city, and Beroea in Latin authors like (Ab Urbe Condita 44.10). These forms, including the anglicized "Berea" in later translations, consistently refer to the same locale without altering the core mythological basis. The modern Greek name preserves this ancient designation through phonetic evolution.

Historical and Modern Designations

In the Roman period, the city retained the name Beroea, as evidenced by numerous inscriptions discovered in the region, including grave stelae and dedications that document civic and religious life under Roman administration. These artifacts, dating from the 1st to 3rd centuries CE, confirm Beroea's status as a key urban center in the province of Macedonia, with references appearing in historical texts such as the describing the Apostle Paul's visit around 50 CE. During the Byzantine era, the designation shifted to Veria or Berroia (Greek: Βέροια or Βέρροια), reflecting phonetic adaptations in medieval Greek usage, and it is recorded in Byzantine short chronicles as a fortified town in the theme of Thessalonica. These chronicles, along with administrative documents from the 10th to 14th centuries, highlight Berroia's role in regional defenses against invasions, such as the Bulgarian and Norman incursions. The name's continuity is also noted in ecclesiastical records, where it served as a metropolitan see. Under Ottoman rule from 1361 onward, the city was renamed Kara Ferye (or Karaferiye), meaning "Black " in Turkish, denoting its strategic importance as a center in the . This designation persisted in Ottoman administrative defters and travel accounts until the Greek War of Independence. In the modern period, the official is Veroia (Βέροια), with common English transliterations as or Veroia, as established following the city's incorporation into the Kingdom of in 1913; it now functions as the capital of the regional unit. The ancient name Beroea is occasionally invoked in historical and archaeological contexts tied to its legendary founder Beres.

Geography

Physical Location

Beroea was situated at approximately 40°31′N 22°12′E in ancient Macedonia. The city lay about 73 kilometers west-southwest of Thessalonica, positioning it as a key inland settlement in the southwestern part of the region. In the historical context, Beroea was located within the district of Emathia, a fertile area in Lower Macedonia that extended across the Bottiaean plain. It occupied a strategic spot at the eastern foothills of Mount Bermion, known today as Mount Vermio, which provided natural protection and elevation above the surrounding lowlands. The city's placement near the River, with a tributary flowing close by, and in proximity to the Axios River further east, facilitated access to vital water sources and supported early settlement patterns. These rivers contributed to regional connectivity, enabling trade routes such as the via Axia that linked Beroea to broader networks like the , thereby enhancing economic exchange and military movement in antiquity.

Surrounding Terrain and Resources

Beroea, situated at the base of the Vermio Mountains (anciently known as Bermion), benefited from the range's rugged slopes that formed a natural defensive barrier against invasions, enhancing the city's strategic security during its early development. The mountainous terrain also served as a vital watershed, channeling streams and springs that provided reliable water sources for the settlement and surrounding farmlands. This elevated, fortified position on the western slopes of Vermio not only protected the but facilitated access to upland resources essential for construction and daily life. The surrounding landscape transitioned into the fertile plains of ancient Emathia (modern ), renowned for their rich alluvial soils that supported extensive agriculture and contributed significantly to Beroea's economic prosperity. These plains were ideal for cultivating key Mediterranean crops such as grains (including and ), olives, and vines, which formed the backbone of the local and enabled surplus production for . The productivity of these lowlands, nourished by seasonal flooding and mild , allowed Beroea to sustain a growing and develop as a regional hub. Access to natural resources from the nearby hills and Vermio Mountains further bolstered early settlement by supplying timber for building and fuel, as well as minerals like and stone used in architecture and . These materials were quarried locally, reducing transportation costs and supporting the city's expansion from the onward. Additionally, Beroea's proximity to major rivers, such as the Aliakmon, enhanced connectivity for trade and , integrating the terrain's resources into broader Macedonian networks.

Ancient History

Founding and Early Development

Archaeological evidence points to Beroea's origins in the early Iron Age around 1000 BC, initially settled by Thracian tribes before Greek and Macedonian influences dominated. Beroea emerged as a settlement during the Archaic Period, roughly spanning the 8th to 6th centuries BCE, when it developed into one of the earliest urban centers in southwestern Macedonia. Archaeological investigations reveal evidence of initial occupation through tombs and associated artifacts dating primarily to the 6th century BCE, with remains extending across what would become the city's boundaries, including pottery sherds and terracotta figurines that point to organized workshops for production. These findings underscore Beroea's role as a precursor to later Macedonian urbanism, predating the kingdom's significant territorial expansions under the Argead dynasty by several centuries. The city's strategic position on a plateau at the eastern foothills of Mount Vermion, overlooking the fertile Haliakmon plain, facilitated early settlement patterns focused on and , with cemeteries indicating a growing near natural resources like rivers and springs. Limited Archaic-era inscriptions and onomastic evidence suggest cultural ties to broader Greek and proto-Macedonian traditions, though direct textual references to Beroea appear only later in (1.61.4). The fertile surroundings and abundant water likely drew initial settlers, aligning with etymological associations of the name "Beroea" to concepts of vitality and abundance. Local mythical narratives portray Beroea's founding as the work of a legendary king named Beres, son of the eponymous Makedon and progenitor of the Macedonian people, though no archaeological or historical corroboration supports these accounts. Such legends reflect later attempts to link the city to heroic genealogies, including Temenid traditions mentioned by (8.137), but they remain unverified in the context of Archaic origins.

Role in the Macedonian Kingdom

Beroea emerged as a major urban center in the Macedonian kingdom during the 4th century BCE under the , benefiting from its early Archaic roots that laid the foundation for its subsequent growth. Positioned in the fertile region of Emathia, the city flourished as one of the most important settlements in Macedonia, second only to the royal capital of in political and economic significance. Its strategic location at the foot of Mount Vermion facilitated control over agricultural resources and trade routes, contributing to the kingdom's consolidation and expansion under kings like Philip II. The city's administrative roles were central to the of Emathia, where Beroea functioned as the regional capital, managing local taxation, distribution, and judicial affairs on behalf of the Argead monarchs. Inscriptions and historical accounts indicate that it served as a hub for provincial officials, including epistatai who oversaw royal decrees and infrastructure projects. Militarily, Beroea supported the Macedonian by providing troops and logistics, particularly during campaigns against Illyrian and Thessalian threats in the mid-4th century BCE, underscoring its role in bolstering the kingdom's defenses. Culturally, Beroea held prominence as a populous center referenced in classical sources, with noting the Bottiaeis territory—encompassing Beroea—as part of the Macedonian realm following earlier incorporation of the Bottiaeans. further notes the Bottiaean region's integration into the Macedonian realm, highlighting Beroea's demographic strength and its contribution to the kingdom's manpower. These accounts portray Beroea not merely as a peripheral town but as a vibrant node in the Argead network, fostering Hellenistic influences in art and architecture even before Alexander's conquests.

Hellenistic and Roman Periods

Antigonid Dynasty and Conflicts

Following the in 323 BCE, Beroea remained a prominent urban center in the Macedonian kingdom, transitioning smoothly under the rule of the after their consolidation of power around 294 BCE. As a key city in Lower Macedonia, it served administrative and economic functions, benefiting from the dynasty's emphasis on worship, to which the Antigonids traced their lineage; inscriptions and cults in Beroea reflect this close association, positioning the city as a symbolic and practical hub for royal legitimacy. Beroea's strategic location exposed it to the turbulent conflicts of the early , including invasions and dynastic rivalries. In 287 BCE, during the power struggles among the successors, invaded Macedonia to challenge Demetrius I Poliorcetes, an early Antigonid ruler. targeted Beroea directly, capturing the city and sparking widespread desertions in Demetrius's army, which highlighted the city's vulnerability as a military objective in internal Macedonian strife. This event underscored Beroea's role in the broader wars for control of the kingdom, where it changed hands amid shifting alliances. The city also faced external threats during the Gallic invasion of 279 BCE, when Celtic tribes under leaders like Bolgios overran Macedonia, killing the interim ruler and ravaging the heartland and countryside. The incursion prompted urgent bolstering of urban defenses across Macedonia, with Beroea's walls and position in the fertile lowlands contributing to regional stability efforts; the chaos delayed Antigonus II Gonatas's ascension until he repelled the invaders at in 277 BCE, restoring stability and affirming Beroea's continuity as a defended royal stronghold. Under later Antigonids like Philip V, Beroea contributed to Macedonia's alliances against eastern rivals, including the Seleucids during the Cretan War (205–200 BCE) and subsequent campaigns, where Macedonian forces drew on regional cities for troops and without direct sieges recorded at Beroea itself. These engagements reinforced the city's integration into the dynasty's military apparatus, though it avoided the direct devastation of frontline battles.

Roman Conquest and Administration

Following the decisive Roman victory at the in 168 BCE, which ended the Third Macedonian War against the Antigonid king , Beroea became the first major Macedonian city to surrender to the Romans, thereby avoiding destruction and plunder. Key figures among ' supporters, including Hippias, Midon, and Pantauchus, fled to Beroea after the battle and formally submitted to the Roman consul Lucius Aemilius Paullus three days later, prompting a wave of surrenders from nearby cities like Thessalonica and within two days. Under Roman administration, Beroea was incorporated into the province of Macedonia, initially organized into four districts in 167 BCE, with the city falling into the third district centered on . It enjoyed significant local autonomy in governance while remaining subject to Roman oversight, including the right to mint coins and manage internal affairs through traditional magistrates like the politarchs. This status reflected Beroea's strategic loyalty during the conquest and its role as a key urban center in Lower Macedonia, later serving as the seat of the Koinon of the Macedonians—a provincial council handling ceremonies and diplomacy—from the reign of Emperor onward. Beroea's economy flourished in the Roman period due to its integration into major networks, particularly as a hub connected to the , the 1,120 km Roman road linking Dyrrhachium on the Adriatic to , which facilitated the transport of goods, troops, and merchants across the . The city's fertile plains in the River valley supported extensive agriculture and large estates, while its position enabled commerce in local products like wine, olives, and textiles, evidenced by the construction of lavish public buildings, monuments, and a luxurious 2nd-century CE at Palaiomanna featuring fish-farming facilities. Events such as the quadrennial Alexandreia games further boosted prosperity by drawing participants and visitors from across the empire, enhancing Beroea's commercial and cultural prominence.

Byzantine and Medieval Periods

Transition to Byzantine Rule

Beroea maintained its status as a significant urban center throughout the , serving as one of the two capitals of the Province of Macedonia under Emperor (r. 284–305 CE), alongside , which enhanced its administrative importance and economic prosperity. This positioning within the Roman provincial structure provided a foundation of stability that facilitated the city's seamless integration into the emerging Byzantine administrative framework during . Archaeological evidence from the region underscores Beroea's role as a fortified settlement and cultural hub, with walls and reflecting ongoing amid growing external pressures. By the 7th century, as the Eastern Roman Empire—now known as Byzantine—adapted to territorial losses and invasions through military reorganization, Beroea was incorporated into the Byzantine theme system in Macedonia, a key Balkan province centered on defending against northern threats. This shift marked the formal transition to Byzantine governance, where local strategoi (military governors) oversaw both defense and civil administration, building on Roman precedents to maintain urban continuity in Macedonia. The theme's establishment, likely in the late 7th or early 8th century, positioned Beroea within a network of fortified outposts aimed at securing the empire's European frontiers. The Slavic migrations of the 6th and 7th centuries profoundly impacted Beroea's demographics and infrastructure, as tribes such as the Drougouvitai and Sagoudatai established settlements in the surrounding areas, including between and modern Monastir (). These groups, while initially disruptive, gradually integrated into Byzantine society by paying tribute and providing military service, leading to a mixed population that diluted the classical Greek-Roman character of the city and strained its resources through sporadic conflicts and resettlement needs. Similarly, Slavic sieges of coastal targets like Thessalonica (e.g., in 597 and 676–678 CE) extended indirect effects to inland centers like Beroea via regional instability, supply disruptions, and influxes that challenged the city's population stability and infrastructural maintenance. Around 1003, Beroea's fort surrendered to Byzantine Emperor during the reconquest of Macedonian territories from Bulgarian control, reaffirming its strategic role as a fortified outpost.

Ecclesiastical and Political Status

During the medieval period, Beroea's ecclesiastical and political status was shaped by the turbulent aftermath of the (1204), which fragmented the into Latin and Orthodox successor states. Initially under the Latin , the city came under the control of the Orthodox in the 1220s, as expanded into Macedonia and captured Thessalonica in 1224, incorporating Beroea into this Byzantine rump state as a center of resistance against Latin domination. This shift marked Beroea's transition to Orthodox governance, reinforcing its role as a regional religious hub amid interactions between Latin occupiers and Orthodox powers. By 1261, following the Empire of Nicaea's under and the reintegration of Macedonian territories previously wrested from the Despotate in 1246, Beroea's local see was elevated to archbishopric status, reflecting the city's strategic importance in the restored Byzantine administration. This promotion occurred within the broader context of Palaiologan efforts to consolidate Orthodox authority against lingering Latin influences and rival successor states, positioning Beroea as an outpost in . The archbishopric facilitated oversight of local Christian communities during a period of reconquests and diplomatic maneuvers between Orthodox and Latin forces. By around 1300, amid escalating political fragmentation—including Bulgarian pressures—the archbishopric advanced to a full metropolitan see in the early decades of the , supervising several regional dioceses such as those in Naousa and surrounding areas. This elevation highlighted Beroea's enduring prominence in the Byzantine church hierarchy, even as the empire faced territorial losses and the navigated alliances and conflicts with both Latin principalities and the Palaiologan court. The metropolitan's authority extended to liturgical and administrative reforms, evidenced by artistic and architectural enhancements in the period, including renovations to the Old Metropolitan Cathedral, underscoring Beroea's dual role in sustaining Orthodox identity and imperial governance.

Biblical Significance

Paul's Ministry in Beroea

Following in Thessalonica, the Apostle Paul, accompanied by and Timothy, fled by night to Beroea around AD 51 during his second missionary journey. This journey, part of Paul's broader efforts to spread the Christian message in Macedonia, occurred amid the Roman province's strategic location along the trade route. Upon arrival in Beroea, Paul and his companions immediately entered the local Jewish , where Paul began preaching to the Jewish community. His message centered on interpreting the Hebrew Scriptures to demonstrate that was the promised , emphasizing themes of suffering, , and fulfillment of prophecy—consistent with his approach in nearby Thessalonica. This scriptural reasoning aimed to persuade listeners of the gospel's alignment with their traditions. The , noted for their more noble character compared to those in Thessalonica, received Paul's teaching with eagerness. However, news of Paul's activities reached Jewish opponents from Thessalonica, who traveled to Beroea and stirred up agitation against him. In response, the local believers escorted Paul to the coast and sent him onward to for safety, while and Timothy remained briefly in Beroea. This departure marked the conclusion of Paul's direct involvement in the city during this visit.

The Bereans' Reception of the Gospel

In the account, the inhabitants of Beroea, particularly the Jewish community, demonstrated a distinctive receptivity to the gospel message preached by Paul and . Acts 17:11 describes them as "more noble than those in Thessalonica" because they "received the word with all eagerness and examined the Scriptures every day to see if what was said was true." This characterization underscores their generous and unprejudiced disposition, marked by an openness to new teaching coupled with rigorous verification against established sacred texts, as noted in classical commentaries such as Ellicott's, which praises their "loyal temper free from ." Their daily engagement reflects a balanced approach of and reason, avoiding blind acceptance while actively pursuing truth. The Bereans' method involved not merely passive listening but proactive inquiry into the scriptures to assess the apostolic claims. Traditional interprets "examined" (Greek anakrinontes) as diligent searching or of the texts, emphasizing their commitment to scriptural as the standard for validation. This practice, performed collectively and habitually, fostered a community of and spiritual hunger, setting them apart from less receptive audiences elsewhere. Paul's preaching served briefly as the catalyst, prompting this response without dominating their independent evaluation. As a direct outcome of their discernment, significant conversions occurred among the Bereans. Acts 17:12 records that "many of them therefore believed, with not a few Greek women of high standing as well as ," indicating the formation of an early that bridged Jewish and elements. This inclusion of prominent women and suggests the gospel's appeal transcended social strata, establishing a foundation for local church growth rooted in verified . Theologically, the Bereans' example has profoundly shaped Christian by modeling discernment through scriptural verification, influencing traditions that prioritize testing teachings against the to guard against error. Commentators like Barnes highlight this as essential for believers' spiritual maturity, promoting daily scripture study as a safeguard for faith. Later interpretations, including emphases on personal engagement with Scripture, draw on this passage to advocate for individual and communal in interpreting divine . Their approach continues to exemplify the ideal of eager reception tempered by rigorous examination, a in hermeneutical principles across Christian scholarship.

Ecclesiastical History

Early Christian Community

The early Christian community in Beroea originated from the apostolic ministry of , and Timothy around AD 50, as recounted in the (Acts 17:10-15). This event marked Beroea as one of Macedonia's earliest Christian centers alongside and Thessalonica. A bishopric emerged in Beroea shortly after Paul's visit, organized under the metropolitan authority of Thessalonica, reflecting the city's growing ecclesiastical importance within the province. Early tradition, preserved in the (ca. ), identifies —the figure from Philemon—as the first bishop, underscoring the community's rapid institutionalization in the post-apostolic period. By the mid-, a Beroean bishop's participation in the (AD 343) confirms the see's established status. During the 2nd and 3rd centuries CE, spread gradually among both Jewish and populations in Beroea, though direct evidence remains sparse due to a scarcity of sources from this era. Late 3rd-century Christian funerary inscriptions indicate a sustained presence, suggesting steady growth amid the city's diverse demographic. Under Roman rule, the endured sporadic persecutions, including local opposition incited by agitators from Thessalonica that forced Paul's departure, as well as broader imperial pressures that tested early believers across Macedonia. Survival relied on informal networks, primarily house churches, which allowed discreet gatherings and continuity despite intermittent hostility.

Development of the Bishopric

The bishopric of Beroea emerged as a recognized suffragan see within the of Macedonia Prima by the early 6th century, subordinated to the metropolitan of Thessalonica, as documented in Hierocles' Synecdemos. Its institutional presence in is evidenced by the active participation of local bishops in key synods, including Bishop Gerontius at the in 343, which addressed doctrinal disputes and church governance. This engagement underscores Beroea's integration into the broader structure of the early Christian hierarchy, building on roots tracing to apostolic foundations. Following the Bulgarian capture of Beroea in 989, the see was transferred to Servia; it was restored to Beroea in 1350. Throughout the 5th and 6th centuries, the see continued to assert its role in ecumenical and regional affairs, with Bishop Luke attending the in 449 to confront Christological controversies, and Bishop Timothy participating in proceedings at in 536 under Patriarch Menas. These involvements highlight the bishopric's contribution to defining Orthodox doctrine amid imperial and theological challenges, while maintaining administrative ties to Thessalonica. By the , Bishop Joseph represented Beroea at the Eighth in 869, further illustrating its enduring ecclesiastical vitality. The bishopric's development accelerated in the Byzantine period following the , when Latin forces disrupted Orthodox structures in Macedonia after , imposing foreign hierarchies in nearby sees like Thessalonica. In this context, Beroea's church preserved Orthodox liturgical and theological traditions, resisting Latin innovations such as the clause and , as part of the wider Eastern resistance to Western ecclesiastical dominance during the crusading era. With the Byzantine reconquest and restoration under the Palaiologos dynasty, the see was elevated to metropolitan status by Emperor Andronicus II around 1300, granting it autocephalous oversight of suffragan dioceses and symbolizing the reassertion of Greek Orthodox authority. This advancement positioned Beroea as a key center for Orthodox theology in , fostering monastic and doctrinal continuity into the late Byzantine era.

Known Bishops and Titular See

The earliest known bishop of Beroea (modern ) is traditionally Saint Onesimus, identified as the slave of Philemon in the and said to have been appointed by the Apostle Paul, according to the (VII, 46). Later historical records document several bishops who participated in ecumenical councils. Gerontius attended the in 343 CE. Peter represented the see at the in 451 CE. Other notable figures include Luke, present at the Robber in 449 CE, and Timothy, who took part in the in 536 CE under Emperor . John attended the Second Council of Nicaea in 787 CE, and Joseph represented Beroea at the Eighth in 869 CE. Following the and the establishment of the around 1204 CE, Beroea hosted a Latin bishopric, established in 1208. However, after the Ottoman of the city in 1430 CE, the Latin see was suppressed, as Ottoman rule integrated the region into the of Thessalonica and curtailed Western Christian hierarchies. The Orthodox bishopric persisted under Ottoman millet administration, evolving into the of , which was formally revived and elevated to metropolitan status by the in the post-Byzantine era. In the modern era, the Catholic Church nominally restored the Diocese of Berrhoea as a titular see in 1933, serving as a non-residential title for bishops with other duties. Examples of 20th-century incumbents include Cardinal Alfredo Ottaviani, appointed titular bishop in April 1962 before becoming pro-prefect of the Congregation for the Doctrine of the Faith; Pierre-Auguste-Marie-Joseph Douillard, who held the title from May to August 1963 while emeritus bishop of Soissons; and Federico Kaiser Depel, M.S.C., serving from October 1963 to September 1979 as vicar apostolic of Belém do Pará. The titular see remains listed in the Annuario Pontificio without a current incumbent as of 2023.

References

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  2. http://www.my-favourite-planet.de/english/europe/greece/macedonia/veria/veria-02.html
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  6. https://www.britannica.com/place/Veroia
  7. https://www.thebyzantinelegacy.com/copy-of-serres
  8. https://latlong.info/greece/central-macedonia/veroia
  9. https://www.internationalstandardbible.com/B/beroea.html
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  11. https://www.aigai.gr/en/veria/about
  12. https://historygreek.org/geography/emathia
  13. https://core.ac.uk/download/pdf/236205134.pdf
  14. https://drivethruhistoryadventures.com/berea-beroea-of-macedonia/
  15. https://www.gtp.gr/LocInfo.asp?infoid=49
  16. http://www.rhm.uni-koeln.de/156/Kuzmin.pdf
  17. https://www.jstor.org/stable/639722
  18. https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0160%3Abook%3D10%3Achapter%3D19
  19. https://www.loebclassics.com/view/livy-history_rome_44/1951/pb_LCL396.237.xml
  20. https://en.wikisource.org/wiki/From_the_Founding_of_the_City/Book_44
  21. https://ia600107.us.archive.org/1/items/vassilis-evangelidis-the-archaeology-of-roman-macedonia-urban-and-rural-environments-2022/Vassilis%20Evangelidis%20-%20The%20archaeology%20of%20Roman%20Macedonia%20_%20urban%20and%20rural%20environments%20%282022%29.pdf
  22. http://www.macedonian-heritage.gr/HistoryOfMacedonia/Downloads/History%20Of%20Macedonia_EN-04.pdf
  23. https://fmg.ac/Projects/MedLands/THESSALONIKI.htm
  24. https://www.britannica.com/place/despotate-of-Epirus
  25. https://actual-art.org/files/sb/11/Cheimonopoulou.pdf
  26. https://www.blueletterbible.org/study/paul/timeline.cfm
  27. https://www.biblegateway.com/passage/?search=Acts+17%3A10&version=NIV
  28. https://www.thebiblejourney.org/biblejourney1/10-pauls-journey-to-phrygia-macedonia/paul-in-thessalonica/
  29. https://www.biblegateway.com/passage/?search=Acts+17%3A2-3&version=NIV
  30. https://www.biblegateway.com/passage/?search=Acts+17%3A11&version=NIV
  31. https://www.biblegateway.com/passage/?search=Acts+17%3A13&version=NIV
  32. https://www.biblegateway.com/passage/?search=Acts+17%3A14-15&version=NIV
  33. https://biblehub.com/commentaries/ellicott/acts/17.htm
  34. https://biblehub.com/commentaries/barnes/acts/17.htm
  35. https://biblehub.com/commentaries/pulpit/acts/17.htm
  36. https://biblehub.com/commentaries/gill/acts/17.htm
  37. https://biblehub.com/commentaries/benson/acts/17.htm
  38. https://biblehub.com/commentaries/acts/17-11.htm
  39. https://www.catholic.com/encyclopedia/beroea
  40. https://www.academia.edu/107380620/The_Rise_and_Expansion_of_Christianity_in_Macedonia
  41. https://www.ecatholic2000.com/cathopedia/vol2/voltwo593.shtml
  42. https://www.oca.org/orthodoxy/the-orthodox-faith/church-history/thirteenth-century/the-fourth-crusade
  43. https://orthodoxwiki.org/Fourth_Crusade
  44. https://orthodoxwiki.org/Metropolis_of_Veria_and_Naousa
  45. https://www.catholic-hierarchy.org/diocese/d2b51.html
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