Providing the general pattern of a biblical hero is always threatened by subjectivity and the fact that important current elements will be recognized only for some biblical books. For reasons of necessity this article is in the form of an outline. When analyzing The Old Testament heroic pattern, we must pay attention to the Torah requirements, which are  very high. The model for Israel is the sanctity of God Himself. The application of these provisions, however, is not as restrictive. The heroes of The Old Testament are characterized by a human weakness which becomes the background for the actions of charisma. A special role among them was played by heros from outside of Israel. For example, Ruth through her stubborn behavior joined the genealogy of Jesus, though she was not be able ”to enter the congregation of The Lord” as a Moabite woman. Noah, Daniel and Job became prophetic models of holiness, though none of them came from Israel. Later traditions revealed the rationality and bravery of the Jews, showing their rules as a real civilization. Pagans, in confrontation with her strength, appear to be barbarians. In The New Testament, the role of the Apostles, especially Paul, is of great meaning. Their mission it is actually a sacrifice to God. The modalities of the new hero are also presented. Based on the Stoic vocabulary, the Bible show an apostle who, in the midst of  adversity, experiences the fullest help of God.

The discussion over the chosen examples of martyrs in Shi’i Islam, upon the background of socio-cultural changes of contemporary Iran is the purpose of this paper. The idea of shahadat is one the most vital cultural patterns, that became activated in the periods regarded by Muslims as oppressive for them. Merging the concept of martyrdom with notions as zolm (violence) and adalat (justice), so important for the Shi’i Islam generates new content of the word jihad. The basic pattern of the Kerbela battle was discussed in the paper. Its contemporary actualizations: during the Constitutional Revolution (1905-1911) and the Islamic Revolution (1979) were then analyzed. It was proven that the patterns of martyrdom are activated in the atmosphere of revolutionary turmoil when a society faces bloody acts of violence.

In the context of Russian-orthodox culture, holiness is understood as an attribute of God, having no analogy in the natural world. However, thanks to the Incarnation of Christ it became achievable for people as God’s gift for those who follow Him. Practically that meant a radical or often even heroic fulfillment of the Gospel’s teachings. The ancient Greek and Roman culture has developed a model of personal perfection, taking its roots and goals in the super natural reality. It was the heroism of citizens of both military and political aspects, bringing the exceptional individuals to the divine. The historical clash of the ancient and the newly-born Christian civilizations enables us to compare these patterns and the influence they had on the societies in which they emerged. These matters create an opportunity for an analogous analysis in the area of Russian-orthodox culture.

The paper contains an analysis of the 19th century Russian Orthodox synodal historiography concerning the martyrdom and death of the Uniate Archbishop of Polotsk, a Basilian monk and saint of the Catholic Church Josaphat Kuntsevych (1580-1623). In the synodal historiography the author has distinguished three research narrations representing  different interpretations: ober-procurator’s, “learned monachs’” and lay lecturers’ of theological schools. The question has also been addressed about the influence of the particular synodal groups to which the authors belonged on the process of writing of those narrations.