Meet at Kusadasi Harbor and continue to Ephesus Ancient City - Enter through the Magnesia Gate and begin a slow, downhill walk with your guide into the ruins of this Roman provincial capital. Your route takes you past the Odeon, the Celsus Library, the Temple of Hadrian, the Fountain of Trajan and the Great Theater. The theater had seating for 24,000, which was the site where it is believed St. Paul preached to the Ephesians and is used today for a local spring festival.

House of Virgin Mary - The Vatican has recognized this small house in the Solmissos Mountains as the final resting place of the Virgin Mary. A small shrine dedicated to St. Mary was found when the ruins of the house were first discovered.

Included :

• Transfer from airport or hotel and back
• Transportation by a comfortable AC non smoking Luxurious car / Van with professional driver.
• Professional and experienced licensed guide during the tours.
• Entry fees to the museums and sites.
• Parking fees.

Terrace Houses are located on the slopes of Bulbul Mountain, opposite the Hadrian Temple. Also called as “the houses of rich”, these houses were for the important and wealthy people of Ephesus, as only rich people could afford such houses.

The Hagia Sophia, one of the historical architectural wonders that still remains standing today, has an important place in the art world with its architecture, grandness, size and functionality.

The Hagia Sophia, the biggest church constructed by the East Roman Empire in Istanbul, has been constructed three times in the same location. When it was first built, it was named Megale Ekklesia (Big Church); however, after the fifth century, it was referred to as the Hagia Sophia (Holy Wisdom). The church was the place in which rulers were crowned, and it was also the biggest operational cathedral in the city throughout the Byzantine period.

The first church was constructed by Emperor Konstantios (337-361) in 360. The first church was covered with a wooden roof and expanded vertically (basilica) yet was burned down after the public riot that took place in 404 as a result of the disagreements between Emperor Arkadios’ (395-408) wife empress Eudoksia and Istanbul’s patriarch Ioannes Chrysostomos, who was exiled. The patriarch’s mosaic portrait can still be viewed at the tymphanon wall located in the northern part of the church. No remains have been recovered from the first church; however, the bricks found in the museum storage branded ‘Megale Ekklesia’ are predicted to belong to the first construction.

The second church was reconstructed by Emperor Theodosios II (408-450) in 415. This basilical structure is known to contain five naves and a monumental entrance; it is also covered by a wooden roof.

Topkapi Palace, Blue Mosque, Hagia Sophia, Hippodrome, Grand Bazaar visit will be visited in this famous İstanbul Tour

The Didyma was the third and largest temple that the Greeks built around the site of a natural spring, which they believed to be the source of the oracle’s prophetic power. The first temple was a humble structure that replaced a much earlier Carian sanctuary. In the 6th century BCE the people of nearby Miletus began construction on a second, much larger temple. Wider than and as long as the Parthenon in Athens, this second temple reflected the growing fame and influence of the oracle. This temple, however, was plundered and destroyed, either in 494 BCE by the Persian king Darius or in 479 BCE by his son and successor Xerxes. Legend has it that the sacred spring ceased to flow until none other than Alexander the Great passed through on a conquest of his own and re-consecrated the site in 331 BCE. Not surprisingly, the first recorded pronouncements of the reestablished oracle were in favor of the young Macedonian king.

While Alexander reopened the site at Didyma, his siege left Miletus heavily damaged and the tariffs levied against the citizens as punishment for their resistance financially crippled the city for decades. When Miletus finally began to recover - some thirty years after Alexander’s conquest - the citizens began construction on yet another temple at the site of the sacred spring. It is this third and final temple that is known today as the Temple of Apollo at Didyma or the Hellenistic Didymaion. As was common for Greek temples of such an immense size, construction continued for centuries and the temple was never completed; even in the late 4th century CE the temple lacked a pediment or a cornice and much of the sculptural ornamentation and even several of the massive columns remained unfinished. Nevertheless, the temple must have been a magnificent sight as even the ruins can leave the modern-day visitors awestruck.

Fundamentalists are sometimes horrified when the Virgin Mary is referred to as the Mother of God. However, their reaction often rests upon a misapprehension of not only what this particular title of Mary signifies but also who Jesus was, and what their own theological

forebears, the Protestant Reformers, had to say regarding this doctrine.

A woman is a man’s mother either if she carried him in her womb or if she was the woman contributing half of his genetic matter or both. Mary was the mother of Jesus in both of these senses; because she not only carried Jesus in her womb but also supplied all of the genetic matter for his human body, since it was through her—not Joseph—that Jesus “was descended from David according to the flesh” (Rom. 1:3).

Since Mary is Jesus’ mother, it must be concluded that she is also the Mother of God: If Mary is the mother of Jesus, and if Jesus is God, then Mary is the Mother of God. There is no way out of this logical syllogism, the valid form of which has been recognized by classical logicians since before the time of Christ.

Although Mary is the Mother of God, she is not his mother in the sense that she is older than God or the source of her Son’s divinity, for she is neither. Rather, we say that she is the Mother of God in the sense that she carried in her womb a divine person—Jesus Christ, God “in the flesh” (2 John 7, cf. John 1:14)—and in the sense that she contributed the genetic matter to the human form God took in Jesus Christ.

To avoid this conclusion, Fundamentalists often assert that Mary did not carry God in her womb, but only carried Christ’s human nature. This assertion reinvents a heresy from the fifth century known as Nestorianism, which runs aground on the fact that a mother does not merely carry the human nature of her child in her womb. Rather, she carries the person of her child. Women do not give birth to human natures; they give birth to persons. Mary thus carried and gave birth to the person of Jesus Christ, and the person she gave birth to was God.