Podcast appearances and mentions of christ acts

The episode of “Strong Dads,” hosted by Merrill Hutchinson and Carl Andry, discusses the profound and multifaceted concept of grace, particularly within the context of Christian faith. The hosts share personal experiences and insights to illustrate how the understanding of grace can transform one's relationship with God and oneself. They emphasize that grace is what separates Christianity from other belief systems, challenging the prevalent works-based mentality.The Nature of Grace•Preconceived Notions: Carl begins by discussing the preconceived ideas that hinder an authentic understanding of grace. •Works vs. Grace: The hosts note that many Christians mistakenly believe they must earn God's favor through good deeds. Personal Experiences with Grace•Transformative Moments: Carl shares a pivotal moment when he realized the depth of God's grace, describing it as one of the best months of his life. •Church Dynamics: He conducted informal surveys within his church to gauge members' understanding of grace, discovering that many, like him, had misconceptions. Biblical Foundations of Grace•Law and Sin: The introduction of the law through Moses is discussed as a means to make humanity aware of sin. •Righteousness through Faith: They emphasize that righteousness comes from faith in Christ rather than adherence to the law. Contrasting Perspectives•Comparison and Judgment: The discussion touches on the human tendency to compare oneself to others, which breeds a toxic environment in churches and personal lives. •The Prodigal Son: They reflect on the parable of the Prodigal Son, highlighting the contrast between the grace extended to the wayward son and the resentment of the elder brother. Living in Grace•Doubt and Assurance: believers may struggle with doubts and feelings of unworthiness even after understanding grace. •The Role of Works: Carl argues that while works should naturally flow from a heart transformed by grace, they are not a means to earn salvation. Instead, good works become an expression of gratitude for what has already been received.Scriptures: Sin not imputed: 2Cor. 5:19, Romans 12-21, Romans 5:13-14Saved by faith and not by Law (works): Eph. 2:8-9, Romans 4:13-15, Heb. 8:7,Romans 5:6 Gal. 5:4Dead to the Law: Romans 7:1-11, Romans 6:14, Gal. 3:23-25 (*18,19,21) Christreleased man from bondage to the Law.Law condemned: Romans 3:19-20, 4:15, 5:20, 7:8, 7:21-25, 1Cor. 15:56, Gal. 3:10-13, Heb. 7:19, 10:1No condemnation for those under Christ: Romans 6:14 and 8:1-2Law made no man righteous: Gal. 2:16, 2:21, 3:11Law was a curse: Gal. 3:10-13We are made righteous through Christ: Acts 13:39, Romans 3:21-24, 10:4, Gal. 2:16The Law never applied to Gentiles: 1Cor. 9:21, Gal. 5:18, Eph. 1:12,15, 2:15, 1Tim.1:7-10Don't leave your first Love (grace): Gal. 3:1-5, 5:1, 5:4, 5:18Galatians 3:9-12 and 5:16-17, Romans 5:8-9, Romans 11:6, Romans 8:8-13, 2Cor5:19, Romans 14:23, 1Cor 15:56, 2Cor 3:6-9, 1John 4:18, Hebrews 7:16-19 and 8:7-13 and 10:35hhtps://rocksolidfamilies.orgSupport the show#Rocksolidfamilies,#familytherapy,#marriagecounseling,#parenting,#faithbasedcounseling,#counseling,#Strongdads,#coaching,#lifecoach,#lifecoaching,#marriagecoaching,#marriageandfamily,#control,#security,#respect,#affection,#love,#purpose,#faith,#mastersofdisaster,#storms,#disasterrelief,#tornados,#hurricanes,#floods

POWER FOR TODAY is intended to equip the believers with the supernatural dimension of God, through the teaching of the unadulterated word of God

Leviticus chapters 11-15 deal with the laws of uncleanness. Chapter deals with regulations telling of “clean” and “unclean” animals (ceremonially speaking). Verses 1-23 of Leviticus 11 tell of uncleanness in relation to eating; verses 2-8 beasts of the earth; verses 9-12 creatures of the waters; verses 13-19 fowls of the air; verses 20-23 insects. Verses 24-40 speak of defilement by contact with dead bodies; verses 24-38 Defilement by the dead bodies of unclean animals. (Eight species of unclean animals that are especially defiling and whose bodies defile not only individuals but also inanimate objects on which they fall). Verses 39-40 describe the defilement of the dead bodies of the clean animals. Verses 41-47 provide a summary and an appeal for holiness. Psalm 110 is one of the greatest of the Messianic Psalms in the Psalter. It was written by David, who acted en the part of a protracted parable about the Messiah. This parable is recorded in 2 Samuel chapters 6-8. The events spoken of in 2 Samuel 8 are recorded out of chronological order. Samuel has presented the story of the Messiah's elevation to the right hand of the Majesty in the heavens; his return to earth and the subjecting of the earth during Messiah's kingdom rule. In Psalm 110 David, by the Holy Spirit, tells of these events, which were in part experienced by David. Brother Stephen Palmer spoke at the Rathmines Bible School about this Psalm. Brother Stephen showed how remarkable is the verbal inspiration of the Scriptures. Every word from the Psalm is quoted in the New Testament in a variety of contexts. The Lord Jesus uses the opening words from the Psalm to prove that he is the divine Son of God (Matthew 22 verses 41-45). Peter uses the same verses in his Pentecost address to show the authority that God has invested in His Son (Acts 2 verses 32-36). The Psalm implies that Messiah would be rejected at the hands of the Jewish leaders, “Thy people shall be willing in the day of thy power” (co. John 1verses 10-12). The Psalm tells of the Son awaiting the Father's command to return to the Earth, “until I make thy foes thy footstool” (a fulfilling of the Abrahamic promise Genesis 22 verse 17 compare. Romans 4 verse 13). The word “UNTIL” becomes the lynchpin of the Apostolic preaching about the second coming of the Christ (Acts 3 verses 19-26). The writer to the Hebrews picks up many of these themes in their Book eg. Hebrews 1 verses 1-4. The Psalm then deals with the returned Jesus, as Judah's conquering lion, subduing the earth. One of his first great victories will be over the northern confederacy invading Israel. The word translated “head” (verse 7) is a proper noun – Rosh (speaking of Russia soon to invade Israel s the head of a mighty confederacy) – in the Hebrew language. Jesus will be a King-Priest upon his throne; after the order and type presented in Genesis 14; 2 Samuel 6-8; and Hebrews chapters 5-7. Ponder these matters and be instructed. Psalm 111 deals with the greatness of the LORD's deeds. Note verse 1 that the writer is wholehearted in his praise for the Almighty; as are all of the faithful. The LORD's deeds are splendid and a cause of wonder. Highlighted in verses 3 and 4 are His righteousness and His mercy (Romans 11 verses 22-23). Yahweh's care and His kindness are celebrated in verses 5-6. His redemptive work for His people are spoken of in Vv7-9. And the sun total of the advice for the devout faithful is told in verses 10. Read aloud slowly. Pause and ponder together with Proverbs 1 verses 2-7. Psalm 112 addresses the theme that the righteous will never be moved. The Psalm is linked to 111 as it begins where the previous Psalm finishes. Prioritise your reverence for your Sovereign. Verses 2-9 outline the benefits that flow for the faithful. It is not what we deserve, but is graciously given by God, because of who He is. And the righteous reciprocate God's love in generous acts as verse 5 tells. The Apostle Paul alludes to this verse in 2 Corinthians 8. Only the faithful will flourish; and finally the wicked will perish (Psalm 37). In 2 Corinthians 3 Paul tells of God's great work in him as an administrator of the new covenant in our Lord Jesus Christ. Unlike the Mosaic covenant that was written upon stone tablets, the new covenant is engraved on the fleshy tables of the heart. The mediator of the former covenant had to wear a veil over his face so that Israel would not perceive the transient nature of the glory which glowed every time he went in before the LORD and began fading soon after. But as believers we behold the open and glorious face of our Lord Jesus Christ and are being transformed from one level of glory to another. The transforming power of the Gospel is further developed in chapter 4. The message is unmistakable to those having ears to hear; but unintelligible to the hard hearted. The Almighty chose to reveal His power – of salvation to those who believe the gospel – through He reveals it in flawed human vessels. God does this so the transforming power is seen as His, and not from us: Romans 1 verses 16-17. The illustration Paul presents is based on the story of Gideon in Judges 7 verses 19-23. What a contrast exists between our transient light affliction and the great weight of glory reserved for believers – the Greek word for weight is identical to that of glory. Read verses Read v17-18 aloud. Pause and Ponder.

Why be bold for Jesus in a world of opposition?" This sermon explores Acts 4:1-22, highlighting how boldness for Jesus is rewarded despite opposition, empowered in times of persecution, and unimpeded by threats.For the study resources and manuscript go to VBVF.ORG

God's unmatchable power sustains His people through opposition, empowering them to respond with steadfast obedience, bold proclamation of the gospel, and joyful endurance for the sake of Christ. Speaker: Barry Usher

Title: Understanding the Person of the Holy Spirit Series: Living in the Spirit
Focus Scripture: Acts 2 Introduction * Acts 2 marks the fulfillment of Jesus' promise to send the Holy Spirit, empowering believers for ministry and revealing the person and work of the Spirit profoundly. This chapter serves as a foundation for understanding the Holy Spirit's role in the life of the church and the believer. * Objective:
To explore the Holy Spirit's identity, nature, and mission as revealed in Acts 2 and how this understanding transforms our daily walk with God. I. The Identity of the Holy Spirit 1. The Holy Spirit as God:     * Acts 2:4: "All of them were filled with the Holy Spirit..."
The Spirit's divine nature is evident in His ability to fill believers and empower them with supernatural gifts.     * The gifts of the Holy Spirit are an extension of the person of the Holy Spirit present within us.     * The Holy Spirit is not a force but a person of the Trinity with intellect, will, and emotions - 2. The Promise of the Father:     * Acts 2:33 33 Now he is exalted to the place of highest honor in heaven, at God's right hand. And the Father, as he had promised, gave him the Holy Spirit to pour out upon us, just as you see and hear today.     * The Spirit fulfills the Old Testament promises     * (Joel 2:28-29) - 16 And I will ask the Father, and he will give you another Advocate, who will never leave you. 17 He is the Holy Spirit, who leads into all truth. The world cannot receive him, because it isn't looking for him and doesn't recognize him. But you know him, because he lives with you now and later will be in you. II. The Work of the Holy Spirit in Acts 2 1. Empowering Believers:     * Acts 2:3-4: 3 Then, what looked like flames or tongues of fire appeared and settled on each of them. 4 And everyone present was filled with the Holy Spirit and began speaking in other languages, as the Holy Spirit gave them this ability.     * The gift of diverse tongues and interpretation manifested because people of many nations/languages were gathered.     * Application: The Spirit equips us for ministry and mission, giving gifts for service (1 Corinthians 12). 2. Revealing God's Glory:     * Acts 2:11: "We hear them declaring the wonders of God in our own tongues!"     * The Spirit's work is always centered on glorifying God and revealing His nature to the world. 3. Convicting and Drawing People to Christ:     * Acts 2:37:  Peter's words pierced their hearts, and they said to him and to the other apostles, “Brothers, what should we do?”     * The Spirit convicts hearts, leading people to repentance and faith (John 16:8). 4. Building Unity in the Church:     * Acts 2:44-47: 44 And all the believers met together in one place and shared everything they had. 45 They sold their property and possessions and shared the money with those in need. 46 They worshiped together at the Temple each day, met in homes for the Lord's Supper, and shared their meals with great joy and generosity[a]— 47 all the while praising God and enjoying the goodwill of all the people. And each day the Lord added to their fellowship those who were being saved.     * The Spirit creates a community of believers through generosity, worship, and fellowship.     * The Spirit binds believers together in one body (Ephesians 4:3) -  Make every effort to keep yourselves united in the Spirit, binding yourselves together with peace. III. Living in the Spirit Today 1. Continual Filling:     * The Spirit's presence in Acts 2 wasn't a one-time event but the beginning of ongoing empowerment (Ephesians 5:18). 18 Don't be drunk with wine, because that will ruin your life. Instead, be filled with the Holy Spirit,     * Daily surrender and openness to the Spirit are essential. God's mercies are fresh and new every day. Like the children of Israel in the wilderness, we need fresh manna daily, 2. Boldness in Witnessing:     * Acts 2:14-41: Peter's boldness in proclaiming the Gospel came from the Spirit's power.     * Application: The Spirit emboldens us to share our faith in love and truth. 3. Transformation of Lives:     * Acts 2:42-47: 42 All the believers devoted themselves to the apostles' teaching, and fellowship, and to sharing in meals (including the Lord's Supper[a]), and to prayer. 43 A deep sense of awe came over them all, and the apostles performed many miraculous signs and wonders. 44 And all the believers met together in one place and shared everything they had. 45 They sold their property and possessions and shared the money with those in need. 46 They worshiped together at the Temple each day, met in homes for the Lord's Supper, and shared their meals with great joy and generosity[b]— 47 all the while praising God and enjoying the goodwill of all the people. And each day, the Lord added those who were being saved to their fellowship.     * The Spirit transforms believers, resulting in worship, generosity, and a communal lifestyle.     * Personal Reflection: How is the person of the Holy Spirit transforming our hearts, habits, and relationships? Conclusion * Call to Action:     * Let's reflect on our relationship with the Holy Spirit. Are we yielding to His leading, seeking His filling, and walking in His power?     * Let's pray for a fresh outpouring of the Spirit in our lives, just as in Acts 2. * Encouragement:     * The same Spirit who moved powerfully at Pentecost is alive and at work today. He longs to empower, guide, and transform each of us into the likeness of Christ.

Acts 1:9-11 9 And when he had said these things, as they were looking on, he was lifted up, and a cloud took him out of their sight. 10 And while they were gazing into heaven as he went, behold, two men stood by them in white robes, 11 and said, “Men of Galilee, why […] The post The Ascension of Christ (Acts 1:9-11) first appeared on Hope of Christ Church.

     Almost anyone can be used by the Lord to communicate divine revelation. Even a jackass can be the mouthpiece of God (Num 22:28-30). Biblically, Christians are directed to “teach and admonish one another” (Col 3:16), which shows that all believers can teach and counsel one another with the Word of God. Of course, this assumes they've been “constantly nourished on the words of the faith and of the sound doctrine” (1 Tim 4:6), are spiritually mature in their walk with the Lord (Heb 5:14), and can “speak the things which are fitting for sound doctrine” (Tit 2:1). New believers are to “long for the pure milk of the word, so that by it you may grow in respect to salvation” (1 Pet 2:2).      Throughout Scripture, God has used various persons to communicate His Word to others for their instruction and edification. God used mothers and fathers (Deut 6:6-7; Eph 6:4; 2 Tim 1:5; 3:15),[1] wise men (Prov 13:14), noble women (Prov 31:26), older mature women (Tit 2:3), prophets (Deut 4:1; 4:5; Eph 4:11), ruling officials and Levites (2 Ch 17:7-9; Neh 8:7-8), and priests (Lev 10:11; Mal 2:7; Ezra 7:10). In his letter to the Ephesians, Paul listed several communication gifts that Christ gave to His church, saying, “And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers” (Eph 4:11). This is a list of gifted men who are tasked by the Lord to provide education to Christians. Jesus gave these men to His church “for the equipping of the saints for the work of service, to the building up of the body of Christ; until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature person, to the measure of the stature which belongs to the fullness of Christ” (Eph 4:12-13). Christ gave these gifted men to His church to help Christians advance spiritually so that they, in turn, can serve others in their walk with the Lord.      In the New Testament, the apostles were entrusted not only with preaching and evangelism but also with instructing the early church in doctrine and Christian living. For example, the apostle Paul explicitly refers to himself as “a teacher of the Gentiles in faith and truth” (1 Tim 2:7). Paul's ministry involved extensive teaching, as he wrote letters to churches (e.g., Romans, Corinthians, Ephesians) explaining theological doctrines, correcting misunderstandings, and guiding the believers on how to live in accordance with God's will. According to Hoehner: "The apostles include the Twelve, who had the office of apostleship by virtue of being with Christ (Acts 1:21–22) and having been appointed by Him (which would also include Paul; 1 Cor 15:8–9; Gal 1:1; 2:6–9). But “apostles” also included others who were recognized as apostles, such as James (1 Cor 15:7; Gal 1:19), Barnabas (Acts 14:4, 14; 1 Cor 9:6), Andronicus and Junias (Rom. 16:7), possibly Silas and Timothy (1 Th 1:1; 2:7), and Apollos (1 Cor 4:6, 9). This latter group had the gift of apostleship but not the apostolic “office” as did the Twelve and Paul. Apostles, then, were those who carried the gospel message with God's authority. “Apostle” means “one sent as an authoritative delegate.”[2]      In the New Testament, prophets were not only those who received direct revelation from God but also served as teachers of His Word. Their role involved both the foretelling of future events (Acts 11:27-28; 21:10-11) and the forth-telling or proclamation of God's truth, which included explaining and applying existing Scripture. This dual function meant that prophets acted as teachers in the early church, helping believers understand doctrine and the teachings of Christ. The role of prophets as teachers is seen in passages like 1 Corinthians, where Paul said, “One who prophesies speaks to men for edification and exhortation and consolation” (1 Cor 14:3), which were all aspects of instruction and spiritual growth. According to Chafer, “The message of the New Testament prophet is more one of forthtelling than of foretelling. He declares the message of God with exhortation and unto edification and comfort.”[3]      Prophets, by God's guidance, helped to build up the church, teaching what had already been revealed in Scripture while also giving inspired messages. Their role was critical before the completion of the New Testament, as they served as communicators of God's will and truth, similar to how teachers expound upon Scripture today. Hoehner notes, “New Testament prophets were gifts to the church to provide edification, exhortation, and comfort (1 Cor 14:3). They probably revealed God's will to the church when the biblical canon was incomplete. Since the apostles and prophets were foundational, they did not exist after the first generation of believers.”[4] Wiersbe states: "A New Testament prophet is one who proclaims the Word of God (Acts 11:28; Eph 3:5). Believers in the New Testament churches did not possess Bibles, nor was the New Testament written and completed. How, then, would these local assemblies discover God's will? His Spirit would share God's truth with those possessing the gift of prophecy. Paul suggests that the gift of prophecy had to do with understanding “all mysteries and all knowledge” (1 Cor 13:2), meaning, of course, spiritual truths. The purpose of prophecy is “edification, encouragement, and consolation” (1 Cor 14:3). Christians today do not get their spiritual knowledge immediately from the Holy Spirit, but mediately through the Spirit teaching the Word. With the Apostles, the prophets had a foundational ministry in the early church and they are not needed today (Eph 2:20)."[5]      Evangelists in the Bible were primarily focused on proclaiming the gospel and sharing the good news of Jesus Christ, but their role also included teaching. Evangelists were responsible for bringing the message of salvation to unbelievers and helping new converts understand the basics of the Christian faith. In Ephesians 4:11, evangelists are among the list of communication gifts—or gifted persons—God has provided to His church. This shows that their role, like the others listed, was to build up and strengthen the church (Eph 4:12). Evangelists did not just preach a simple message of salvation; they would have needed to teach the foundational truths of the gospel and explain what it meant to live as a disciple of Christ. Philip the evangelist is a good example. In Acts 8, he not only preached the gospel to the Ethiopian eunuch but also explained the meaning of Isaiah 53 and taught about Jesus (Acts 8:26-34). When the eunuch asked Philip about Isaiah 53:7-8, we're told, “Then Philip opened his mouth, and beginning from this Scripture he preached Jesus to him” (Acts 8:35). Philip's role in that encounter included teaching, since he had to guide the eunuch in understanding Scripture.      Pastors and teachers, as listed in Ephesians 4:11, likely refer to one person who functions in two ways.[6] Hoehner believes “they refer to two characteristics of the same person who is pastoring believers (by comforting and guiding) while at the same time instructing them in God's ways (overseers or elders are to be able to teach; 1 Tim 3:2; Tit 1:9).”[7] Daniel Wallace is correct when he states that “all pastors were to be teachers, though not all teachers were to be pastors.”[8] Concerning pastors, Wiersbe states: "Pastor means “shepherd,” indicating that the local church is a flock of sheep (Acts 20:28), and it is his responsibility to feed and lead the flock (1 Pet 5:1–4, where “elder” is another name for “pastor”). He does this by means of the Word of God, the food that nourishes the sheep. The Word is the staff that guides and disciplines the sheep. The Word of God is the local church's protection and provision, and no amount of entertainment, good fellowship, or other religious substitutes can take its place."[9] Dr. Steven R. Cook   [1] The Mosaic Law instructed the parents, saying, “These words, which I am commanding you today, shall be on your heart. You shall teach them diligently to your sons and shall talk of them when you sit in your house and when you walk by the way and when you lie down and when you rise up (Deut 6:6-7). The phrase, teach them diligently, translates the Hebrew verb שָׁנָן shanan, which means to engrave or chisel on stone. The verb is in the Piel stem, which makes it intensive (i.e., teach diligently). Here, the tongue of the parents is likened to a chisel they keep applying to their children's minds in order to engrave God's Word into their thinking (cf. Prov 6:20-23). Where and when was this activity of training to take place? Moses says, you “shall talk of them when you sit in your house and when you walk by the way and when you lie down and when you rise up” (Deut 6:7b). Sitting suggests times of rest, and walking speaks of activity. When you lie down suggests evening time, and when you rise up suggests the morning hours. These form a double merism which encompass of all of life. In this way, Deuteronomy is aimed at subsequent generations, that they might learn God's will and faithfully transmit it to their children, who will pass it along to their children, and so on. [2] Harold W. Hoehner, “Ephesians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 634–635. [3] Lewis Sperry Chafer, The Ephesian Letter (New York: Loizeaux Brothers, 1935), 131. [4] Harold W. Hoehner, “Ephesians,” in The Bible Knowledge Commentary, 635. [5] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 38. [6] The Granville Sharp rule, which is a Greek grammatical rule, states that when two singular nouns are joined by “kai” and share one article, they refer to the same person or thing. It is not likely that the Granville Sharp rule applies to this passage, since the nouns “pastors” (ποιμένας) and “teachers” (διδασκάλους) are both plural. However, it's possible that the “kai” (and) in Ephesians 4:11 could function as a hendiadys, which is a rhetorical device where two terms are used to express a single idea or a closely connected concept. In this case, “pastors and teachers” (ποιμένας καὶ διδασκάλους) could be understood as describing one group of people with dual functions. If this is the case, “pastors” and “teachers” would be expressing two aspects of the same role. This interpretation aligns with the idea that the primary responsibility of pastors (or shepherds) involves teaching and instructing the flock. This is reinforced by passages such as 1 Timothy 3:2, which states that an overseer (which would include a pastoral role) must be “able to teach” (διδακτικός), and Titus 1:9, which says that an elder must hold “fast the faithful word” so that he can “exhort in sound doctrine and refute those who contradict.” [7] Harold W. Hoehner, “Ephesians,” in The Bible Knowledge Commentary, 635. [8] Daniel B. Wallace, Greek Grammar beyond the Basics: An Exegetical Syntax of the New Testament (Grand Rapids, MI: Zondervan, 1996), 284. [9] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2, 38.

Acts 17:1–15 paints two powerful scenes that beautifully illustrate the centrality of Scripture in the life of every believer. The first shows Paul modeling how to engage others with God's Word—reasoning, explaining, proving, and persuading. The second shows the response of people examining, receiving, and believing the Word of God. Together, these scenes teach us that delighting in God and in his Word are essential for growing in the Christian faith. The example of these early believers invites us to follow their lead and: 1. Share Christ from Scripture, 2. See Christ in Scripture, and 3. Savor Christ in All Things.

Title: Understanding the Person of the Holy Spirit Series: Living in the Spirit
Focus Scripture: Acts 2 Introduction * Acts 2 marks the fulfillment of Jesus' promise to send the Holy Spirit, empowering believers for ministry and revealing the person and work of the Spirit profoundly. This chapter serves as a foundation for understanding the Holy Spirit's role in the life of the church and the believer. * Objective:
To explore the Holy Spirit's identity, nature, and mission as revealed in Acts 2 and how this understanding transforms our daily walk with God. I. The Identity of the Holy Spirit 1. The Holy Spirit as God:     * Acts 2:4: "All of them were filled with the Holy Spirit..."
The Spirit's divine nature is evident in His ability to fill believers and empower them with supernatural gifts.     * The gifts of the Holy Spirit are an extension of the person of the Holy Spirit present within us.     * The Holy Spirit is not a force but a person of the Trinity with intellect, will, and emotions - 2. The Promise of the Father:     * Acts 2:33 33 Now he is exalted to the place of highest honor in heaven, at God's right hand. And the Father, as he had promised, gave him the Holy Spirit to pour out upon us, just as you see and hear today.     * The Spirit fulfills the Old Testament promises     * (Joel 2:28-29) - 16 And I will ask the Father, and he will give you another Advocate, who will never leave you. 17 He is the Holy Spirit, who leads into all truth. The world cannot receive him, because it isn't looking for him and doesn't recognize him. But you know him, because he lives with you now and later will be in you. II. The Work of the Holy Spirit in Acts 2 1. Empowering Believers:     * Acts 2:3-4: 3 Then, what looked like flames or tongues of fire appeared and settled on each of them. 4 And everyone present was filled with the Holy Spirit and began speaking in other languages, as the Holy Spirit gave them this ability.     * The gift of diverse tongues and interpretation manifested because people of many nations/languages were gathered.     * Application: The Spirit equips us for ministry and mission, giving gifts for service (1 Corinthians 12). 2. Revealing God's Glory:     * Acts 2:11: "We hear them declaring the wonders of God in our own tongues!"     * The Spirit's work is always centered on glorifying God and revealing His nature to the world. 3. Convicting and Drawing People to Christ:     * Acts 2:37:  Peter's words pierced their hearts, and they said to him and to the other apostles, “Brothers, what should we do?”     * The Spirit convicts hearts, leading people to repentance and faith (John 16:8). 4. Building Unity in the Church:     * Acts 2:44-47: 44 And all the believers met together in one place and shared everything they had. 45 They sold their property and possessions and shared the money with those in need. 46 They worshiped together at the Temple each day, met in homes for the Lord's Supper, and shared their meals with great joy and generosity[a]— 47 all the while praising God and enjoying the goodwill of all the people. And each day the Lord added to their fellowship those who were being saved.     * The Spirit creates a community of believers marked by generosity, worship, and fellowship.     * The Spirit binds believers together in one body (Ephesians 4:3) -  Make every effort to keep yourselves united in the Spirit, binding yourselves together with peace. III. Living in the Spirit Today 1. Continual Filling:     * The Spirit's presence in Acts 2 wasn't a one-time event but the beginning of ongoing empowerment (Ephesians 5:18). 18 Don't be drunk with wine, because that will ruin your life. Instead, be filled with the Holy Spirit,     * Daily surrender and openness to the Spirit are essential. God's mercies are fresh and new every day. Like the children of Israel in the wilderness, we need fresh manna daily, 2. Boldness in Witnessing:     * Acts 2:14-41: Peter's boldness in proclaiming the Gospel came from the Spirit's power.     * Application: The Spirit emboldens us to share our faith in love and truth. 3. Transformation of Lives:     * Acts 2:42-47: 42 All the believers devoted themselves to the apostles' teaching, and to fellowship, and to sharing in meals (including the Lord's Supper[a]), and to prayer. 43 A deep sense of awe came over them all, and the apostles performed many miraculous signs and wonders. 44 And all the believers met together in one place and shared everything they had. 45 They sold their property and possessions and shared the money with those in need. 46 They worshiped together at the Temple each day, met in homes for the Lord's Supper, and shared their meals with great joy and generosity[b]— 47 all the while praising God and enjoying the goodwill of all the people. And each day the Lord added to their fellowship those who were being saved.     * The Spirit transforms believers, resulting in worship, generosity, and a communal lifestyle.     * Personal Reflection: How is the person of the Holy Spirit transforming our hearts, habits, and relationships? Conclusion * Call to Action:     * Let's reflect on our relationship with the Holy Spirit. Are we yielding to His leading, seeking His filling, and walking in His power?     * Let's pray for a fresh outpouring of the Spirit in our lives, just as in Acts 2.     * The same Spirit who moved powerfully at Pentecost is alive and at work today. He longs to empower, guide, and transform each of us into the likeness of Christ. -- Praise Tabernacle Dr. Joshua Kennedy,  Pastor 2235 Ocean Heights  Egg Harbor Township, NJ 08234 pastorjosh@praisetabernacle.com praisetabernacle.church  (609) 927-4560(w)

Paul’s practice pertaining to this question led to at least one political leader’s coming to Christ (Acts 17:34)!Support a Local Ministry!: https://capmin.org/donate/ Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

Presented by Lisa Bishop Today let's examine community. Are you a part of a Christian community? Specifically, do you regularly attend a local church? If not, you could be missing out on growing in compassion. The writer of Hebrews encourages community when he says, And let us consider how we may spur one another on toward love and good deeds, not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching (Hebrews 10:24-25). Community is vital to your spiritual journey. It provides the support, accountability, and encouragement to live out your faith wholistically. When we isolate ourselves, we miss the opportunity to learn from each other, share our burdens, and lift one another up. Compassion flourishes in connection. Compassion thrives in the context of relationships. When we engage with one another, we become aware of each other's struggles and needs. Without community, we become disconnected from the realities of people's lives. We may miss the chance to support a friend in crisis or comfort someone who's grieving. Compassion requires intimacy, and intimacy can only flourish when we are present and engaged. In 1 Corinthians 12:26, Paul describes the church as a body, emphasizing that if one part suffers, every part suffers with it. When we isolate ourselves, we can easily become indifferent and insensitive to the pain of others. But when we are part of a community, we share in each other's joys and sorrows. This shared experience fosters empathy and compassion, reminding us that we are all interconnected in the body of Christ. In community, we can confront our biases and fears that hinder our compassion. The early church exemplified what it meant to live in community. They devoted themselves to teaching, fellowship, breaking bread, and prayer. Their love for one another was evident, and it drew others to Christ (Acts 2:42-47). If you are not part of a local Christian community, can I encourage you to find a church near you that is committed to the truth of God's word and growing in the fruit of the Holy Spirit? Lack of community can hinder compassion but when we intentionally engage with one another, we grow in love and empathy, allowing us to better reflect Christ's heart to the world.

Register free at https://brightu.com to watch the full Healing for the AGES - EMFs & Earthing Virtual Solution Summit 2024 stream - The Jews killed Christ and mocked him in death - Jews demanded #censorship of the very NAME of Christ (Acts 4:16) - Nothing has changed in 2000+ years since, as Jews still demand mass censorship today - Israel is the Antichrist - Christian pastors push deception and lies to prop up antichrist Israel - Israel deliberately engineers mass famine in Gaza - Famine, pestilence and war in the End Times - The sixth seal is a massive comet impact that strikes Israel - Seven Trumpets, Bowls and Seals - God lays out how it all ends - God judges the Jews who murdered His Son and who embraced satanism, death and wickedness - The seventh Trumpet ends humanity, and all face judgment before God For more updates, visit: http://www.brighteon.com/channel/hrreport NaturalNews videos would not be possible without you, as always we remain passionately dedicated to our mission of educating people all over the world on the subject of natural healing remedies and personal liberty (food freedom, medical freedom, the freedom of speech, etc.). Together, we're helping create a better world, with more honest food labeling, reduced chemical contamination, the avoidance of toxic heavy metals and vastly increased scientific transparency. ▶️ Every dollar you spend at the Health Ranger Store goes toward helping us achieve important science and content goals for humanity: https://www.healthrangerstore.com/ ▶️ Sign Up For Our Newsletter: https://www.naturalnews.com/Readerregistration.html ▶️ Brighteon: https://www.brighteon.com/channels/hrreport ▶️ Join Our Social Network: https://brighteon.social/@HealthRanger ▶️ Check In Stock Products at: https://PrepWithMike.com

When we know who we are in Christ, it empowers us to put off our old selves and become the new creations that God has redeemed us to be. But what does it look like to walk this out practically, day by day?

The thimble-sized passage of Acts 13:38–39 holds an ocean of gospel truth. This passage announces what the life, death, and resurrection of Jesus have made possible, while also promising salvation to all who believe upon Christ. Our brief sermon will be organized under two main headings, examining each verse individually: 1. A Glorious Proclamation, 2. A Gospel Invitation.

a) Saul Meets Christ (Acts 9:1-9)b) Ananias Takes Care of Saul (Acts 9:10-19a)c) Saul Preaches about Christ (Acts 9:19b-25)d) Saul Visits Jerusalem (Acts 9:26-31)

Welcome back to the Mowing in the Dark LAWN CARE Podcast! In today's Coffee & Bible Dialy episode Aaron gets into Acts chapter 14. We see Paul get stoned by some Jews and Gentiles and yet he still gets up and goes back into the city in which these people are from.    Thanks for listening. Please give the podcast a 5 star rating and review in Apple Podcasts.   I would love to hear your feedback. Send me an email with your feedback at lansinglawnservice@gmail.com Message Aaron on Facebook: https://www.facebook.com/aaron.sutter.9     Follow your host Aaron Sutter on… Instagram @lansinglawnservice Youtube: www.youtube.com/lansinglawnservicellc and check out my business websites: www.lansinglawnservice.com www.gravelblasters.com , www.sutterbrotherslawncare.com   Check out My Favorite Lawn Care Gear: Werner, AC78, Quickclick Stabilizer, Aluminum https://amzn.to/2OTOfMf Wonder Grip WG318L Liquid-Proof Double-Coated/Dipped Natural Latex Rubber Work Gloves 13-Gauge Seamless Nylon, Large, Large https://amzn.to/2Ytjml6 Hodenn Zero Turn Lawn Mower Hitch - Fits Ariens & Gravely ZT-X: https://amzn.to/3jJmEua ECHO Black Diamond Trimmer Line: https://amzn.to/2GBEL7d   #lawncare #landscaping #mowinginthedark #lawnservice #lawncarebusiness #lawncarepodcast #greenindustry #mowing #lawnmowing #landscapingpodcast #lawnpodcast #greenindustrypodcast #fullertonunfiltered #greengrindpodcast

Jesus and His cousin John the Baptist came on the public scene at about the same time. John showed up first with a spectacular ministry of preaching down by the Jordan River in a wilderness area not far from the north end of the Dead Sea. Thousands of people came to see him and upon hearing him they repented of their sins and were baptized by him. It was there that Jesus came from Galilee to be baptized by John.   John's voice rang out, and its echoes filled the Promised Land. The people of Israel were under the rule and oppression of the Romans and lived in expectation of the coming of the Messiah to deliver them. I can imagine that over the past thirty years the stories of the birth of Jesus by the shepherds, the appearance of the wise men, Herod killing all the boys under two years of age in Bethlehem, and the appearance of Jesus at the temple astounding the religious leaders, had spread across the land and when John showed up preaching, “The kingdom of heaven is at hand” (Matthew 3:1-2), must have caused that expectation of the Messiah's coming to rise even higher!   Luke tells in verses 15, that the people “were in expectation” and some people were confused by his crusade and wondered if maybe he was the Messiah. No doubt, the authorities were afraid of his influence with the multitudes, who believed him to be a prophet. Although he performed no miracles, his voice had an Elijah-like ring and his message had an unmistakable authority. As the days passed, more and more people even speculated that he might be the very Messiah Himself. In verses 16-18, John did his best to put a stop to their thinking this as he described the difference between his ministry and the ministry of Jesus.   John said, “He indeed baptized with water”, because it was the seal of repentance that he required of his converts. But there was more to it than mere baptism in water. That was all well and good for a ministry of repentance. But he was there to announce the coming of One who would baptize with the Holy Spirit and with fire (3:16).   Between John and Jesus was a great gulf. John was a voice; Jesus was the Word. John had come in the spirit and power of Elijah; Jesus would come in the spirit and power of Jehovah. John's baptism related to repentance; Jesus' baptism related to regeneration (John 3:3-7).   Had the nation responded to the ministry of John and the Messiahship of Jesus, then the baptism of the Holy Spirit would have been for Israel. As it was, that side of things was postponed for some two thousand years, and the Gentiles came into the blessing that the Jews had spurned.   The baptism that John foretold took place on the Day of Pentecost when a small nucleus of believers were baptized by the Holy Spirit into the church, the mystical body of Christ (Acts 1:4-8; 1 Cor. 12:12-27; especially v. 13). John, of course, like all of the Old Testament prophets, knew nothing of the mystical body of Christ which we know as the church. All he discerned was that if Israel missed the baptism of the Spirit, they would be faced with a baptism of fire, which would be a judgment of fire.   John made this clear in verse 17: “His winnowing fan is in His hand, and He will thoroughly clean out His threshing floor, and gather the wheat into His barn; but the chaff He will burn with unquenchable fire." Yes, my friend, Jesus and His angels will gather “the wheat”, the genuine believer, into His dwelling place in heaven one day as He promised in John 14:2-3: “In My Father's house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also.” But if you reject Jesus and His salvation, like the “chaff” you will face the judgement of “unquenchable fire”!   To reject or receive Jesus is your choice! May the Lord help you to make the right one today!   God bless!

Welcome back to the Mowing in the Dark LAWN CARE Podcast! In today's Coffe & Bible Daily episode Aaron looks at Saul on the road to Damascus and the story of Saul's conversion from persecuting the Church to spreading the Gospel of Christ to all who would listen.    Thanks for listening. Please give the podcast a 5 star rating and review in Apple Podcasts.   I would love to hear your feedback. Send me an email with your feedback at lansinglawnservice@gmail.com Podcast Website: https://www.mowinginthedarkpodcast.com/ Facebook Group: https://www.facebook.com/groups/314205064501496   Follow your host Aaron Sutter on… Instagram @lansinglawnservice Youtube: www.youtube.com/lansinglawnservicellc and check out my business websites: www.lansinglawnservice.com www.gravelblasters.com , www.sutterbrotherslawncare.com   Check out My Favorite Lawn Care Gear: Werner, AC78, Quickclick Stabilizer, Aluminum https://amzn.to/2OTOfMf Wonder Grip WG318L Liquid-Proof Double-Coated/Dipped Natural Latex Rubber Work Gloves 13-Gauge Seamless Nylon, Large, Large https://amzn.to/2Ytjml6 Hodenn Zero Turn Lawn Mower Hitch - Fits Ariens & Gravely ZT-X: https://amzn.to/3jJmEua ECHO Black Diamond Trimmer Line: https://amzn.to/2GBEL7d   #lawncare #landscaping #mowinginthedark #lawnservice #lawncarebusiness #lawncarepodcast #greenindustry #mowing #lawnmowing #landscapingpodcast #lawnpodcast #greenindustrypodcast #fullertonunfiltered #greengrindpodcast

Sunday Morning

An introduction to Acts 4 that delves into persecution and suffering in the early, Messianic assembly. How does this relate to us in the modern age?

Polishing the Pulpit 2024 - BransonLindley Mark - Studies in Acts - Ready to Die for Christ - Acts 21:8-14Please note this is a partial audio clip.

Have you ever struggled to have confidence in your life as a Christian? Can you struggle to believe that God would want use you to further his mission? Join us this Sunday, as we continue our series in Acts by looking at two miraculous stories that show us where our true source of confidence lies.

Polishing the Pulpit 2024 - Branson Lindley Mark - Studies in Acts - What Happened When Peter Preached Christ - Acts 3:12-26

Jesus is the Supreme Example we all are to follow. His pastors & deacons should be next in line. “Consider their faith” - Hebrews 13:7 The Head of the Church is the greatest example for the Church in every way. Jesus is the Model Shepherd; The Model Servant; The Model Evangelist; The Model Discipler; and The Model Missionary (He set the strategy from day one) I. God's New Testament Pastors: 1. Their Calling, Character, & Content 2. Their Heart, Soul, Mind, & Motive - 3. Their personal, church, home life - 4. Their Watching (oversight), Working (serving), and Worshipping (believing & bowing) • ABLE TO TEACH - The Word of God (II Timothy 2:15: 3:16-17; 4:1-4) • REPUTATION WITH OUTSIDERS - II. God's Pastors: Community Contact 1. Those “outside” of Christ matter 2. There is to be a focus on those outside of Christ (Acts 2:42-47)3. Other Scriptures focus on those outside of Christ - Paul & Peter 4. I Corinthians 5:12-13a 5. Ephesians 5:15-16 6. Philippians 2:14-16 7. Colossians 4:5-6 8.

As far as we know the Apostle Paul never visited the church in Colossae. By the time of Paul the city was no longer a strategic hub. However, God still had big plans for Colossae. During his time as a prisoner in Rome Paul learns of the church there from the guy who likely planted it—Epaphras—and writes a letter to them. In it he encourages them to look for fullness not in the false teachings, philosophies, or rituals that appeared to be prevalent among them but in Jesus Christ. Verses 1:15-20 contain one of the best and most suscient theologies of Jesus Christ ever written. Paul emphasizes Jesus's preeminence and full deity throughout the letter, encouraging the Colossians to put off their old self with his sinful deeds and put on the new self, walking with Christ by faith (just as they received him). Jesus is supreme and sufficient, so cling to him and pursue him in all things.

A new MP3 sermon from Bible Believers Fellowship is now available on SermonAudio with the following details: Title: 104 Believe On The Lord Jesus Christ (Acts 16:31-34) 2 of 2 Subtitle: Expository Study: Acts Speaker: Gregory A. Miller Broadcaster: Bible Believers Fellowship Event: Radio Broadcast Date: 5/26/2024 Bible: Acts 16:31-34; Ephesians 1:12-13 Length: 28 min.

You can watch this message here.

Readings: Ezekiel 37:1-14 | Acts 2:1-21 | John 15:26-27; 16:4b-15 | Psalm 104:25-35, 37. Preached for the Feast of Pentecost (2024-05-19).

If the OT promises concerning a new Israel and new temple are being fulfilled now in the church, there is no need to look for a for a future Millennial fulfillment of Israel amongst only ethnic Jewish believers (apart from Gentiles believers) or a future brick-and-mortar temple, since the new Israel and new temple is being fulfilled in the church in Christ. You can watch this message here.

This message (from March, 2021) gives an overview of Acts 1-11 regarding the inclusion of the Gentiles as Gentiles in the renewed Israel (the Church) by faith in Christ alone. It touches on why the ceremonial cleanliness laws served a purpose for ethnic Israel in the Old Testament, but no longer bind Christians today, who are Abraham's true offspring in Christ. You can watch this message here.

Sunday Morning - April 14, 2024

In some of His last words to His disciples, Jesus spoke of His longing for them to love each other as God the Father loved Him, God the Son. He told them that the world would know they belonged to Him by their love for one another. This is the high standard set for us who are believers. Outsiders should know we are Christians by our love for each other. Yet, being sinful, we often fall far short of that ideal. Continue reading Episode 132 - United in Christ - Acts 4:23-37 at Sweet Selah Ministries.

Pastor Kirk preaches a message entitled "The First Sermon After the Resurrection of Christ" on Easter Sunday, March 31, 2024. The Scripture passage is Acts 2:22-41.

This morning, Zach finished our Acts series by preaching through the end of Acts 28. The book ends with Paul arguing with the Jews one last time. He isn't trying to outsmart them or make them feel dumb- Paul wants to persuade them to true hope. He wants them to put their faith in Jesus. The Church is built on the completed work of Christ. Originally March 17th, 2024. Zachary Nelson. Covenant Church. Tuscaloosa, AL.

 Church Life                                               “The Case for the Christ”                                                           Acts 2:24-36 A Resurrection Prophecy (vv. 24-32)   Col. 2:13-14 13 And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, 14 by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross.   A Messianic Prophecy (vv. 33-36)   Heb. 1:9  You have loved righteousness and hated wickedness; therefore God, your God, has anointed you with the oil of gladness beyond your companions

Welcome back to Faith Friday. Today we are getting into Acts chapter 7 and the story of the first martyr for Jesus Christ, Stephen. Let's get into it.    Thanks for listening. Please give the podcast a 5 star rating and review in Apple Podcasts.   I would love to hear your feedback. Send me an email with your feedback at lansinglawnservice@gmail.com Podcast Website: https://www.mowinginthedarkpodcast.com/ https://anchor.fm/mowinginthelight   Facebook Group: https://www.facebook.com/groups/314205064501496   12 Month Contract Template Editable Download https://www.mowinginthedarkpodcast.com/product-page/12-month-contract-for-lawn-snow-combined-100-editable   Follow your host Aaron Sutter on… Instagram @lansinglawnservice Youtube: www.youtube.com/lansinglawnservicellc and check out my business website: www.lansinglawnservice.com   Want to be on our Sticker Wall? Send your stickers to: Lansing Lawn Service LLC P.O. Box 454 Potterville, MI 48876   Check out My Favorite Lawn Care Gear: Werner, AC78, Quickclick Stabilizer, Aluminum https://amzn.to/2OTOfMf Wonder Grip WG318L Liquid-Proof Double-Coated/Dipped Natural Latex Rubber Work Gloves 13-Gauge Seamless Nylon, Large, Large https://amzn.to/2Ytjml6 Hodenn Zero Turn Lawn Mower Hitch - Fits Ariens & Gravely ZT-X: https://amzn.to/3jJmEua ECHO Black Diamond Trimmer Line: https://amzn.to/2GBEL7d   #lawncare #landscaping #mowinginthedark #lawnservice #lawncarebusiness #lawncarepodcast #greenindustry #mowing #lawnmowing #landscapingpodcast #lawnpodcast #greenindustrypodcast #fullertonunfiltered #greengrindpodcast

Mark spoke in the upper school chapel today at Westminster Christian Academy on how we can "shine" in culture before unbelievers. Shine by working out your salvation (v 12-13) How? By relying on God's active work in you. Shine by not grumbling or disputing (v 14-15) Numbers 14:27, “How long shall this wicked congregation grumble against me? I have heard the grumblings of the people of Israel, which they grumble against me.” Shine by being content and joyful (v 17-18) He's currently in jail in Rome (1:12-23) He is willing to be poured out and even die for others with joy (v 17-18) Paul's joy in suffering helped lead the jailer (and his family) to Christ (Acts 16) Shine by holding fast to the Word of Life (v 15b-16) Do not buy the lie that in college the way to evangelize others is to dim your light as much as possible or to act as much like the world as you possibly can! No, be joyfully different and unashamed of God's word!

Listen to this episode on Spotify or Apple Podcasts Let's face it the New Testament probably calls Jesus God (or god) a couple of times and so do early Christian authors in the second century. However, no one offers much of an explanation for what they mean by the title. Did early Christians think Jesus was God because he represented Yahweh? Did they think he was God because he shared the same eternal being as the Father? Did they think he was a god because that's just what they would call any immortalized human who lived in heaven? In this presentation I focus on the question from the perspective of Greco-Roman theology. Drawing on the work of David Litwa, Andrew Perriman, Barry Blackburn, and tons of ancient sources I seek to show how Mediterranean converts to Christianity would have perceived Jesus based on their cultural and religious assumptions. This presentation is from the 3rd Unitarian Christian Alliance Conference on October 20, 2023 in Springfield, OH. Here is the original pdf of this paper. https://www.youtube.com/watch?v=c5Z3QbQ7dHc —— Links —— See more scholarly articles by Sean Finnegan Get the transcript of this episode 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 Introduction When early Christian authors called Jesus “god” (or “God”) what did they mean?[1] Modern apologists routinely point to pre-Nicene quotations in order to prove that early Christians always believed in the deity of Christ, by which they mean that he is of the same substance (homoousios) as the Father. However, most historians agree that Christians before the fourth century simply didn't have the cognitive categories available yet to think of Christ in Nicene or Chalcedonian ways. If this consensus is correct, it behooves us to consider other options for defining what early Christian authors meant. The obvious place to go to get an answer to our initial question is the New Testament. However, as is well known, the handful of instances in which authors unambiguously applied god (θεός) to Christ are fraught with textual uncertainty, grammatical ambiguity, and hermeneutical elasticity.[2]  What's more, granting that these contested texts[3] all call Jesus “god” provides little insight into what they might mean by that phrase. Turning to the second century, the earliest handful of texts that say Jesus is god are likewise textually uncertain or terse.[4] We must wait until the second half of the second century and beyond to have more helpful material to examine. We know that in the meanwhile some Christians were saying Jesus was god. What did they mean? One promising approach is to analyze biblical texts that call others gods. We find helpful parallels with the word god (אֱלֹהִים) applied to Moses (Exod 7.1; 4.16), judges (Exod 21.6; 22.8-9), kings (Is 9.6; Ps 45.6), the divine council (Ps 82.1, 6), and angels (Ps 8.6). These are texts in which God imbues his agents with his authority to represent him in some way. This rare though significant way of calling a representative “god,” continues in the NT with Jesus' clever defense to his accusers in John 10.34-36. Lexicons[5] have long recognized this “Hebraistic” usage and recent study tools such as the New English Translation (NET)[6] and the Zondervan Illustrated Bible Background Commentary[7] also note this phenomenon. But, even if this agency perspective is the most natural reading of texts like Heb 1.8, later Christians, apart from one or two exceptions appear to be ignorant of this usage.[8] This interpretation was likely a casualty of the so-called parting of the ways whereby Christianity transitioned from a second-temple-Jewish movement to a Gentile-majority religion. As such, to grasp what early postapostolic Christians believed, we must turn our attention elsewhere. Michael Bird is right when he says, “Christian discourses about deity belong incontrovertibly in the Greco-Roman context because it provided the cultural encyclopedia that, in diverse ways, shaped the early church's Christological conceptuality and vocabulary.”[9] Learning Greco-Roman theology is not only important because that was the context in which early Christians wrote, but also because from the late first century onward, most of our Christian authors converted from that worldview. Rather than talking about the Hellenization of Christianity, we should begin by asking how Hellenists experienced Christianization. In other words, Greco-Roman beliefs about the gods were the default lens through which converts first saw Christ. In order to explore how Greco-Roman theology shaped what people believed about Jesus as god, we do well to begin by asking how they defined a god. Andrew Perriman offers a helpful starting point. “The gods,” he writes, “are mostly understood as corporeal beings, blessed with immortality, larger, more beautiful, and more powerful than their mortal analogues.”[10] Furthermore, there were lots of them! The sublunar realm was, in the words of Paula Fredriksen, “a god-congested place.”[11] What's more, “[S]harp lines and clearly demarcated boundaries between divinity and humanity were lacking."[12] Gods could appear as people and people could ascend to become gods. Comprehending what Greco-Roman people believed about gods coming down and humans going up will occupy the first part of this paper. Only once we've adjusted our thinking to their culture, will we walk through key moments in the life of Jesus of Nazareth to hear the story with ancient Mediterranean ears. Lastly, we'll consider the evidence from sources that think of Jesus in Greco-Roman categories. Bringing this all together we'll enumerate the primary ways to interpret the phrase “Jesus is god” available to Christians in the pre-Nicene period. Gods Coming Down and Humans Going Up The idea that a god would visit someone is not as unusual as it first sounds. We find plenty of examples of Yahweh himself or non-human representatives visiting people in the Hebrew Bible.[13] One psalmist even referred to angels or “heavenly beings” (ESV) as אֱלֹהִים (gods).[14] The Greco-Roman world too told stories about divine entities coming down to interact with people. Euripides tells about the time Zeus forced the god Apollo to become a human servant in the house of Admetus, performing menial labor as punishment for killing the Cyclopes (Alcestis 1). Baucis and Philemon offered hospitality to Jupiter and Mercury when they appeared in human form (Ovid, Metamorphoses 8.26-34). In Homer's Odyssey onlookers warn Antinous for flinging a stool against a stranger since “the gods do take on the look of strangers dropping in from abroad”[15] (17.534-9). Because they believed the boundary between the divine realm and the Earth was so permeable, Mediterranean people were always on guard for an encounter with a god in disguise. In addition to gods coming down, in special circumstances, humans could ascend and become gods too. Diodorus of Sicily demarcated two types of gods: those who are “eternal and imperishable, such as the sun and the moon” and “the other gods…terrestrial beings who attained to immortal honour”[16] (The Historical Library of Diodorus the Sicilian 6.1). By some accounts, even the Olympian gods, including Kronos and Uranus were once mortal men.[17] Among humans who could become divine, we find several distinguishable categories, including heroes, miracle workers, and rulers. We'll look at each briefly before considering how the story of Jesus would resonate with those holding a Greco-Roman worldview. Deified Heroes Cornutus the Stoic said, “[T]he ancients called heroes those who were so strong in body and soul that they seemed to be part of a divine race.” (Greek Theology 31)[18] At first this statement appears to be a mere simile, but he goes on to say of Heracles (Hercules), the Greek hero par excellence, “his services had earned him apotheosis” (ibid.). Apotheosis (or deification) is the process by which a human ascends into the divine realm. Beyond Heracles and his feats of strength, other exceptional individuals became deified for various reasons. Amphiarus was a seer who died in the battle at Thebes. After opening a chasm in the earth to swallow him in battle, “Zeus made him immortal”[19] (Apollodorus, Library of Greek Mythology 3.6). Pausanias says the custom of the inhabitants of Oropos was to drop coins into Amphiarus' spring “because this is where they say Amphiarus rose up as a god”[20] (Guide to Greece 1.34). Likewise, Strabo speaks about a shrine for Calchas, a deceased diviner from the Trojan war (Homer, Illiad 1.79-84), “where those consulting the oracle sacrifice a black ram to the dead and sleep in its hide”[21] (Strabo, Geography 6.3.9). Though the great majority of the dead were locked away in the lower world of Hades, leading a shadowy pitiful existence, the exceptional few could visit or speak from beyond the grave. Lastly, there was Zoroaster the Persian prophet who, according to Dio Chrysostom, was enveloped by fire while he meditated upon a mountain. He was unharmed and gave advice on how to properly make offerings to the gods (Dio Chrysostom, Discourses 36.40). The Psuedo-Clementine Homilies include a story about a lightning bolt striking and killing Zoroaster. After his devotees buried his body, they built a temple on the site, thinking that “his soul had been sent for by lightning” and they “worshipped him as a god”[22] (Homily 9.5.2). Thus, a hero could have extraordinary strength, foresight, or closeness to the gods resulting in apotheosis and ongoing worship and communication. Deified Miracle Workers Beyond heroes, Greco-Roman people loved to tell stories about deified miracle workers. Twice Orpheus rescued a ship from a storm by praying to the gods (Diodorus of Sicily 4.43.1f; 48.5f). After his death, surviving inscriptions indicate that he both received worship and was regarded as a god in several cities.[23] Epimenides “fell asleep in a cave for fifty-seven years”[24] (Diogenes Laertius, Lives of Eminent Philosophers 1.109). He also predicted a ten-year period of reprieve from Persian attack in Athens (Plato Laws 1.642D-E). Plato called him a divine man (θεῖος ἀνήρ) (ibid.) and Diogenes talked of Cretans sacrificing to him as a god (Diogenes, Lives 1.114). Iamblichus said Pythagoras was the son of Apollo and a mortal woman (Life of Pythagoras 2). Nonetheless, the soul of Pythagoras enjoyed multiple lives, having originally been “sent to mankind from the empire of Apollo”[25] (Life 2). Diogenes and Lucian enumerate the lives the pre-existent Pythagoras led, including Aethalides, Euphorbus, Hermotimus, and Pyrrhus (Diogenes, Life of Pythagoras 4; Lucian, The Cock 16-20). Hermes had granted Pythagoras the gift of “perpetual transmigration of his soul”[26] so he could remember his lives while living or dead (Diogenes, Life 4). Ancient sources are replete with Pythagorean miracle stories.[27] Porphyry mentions several, including taming a bear, persuading an ox to stop eating beans, and accurately predicting a catch of fish (Life of Pythagoras 23-25). Porphyry said Pythagoras accurately predicted earthquakes and “chased away a pestilence, suppressed violent winds and hail, [and] calmed storms on rivers and on seas” (Life 29).[28] Such miracles, argued the Pythagoreans made Pythagoras “a being superior to man, and not to a mere man” (Iamblichus, Life 28).[29] Iamblichus lays out the views of Pythagoras' followers, including that he was a god, a philanthropic daemon, the Pythian, the Hyperborean Apollo, a Paeon, a daemon inhabiting the moon, or an Olympian god (Life 6). Another pre-Socratic philosopher was Empedocles who studied under Pythagoras. To him sources attribute several miracles, including stopping a damaging wind, restoring the wind, bringing dry weather, causing it to rain, and even bringing someone back from Hades (Diogenes, Lives 8.59).[30] Diogenes records an incident in which Empedocles put a woman into a trance for thirty days before sending her away alive (8.61). He also includes a poem in which Empedocles says, “I am a deathless god, no longer mortal, I go among you honored by all, as is right”[31] (8.62). Asclepius was a son of the god Apollo and a human woman (Cornutus, Greek Theology 33). He was known for healing people from diseases and injuries (Pindar, Pythian 3.47-50). “[H]e invented any medicine he wished for the sick, and raised up the dead”[32] (Pausanias, Guide to Greece 2.26.4). However, as Diodorus relates, Hades complained to Zeus on account of Asclepius' diminishing his realm, which resulted in Zeus zapping Asclepius with a thunderbolt, killing him (4.71.2-3). Nevertheless, Asclepius later ascended into heaven to become a god (Hyginus, Fables 224; Cicero, Nature of the Gods 2.62).[33] Apollonius of Tyana was a famous first century miracle worker. According to Philostratus' account, the locals of Tyana regard Apollonius to be the son of Zeus (Life 1.6). Apollonius predicted many events, interpreted dreams, and knew private facts about people. He rebuked and ridiculed a demon, causing it to flee, shrieking as it went (Life 2.4).[34] He even once stopped a funeral procession and raised the deceased to life (Life 4.45). What's more he knew every human language (Life 1.19) and could understand what sparrows chirped to each other (Life 4.3). Once he instantaneously transported himself from Smyrna to Ephesus (Life 4.10). He claimed knowledge of his previous incarnation as the captain of an Egyptian ship (Life 3.23) and, in the end, Apollonius entered the temple of Athena and vanished, ascending from earth into heaven to the sound of a choir singing (Life 8.30). We have plenty of literary evidence that contemporaries and those who lived later regarded him as a divine man (Letters 48.3)[35] or godlike (ἰσόθεος) (Letters 44.1) or even just a god (θεός) (Life 5.24). Deified Rulers Our last category of deified humans to consider before seeing how this all relates to Jesus is rulers. Egyptians, as indicated from the hieroglyphs left in the pyramids, believed their deceased kings to enjoy afterlives as gods. They could become star gods or even hunt and consume other gods to absorb their powers.[36] The famous Macedonian conqueror, Alexander the Great, carried himself as a god towards the Persians though Plutarch opines, “[he] was not at all vain or deluded but rather used belief in his divinity to enslave others”[37] (Life of Alexander 28). This worship continued after his death, especially in Alexandria where Ptolemy built a tomb and established a priesthood to conduct religious honors to the deified ruler. Even the emperor Trajan offered a sacrifice to the spirit of Alexander (Cassius Dio, Roman History 68.30). Another interesting example is Antiochus I of Comagene who called himself “Antiochus the just [and] manifest god, friend of the Romans [and] friend of the Greeks.”[38] His tomb boasted four colossal figures seated on thrones: Zeus, Heracles, Apollo, and himself. The message was clear: Antiochus I wanted his subjects to recognize his place among the gods after death. Of course, the most relevant rulers for the Christian era were the Roman emperors. The first official Roman emperor Augustus deified his predecessor, Julius Caesar, celebrating his apotheosis with games (Suetonius, Life of Julius Caesar 88). Only five years after Augustus died, eastern inhabitants of the Roman Empire at Priene happily declared “the birthday of the god Augustus” (ἡ γενέθλιος ἡμέρα τοῦ θεοῦ)[39] to be the start of their provincial year. By the time of Tacitus, a century after Augustus died, the wealthy in Rome had statues of the first emperor in their gardens for worship (Annals 1.73). The Roman historian Appian explained that the Romans regularly deify emperors at death “provided he has not been a despot or a disgrace”[40] (The Civil Wars 2.148).  In other words, deification was the default setting for deceased emperors. Pliny the Younger lays it on pretty thick when he describes the process. He says Nero deified Claudius to expose him; Titus deified Vespasian and Domitian so he could be the son and brother of gods. However, Trajan deified Nerva because he genuinely believed him to be more than a human (Panegyric 11). In our little survey, we've seen three main categories of deified humans: heroes, miracle workers, and good rulers. These “conceptions of deity,” writes David Litwa, “were part of the “preunderstanding” of Hellenistic culture.”[41] He continues: If actual cases of deification were rare, traditions of deification were not. They were the stuff of heroic epic, lyric song, ancient mythology, cultic hymns, Hellenistic novels, and popular plays all over the first-century Mediterranean world. Such discourses were part of mainstream, urban culture to which most early Christians belonged. If Christians were socialized in predominantly Greco-Roman environments, it is no surprise that they employed and adapted common traits of deities and deified men to exalt their lord to divine status.[42] Now that we've attuned our thinking to Mediterranean sensibilities about gods coming down in the shape of humans and humans experiencing apotheosis to permanently dwell as gods in the divine realm, our ears are attuned to hear the story of Jesus with Greco-Roman ears. Hearing the Story of Jesus with Greco-Roman Ears How would second or third century inhabitants of the Roman empire have categorized Jesus? Taking my cue from Litwa's treatment in Iesus Deus, I'll briefly work through Jesus' conception, transfiguration, miracles, resurrection, and ascension. Miraculous Conception Although set within the context of Jewish messianism, Christ's miraculous birth would have resonated differently with Greco-Roman people. Stories of gods coming down and having intercourse with women are common in classical literature. That these stories made sense of why certain individuals were so exceptional is obvious. For example, Origen related a story about Apollo impregnating Amphictione who then gave birth to Plato (Against Celsus 1.37). Though Mary's conception did not come about through intercourse with a divine visitor, the fact that Jesus had no human father would call to mind divine sonship like Pythagoras or Asclepius. Celsus pointed out that the ancients “attributed a divine origin to Perseus, and Amphion, and Aeacus, and Minos” (Origen, Against Celsus 1.67). Philostratus records a story of the Egyptian god Proteus saying to Apollonius' mother that she would give birth to himself (Life of Apollonius of Tyana 1.4). Since people were primed to connect miraculous origins with divinity, typical hearers of the birth narratives of Matthew or Luke would likely think that this baby might be either be a descended god or a man destined to ascend to become a god. Miracles and Healing As we've seen, Jesus' miracles would not have sounded unbelievable or even unprecedent to Mediterranean people. Like Jesus, Orpheus and Empedocles calmed storms, rescuing ships. Though Jesus provided miraculous guidance on how to catch fish, Pythagoras foretold the number of fish in a great catch. After the fishermen painstakingly counted them all, they were astounded that when they threw them back in, they were still alive (Porphyry, Life 23-25). Jesus' ability to foretell the future, know people's thoughts, and cast out demons all find parallels in Apollonius of Tyana. As for resurrecting the dead, we have the stories of Empedocles, Asclepius, and Apollonius. The last of which even stopped a funeral procession to raise the dead, calling to mind Jesus' deeds in Luke 7.11-17. When Lycaonians witnessed Paul's healing of a man crippled from birth, they cried out, “The gods have come down to us in the likeness of men” (Acts 14.11). Another time when no harm befell Paul after a poisonous snake bit him on Malta, Gentile onlookers concluded “he was a god” (Acts 28.6). Barry Blackburn makes the following observation: [I]n view of the tendency, most clearly seen in the Epimenidean, Pythagorean, and Apollonian traditions, to correlate impressive miracle-working with divine status, one may justifiably conclude that the evangelical miracle traditions would have helped numerous gentile Christians to arrive at and maintain belief in Jesus' divine status.[43] Transfiguration Ancient Mediterranean inhabitants believed that the gods occasionally came down disguised as people. Only when gods revealed their inner brilliant natures could people know that they weren't mere humans. After his ship grounded on the sands of Krisa, Apollo leaped from the ship emitting flashes of fire “like a star in the middle of day…his radiance shot to heaven”[44] (Homeric Hymns, Hymn to Apollo 440). Likewise, Aphrodite appeared in shining garments, brighter than a fire and shimmering like the moon (Hymn to Aphrodite 85-89). When Demeter appeared to Metaneira, she initially looked like an old woman, but she transformed herself before her. “Casting old age away…a delightful perfume spread…a radiance shone out far from the goddess' immortal flesh…and the solid-made house was filled with a light like the lightning-flash”[45] (Hymn to Demeter 275-280). Homer wrote about Odysseus' transformation at the golden wand of Athena in which his clothes became clean, he became taller, and his skin looked younger. His son, Telemachus cried out, “Surely you are some god who rules the vaulting skies”[46] (Odyssey 16.206). Each time the observers conclude the transfigured person is a god. Resurrection & Ascension In defending the resurrection of Jesus, Theophilus of Antioch said, “[Y]ou believe that Hercules, who burned himself, lives; and that Aesculapius [Asclepius], who was struck with lightning, was raised”[47] (Autolycus 1.13). Although Hercules' physical body burnt, his transformed pneumatic body continued on as the poet Callimachus said, “under a Phrygian oak his limbs had been deified”[48] (Callimachus, Hymn to Artemis 159). Others thought Hercules ascended to heaven in his burnt body, which Asclepius subsequently healed (Lucian, Dialogue of the Gods 13). After his ascent, Diodorus relates how the people first sacrificed to him “as to a hero” then in Athens they began to honor him “with sacrifices like as to a god”[49] (The Historical Library 4.39). As for Asclepius, his ascension resulted in his deification as Cyprian said, “Aesculapius is struck by lightning, that he may rise into a god”[50] (On the Vanity of Idols 2). Romulus too “was torn to pieces by the hands of a hundred senators”[51] and after death ascended into heaven and received worship (Arnobius, Against the Heathen 1.41). Livy tells of how Romulus was “carried up on high by a whirlwind” and that immediately afterward “every man present hailed him as a god and son of a god”[52] (The Early History of Rome 1.16). As we can see from these three cases—Hercules, Asclepius, and Romulus—ascent into heaven was a common way of talking about deification. For Cicero, this was an obvious fact. People “who conferred outstanding benefits were translated to heaven through their fame and our gratitude”[53] (Nature 2.62). Consequently, Jesus' own resurrection and ascension would have triggered Gentiles to intuit his divinity. Commenting on the appearance of the immortalized Christ to the eleven in Galilee, Wendy Cotter said, “It is fair to say that the scene found in [Mat] 28:16-20 would be understood by a Greco-Roman audience, Jew or Gentile, as an apotheosis of Jesus.”[54] Although I beg to differ with Cotter's whole cloth inclusion of Jews here, it's hard to see how else non-Jews would have regarded the risen Christ. Litwa adds Rev 1.13-16 “[W]here he [Jesus] appears with all the accoutrements of the divine: a shining face, an overwhelming voice, luminescent clothing, and so on.”[55] In this brief survey we've seen that several key events in the story of Jesus told in the Gospels would have caused Greco-Roman hearers to intuit deity, including his divine conception, miracles, healing ministry, transfiguration, resurrection, and ascension. In their original context of second temple Judaism, these very same incidents would have resonated quite differently. His divine conception authenticated Jesus as the second Adam (Luke 3.38; Rom 5.14; 1 Cor 15.45) and God's Davidic son (2 Sam 7.14; Ps 2.7; Lk 1.32, 35). If Matthew or Luke wanted readers to understand that Jesus was divine based on his conception and birth, they failed to make such intentions explicit in the text. Rather, the birth narratives appear to have a much more modest aim—to persuade readers that Jesus had a credible claim to be Israel's messiah. His miracles show that “God anointed Jesus of Nazareth with the Holy Spirit and with power…for God was with him” (Acts 10.38; cf. Jn 3.2; 10.32, 38). Rather than concluding Jesus to be a god, Jewish witnesses to his healing of a paralyzed man “glorified God, who had given such authority to men” (Mat 9.8). Over and over, especially in the Gospel of John, Jesus directs people's attention to his Father who was doing the works in and through him (Jn 5.19, 30; 8.28; 12.49; 14.10). Seeing Jesus raise someone from the dead suggested to his original Jewish audience that “a great prophet has arisen among us” (Lk 7.16). The transfiguration, in its original setting, is an eschatological vision not a divine epiphany. Placement in the synoptic Gospels just after Jesus' promise that some there would not die before seeing the kingdom come sets the hermeneutical frame. “The transfiguration,” says William Lane, “was a momentary, but real (and witnessed) manifestation of Jesus' sovereign power which pointed beyond itself to the Parousia, when he will come ‘with power and glory.'”[56] If eschatology is the foreground, the background for the transfiguration was Moses' ascent of Sinai when he also encountered God and became radiant.[57] Viewed from the lenses of Moses' ascent and the eschaton, the transfiguration of Jesus is about his identity as God's definitive chosen ruler, not about any kind of innate divinity. Lastly, the resurrection and ascension validated Jesus' messianic claims to be the ruler of the age to come (Acts 17.31; Rom 1.4). Rather than concluding Jesus was deity, early Jewish Christians concluded these events showed that “God has made him both Lord and Christ” (Acts 2.36). The interpretative backgrounds for Jesus' ascension were not stories about Heracles, Asclepius, or Romulus. No, the key oracle that framed the Israelite understanding was the messianic psalm in which Yahweh told David's Lord to “Sit at my right hand, until I make your enemies your footstool” (Psalm 110.1). The idea is of a temporary sojourn in heaven until exercising the authority of his scepter to rule over earth from Zion. Once again, the biblical texts remain completely silent about deification. But even if the original meanings of Jesus' birth, ministry, transfiguration, resurrection, and ascension have messianic overtones when interpreted within the Jewish milieu, these same stories began to communicate various ideas of deity to Gentile converts in the generations that followed. We find little snippets from historical sources beginning in the second century and growing with time. Evidence of Belief in Jesus' as a Greco-Roman Deity To begin with, we have two non-Christian instances where Romans regarded Jesus as a deity within typical Greco-Roman categories. The first comes to us from Tertullian and Eusebius who mention an intriguing story about Tiberius' request to the Roman senate to deify Christ. Convinced by “intelligence from Palestine of events which had clearly shown the truth of Christ's divinity”[58] Tiberius proposed the matter to the senate (Apology 5). Eusebius adds that Tiberius learned that “many believed him to be a god in rising from the dead”[59] (Church History 2.2). As expected, the senate rejected the proposal. I mention this story, not because I can establish its historicity, but because it portrays how Tiberius would have thought about Jesus if he had heard about his miracles and resurrection. Another important incident is from one of the governor Pliny the Younger's letters to the emperor Trajan. Having investigated some people accused of Christianity, he found “they had met regularly before dawn on a fixed day to chant verses alternately amongst themselves in honour of Christ as if to a god”[60] (Letter 96). To an outside imperial observer like Pliny, the Christians believed in a man who had performed miracles, defeated death, and now lived in heaven. Calling him a god was just the natural way of talking about such a person. Pliny would not have thought Jesus was superior to the deified Roman emperors much less Zeus or the Olympic gods. If he believed in Jesus at all, he would have regarded him as another Mediterranean prophet who escaped Hades to enjoy apotheosis. Another interesting text to consider is the Infancy Gospel of Thomas. This apocryphal text tells the story of Jesus' childhood between the ages of five and twelve. Jesus is impetuous, powerful, and brilliant. Unsure to conclude that Jesus was “either god or angel,”[61] his teacher remands him to Joseph's custody (7). Later, a crowd of onlookers ponders whether the child is a god or a heavenly messenger after he raises an infant from the dead (17). A year later Jesus raised a construction man who had fallen to his death back to life (18). Once again, the crowd asked if the child was from heaven. Although some historians are quick to assume the lofty conceptions of Justin and his successors about the logos were commonplace in the early Christianity, Litwa points out, “The spell of the Logos could only bewitch a very small circle of Christian elites… In IGT, we find a Jesus who is divine according to different canons, the canons of popular Mediterranean theology.”[62] Another important though often overlooked scholarly group of Christians in the second century was led by a certain Theodotus of Byzantium.[63] Typically referred to by their heresiological label “Theodotians,” these dynamic monarchians lived in Rome and claimed that they held to the original Christology before it had been corrupted under Bishop Zephyrinus (Eusebius, Church History 5.28). Theodotus believed in the virgin birth, but not in his pre-existence or that he was god/God (Pseudo-Hippolytus, Refutation of All Heresies 7.35.1-2; 10.23.1-2). He thought that Jesus was not able to perform any miracles until his baptism when he received the Christ/Spirit. Pseudo-Hippolytus goes on to say, “But they do not want him to have become a god when the Spirit descended. Others say that he became a god after he rose from the dead.”[64] This last tantalizing remark implies that the Theodotians could affirm Jesus as a god after his resurrection though they denied his pre-existence. Although strict unitarians, they could regard Jesus as a god in that he was an ascended immortalized being who lived in heaven—not equal to the Father, but far superior to all humans on earth. Justin Martyr presents another interesting case to consider. Thoroughly acquainted with Greco-Roman literature and especially the philosophy of Plato, Justin sees Christ as a god whom the Father begot before all other creatures. He calls him “son, or wisdom, or angel, or god, or lord, or word”[65] (Dialogue with Trypho 61).  For Justin Christ is “at the same time angel and god and lord and man”[66] (59). Jesus was “of old the Word, appearing at one time in the form of fire, at another under the guise of incorporeal beings, but now, at the will of God, after becoming man for mankind”[67] (First Apology 63). In fact, Justin is quite comfortable to compare Christ to deified heroes and emperors. He says, “[W]e propose nothing new or different from that which you say about the so-called sons of Jupiter [Zeus] by your respected writers… And what about the emperors who die among you, whom you think worthy to be deified?”[68] (21). He readily accepts the parallels with Mercury, Perseus, Asclepius, Bacchus, and Hercules, but argues that Jesus is superior to them (22).[69] Nevertheless, he considered Jesus to be in “a place second to the unchanging and eternal God”[70] (13). The Father is “the Most True God” whereas the Son is he “who came forth from Him”[71] (6). Even as lates as Origen, Greco-Roman concepts of deity persist. In responding to Celsus' claim that no god or son of God has ever come down, Origen responds by stating such a statement would overthrow the stories of Pythian Apollo, Asclepius, and the other gods who descended (Against Celsus 5.2). My point here is not to say Origen believed in all the old myths, but to show how Origen reached for these stories as analogies to explain the incarnation of the logos. When Celsus argued that he would rather believe in the deity of Asclepius, Dionysus, and Hercules than Christ, Origen responded with a moral rather than ontological argument (3.42). He asks how these gods have improved the characters of anyone. Origen admits Celsus' argument “which places the forenamed individuals upon an equality with Jesus” might have force, however in light of the disreputable behavior of these gods, “how could you any longer say, with any show of reason, that these men, on putting aside their mortal body, became gods rather than Jesus?”[72] (3.42). Origen's Christology is far too broad and complicated to cover here. Undoubtedly, his work on eternal generation laid the foundation on which fourth century Christians could build homoousion Christology. Nevertheless, he retained some of the earlier subordinationist impulses of his forebearers. In his book On Prayer, he rebukes praying to Jesus as a crude error, instead advocating prayer to God alone (10). In his Commentary on John he repeatedly asserts that the Father is greater than his logos (1.40; 2.6; 6.23). Thus, Origen is a theologian on the seam of the times. He's both a subordinationist and a believer in the Son's eternal and divine ontology. Now, I want to be careful here. I'm not saying that all early Christians believed Jesus was a deified man like Asclepius or a descended god like Apollo or a reincarnated soul like Pythagoras. More often than not, thinking Christians whose works survive until today tended to eschew the parallels, simultaneously elevating Christ as high as possible while demoting the gods to mere demons. Still, Litwa is inciteful when he writes: It seems likely that early Christians shared the widespread cultural assumption that a resurrected, immortalized being was worthy of worship and thus divine. …Nonetheless there is a difference…Jesus, it appears, was never honored as an independent deity. Rather, he was always worshiped as Yahweh's subordinate. Naturally Heracles and Asclepius were Zeus' subordinates, but they were also members of a larger divine family. Jesus does not enter a pantheon but assumes a distinctive status as God's chief agent and plenipotentiary. It is this status that, to Christian insiders, placed Jesus in a category far above the likes of Heracles, Romulus, and Asclepius who were in turn demoted to the rank of δαίμονες [daimons].[73] Conclusion I began by asking the question, "What did early Christians mean by saying Jesus is god?" We noted that the ancient idea of agency (Jesus is God/god because he represents Yahweh), though present in Hebrew and Christian scripture, didn't play much of a role in how Gentile Christians thought about Jesus. Or if it did, those texts did not survive. By the time we enter the postapostolic era, a majority of Christianity was Gentile and little communication occurred with the Jewish Christians that survived in the East. As such, we turned our attention to Greco-Roman theology to tune our ears to hear the story of Jesus the way they would have. We learned about their multifaceted array of divinities. We saw that gods can come down and take the form of humans and humans can go up and take the form of gods. We found evidence for this kind of thinking in both non-Christian and Christian sources in the second and third centuries. Now it is time to return to the question I began with: “When early Christian authors called Jesus “god” what did they mean?” We saw that the idea of a deified man was present in the non-Christian witnesses of Tiberius and Pliny but made scant appearance in our Christian literature except for the Theodotians. As for the idea that a god came down to become a man, we found evidence in The Infancy Gospel of Thomas, Justin, and Origen.[74] Of course, we find a spectrum within this view, from Justin's designation of Jesus as a second god to Origen's more philosophically nuanced understanding. Still, it's worth noting as R. P. C. Hanson observed that, “With the exception of Athanasius virtually every theologian, East and West, accepted some form of subordinationism at least up to the year 355.”[75] Whether any Christians before Alexander and Athanasius of Alexandria held to the sophisticated idea of consubstantiality depends on showing evidence of the belief that the Son was coequal, coeternal, and coessential with the Father prior to Nicea. (Readers interested in the case for this view should consult Michael Bird's Jesus among the Gods in which he attempted the extraordinary feat of finding proto-Nicene Christology in the first two centuries, a task typically associated with maverick apologists not peer-reviewed historians.) In conclusion, the answer to our driving question about the meaning of “Jesus as god” is that the answer depends on whom we ask. If we ask the Theodotians, Jesus is a god because that's just what one calls an immortalized man who lives in heaven.[76] If we ask those holding a docetic Christology, the answer is that a god came down in appearance as a man. If we ask a logos subordinationist, they'll tell us that Jesus existed as the god through whom the supreme God created the universe before he became a human being. If we ask Tertullian, Jesus is god because he derives his substance from the Father, though he has a lesser portion of divinity.[77] If we ask Athanasius, he'll wax eloquent about how Jesus is of the same substance as the Father equal in status and eternality. The bottom line is that there was not one answer to this question prior to the fourth century. Answers depend on whom we ask and when they lived. Still, we can't help but wonder about the more tantalizing question of development. Which Christology was first and which ones evolved under social, intellectual, and political pressures? In the quest to specify the various stages of development in the Christologies of the ante-Nicene period, this Greco-Roman perspective may just provide the missing link between the reserved and limited way that the NT applies theos to Jesus in the first century and the homoousian view that eventually garnered imperial support in the fourth century. How easy would it have been for fresh converts from the Greco-Roman world to unintentionally mishear the story of Jesus? How easy would it have been for them to fit Jesus into their own categories of descended gods and ascended humans? With the unmooring of Gentile Christianity from its Jewish heritage, is it any wonder that Christologies began to drift out to sea? Now I'm not suggesting that all Christians went through a steady development from a human Jesus to a pre-existent Christ, to an eternal God the Son, to the Chalcedonian hypostatic union. As I mentioned above, plenty of other options were around and every church had its conservatives in addition to its innovators. The story is messy and uneven with competing views spread across huge geographic distances. Furthermore, many Christians probably were content to leave such theological nuances fuzzy, rather than seeking doctrinal precision on Christ's relation to his God and Father. Whatever the case may be, we dare not ignore the influence of Greco-Roman theology in our accounts of Christological development in the Mediterranean world of the first three centuries.    Bibliography The Homeric Hymns. Translated by Michael Crudden. New York, NY: Oxford, 2008. Antioch, Theophilus of. To Autolycus. Translated by Marcus Dods. Vol. 2. Ante-Nicene Fathers. Edited by Alexander Roberts and James Donaldson. Grand Rapids, MI: Eerdmans, 2001. Aphrahat. The Demonstrations. Translated by Ellen Muehlberger. Vol. 3. The Cambridge Edition of Early Christian Writings. Edited by Mark DelCogliano. Cambridge, UK: Cambridge, 2022. Apollodorus. The Library of Greek Mythology. Translated by Robin Hard. Oxford, UK: Oxford, 1998. Appian. The Civil Wars. Translated by John Carter. London, UK: Penguin, 1996. Arnobius. Against the Heathen. Translated by Hamilton Bryce and Hugh Campbell. Vol. 6. Ante-Nicene Fathers. Edited by Alexander Roberts and James Donaldson. Peabody, MA: Hendrickson, 1995. Arrian. The Campaigns of Alexander. Translated by Aubrey De Sélincourt. London, UK: Penguin, 1971. Bird, Michael F. Jesus among the Gods. Waco, TX: Baylor, 2022. Blackburn, Barry. Theios Aner and the Markan Miracle Traditions. Tübingen, Germany: J. C. B. Mohr, 1991. Callimachus. Hymn to Artemis. Translated by Susan A. Stephens. Callimachus: The Hymns. New York, NY: Oxford, 2015. Cicero. The Nature of the Gods. Translated by Patrick Gerard Walsh. Oxford, UK: Oxford, 2008. Cornutus, Lucius Annaeus. Greek Theology. Translated by George Boys-Stones. Greek Theology, Fragments, and Testimonia. Atlanta, GA: SBL, 2018. Cotter, Wendy. "Greco-Roman Apotheosis Traditions and the Resurrection Appearances in Matthew." In The Gospel of Matthew in Current Study. Edited by David E. Aune. Grand Rapids, MI: Eerdmans, 2001. Cyprian. Treatise 6: On the Vanity of Idols. Translated by Ernest Wallis. Vol. 5. Ante-Nicene Fathers. Edited by Alexander Roberts and James Donaldson. Peabody, MA: Hendrickson, 1995. Dittenberger, W. Orientis Graecae Inscriptiones Selectae. Vol. 2. Hildesheim: Olms, 1960. Eusebius. The Church History. Translated by Paul L. Maier. Grand Rapids: Kregel, 2007. Fredriksen, Paula. "How High Can Early High Christology Be?" In Monotheism and Christology in Greco-Roman Antiquity. Edited by Matthew V. Novenson. Vol. 180.vol. Supplements to Novum Testamentum. Leiden: Brill, 2020. Hanson, R. P. C. Search for a Christian Doctrine of God. Grand Rapids, MI: Baker Academic, 2007. Hart, George. The Routledge Dictionary of Egyptian Gods and Goddesses. 2nd ed. Oxford, UK: Routledge, 2005. Homer. The Odyssey. Translated by Robert Fagles. New York, NY: Penguin, 1997. Iamblichus. Life of Pythagoras. Translated by Thomas Taylor. Iamblichus' Life of Pythagoras. Delhi, IN: Zinc Read, 2023. Justin Martyr. Dialogue with Trypho. Translated by Thomas B. Falls. Washington, DC: Catholic University of America Press, 2003. Laertius, Diogenes. Life of Pythagoras. Translated by Kenneth Sylvan Guthrie. The Pythagorean Sourcebook and Library. Edited by David R. Fideler. Grand Rapids, MI: Phanes Press, 1988. Laertius, Diogenes. Lives of the Eminent Philosophers. Translated by Pamela Mensch. Edited by James Miller. New York, NY: Oxford, 2020. Lane, William L. The Gospel of Mark. Nicnt, edited by F. F. Bruce Ned B. Stonehouse, and Gordon D. Fee. Grand Rapids, MI: Eerdmans, 1974. Litwa, M. David. Iesus Deus. Minneapolis: Fortress Press, 2014. Livy. The Early History of Rome. Translated by Aubrey De Sélincourt. London, UK: Penguin, 2002. Origen. Against Celsus. Translated by Frederick Crombie. Vol. 4. The Ante-Nicene Fathers. Peabody, MA: Hendrickson, 2003. Pausanias. Guide to Greece. Translated by Peter Levi. London, UK: Penguin, 1979. Perriman, Andrew. In the Form of a God. Studies in Early Christology, edited by David Capes Michael Bird, and Scott Harrower. Eugene, OR: Cascade Books, 2022. Philostratus. Letters of Apollonius. Vol. 458. Loeb Classical Library. Cambridge, MA: Harvard, 2006. Plutarch. Life of Alexander. Translated by Ian Scott-Kilvert and Timothy E. Duff. The Age of Alexander. London, UK: Penguin, 2011. Porphyry. Life of Pythagoras. Translated by Kenneth Sylvan Guthrie. The Pythagorean Sourcebook and Library. Edited by David Fideler. Grand Rapids, MI: Phanes Press, 1988. Pseudo-Clement. Recognitions. Translated by Thomas Smith. Vol. 8. Ante Nicene Fathers. Edited by Alexander Roberts and James Donaldson. Peabody, MA: Hendrickson, 2003. 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End Notes [1] For the remainder of this paper, I will use the lower case “god” for all references to deity outside of Yahweh, the Father of Christ. I do this because all our ancient texts lack capitalization and our modern capitalization rules imply a theology that is anachronistic and unhelpful for the present inquiry. [2] Christopher Kaiser wrote, “Explicit references to Jesus as ‘God' in the New Testament are very few, and even those few are generally plagued with uncertainties of either text or interpretation.” Christopher B. Kaiser, The Doctrine of God: A Historical Survey (London: Marshall Morgan & Scott, 1982), 29. Other scholars such as Raymond Brown (Jesus: God and Man), Jason David BeDuhn (Truth in Translation), and Brian Wright (“Jesus as θεός: A Textual Examination” in Revisiting the Corruption of the New Testament) have expressed similar sentiments. [3] John 20.28; Hebrews 1.8; Titus 2.13; 2 Peter 1.1; Romans 9.5; and 1 John 5.20. [4] See Polycarp's Epistle to the Philippians 12.2 where a manuscript difference determines whether or not Polycarp called Jesus god or lord. Textual corruption is most acute in Igantius' corpus. Although it's been common to dismiss the long recension as an “Arian” corruption, claiming the middle recension to be as pure and uncontaminated as freshly fallen snow upon which a foot has never trodden, such an uncritical view is beginning to give way to more honest analysis. See Paul Gilliam III's Ignatius of Antioch and the Arian Controversy (Leiden: Brill, 2017) for a recent treatment of Christological corruption in the middle recension. [5] See the entries for  אֱלֹהִיםand θεός in the Hebrew Aramaic Lexicon of the Old Testament (HALOT), the Brown Driver Briggs Lexicon (BDB), Eerdmans Dictionary, Kohlenberger/Mounce Concise Hebrew-Aramaic Dictionary of the Old Testament, the Bauer Danker Arndt Gingrich Lexicon (BDAG), Friberg Greek Lexicon, and Thayer's Greek Lexicon. [6] See notes on Is 9.6 and Ps 45.6. [7] ZIBBC: “In what sense can the king be called “god”? By virtue of his divine appointment, the king in the ancient Near East stood before his subjects as a representative of the divine realm. …In fact, the term “gods“ (ʾelōhı̂m) is used of priests who functioned as judges in the Israelite temple judicial system (Ex. 21:6; 22:8-9; see comments on 58:1; 82:6-7).” John W. Hilber, “Psalms,” in The Minor Prophets, Job, Psalms, Proverbs, Ecclesiastes, Song of Songs, vol. 5 of Zondervan Illustrated Bible Backgrounds Commentary: Old Testament. ed. John H. Walton (Grand Rapids: Zondervan, 2009), 358. [8] Around a.d. 340, Aphrahat of Persia advised his fellow Christians to reply to Jewish critics who questioned why “You call a human being ‘God'” (Demonstrations 17.1). He said, “For the honored name of the divinity is granted event ot rightoues human beings, when they are worthy of being called by it…[W]hen he chose Moses, his friend and his beloved…he called him “god.” …We call him God, just as he named Moses with his own name…The name of the divinity was granted for great honor in the world. To whom he wishes, God appoints it” (17.3, 4, 5). Aphrahat, The Demonstrations, trans., Ellen Muehlberger, vol. 3, The Cambridge Edition of Early Christian Writings (Cambridge, UK: Cambridge, 2022), 213-15. In the Clementine Recognitions we find a brief mention of the concept:  “Therefore the name God is applied in three ways: either because he to whom it is given is truly God, or because he is the servant of him who is truly; and for the honour of the sender, that his authority may be full, he that is sent is called by the name of him who sends, as is often done in respect of angels: for when they appear to a man, if he is a wise and intelligent man, he asks the name of him who appears to him, that he may acknowledge at once the honour of the sent, and the authority of the sender” (2.42). Pseudo-Clement, Recognitions, trans., Thomas Smith, vol. 8, Ante Nicene Fathers (Peabody, MA: Hendrickson, 2003). [9] Michael F. Bird, Jesus among the Gods (Waco, TX: Baylor, 2022), 13. [10] Andrew Perriman, In the Form of a God, Studies in Early Christology, ed. David Capes Michael Bird, and Scott Harrower (Eugene, OR: Cascade Books, 2022), 130. [11] Paula Fredriksen, "How High Can Early High Christology Be?," in Monotheism and Christology in Greco-Roman Antiquity, ed. Matthew V. Novenson, vol. 180 (Leiden: Brill, 2020), 296, 99. [12] ibid. [13] See Gen 18.1; Ex 3.2; 24.11; Is 6.1; Ezk 1.28. [14] Compare the Masoretic Text of Psalm 8.6 to the Septuagint and Hebrews 2.7. [15] Homer, The Odyssey, trans., Robert Fagles (New York, NY: Penguin, 1997), 370. [16] Diodorus Siculus, The Historical Library, trans., Charles Henry Oldfather, vol. 1 (Sophron Editor, 2017), 340. [17] Uranus met death at the brutal hands of his own son, Kronos who emasculated him and let bleed out, resulting in his deification (Eusebius, Preparation for the Gospel 1.10). Later on, after suffering a fatal disease, Kronos himself experienced deification, becoming the planet Saturn (ibid.). Zeus married Hera and they produced Osiris (Dionysus), Isis (Demeter), Typhon, Apollo, and Aphrodite (ibid. 2.1). [18] Lucius Annaeus Cornutus, Greek Theology, trans., George Boys-Stones, Greek Theology, Fragments, and Testimonia (Atlanta, GA: SBL, 2018), 123. [19] Apollodorus, The Library of Greek Mythology, trans., Robin Hard (Oxford, UK: Oxford, 1998), 111. [20] Pausanias, Guide to Greece, trans., Peter Levi (London, UK: Penguin, 1979), 98. [21] Strabo, The Geography, trans., Duane W. Roller (Cambridge, UK: Cambridge, 2020), 281. [22] Psuedo-Clement, Homilies, trans., Peter Peterson, vol. 8, Ante-Nicene Fathers (Grand Rapids, MI: Eerdmans, 1897). Greek: “αὐτὸν δὲ ὡς θεὸν ἐθρήσκευσαν” from Jacques Paul Migne, Patrologia Graeca, taken from Accordance (PSCLEMH-T), OakTree Software, Inc., 2018, Version 1.1. [23] See Barry Blackburn, Theios Aner and the Markan Miracle Traditions (Tübingen, Germany: J. C. B. Mohr, 1991), 32. [24] Diogenes Laertius, Lives of the Eminent Philosophers, trans., Pamela Mensch (New York, NY: Oxford, 2020), 39. [25] Iamblichus, Life of Pythagoras, trans., Thomas Taylor, Iamblichus' Life of Pythagoras (Delhi, IN: Zinc Read, 2023), 2. [26] Diogenes Laertius, Life of Pythagoras, trans., Kenneth Sylvan Guthrie, The Pythagorean Sourcebook and Library (Grand Rapids, MI: Phanes Press, 1988), 142. [27] See the list in Blackburn, 39. He corroborates miracle stories from Diogenus Laertius, Iamblichus, Apollonius, Nicomachus, and Philostratus. [28] Porphyry, Life of Pythagoras, trans., Kenneth Sylvan Guthrie, The Pythagorean Sourcebook and Library (Grand Rapids, MI: Phanes Press, 1988), 128-9. [29] Iamblichus,  68. [30] What I call “resurrection” refers to the phrase, “Thou shalt bring back from Hades a dead man's strength.” Diogenes Laertius 8.2.59, trans. R. D. Hicks. [31] Laertius, "Lives of the Eminent Philosophers," 306. Two stories of his deification survive: in one Empedocles disappears in the middle of the night after hearing an extremely loud voice calling his name. After this the people concluded that they should sacrifice to him since he had become a god (8.68). In the other account, Empedocles climbs Etna and leaps into the fiery volcanic crater “to strengthen the rumor that he had become a god” (8.69). [32] Pausanias,  192. Sextus Empiricus says Asclepius raised up people who had died at Thebes as well as raising up the dead body of Tyndaros (Against the Professors 1.261). [33] Cicero adds that the Arcadians worship Asclepius (Nature 3.57). [34] In another instance, he confronted and cast out a demon from a licentious young man (Life 4.20). [35] The phrase is “περὶ ἐμοῦ καὶ θεοῖς εἴρηται ὡς περὶ θείου ἀνδρὸς.” Philostratus, Letters of Apollonius, vol. 458, Loeb Classical Library (Cambridge, MA: Harvard, 2006). [36] See George Hart, The Routledge Dictionary of Egyptian Gods and Goddesses, 2nd ed. (Oxford, UK: Routledge, 2005), 3. [37] Plutarch, Life of Alexander, trans., Ian Scott-Kilvert and Timothy E. Duff, The Age of Alexander (London, UK: Penguin, 2011), 311. Arrian includes a story about Anaxarchus advocating paying divine honors to Alexander through prostration. The Macedonians refused but the Persian members of his entourage “rose from their seats and one by one grovelled on the floor before the King.” Arrian, The Campaigns of Alexander, trans., Aubrey De Sélincourt (London, UK: Penguin, 1971), 222. [38] Translation my own from “Ἀντίοχος ὁ Θεὸς Δίκαιος Ἐπιφανὴς Φιλορωμαῖος Φιλέλλην.” Inscription at Nemrut Dağ, accessible at https://www.tertullian.org/rpearse/mithras/display.php?page=cimrm32. See also https://zeugma.packhum.org/pdfs/v1ch09.pdf. [39] Greek taken from W. Dittenberger, Orientis Graecae Inscriptiones Selectae, vol. 2 (Hildesheim: Olms, 1960), 48-60. Of particular note is the definite article before θεός. They didn't celebrate the birthday of a god, but the birthday of the god. [40] Appian, The Civil Wars, trans., John Carter (London, UK: Penguin, 1996), 149. [41] M. David Litwa, Iesus Deus (Minneapolis: Fortress Press, 2014), 20. [42] ibid. [43] Blackburn, 92-3. [44] The Homeric Hymns, trans., Michael Crudden (New York, NY: Oxford, 2008), 38. [45] "The Homeric Hymns," 14. [46] Homer,  344. [47] Theophilus of Antioch, To Autolycus, trans., Marcus Dods, vol. 2, Ante-Nicene Fathers (Grand Rapids, MI: Eerdmans, 2001). [48] Callimachus, Hymn to Artemis, trans., Susan A. Stephens, Callimachus: The Hymns (New York, NY: Oxford, 2015), 119. [49] Siculus,  234. [50] Cyprian, Treatise 6: On the Vanity of Idols, trans., Ernest Wallis, vol. 5, Ante-Nicene Fathers (Peabody, MA: Hendrickson, 1995). [51] Arnobius, Against the Heathen, trans., Hamilton Bryce and Hugh Campbell, vol. 6, Ante-Nicene Fathers (Peabody, MA: Hendrickson, 1995). [52] Livy, The Early History of Rome, trans., Aubrey De Sélincourt (London, UK: Penguin, 2002), 49. [53] Cicero, The Nature of the Gods, trans., Patrick Gerard Walsh (Oxford, UK: Oxford, 2008), 69. [54] Wendy Cotter, "Greco-Roman Apotheosis Traditions and the Resurrection Appearances in Matthew," in The Gospel of Matthew in Current Study, ed. David E. Aune (Grand Rapids, MI: Eerdmans, 2001), 149. [55] Litwa, 170. [56] William L. Lane, The Gospel of Mark, Nicnt, ed. F. F. Bruce Ned B. Stonehouse, and Gordon D. Fee (Grand Rapids, MI: Eerdmans, 1974). [57] “Recent commentators have stressed that the best background for understanding the Markan transfiguration is the story of Moses' ascent up Mount Sinai (Exod. 24 and 34).” Litwa, 123. [58] Tertullian, Apology, trans. S. Thelwall, vol. 3, Ante-Nicene Fathers, ed. Alexander Roberts and James Donaldson (Peabody, MA: Hendrickson, 2003). [59] Eusebius, The Church History, trans. Paul L. Maier (Grand Rapids: Kregel, 2007), 54. [60] Pliny the Younger, The Letters of the Younger Pliny, trans., Betty Radice (London: Penguin, 1969), 294. [61] Pseudo-Thomas, Infancy Gospel of Thomas, trans., James Orr (Philadelphia: J. B. Lippincott Co., 1903), 25. [62] Litwa, 83. [63] For sources on Theodotus, see Pseduo-Hippolytus, Refutation of All Heresies 7.35.1-2; 10.23.1-2; Pseudo-Tertullian, Against All Heresies 8.2; Eusebius, Church History 5.28. [64] Pseudo-Hippolytus, Refutation of All Heresies, trans., David Litwa (Atlanta, GA: SBL, 2016), 571. [65] I took the liberty to decapitalize these appellatives. Justin Martyr, Dialogue with Trypho, trans. Thomas B. Falls (Washington, DC: Catholic University of America Press, 2003), 244. [66] Justin Martyr, 241. (Altered, see previous footnote.) [67] Justin Martyr, 102. [68] Justin Martyr, 56-7. [69] Arnobius makes a similar argument in Against the Heathen 1.38-39 “Is he not worthy to be called a god by us and felt to be a god on account of the favor or such great benefits? For if you have enrolled Liber among the gods because he discovered the use of wine, and Ceres the use of bread, Aesculapius the use of medicines, Minerva the use of oil, Triptolemus plowing, and Hercules because he conquered and restrained beasts, thieves, and the many-headed hydra…So then, ought we not to consider Christ a god, and to bestow upon him all the worship due to his divinity?” Translation from Litwa, 105. [70] Justin Martyr, 46. [71] Justin Martyr, 39. [72] Origen, Against Celsus, trans. Frederick Crombie, vol. 4, The Ante-Nicene Fathers (Peabody, MA: Hendrickson, 2003). [73] Litwa, 173. [74] I could easily multiply examples of this by looking at Irenaeus, Tertullian, Hippolytus, and many others. [75] The obvious exception to Hanson's statement were thinkers like Sabellius and Praxeas who believed that the Father himself came down as a human being. R. P. C. Hanson, Search for a Christian Doctrine of God (Grand Rapids, MI: Baker Academic, 2007), xix. [76] Interestingly, even some of the biblical unitarians of the period were comfortable with calling Jesus god, though they limited his divinity to his post-resurrection life. [77] Tertullian writes, “[T]he Father is not the same as the Son, since they differ one from the other in the mode of their being. For the Father is the entire substance, but the Son is a derivation and portion of the whole, as He Himself acknowledges: “My Father is greater than I.” In the Psalm His inferiority is described as being “a little lower than the angels.” Thus the Father is distinct from the Son, being greater than the Son” (Against Praxeas 9). Tertullian, Against Praxeas, trans., Holmes, vol. 3, Ante Nice Fathers (Peabody, MA: Hendrickson, 2003).