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Reformed Brotherhood | Sound Doctrine, Systematic Theology, and Brotherly Love
In this solo episode of The Reformed Brotherhood, Tony Arsenal tackles the concerning theological trend of "Divine Council Theology" and its recent resurgence within Reformed circles. He offers a critical analysis of Michael Heiser's influential work and its problematic popularization by Reformed figures like Doug Van Dorn and John Moffitt. Tony demonstrates how redefining the biblical term "Elohim" to include both God and created spiritual beings in the same ontological category fundamentally undermines the creator-creature distinction essential to Christian orthodoxy. Through careful examination of systematic theological categories, communicable and incommunicable attributes, and implications for Christology, he reveals why this seemingly academic redefinition poses serious threats to biblical monotheism and classical Reformed theology. Key Takeaways Divine Council Theology, popularized by Michael Heiser and now being promoted within Reformed circles, attempts to redefine "Elohim" as a functional category that includes both God and created spiritual beings. This theological trend commits an etymological fallacy by redefining the predominant usage of "Elohim" (which refers to the God of Israel in ~2,300 of 2,600 occurrences) based on minority usages. The approach dangerously blurs the fundamental creator-creature distinction that is essential to Christian monotheism and orthodox theology. Proponents incorrectly classify divine power as a communicable attribute rather than recognizing omnipotence as an incommunicable attribute that cannot be shared with creatures. The theological system makes problematic analogies to the incarnation, showing a confused understanding of the hypostatic union and potentially opening the door to Arian implications. This theology represents a concerning return to concepts the early church fathers fought against when confronting pagan Greek thought, rather than a retrieval of biblical teaching. Departing from the "pattern of sound words" handed down through church history in favor of novel interpretations should raise significant warning flags. Key Concepts The Creator-Creature Distinction The most fundamental division in Christian theology is not between spiritual and material beings, but between the uncreated Creator and everything else that exists. Divine Council Theology dangerously undermines this distinction by placing God and created spiritual beings in the same category of "Elohim." While proponents acknowledge God as the uncreated Creator, they nevertheless insist on categorizing Him alongside angels, demons, and other spiritual entities based on shared attributes of power or function. This categorization system parallels pagan worldviews more than biblical theology, where God exists in a class of one. By defining "Elohim" as a functional category related to spiritual power rather than an ontological one, this approach inadvertently returns to a hierarchical view of spiritual beings with God merely at the "top of the totem pole" rather than in an entirely separate and unique category of existence. This framework subtly but significantly undermines biblical monotheism by suggesting God shares a fundamental nature with His creatures. Communicable vs. Incommunicable Attributes Divine Council Theology mishandles the traditional theological distinction between God's communicable and incommunicable attributes. In classical Reformed theology, communicable attributes (like love or wisdom) can be shared with creatures in a limited, analogical way, while incommunicable attributes (like omnipotence, eternality, or divine simplicity) belong exclusively to God and cannot be shared without making the creature into God. Proponents of Divine Council Theology erroneously suggest that the power denoted by "Elohim" is a communicable attribute that God shares with spiritual beings, rather than recognizing omnipotence as properly incommunicable. This misclassification creates theological incoherence: if God could truly share His omnipotence with creatures, those creatures would effectively become equal to God in power, creating the logical impossibility of multiple omnipotent beings. This confusion of categories demonstrates how this theological system fails to maintain proper distinctions that are essential for preserving the uniqueness and transcendence of God in Christian theology. Memorable Quotes "Christianity and biblical Judaism—the primary distinction is not between spiritual and matter... The primary distinction when we're talking about the most absolute line is the distinction between the uncreated creator and his creation." "Rather than rely on the safe time-tested words and concepts that have been proven and validated, and attacked and defended and have been victorious for hundreds and thousands of years... Moffitt and Van Dorn think it is smarter and safer to depart from the pattern of sound words rather than to keep the pattern of sound words because they think that they are able to look at the Bible the way basically no one ever has in the 2000 years of the church and find something they haven't." "These teachings are pagan. This is talking about returning to a world populated by spiritual beings, and God is kind of just on the highest part of the totem pole... We're just returning to something that the early church fought hard to get rid of when they came out of their pagan culture." Resources Mentioned Reformed Arsenal article series on Divine Council Theology Full Transcript [00:00:24] Introduction and Episode Setup Tony Arsenal: Welcome to episode 461 of the Reformed Brotherhood. I am Tony, and today it's just me. Hey, brothers and sisters. We had a little bit of a scheduling conflict this week, so Jesse is taking the week off and uh, it gives me an opportunity to talk about something that I've been doing a little bit of research on. [00:00:47] Affirmations and Denials Tony Arsenal: Hopefully the listener has noticed that Jesse and I have been trying to keep our affirmations and denials a little bit tighter so we can get into the meat of the episode a little bit quicker. But occasionally we do run into a denial, usually a denial, but we run into a denial that, uh, we often say this could be an episode of its own. And so today is one of those episodes. So I'm not gonna give you my normal affirmation or denial. I'm just gonna jump into it. Now this is gonna be a little bit off the cuff. I've been doing some research, so I may not have as much of the receipts as the kids say, um, as I normally would. But I am writing a series of articles on this issue over@reformedarsenal.com. I'll make sure to put the link to the first article in the show notes. All of the receipts are there, all of the timestamps for the podcast episodes that I'll be. Discussing your critiquing. Are there citations for research work that I'm doing? All that stuff is there. So if you're interested in digging into the meet and you're the kind of guy who, or girl who likes to nerd out in the footnotes, then head over to uh reformed arsenal.com. You'll find the series pretty quick. [00:01:56] Introduction to Divine Counsel Theology Tony Arsenal: What I wanted to talk about today, and I'm glad we have kind of a whole episode, uh, to talk about it, is a movement, uh, that has some foothold in reformed theology. Uh, it's not new, uh, it didn't start in reformed theology, but for some reason, uh, those who are within our orbits tend to be a little bit enamored by this kind of theology. I'm not exactly sure why. [00:02:19] Michael Heiser's Influence Tony Arsenal: This theology is often called Divine Counsel Theology, and it was really, um, you know, it's not entirely new even with, with this figure, but it was really made popular and sort of, um, spread about and made accessible by the late Michael Heiser. Um, part of this is because he was just a very winsome, uh, guy. He took. Sort of highfalutin academic concepts and was able to bring them down to, uh, to an understandable level, including things like ancient near Eastern context, biblical, you know, ex of Jesus Hebrew language, other ancient near Eastern languages, which of course, that's that kind of stuff is what this podcast is all about, taking difficult, sometimes technical concepts. Talking about them, translating them into kind of the language that everybody else speaks. So that project was fine. The issue is the direction that he goes with a lot of the theology. So Michael Heiser writes a book called Unseen Realms, which is seen as kind of a retrieval of the supernatural mindset and worldview of the Bible. Uh, there's a lot to be commended about that, uh, enterprise, about that intention. I do agree with part of what he has to say when he says that we've lost a lot of the supernatural context of the Bible. Um, but I think where he goes with it is a direction that we really ought not go and we'll dig into it. [00:03:43] Critique of Reformed Fringe Podcast Tony Arsenal: The reason this is coming up now is because recently there's been a series of articles and podcasts put out by a show called The Reformed Fringe. Uh, some if you're in the Telegram chat, which you can join at, uh, t Me slash Reformed Brotherhood. You've already seen some of this stuff. We've already talked about it a little bit. But the Reformed Fringe is a podcast that sort of tries to fill a space that's something like Haunted Cosmos, which we've talked about before. Um, fills sort of looking at the weird fringe kind of things in the world. Ghosts, paranormal activity, trying to explain it through a biblical, uh, lens or worldview. Again, that's a commendable. Effort. There are strange things that happen in our world that are not easily explainable or at all explainable by natural, uh, naturalistic means. And so coming to those things with the Bible as our, uh, rubric to instruct us on how the world works is a commendable thing. But again, this project, which is by and large, um, and we'll get into maybe, but by and large is just an extension of, um, Heiser's project really goes in directions that cause all sorts of problems down the road. So the podcast is, uh, run by a guy named Doug Van Dorn, who most of the audience probably hasn't heard of. I have had run-ins with Doug over the years. Um, the last time I ran into him actually was revolving around similar kinds of issues that I'm gonna be calling out today. Um, and it, it ended up with him kind of having to depart from the reform pub, uh, maybe to put it a little bit politely and, um. You know, he has, he has taken, he's theology, which was not explicitly reformed. Heiser was not a reformed guy. He had no claims to be a Calvinist in many ways. Uh, he was sort of anticon confessional in, in that he opposed not the idea of a faith statement, but he sort of purported to come to the Bible with no biases, with no tradition. He wanted to approach what he called the Naked Bible. That was actually the name of his podcast before he died a few years ago. And so what Doug Van Dorn is, has done who, uh, Doug is a claims to be a 1689 Reformed Baptist. He's a pastor in Colorado, I believe. Um, he has tried to take this divine counsel theology and bring it into the reformed world. So he comes at it with a, a slightly different angle, but for the most part, his conclusions are the same. And in many cases he just straight up steals ER's work and doesn't cite it, doesn't do much to, uh, articulate that this is not his original research. Um, so he's taken that and he's trying to bring it into the reformed world. And Heiser himself was actually quite influential when I was a, an admin in the reform pub. We would run into lots of, lots of young reformed guys. Who were really enamored with this and they really saw, he's project as sort of a return to a pure form of exo Jesus that really got at what the Hebrew was saying. And it tickled, I think, kind of an intellectual, uh, an intellectual itch that a lot of those guys had combined with sort of this desire for the new and novel, um, which is in itself can be pretty dangerous. To sort of make things a little bit more pressing, Heiser has teamed up with John Moffitt, who many of our listeners may know. Uh, he's one of the co-hosts and founders of the podcast, Theo Cast, uh, which otherwise is a perfectly fine podcast. Um, he's also a 1680 or claims to be a 1689 Reform Baptist. He's a pastor. Um, their podcast is sort of what you would get if you had, uh, and I don't mean this to be pejorative, although maybe it is a little pejorative. Theo cast is what you would get if you took r Scott Clark. Uh, you made it much less intellectual and careful, and then made it Baptist. And what I mean by that is Scott's whole project. In large part is to recover and to emphasize the law gospel distinction. Theo cast has taken that and sort of cranked it up to 11. Uh, and they have um, they have sort of moved away from a lot of the classical reform distinctions of the law itself, so they don't full on deny the third use of the law. But in practice they would say that, um, good works is no kind of evidence whatsoever for your, um, for your faith. It's no kind of evidence of your, your salvation, which of course are confessions themselves. Um, say that there is a kind of evidential value to assessing our good works within certain reason and con. So the show is otherwise orthodox. You know, I I, I recall hearing episodes where they were refuting things like EFS, um, but because of that, Moffitt brings with him sort of an air of credibility and an error in orthodoxy that, um, the show itself probably hasn't merited. If Doug just recorded, pushed, play and put it on the. I don't think there would've been too much, uh, too much of a following. He would've probably, you know, grabbed a couple people who heard it and thought it was interesting. But because Moffitt has such a following on Theo cast, he brings with him a large audience, and that makes it particularly dangerous because his name attached to it makes it more widespread. It makes it feel like it's safer. And so I think a lot of people, uh, assume that what he's saying is orthodox and good. And I think what we'll find out is, is that it's not. So I think that's enough ProGo. [00:09:10] Elohim and Its Implications Tony Arsenal: I'm gonna go ahead and, and jump into explaining kind of what the theology that we're talking about is and, and what the problems are. So this all started kicked off, uh, with a series of podcast episodes and the first episode, and again, I don't have the specific titles here. I'll put a bibliography in the show notes on this one just so you have links to all the relevant episodes. Um, this all kind of kicked off with a podcast episode called something like The History of the Word God, or something like that. And, um, basically what Moffitt and Van Dorn want to do is they wanna look at the word Elohim in the Bible, which of course is a plural noun. Uh, in Hebrew, the, the suffix, just like in English, we might add an S or an ES, um, to a word to make it plural. Or in Greek, it's usually, if it's a masculine, uh, noun, it's, it's an oi or an omicron iota that sort of always sound at the end. Um, or when we, we talk about Latin, you have, you have like, um, you add the I at the end, so we say octopi instead of octopuses or something like that. Cacti instead of cactus. Although both of those are kind of pig Latins, um, in, in Hebrew for, uh, for masculine nouns. The suffix that you add to make it plural, is that eam sound. It's a, it's an Im if you transliterate in English. So the word Elohim is a plural of the original noun El which is a proper name for a eury deity. But it came to just be the singular word for, for God. Um, and, and in non-biblical language, we would say in a God. Um, and we do see in English, there are in, in Hebrew, in the Bible, there are places where we see the singular of this. It's kind of an older form, so it doesn't show up as much. Um, but by and large when we see the word Elohim in the Bible. Something like, uh, outta 2,600 references or more than 2,600 references in the Bible. Um, the word Elohim is associated with a single, a singular noun, and it only refers to the God of Israel. What Moffitt and Van Dorn want to do is they want to take this word and they wanna define it based on the abnormal. Uh, use of it. So the vast minority, minority of cases in the Old Testament, the word Elohim refers to the gods or to a non, like what we might say is lower G God, either like the God, Baal, or some sort of collective reference to the gods, the gods of the nation, or something like that. They wanna take the fact that there is this variation in the way the word is used and sort of radically redefine how the Bible uses it. And this, this is what I call and what a lot of people would call an etymological fallacy. So what they're doing is, instead of, uh, looking at the word and defining it based on how it's used in an, in an overwhelming fashion, they're looking at sort of the etymology of the word. And then they're using the fact that there are, uh, some pretty Dr. Dramatically minority cases where the word is used in a different way and they wanna redefine it and say, in, in all or most cases in the Bible actually. This is what the word means. So they look at the word L, which from its root has something to do probably with the, with the word for power or something like that. Um, they wanna look at it. And, you know, if you read someone like Vos in Reformed dogmatics in his volume one, he talks about how when we see the name Elohim for God, it denotes or, or refers to his sort of power, his omnipotence, which is all good and fine, just like we would say Yahweh. Uh, as a proper name refers to God sort of in his covenant role. It's his covenant name, his, his intimate, familial name that he shares, uh, with his people or he reveals to his people. Elohim is a more abstract name and it refers to God's power. Usually we see it in relation to his cre creation. So in Genesis one, um, when it's God created, it's Elohim created, which is also important and relevant for, for later. So what they wanna do is they want to say that Elohim actually. What Act Elohim actually means is it's a reference to a class of beings, spiritual beings, and that that it means sort of any spiritual being that has some type of supernatural power or enhanced power, some sort of spiritual power. They do this by saying that the noun is not an ontological noun, it's actually like a noun of function. Um, so like we would say a, a good example in English would be a painter that's a noun of function. It's a title of function. It any person could be called a painter if they engage in the verbal action of painting. And so what they're saying is that any being that engages in the action of having power. Is, uh, is an Elohim. And so that would include, in narrating at least, it would include angels, demons. Uh, I, you know, I don't know that they've said this explicitly, but I, I think Heiser would've included things like ghosts, disembodied spirits, um, humans in sort of the intermediary state might be considered Elohim humans in the, in the, um, this. Life are called Elohim, uh, in some instances. So, so this is where the Divine Council theology comes from, and that comes from Psalm 82, I think, where there's this council of Elohim that, that Yahweh seems to be speaking to and deliberating with. Or you look at Joe, where the sons of God come and they sort of pulled court in God's heavenly presence. So he would say those are examples where the, the collected Elohim. God being one of the Elohim are somehow gathered in this heavenly divine counsel. Now what this does is just devastating to Christian theology is it takes God who exists in a class of one. The, the, the God of the universe is, is the only uncreated entity in all of of the world. And so when we start to talk, and this is ironic, when we start to talk about the ways to divide up the world, the ancient world, the, the pagan world tended to divide the world between, um. Between spiritual and material. So think of g Gnostics where matter was bad and spirit was good. Or even think of something like, um, the Greek pantheons, the Greek, um, Greek religion, like ancient Greek mythology. You have sort of the spirits and the spiritual world and the gods inhabit a spiritual, have a spiritual existence for the most part. And then you have the physical world where kind of people live, uh, at least while they're alive. Christianity and, and Judaism, at least Biblical Judaism. On the other hand, the, the primary distinction is not between spiritual and matter. There is of course that distinction. There are humans, which are spiritual and material. There are animals which are entirely material, and then there are angels which are entirely spiritual. And so we would say that God is spiritual. So that is a distinction in the world. But the primary distinction when we're talking about the most absolute line is the distinction between the, the uncreated creator and his creation. So what Moffitt, Moffitt and Van Dorn do is instead of observing that biblical distinction, which really all of Christian theology and Christian monotheism rests on, they wanna say that instead, the distinction is between the. Um, is between the Elohim as the sort of spiritual beings and then sort of everything else of the created world, and so they wouldn't deny that God, that Yahweh is. The uncreated creator of all things, but they would say he's an uncreated Elohim and that there is a class of created Elohim. So I don't, I don't think you have to go too far down this road to see what this does. It puts God on the same level as his creatures in at least one way. Um, and I think we'll find out later, uh, as we talk through this, actually it does it in a couple ways that are really, uh, really can be problematic as we go. And so, uh, just let me be clear if all that, if all that Moffitt and Van Dorn were saying, if, if all they said was, um, we can use the word Elohim to describe any creature. Or God that doesn't have a body. Elohim is a synonym for the word spirit. Um, that wouldn't be the wisest way to speak, I don't think. It wouldn't be the, the most, um, felicitous or safe way to talk about the distinction. But it wouldn't be controversial. There'd be nothing wrong with that. It'd just be using a different word. It'd be like if I said, well, instead of the word spirit, I'm gonna use the word bibly bop, you know? So we have. We have God who is bibly bop, and we have the angels who is bibly bop, and humans are biblio bop. And also material, again, not the safest way to talk. There's no reason to use that alternative language when the Bible gives us perfectly legitimate language. Um, but it wouldn't be a problem. But Moffit and Van Dorn go. Way past this and maybe they don't realize it. I've asked them on Twitter, I asked them to clarify. I didn't get a response. So if they are hearing this, which maybe they will, maybe they won't. If they're hearing this, I would really love to get some clarification on some of these questions because I would love nothing more than to be able to say that this was all a big misunderstanding and that actually all they're saying is that there is this spiritual existence. That, um, we can put all things that are spirit without a body or spirit with a body. We can put all those in the same category and call that category Elohim. Again, I don't think that's safe, but if that's all they were doing, that would be fine. But we see in their episodes, and I'm gonna try to grab some quotes, um, from, from some of the articles I've written. But again, go read the articles because this goes way more in depth. It's got timestamps of it. It's got links to their episodes. Don't take my word for it. Go listen to their. Words and, and check, you know, check my math on this. But what they do is they actually start to, in, in an attempt to justify why it's okay to put God in the same category as his creatures. Um, and in at least one way, they start to make some weird statements that have a lot of systematic theology, um, implications that are, are just really, really risky. So, for example, one of the ways that they try to kind of explain this, I'm gonna pull, pull the article that I wrote up here. So, great podcasting. [00:19:34] Communicable vs. Incommunicable Attributes Tony Arsenal: Um, one of the ways they start to try to do this is again, they, they wanna say they use this distinction between incommunicable and communicable attributes, right? So in, in Christian theology, classically speaking, a communicable attribute of God is an attribute that he shares or could share with. A creature and primarily we're talking, you know, we're talking about attributes that he shares with his image bearers. So something like, um, love. Love is a communicable attribute. Our love is different than God's love, but when we say love, we're talking about the same basic category of things God loves differently than we do. But love and in a human sense, and love in a, in a divine sense, are still talking about the same thing. There's a point of contact there. Um, an incommunicable attribute would be something like, um, something like eternity. Right. Eternity is not just an extended infinite sequence of time. If it was, he could share that with us. Um, but eternity or infinity is an entirely different way of existing than a creature could ever, could ever exist in divine Simplicity is another example. Um, God could not make humans simple because simplicity entails all sorts of things like infinity. Um, eternality. Um, you know, omnipresence, omni, potent, all of these things are entailed by simplicity. So God could not make a creature infinite because in order for it to be infinite, it would have to be God. Uh, God could not make a creature simple, uh, in the, in the sense of no composition of parts. Uh, because that would mean that that creature is actually God and has no composer. So, so those would be the classic, uh, incommunicable attributes and omnipotence. Is considered, although it's a little bit weird, it sort of crosses the line in some ways. But omnipotence is considered. An incommunicable attribute. God cannot share his omnipotence with a creature because you can't have two omnipotence. Um, if you have two omnipotence, then those two omnipotence cancel each other out in some sense. If God, and, and, and he has a will, God wills one thing, and then I as a creature, if he shared his omnipotence with me, somehow willed a different thing, then we would no longer be, neither of us would be omnipotent. Where this goes sideways with Moffitt and Vandorn is rather than respect omnipotence as a an incommunicable attribute, they say that the attribute or the word Elohim denotes power or might, and that is a communicable attribute. So God does give us a certain level of power. He allows us a certain level of agency. He grants that to us. Again, I'm not even sure that we would call that an an. A communicable attribute. Um, but in a sense, I guess it is. And so they say here, um, Elohim does not mean omnipotent. It means power. It's not an incommunicable attribute. It's a communicable attribute that all kinds of entities could possess. So they're saying that the word, um, the word Elohim, uh, in the Bible denotes that a. A, an entity possesses a certain kind of power or acts in a certain role of executing a certain kind of power. And that doesn't mean omnipotence. It means it means potence. It means some sort of power. And so that that wielding power attribute that. Uh, being a, being that wields power, that attribute, whatever we want to call it, however we want to phrase it, that is a communicable attribute that God shares. He communicates that attribute to all other beings in the class of Elohim. Now, let's just back that up for a second. Um, this still would mean that God has to be the creator and they don't deny that, but it would still mean that God, prior to creation. Was an Elohim in a category of one, and then somehow he created a class and because he's extended. This attribute of wielding power, say power wielder, to try to make it actually more of an attribute. He's extended this attribute of power wielder to uncreate or to created angels, demons, human spirits, whatever other spiritual entities there might be. They would bring in things like principalities, powers, they have a whole, in other, other contexts, they'll talk about this whole different bifurcation of types of spiritual beings that I think is a little speculative, but not a big deal. He extends this power wielder attribute to these created categories. And instead of this now creating a separate category of power wields who are not God, it now is uh, he expands this category of one to now include all sorts of other things, which again, as you can, you can imagine, just runs into problems. And so the, again, this, this word Elohim appears over 2,600 times, and of these instances, 230 of them refer to the God of Israel. So the idea that that. This word is not used specifically as a reference to the God of Israel, or should not be thought of as uniquely titling or almost exclusively titling God. The God of Israel just doesn't really match the data, but it's also just really poor Exogenic method. So rather than take the predominant usage and look at the context. Understanding that the predominant usage is the predominant usage. Instead, we're gonna go back and say, well, these, these minority, these 300 or so cases outside, and not even all 300 of them are used the same way, but these 300 or so cases of them not referring to the God of Israel, we're gonna use that to redefine the word. Its entirety. It's just poor. It's just poor scholarship. It's overly speculative. Um, I haven't read much of. He's work on this in the primary sources. Um, I, I would venture a guess that Heiser makes a much more robust argument than this. And this is part of the problem. When you take an already speculative, already dangerous theology and you try to pop popularize it when you just don't have the same chops that he did, uh, you end up really making some crass, simplistic arguments that just make you look a little silly. To think we can take 200 or 2,600 instances and redefine 2 20, 300 of them. By the way, it's used 300 of the times Just doesn't make any sense. So it again, if, if all we are saying is that God is spiritual and angels are spiritual and so there is some point of affinity between the two, then that would be okay. That wouldn't be a problem. Again, there's some risk in using the word Elohim in that. Sort of placeholder, but, um, that would be a semantic discussion. What they're doing is far, far deeper and far more problematic than that. [00:26:30] Systematic Theology Concerns Tony Arsenal: And so the, the other thing they do, um, that I think is really dangerous, and I don't have all of the, I haven't finished this article yet, so I don't have all of the timestamps in front of me to, to, to get there, is in attempting to justify this Moffitt, uh, in, in one of the other episodes, he turns to the incarnation as a sort of model. And so he'll say that, you know, the son of God is divine, but he's also human. And the fact that he's human, uh, doesn't therefore mean he's not also uniquely the uncreated creator. I would assume everyone hearing this who listens to this show, uh, which has done many, many episodes on Christology, it's one of our pet projects, is just throwing their listening device across the room because what Moffitt seems to miss entirely is that Christ is not, the sun is not in the category of human. Uh, sort of in a simple sense, Christ is in the category of human because he assumes to himself a second created nature. So what, what the, the analogy he's trying to draw is if the sun can be human without ceasing to be the unique one, uncreated God, then so also can, the whole trinity, I guess, can also be Elohim without ceasing to be the one uncreated God. He even goes so far as to say that there is Uncreated Elohim, and then there is created Elohim, and they're all in the category of Elohim, but because there's this commonality, we should still consider that class. And he draws that distinction or he draws the implication that. Um, there's somehow uncreated humanity in Christ, which is a whole different ball of worms that we won't get into. But in, in drawing this analogy, he sort of shows that he really doesn't understand the hypostatic union. He doesn't understand the incarnation, or if he does, he's really making a poor comparison because in the hypostatic union it's not as though the son, uh, as divinity, the son, as the one uncreated. God simply adds to himself in a raw sense and merges. Uh, he doesn't become part of the category of human without taking on a second nature. And then now we are even getting into some inconsistencies. Is human an ontological category or is that a category of function? Are there other categories of function, uh, other creatures in existence that the category of function human might fit? So I think you can see that this just is not a self consistent. Um, a self-consistent system and it leads to all these weird implications. Um, you know, and then they'll even go on to talk about how the Son is the angel of the Lord. I'm not gonna get into a lot of it here, and I agree with that thesis that the, when we see the angel of the Lord in the Old Testament, in the vast majority of cases, we're probably seeing a pre-incarnate appearance of, um, of the second person of the Trinity. They go so far as to say that this is actually a sort of. Incarnation or a sort of hypostatic union of the Elohim nature. So they, they, they draw this distinction, or they draw this parallel between created Elohim and Uncreated Elohim, and they, they argue again, I think implicitly, but in some instances it's almost, it's almost explicit that the son in, in being the angel of the Lord, takes on the uncreated or takes on the created Elohim nature. It's, it's really, um, it's really problematic. So now we have the son who is, uh, sort of hypostatic united to the unc, to the created Elohim nature, and then also is hypostatic united to the human nature. Um, it, it really just gets messy and it confuses categories in a way that is not helpful. And if I'm just being frank, a lot of the younger reformed guys. And when I say younger, I'm talking, maybe I'm projecting back to when I was a younger reform guy, um, I'm talking about people in their mid twenties to maybe early thirties, right? The, the people who were maybe the second or third generation of the young restless reform guys, they didn't necessarily learn, uh, ref young restless reform theology directly from RC Sproul. You know, they weren't the first generation. Um, and, and maybe their pastors weren't the first generation, but, but maybe their pastors were the second generation and now they're learning it from their pastors. So you might think of 'em as like the third generation, to be frank, they don't usually have a great grasp on some of these systematic theology categories as part of why. Jesse and I do this podcast, and part of why we cover the same topic over and over again, part of why we're gonna go through this parable series. But when we're done, we're probably gonna go back and start over with systematic theology. We're gonna go back, we're gonna go through another confession. That's why we spent, we spent like six years going through systematic theology. And almost immediately went back to the Scott's confession and did most of it all over again because these truths need to be taught again and again and again. This is part of what Jude is talking about when he says, we have to contend for the faith. It's not just fighting with people online. It's not just polemics or apologetics. It is reteaching and handing down the faith that was once delivered to the saints. Again, and this is perhaps, and this is the last point I'll make. This is perhaps the most. Telling a reason we should be weary and suspicious of this theology. Paul, in, uh, one of the letters to Timothy, second Timothy, maybe he says, follow the pattern of the sound words that you heard from me. He's not talking about the scriptures. He doesn't say follow the sound words that I'm writing to you. He's referring to a body of doctrine sometimes. The Bible calls it the faith, right? Jude says to contend for the faith. There's this body of doctrine that is the teaching of the apostles, and it is encapsulated in this sort of set pattern of words. Erin A is called it the rule of faith or the regular fide, right? This is where we get things like the Nicean Creed or the Hanian Creed. Why we have creeds and confessions is because we don't need to reinvent the wheel and rather than rely on the safe time-tested words and concepts that have been proven and validated, and attacked and defended and, and um, have been victorious for hundreds and thousands of years, rather than rely on those. Moffitt and Van Doran think it is smarter and safer to depart from the pattern of sound words rather than to keep the pattern of sound words because they think that they are able to look at the Bible the way basically no one ever has in the 2000 years of the church and find something they haven't. I don't wanna be too bombastic. Um, I don't, I don't know either of them. Well, um, from what I can tell, what I've heard of their professions of faith, uh, they're, they're Christian believers. They love the Lord and are very confused. But these teachings are pagan. This is, we're talking about returning to a world of, of populated by spiritual beings. And God is kind of just on the highest part of the totem pole, and maybe there's a firm line between his place on the totem pole and the, the next level down. Maybe there is, um, gets a little bit less firm of a line when we're talking about Jesus, right? So there's some potential Arian implications there that the son, uh, is not the highest deity he is. He's like the father in some ways, but he, you know, in his sort of original form is like creatures in other ways. Um, we're just returning to something that the early church fought hard to get rid of when they came out of their pagan culture. When we started to see Greeks convert to Christianity, they had to figure out how do we come out of our polytheistic culture, and this is where we get the best defenses of monotheism. Jewish Christians didn't have to argue for monotheism because all the Jewish Christians already were monotheists in a biblical sense. The Greek Christians had to fight this stuff. Justin Martyr had to fight this stuff. Athanasius and the Cappadocian fathers had to fight this stuff constantly pushing back against the background Greek culture. And Moffitt and Van Dorn wanna point to that and say, see, really, they're just Greeks in disguise and in the reality is Athanasius and the cap oceans, were fighting against the theology that is making a resurgence in this divine council theory. [00:34:55] Conclusion and Call to Action Tony Arsenal: So I think that's enough for now. Please. Again, I'm writing a long series on this. I don't know how long it's gonna take. I think it's gonna be probably 10 or 13, 10 to 13 articles. It's, it's gonna be a pretty extensive project. But go read them. Go look at them, listen to their episodes, read their articles, and then you compare that to the word of God, has what I said made more sense or does what they make more sense. So I'll leave you with that. The dog is losing her mind. And uh, with that honor, everyone love the brotherhood.
In the conclusion of the series, Justinian and Theodora face a cascade of setbacks and disasters. The Empress hatches a plan to destroy John the Cappadocian. Belisarius learns of Antonina's serial infidelity. A deadly Plague threatens to bring the Byzantine empire to its knees. SOURCES: Bridge, Antony. Theodora: Portrait in a Byzantine Landscape. 1978. Potter, David. Theodora: Actress, Empress, Saint. 2015. Parnell, David Alan. Belisarius & Antonina: Love and War in the Age of Justinian. 2023. Hughes, Bettany. Istanbul: A Tale of Three Cities. 2017. Sarris, Peter. Justinian: Emperor, Soldier, Saint. 2023. Kaldellis, Anthony. The New Roman Empire: A History of Byzantium. 2023. Cesaretti, Paolo. Theodora: Empress of Byzantium. 2003. Procopius. The Secret History. Procopius. The Wars of Justinian. Phillips, Robin. West, Jeff. Who in the World Was The Acrobatic Empress? 2006. Norwich, John Julius. Absolute Monarchs: A History of the Papacy. 2011. Evans, James Allan. The Empress Theodora: Partner of Justinian. 2002. Holmes, Nick. Justinian's Empire: Triumph and Tragedy. 2024. Charles Rivers Editors. Justinian the Great: The Life and Legacy of the Byzantine Emperor. 2014. Captivating History. The Byzantine Empire. 2018 Captivating History. The Vandals. 2018 Dahm, Murray. Combat: Byzantine Cavalryman vs Vandal Warrior. 2023. https://www.newyorker.com/magazine/2011/01/03/gods-librarians Learn more about your ad choices. Visit megaphone.fm/adchoices
Mystical Theology: Introducing the Theology and Spiritual Life of the Orthodox Church
Send us a text[Episode 42: Caveat on Trinity and Grace of God, Part 6 of Cyril of Alexandria, C. Veniamin]Series: Mystical TheologyEpisode 42: Caveat on Trinity and Grace of God, Part 6 of Cyril of Alexandria, C. VeniaminIn Episode 42: Caveat on Trinity and Grace of God, Part 6 of Cyril of Alexandria, Dr. Veniamin pauses his presentations on the Christology of Cyril of Alexandria, in order to bring back in to focus the Cappadocian understanding of hypostasis, upon which Cyril bases his emphasis on the oneness of Christ, and also the uncreated character of divine grace. For a list of the various themes contained therein, see the Timestamps below.Q&As available in The Professor's BlogRecommended background reading: Christopher Veniamin, ed., Saint Gregory Palamas: The Homilies (Dalton PA: 2022); The Orthodox Understanding of Salvation: "Theosis" in Scripture and Tradition (2016); The Transfiguration of Christ in Greek Patristic Literature (2022); and Metropolitan Hierotheos Vlachos, Empirical Dogmatics of the Orthodox Catholic Church: According to the Spoken Teaching of Father John Romanides, Vol. 1 (2012), Vol. 2 (repr. ed. 2020).Join the Mount Thabor Academy Podcasts and help us to bring podcasts on Orthodox theology and the spiritual life to the wider community. Support the showDr. Christopher Veniamin Join The Mount Thabor Academyhttps://www.buzzsprout.com/2232462/support THE MOUNT THABOR ACADEMY (YouTube) THE MOUNT THABOR ACADEMY (Patreon) Print Books by MOUNT THABOR PUBLISHING eBooks Amazon Google Apple KoboB&NFurther Info & Bibliography The Professor's BlogFurther bibliography may be found in our Scholar's CornerContact us: info@mountthabor.com...
With the Nika Riots behind them, Justinian and Theodora rebuild Constantinople and pursue a bold new agenda for the Byzantine Empire. Belisarius sails to war against the Vandal Kingdom. John the Cappadocian seeks to drive a wedge between the imperial couple. SOURCES: Bridge, Antony. Theodora: Portrait in a Byzantine Landscape. 1978. Potter, David. Theodora: Actress, Empress, Saint. 2015. Parnell, David Alan. Belisarius & Antonina: Love and War in the Age of Justinian. 2023. Hughes, Bettany. Istanbul: A Tale of Three Cities. 2017. Sarris, Peter. Justinian: Emperor, Soldier, Saint. 2023. Kaldellis, Anthony. The New Roman Empire: A History of Byzantium. 2023. Cesaretti, Paolo. Theodora: Empress of Byzantium. 2003. Procopius. The Secret History. Procopius. The Wars of Justinian. Phillips, Robin. West, Jeff. Who in the World Was The Acrobatic Empress? 2006. Norwich, John Julius. Absolute Monarchs: A History of the Papacy. 2011. Evans, James Allan. The Empress Theodora: Partner of Justinian. 2002. Holmes, Nick. Justinian's Empire: Triumph and Tragedy. 2024. Charles Rivers Editors. Justinian the Great: The Life and Legacy of the Byzantine Emperor. 2014. Captivating History. The Byzantine Empire. 2018 Captivating History. The Vandals. 2018 Dahm, Murray. Combat: Byzantine Cavalryman vs Vandal Warrior. 2023. Learn more about your ad choices. Visit megaphone.fm/adchoices
Dr. Beau Branson is a professor of philosophy at Brescia University. We discuss monarchical trinitarians and the theology of Gregory of Nyssa. We also discuss the recent book "One God, Three Persons, Four Views" book. We mention Luke Thompson ( @WhiteStoneName ), Hank Kruse, Athanasius of Alexandria, Arius of Alexandria, Julian the Apostate, Gregory of Nyssa, Basil the Great, Gregory of Nazianzus, Scott Williams, Eunomius, Gregory Thermaturgos, Origen of Alexandria, Tertullian of Carthage, Rowan Williams, David Bentley Hart, Irenaeus of Lyon, Marcellus of Ancyra, Photinus of Galatia, Nestorius, Aristotle, John of Damascus, William Lane Craig, Michel René Barnes, Fr John Behr, Richard Swinburne, Dale Tuggy, Michael Servetus, Bart Ehrman, and more.
Among the highlights of the fourth century was a group of theologians, two brothers and a close friend. These were the Cappadocian […]
Cappadocia (in eastern Turkey) is virtually devoid of Christians now, but in 1840, when St Arsenios was born there, there were still vital Orthodox communities. He became a monk and was sent to his native town, Farasa, to serve the people. He became known as a mighty intercessor before God, praying for all who came to him, Muslims as well as Christians. His countless miracles of healing became known throughout Cappadocia; those who could not come to see him would sometimes send articles of clothing for him to pray over. He became known as Hadjiefendis, a Muslim term of honour for pilgrims, because he made pilgrimage to the Holy Land every ten years on foot. He never accepted any gifts in return for his prayers and healings, saying ‘Our faith is not for sale!' “He concealed his holiness as much as he could beneath a rough and sharp-tempered exterior. If anyone expressed admiration for him, he would reply "So you think I'm a saint? I'm only a sinner worse than you. Don't you see that I even lose my temper? The miracles you see are done by Christ. I do no more than lift up my hands and pray to him." But as the Scriptures say, the prayers of a righteous man avail much, and when St Arsenios lifted up his hands, wonders often followed. “He lived in a small cell with an earthen floor, fasted often and was in the habit of shutting himself in his cell for at least two whole days every week to devote himself entirely to prayer. “Father Arsenios predicted the expulsion of the Greeks from Asia Minor before it happened, and organized his flock for departure. When the expulsion order came in 1924, the aged Saint led his faithful on a 400-mile journey across Turkey on foot. He had foretold that he would only live forty days after reaching Greece, and this came to pass. His last words were "The soul, the soul, take care of it more than the flesh, which will return to earth and be eaten by worms!" Two days later, on November 10, 1924, he died in peace at the age of eighty-three. Since 1970, many apparitions and miracles have occurred near his holy relics, which reside in the Monastery of Souroti near Thessalonica. He was officially glorified by the Patriarchate of Constantinople in 1986.” — Source: Orthodox Parish of St John of Kronstadt (UK) The primary source for the life of St Arsenios is Saint Arsenios the Cappadocian, compiled by Elder Païsios of the Holy Mountain, who was baptized as an infant by the Saint.
Open call for all opponents to come make their case! Libertarians, Atheists, Protestants, Catholics, Muslims, Black Hebrew Israelites, pagans / Neo-pagans, etc., can all come make their case. This Yves Congar paper backs up my claims about the difference between Cappadocian and Augustinian views of the Triad: https://www.crossroadsinitiative.com/media/articles/augustine-the-trinity-and-the-filioque-yves-congar/ Send Superchats at any time here: https://streamlabs.com/jaydyer/tip Get started with Bitcoin here: https://www.swanbitcoin.com/jaydyer/ The New Philosophy Course is here: https://marketplace.autonomyagora.com/philosophy101 Set up recurring Choq subscription with the discount code JAY44LIFE for 44% off now https://choq.com Lore coffee is here: https://www.patristicfaith.com/coffee/ Orders for the Red Book are here: https://jaysanalysis.com/product/the-red-book-essays-on-theology-philosophy-new-jay-dyer-book/ Subscribe to my site here: https://jaysanalysis.com/membership-account/membership-levels/ Follow me on R0kfin here: https://rokfin.com/jaydyerBecome a supporter of this podcast: https://www.spreaker.com/podcast/jay-sanalysis--1423846/support.
Open call for all opponents to come make their case! Libertarians, Atheists, Protestants, Catholics, Muslims, Black Hebrew Israelites, pagans / Neo-pagans, etc., can all come make their case. This Yves Congar paper backs up my claims about the difference between Cappadocian and Augustinian views of the Triad: https://www.crossroadsinitiative.com/media/articles/augustine-the-trinity-and-the-filioque-yves-congar/Send Superchats at any time here: https://streamlabs.com/jaydyer/tip Get started with Bitcoin here: https://www.swanbitcoin.com/jaydyer/ The New Philosophy Course is here: https://marketplace.autonomyagora.com/philosophy101 Set up recurring Choq subscription with the discount code JAY44LIFE for 44% off now https://choq.com Lore coffee is here: https://www.patristicfaith.com/coffee/ Orders for the Red Book are here: https://jaysanalysis.com/product/the-red-book-essays-on-theology-philosophy-new-jay-dyer-book/ Subscribe to my site here: https://jaysanalysis.com/membership-account/membership-levels/ Follow me on R0kfin here: https://rokfin.com/jaydyerBecome a supporter of this podcast: https://www.spreaker.com/podcast/jay-sanalysis--1423846/support.
Great find from the patriarchal age. Thank you for listening and God bless!
Series: N/AService: Sun AMType: SermonSpeaker: Jared Gwin
FINALLY learn why you shouldn't chill red wine!! Join us as we chat with Erdi, a passionate wine enthusiast based in Cappadocia, Turkey. Erdi shares intriguing insights into Turkey's rich wine culture, from the unique terroir of Cappadocia to the art of pairing wine with Turkish cuisine. Get ready to sip and savor the flavors of Turkey's finest wines while uncovering the stories behind each bottle. Tune in now for a toast to the wonders of wine and travel! Find Erdi on social media: @erdisagdic & @salkim_sarap_evi Book a tour with him Salkim Wine House ***Looking to experience the flavors we've explored firsthand? Skip the stress of travel planning and work with a trusted professional to take care of all of that for you! Travel Trails specializes in crafting unforgettable travel experiences tailored to your taste for adventure. Don't miss out on tasting these delicious dishes because you don't have the time to plan. Visit https://travel-trails.com/ to learn more and follow @TastyTrailsTravelPod and @Travel.Trails___ on Instagram to stay up to date on episodes and all things food & travel
It's time to meet the Cappadocian the orthodox don't want you to know about.
“Cappadocia (in eastern Turkey) is virtually devoid of Christians now, but in 1840, when St Arsenios was born there, there were still vital Orthodox communities. He became a monk and was sent to his native town, Farasa, to serve the people. He became known as a mighty intercessor before God, praying for all who came to him, Muslims as well as Christians. His countless miracles of healing became known throughout Cappadocia; those who could not come to see him would sometimes send articles of clothing for him to pray over. He became known as Hadjiefendis, a Muslim term of honour for pilgrims, because he made pilgrimage to the Holy Land every ten years on foot. He never accepted any gifts in return for his prayers and healings, saying ‘Our faith is not for sale!' “He concealed his holiness as much as he could beneath a rough and sharp-tempered exterior. If anyone expressed admiration for him, he would reply "So you think I'm a saint? I'm only a sinner worse than you. Don't you see that I even lose my temper? The miracles you see are done by Christ. I do no more than lift up my hands and pray to him." But as the Scriptures say, the prayers of a righteous man avail much, and when St Arsenios lifted up his hands, wonders often followed. “He lived in a small cell with an earthen floor, fasted often and was in the habit of shutting himself in his cell for at least two whole days every week to devote himself entirely to prayer. “Father Arsenios predicted the expulsion of the Greeks from Asia Minor before it happened, and organized his flock for departure. When the expulsion order came in 1924, the aged Saint led his faithful on a 400-mile journey across Turkey on foot. He had foretold that he would only live forty days after reaching Greece, and this came to pass. His last words were "The soul, the soul, take care of it more than the flesh, which will return to earth and be eaten by worms!" Two days later, on November 10, 1924, he died in peace at the age of eighty-three. Since 1970, many apparitions and miracles have occurred near his holy relics, which reside in the Monastery of Souroti near Thessalonica. He was officially glorified by the Patriarchate of Constantinople in 1986.” — Source: Orthodox Parish of St John of Kronstadt (UK) The primary source for the life of St Arsenios is Saint Arsenios the Cappadocian, compiled by Elder Païsios of the Holy Mountain, who was baptized as an infant by the Saint.
“Cappadocia (in eastern Turkey) is virtually devoid of Christians now, but in 1840, when St Arsenios was born there, there were still vital Orthodox communities. He became a monk and was sent to his native town, Farasa, to serve the people. He became known as a mighty intercessor before God, praying for all who came to him, Muslims as well as Christians. His countless miracles of healing became known throughout Cappadocia; those who could not come to see him would sometimes send articles of clothing for him to pray over. He became known as Hadjiefendis, a Muslim term of honour for pilgrims, because he made pilgrimage to the Holy Land every ten years on foot. He never accepted any gifts in return for his prayers and healings, saying ‘Our faith is not for sale!' “He concealed his holiness as much as he could beneath a rough and sharp-tempered exterior. If anyone expressed admiration for him, he would reply "So you think I'm a saint? I'm only a sinner worse than you. Don't you see that I even lose my temper? The miracles you see are done by Christ. I do no more than lift up my hands and pray to him." But as the Scriptures say, the prayers of a righteous man avail much, and when St Arsenios lifted up his hands, wonders often followed. “He lived in a small cell with an earthen floor, fasted often and was in the habit of shutting himself in his cell for at least two whole days every week to devote himself entirely to prayer. “Father Arsenios predicted the expulsion of the Greeks from Asia Minor before it happened, and organized his flock for departure. When the expulsion order came in 1924, the aged Saint led his faithful on a 400-mile journey across Turkey on foot. He had foretold that he would only live forty days after reaching Greece, and this came to pass. His last words were "The soul, the soul, take care of it more than the flesh, which will return to earth and be eaten by worms!" Two days later, on November 10, 1924, he died in peace at the age of eighty-three. Since 1970, many apparitions and miracles have occurred near his holy relics, which reside in the Monastery of Souroti near Thessalonica. He was officially glorified by the Patriarchate of Constantinople in 1986.” — Source: Orthodox Parish of St John of Kronstadt (UK) The primary source for the life of St Arsenios is Saint Arsenios the Cappadocian, compiled by Elder Païsios of the Holy Mountain, who was baptized as an infant by the Saint.
It's time for our second Cappadocian to enter the scene! Get ready to meet Gregory of Nyssa: theologian par excellence, married bishop(!), and little brother extraordinaire.
This lecture wraps up our introduction to the Trinitarian theology of the Cappadocian trio, looking at Basil of Caesarea. This is a 2-part lecture.
In this lecture we look at the second figure of the Cappadocian trio, Gregory of Nazianzus, a key architect in the development of the doctrine of the Trinity.
This is part 22 of the Early Church History class. This episode aims to wrap up our early church history class. We'll cover relics and pilgrimage, emperors Zeno and Justinian, as well as the theological battles that continued to rage in the 5th and 6th centuries. Unsurprisingly the christological controversy of the 5th century did not come to an end when the emperor endorsed the Council of Chalcedon of 451 that declared Jesus to have two natures "unconfusedly, unchangeably, indivisibly, and inseparably." In addition to covering the Second Council of Constantinople of 553, we'll also briefly consider how the dual natures doctrine continued to foment division resulting in the Third Council of Constantinople in 681 and the Second Council of Nicea in 787. Listen to this episode on Spotify or Apple Podcasts https://www.youtube.com/watch?v=59zyj9dMH4k&list=PLN9jFDsS3QV2lk3B0I7Pa77hfwKJm1SRI&index=22 —— Links —— More Restitutio resources on Christian history See other classes here Support Restitutio by donating here Join our Restitutio Facebook Group and follow Sean Finnegan on Twitter @RestitutioSF Leave a voice message via SpeakPipe with questions or comments and we may play them out on the air Intro music: Good Vibes by MBB Attribution-ShareAlike 3.0 Unported (CC BY-SA 3.0) Free Download / Stream: Music promoted by Audio Library. Who is Sean Finnegan? Read his bio here —— Notes —— Byzantine Beginnings 293 Diocletian initiated the division between east and west with his tetrarchy. 330 Constantine built a “New Rome” on the cite of old Byzantium, naming it Constantinople. Constantine's mother, Helena, initiated the pilgrimage movement. 381 Egeria wrote a travelogue to her friends that influenced later pilgrimages. Helena also sent Constantine relics of the true cross. 397 Martin of Tours died, leaving behind his cloak, which became a famous relic. Fifth Century Developments Theodosius I (r. 379-392) had outlawed pagan sacrifices and endorsed Trinitarian Christianity as the official religion of the Roman Empire. Arian Germanic tribes moved into the western Roman Empire and began taking territory. 378 Visigoths win at Adrianople. 410 Alaric sacked Rome. 455 Vandals sacked Rome. 476 Odoacer deposes the last Roman Augustus. 493 Theodoric and the Ostrogoths took Italy. Zeno's Henotikon 451 Chalcedon affirmed the dyophysite position (two natures in one person). 488 Byzantine Emperor Zeno attempted to reconcile monophysites and dyophysites by condemning Eutyches and Nestorius and approving Cyril's 12 anathemas (Henotikon). Chalcedon remained controversial with Christianity now split into several groups: Arian Germanic kingdoms, monophysites (Egypt and Ethiopia), Chalcedonian dyophysites (Rome & Constantinople), and Nestorian dyophysites (Syria and Persia). Justinian (482-565) 525 Justinian married Theodora and became co-emperor with Justin. 527 Justinian became the sole emperor. 528 He initiated legal reforms under John the Cappadocian and Tribonian. 532 Nika riots 537 He finished Hagia Sophia, whispering, “O Solomon, I have surpassed you!” 555 He had retaken much of the Roman Empire, including Italy, North Africa, and part of Spain. More Christology Councils 553 Justinian called for the Second Council of Constantinople. Condemned the 3 chapters Condemned Nestorius Condemned Origen of Alexandria 681 Third Council of Constantinople Condemned monotheletism, concluding that Jesus had 2 wills that never conflict. 787 Second Council of Nicaea Iconoclasts were fighting with iconodules. Some considered icons Nestorian while others called them Monophysite. Affirmed veneration of icons. 843 Iconaclasm controversy broke out. Empress Theodora upheld the ruling of Nicaea II. Review In 293, Diocletian split the administration of the Roman Empire into east and west, appointing an Augustus in each. In 330, Constantine founded Constantinople in the old town of Byzantium, making it his administrative capital. While the west fell to Germanic Arians and the Huns, the Roman Empire in the east continued until 1453. Byzantine emperors played barbarian warlords off each other in an attempt to keep them from taking Constantinople. From the fourth century onwards, Byzantines embraced relics and pilgrimages to holy places. Byzantine emperor Justinian made a lasting impact on law via the work of Tribonian to identify, harmonize, and codify Roman law. Justinian succeeded, mostly due to the military genius of Belisarius, to retake northern Africa, Italy, and part of Spain. Justinian built and improved several churches, the most notable of which was his renovation of the Hagia Sophia. In 553, the Second Council of Constantinople condemned three writings critical of Cyril of Alexandria to reunite with the Egyptian and Syrian churches, but ultimately failed. In 681, the Third Council of Constantinople condemned monothelitism, affirming that Christ had two wills. In 787, the Second Council of Nicaea affirmed the veneration of icons, denying icons either were too monophysite or Nestorian.
People often say that Orthodox Christians should focus on loving Christ and their neighbors, and not bother thinking about the demons. These same people criticise those who instruct the faithful concerning demonic warfare. When Elder Paisios of Mount Athos was writing the life of Elder Arsenios the Cappadocian, he was advised to omit all references to demonic possession in order to appeal to European readers, many of whom do not even believe the devil exists.In this talk Father Kosmas explains that Orthodox Christians are called spiritual athletes, spiritual warriors, and soldiers of Christ precisely because they do battle not only with their own passions, but also with the demons. He emphasises that a Christian must know his enemy in order to defeat him and attain salvation, and points out that revealing one's thoughts to a spiritual father is one of the best defences against the demons.The following questions are also discussed: is revelation of thoughts to a spiritual father only for monastics? How should one look for a good spiritual father? Why can it be dangerous to watch an exorcism? Are Christians allowed to believe some dreams? Can pride produce spiritual zeal? Why did one priest say that he prefers passionate spiritual children? What can happen when a person ignores his conscience? How does a proud person relate to the demons? Are there substitutes for exorcisms? Can the demons help one to fight heresy? What is meant by “experiential humility”? Is it the goal of spiritual struggle to attain divine gifts?Other points covered in this talk include: the perils of trusting oneself more than one's spiritual father; a monk's experience of hearing a voice at his door; how a priest wanted to learn his future from a demon; how the church services and prayers produce humble-mindedness; the difference between Roman Catholic and Orthodox exorcisms; black magic in Africa; the importance of opening up to one's spiritual father; the spiritual warfare one undergoes before confession; and one Orthodox “zealot's” horrible attitude towards women.Duration: 3hrs 4minsVisit our website: www.OrthodoxTalks.com
Arthritis - "inflammation of a joint," " from arthritis, fem. of arthrites (adj.) "pertaining to joints" (Greek nosos is a fem. noun), from arthron "a joint" + -itis, “an inflammation of” Conjunctivitis - from assimilated form of com "with, together" + iungere "to join together." Also known as “pink eye” because it can cause the white of the eye to take on a pink or red color. Symptoms of pink eye can vary but typically include redness or swelling of the white of the eye. Diabetes - medical name of a set of affections characterized by abnormal discharge of urine. from medical Latin diabetes, from late Greek diabetes "excessive discharge of urine" (so named by Aretaeus the Cappadocian, physician of Alexandria, 2c.), literally "a passer-through, siphon," from diabainein "to pass through," from dia "through" + bainein "to go, walk, step". Chlamydia - type of genital infection, 1984, from the name of the bacteria that causes it. formed from a Latinized combining form of Greek khlamys (genitive khlamydos) "short mantle, upper garment for men, military cloak." Said to be so called due to its ability to "cloak" the nuclei of infected cells. Clostridium Difficile - Clostridium, the genus name of these gram-positive, spore-forming, anaerobic bacteria comes from Greek klōstēr (spindle) because, under the microscope, the colonies resemble spindles used in cloth weaving and long sticks with a bulge at the end. Staphylococcus aureus:; staphylo: "bunch of grapes" (from greek σταϕυλή, meaning "bunch of grapes") coccos: "berry" (from greek κόκκος, meaning "berry") aureus: "golden" (from latin aureus, meaning "golden") The bacteria Staphylococcus aureus looks like a cluster of small berry-shaped cells (coccos) that are arranged in a formation which resembles a bunch of grapes (staphylo), and appear golden (aureus) in colour when grown on a petri dish. Depression - directly from Medieval Latin depressionem (nominative depressio), noun of action from past participle stem of Latin deprimere "to press down, depress." Leukemia - progressive blood disease characterized by abnormal accumulation of leucocytes, a type of white blood cell. Gonorrhea - from Late Latin gonorrhoia, from Greek gonos "seed" + rhoe "flow," from rhein "to flow". Mucus discharge was mistaken for semen. --- Support this podcast: https://anchor.fm/liam-connerly/support
“Cappadocia (in eastern Turkey) is virtually devoid of Christians now, but in 1840, when St Arsenios was born there, there were still vital Orthodox communities. He became a monk and was sent to his native town, Farasa, to serve the people. He became known as a mighty intercessor before God, praying for all who came to him, Muslims as well as Christians. His countless miracles of healing became known throughout Cappadocia; those who could not come to see him would sometimes send articles of clothing for him to pray over. He became known as Hadjiefendis, a Muslim term of honour for pilgrims, because he made pilgrimage to the Holy Land every ten years on foot. He never accepted any gifts in return for his prayers and healings, saying ‘Our faith is not for sale!' “He concealed his holiness as much as he could beneath a rough and sharp-tempered exterior. If anyone expressed admiration for him, he would reply "So you think I'm a saint? I'm only a sinner worse than you. Don't you see that I even lose my temper? The miracles you see are done by Christ. I do no more than lift up my hands and pray to him." But as the Scriptures say, the prayers of a righteous man avail much, and when St Arsenios lifted up his hands, wonders often followed. “He lived in a small cell with an earthen floor, fasted often and was in the habit of shutting himself in his cell for at least two whole days every week to devote himself entirely to prayer. “Father Arsenios predicted the expulsion of the Greeks from Asia Minor before it happened, and organized his flock for departure. When the expulsion order came in 1924, the aged Saint led his faithful on a 400-mile journey across Turkey on foot. He had foretold that he would only live forty days after reaching Greece, and this came to pass. His last words were "The soul, the soul, take care of it more than the flesh, which will return to earth and be eaten by worms!" Two days later, on November 10, 1924, he died in peace at the age of eighty-three. Since 1970, many apparitions and miracles have occurred near his holy relics, which reside in the Monastery of Souroti near Thessalonica. He was officially glorified by the Patriarchate of Constantinople in 1986.” — Source: Orthodox Parish of St John of Kronstadt (UK) The primary source for the life of St Arsenios is Saint Arsenios the Cappadocian, compiled by Elder Païsios of the Holy Mountain, who was baptized as an infant by the Saint.
“Cappadocia (in eastern Turkey) is virtually devoid of Christians now, but in 1840, when St Arsenios was born there, there were still vital Orthodox communities. He became a monk and was sent to his native town, Farasa, to serve the people. He became known as a mighty intercessor before God, praying for all who came to him, Muslims as well as Christians. His countless miracles of healing became known throughout Cappadocia; those who could not come to see him would sometimes send articles of clothing for him to pray over. He became known as Hadjiefendis, a Muslim term of honour for pilgrims, because he made pilgrimage to the Holy Land every ten years on foot. He never accepted any gifts in return for his prayers and healings, saying ‘Our faith is not for sale!' “He concealed his holiness as much as he could beneath a rough and sharp-tempered exterior. If anyone expressed admiration for him, he would reply "So you think I'm a saint? I'm only a sinner worse than you. Don't you see that I even lose my temper? The miracles you see are done by Christ. I do no more than lift up my hands and pray to him." But as the Scriptures say, the prayers of a righteous man avail much, and when St Arsenios lifted up his hands, wonders often followed. “He lived in a small cell with an earthen floor, fasted often and was in the habit of shutting himself in his cell for at least two whole days every week to devote himself entirely to prayer. “Father Arsenios predicted the expulsion of the Greeks from Asia Minor before it happened, and organized his flock for departure. When the expulsion order came in 1924, the aged Saint led his faithful on a 400-mile journey across Turkey on foot. He had foretold that he would only live forty days after reaching Greece, and this came to pass. His last words were "The soul, the soul, take care of it more than the flesh, which will return to earth and be eaten by worms!" Two days later, on November 10, 1924, he died in peace at the age of eighty-three. Since 1970, many apparitions and miracles have occurred near his holy relics, which reside in the Monastery of Souroti near Thessalonica. He was officially glorified by the Patriarchate of Constantinople in 1986.” — Source: Orthodox Parish of St John of Kronstadt (UK) The primary source for the life of St Arsenios is Saint Arsenios the Cappadocian, compiled by Elder Païsios of the Holy Mountain, who was baptized as an infant by the Saint.
How would a 4th century Cappadocian inform today's controversy over ERAS? Let's take a look…
How would a 4th century Cappadocian inform today's controversy over ERAS? Let's take a look...
“Cappadocia (in eastern Turkey) is virtually devoid of Christians now, but in 1840, when St Arsenios was born there, there were still vital Orthodox communities. He became a monk and was sent to his native town, Farasa, to serve the people. He became known as a mighty intercessor before God, praying for all who came to him, Muslims as well as Christians. His countless miracles of healing became known throughout Cappadocia; those who could not come to see him would sometimes send articles of clothing for him to pray over. He became known as Hadjiefendis, a Muslim term of honour for pilgrims, because he made pilgrimage to the Holy Land every ten years on foot. He never accepted any gifts in return for his prayers and healings, saying ‘Our faith is not for sale!' “He concealed his holiness as much as he could beneath a rough and sharp-tempered exterior. If anyone expressed admiration for him, he would reply "So you think I'm a saint? I'm only a sinner worse than you. Don't you see that I even lose my temper? The miracles you see are done by Christ. I do no more than lift up my hands and pray to him." But as the Scriptures say, the prayers of a righteous man avail much, and when St Arsenios lifted up his hands, wonders often followed. “He lived in a small cell with an earthen floor, fasted often and was in the habit of shutting himself in his cell for at least two whole days every week to devote himself entirely to prayer. “Father Arsenios predicted the expulsion of the Greeks from Asia Minor before it happened, and organized his flock for departure. When the expulsion order came in 1924, the aged Saint led his faithful on a 400-mile journey across Turkey on foot. He had foretold that he would only live forty days after reaching Greece, and this came to pass. His last words were "The soul, the soul, take care of it more than the flesh, which will return to earth and be eaten by worms!" Two days later, on November 10, 1924, he died in peace at the age of eighty-three. Since 1970, many apparitions and miracles have occurred near his holy relics, which reside in the Monastery of Souroti near Thessalonica. He was officially glorified by the Patriarchate of Constantinople in 1986.” — Source: Orthodox Parish of St John of Kronstadt (UK) The primary source for the life of St Arsenios is Saint Arsenios the Cappadocian, compiled by Elder Païsios of the Holy Mountain, who was baptized as an infant by the Saint.
“Cappadocia (in eastern Turkey) is virtually devoid of Christians now, but in 1840, when St Arsenios was born there, there were still vital Orthodox communities. He became a monk and was sent to his native town, Farasa, to serve the people. He became known as a mighty intercessor before God, praying for all who came to him, Muslims as well as Christians. His countless miracles of healing became known throughout Cappadocia; those who could not come to see him would sometimes send articles of clothing for him to pray over. He became known as Hadjiefendis, a Muslim term of honour for pilgrims, because he made pilgrimage to the Holy Land every ten years on foot. He never accepted any gifts in return for his prayers and healings, saying ‘Our faith is not for sale!' “He concealed his holiness as much as he could beneath a rough and sharp-tempered exterior. If anyone expressed admiration for him, he would reply "So you think I'm a saint? I'm only a sinner worse than you. Don't you see that I even lose my temper? The miracles you see are done by Christ. I do no more than lift up my hands and pray to him." But as the Scriptures say, the prayers of a righteous man avail much, and when St Arsenios lifted up his hands, wonders often followed. “He lived in a small cell with an earthen floor, fasted often and was in the habit of shutting himself in his cell for at least two whole days every week to devote himself entirely to prayer. “Father Arsenios predicted the expulsion of the Greeks from Asia Minor before it happened, and organized his flock for departure. When the expulsion order came in 1924, the aged Saint led his faithful on a 400-mile journey across Turkey on foot. He had foretold that he would only live forty days after reaching Greece, and this came to pass. His last words were "The soul, the soul, take care of it more than the flesh, which will return to earth and be eaten by worms!" Two days later, on November 10, 1924, he died in peace at the age of eighty-three. Since 1970, many apparitions and miracles have occurred near his holy relics, which reside in the Monastery of Souroti near Thessalonica. He was officially glorified by the Patriarchate of Constantinople in 1986.” — Source: Orthodox Parish of St John of Kronstadt (UK) The primary source for the life of St Arsenios is Saint Arsenios the Cappadocian, compiled by Elder Païsios of the Holy Mountain, who was baptized as an infant by the Saint.
Having finished the Brothers Karamazov, we begin to discuss some of the best works of the great Cappadocian father, St. Gregory of Nyssa (335-395). We begin with his short (but profound) work, "On the Christian Mode of Life." We discuss this work in two parts. This work can be found in the following collection: https://www.amazon.com/Saint-Gregory-Ascetical-Fathers-Church/dp/0813209692 For next time, finish reading "On the Christian Mode of Life." --- Send in a voice message: https://anchor.fm/creative-retrieval/message
The coterie assists in a ritual to summon a Cappadocian elder.
In this sixth episode of New Creation Conversations, Dr. Scott Daniels and Dr. Carla Sunberg - General Superintendent in the Church of the Nazarene - discuss her unique journey of ministry as a nurse, a missionary, a pastor, a district superintendent, a seminary president, and now the 43rd general superintendent. Scott and Carla discuss her books, Uncommon Virtues: Seven Saints Who Shaped our Faith; and the soon to be released Color: God's Intention for Diversity (written with Africa Regional Director, Daniel Gomis). Carla is only the second woman to serve as a General Superintendent in Nazarene history, she discusses the challenges of being a woman in ministry and her role as a mentor for the next generation of women clergy following in her footsteps.
Today Snek and I cover the development of Roman / latin theology in the second millennium of the West and how it compares to that of Byzantium and the east, as well as the First Millennium. We will look at the papal evolution and revolution in relation to the question of grace: it is created or uncreated? What about Trent? What about the notion of the Church as juridical and mystical "bodies," the geopolitical influences, the divergent sacramentologies, the Protestant revolution, etc.
We are continuing a series of episodes comparing Jesus to superheroes. This series will tackle wrong ideas about Jesus from church history in chronological order. A superhero will represent each of these ideas. Is Jesus Like Iron Man? How are Jesus and Iron Man (Tony Stark) similar? They are both fully human. They are both highly intelligent. They both sacrificed the wealth they have to save the world. How are Jesus and Iron Man different? Iron Man is a human person driving a super ("divine") suit. Jesus is a divine person driving a human suit...or, wait...is that right? Who was Apollinaris the Younger and what is Apollinarianism? Apollinaris let his philosophy define his theology. Apollinaris fought Arianism so hard that he sacrificed the full humanity of Jesus. He basically believed that Jesus was "God in a bod"--that Jesus replaced the rational mind of his human nature with His own divine Logos. Who were the Cappadocian fathers? Basil of Caesarea Gregory of Nyssa Gregory of Nazianzus How did Gregory of Nazianzus argue against Apollinarianism? "What is not assumed is not healed" Assuming a human rational soul does not subject Jesus to corruption any more than a body would. Jesus is not "man" or the "Son of Man" if He didn't take on the whole human nature. Are there problems with apologist William Lane Craig's "neo-Apollinarianism"? Sources Cited: Early Church Texts, "https://earlychurchtexts.com/public/gregoryofnaz_critique_of_apolliniarianism.htm (Gregory of Nazianzus - Critique of Apollinarius and Apollinarianism)" Reasonable Faith, "https://www.reasonablefaith.org/media/reasonable-faith-podcast/does-dr.-craig-have-an-orthodox-christology (Does Dr. Craig Have an Orthodox Christology?)" Scriptures Referenced: 2 Corinthians 8:9 Hebrews 2:6-9, 17 ***** Like what you hear? https://www.truthspresso.com/donate (Donate) to Truthspresso and give a shot of support! *****
She is called "Nino" in many accounts. This holy maiden was a Cappadocian, the only daughter of Zabullon, a kinsman of the Great Martyr George. She was captured and enslaved by the Iberians (later called the Georgians) and taken away to their homeland. In captivity, she lived a sober and pious life, devoting every free moment day and night to prayer. Her exceptional virtue attracted the attention of many, especially those hungry for Truth, and she simply and boldly proclaimed the Gospel to all who inquired of her. Once she healed a woman's sick child by her prayers, and the report of this wonder reached the Queen of Georgia, who was herself suffering from an incurable disease. She asked the slave to come to her, but Nina refused out of humility, so the Queen had her servants take her to Nina's dwelling. The Saint prayed and the Queen was healed instantly. Returning home in joy, the Queen praised Nina and her faith to the King, whose name was Mirian. The king payed her little heed, but later, while hunting, he was suddenly engulfed by a dark cloud, so that he lost his way and was stricken by fear. Remembering his wife's report, he prayed "to the god whom Nina worships," and vowed that if he were delivered he would worship Him alone. Immediately the cloud vanished and the King received the light of faith. Hastening home, he found Nina and, King though he was, cast himself at the feet of the slave and told her that he had resolved that he and his whole nation should be baptized. He sent emissaries to Constantine the Great, who quickly dispatched bishops and priests to the barbarian kingdom. When the conversion of the country was well under way, Nina, though now freed, determined to stay in Georgia, where she withdrew to the wilderness and prayed fervently that the people would be confirmed in the Faith of Christ. Saint Nina reposed in peace, surrounded by the King, his court and the clergy. Thus did a powerless slave woman, by the power of God, convert an entire nation.
Gregory of Nyssa was born into a family of high achievers. His brother was Basil the Great; his sister was Macrina the Younger. In Gregory’s young life, however, he was something of a black sheep. It’s not that he was a sinner or unbeliever, but he seemed to lack the holy ambition and drive that were characteristic of his older siblings. Basil often reprimanded him as a bumbler. But at Basil’s death Gregory came into his own and suddenly emerged a major player on the world scene—a master of spiritual and systematic theology, a leader at councils, a healer of divisions in the Church. Links Gregory Nazianzen, Letter 1, on his disappointment with Gregory of Nyssa https://www.catholicculture.org/culture/library/fathers/view.cfm?recnum=2472 Basil the Great, Letter 58, a reproach to Gregory his brother https://www.catholicculture.org/culture/library/fathers/view.cfm?recnum=2623 Gregory of Nyssa, Against Eunomius, Book 1 https://www.catholicculture.org/culture/library/fathers/view.cfm?recnum=2271 Gregory of Nyssa, The Great Catechism https://www.catholicculture.org/culture/library/fathers/view.cfm?recnum=2277 More works by the Fathers https://www.catholicculture.org/culture/library/fathers/ Mike Aquilina’s website https://fathersofthechurch.com Mike Aquilina's books https://catholicbooksdirect.com/writer/mike-aquilina/ Theme music: Gaudeamus (Introit for the Feast of All Saints), sung by Jeff Ostrowski. Courtesy of Corpus Christi Watershed http://www.ccwatershed.org Donate today! https://www.catholicculture.org/users/donate/audio
All Gregory wanted was a quiet place where he could relax with his books and a few close friends. From young adulthood he believed God was calling him to the contemplative life, and to old age he never lost that sense. But history kept dragging him into its current. First, his father (a bishop) coerced him into ordination to the priesthood. Then his closest friend, Basil the Great, pressured him to be ordained a bishop. Both times he put up little resistance, but later resented the actions as violence. Both times he eventually fled the demands of his office. Later he was persuaded to lead the Nicene faction in the capital city of the empire. Eventually he became bishop there and led the second ecumenical council in 380. Before the council was over he resigned and resumed his monastic retreat back home. Along the way he wrote the most compelling and complete Trinitarian theology of his time—and reams of great poetry. Links Gregory Nazianzen, Epistle 150 (on dogmatic questions) https://www.catholicculture.org/culture/library/fathers/view.cfm?recnum=2459 Gregory Nazianzen, Oration 2 (on his flight from priesthood) https://www.catholicculture.org/culture/library/fathers/view.cfm?recnum=2433 Gregory Nazianzen, Oration 27: The First Theological Oration (on the duties of the theologian) https://www.catholicculture.org/culture/library/fathers/view.cfm?recnum=2440 John Henry Newman, “Basil and Gregory” https://www.newmanreader.org/works/historical/volume2/fathers/chapter3.html More works by the Fathers https://www.catholicculture.org/culture/library/fathers/ Mike Aquilina’s website https://fathersofthechurch.com Mike Aquilina's books https://catholicbooksdirect.com/writer/mike-aquilina/ Theme music: Gaudeamus (Introit for the Feast of All Saints), sung by Jeff Ostrowski. Courtesy of Corpus Christi Watershed http://www.ccwatershed.org Donate today! https://www.catholicculture.org/users/donate/audio
History calls him "Basil the Great," and his greatnesses were many. He was a brilliant theologian; and anyone today who writes about tradition or the Holy Spirit must engage his works, which are foundational in the field. He also produced some of the earliest sustained reflections on the social order implicit in the Gospel. But he didn't just think about these things. He did something about them. As bishop he was a model administrator, marshaling the resources of Christians in order to build a "new city" dedicated to worship and service of those in need; there he constructed one of the first hospitals, a poorhouse, a soup kitchen, a homeless shelter, a hospice, and a trade school. He was an outstanding preacher, an organizer, an operator, and a saint recognized for greatness even in his own lifetime. Links Gregory Nazianzen, Funeral Oration on the Great St. Basil https://www.catholicculture.org/culture/library/fathers/view.cfm?recnum=2453 Basil the Great, On the Holy Spirit https://www.catholicculture.org/culture/library/fathers/view.cfm?recnum=2544 Basil the Great, Homily I: in the Beginning God Made the Heaven and the Earth https://www.catholicculture.org/culture/library/fathers/view.cfm?recnum=2545 More works by the Fathers https://www.catholicculture.org/culture/library/fathers/ Mike Aquilina’s website https://fathersofthechurch.com Mike Aquilina's books https://catholicbooksdirect.com/writer/mike-aquilina/ Theme music: Gaudeamus (Introit for the Feast of All Saints), sung by Jeff Ostrowski. Courtesy of Corpus Christi Watershed http://www.ccwatershed.org Donate today! https://www.catholicculture.org/users/donate/audio
Peter compares a Cappadocian to The Craft and there's another pisode of "Jacob gets overly specific about weapons" We also discuss Clanbook: Cappadocian.Music: New Hero In Town by Kevin MacLeod Link: https://incompetech.filmmusic.io/song/5742-new-hero-in-townLicense: http://creativecommons.org/licenses/by/4.0/
A fellow Orthodox Christian reads from the book "Saint Arsenios the Cappadocian" written by our Holy Elder Saint Paisios.
A fellow Orthodox Christian reads from the book "Saint Arsenios the Cappadocian" written by our Holy Elder Saint Paisios.
A fellow Orthodox Christian reads from the book "Saint Arsenios the Cappadocian" written by our Holy Elder Saint Paisios.
She is called "Nino" in many accounts. This holy maiden was a Cappadocian, the only daughter of Zabullon, a kinsman of the Great Martyr George. She was captured and enslaved by the Iberians (later called the Georgians) and taken away to their homeland. In captivity, she lived a sober and pious life, devoting every free moment day and night to prayer. Her exceptional virtue attracted the attention of many, especially those hungry for Truth, and she simply and boldly proclaimed the Gospel to all who inquired of her. Once she healed a woman's sick child by her prayers, and the report of this wonder reached the Queen of Georgia, who was herself suffering from an incurable disease. She asked the slave to come to her, but Nina refused out of humility, so the Queen had her servants take her to Nina's dwelling. The Saint prayed and the Queen was healed instantly. Returning home in joy, the Queen praised Nina and her faith to the King, whose name was Mirian. The king payed her little heed, but later, while hunting, he was suddenly engulfed by a dark cloud, so that he lost his way and was stricken by fear. Remembering his wife's report, he prayed "to the god whom Nina worships," and vowed that if he were delivered he would worship Him alone. Immediately the cloud vanished and the King received the light of faith. Hastening home, he found Nina and, King though he was, cast himself at the feet of the slave and told her that he had resolved that he and his whole nation should be baptized. He sent emissaries to Constantine the Great, who quickly dispatched bishops and priests to the barbarian kingdom. When the conversion of the country was well under way, Nina, though now freed, determined to stay in Georgia, where she withdrew to the wilderness and prayed fervently that the people would be confirmed in the Faith of Christ. Saint Nina reposed in peace, surrounded by the King, his court and the clergy. Thus did a powerless slave woman, by the power of God, convert an entire nation.
Bryan and Paul talk about the Trinity. No big deal. Simple stuff. But seriously -- we're talking about who God is and why it matters. We also introduce the Cappadocian fathers who were instrumental in giving us language to understand the Trinity. We also start our own sorority called Cappa Cappa Docia. We've got theology and cringeworthy jokes for days. What more can you ask for?
A fellow Orthodox Christian reads from the book "Saint Arsenios the Cappadocian" written by our Holy Elder Saint Paisios.
This episode of the One God Report podcast is the second part of our two-part interview with Christian philosopher, Dr. Dale Tuggy, examining the historical development of the Trinity in the centuries following Jesus. If you haven’t heard part 1, you may want to listen to that episode first in which Dr. Tuggy surveyed major historical and theological developments of the 100s and 200s AD. - We saw in the first episode that at least into the mid-AD 200s, none of the church fathers were Trinitarian in the sense that none of them believed in a tri-personal, co-equal, co-eternal god. - In the current episode, Dr. Tuggy has us look at major developments leading up to and including the Council of Nicea in AD 325. - Then we will hear about the three Cappadocian fathers (Cappadocian was a region in what is now central modern Turkey). The Cappadocian fathers laid the ground work for what led to the so-called 2nd Ecumenical Council, the Council of Constantinople of AD 381. - Before the AD 381 Council of Constantinople, even though some church fathers believed in a second, lesser god they called the Logos, they insisted on their monotheism by emphasizing the One True God, the Father. - However, after the 381 Constantinople Council, the title “God” began to be considered the Trinity, that is, one god in three persons. Dr. Tuggy explains that the first Christian Trinitarians - those who believed in three persons in one God - did not show up historically until the late AD 300s. In other words, no Christian believed in a three-persons-in-one-God until some 350 years after Jesus lived on earth. - Dr. Dale Tuggy served as Professor of Philosophy at the State University of New York at Fredonia for 18 years. His PhD is from Brown University. He has authored about two dozen peer-reviewed articles and book chapters relating to the Trinity and other topics in analytic theology and philosophy of religion; for instance, the Stanford Encyclopedia of Philosophy article on the Trinity, and his book called What is the Trinity? Thinking about the Father, Son, and Holy Spirit. Since 2013 he has hosted “The Trinities” podcast which explores theories about the Father, Son and Holy Spirit. His podcast and articles can be found on the webpage https://trinities.org - Additional articles, books, podcasts and videos relating to the development of Christian theology in the centuries following Jesus Christ can be found on the One God Report resource page http://www.onegodreport.com/evolution_of_trinitarian_doctrine
In this episode, we continue to unravel the mysteries behind the origins, motives and cultures of the 13 vampiric clans in the World of Darkness. This episode will focus on The Clans of Death, Clan Giovanni, & Clan Cappadocian.
She is called "Nino" in many accounts. This holy maiden was a Cappadocian, the only daughter of Zabullon, a kinsman of the Great Martyr George. She was captured and enslaved by the Iberians (later called the Georgians) and taken away to their homeland. In captivity, she lived a sober and pious life, devoting every free moment day and night to prayer. Her exceptional virtue attracted the attention of many, especially those hungry for Truth, and she simply and boldly proclaimed the Gospel to all who inquired of her. Once she healed a woman's sick child by her prayers, and the report of this wonder reached the Queen of Georgia, who was herself suffering from an incurable disease. She asked the slave to come to her, but Nina refused out of humility, so the Queen had her servants take her to Nina's dwelling. The Saint prayed and the Queen was healed instantly. Returning home in joy, the Queen praised Nina and her faith to the King, whose name was Mirian. The king payed her little heed, but later, while hunting, he was suddenly engulfed by a dark cloud, so that he lost his way and was stricken by fear. Remembering his wife's report, he prayed "to the god whom Nina worships," and vowed that if he were delivered he would worship Him alone. Immediately the cloud vanished and the King received the light of faith. Hastening home, he found Nina and, King though he was, cast himself at the feet of the slave and told her that he had resolved that he and his whole nation should be baptized. He sent emissaries to Constantine the Great, who quickly dispatched bishops and priests to the barbarian kingdom. When the conversion of the country was well under way, Nina, though now freed, determined to stay in Georgia, where she withdrew to the wilderness and prayed fervently that the people would be confirmed in the Faith of Christ. Saint Nina reposed in peace, surrounded by the King, his court and the clergy. Thus did a powerless slave woman, by the power of God, convert an entire nation.
She is called "Nino" in many accounts. This holy maiden was a Cappadocian, the only daughter of Zabullon, a kinsman of the Great Martyr George. She was captured and enslaved by the Iberians (later called the Georgians) and taken away to their homeland. In captivity, she lived a sober and pious life, devoting every free moment day and night to prayer. Her exceptional virtue attracted the attention of many, especially those hungry for Truth, and she simply and boldly proclaimed the Gospel to all who inquired of her. Once she healed a woman's sick child by her prayers, and the report of this wonder reached the Queen of Georgia, who was herself suffering from an incurable disease. She asked the slave to come to her, but Nina refused out of humility, so the Queen had her servants take her to Nina's dwelling. The Saint prayed and the Queen was healed instantly. Returning home in joy, the Queen praised Nina and her faith to the King, whose name was Mirian. The king payed her little heed, but later, while hunting, he was suddenly engulfed by a dark cloud, so that he lost his way and was stricken by fear. Remembering his wife's report, he prayed "to the god whom Nina worships," and vowed that if he were delivered he would worship Him alone. Immediately the cloud vanished and the King received the light of faith. Hastening home, he found Nina and, King though he was, cast himself at the feet of the slave and told her that he had resolved that he and his whole nation should be baptized. He sent emissaries to Constantine the Great, who quickly dispatched bishops and priests to the barbarian kingdom. When the conversion of the country was well under way, Nina, though now freed, determined to stay in Georgia, where she withdrew to the wilderness and prayed fervently that the people would be confirmed in the Faith of Christ. Saint Nina reposed in peace, surrounded by the King, his court and the clergy. Thus did a powerless slave woman, by the power of God, convert an entire nation.
En este episodio hablamos de:Clan Cappadocian:El clan, su lugar en el juego y su origen fuera de el.La historia del clan, desde Enoch hasta le época moderna.Variantes y adhiciones al clan: Lamia, Heraldos de las Calaveras, etc.Organización, cultura y abrazo.Mortis, la disciplina distintitva del clan.Recuerden que pueden contactarnos con comentarios, sugerencias y preguntas a juarez.by.night@gmail.com y seguirnos en https://www.instagram.com/juarez.by.night/ para conocer más de Juárez by Night y noticias sobre Vampiro la Mascarada.Y si tienen algún evento, grupo o mesa de juego que gusten publicitar con mucho gusto los mencionaremos en el programa.
More than a clan of scholars and priests, Clan Cappadocian is the Clan of Death. From their humble beginnings in the Holy Lands, these doomed vampires have spread throughout the Dark Medieval world, pursuing their eternal quest as time and history conspire against them. They are condemned by their own actions, and toil endlessly against inevitable destruction.
In this episode we look at the events after St. Athanasius third exile and the transition of power between Constantius and Julian with the riot that killed the Arian bishop George the Cappadocian highlighted. Announcing Joyful.gifts. The best way to do gifts! Visit Joyful gifts to start today! --- Support this podcast: https://anchor.fm/historyofthecopts/support
Listen as Fr. Michael Wimsatt shares the theology of a lesser-known Cappadocian theologian and his prayerful reflections on the Life of Moses. Fr. Michael Wimsatt is currently the pastor of the Cathedral of the Assumption in Louisville. He also serves as the Vocations Director for the Archdiocese of Louisville. He completed a Pontifical Doctorate in Systematic Theology at the Catholic University of America. 3/13/18
Prepare yourself, because we are about to get all Cappadocian up in the podcast. Brian Matz, Fontbonne University's Endowed Chair in Catholic Thought, is talking about his book Gregory of Nazianzus. Why look at an old church father like Gregory? Brian gives several great reasons why more Evangelical communities are embracing the church's historical and liturgical traditions: the realization of doctrinal committments evangelical churches already have it gives a deeper understanding and appreciation for our Christian family tree and gives new ways in which Christianity can be expressed in our culture by getting outside of our culture Brian then dives deep into the life of Gregory of Nazianzus, the reluctant pastor who wanted to do great things but hated the limelight, the Nicene Creed and it's legacy in Gregory's life, how he refines monotheism through his discussion of the Trinity, theology as a reflection on our baptismal practices and our belief in salvation, what it means to participate in the divine life of God, how he used the language and ideas of the culture around him to explain and translate his deep personal relationship of Father, Son, and Spirit to others - and how we can do the same. Not to mention his amazing Easter sermon and his commitment to social justice for the poor and the oppressed. Follow the podcast, drop a review, send feedback/questions or become a member of the HBC Community. Learn more about your ad choices. Visit megaphone.fm/adchoices
May 7, 2014. The Karpouzi Trio plays music on traditional instruments from the Greek mainland and islands. The band loves to play for dance parties and community celebrations, and always, even in concerts, invites the audience out of their seats and onto the dance floor. Karpouzi members are Spyros Koliavasilis (vocals, oud, and the Cappadocian lyra or kemane), Margaret Loomis (santouri), and Len Newman (laouto). For transcript, captions, and more information, visit http://www.loc.gov/today/cyberlc/feature_wdesc.php?rec=6348
After five years of full-time travel, hosts Craig and Linda Martin take a few minutes to reminisce and highlight some favourite moments from their travels. Highlights include: * Camino de Santiago, Spain * Perth, Australia * Istanbul, Bursa and Cappadocian cities, Turkey * Flitting around Europe - Austria and Czech Republic get a focus each * Couchsurfing in South America * Road-trips in New Zealand * Favourite natural attractions * Favourite man-made attractions For more, visit http://indietravelpodcast.com/travel/five-years-fulltime-travel/ or listen to the podcast!
Poem by Hayden Carruth, read by Rob Hendricks
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