Podcasts about Docetism

What do a detective novelist, a WWII radio drama, and a blockbuster film have in common? According to Dr. Crystal Downing — everything. In this episode of Thinking Christian, I’m joined by Dr. Crystal Downing, former co-director of the Marion E. Wade Center and author of The Wages of Cinema, to explore what it means to see Christianly. Drawing on the often-overlooked theology of Dorothy L. Sayers, we challenge the idea that film is just a vehicle for a message. Instead, we unpack how film — like the Incarnation — is about form, flesh, and the fullness of expression. We talk about why reducing movies to “good messages” is a kind of cinematic Docetism, how Sayers’ Trinitarian model of creativity reframes Christian art, and why Christians should stop watching movies passively and start engaging them as embodied works of meaning. Expect commentary on Birdman, Bridge on the River Kwai, The Matrix, and yes… even Dodgeball. This conversation is a deep dive into media, theology, and why Christians need to become more attentive critics — not just consumers — of the stories that shape us.

Mr. AJ Ellis concludes his discussion on Christology. We look at Nestorianism, Docetism, and Ebionism. The Anglican Compass series, "We Believe: Reflections on the Nicene Creed" can be found here.

Enter the Gnostics, 1st-2nd centuries. And they are with us still. Also a look at Gnostic heresy Docetism.

Duns Scotus, Docetism, sophistry in philosophy are only some of the topics in today's Called to Communion.

Duns Scotus, Docetism, sophistry in philosophy are only some of the topics in today's Called to Communion.

This Advent we're conducting a Christmas Scene Investigation to sleuth out the differences between our magical, mythical conceptions of Christmas differ from the Biblical reality of Christmas. Title: The ChildScripture Reading: Luke 1:31-35 NIV (1984)Today we investigate the C of CSI as we investigate the Child. Our investigation concludes that Jesus is both divine and human at the same time. However, our magical mythical conceptions of Christmas can easily emphasize Jesus' divinity at the expense of His humanity. What does Jesus' humanity mean for us? 

There have been plenty of books and movies that have attempted to portray an end-times figure called the antichrist. But what does the Bible actually say about the antichrist? In this video, I go through the relevant passages and share the biblical data. In the video, I mention something called Docetism. You can find out more about that here: https://historyofchristianitypodcast.com/2019/03/18/what-is-docetism/ Visit me at http://www.stephenjbedard.com. Support me at Patreon. http://www.patreon.com/hopesreason

Welcome to Class 3 of the "Foundations of Theology" I.Q. Church series taught by Luke and Jake! We're taking a break from our normally scheduled podcast series to bring you this teaching. In this session, we dive deep into two essential aspects of the Christian faith: Jesus Christ as the Son of God, and the gift of salvation He brings. We explore how Jesus, being both fully God and fully human, is central to understanding the gospel and our relationship with God. Additionally, we unpack the multi-faceted nature of salvation and its transformative power in the believer's life. Key topics covered in this video: The Incarnation: Jesus as fully divine and fully human, and why that matters for salvation. An exploration of Christological heresies like Docetism, Apollinarianism, Nestorianism, and Monophysitism, contrasted with the orthodox understanding of Christ. Salvation as God's gift: understanding atonement, faith, justification, adoption, and sanctification. The Gift of Salvation: Substitution and Sacrifice: Christ died in our place. Christus Victor: Christ is victorious over sin, death, and evil. Reunion and Recapitulation: Christ reunites us with God and restarts the creation project. Demonstration and Devotion: Christ shows us how to live and influences us toward devotion. We also explore key aspects of salvation: Faith: Belief and allegiance to Christ. Justification: Receiving the gift of grace by faith (Ephesians 2:8-10). Adoption: Being brought into God's family and confirmed as His children (Romans 8:22-25). Sanctification: Growing in holiness and being set apart for God's Kingdom (Hebrews 10:14). Movie Clips for Illustration: We use several movie clips to illustrate the Christological heresies and provide a visual understanding of key concepts before focusing on the correct biblical view of Jesus as one person with two natures.

Revelation, Session Five Christ the Savior, Anderson SC Fr. Anthony Perkins Sources: The translation of the Apocalypse is from the Orthodox Study Bible. Lawrence R. Farley, The Apocalypse of St. John: A Revelation of Love and Power, The Orthodox Bible Study Companion (Chesterton, IN: Ancient Faith Publishing, 2011), Bishop Averky, The Epistles and the Apocalypse (Commentary on the Holy Scriptures of the New Testament, Volume III. (Holy Trinity Seminary Press, 2018). Andrew of Caesarea, Commentary on the Apocalypse, ed. David G. Hunter, trans. Eugenia Scarvelis Constantinou, vol. 123, The Fathers of the Church (Washington, DC: The Catholic University of America Press, 2011). Jack Norman Sparks, The Orthodox Study Bible: Notes (Thomas Nelson, 2008), 1712. Venerable Bede, The Explanation of the Apocalypse, trans. Edward Marshall (Oxford: James Parker and Co., 1878). William C. Weinrich, ed., Revelation, Ancient Christian Commentary on Scripture (Downers Grove, IL: InterVarsity Press, 2005). Review – from the Orthodox Study Bible Introduction and Blessing 1:1. The Revelation of Jesus Christ, which God gave Him to show His servants – things which must shortly take place. And He sent and signified it by His angel to His servant John. 2. Who bore witness to the Word of God, and to the testimony of Jesus Christ, to all things that he saw. [speaking of the Gospel of St. John]  3.  Blessed is he who reads and those who hear the words of this prophecy, and keep those things which are written in it; for the time is near. Greeting to the Seven Churches 4.  John, to the seven churches which are in Asia: Grace to you and peace from Him who is and who was and who is to come, and from the seven Spirits who are before His throne,  5.  and from Jesus Christ, the faithful witness, the firstborn from the dead, and the ruler over the kings of the earth.  To Him who loved us and washed us from our sins in His own blood,  6.  and has made us kings and priests to His God and Father, to Him be glory and dominion forever.  Amen. (OSB) 7.  Behold, He is coming with clouds, and every eye will see Him, even they who pierced Him.  And all the tribes of the earth will mourn because of Him.  Even so, Amen. 8. “I am the Alpha and the Omega, the Beginning and the End, says the Lord (God), who is and who was and who is to come, the Almighty.” 10.  I was in the Spirit on the Lord's Day and I heard behind me a loud voice, as of a trumpet,  11.  saying, “I am the Alpha and the Omega, the First and the Last.” And, “What you see, write in a book and send it to the seven churches which are in Asia: to Ephesus, to Smyrna, to Pergamos, to Thyatira, to Sardis, to Philadelphia, and to Laodicea. 12-13.  Then I turned to see the voice that spoke with me.  And having turned I saw seven golden lampstands, and in the midst of the seven lampstands One like the Son of Man, clothed with a garment  down to the feet and girded about the chest with a golden band.   New Material – from the Orthodox Study Bible 14-20.  His head and hair were white like wool, as white as snow, and His eyes like a flame of fire; His feet were like fine brass, as if refined in a furnace, as if refined in a furnace, and His voice as the sound of many waters; He had in His right hand seven stars, out of His mouth went a sharp two-edged sword, and His countenance was like the sun shining in its strength. And when I saw Him, I fell at His feet as dead. But He laid His right hand on me, saying to me, “Do not be afraid; I am the First and the Last.  I am He who lives, and was dead, and behold, I am alive forevermore.  Amen.  And I have the keys of Hades and of Death.  Write the things which you have seen, and the things which are, and the things which will take place after this.  The mystery of the seven stars which you saw in My right hand, and the seven golden lampstands: The seven stars are the angels of the seven churches, and the seven lampstands which you saw are the seven churches.   1:14. His head and hair were white like wool, as white as snow, and His eyes like a flame of fire OSB.  Further, Christ is here described as God, His hair (v. 14) being that of Daniel's vision of God as the “Ancient of Days” (7:9; see also 1En 46:1). His eyes signify knowledge; His feet (v. 15), permanence and stability; His voice, authority or teaching; His right hand (v. 16), power; His two-edged sword, complete discernment. This imagery continues throughout Revelation to affirm the preexistence and eternal divinity of the Son of Man (see also Jn 1:1–18). Thus, in Christ man (v. 14) and God (vv. 15, 16) are united. St. Bede.  14. white. The antiquity and eternity of majesty are represented by whiteness on the head, to which all the chief ones adhere, as hairs, who, because of the sheep which are to be on the right hand are white, like wool, and because of the innumerable multitude of the white-robed and the elect, who come forth from heaven, are glistering like snow. eyes. The eyes of the Lord are preachers, who, with spiritual fire, bring light to the faithful, and to the unbelieving a consuming flame. Andrew of Caesarea. 1:14. His head and his hair were white as white wool, as snow, and his eyes as a flame of fire. For even though he is recent amidst us, nonetheless he is ancient; rather, he is before time. His white hair is a symbol of this. And his eyes are as a flame of fire, on the one hand, illuminating those who are holy and, on the other hand, burning the sacrilegious. 1:15.  His feet were like fine brass, as if refined in a furnace, as if refined in a furnace, and His voice as the sound of many waters; OSB. 1:15 Dan 2:31–44 indicates this mysterious metal foundation not only provides stability but has the ability to forcibly crush all opposition as well. These images are contrasted with the feet of clay found in Dan 2:33, 43: the kingdoms of this world are not permanent, nor ultimately triumphant. St. Andrew of Caesarea.  1:15a. And his feet were like glowing brass, red-hot as in a furnace. [21] The divine Gregory also understood that the feet meant the divine condescension through the flesh. For his feet by treading on the divinity achieved our salvation. The feet are also the foundations of the Church, like glowing brass, which physicians say is a sweet-smelling incense, which they call masculine incense. Or otherwise: On the one hand, meaning the human nature by the glowing brass, and on the other hand the divine nature by the incense, through both of which is also shown the sweetness of the faith and the unconfused union . Or the fine brass signifies the beautiful melody of the gospel proclamation, and the incense is the return of the nations by which the bride is summoned. And the feet of Christ are also the apostles, who have been tested by fire in the furnace of trials in imitation of their Teacher. 1:15b. And his voice like the sound of many waters. Naturally. His voice is in common with that of the Spirit, from which “rivers of living water flowed from the belly” of the faithful, and it made a penetrating sound over all the earth.   St. Bede.   15. feet. By the “fiery feet” he means the Church of the last time, which is to be searched and proved by severe afflictions. For orichalcum is brass, which, by much fire and various ingredients, is brought to the colour of gold. Another translation, which renders it, “like orichalcum of Lebanon,” signifies that in Judæa, of which Lebanon is a mountain, the Church will be persecuted, and especially at the last. The temple also frequently received the name of Lebanon, as there is said to ito, “Open, O Lebanon, thy gates, and let the fire devour thy cedars.” voice. The voice of confession, and preaching, and praise does not resound in Judæa alone, but among many peoples. 1:16.  He had in His right hand seven stars, out of His mouth went a sharp two-edged sword, and His countenance was like the sun shining in its strength. OSB: 1:16 The Lord holds the stars that represent the seven churches (1:20), and hence, the Church. For Christ is Lord of the Church. In His just judgment, the sword He wields is the Word of God, which cuts effortlessly to the very marrow and heart of humanity (see 2:16; 18:15; Is 11:4; 49:2; WSol 18:15; Eph 6:17; 2Th 2:9; Heb 4:12). The brilliance of His face recalls the Uncreated Light John saw radiating from the Savior at the Transfiguration on Mount Tabor. Andrew of Caesarea. 1:16. And he had in his right hand seven stars, and coming out from his mouth was a sharp, double-edged sword, and his appearance as the sun shines in its power. [22] Further down he says that the seven stars are the seven angels of the churches. The sharp, double-edged sword means his decision against the wicked, “sharper than any two-edged sword,” or the sword of the Spirit circumcising our inner man.38 Like the sun his face shines, not in a splendor to the senses, but to the intellect. For he is the “sun of righteousness,” shining with his own power and authority, not like the sensory sun, which as a created object by God-given power and divine command.   St. Bede. 16. right hand. In the right hand of Christ is the spiritual Church. “On Thy right hand,” he says, “stood the queen in a vesture of gold.” And as it stands on His right hand, He saithq, “Come, ye blessed of My Father, receive the kingdom.” mouth. He, the Judge of all things visible and invisible, “after He has killed, has power to cast into hell fire.” countenance. Such as the Lord appeared on the Mount, will He appear after the judgment to all the saints, for at the judgment the ungodly will behold Him Whom they pierced. But all this appearance of the Son of Man belongs also to the Church, for He Himself was made the Christ in the same nature with it, and He gives to it a sacerdotal dignity and a judicial power, and to “shine as the sun in the kingdom of His Father.” 1:17-18. And when I saw Him, I fell at His feet as dead. But He laid His right hand on me, saying to me, “Do not be afraid; I am the First and the Last. I am He who lives, and was dead, and behold, I am alive forevermore.  Amen.   OSB. 1:17, 18 Mortal humanity cannot bear the revelation of divine glory, a frequent biblical theme (see Ex 19:21; 33:20; Is 6:5). Just as he fell prostrate at Mount Tabor (Mt 17:6), so also does John here, in the presence of the glorified Savior (see Ezk 1:27; Dan 10:7–9; see also 1En 14:24). Do not be afraid is a revelatory formula from the OT. As a signal for the theophany, it was carried over into the NT (see the Annunciation, Lk 1:30; Jesus walking upon the water, Mt 14:27—“Fear not, I AM”; the Transfiguration, Mt 17:7). In the OT God was called “the first and the last” (Is 44:6; 48:12), and so, too, is the Messiah. Some early heresies (e.g. Docetism) held that Jesus only seemed to die. But the Lord Himself testified, I … was dead, affirming the authenticity of His death; alive forevermore, His Resurrection—the power of which effects His lordship over death and its realm. The Orthodox icon of the resurrected Christ depicts Him with these keys (v. 18) in hand, standing triumphantly on the open gates of Hades. Fr. John Farley.  Like those receiving such theophanic appearances in Old Testament days (e.g. Ezek. 1:28; Dan. 8:17), John fell at His feet as if dead. Even though he had leaned in familiarity upon His breast at the Last Supper (John 13:23), yet such is the power of the Lord in His heavenly exaltation that even the beloved disciple is overwhelmed. The Lord restores him in preparation to write the things he has seen and will see. He tells John, “Do not be afraid,” and in this He tells all of John's churches not to fear. They need not fear death, martyrdom, or anything in all the world. Why? Because Christ has overcome the world, trampling down death by death. He became dead, but now He is alive to ages of ages. As such, He is the first and the last, sovereign over all (compare God as the Alpha and Omega in 1:8) and the Living One, the source of all life. He had authority over death and Hades by His Resurrection. Death cannot now separate us from Him, for He is Lord of both the living and the dead. St. Andrew of Caesarea.  Christ revived the Apostle himself who had suffered through the weakness of human nature like Joshua son of Nun and Daniel, by saying to him, “Do not fear, for I have not come near to kill you, since I am beginningless and endless, having become dead for your sakes.” 1:18b. And I have the keys of Hades and of death. [23] Instead , he has authority over bodily and spiritual death. St. Bede.  17.  I fell. As a man, he trembles at the spiritual vision, but his human fear is banished by the clemency of the Lord. the first. He is the first, because “by Him were all things made;” the last, because in Him are all things restoredu. 18. keys. Not only, He saith, have I conquered death by resurrection, but I have dominion also over death itself. And this He also bestowed upon the Church by breathing upon it the Holy Spirit, saying, “Whose sins ye remit, they are remitted unto them,” and the rest. 1:19.  And I have the keys of Hades and of Death.  Write the things which you have seen, and the things which are, and the things which will take place after this.   OSB.  John's visions have to do with both the present (things which are) and the future. Fr. John Finlay.  Then Christ gives John a command: he is to write the things which he has seen, and the things which are, and the things which are about to happen after these things and send them to the main churches under his care in Asia. (From these seven main locations, they could be sent out to other smaller church communities as well.) This gives a basic outline of the Book of Revelation as a whole: it relates what John has seen (the vision of Christ in ch. 1), the things which are (the present state of the churches, described in chs. 2–3), and the things which are about to happen in the future (the prophecies of chs. 4–22). St. Andrew of Caesarea.  [nothing] St. Bede.  Reveal to all the things which thou alone hast seen, that is, the various labours of the Church, and that the evil are to be mingled in it with the good unto the end of the world. 1:20.  The mystery of the seven stars which you saw in My right hand, and the seven golden lampstands: The seven stars are the angels of the seven churches, and the seven lampstands which you saw are the seven churches. OSB. The angels of the seven churches have been variously interpreted as being (1) the guardian angels of the church communities; (2) the pastoral leadership of these local churches; (3) a personification of the prevailing spirit of the given congregations; or (4) simply the messengers responsible for delivering the letters. The term “angel” (heavenly or earthly messenger) is used over 60 times in Revelation. Fr. John Farley.  The introduction concludes with an explanation of the meaning of the seven stars in His hand and the seven lampstands among which He stands. The seven lampstands are the seven churches of Asia, and the seven stars are the angels of the seven churches. This is a reference to what may be termed the individual corporate personality of each church community. Each local church is thus portrayed as having an angel, even as each person has his guardian angel. Just as a person's guardian angel resembles that person (see those who reacted to the announcement that Peter was standing unexpectedly at the door by suggesting that it was not Peter but his angel; Acts 12:15), so the church's angel sums up and embodies the local church. The angel of the church is an image of the strengths and weaknesses of each church. In writing to the angel of the church of Ephesus, the Lord actually speaks to the church of Ephesus in its corporate aspect. We see this today as well, in that church communities have corporate characteristics—some are loving, some judgmental, some zealous, some lax. The reference to each church's “angel” is a way of addressing each community as a community, using the language of the apocalyptic. St. Andrew of Caesarea.  Since Christ is the “true light,” because of this, those abundant in his light are lamps as they shine in the night of this present life. Naturally, the churches are called lampstands, because, as the luminaries, they “have the word of life” according to the Apostle. The lamps and lampstands are gold because of the honor and purity of the faith in them. An angel has stood guard for each of these, just as the Lord says,44 and Gregory the Theologian had understood the present chapter: he figuratively called them “stars” because of the brightness and clarity of their nature. St. Bede.   stars. That is, the rulers of the Church. For the priest, as Malachi says, is “the angel of the Lord of hosts.” Malachi 2:7.  “for the lips of a priest should keep knowledge, and people should seek the law from his mouth, for he is the messenger (malakh/angel) of the Lord Almighty.”  

Part 4 Whenever the doctrine of the Trinity comes under enemy fire, it is a direct assault upon the persons of the Godhead and thus a direct assault on God Himself.  The Apostle John understood this when in his day he contended earnestly for the verity of the Christian faith against an early form of Gnosticism called Docetism.  John shot it straight and made no bones, saying, “Whosoever denieth the Son, the same hath not the Father: (but) he that acknowledgeth the Son hath the Father also” (1 Jn. 2:23).  Meddle with the Son and you meddle with the Father; deny a cardinal tenet of Christ's nature, and you lose the Father in the process!  You cannot have it both ways and yet the irony is, the cults insist you can.  Whether it be Jehovah's Witnesses, Mormons, or Christadelphians, each attack the deity of the Son of God, stripping Him of His eternal glory while at the same time insisting that they still have the Father!  Concerning the person of Christ, Jehovah's Witnesses teach that Jesus is a created spirit not differing in substance to an angel.  They believe and teach that there was a time when the blessed Son of God was not!   In part 4 of this teaching series, we confront this error and present Biblical evidence proving the deity of Christ. Download teaching notes (pdf) https://traffic.libsyn.com/secure/bethesdashalom/4_The_Deity_of_Christ.pdf

Send us a textIn this episode of "Pondering the Bible," co-hosts Ken Corkins and Pastor Rocky Ellison delve into 1 John 1:5-10, focusing on the key themes of truth and fellowship in Christianity. The conversation highlights John's emphasis on living out one's faith, the heresy of Docetism, and the necessity of acknowledging and confessing sin. They stress that true Christians must act on their faith, love their neighbors, and admit their sins, aligning themselves with God's moral and ethical standards. The episode concludes with a reflection on the value of continuously striving to emulate Jesus, despite daily struggles with sin.The Sermon for this episode is titled "Nor Tolerate Among Us" and can be found at pondergmc.org/ministries/sermonsNEW!: Rate us at Podchaser Find us at www.pondergmc.org. Feedback is welcome: PonderMethodist@gmail.com Music performed by the Ponder GMC worship team. Cover Art: Joe Wagner Recorded, edited and mixed by Snikrock

John 19:38 ¶ After this, Joseph of Arimathea, being a disciple of Jesus, but secretly, for fear of the Jews, asked Pilate that he might take away the body of Jesus; and Pilate gave him permission. So he came and took the body of Jesus. 39 And Nicodemus, who at first came to Jesus by night, also came, bringing a mixture of myrrh and aloes, about a hundred pounds. 40 Then they took the body of Jesus, and bound it in strips of linen with the spices, as the custom of the Jews is to bury. 41 Now in the place where He was crucified there was a garden, and in the garden a new tomb in which no one had yet been laid. 42 So there they laid Jesus, because of the Jews' Preparation Day, for the tomb was nearby.   Here we see the secret disciples come forward when all the others have forsaken Jesus and are hiding. These guys come at the perfect time so the last of the prophecies can be fulfilled Isaiah 53:9 And they made His grave with the wicked-But with the rich at His death. These two men give Jesus a burial fit for a King using 100 pounds of very expensive spices, because He is King Jesus and one day will come back to rule and reign. They are running out of time to get Jesus in the grave before the Sabbath starts and also so the 3 days and 3 nights can be fulfilled, so they use the closest available tomb which happens to be Joseph of Arimathea's. It is done, it is finished, all that is left is for Jesus to come out of the grave and show that He is truly God as if all the miracles He has done is not enough. Romans 10:9 that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. 10 For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation. 11 For the Scripture says, "Whoever believes on Him will not be put to shame." Trust in Him today.   38 After this, Joseph of Arimathea, being a disciple of Jesus, but secretly, for fear of the Jews, asked Pilate that he might take away the body of Jesus; and Pilate gave him permission. So he came and took the body of Jesus. Mt 27:57; Mr. 15:42; Lu 23:50; Joh 9:22; 12:42 All four evangelists mentioned Joseph of Arimathea but only with Jesus' burial. The Synoptics tell us that he was a God-fearing rich member of the Sanhedrin who was a follower of Jesus and who had not voted to condemn Jesus. Only John identified him as a secret disciple who feared the Jews, namely, the unbelieving Jewish leaders. Jesus had warned His disciples about trying to hide their allegiance to Him (12:42-43). Finally Joseph "broke his cover" by courageously requesting Jesus' body from Pilate. Jesus'  corpse  would  have  ended  up  in  the  grave  of  a  common criminal but for Joseph's intervention. Pilate probably granted his request for Jesus' body because he realized that Joseph wanted to give Jesus' an honorable burial. That would have humiliated the Jews further. Joseph's courageous act doubtless alienated him from many of his fellow Sanhedrin members. We do not know what the ultimate consequences of his action were for him. Evidently it was Jesus' death that made him face up to his responsibility to take his stand for Jesus. I think that he worked up the courage to request an audience with Pilate and then made his request, but not with the arrogance and smugness with which the Jewish religious leaders had dealt with him. His was a humble request, but a reasonable one. Unlike the crucifixion of our Lord, it does not appear to be something that Pilate begrudgingly granted. Indeed, if he felt guilty over condemning an innocent man, he may have felt good that Jesus (this “righteous man,” as Pilate's own wife had referred to Him—Matthew 27:19) was given an honorable burial. And if the other religious leaders happened not to like it, so much the better. Gave him leave. According to Roman law. Ulpian, a Roman jurist of the third century, says: “The bodies of those who are capitally punished cannot be denied to their relatives. At this day, however, the bodies of those who are executed are buried only in case permission is asked and granted; and sometimes permission is not given, especially in the cases of those who are punished for high treason. The bodies of the executed are to be given for burial to anyone who asks for them.” Greedy governors sometimes sold this privilege. Cicero, in one of his orations against Verres, has a terribly graphic passage describing such extortions. After dwelling upon the tortures inflicted upon the condemned, he says: “Yet death is the end. It shall not be. Can cruelty go further? [i] 39 And Nicodemus, who at first came to Jesus by night, also came, bringing a mixture of myrrh and aloes, about a hundred pounds. Joh 3:1-2; 7:50 This was usually the amount used for a King and He is King Jesus Can you imagine the cost for that much spices? The contrast is marked between Nicodemus' first and his second coming.[ii] 40 Then they took the body of Jesus, and bound it in strips of linen with the spices, as the custom of the Jews is to bury. While the Synoptics speak very favorably of Joseph, John is not quite as complimentary in his description of this man. John does not mention that Joseph was a member of the Jewish Sanhedrin or that he opposed their efforts to kill Jesus. John describes Joseph only as a disciple who kept his allegiance to Jesus a secret, for fear of the Jews. It looks as though John wants us to view Joseph as a pretty unlikely candidate to bring about what the Scriptures require, so far as our Lord's burial is concerned. Added to this is the fact that Nicodemus is just as unlikely. Who can pull off what is required here, and in such a short period of time? From what I know of Nicodemus, and from what little I know of Joseph of Arimathea, these two men would not be at the top of my “most likely to be helpful” list. So far as their loyalty to our Lord in the past is concerned, these two men are not impressive. But so far as their ability to accomplish the task (of burying Jesus in a kingly fashion), they are well qualified. This is not the time for a family member or a close follower of Jesus to request His body for burial. But Joseph of Arimathea is a member of the Sanhedrin and a very wealthy man. He offers Pilate the opportunity to rid himself of the responsibility for burying the body of Jesus. Joseph of Arimathea is not alone in his efforts to obtain the body of Jesus and to give Him a proper burial. He is working with Nicodemus, another very prominent member of the Sanhedrin. These two men must have begun their association as colleagues on the Council of the Sanhedrin. When Nicodemus objected to the way the Council was proposing to deal with Jesus, Joseph must have taken notice. They may have talked privately and discovered that they were of like mind regarding Jesus. They may have attempted to support each other as they objected to the course the Sanhedrin seemed bent on taking. While Jesus was being crucified, they seem to have mutually agreed upon a plan to obtain His body in order to give Him a proper burial. One cannot discern from the Gospels just when Joseph and Nicodemus agreed to work together, or when they commenced their efforts to prepare for the burial of Jesus. It may be that Joseph agreed to ask Pilate for permission to remove and bury the Lord's body. At the same time, Nicodemus could have begun to acquire the necessary spices and material to prepare the body of Jesus for burial. Working together, these two men are able to accomplish something that none of our Lord's family or His eleven disciples could achieve—they are able to gain access to Pilate and to gain possession of the body of Jesus. 41 Now in the place where He was crucified there was a garden, and in the garden a new tomb in which no one had yet been laid. John is the only evangelist who recorded that there was a garden and an unused new tomb near the place of Jesus' crucifixion. The tomb was probably an artificial cave in the limestone, many examples of which are observable in Palestine. Matthew noted that the garden and its tomb belonged to Joseph (Matt. 27:60). John's mention of the garden prepares for his reference later to a gardener (20:15). His reference to the tomb being new and unused prepares for the Resurrection in which no other corpse was in the tomb (20:8, 12). "The fall of the first Adam took place in a garden; and it was in a garden that the second Adam redeemed mankind from the consequences of Adam's transgression Look at Isaiah fifty-three verse nine.  His grave was assigned with wicked man, Yet He was a rich man in His death, because he had done no violence, nor was there any deceit in His mouth. We might even say that Jesus was given a burial “fit for a king.” In his account of the burial of Jesus, John gives us some very important details. He not only mentions Joseph of Arimathea, he tells us about Nicodemus. It is only from John's Gospel that we even know of Nicodemus. No other Gospel mentions this fellow. Nicodemus is the same man who “came to Jesus by night,” as we read in John 3:1-2, and as he reminds us in 19:39. It is John's mention of Nicodemus in chapter 7 of his Gospel that now catches my attention. You will remember that Jesus had come to Jerusalem for the Feast of Tabernacles (7:1-10ff.). The Pharisees and chief priests decided it was time to arrest Jesus, so they sent the temple police to bring Jesus to them (7:32). When these men returned empty-handed, the Pharisees were incensed. The officers explained that they had never heard anyone speak as Jesus did (7:45-49). Nicodemus then sought to speak a word (cautiously, it would seem) on Jesus' behalf. He did not openly defend Jesus and His teachings, but he did question his fellow Pharisees about the legality of the method by which they proposed to deal with Him. John 7:50-52- 50 Nicodemus, who had gone to Jesus before and who was one of the rulers, said, 51 “Our law doesn't condemn a man unless it first hears from him and learns what he is doing, does it?” 52 They replied, “You aren't from Galilee too, are you? Investigate carefully and you will see that no prophet comes from Galilee!” In today's legal terminology, Nicodemus is objecting that Jesus is not being given “due process of the law.” Jewish law required that charges against Jesus first be substantiated and, after this, that Jesus be given the chance to speak in His own defense. This had not been done, Nicodemus pointed out, and no one seemed to be heading in the direction of making things right. His peers were not at all gentle in the way they responded to his objections. Here was a highly respected teacher of the law, a Pharisee, a member of the Sanhedrin, and yet he was dealt with as though he were an incoming freshman. “You are not a Galilean, too, are you?” This was no compliment. It was like saying, “How could you be so ignorant?” And then, adding insult to injury, they challenged Nicodemus to look into this subject more carefully, implying that his grasp of the issues was shallow and superficial. I must admit that I had nearly written Nicodemus off in chapter 3, but after reading about Nicodemus in chapter 7, I had totally given up on this man. I assumed that he just sort of wilted under the criticism of his peers, never to be heard from again. I now must rethink my hasty conclusion. I believe that Nicodemus rose to the challenge. I think that he did investigate more thoroughly and found that the Scriptures did point to Jesus as the Messiah. Furthermore, I think that as Nicodemus became more convinced that Jesus was the Messiah, he spoke out more openly, and at least one other person on the Council agreed with him—Joseph of Arimathea. I am willing to go even farther. I wonder if it was not because of the objections of Nicodemus (and perhaps Joseph as well) that the Sanhedrin felt compelled to modify the way they sought to deal with Jesus, so that they at least appeared to be following Jewish law. Is this why Jesus was first brought before Annas, and then Caiaphas, and then finally brought before the whole Council? Is this why the assistance of Rome was requested? If this is the case, then Nicodemus contributed greatly to the process which led to our Lord's crucifixion rather than to death by stoning, as the Jews seemed to prefer. It would also seem that the Sanhedrin voted to hand Jesus over to Pilate, but not without hearing objections from both Joseph and Nicodemus (if, indeed, they were both present). This act of requesting the body of Jesus and giving Him a proper burial may have been a public protest on the part of these two members of the Sanhedrin. All of this would mean that Joseph and Nicodemus were not as passive in their disagreement with their peers on the Sanhedrin as assumed. It is John's Gospel alone that informs us of these two men's lavish use of spices in their preparation of Jesus' body for burial (19:39-40). From the accounts of the Synoptic Gospels, we might have assumed that our Lord's body was not even properly prepared for burial. We read there only that the body of Jesus was “wrapped in a clean linen cloth” (Matthew 27:59; see also Mark 15:46; Luke 23:53). We read also in the Synoptics of the intent of the women to return to the tomb and to prepare the Lord's body with spices (Mark 16:1; Luke 23:55-56; 24:1). It was almost as though the women were unaware of the fact that 100 pounds of spices had been used by Joseph and Nicodemus. Or, perhaps they just felt they could not trust these men to do it right, and they would have to come back later to improve on the work of these two men. The thing that strikes me in John's account is that no mention is made of the fact that the tomb in which Jesus was laid was the one that Joseph had custom-built for himself (Matthew 27:60). From a reading of John's account, one would assume they were carrying the Lord's body away from the cross and through a garden (only John mentions the garden). It was getting late, and they had no time to lose. There was an available tomb nearby, in the garden, and they made use of it. It appears the reason for using this tomb was not because it belonged to Joseph, but because it was close, and it seemed expedient to use it because they had run out of time. This makes sense to me. The question which the reader must ask is, “How was it possible for Jesus to be given a rich man's burial, when none of His eleven disciples were present, and when the time was so short?” Putting together all of the data from the four Gospels, I would conclude that something like this occurred. Joseph and Nicodemus had opposed the Sanhedrin's plan to kill Jesus. At some time during the crucifixion process, they determined to acquire the body of Jesus to give Him a proper burial. Joseph went to Pilate and obtained the body while Nicodemus acquired the necessary spices and cloth. They both went to the cross, took down the Lord's body, and wrapped it in a clean linen sheet. They were carrying the body through the garden, noting the lateness of the hour, and wondering what they should do. Joseph may have looked up and seen the freshly-hewn tomb which he had acquired for his own burial (and perhaps for the use of his family as well). Realizing they were out of time, Joseph told Nicodemus that they would stop right here and bury the body of Jesus in his own tomb. There was no time to do anything else. I am assuming here that Joseph had intended from the beginning to give Jesus a proper burial, but that he had not necessarily planned to bury Jesus in his own tomb. As nightfall approached, Joseph realized that he was in trouble, time-wise. He looked about, and his eyes fixed on his own personal burial place. There was really no other choice, given the time, and so this is the place where they chose to lay the body of Jesus. John tells the story in such a way that the reader sees, once again, the sovereign hand of God, orchestrating these events so that they fulfill the prophecies of old. Jesus was put to death with criminals, but in the final analysis, He was buried with the rich. The One who seemed destined to be buried on “boot hill” is now buried on “snob hill.” And in so doing, prophecy is once again fulfilled. Note, incidentally, that John does not tell us every time that a prophecy is fulfilled. Three times in his account of our Lord's death he indicates that the details of Jesus' death fulfilled prophecy. But here he does not tell us that the Scriptures were fulfilled, even though they were. I believe John expects his readers to figure some things out for themselves. A good teacher does not give the student the answer to every question. A good teacher teaches the student how to find the answers to his questions. John is a good teacher. 42 So there they laid Jesus, because of the Jews' Preparation Day, for the tomb was nearby. Isa 53:9; Joh 19:31 Preparation Day - the day immediately before the Sabbath and other Jewish festivals. Preparation Day always fell on Friday among the Jewish people, because all religious festivals began on the Sabbath, or Saturday (Matt. 27:62; John 19:14, 31). With a week of holidays ahead, the Preparation Day for the Passover was especially busy. The details for preparing the Passover supper had to be completed by afternoon. Preparations included baking the unleavened bread, gathering festive garments to wear for the occasion, and taking a ceremonial bath. But above all, the Passover lamb had to be slain. Slaughtering began an hour or more earlier than for the usual daily evening sacrifice. At the Temple, the priests slaughtered thousands of lambs brought in by the people. Their blood was poured at the foot of the altar. Then the lambs were roasted whole in preparation for the Passover meal in each home that evening.[iii] The chronological reckoning between John's gospel and the Synoptics presents a challenge, especially in relation to the time of the Last Supper (13:2). While the Synoptics portray the disciples and the Lord at the Last Supper as eating the Passover meal on Thursday evening (Nisan 14) and Jesus being crucified on Friday, John's gospel states that the Jews did not enter into the Praetorium “lest they should be defiled, but that they might eat the Passover” (18:28). So, the disciples had eaten the Passover on Thursday evening, but the Jews had not. In fact, John (19:14) states that Jesus' trial and crucifixion were on the day of Preparation for the Passover and not after the eating of the Passover, so that with the trial and crucifixion on Friday Christ was actually sacrificed at the same time the Passover lambs were being slain (19:14). The question is, “Why did the disciples eat the Passover meal on Thursday?” The answer lies in a difference among the Jews in the way they reckoned the beginning and ending of days. From Josephus, the Mishna, and other ancient Jewish sources we learn that the Jews in northern Palestine calculated days from sunrise to sunrise. That area included the region of Galilee, where Jesus and all the disciples, except Judas, had grown up. Apparently most, if not all, of the Pharisees used that system of reckoning. But Jews in the southern part, which centered in Jerusalem, calculated days from sunset to sunset. Because all the priests necessarily lived in or near Jerusalem, as did most of the Sadducees, those groups followed the southern scheme. That variation doubtlessly caused confusion at times, but it also had some practical benefits. During Passover time, for instance, it allowed for the feast to be celebrated legitimately on two adjoining days, thereby permitting the temple sacrifices to be made over a total period of four hours rather than two. That separation of days may also have had the effect of reducing both regional and religious clashes between the two groups. On that basis the seeming contradictions in the gospel accounts are easily explained. Being Galileans, Jesus and the disciples considered Passover day to have started at sunrise on Thursday and to end at sunrise on Friday. The Jewish leaders who arrested and tried Jesus, being mostly priests and Sadducees, considered Passover day to begin at sunset on Thursday and end at sunset on Friday. By that variation, predetermined by God's sovereign provision, Jesus could thereby legitimately celebrate the last Passover meal with His disciples and yet still be sacrificed on Passover day. Once again one can see how God sovereignly and marvelously provides for the precise fulfillment of His redemptive plan. The MacArthur Study Bible. 1997 (J. MacArthur, Jr., Ed.) (electronic ed.). DOCETISM : a belief opposed as heresy in early Christianity that Christ only seemed to have a human body and to suffer and die on the cross God is not interested in outward religion Mt 15:8 'These people draw near to Me with their mouth, And honor Me with their lips, But their heart is far from Me.  Mr. 7:6 He answered and said to them, "Well did Isaiah prophesy of you hypocrites, as it is written: 'This people honors Me with their lips, But their heart is far from Me. You must decide whether to choose the favor of God or of men Joh 12:43 for they loved the praise of men more than the praise of God. Joh 7:13 However, no one spoke openly of Him for fear of the Jews Is Jesus the real Messiah You have to decide, there are 300 plus prophecies fulfilled.  The evidence is overwhelming.      Mark 8:36 "For what will it profit a man if he gains the whole world, and loses his own soul?              John 14:6 Jesus said to him, “I am the way, the truth, and the life. No one comes to the Father except through Me. Have you trusted Him as your Savior? He can Save you if You ask Him based on His death, burial, and resurrection for your sins. Believe in Him for forgiveness of your sins today.               “And you shall know the truth, and the truth shall make you free.”  -John 8:32             Our mission is to spread the gospel and to go to the least of these with the life-changing message of Jesus Christ; We reach out to those the World has forgotten.              hisloveministries.podbean.com #HLMSocial hisloveministries.net https://www.instagram.com/hisloveministries1/?hl=en His Love Ministries on Itunes Don't go for all the gusto you can get, go for all the God (Jesus Christ) you can get. The gusto will get you, Jesus can save you. https://www.facebook.com/His-Love-Ministries-246606668725869/?tn-str=k*F             The world is trying to solve earthly problems that can only be solved with heavenly solutions [i] Vincent, M. R. (1887). Word studies in the New Testament (Jn 19:38). New York: Charles Scribner's Sons. [ii] Vincent, M. R. (1887). Word studies in the New Testament (Jn 19:39). New York: Charles Scribner's Sons. [iii] Nelson's new illustrated Bible dictionary. 1995 (R. F. Youngblood, F. F. Bruce, R. K. Harrison & Thomas Nelson Publishers, Ed.). Nashville, TN: Thomas Nelson, Inc.

Hosts:  Paul, Terry, and Jay delve into the book of 1 John, exploring its themes and relevance to modern faith practices.  Personal Lives and Faith Topics: The team shares personal stories and updates, creating a relatable connection with listeners. They discuss God's relationship with humanity and the challenges of interpreting Biblical messages.Fellowship and Typology: Terry leads a discussion on the significance of fellowship with Jesus Christ and introduces typology, drawing connections between the Old and New Testaments. The conversation touches on Romans 5:12-17 and the comparison between Adam's death and life through Christ.Biblical Challenges and Renewal: The hosts reflect on the challenges John faced in addressing heresies like Docetism and Gnosticism. They emphasize the importance of faith and the renewal of the mind through Scripture, focusing on the transformative potential of the book of John.The hosts highlight the importance of creating safe spaces for healing and support.Confession and Accountability: The discussion explores the practice of confession in various Christian denominations and its role in fostering accountability and spiritual growth. Personal anecdotes illustrate the significance of meaningful actions and support within the Christian community.This episode provides insights into 1 John, emphasizing themes of fellowship, faith, and the transformative power of Scripture. The hosts' personal reflections offer a relatable and enriching listening experience.

Join us as we delve into the complexities of Revelation and apocalyptic texts, uncovering the detailed patterns often mistaken for simple future forecasts. We'll examine the seven seals and trumpets, highlighting the need to transition from seeing Revelation as a timeline to appreciating its rich symbolism and themes. With tools like Bruce Metzger's "Breaking the Code," we'll navigate the intricacies of Revelation, addressing the broader interpretation challenges of books such as Chronicles and Numbers. We'll even humorously acknowledge our own difficulties in selecting favored biblical texts in times of upheaval.Dive into the throne room imagery with us as we analyze the symbols of apocalyptic literature and their relevance for a victorious Christian life. We'll discuss the complex imagery and emotions in Revelation chapter five, considering Christ's conquest of earthly powers, the ongoing presence of evil, and the eventual triumph over wickedness. We connect the ancient blessings given to the tribes of Israel to the messianic hopes tied to David's line, tying Old Testament expectations to the New Testament depiction of Jesus as the triumphant Lion and Lamb.We contemplate Jesus's humanity and divinity in combating Docetism, and we ponder how atonement and worldwide unity are expressed through diverse forms of worship. Our discussion extends to thoughts on heaven, earth, and life after death, challenging entrenched beliefs and urging listeners to reflect on the proactive engagement of believers in the world. Our goal is to shed light on the remarkable impact of God's work and to motivate our audience to partake in the broader narrative of divine restoration.LinksSupport Ryan and Brian's Bible BistroPatreon: https://www.patreon.com/thebiblebistroFacebook: https://www.facebook.com/thebiblebistroInstagram: https://www.instagram.com/thebiblebistro/Apple Podcasts: https://apple.co/3H7qRmgSpotify: https://spoti.fi/3I7Gw6AWebsite: https://www.thebiblebistro.comRyan and Brian's Bible Bistro is a podcast all about the Bible, theology, and all things related to the Christian faith.

Sermon #601 We're beginning a new series for the season of Easter based in the first general epistle of John.  The purpose of John's letter was to dispute the twin heresies of Docetism and Gnosticism that was rising in the First Century church.  Using statements that contrast dark and light, righteousness and sin, John systematically presents a case that shows that God is light and in him there is no darkness at all (1:5).  He also addresses the Gnostic assertion that some secret knowledge is required for salvation, saying that all that is necessary is repentance and faith.  He assures his readers that when we confess our sins, God is faithful and just to forgive our sin and to cleanse us from all iniquity (1:8).  All this is made manifest in the work and person of Jesus Christ, the personification of God's love to the world.  And the word that we use to describe this perfect love is the Greek word Agape.  This will be the focus of our series and it is the message that we receive this day. 1 John 1:1-2:2 Recorded at Hudson UMC on April 7, 2024 Watch on YouTube S.D.G.

In this episode, we begin to explore heresies in the early church about Jesus starting with the heresy of docetism. We will look at what it is, why people would have believed it, how the Bible deals with it, and what it means for us today. Website: thechristianexplorer.org Facebook: facebook.com/thechristianexplorer Instagram: instagram.com/thechristianexplorer

Protestants sometimes describe the Reformation as a sort of return to the early Church, away from what are claimed to be corrupt Medieval Catholic practices. But is that really true? Let’s take a closer look at six major controversies in the earliest days of Christianity,/ (including the fights against Docetism, Gnosticism, Novatianism, Donatism, and the persecution of Christians by the Romans). The results might surprise you! …

For the second heresy, Dr. Papandrea examines the opposite extreme from the first: these are the Docetics, including the most famous docetic teacher, Marcion and his followers. They concluded that Christ was a god, not necessarily different from the many other gods or demigods in the Greco-Roman pantheon, but that he was not really a human.  Links For more information on Polycarp of Smyrna, listen to Mike Aquilina's Episode 5: https://www.catholicculture.org/commentary/episode-5-st-polycarp-and-social-network/ To read Polycarp of Smyrna's Letter to the Philippians: https://www.catholicculture.org/culture/library/fathers/view.cfm?recnum=1626&repos=8&subrepos=0&searchid=2365055 To listen to Polycarp of Smyrna's Letter to the Philippians: https://www.catholicculture.org/commentary/st-polycarp-letter-to-philippians/ For more information on Ignatius of Antioch, listen to Mike Aquilina's Episode 4: https://www.catholicculture.org/commentary/episode-4-ignatius-antioch-to-know-jesus-christ-our-god/ To read Ignatius of Antioch's Letter to the Smyrnaeans: https://www.catholicculture.org/culture/library/fathers/view.cfm?recnum=1633&repos=8&subrepos=0&searchid=2365056 To listen to Ignatius of Antioch's Letters to the Smyrnaeans: https://www.catholicculture.org/commentary/st-ignatius-antioch-letter-to-smyrnaeans/ For more information on Irenaeus of Lyons, listen to Mike Aquilina's Episode 10: https://www.catholicculture.org/commentary/irenaeus-lyon-putting-smack-down-on-heresy/ For more detail on the heresy of docetism and the Marcionites, see the book: Reading the Early Church Fathers: A History of the Early Church and the Development of Doctrine: https://sophiainstitute.com/product/reading-the-church-fathers/ SIGN UP for Catholic Culture's Newsletter:  https://www.catholicculture.org/newsletters/ DONATE at:  http://www.catholicculture.org/donate/audio To connect with Dr. James Papandrea, On YouTube - The Original Church:  https://www.youtube.com/@TheOriginalChurch Join the Original Church Community on Locals:  https://theoriginalchurch.locals.com/ Dr. Papandrea's Homepage:  http://www.jimpapandrea.com Theme Music: Gaudeamus (Introit for the Feast of All Saints), sung by Jeff Ostrowski. Courtesy of Corpus Christi Watershed:  https://www.ccwatershed.org/

The early church faced a lot of heresies in their first 500 years. Arianism, Gnosticism, and Docetism threatened the church's teaching and forced them to refine their teaching to match the gospel. In this episode, you'll journey through three major creeds and five major councils!

What is Docetism? Why did the early church so strongly condemn Docetism as a heresy? What did the Docetists believe?

Week 4 in the series. October 8, 2023 Discussion of Docetism.

Join us for our first in-person episode in many months! In this episode, we look at the philosophical ideas of the Church Fathers, the natures of Jesus Christ, the relationship of the Holy Trinity, and the authority of the Church. Focusing on figures like Origen, Cyril of Alexandria, Ambrose, and especially Augustine, we look at the early Church's answers to the false teachings of Arianism, Docetism, Nestorianism, Monarchianism, and more! We also manage to revive the age-old debate of whether or not God exists within time, this time focusing on if God is changeable in His perfection!Follow us on Twitter! https://twitter.com/UlmtdOpinions

Guest Info/Bio:This week's guest is Dr. Chris Hoklotubbe! Chris serves as both an assistant professor of Classics at Cornell College in Mount Vernon, Iowa, in his capacity of teaching courses on Christianity and world religions , and as director of graduate studies for NAIITS: An Indigenous learning community. Dr. Hoklotubbe (Choctaw) teaches courses on the intersection of race, gender, and sexuality in the Christian Tradition, the New Testament, Roman Religion, Native American Spiritualities, World Religions, and Religion and American Politics. He also co-leads interdisciplinary off-campus courses that explore the theme of pilgrimage along "El Camino de Santiago" in Northern Spain (Summer 2021, with Spanish), the topics of ancient philosophy, religion, politics, and archaeology in Greece and Turkey (Spring 2021, with Classics), and the history, art, and culture of North American Indigenous tribes (coming 2022-23, with Art History). His book, “Civilized Piety: The Rhetoric of Pietas in the Pastoral Epistles and the Roman Empire” (Baylor University Press, 2017), brings together his research interests in early Christianity, Greco-Roman archaeology, ancient philosophy, and critical theory. Hoklotubbe has also written on Native American interpretations of the Bible and the concept of "Docetism" in Early Christian studies. He continues to research and write on the Pastoral Epistles and Native American interpretations of the Bible. He's currently co-writing a book on Indigenous Interpretations of the Bible with Cree First Nations New Testament scholar, Daniel Zacharias, which will be published with InterVarsity Press. Guest (select) publications: Civilized Piety: The Rhetoric of Pietas in the Pastoral Epistles and the Roman Empire” (Baylor University Press, 2017)Guest Website/Social Media: Twitter: @DocHoklo NAIITS: A Learning Community: www.naiits.com Eloheh an Indigenous centyer for Earth Justice: www.eloheh.org Good Medicine Way: https://gmwgathering.org Special Theme Music by: Forrest ClayInstagram: @forrestclaymusic Twitter: @clay_kYouTube: www.youtube.com/claykmusic  Songs featured on this episode were from the Recover EPYou can find Clay's music on iTunes, Apple Music, Spotify, YouTube, or anywhere good music is found!This episode is sponsored by Hello Fresh - America's #1 meal kit! My daughter and I swear by it and have our favorite recipes that we make together every week! Go to www.hellofresh.com/deconstruct16 for 16 FREE meals PLUS free shipping! This episode of the Deconstructionists Podcast was edited, mixed, and produced by John Williamson Stay on top of all of the latest at www.thedeconstructionists.com Go there to check out our blog, snag a t-shirt, or follow us on social mediaJoin our Patreon family here: www.patreon.com/deconstructionists Website by Ryan BattlesAll photos by Jared HevronLogos designed by Joseph Ernst & Stephen PfluigT-shirt designs by Joseph Ernst, Chad Flannigan, Colin Rigsby, and Jason Turner. Starting your own podcast? Try Riverside! https://riverside.fm/?utm_campaign=campaign_1&utm_medium=affiliate&utm_source=rewardful&via=john-williamsonOur Sponsors:* Check out Factor 75 and use my code deconstruct50 for a great deal: https://www.factor75.com/Support this podcast at — https://redcircle.com/the-deconstructionists/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Docetism: derived from the Greek verb dokeō , which means “seem” or “appear”; thus, the name of the heresy points to its teaching that Jesus did not have a real physical body. Instead, He only seemed to possess physicality. His body was an illusion, something that looked real but in fact was not a part of the physical order at all. Pastor, we see this in the Bible don't we? 2 John 7 - For many deceivers have gone out into the world, those who do not confess the coming of Jesus Christ in the flesh. Such a one is the deceiver and the antichrist. The Apostle John says it is false teaching to deny that Jesus Christ came “in the flesh.” He is referring to docetic teaching or at least to teaching that would later blossom into full-fledged docetism. Gnosticism: Gnosticism was a prominent movement that grew up around the church in the second century, although it was partly of pre-Christian origin. It was a cocktail of Persian, Egyptian, Jewish, and Christian ideas, with some Greek philosophy thrown in. The word gnōsis itself is Greek and means “knowing” or “having knowledge.” “Having knowledge” is a significant part of Gnosticism. Do we see this in the Bible as well? Simon Magus is described in the book of Acts. He's been called the first Gnostic, and according to Acts chapter 8, “he amazed the people of Samaria, saying that he himself was somebody great.” Gnostics can't believe that the Son of God actually took on human flesh forever in the incarnation, because all matter is evil. So as a result, many of them argued that Jesus merely took on human form temporarily, rather like putting on a moldy smelling old coat that you can't wait to take off as soon as you put it on. What is the biggest problem with gnosticism? The problem of course, is that Jesus' atonement for human sin requires that He be both truly God and truly human. Marcion: a heretic we need to know: https://reformedperspective.ca/marcion-a-heretic-we-need-to-know/ “His major distinctive was his insistence on the Christian gospel as exclusively one of love to the extent that he came to a complete rejection of the Old Testament and only a qualified acceptance of those parts of the New Testament which he considered to be consistent with his central thesis.” Marcion sounds like he could be the minister at many churches of today. 1.Out with wrath. 2. Out with the OT. 3. Out with God's songs. 4.-Making God unknowable. - “Ultimately, I think it will push “the God who is there” back into the realm of the unknowable and make our god a mere projection of our own psychology, and make our worship simply into group therapy sessions where we all come together to pretend we are feeling great.” “The struggle over the tradition of apostolic teaching and the extent and content of the biblical canon were significant.” Does this struggle still exist? Dr. Trueman - “Reformed worship places the Word at the center because the declaration of the truth of the Gospel is central. Ideally, this truth shapes the liturgical actions of the Reformed community. For example, in the church service, the minister reads the Decalogue and brings words of judgment down on God's people, reminding them of their death in Adam. He leads them in a corporate confession of sin and then reads words from Scripture, pointing toward the promise in Christ of comfort, forgiveness, and the final ­resurrection to come. Fall, death, forgiveness, resurrection: The basic elements of the Christian message find concise and precise expression in Reformed liturgical practice. The congregation responds with a hymn of praise to God for His goodness. Here, the beauty and the distinctiveness of the Reformed faith become evident. The congregation, reminded of who they are—sinners who stand before God condemned for their ­unrighteousness and uncleanness—receive the promise in Christ that, grasped by faith, seals forgiveness upon their hearts and moves them to praise and thanksgiving.” --- Send in a voice message: https://podcasters.spotify.com/pod/show/biblebulldog/message

Guest Info/Bio:This week's guest is Dr. Chris Hoklotubbe! Chris serves as both an assistant professor of Classics at Cornell College in Mount Vernon, Iowa, in his capacity of teaching courses on Christianity and world religions , and as director of graduate studies for NAIITS: An Indigenous learning community. Dr. Hoklotubbe (Choctaw) teaches courses on the intersection of race, gender, and sexuality in the Christian Tradition, the New Testament, Roman Religion, Native American Spiritualities, World Religions, and Religion and American Politics. He also co-leads interdisciplinary off-campus courses that explore the theme of pilgrimage along "El Camino de Santiago" in Northern Spain (Summer 2021, with Spanish), the topics of ancient philosophy, religion, politics, and archaeology in Greece and Turkey (Spring 2021, with Classics), and the history, art, and culture of North American Indigenous tribes (coming 2022-23, with Art History). His book, “Civilized Piety: The Rhetoric of Pietas in the Pastoral Epistles and the Roman Empire” (Baylor University Press, 2017), brings together his research interests in early Christianity, Greco-Roman archaeology, ancient philosophy, and critical theory. Hoklotubbe has also written on Native American interpretations of the Bible and the concept of "Docetism" in Early Christian studies. He continues to research and write on the Pastoral Epistles and Native American interpretations of the Bible. He's currently co-writing a book on Indigenous Interpretations of the Bible with Cree First Nations New Testament scholar, Daniel Zacharias, which will be published with InterVarsity Press. Guest (select) publications: Civilized Piety: The Rhetoric of Pietas in the Pastoral Epistles and the Roman Empire” (Baylor University Press, 2017)Guest Website/Social Media: Twitter: @DocHoklo NAIITS: A Learning Community: www.naiits.com Eloheh an Indigenous centyer for Earth Justice: www.eloheh.org Special Theme Music by: Forrest ClayInstagram: @forrestclaymusic Twitter: @clay_kYouTube: www.youtube.com/claykmusic Songs featured on this episode were from the Recover EPYou can find Clay's music on iTunes, Apple Music, Spotify, YouTube, or anywhere good music is found!This episode is sponsored by Hello Fresh - America's #1 meal kit! My daughter and I swear by it and have our favorite recipes that we make together every week! Go to www.hellofresh.com/deconstruct16 for 16 FREE meals PLUS free shipping! This episode of the Deconstructionists Podcast was edited, mixed, and produced by John Williamson Stay on top of all of the latest at www.thedeconstructionists.com Go there to check out our blog, snag a t-shirt, or follow us on social mediaJoin our Patreon family here: www.patreon.com/deconstructionists Website by Ryan BattlesAll photos by Jared HevronLogos designed by Joseph Ernst & Stephen PfluigT-shirt designs by Joseph Ernst, Chad Flannigan, Colin Rigsby, and Jason Turner. Starting your own podcast? Try Riverside! https://riverside.fm/?utm_campaign=campaign_1&utm_medium=affiliate&utm_source=rewardful&via=john-williamsonOur Sponsors:* Check out Factor 75 and use my code deconstruct50 for a great deal: https://www.factor75.com/Support this podcast at — https://redcircle.com/the-deconstructionists/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Support TUC and subscribe to the TUC Book Readers Club: https://www.patreon.com/noeljoshuahad... New book release every month! Read along articles: https://theunexpectedcosmology.com/ar... Be sure to like and subscribe. Contact: noelhadley@yahoo.com Live recordings are made every week. Presently on Sabbath, 7pm EST. If you would like to participate in a future live recording, visit my Discord page. https://discord.gg/Y7tshvhCYq Website: The Unexpected Cosmology Link: https://theunexpectedcosmology.com/

Pastor Josiah and Ethan continue our podcast series on Christological heresies with an examination of Docetism. Did Jesus truly take on humanity or did He only appear to do so?

ZACHARY WAGNER is a writer, researcher, ordained minister––thinker of thoughts and feeler of feelings. Originally from the Chicagoland area, he now lives in Oxford, England, where he is pursuing a DPhil (PhD) in New Testament studies at Keble College, University of Oxford. He also serves as the editorial director of the Center for Pastor Theologians, where he co-hosts the CPT Podcast. His research interests include economics in the ancient world, divine wages in Second Temple Judaism and early Christianity, Pauline epistles, the Gospel of Matthew, and New Testament masculinities. His first book, Non-Toxic Masculinity: Recovering Healthy Male Sexuality, was published in 2023 with Intervarsity Press. Zach's other writing interests include evangelical and “post-vangelical” Christian discipleship, theological formation, and speaking against church-based abuse. Get a copy of the book here: Non-Toxic Masculinity: Recovering Healthy Male Sexuality (Amazon Affiliate Link) Connect with Zach: Website https://www.zacharycwagner.com/ Twitter https://twitter.com/zacharycwagner Show Notes: (00:00) Intro (03:51) Motivation to Write the Book (09:14) Signaling Attraction is Dangerous (13:21) Fear of Sexuality (16:54) Christianity Navigating Body and Spirit (22:41) Gnosticism and Christianity (25:46) Docetism (28:11) The Master and His Emissary (33:08) The Romans and Sexual Promiscuity (40:15) Lineage of Evangelical Christianity (49:11) Purity Culture (56:11) Fantasy is a Recipe for Disaster (57:49) We Still Behave Like Alchemists (01:03:21) How do we course correct? (01:08:21) Where to connect with Zach (01:09:31) Outro --- Support this podcast: https://podcasters.spotify.com/pod/show/feedingcuriosity/support

Did the #HeGetsUs campaign of 2023 achieve it's purpose? How the UCA instrumented the #OneOfUs para-campaign and why it matters. Tim Woodard, Brandon Duke, Dale Tuggy, and Mark Cain. RESOURCES HeGetsUs YouTube channel HeGetsUs website UCA OneOfUs YouTube playlist Honest Jesus YouTube video Jesus as "truly God"? No, he gets us because he is one of us (longer one Brandon made) Docetism wiki article Dale Tuggy's article: Trinity, Stanford Encyclopedia of Philosophy Church of God General Conference Dale's twitter @DaleTuggy UCA's twitter @UnitarianChrist theonenessofgod.org Call for papers, #UCAcon2023 Jesus trusted in God - One of Us YouTube video EPISODE INDEX 00:01:53 - Tim And Introductions 00:02:47 - What Is HeGetsUs 00:04:39 - Gorilla Marketing 00:06:28 - Getting Views 00:07:55 - Even Angry Responses 00:08:18 - The Algorithms 00:10:42 - Different Audience 00:11:55 - Our Videos Message 00:12:50 - Honest Jesus 00:15:15 - “Lowering” Jesus 00:15:52 - An Authentic He Get Us 00:16:46 - Kegan - Jesus of Orthodoxy is Unrelatable 00:18:36 - The Action and the Numbers 00:20:00 - Three Types of Comments 00:21:12 - No Platforming 00:21:45 - Obligation To Condemn 00:22:34 - There For Posterity 00:23:15 - Views and Waking the Bear 00:25:06 - Intellectual Laziness 00:26:19 - The HeGetsUs Book 00:27:42 - The Underline Method 00:28:44 - Dale On Twitter, Memes 00:30:08 - The Resulting YouTube Bump 00:32:05 - How Can People Help 00:32:36 - Sharing Clips, Shorts 00:33:12 - You Don't Have to Win the Argument 00:34:09 - Your Contributions 00:34:36 - Our Super Bowl Commercial 00:35:07 - Darth Vader As Voice Talent 00:35:38 - The Bigger Picture, Reflections 00:36:01 - Kegan On Theology 00:37:09 - The One We Can Follow 00:39:16 - A Salve Against Skepticism  00:41:39 - Reconsidering Jesus 00:42:17 - What's Next? Other Shoe Dropping 00:43:16 - They Are Still Spending 00:44:40 - Stepping Up Our Game 00:45:22 - Events 00:46:12 - Mailbag, Derrick 00:47:52 - The Call For Papers 00:48:12 - Plans For New Conference Locations 00:48:26 - Encouraging Podcasters 00:51:47 - Thank You's And Another OneOfUs! 00:52:33 - Meta Ending Bonus FEEDBACK Share your thoughts in the form of typed or spoken words. Send a short recording. Say your first name and your state or country. Email recording to podcast@unitarianchristianalliance.org Click here to RECORD A MESSAGE Or call: 615-581-1158 LISTENING TIPS Pauses and pacing are hand crafted, artisan efforts. If your podcast app lets you remove silences, please don't. You will enjoy this better with the silences left in. ENGAGE The UCA Podcast email list! Large and enjoyable episode art, additional thoughts from the host, and notifications when there are delays. The UCA events listing. Keep up on what's coming up. Podcast twitter @UCApodcast - Episode announcements Official UCA twitter account @UnitarianChrist  Podcast Webpage: https://podcast.unitarianchristianalliance.org  

I read from Doberman pinscher to dock.     The guitar examples you heard are from this video. It starts off with an acoustic guitar and then halfway through changes to the dobro (or "resonator") guitar. https://youtu.be/Qhg8UNlYVi8 And here's a video to describes the dobro in more detail. https://youtu.be/amecayQzVrk     Everything you need to know about Docetism. https://en.wikipedia.org/wiki/Docetism     The word of the episode is "doch-an-dorris". The music you heard in this episode is from this song: https://youtu.be/syoctPCMaJE And yes, I was right, I DID talk about a similar word back in episode #D86 for the word "deoch an doris". I didn't know what it was back then but I found an old song which I put in that episode.  Here it is! https://youtu.be/Q6XBOw73kno     Theme music from Jonah Kraut https://jonahkraut.bandcamp.com/     Merchandising! https://www.teepublic.com/user/spejampar     "The Dictionary - Letter A" on YouTube   "The Dictionary - Letter B" on YouTube   "The Dictionary - Letter C" on YouTube   "The Dictionary - Letter D" on YouTube     Featured in a Top 10 Dictionary Podcasts list! https://blog.feedspot.com/dictionary_podcasts/     Backwards Talking on YouTube: https://www.youtube.com/playlist?list=PLmIujMwEDbgZUexyR90jaTEEVmAYcCzuq     dictionarypod@gmail.com https://www.facebook.com/thedictionarypod/ https://twitter.com/dictionarypod https://www.instagram.com/dictionarypod/ https://www.patreon.com/spejampar https://www.tiktok.com/@spejampar 917-727-5757

Part 1/6 in a series on Christian heresy. This introductory episode considers Gnosticism and Docetism.

Good Morning Cities Church, on this blistering Sunday morning I walked outside. It was 24 degrees and I thought, ‘it's a heat wave.' Speaking of heat, you know what else has been hot and fire. The book of Hebrews, just straight fire. I love it. I have loved the last few weeks of going through this book. There's so much good stuff. I'm so excited to continue through this letter. Let's pray and then we'll dive into our passage.Father in heaven, you are so kind, merciful, gracious, slow to anger, and abounding in steadfast love. I sense your kindness and mercy daily. Thank you. Now Lord, I ask that you would use your word to edify your people this morning. Would you shape us, mold us, help us to be more like you? God, would you raise up people in this congregation that love Jesus? Would you cause us to be confident that Jesus is better? May that be true, may that shape and inform who we are, how we love our lives. God, I also pray that you would raise up workers from this congregation, church planters and missionaries and pastors, deacons, deaconesses, gospel workers. Would you use your word to raise people up? People who believe that Jesus is better, people that will go out and labor in your harvest field. And lastly, God, I pray this morning, if there's anyone here under the sound of my voice who does not know you, anyone here who is not genuinely born again, God would you save them today, would you rescue their souls? In the matchless name of Jesus. Amen.RecapJesus is ExaltedWell, before we dive into the the middle few verses here of Hebrews chapter two, let's do a little bit of a recap. In Hebrews chapter one, we saw that Jesus is exalted, he is the exact imprint of the nature of God.Jesus is the radiant Son of God. Highly exalted, Jesus is better. That's what we see in Hebrews chapter one. Jesus is superior and worthy of worship.The ExhortationAnd then we see in the first few verses of Hebrews chapter two, that there's an exhortation: because Jesus is better, there's something we ought to do. Mainly we ought to pay close attention to what he says, pay much closer attention to Jesus.Jesus is better. So pay close attention to Jesus. And the reason why we want to pay close attention to Jesus, because if we don't, if we don't proactively and intentionally pay much more close attention to Jesus, we'll run the risk of drifting away. Obviously that would be very bad.We want to give extra attention to Jesus, specifically what we've heard about Jesus, and what we've heard that Jesus declared to the apostles, that was then passed down to us.And he says, in Hebrews 2:4, “don't neglect such a great salvation.” This salvation we have is great. Don't neglect your salvation. And if you are intentionally fighting the propensity to neglect the great salvation, if you fight against the potential of neglect, it will keep you from drifting. That's basically the first chapter and a half of Hebrews.Not For the AngelsThen we come to Hebrews 2:5, the writer gives us another reason why he doesn't want us to drift.Look at chapter two, verse five. He says this, “it was not to angels that God subjected the world to come, of which we are speaking.” So the writer of Hebrews is saying, here's the flow of the first chapter and a half: Jesus is better, pay attention to him so that you don't drift because God never promised that angels would rule over the future world.Now if you're like me, you might pause and go, “huh?” That didn't make perfect sense to me at first. Wait a minute. Jesus is better. Pay attention to Jesus so that you don't drift. And the reason you don't want to drift is because angels were never promised to rule over the world to come. That's what the writer has said, and that didn't make total sense to me at first. Let's look closely.First, there's an implication that there is a “world to come.” Another English translation calls it the “future world.”So we're living in a present age, but there's also a future world to come. And the New Testament alludes to this and gives all sorts of teachings about this future world, this age to come where all things are renewed and made new, where all things are made new in Jesus. And the writer of Hebrews is saying, remember, one of the reasons why not drifting is really important is because it's not the angels who will be ruling in that age to come.Now when he uses this language, the writer of Hebrews, when he kind of hits on this theme, there's no doubt that many of us will think about the dominion mandate way back in the Garden of Eden. In the Garden of Eden, in the book of Genesis, God created the animals and created all of the creatures, created the universe as we know it. And then he created humans. Genesis 1:26 says: “God speaking, let us make man in our image after our likeness, let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.” Later in the book of Psalms, David says, speaking of God's work: “You have made him humans. You have made him to have dominion over the works of your hands.” David saying, God created humans, and humans are created to be the governors or the managers of all of God's creation. And in creation we see a pecking order. Pastor David Mathis mentioned this a few weeks ago. It's God, of course, then the angels, then we have humans, and then we have beasts (or animals). And we are the ones made in God's image. And we are the ones tasked to have a mandate over this creation.But the angels are still higher than us in this case. We as humans have dominion. We have this mandate to be good managers of God's creation. But the angels are still more glorious than us. They're more powerful than us. They're involved in, in things like bringing forth God's law.But God makes it clear the angels are not going to be the ones that are superior in the age to come. The New Testament hints at this and makes comments about the world to come, this future world, where at some point we will outrank the angels.The apostle Paul alludes to this in 1 Corinthians 6:3 when he says: “Do you not know that we are to judge angels?” The word judge can mean reign or have leadership over, in some sense. We don't know exactly how this is going to play out, but in some sense, we will have the ability to govern over more than just the beasts, but we will actually eventually surpass the angels. Right now the angels are more glorious, more powerful. They outrank us. But in some form, in the future age to come, we will have authority over them.What is Man?So the angels are not going to rule in that future world. Well, then who will rule and why does it matter? And how does the knowledge that the angels will not rule play a role in our no longer drifting? What does this business of angels have to do with our ‘not neglecting' the great salvation? That's the question that the writer of Hebrews is about to answer.He does this by leveraging the Old Testament as he does multiple times already, and he continues to do, look at verse six. He says, it has been testified somewhere: “What is man that you are mindful of him or the son of man that you care for him?” The writer of Hebrews is quoting from Psalm 8. Now, if you go back and you read Psalm 8, what you see is that it's David, who is reflecting upon creation, he's thinking back to the events of Genesis 1, and he's thinking about humanity.David is thinking about human beings and he's thinking, he's probably thinking about the vastness of creation. He's probably looking at the stars and he's thinking, this is so big. This is so awesome. What is man? Who are we that you care so much about us?I would imagine David is just shocked by this. He's surprised, humbled by this. We are so small in light of this big creation, and yet you care for us.As you read the original text in Psalm 8, you sort of get one particular picture. But as you continue to examine how the writer of Hebrews leverages Psalm 8, you get a slightly different picture, or should I say, a more full picture?Two weeks ago, Pastor Joe gave us example of this when he was looking at the last few verses of Hebrews chapter one. And in Hebrews chapter one, the writer of Hebrews is looking at Psalm 45. If you remember, Pastor Joe covered this in Psalm 45. In Psalm 45 is talking about a particular person. And it's very clear when you read Psalm 45, he's talking about a real human person, right?Talks about his attributes, his characteristics, it celebrates his marriage. It's obviously a real human person. And yet also in Psalm 45, it's very clear that this person is more than just a man. He's called God. And then it's said that he has a God. So this regular human being is a God, who has a God. And he would imagine it 3,000 years ago, the original readers of Psalm 45 might not fully understand what that meant.But those of us living in the New Testament age, we can read the New Testament, particularly the book of Hebrews. And we have a very clear picture of what Psalm 45 is alluding to. It may not have made full sense to them, but we understand and we see the same thing here with Psalm chapter eight. Psalm 8, seemingly is talking about humanity, right?Mankind is probably what David has on his mind. But as we look at Psalm eight through the lens of Hebrews, we recognize that it's not only talking about humanity, it's not merely talking about humans, but it's also talking about a particular human, a greater human.Again, verse six, the Hebrews writer is quoting from Psalm 8, what is man that you are mindful of him? He continues to quote from Psalms here Hebrews 2:7, he says “him” speaking of humans, it would seem you made him for a little while lower than the angels. You have crowned him with glory and honor, putting everything in subjection under him.So if you think about Psalm 8, you would think to yourself, oh, Hebrews is talking about humans. This would seem anthropological. It's talking about humans. However, at second glance in further study, you realize it's not only talking about humans, it begins to allude to a particular human. There's a particular human who is made lower than the angels for a little while.But just like when humanity was created lower than the angels, and that was not to be forever, this particular human was made lower than the angels for a little while. But that also would not be, that would not go on forever and ever.Older Shall Serve the YoungerThis entire motif of the lower surpassing the greater is foreshadowed. Throughout the Old Testament, we see this idea of the older serving the younger. We see the idea that the older is preeminent but eventually the younger will surpass. There's a flip that happens.We see this with Cain and Abel. Cain is the older, but God accepts Abel's offering, not Cain's. We see this with Isaac and Ishmael. Ishmael is the older son of Abraham, but Isaac is the child of promise.We see this explicitly with Jacob and Esau. Esau is the older brother. But the Bible tells us that the “older shall serve the younger.”We see this with Joseph, he's one of the younger brothers, but his older brothers will serve him.We see David as the young boy whose older brothers will then bow down to him.We see this motif of the younger surpassing the greater, we see this with John the Baptist and Jesus. John the Baptist is first. He's the preeminent one. He's well known. But when he sees Jesus, he says, “I must decrease. He must increase.”And we see this with the angels. For now, they are more powerful than us. They are more glorious than us. They serve as rulers and guides in this age. But there will come a moment where they, the angels, the older brother, will serve humans, the younger brother.There will come a moment where we, the younger, will surpass the older. But this motif in the Old Testament is not primarily foreshadowing humans and angels. That's not the most important thing that's being foreshadowed in this motif of the younger and the older.The most important is the older Adam and the younger Adam, or we should say the, the first Adam and the second Adam, the older Adam. The first Adam was our first older brother. Adam chose to sin and we followed him in that and it brought great corruption on this planet.However, there is a new older brother, younger than the first Adam. The second Adam is now our new brother. We are joined to him by faith. And he will then surpass the first Adam. The second Adam is better than the first Adam.Anthropological vs. ChristologicalWhen we read Hebrews 2, we realize that it's not only talking about humanity, and I would say it's not even primarily talked about humanity. It is primarily referring to Jesus. It is Christological, not merely anthropological.Hebrews 2 is anthropological. It is talking about humanity, but it is talking about more than that. It is not merely anthropological. It is Christological. There's a commentator I read this week, when someone asked him the question, “Is Hebrews 2 anthropological or Christological?” He says, “Yes.” It's both. Jesus was superior to angels, above angels in the pecking order, because he was God, but he became lower than the angels for a period of time.Why? Because he wanted to fulfill a particular mandate. God the Father made Jesus for a little while lower than the angels. And then Jesus in his ascension is crowned king. There's a coronation that happens. The Father crowns him with glory and honor putting everything in under subject, putting everything in subjection under the feet of Jesus. And Jesus rises above the angels. He made lower for a little while and then he surpasses them and goes back to being superior over the angels.And he will bring with him those who are joined to him by faith. The imagery, you could think of a massive structure with a large staircase. And as humans, we were created by God to to climb this staircase, to go from the bottom to the top of the staircase, this massive structure, and then enter into the throne room of God to experience his presence.We were going up these steps, toward the presence of God, on our way to surpassing angels. But then we sinned, the first Adam leads us into destruction, and we reject God. And so then we fall down those steps.Then, God, who's at the top, stoops down and becomes man, he comes down the steps, becomes one of us, to then bring us back up again.Christ brings us with them and he says, “you will reign with me forever.” We will surpass the angels, because of Jesus.Revelation 2:26, “The one who conquers, I will give authority over nations.” Revelation 5 says, “God has made them a kingdom and priest, they shall reign on earth.” Revelation 20:6 says, “Blessed and holy is the one who shares in the first resurrection. The second death has no power over them. They will be priests and they will reign with him.” We will reign with Jesus. If I'm honest, I don't fully understand exactly what that means. But I know that there is a grace at work in our lives, propelling us toward that future age, moving progressively beyond the older brother.What About Jesus?What does this passage tell us about Jesus? It tells us that Jesus is fully God and fully human. In fact, I've heard one theologian say that Jesus is truly God and truly human. He is genuinely human, legitimately human. In fact, he's the ‘most human' human ever. He is truly human.In the early church, there was a heresy called Docetism that basically said that Jesus only appeared to be human. He seemed to be human. No, no, no. If he only looked human, if he didn't actually come down those steps, if he just stayed up there mimicking a human, then he doesn't actually come down and get us.But he had to be actually be a human to come identify with us. And then when he conquers, he then goes up those steps again and he brings us with him.What About Man?What does this passage tell us about us? It tells us that we are more sinful than we realize, and simultaneously more valuable than we realize.We could not make it on our own left to our own accord. We would fall down those steps every time and be damned to hell. Righteously, God would not have been wrong if he said, “To hell with you, literally.” But God abounding in steadfast love, he enters the human story and he makes a way because he sees us as valuable.Humans shall reign in the future, not the angels. This is why we ought not neglect our salvation. Because there is a future. There's an incredible future that God has set for you. Do not neglect this great salvation because God has a plan for you, the younger brother, to surpass the older brother, to reign with Christ forever.Tim Keller says, “In the gospel, we see this. We are more sinful and more flawed in ourselves than we ever dared believe. Yet at the same time, we are more loved and accepted in Jesus Christ than we ever dared hope.” We are more sinful and more flawed, but in Christ we are more loved and more accepted. And that's ultimately what the writer of Hebrews is alluding to here. That you as humans were so sinful, you needed a savior. But you're so valuable that God himself became that savior and we will reign with him forever.All Things SubjectLook at verse eight, it says that God is placing “everything under” the subjugation of man, through Christ. Yet at present, we do not see everything subjected to Jesus.All things are being subjected under Jesus and ultimately being subjected under humans because we are in Christ. In this world, it doesn't look like it's subjected to Jesus. Right about now, we look around and we see disease and devastation. Divorce, miscarriages, disappointments, and heartbreaks.We see war and famine. We see abortion-on-demand being celebrated. We see toxic politics and corrupt governments. We see absurd views of sexuality. We see a world that does not seem to be subjected to the lordship of Jesus. And the writer of Hebrews is addressing this tension.He says, yes, at present time we do not see these things subjected. That doesn't mean that they're not subjected. Everything has been brought under the Lordship of Christ. And God is in the process of making that clear. And the primary instrument he uses to do that is humanity. Through us, he's bringing all things. It will be clear to everyone that all things have been subjected to Jesus.Theologians refer to this as ‘inaugurated eschatology.' In layman's terms, this is referred to as the the ‘already, but not yet.' Christ is already ruling and reigning over everything, but we don't yet see it in its full manifestation. It doesn't seem like everything has been subjected to Jesus. That's what he says in Hebrews 2:9, but here's what we do… we see Jesus.We can take a step back. We don't see every, it doesn't seem like everything is subjected to Jesus. But you know what we do indeed see? We see Jesus. Humanity has seen Jesus. And that changes everything.And the writer here says that we see that Jesus “tasted death for everyone.” Jesus suffered, died a wicked death. Should have been me on that cross. It should have been you on that cross. But Jesus dies in our place. He suffers. And then he raises from the dead. He ascends into the throne room of God, he surpasses the angels, and he's coronated as the king. He has conquered death.So when you take a step back and you see that this world doesn't look like it's subjected to Jesus, the writer of Hebrews is reminding you, ‘yeah, you don't see that right now, but you know what you do see is Jesus exalted high, coordinated as king, having already defeated death and the grave.'And if you see that, you see Jesus is already taken out the big bad enemy death, well then, you know he's going to take everything else out as well.ApplicationWhen you have moments in your life where you sense that God is not in control of this, where you're tempted to believe that Jesus is not ruling and reigning over these things, you ought to pause and remember Jesus was made superior again, above the angels.Remind yourself of that, and it will strengthen you in the face of moments where it seems like Jesus is not in control.This is why the writer of Hebrews is saying, “pay close attention to what we've heard.” We've heard that he rose from the dead. We've heard these things. When you're tempted to drift away from that, intentionally, proactively pay much more closer attention to Jesus.Last thought, in the last few words of verse nine, it says that Jesus tasted death, and then it tells us how he did it.It says in verse nine, by “the grace of God”… by the grace of God… Jesus tasted death for everyone. As we look to Jesus, it is by that grace of God that we will be strengthened and encouraged.The apostle Paul says this in 1 Corinthians 15:10, “By the grace of God, I am what I am… his grace toward me was not in vain… I worked harder than any of them. Though it was not I, but the grace of God that is with me. The grace of God that is with me.” Paul is saying, I worked really hard to get where I'm at, but it wasn't my efforts that got me where I'm at. It was the grace of God. The implication is, let's work hard. But remember that it is not our work that propels us forward. It is the grace of God.We work hard, we do all that we do. We listen to the commands of Jesus. We give extra attention. We pay much closer attention to what we've heard about Jesus. We work hard to make sure we understand Jesus. We work hard to make sure we obey the teachings of Jesus. And as we do that, God bestows his grace that strengthens us.It is not our work that propels us. It is the grace of God with you that propels you, the grace of God that strengthens you and prepares you for the age to come, the age when the younger shall surpass, the older, when humans shall reign with Christ, when we judge angels in the world to come forever and ever.

January 29, 2023 | Docetism: Was Jesus Really Human | Rev. Jenny McDevitt by Shandon Presbyterian Church

1 John 2:18-27Rev. Erik Veerman1/15/20231 John 2:18-27Knowing that You Know Him: the Doctrine TestOur sermon text this morning is from 1 John 2:18-27. You can find that on page 1211 in the pew Bibles.Before we read our sermon text, there are two concepts which we haven't come across in 1 John before. Without some background, they may be a little confusing, so, I thought it would be helpful to explain them before we read. • The first is the phrase “the last hour.” You'll see that twice in verse 18. John says to his readers that they are in “the last hour.” By it he means that in all of history, they are living in the time right before the end of the world - the end of history on the earth as we know it. The end will happen when Christ comes again. And when he does he will bring a new heavens and new earth. The reason that the phrase “the last hour” may be confusing is that John wrote this 1900 years ago. To us that is a long time, and we may be tempted to think that John was wrong, that it was not the last hour. However, when we look at the New Testament as a whole, we see that the concept of the last hour is referring to the era after Christ's first coming. The last days are a time when two things are happening. First, Jesus is exalted and reigning in heaven, and second, false teachers and false Christs are prevalent on earth. Jesus himself referred to the last times this way in Matthew 24. Also, the books of Hebrews, 1 Timothy and 1 Peter, refer to these last days in that way. In other words, we are in the last times still. Jesus has already come in the flesh and has ascended to heaven, while at the same time Satan is seeking to undermine true faith through false teaching. So, that's the first helpful concept to know in this passage.• Second is the word “antichrist.” Or the plural “antichrists.” The apostle John is the only one who uses that word in the Bible. It literally means against Christ. The Antichrist (capital A) is someone who will come and be the opposite of Christ. The apostle Paul spoke of the man of lawlessness – same idea. Jesus spoke of false Christs and false prophets. And all throughout history, people have been distracted trying to figure out who is the Antichrist (capital A). And let me say, the Protestant reformers were also distracted by this. In fact, in the original version of the Westminster Confession of Faith, it says that the Pope is the antichrist. One of the minor changes to the confession that our church uses today was the removal of that. The more important concept in these verses is the plural antichrists. John uses it in a general sense to mean false teachers who are teaching false doctrines about Jesus. In that sense, they are anti-Christ, against Christ. We'll get into that more but I didn't want you to be distracted thinking about THE Antichrist as I read.Hopefully that will help you as we now turn our attention to God's Word.Stand as you are able. Reading of 1 john 2:18-27PrayerAs you know, this is our third Sunday worshiping in the school here. It's great to have more space to spread out and grow. But one of the drawbacks is setting up every week, and then taking everything down and putting it in the storage closet. The many hands have made that helpful.One of the little things is not having a place for our plants… our pulpit plants. They obviously need sun, and the storage closet is pretty dark. So, we couldn't bring them here.You are probably thinking right now, “wait a second, I see two plants next to the pulpit, what are you talking about?” Well, the thing is, these are not real. They may look real. They appear to be genuine. The leaves are green. They are shaped like a small plant. But they are not a living organism. They don't grow. They don't need light or water. They are fake. In fact, the company name that made them is called Faux Real. That's faux – f-a-u-x. The French word for “fake.” They are not “for real” they are “faux real.” Cute.If you closely examine these plants, you would realize they are fake. Even close up they look good, but when you feel the leaves and look at the stems, it's pretty obvious. Well, in 1 John, chapter 2, the apostle is revealing false teachers. They were faux real – false. They may have looked real and sounded real. Their words may have been smooth, but they were not alive in Christ. They were dead. If I could borrow one of John's analogies, these false teachers were not in the light of God. They did not reflect the light. They did not walk in the light. They were utterly fake.We are nearing the end of chapter 2, and here is where we finally learn what was going on in the church – what John's readers were dealing with. And I want you to notice something. It's past tense. These false teachers, called “antichrists,” were no longer in the church. They had left. Verse 19, “they went out from us, but they were not of us.” But even though they were no longer part of the church, they were still trying to deceive the church. We see that in verse 26, “I write these things to you about those who are trying to deceive you.”That's why John needed to write about them. These false teachers were still around – out there. Breathing out their lies. Trying to look real… trying to steal sheep from God's flock.So, it was very important for John to call them out AND to call out their false teaching.Now, before we get into their false teaching, let me first remind you what John has been writing about. Because it directly relates to his words here. John has been giving us life tests. Tests for you and me to examine our faith and our lives – to see if we have an authentic faith.The first test was the test of obedience. The first few verses of chapter 2. Are you seeking to pursue God's commands which are in his Word? It's really important to realize that we do not come to faith through obedience to God's commands. No, John has been clear about that. Rather, the test was about whether you are seeking to live out God's commands, which testifies to a genuine faith.The second test was the love test. A true believer in Christ has a heart that desires to love others and demonstrate that love. We don't have a perfect love for others. No, we still sin (John has also been clear about that, too) but we should be striving to love others which includes forgiving and asking for forgiveness and listening well, among other things.The third test from last week – what Coleman preached on, was the world test. Are you in love with the world? Meaning the things of the world – the various idols in our culture; the cultural entrapments; the things that replace God; all which give empty hope. Do you love the world in that sense, more than you love God?Let me remind you of one very important thing here. John's desire is to give true believers assurance. Remember, if you truly know God in Christ, he wants you to know that you truly know God in Christ. And he has said that in many different ways. He said in chapter 1, “if we walk in the light, we have fellowship with him [God].” Or earlier in this chapter, “whoever keeps his word, in him truly is the love of God.” And also “whoever loves his brother abides in the light.” The apostle is not trying to get you to question your faith if you are a believer. These are pretty cut-and-dry life tests. Because part of giving assurance to true believers in Christ, is revealing what does not reflect true belief.Well, that same assurance is part of John's goal for this fourth test. Look at verse 21. “I write to you, not because you do not know the truth, but because you know it, and because no lie is of the truth.” So, this test is about truth and error. And John's readers, by in large, know the truth. He wants, therefore, to affirm what is true and what is false. That's why I'm calling it the doctrine test. It's the test of what you believe. And John does not just say that there are false beliefs and false teachers. No, he gets specific about the false teaching. And it boils down to one main question. One central belief. And it's the most important question in your life… In fact, I would say, it's the most important question for everyone in the whole world. The question is this, “who is Jesus?” Who do you believe that Jesus is? There is not a single question more important in your life than that.In other words, the doctrine test is not about secondary matters – like your view on baptism or the end times. To be sure, those are important discussions, but those are secondary matters. They don't determine whether you are a Christian. The doctrine test here is about the center of Christianity, your faith in Christ. Who is Jesus… which by the way, includes his relationship to God the Father and God the Spirit. We'll also see that in these verses.And I don't think I'm overstating the importance of the matter. John calls these false teachers antichrists. He can't be any stronger than that. Even though they claim to be Christians, their teaching reveals that they are totally opposed to Christ. Anti-Christs. And because of that, they are not “of us” even though they came out “from us” as John puts it in verse 19. And in verse 26, as we already considered, John plainly says that they are trying to “deceive you.”Over the last few years, the superhero genre has been dominating the box office. Marvel. X-men, Transformers, DC comics. And of course, there are endless villains. Really evil villains like Thanos, the Green Goblin, Ultron, the Joker, Megatron. My favorite, Doctor Occ. Good versus evil. Light versus darkness. But the thing is, these villains rose to their evil dominance from outside of the superheroes. They don't claim to be superheros. They didn't begin good and turn evil. No, they were evil. They started that way. Now, I'm pretty sure one of the middle school boys is going to correct me. I'll probably hear, “you forgot about so and so. He was good before he was evil.”Well, the difficult thing in 1 John 2, is that these antichrists didn't arise outside the church, no they and their false teaching arose from inside the church. Which, as you can imagine, wreaked havoc in the church. And John was writing them to affirm that their departure was good for the church, and also so that they would be on guard against other false antichrists who would seek to destroy the church from within.But what was it? What was it that these false teachers had been teaching?Give a look at verses 22 and 23. There's a word in those verses that is repeated three times. It's the word “denies.” It says, “Who is the liar but he who denies that Jesus is the Christ? This is the antichrist, he who,” again, it says “denies the Father and the Son.” And John says one more time, “No one who denies the Son has the Father.”The central false beliefs of these antichrists, these false teachers, was rejecting Jesus as the Christ. They were denying that Jesus was the promised Messiah. Oh, they believed in a man named Jesus, the person, but they denied that he was God in the flesh. They denied the incarnation. They denied that Jesus was God's Son.Some may have taught that Jesus was born as an ordinary man, but later in life God bestowed upon him his Spirit, and that's when he became the Messiah. But beloved, that is not what the Scripture teach about Jesus. It's not what Jesus taught about himself. No, in Jesus the whole fulness of deity dwells bodily. Colossians 2. He is the Word made flesh, John 1. The baby, the Christ child, is Immanuel, God with us, Matthew 1. God took on the form of a servant, being born in the likeness of men. Philippians 2. [Jesus] is the radiance of the Glory of God and the exact imprint of his nature and he upholds the universe by the word of his power. Hebrews 1.Any denial of Jesus as God's son or the denial of the incarnation in any way is a rejection of God's truth. And that could be flipped around. A denial of Jesus humanity is also antithetical to true belief.And I want you to notice something. These verses are not just about Jesus, God's Son. They also include God the Father and the Holy Spirit:• The reference to God the Father is clear. He's explicitly mentioned in verses 22, 23, and 24. • The Holy Spirit is also referenced in these verses. Verse 20, “you have been anointed by the Holy One, and you have all knowledge.” The reference to Holy One is a reference to Jesus Christ. He is referred to in the Scriptures as the Holy One or the Holy and Righteous One. And he anoints his people with the Holy Spirit. This anointing, verse 20, is associated with pouring out of the Holy Spirit. In fact, in his Gospel, John is very clear about the giving of the Holy Spirit to those in whom God abides. All true believers. And one of the roles of the Holy Spirit, as John explains in his Gospel, is the giving of knowledge through God's Word. That's also right there in verse 20. And finally, verse 27 continues the theme of this anointing, pointing to the Holy Spirit as our main teacher of God's Word. So all of those elements together – the Holy One, the anointing, the giving of knowledge all point to the Holy Spirit in the life of the believer.To summarize, these verses center on a true understanding of who Jesus Christ is, but they also include Jesus' relationship to God the Father and God the Spirit. It teaches about the Trinity. You see, we can't separate a correct understanding about Jesus from a correct understanding of the Trinity. Father, Son, and Spirit.If you look in your bulletin, you'll see that we are going to recite the Nicene Creed in a little bit. Last week we affirmed the Apostle's Creed. We usually use them once a month or every other month. But given this content in 1 John, I thought it would be helpful to affirm them. These creeds have been very helpful to the church over the years. But they were written 200-300 years after John's letters. These creeds summarize what we believe the Scriptures teach about the Trinity - the Father, the Son, and the Holy Spirit. And they came about because of a variety of false teaching that had arisen.Like the false teaching that John was experiencing. The early church fathers, in fact, identified several heresies – several false teachings about Jesus. I've mentioned Gnosticism, but there was also Nesorianism, Docetism, Arianism, Adoptionism, and Donatism, plus a couple of others “isms.” And what the creeds do is help bring clarity and unity and protection to the church around the person and work of Christ, including God the Father and the Holy Spirit. And these verses in 1 John 2, tell us why that is important. Because when the doctrine of God is compromised, it strikes at the heart of Christianity.A few years ago, I had an ongoing dialog with a pastor friend. He was very much about holiness… pursuing holiness in our lives. Which is great. God calls us to pursue holiness and Godliness. That's clear in the Scriptures.But when I would preach a passage like this, my friends would sometimes say to me, “you didn't get to any application!” By that he meant more of the behavioral response to the text. To which I would reply “What do you mean, the application in this passage is the doctrine!”You see, the beauty of the Scriptures is that in them we learn who God is, what he has done for us, our hope in him, and our response to his character and love. Our doctrine and our lives both need to reflect the truth. The apostle John is clear about both. You see, the heart of these verses is believing the truth. I'll come back to what it means to believe the truth in a minute.But first, I want you to jump over to the beginning of chapter 4. Give a quick look down at it. The first 6 verses of chapter 4 are very similar to our text this morning. Antichrists, denials of Jesus, false teaching. In fact, I almost preached them together. But I changed my mind on Friday.When we get to those verses, which will be in the middle of February, I plan to apply this doctrinal test to false teaching in the church today. In other words, what teaching has or is arising today, which strikes at the core of Christianity. And they are many, and I plan to be specific. Worldly philosophies that are attempting to hijack the true Gospel of Jesus Christ. That's the reason that I decided to just focus on chapter 2 this morning, so we would have more time at the beginning of chapter 4 on those ideologies.Let's go back to the creeds for a minute …while they have helped the church unify around a true understanding of Jesus as the Scriptures teach, there is still false doctrine about Jesus out there. I think the most obvious example of this are the Jehovah's Witnesses. They claim to be the true church, yet they deny Jesus' divinity. They believe that Jesus was a perfect man, but not God in the flesh. They fail the test of doctrine. Their teachers, as John describe them, are antichrists. Opposed to Jesus Christ.For the last 2-3 weeks, there have been a couple of JW followers on Main Street. Right downtown. They are trying, as verse 26 says, to deceive. I'm not saying they don't believe what they are teaching, rather that their teaching is a violation of the core beliefs of Biblical Christianity about Jesus, as the Scriptures teach.So, to summarize so far:• First, this fourth life test is the test of doctrine• Second, John is writing to the church because false teachers and false teaching had infiltrated the church. These antichrists had left the church, but their impact was still being felt.• Third, John was writing to the true believers to assure them of their truth belief.• And forth, this true belief centers around Jesus as God's son, who is fully and truly God and man. Jesus Christ is one with the Father and the Holy Spirit.So, now you know! These plants are not real. And neither is anyone who denies Jesus' nature as God or as man. They are rejecting the very foundation of our Christian faith. They are small “a” antichrists, rejecting him and rejecting the truth.As we come to a close, John includes for us, one more thing. What to do about this all.He calls you to believe and trust in Jesus.Look at the language at the end of verse 23. “Whoever confesses the Son has the Father also.” Confessing is more than just believing. It's taking to heart and professing not just who Christ is but believing in the hope and redemption he offers to you. Verse 24 even expands on that. “Let what you heard from the beginning abide in you.” Deep within. Why? Verse 25 answer, because of the promise he made to us, “eternal life.”Friends, this is the hope of knowing and believing in Jesus. When you believe in him by faith, when you abide in him, he will abide in you, forever. Forever in his presence.After we sing this next hymn, we will declare together what we believe about God, and then we will celebrate the Lord's Supper, what we believe Jesus has done for us on the cross…. paving the way for that eternal life in him.Will you believe?

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Home prices may soon plunge by 15-20%, and the number of Americans making a habit of concealed carrying handguns doubled between 2015-2019. That is, we are fast entering a circumstance and condition here in the U.S. which sees not just more sin, but also more temptation to sin, as economic trouble combines with social strife to produce conflict and consternation. For instance, we may be tempted to brag about how much better at self improvement we are, or we might call ourselves and our friends "10's." Or we might dress up as the opposite gender for a year, and then kill ourselves when the reality is too awful and disturbing. What we know for sure is that there is a great deal of wickedness and pain in the world, because of sin. And yet, as Christians, we know that Jesus was tempted with sin during his incarnation. And we further know that Christ resisted that temptation, and remained sinless, just as it is written. But could our Lord have ever even possibly sinned? Or did he entirely lack the capability to sin by nature of his being God? Back in 2012, R.C. Sproul and Sinclair Ferguson discussed the impeccability or peccability of Christ. That is what you call the two positions on this question. But they explained that their conclusion is that, in order to actually have been tempted in every respect as we are, as Hebrews says, Christ had to have been able to give into the temptation to sin. He must have been capable of actually sinning to have been actually tempted as we are. To deny this by emphasizing the divinity of Christ is, Ferguson fears, to verge on the ancient heresy of Docetism, saying that it only appeared as though Christ was fully man, but that this could not have been in conjunction with his full deity. On the other hand, Christ the Center, a podcast put out by Reformed Forum, put out a lengthy discussion on this topic back in 2018, and they came to just the opposite conclusion. Christ could not possibly have sinned, and did not even have the ability to sin, but was only tempted externally in all ways as we are; he was never tempted internally in the way we are. That is, his heart and mind were never really tempted, since that would depend on, and indicate, a sinful nature. Whereas Sproul and Ferguson perceive a risk of Docetism in holding to impeccability, Christ the Center expresses concern that our belief in the hypostatic union is in jeopardy if we can envision a scenario in which the second person of the trinitarian God could have sinned, and been truly separated from the other two persons of the trinity. So who is right, and who is mistaken? Which of these two views is most correct? Though I favor Sproul and Ferguson's, my fallback once again is that God is ultimately incomprehensible, and that we cannot know and understand him as fully as we ourselves are knowable, though we can know Him in what He has revealed clearly about Himself. This is also a factor of His holiness, that He is set apart and other than us. His ways are not our ways. But what is not up for debate is that Christ was sinless. That much is quite clear. And so, in some sense, the crucially important piece is known here, that our Savior is perfect and without blemish in a way we could not have been, but also in a way that makes it actually possible for us to become so as well. --- Send in a voice message: https://anchor.fm/garrett-ashley-mullet/message Support this podcast: https://anchor.fm/garrett-ashley-mullet/support

Bible study is important in one's walk with Christ. This 2022 Bible study discusses the Gospel of John, especially John's Prologue to help Christians understand more about the nature of God and how he works alongside us. This Bible study for beginners series helps people of all walks of faith get to know God and develop your understanding of the divine. Stay tuned for more insight and value to strengthen your walk with Christ. -------------------------- Where else to find Josh Yen: Philosophy: https://bit.ly/philforall Gaming: https://bit.ly/zarathustragames Education: https://bit.ly/joshyen Football: https://bit.ly/footballopinions Buisness: https://bit.ly/logosedu -------------------------- If you would want to support the channel and what I am doing, please follow me on Patreon: https://www.patreon.com/philosophyforall

For additional notes and resources check out Douglas' website.1 The elder to the beloved Gaius, whom I love in truth.Third John is a personal letter written from one friend (the elder) to another (Gaius).Gaius was a common name in the ancient world.For example, it was the name of the emperor Caligula (37-41 AD).A conflict has arisen between supporters of Demetrius and supporters of Diotrephes.This little letter yields many insights into early Christianity.First, John emphasizes his love for the Christians to whom he is writing.Loving relationships are rooted in truth (v.1).Without truth -- and this includes others' being truthful -- a solid relationship is not a realistic possibility2 Beloved, I pray that all may go well with you and that you may be in good health, just as it is well with your soul. 3 I was overjoyed when some of the friends arrived and testified to your faithfulness to the truth, namely how you walk in the truth. 4 I have no greater joy than this, to hear that my children are walking in the truth.Health is a legitimate concern (v.2). Do we inquire after people's physical condition, or only after their spiritual health?"Friend" (v.3) is a technical term.Truth is something in which we "walk" (live in day to day), not just something to which we give assent (v.3).With regard to verse 4, Paul had similar sentiments in 1 Thess 3:8. The "children" are probably not be John's literal offspring, but rather children in the faith.With regard to verse 3, what do we call fellow believers?There are many acceptable words to describe followers of Jesus Christ: disciples, friends, believers, the church, the assembly, the Way, brothers, and more.Our term of choice reveals how we conceive of our relationship to fellow believers.Note: the term "disciples" seems to have been current in the book of Acts, yet not once does it appear in any of the letters. This would suggest that our options are considerably broader than we may have been led to believe.5 Beloved, you do faithfully whatever you do for the friends,even though they are strangers to you; 6 they have testified to your love before the church. You will do well to send them on in a manner worthy of God; 7 for they began their journey for the sake of Christ,accepting no support from non-believers.8 Therefore we ought to support such people, so that we may become co-workers with the truth.That "friends" may be strangers (v.5) strongly supports the special use of this alternate term for Christians.Financially supporting true disciples, even those they have never met, is commendable (vv.5-6)."Sending them on their way" indicates financial support (Matt 10:10; 1 Cor 9:14; Gal 6:6).Evangelists often (if not usually) were compensated for their work, since they moved from city to city and needed room and board. Elders too seem to have been paid (1 Pet 5; 1 Tim 5).These early missionaries did not accept assistance from non-believers (v.7). The church family takes care of the church family.One way these men were assisted was in room and board (v.8). Hospitality is a high virtue in the Bible.In v.7, "for the name of" has been rendered "for the sake of" (NRSV). If we follow the Greek NT more literally, the phrase the name (v.7) probably refers to the divinity of Christ.See Deut 12:5; Exod 23:20-23; Judg 2:1-5; Deut 4:37; John 17:11.God gave his "name" to Jesus.This is only one of many NT passages supporting the truth that Christ is God.9 I have written something to the church; but Diotrephes, who likes to put himself first, does not acknowledge our authority. 10 So if I come, I will call attention to what he is doing in spreading false charges against us. And not content with those charges, he refuses to welcome the friends, and even prevents those who want to do so and expels them from the church.Diotrephes is unfortunately not so generously minded (v.9).He "loves to be first."Ego is a driving factor in much of church history and church politics.John uses the rare word philoprōteuōn, appearing only here in the NT.In classical Greek it means "strive to be first or in the front rank."In ecclesiastical Greek (well after the 1st century), the word came to mean "love to be the leader."Striving to be first is a negative leadership quality. Modesty more often than not characterizes the men and women of the Bible whom the Lord uses to do great things.Diotrephes' doctrinal persuasion is a matter for speculation (v.10). This letter does not seem to be connected the world of Docetism. It's Diotrephes' world that is the issue -- with Diotrephes as star actor and lead commander. He expels those who disagree with him from the church.These were false instances of church discipline.Click for more on the subject of church discipline.John has no hesitation in dealing publicly with the wicked actions of Diotrephes.This ego-driven leader seems to pervert the good principle of 2 John 10 for his own purposes.Before siding with a teacher, we should examine the fruit of his life (v.11). (See also Matt 7:15-20.) There is a connection.11 Beloved, do not imitate what is evil but imitate what is good. Whoever does good is from God; whoever does evil has not seen God. 12 Everyone has testified favorably about Demetrius, and so has the truth itself. We also testify for him,and you know that our testimony is true.Demetrius, the righteous leader, has a good reputation (v.12).This was a requirement for overseers and ministers (deacons, servants) in 1 Tim 3 and TitusThere are three reasons Gaius and his friends should trust Demetrius:He is highly regarded by the church at large.Demetrius' life is in accord with the truth.John speaks well of him.The friends should weigh this triple testimony: that of John, the church, and the truth itself."Whoever does good is from God" (v.11) refers to Demetrius. Moral character lies at the heart of Christian leadership, not forcefulness, persuasiveness, good looks, or popularity.13 I have much to write to you, but I would rather not write with pen and ink; 14 instead I hope to see you soon, and we will talk together face to face.15 Peace to you. The friends send you their greetings. Greet the friends there, each by name.As he indicated in his previous letter, John prefers to deal with certain matters face to face (vv.13-14)"Pen and ink" here, "paper and ink" in 2 John 12.See also 2 Cor 10:9-11."Friends" (v.14), once more, was an epithet of the early Christians.The friends were to be greeted not generally, but by name (v.14). There is something special about remembering people's names and praying for them by name (2 Tim 1:3).Finally:Though 3 John is quite a short letter, there is much for us today.Every chapter of the Bible -- 1189 in all! -- is inspired and useful (2 Tim 3:16).That means we need 3 John. Without it, our Bibles would not be complete. This letter anticipates many situations facing us today.Thought questions:Do we care about how others are doing physically, emotionally, and spiritually? (See 1 Thess 5:23.) Spiritual interest alone is lopsided. God created the body and its emotional, volitional, and intellectual faculties, not just the spirit.Am I a Demetrius, or a Diotrephes? Do I love to be first, or are am I well spoken of by others for being selfless? Am I a team player?How do we feel about paid staff? Christian workers are worth their wages. It is also right for us to support (at a distance) Christian workers we may never have met.What is our "favorite" term for a follower of Christ? There are many available designations for a Christian. Biblically there is no warrant for limiting ourselves to just one term (like disciple or Christian).

For additional notes and resources check out Douglas' website.1 We declare to you what was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the word of life— 2 this life was revealed, and we have seen it and testify to it, and declare to you the eternal life that was with the Father and was revealed to us— 3 we declare to you what we have seen and heard so that you also may have fellowship with us; and truly our fellowship is with the Father and with his Son Jesus Christ. 4 We are writing these things so that our joy may be complete.John the apostle is confronting the false system of Docetism, as we learned yesterday. The docetic Christ wasn't physical -- hence John's emphasis that Jesus was tangible.According to verse 2, eternal life is available to all through Jesus Christ.This suggests that none of us possesses it innately. Romans 6:23 tells us that eternal life is a gift we receive through Christ.This implies that no one will truly live eternally who has not come through Jesus Christ. And yet what an incredible gift for those willing to receive it!Following the teachings of Docetism removed one from the fellowship.John has joy when the members in his sphere of influence (his ministry, here specifically in Asia Minor) are on track spiritually. It is deeply burdensome, for a leader, especially, when Christians are struggling with their faith and commitment (2 Cor 11:28-29).5 This is the message we have heard from him and proclaim to you, that God is light and in him there is no darkness at all. 6 If we say that we have fellowship with him while we are walking in darkness, we lie and do not do what is true; 7 but if we walk in the light as he himself is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin.Is light perfection? No, light (John 3:19-21) is characteristic of God, his word and his people. In other words, judge these false Christians not just by their theology, but also by their morality.God is light -- and light has a strong moral component (Eph 4:17-19; 5:8-14).Other chapters with the darkness-light theme are found in the letters of Paul (Romans 13, 2 Corinthians 6, Ephesians 5, 1 Thessalonians 5, etc), the letters of Peter (1 Peter 2), and especially in the four gospels.Light and darkness don't mix (vv.5-7), and woe to those who confuse the two (Isaiah 5:20)!“Walking in the light”—is this possible for a mere human?Absolutely yes!The Greek of v.6 has an interesting phrase: "do what is true."Walking in the light does not mean perfection, but an eagerness to obey Christ's commands, especially (in 1 John) the command to love one another (2:6, 2:10). If it is impossible to walk in the light, then we are all lost, because walking as Jesus walked and walking in the light are one and the same.The opponents of John's churches claimed to be in the light, but they were not, for two reasons:They did not walk in the light; they did not walk as followers of Christ. (See 1 John 2:3-6.)They were not in fellowship with other Christians. In fact they stood in opposition to the true disciples. (See 1 John 4:5-6.)8 If we say that we have no sin, we deceive ourselves, and the truth is not in us. 9 If we confess our sins, he who is faithful and just will forgive us our sins and cleanse us from all unrighteousness. 10 If we say that we have not sinned, we make him a liar, and his word is not in us.The Gnostics did not admit to wrong and claimed to be without sin (1:8-10).Walking in the light is not only not perfection; it is a lifestyle where there is the open admission of imperfection. It is parallel to “confessing our sins,” that is, being open about our lives and refusing to hide in the darkness (John 3:19-21).We are purified from sin even while we are sinning (vv.7-9), because (in our attitude) we are walking in the light.Christians don't go back and forth from darkness to light unless they leave the Lord completely.We have crossed from death to life; that's settled. Once the bill is paid, we don't go back to the cash register and “settle up” again! It's paid.Some Christians falsely imagine that when they sin they go back to the darkness, and when they confess they are forgiven again and come back into the light. What agony! What insecurity! What error! What a misunderstanding of grace -- a lapse into Galatians 3:3 theology!Confession is vital (v.9).It needs to be a part of our lifestyle. It is part of walking in the light.However, a Christian who fails to confess every sin is not going to be condemned. Imagine the scene at Judgment Day. Baptism and subsequent confession have been described as “a bath and a shower in the blood of Jesus."We as Christians don't need the bath again, but it sure feels good to “shower off' the unrighteousness in the presence of God.Recall Jesus' conversation with Peter in John 13.Why pray for forgiveness when our relationship with God is secure?As an illustration, take marriage. When we sin against our spouse, we need to ask for forgiveness. For what purpose? To become married again, or to mend the relationship?Christians ask for God's forgiveness not that they might be spared from going to hell (that was taken care of in baptism), but that the personal relationship with God might be healed.Salvation is no excuse for not asking for forgiveness when we have hurt God.Thought questions:  When is the last time you faced temptation and said, “No, I am not going to give in, because that is darkness”? What things have you decided not to allow in your life because they belong to the darkness, and not to the light?Do you enjoy walking in the light, or does guilt prevent you?How free do you feel to confess your sins to other people? How have you seen that confession truly brings you into deeper fellowship with God and with others?

For additional notes and resources check out Douglas' website.In the late first century, there were false concepts of Jesus circulating in the Christian world. Just as today there are numerous false Jesuses (perhaps best known is the one begging you to "accept" him, in exchange for nothing -- no commitment), so at the turn of the second century there was a false and idolatrous Jesus. This was being proclaimed in the churches where the apostle John, now an old man, had influence.1 Jn 1 We declare to you what was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the word of life— 2 this life was revealed, and we have seen it and testify to it, and declare to you the eternal life that was with the Father and was revealed to us— 3 we declare to you what we have seen and heard so that you also may have fellowship with us; and truly our fellowship is with the Father and with his Son Jesus Christ.1 John is a letter from the apostle to Christians in Asia Minor (modern Turkey).These inspired words are addressed to the second (third?) generation of Christians. A whole generation or two of believers has been converted and died; it's up to their children to carry the torch.The letters of 1 and 2 John address a heresy called Gnosticism, and specifically a version of Gnosticism called Docetism. If you are unfamiliar with these doctrines, be sure to click on the links -- otherwise it will be difficult for you to fully understand these letters. There are other articles on Gnosticism at this website, too.2 Jn 7 Many deceivers have gone out into the world, those who do not confess that Jesus Christ has come in the flesh; any such person is the deceiver and the antichrist! 8 Be on your guard, so that you do not lose what we have worked for, but may receive a full reward. 9 Everyone who does not abide in the teaching of Christ, but goes beyond it, does not have God; whoever abides in the teaching has both the Father and the Son. 10 Do not receive into the house or welcome anyone who comes to you and does not bring this teaching; 11 for to welcome is to participate in the evil deeds of such a person.Christians shouldn't say, “Philosophy and theology don't matter; just read the Bible.” Training in how to read the Bible benefits us all. The fact is, words and ideas are powerful. We have a moral obligation not only to teach the truth clearly, but also to protect the church from the ravages of false teachers.There are a number of NT references that begin making sense when you realize the nature of the false doctrine being discussed.Colossians 2:18-23 deals with ascetic regulations, and the specific heresy seems to be a fusion of Jewish and Gnostic philosophy.1 Timothy 6:20 addresses the Gnostic superiority complex (“what is falsely called knowledge”).1 and 2 John deal with Docetism. The docetic "Jesus" is nothing but an idol (1 John 5:21).John is emphatic that Jesus Christ came in a physical body (vv.1-3).His life and person were open to verification through the physical senses: sight, hearing and touch.Keep in mind that the Docetists are claiming that he came not in a physical body but as some sort of disembodied spirit.John insists he is a reliable eyewitness of Jesus Christ.It really does matter whether Jesus existed, whether he physically came to earth as a man, preached, loved, and resisted temptation in the flesh, whether he physically died on a cross and bodily rose from the dead (1 Cor 15)!John stresses here not the divinity of Jesus, but his humanity, which was being questioned.So, was Jesus 50% human and 50% divine? No! He was 100% human and 100% divine.As an illustration, Gatorade is totally wet and completely lime-green—100% of each—both at the same time. There are two natures, yet neither excludes the other.In the same way, Jesus is human and divine.Why the mention of fellowship in 1:3?The false teachers, influenced by the Gnostics, had left the fellowship.Either you are in the fellowship or out of it (in both senses of the phrase!).The Gnosticized Christians had “gone out” (1 John 2:19); their new “church” was not in fellowship with the real disciples—they had nothing in common.A modern day phenomenon that is sweeping away many people tired of traditional religion is New Age religion.This is a fusion of eastern mysticism and western concepts, with elements of astrology, pantheism, meditation, the occult and a good deal of snob appeal.Enlightenment is sought within, rather than without—at the foot of the cross of Christ. This is the central flaw of this and many other quasi-religious movements.Sin is downplayed, and the language of love, unity, freedom and tolerance masks the true heart of the movement, which throbs with rebellion and individualism. The movement takes strong exception to the doctrines of sin, judgment, righteousness, hell, and other doctrines clearly set out in the Bible.The message is promoted in such bestsellers asThe Celestine ProphecyThe Care of the SoulA New EarthThe Power of NowA Course in MiraclesFour AgreementsFor an exploration of Gnosticism, with a survey of five Gnostic gospels, see my audio set The Lost Books of the Bible (IPI: Spring, Texas, 2007).The material in this and the next 5 or 10 lessons has been adapted from chapter 17 of my book James, Peter, John, Jude.  Re-read prologue

For additional notes and resources check out Douglas' website.23 When the soldiers had crucified Jesus, they took his clothes and divided them into four parts, one for each soldier. They also took his tunic; now the tunic was seamless, woven in one piece from the top. 24 So they said to one another, “Let us not tear it, but cast lots for it to see who will get it.” This was to fulfill what the scripture says,“They divided my clothes among themselves,    and for my clothing they cast lots.”25 And that is what the soldiers did.The soldiers cast lots for his clothing (vv.23-25a).By custom, the clothing of the executed normally became the property of his executioners.Gambling (v.24) was ever popular among soldiers.The gambling for his clothing fulfills scripture (Psalm 22:18).Clothing:In ancient times, garments included, among other things, tunic and cloak. The tunic was an undergarment (not underwear, but what would be worn indoors or while working). The cloak provided warmth and protection.Like the garment of the high priest (Exodus 28:32), the robe was a seamless whole. John may be indicating that Jesus is our high priest (recall his "high priestly prayer" in chapter 17).25... Meanwhile, standing near the cross of Jesus were his mother, and his mother's sister, Mary the wife of Clopas, and Mary Magdalene. 26 When Jesus saw his mother and the disciple whom he loved standing beside her, he said to his mother, “Woman, here is your son.” 27 Then he said to the disciple, “Here is your mother.” And from that hour the disciple took her into his own home.The women are standing nearby (vv.25b-27).The men, on the other hand (with few exceptions), do not support Jesus in his time of need.Many women supported Jesus both morally and materially. See Luke 8:3.Jesus must realize that his brothers are unable to take care of their mother. (Exactly why is a bit of a mystery to me. One writer suggests that Mary, because she believed in / was a disciple of Jesus, had become alienated to them. That makes sense, although by Acts 1 we see that his siblings are now included among the believers.) And so he entrusts his mother to the special disciple, who is the author of John. Tradition records that later Mary was taken into John's home, and that they even lived together in Ephesus, where John's ministry shifted in later years.A crucified person (vv.26-27) still had the legal power to declare his will, in this case planning for his mother's waning years.28 After this, when Jesus knew that all was now finished, he said (in order to fulfill the scripture), “I am thirsty.” 29 A jar full of sour wine was standing there. So they put a sponge full of the wine on a branch of hyssop and held it to his mouth. 30 When Jesus had received the wine, he said, “It is finished.” Then he bowed his head and gave up his spirit.Jesus thirsts (v.28), and receives a drink (v.29).This is not the initial offer of a drink (actually, a mild analgesic), recorded in Matthew 27:34.It was unusual for a member of an execution squad to allow or give a prisoner a drink. Apparently the soldier was touched, and showed a kindness to Jesus.Note: The drink (v.29) was oxos, watered-down vinegar or cheap wine, popular among soldiers. Normally a branch of hyssop would be too weak to support a sponge. A couple of manuscripts (476 and *1242) read hyssos (javelin) in place of hysoppos. On the other hand, if the stem of the hyssop plant was intended, as opposed to a sprig, the weight could probably have been supported.This fulfills Psalm 69:21-22; see also Psalm 22:15 and John 4:6,10,13-14; 7:37-39.At long last, Jesus cries, "It is finished!"Salvation's work is done. (It will be complemented by the resurrection, ascension, accession, and outpouring of the Spirit.)Matthew (27:50) and Mark (15:37) record a final cry of Jesus, but not the words. Here we have them. Luke also reports the words, "Into your hands I commit my spirit" (Luke 23:46).Jesus has been murdered by the leaders of the Jews, men who have betrayed their own nation.Jesus gives up his spirit (v.30), yet another example of symbolism in John. He surrenders his spirit to the Father, while making it possible to give his spirit to his followers (see chapter 20).31 Since it was the day of Preparation, the Jews did not want the bodies left on the cross during the sabbath, especially because that sabbath was a day of great solemnity. So they asked Pilate to have the legs of the crucified men broken and the bodies removed. 32 Then the soldiers came and broke the legs of the first and of the other who had been crucified with him. 33 But when they came to Jesus and saw that he was already dead, they did not break his legs. 34 Instead, one of the soldiers pierced his side with a spear, and at once blood and water came out. 35 (He who saw this has testified so that you also may believe. His testimony is true, and he knows that he tells the truth.) 36 These things occurred so that the scripture might be fulfilled, “None of his bones shall be broken.” 37 And again another passage of scripture says, “They will look on the one whom they have pierced.”Note: The Day of Preparation ends when the Sabbath begins (Friday sundown).Originally the Greeks called this day prosabbaton (the pre-Sabbath [day]), but in time paraskeve (preparation), the modern Greek word for Thursday, supplanted it.Some (mistakenly) think Jesus was crucified on a Thursday. For more, click here.Jesus is dead. His body hangs on the cross, as do those of the men crucified with him.In accordance with the teaching of the Torah, the bodies must be removed before sunset (Deuteronomy 21:23). Moreover, the Sabbath is about to begin (v.31), so the bodies must be removed quickly.The legs are broken, which hastens death. The thieves are still alive, and so the soldiers break their legs.The soldiers typically used an iron mallet for this purpose.Skeletal remains of a crucified man were found in the area north of Jerusalem. One leg was fractured, the other smashed to pieces.When they come to Jesus, however, he is already dead.Just to make sure, a soldier drives a lance into his heart (v.34). This fulfills Zechariah 12:10.Thus the scriptures are fulfilled (Exodus 12:46; Numbers 9:12; Psalm 34:20); not a one of his bones was broken. Jesus was our Passover Lamb.The result of the piercing (v.34) is a flow of blood and water.Water and blood are significant. 1 John 5:6 says "This is the One who came by water and blood, Jesus Christ; not with the water only, but with the water and with the blood."In the ancient world, many writers describe humans as being composed of water and blood. This means that the Gospel of John is underscoring the fact that Jesus is human.The ancients easily believed Jesus was (a) god, but not (b) that he was human. The view that he was divine but only appeared to be human is called Docetism (from dokein, to seem).38 After these things, Joseph of Arimathea, who was a disciple of Jesus, though a secret one because of his fear of the Jews, asked Pilate to let him take away the body of Jesus. Pilate gave him permission; so he came and removed his body. 39 Nicodemus, who had at first come to Jesus by night, also came, bringing a mixture of myrrh and aloes, weighing about a hundred pounds. 40 They took the body of Jesus and wrapped it with the spices in linen cloths, according to the burial custom of the Jews. 41 Now there was a garden in the place where he was crucified, and in the garden there was a new tomb in which no one had ever been laid. 42 And so, because it was the Jewish day of Preparation, and the tomb was nearby, they laid Jesus there.Normally the Romans allowed the vultures to dispose of the body -- there was no proper burial for a crucified man unless the authorities extended kindness to the family. Usually they granted the body, although not usually in cases of sedition. This is an exceptional situation.Joseph' of Arimathea makes a request of Pilate: the body of Jesus (v.38).Joseph has been a "secret disciple" (v.38). In light of 12:42-43, there is nothing commendable about this. But now he is coming out into the open, taking a risk in asking for the body of Christ.Pilate agrees to Joseph's request. This makes sense, and fits with the other details in our account.Pilate knew Jesus was innocent.In a small way he was doing something good for Jesus.Sadly, he caught a glimpse of the greatness of Jesus, but lacked the backbone to ensure that justice was done.Joseph must have known that Jesus' brothers would not be coming forward to claim the body -- or perhaps they made an arrangement with him.The body needed to be buried -- and soon -- yet Bethlehem (a family plot?) was too far away, and Galilee was impossibly far, especially with the Sabbath about to begin.Joseph's action is recounted in all four gospels. Like Nicodemus, he was a dissenting voice within the Sanhedrin. (See Luke 23:51.)Costly myrrh and aloes (v.39) are found also in Psalm 45:8; Proverbs 7:17; and Song 4:14.This is an enormous quantity -- enough for the burial of a king! (See 2 Chronicles 16:14.)John is emphasizing here, and elsewhere, the kingship of Jesus Christ.Nicodemus joined Joseph (v.39), bringing myrrh and aloes, which would have offset putrefaction and covered over part of the odor of decomposition.Note: Verse 40 is just one of many showing that the gospel is not written primarily for the Jews (Jewish Christians).This was an expensive mixture, especially considering its sheer weight.The weight of the spices, perhaps 100 lbs (c.45 kg) was enormous, considering that Jesus, apparently a man of average size, would have weighed no more than 150-180 lbs (c.70-80 kg).Cadaver and spices together would have come to 250-280 lbs (c.115-130 kg), very difficult even for two men to shift.Together the two of them wrapped the body in a linen cloth and laid it in a nearby garden tomb (v.42).According to Matthew 27:60, this was Joseph's own family burial site.Executed criminals were buried well away from the city (Josephus Ant. 5:44). In later times two burial places for the executed were provided, one for those stoned and burned, another for those beheaded and strangled.Thus the two cautious believers come into the light. Here is an implicit call for all true believers to take a stand for Jesus.Nicodemus and Joseph came into the light, exposing themselves to criticism and worse. Is there any way in which I have been living as a "secret disciple"?Do I need to come out into the open? be more public with my faith?

Part 5 Lets Get Organized and Remain One! Last time we looked at the expansion of the early church in spite of the endemic persecution by the Roman empire. They were the ‘enemy from outside the church'. But there was also another enemy lurking, two main enemies from within the church! Our first enemy was the systemic disorganization and chaos within leadership and structure of churches. If there is no organization then chaos would rule supreme. That was partly why during this time the Apostle Paul helped form the leadership and organizational structure of the church. We see from his writings that 1st century Church government consisted of a 2 fold order of leadership. ~ Elders - Presbyteros (Presbyter) - Elder - Jewish background referring to the character & spiritual maturity of the leaders. Episcopos - Bishop - Greek background referring to the role of the elders as overseers or shepherds. These 2 words are used interchangeably in the N.T. (Acts 20:17, 28; Titus 1:5-7; Phil. 1:1). There were a number of bishops or elders in the early Church. Deacons - Diakanos (servant/minster) (1 Timothy 3:12-13) The second century Church government followed a 3 tier order of leadership which consisted of one bishop presiding over a group of elders & deacons. This was mainly towards the end of the 2nd century. Reasons for the development of the episcopate Chairman of the elders. Church organisation similar to Roman government. Local Church representatives. One bishop could trace his authority back to the apostles. Relationships between the Churches. For the first 3 centuries the local Churches were largely autonomous linked in fellowship without a formal structure. Bishops occasionally met for discussion on doctrinal matters. Apostolic succession began in the early 2nd century to prevent division and false doctrine entering the Church. Each bishop could trace his teaching back to apostolic origins. Later on, it was said that special powers were said to be passed on to the bishop at his ordination. Despite the formulation of Apostolic succession however, within all this disorganization and chaos, several false and heretical teaching were becoming a threat. Here are the 5 main heresies of the time which was creeping into the theology and practise of the church. a. Gnosticism – This was the big one! Gnosis simply means knowledge. The gnostics stressed the intellectual side of Christianity and believed the earth was surrounded by 30 spheres each with its own god. The 'god' god, was on the outer sphere, was totally unknowable, self-existent, infinitely remote and the 'bad' creator was on the inner sphere. The ‘gods' in each sphere grew more evil as they approached the earth. They taught that the Old Testament ‘god' was evil and they suggested Jesus Christ came to liberate the divine spark in each one of us. Since they believed that the physical (as in the body) was evil, they lived an austere and ascetic lifestyle. They believed that this knowledge was only available to the spiritually elite. There were 3 levels of Gnostics: Pneumatic/Spiritual - Divine or superior people Psychic - Those who cannot get beyond faith - prophet/good Jews. Hylic - Majority of the human race. Hopeless bondage to satan and their own lusts and desires. b. Docetism's philosophy & theology taught that the physical world, the body, was inherently evil. Therefore Jesus Christ could not have taken on real human form because of this concept or philosophy. As a result, Jesus Christ was therefore an allusion or phantom. However, Genesis 1 teaches us that physical creation is 'very good.' This teaching also denies Jesus full humanity. ~ c. Montanism - Stressed the inspirational side of Christianity. In response to formality in the Church, they strongly promoted the more 'exciting' gifts of the spirit especially prophesy, tongues and religious excitement. Montanus their leader claimed to be the mouthpiece of the Holy Spirit. They were probably more fanatical than heretical, but were quickly excommunicated. Montanus was in Phrygia, in Asia Minor, in 172 AD and they also taught against celibacy. ~ d. Marcion - In the 2nd century Marcion taught that the Old Testament was the product of an evil god and eliminated the Old Testament and New Testament references with a Judaistic influence. This encouraged early Christians to examine the Scriptures and find out what really was the Word of God. e. Notation Schism - Some Christians denied the Lord under severe persecution of Decius (251 AD), but later repented. The Church split over whether to accept these Christians back into fellowship or not. This division lasted until the 6th century. ~ In one form or another, these heresies are still prevalent today, even within the church, and particularly within all the cults such as Jehovah Witnesses and Mormonism. That is one reason we should be looking at church history so that we don't make similar mistakes, in both our theology and practise! How will the young church continue to go forward? Well for the answer to that, you will have to wait until the podcast tomorrow! Click or tap here to save this as an audio mp3 file

For additional notes and resources check out Douglas' website.Senses of anti in Greekagainstin place of (2 Cor 11)Occurrences of "antichrist(s)" in BibleNot in Revelation!Only in the letters of John1 John 2:18, 4:32 John 7Who were the antichrist?They are people, not a person.They'd left the church. Yet not all who wander are the antichrist!They denied the incarnation. Probably these people had been deceived by a false teaching called Docetism.Polycarp (69-155 AD)  warned the Philippians that everyone who preached false doctrine was an antichrist. Yet this seems to go beyond the biblical meaning of the term, which concerns God becoming flesh, and no other doctrine. In later centuries, Christian writers began to identify the Antichrist with specific individuals.What about 2 John?There is still a problem.Notice v.7, which may be easiest verse to share with others who are looking for a definition of the term.What about 3 John?Here there's no mention of antichrist.Diotrephes the narcissist (in 3 John 9) may not deny the incarnation, but...The enemy doesn't necessarily reject the gospel - at least not visibly. Heretics come in two shapes.Those who deny fundamental doctrines. This is a later sense of heretic.Those who create factions (haireseis, in Greek) -- the original sense.Both senses entail something false.ConclusionsAntichrist means denying the central teaching of Christianity: that God became flesh.Virtually everything you hear about the Antichrist these days is rubbish.Let's make sure we aren't the antichrist! Appreciate the incarnation!Let's also be sure we don't go the way of Diotrephes. Be humble; stay unified; stay connected.For more, please hear the podcast on Antichrist in the Last Things series at this website.Next: Jude--Lordship or License?

by Ben Dehart

by Ben Dehart

by Ben Dehart

by Ben Dehart

As the first generation of Christians took up the mantle of apostolic faith, alternative ideas about Jesus began to sprout up around them— ideas which the apostles themselves had to ward off. In this episode, the Brothers introduce us to the first heresy in the Church's history: Docetism. Consulting the letters of St Ignatius of Antioch and other 1st and 2nd century sources, we begin to discover the earliest, drawn borders of catholic orthodoxy.

Important background information helps to understand the Book of 1 John. The Apostle John introduces the danger of the cult of Docetism that had entered into the churches throughout Asia Minor. If allowed to grow, this would destroy the True Church.

We are beginning a series of episodes comparing Jesus to superheroes. This series will tackle wrong ideas about Jesus from church history in chronological order. A superhero will represent each of these ideas. Is Jesus Like Superman? We answer this question by answering the following: Who is Superman? Is Superman or Clark Kent human? What is Gnosticism and Docetism? What are three flavors of Docetism? The Phantom theory The Alien Body theory The Divine Blood theory What are problems with Docetism? It denies substitutionary atonement It denies the eschatology of Jesus' reign on earth What are some verses against Docetism? Sources Cited: The Gnostic Society Library, "http://gnosis.org/library/actjohn.htm (The Acts of John)." Phillip R. Johnson, "http://www.romans45.org/articles/blood.htm (What's All the Controversy About John MacArthur and the Blood of Christ?)" romans45.org, 2000. Scriptures Referenced: Matthew 9:4 Luke 11:17 Galatians 3:16 Hebrews 2:16 Acts 2:29-30 Romans 1:3 2 Timothy 2:8 Hebrews 10:4-6 Isaiah 53:5 1 Peter 3:18 Romans 5:6 Hebrews 9:28 Luke 1:32 1 John 4:2-3 2 John 1:7 ***** Like what you hear? https://www.truthspresso.com/donate (Donate) to Truthspresso and give a shot of support! *****