Podcasts about early church history

“Where do we see the sacraments in early Church history?” This question opens a discussion on the foundational role of sacraments, while also addressing how the sacrament of marriage can lead to sainthood, the biblical basis for confirmation, and the significance of exorcised salt in baptism. The conversation touches on various aspects of sacramental theology and its historical context. Join the Catholic Answers Live Club Newsletter Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 02:01 – Where Do We See the Sacraments in the Early Church? 16:20 – Could you expound how the sacrament of marriage is also a path to sainthood since we see so many examples of celibate people as saints? 22:00 – Is confirmation really in the Bible? 31:46 – What was the role of Exorcised salt in the Sacrament of Baptism prior to the Consilium's reforms 35:19 – What if someone passes away while going through OCIA or before confirmation and they are never able to receive the Eucharist? Are they at risk of not being accepted into Heaven? 42:39 – What book on John Duns Scotus do you recommend? 45:24 – why do you have to wait so long to make your first confession?

“Is there evidence for the papacy in early Church history?” This question addresses claims about the absence of papal evidence in the first 300 years of the Church. The discussion also touches on the authority of both Peter and Paul in Rome, as well as the role of Ignatius in the early Church and the implications of Constantine’s influence on Christian records. Join the Catholic Answers Live Club Newsletter Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 01:56 – There’s a claim that there is no evidence for the papacy in the first 300 years of the Church. Is that true, and if there is, where do we find it? 11:32 – What about the claim that BOTH Peter and Paul were the authority in Rome? 15:15 – Protestants using Ignatius as evidence from the early church that there was no bishop in Rome. 22:49 – Did Constantine and the roman empire censor records to help spread the Christian faith? 31:17 – How does the Seat of Peter parallel the Davidic throne? Does this explain how the papacy can be valid with bad popes? 47:28 – How do we know that the apostles were bishops? Did they make the position of Bishop?

Evil still exists in the world, but Jesus conquers it in a way no human ruler ever has. Rather than defeating His enemies through force, He transforms them through agape, the self-sacrificing love that seeks another person's good at personal cost. This is the love displayed at the cross, where God stepped into human history and gave His life as a sacrifice for sin. The early church in Ephesus demonstrated this love in ways that turned the ancient world upside down, and the same victory is still unfolding today. Every act of foster care, forgiveness, prison ministry, or disaster relief is King Jesus continuing to conquer through His people. Agape is not a feeling. It is a decision, and it is the most powerful force in human history.Support the show

Join us on our very first video featuring Bobby Harrington and David Young as they teach a class on the History of the Protestant Reformation and Early Church History. Join Bobby Harrington and David Young in this engaging and informative beta course, the first recorded for the Renew Certificate in Theology. Bobby outlines the structure and goals of the course, which covers the 12 courses offered at his home church, aimed at ordaining qualified individuals for ministry. Key topics include the Restoration Movement, early church history, and significant Christian doctrines. David Young dives into crucial theological questions spanning 1500 years of Christian history, covering topics such as the church's approach to Judaism, the development of the New Testament canon, ecclesiastical authority, Christology, and the doctrine of salvation. This session also addresses relevant contemporary questions and historical perspectives. For resources, the suggested readings include 'The Fool of God' and Gavin Ortland's 'What It Means to be Protestant.'   Download the free RENEW.org App - https://renew.org/renew-app/  Visit RENEW: https://renew.org/   Check out the following from RENEW.org: Events: https://renew.org/resources/events/ Videos: https://renew.org/media/videos/ Podcasts: https://renew.org/media/podcasts/ Articles: https://renew.org/articles/ Free eBooks: https://renew.org/resources/free-ebooks/ Books: https://renew.org/resources/books/ Audiobooks: https://renew.org/resources/audiobooks/ Sermon Tools: https://renew.org/resources/sermon-tools/ Job Board: https://jobs.renew.org/ Renew University: https://renewuniversity.org/ Real Life Theology Conversations: https://renew.org/rltc/ Sign up for our newsletter: https://renew.org/resources/newsletter-sign-up/

If you enjoy this episode, we're sure you will enjoy more content like this on The Occult Rejects.  In fact, we have curated playlists on occult topics like grimoires, esoteric concepts and phenomena, occult history, analyzing true crime and cults with an occult lens, Para politics, and occultism in music. Whether you enjoy consuming your content visually or via audio, we've got you covered - and it will always be provided free of charge.  So, if you enjoy what we do and want to support our work of providing accessible, free content on various platforms, please consider making a donation to the links provided below.  Thank you and enjoy the episode!Links For The Occult Rejectshttps://linktr.ee/theoccultrejectsOccult Research Institutehttps://www.occultresearchinstitute.org/Substackhttps://substack.com/@theoccultrejects?r=7auau0&utm_campaign=profile&utm_medium=profile-pageCash Apphttps://cash.app/$theoccultrejectsVenmo@TheOccultRejectsBuy Me A Coffeebuymeacoffee.com/TheOccultRejectsPatreonhttps://www.patreon.com/TheOccultRejectsFull BibliographyAdler, Yonatan. The Archaeology of Purity: Archaeological Evidence for the Observance of Ritual Purity in Ereẓ-Israel from the Hasmonean Period until the End of the Talmudic Era. PhD diss., Bar-Ilan University, 2011.Adler, Yonatan. The Origins of Judaism: An Archaeological-Historical Reappraisal. New Haven: Yale University Press, 2022.Ambrose of Milan. On the Mysteries.Ambrose of Milan. On the Sacraments.Augustine of Hippo. On Baptism, Against the Donatists.Augustine of Hippo. On the Merits and Forgiveness of Sins, and on the Baptism of Infants.Bradshaw, Paul F. The Search for the Origins of Christian Worship: Sources and Methods for the Study of Early Liturgy. 2nd ed. Oxford: Oxford University Press, 2002.Bradshaw, Paul F., Maxwell E. Johnson, and L. Edward Phillips. The Apostolic Tradition: A Commentary. Minneapolis: Fortress Press, 2002.Cyril of Jerusalem. Catechetical Lectures.Davies, J. G. The Architectural Setting of Baptism. London: Barrie and Rockliff, 1962.Dölger, Franz Joseph. The Sun of Justice: The Christian Cult of the Sun and the Baptismal Orientation. Relevant for eastward prayer, solar symbolism, and baptismal orientation.Ferguson, Everett. Baptism in the Early Church: History, Theology, and Liturgy in the First Five Centuries. Grand Rapids: Eerdmans, 2009.Finn, Thomas M. Early Christian Baptism and the Catechumenate: Italy, North Africa, and Egypt. Collegeville: Liturgical Press, 1992.Finn, Thomas M. Early Christian Baptism and the Catechumenate: West and East Syria. Collegeville: Liturgical Press, 1992.Hippolytus. The Apostolic Tradition. Attribution debated, but still important for reconstructing early baptismal practice.Jensen, Robin M. Baptismal Imagery in Early Christianity: Ritual, Visual, and Theological Dimensions. Grand Rapids: Baker Academic, 2012.Johnson, Maxwell E. The Rites of Christian Initiation: Their Evolution and Interpretation. 2nd ed. Collegeville: Liturgical Press, 2007.Josephus. Jewish Antiquities, Book 18.Justin Martyr. First Apology.Kavanagh, Aidan. The Shape of Baptism: The Rite of Christian Initiation. Collegeville: Liturgical Press, 1978.Kazen, Thomas. Studies on John the Baptist, ritual immersion, and purity in early Judaism.Klawans, Jonathan. Impurity and Sin in Ancient Judaism. Oxford: Oxford University Press, 2000.Klawans, Jonathan. Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism. Oxford: Oxford University Press, 2006.Lawrence, Jonathan David. Washing in Water: Trajectories of Ritual Bathing in the Hebrew Bible and Second Temple Literature. Atlanta: Society of Biblical Literature, 2006.Lietzmann, Hans. Mass and Lord's Supper: A Study in the History of the Liturgy. Relevant for early worship, initiation, and Eucharistic entry.Meeks, Wayne A. The First Urban Christians: The Social World of the Apostle Paul. New Haven: Yale University Press, 1983.Regev, Eyal. Studies on Qumran, ritual purity, and Jewish sectarian practice.Riley, Hugh M. Christian Initiation: A Comparative Study of the Interpretation of the Baptismal Liturgy in the Mystagogical Writings of Cyril of Jerusalem, John Chrysostom, Theodore of Mopsuestia, and Ambrose of Milan. Catholic University of America Press, 1974.Schmemann, Alexander. Of Water and the Spirit: A Liturgical Study of Baptism. St. Vladimir's Seminary Press, 1974.Spinks, Bryan D. Early and Medieval Rituals and Theologies of Baptism: From the New Testament to the Council of Trent. Ashgate, 2006.Spinks, Bryan D. Reformation and Modern Rituals and Theologies of Baptism: From Luther to Contemporary Practices. Ashgate, 2006.Tertullian. On Baptism.The Didache.Turner, Victor. The Ritual Process: Structure and Anti-Structure. Useful for liminality and rites of passage, though not baptism-specific.Van Gennep, Arnold. The Rites of Passage. Useful for initiation structure, separation, liminality, and incorporation.Whitaker, E. C. Documents of the Baptismal Liturgy. SPCK, 1970.Yarnold, Edward. The Awe-Inspiring Rites of Initiation: Baptismal Homilies of the Fourth Century. Collegeville: Liturgical Press, 1994.Also want to remind people about the website, if you're into reading we have tons of information by multiple contributors, and we got t-shirts up on the site if you're interested. Fun fact, the art is all based on the eyeball. A

If you enjoy this episode, we're sure you will enjoy more content like this on The Occult Rejects.  In fact, we have curated playlists on occult topics like grimoires, esoteric concepts and phenomena, occult history, analyzing true crime and cults with an occult lens, Para politics, and occultism in music. Whether you enjoy consuming your content visually or via audio, we've got you covered - and it will always be provided free of charge.  So, if you enjoy what we do and want to support our work of providing accessible, free content on various platforms, please consider making a donation to the links provided below.  Thank you and enjoy the episode!Links For The Occult Rejectshttps://linktr.ee/theoccultrejectsOccult Research Institutehttps://www.occultresearchinstitute.org/Substackhttps://substack.com/@theoccultrejects?r=7auau0&utm_campaign=profile&utm_medium=profile-pageCash Apphttps://cash.app/$theoccultrejectsVenmo@TheOccultRejectsBuy Me A Coffeebuymeacoffee.com/TheOccultRejectsPatreonhttps://www.patreon.com/TheOccultRejectsBIBLIOGRAPHYHidden Rooms, Holy Water, and the DeadWhite, L. Michael. The Social Origins of Christian Architecture, Volume I: Building God's House in the Roman World: Architectural Adaptation Among Pagans, Jews, and Christians. Trinity Press International, 1996. Key use: Essential source for early Christian architectural adaptation, especially the shift from domestic and semi-domestic gathering spaces toward more specialized Christian buildings. White's work is useful for showing that early Christian architecture develops inside a broader Roman social and architectural world, not in isolation.White, L. Michael. The Social Origins of Christian Architecture, Volume II: Texts and Monuments for the Christian Domus Ecclesiae in Its Environment. Trinity Press International, 1997. Key use: Companion volume for the textual and archaeological evidence behind the domus ecclesiae, early meeting spaces, and the built environment of pre-Constantinian Christianity.Yale University Art Gallery. “Christian Building.” Dura-Europos: Excavating Antiquity. Key use: Strong anchor for the Dura-Europos Christian building and its wall paintings. Yale notes that the Christian paintings were uncovered in 1932 and that Clark Hopkins described the murals as preserved from more than three-quarters of a century before Constantine recognized Christianity in 312.Yale News. “House Call: A New Study Rethinks Early Christian Landmark.” 2024. Key use: Useful cautionary source for not oversimplifying Dura-Europos as merely a domestic “house church.” The report highlights recent scholarship reexamining how domestic the Dura Christian building really was and why its architectural classification needs care.Smarthistory. “Dura-Europos.” Key use: Accessible overview of Dura-Europos as a multicultural Roman frontier site, including the adapted Christian building used as a meeting place and baptistery in the first half of the third century.Peppard, Michael. The World's Oldest Church: Bible, Art, and Ritual at Dura-Europos, Syria. Yale University Press, 2016. Key use: Major source for the Dura-Europos Christian building, its baptistery, biblical imagery, ritual use, and the danger of reading the site too simply through later church categories.Snyder, Graydon F. Ante Pacem: Archaeological Evidence of Church Life Before Constantine. Mercer University Press, revised edition, 2003. Key use: Important archaeological source for Christian life before Constantine, especially material evidence for worship, burial, symbols, and everyday Christian practice before public imperial privilege. Mercer University Press identifies the book as focused on archaeological evidence of church life before Constantine.Jensen, Robin M. Baptismal Imagery in Early Christianity: Ritual, Visual, and Theological Dimensions. Baker Academic, 2012. Key use: Core source for baptismal images, ritual meaning, water, initiation, death and rebirth, and the way visual programs frame baptismal practice.Jensen, Robin M. Understanding Early Christian Art. Routledge, 2000. Key use: Early Christian visual culture, catacomb imagery, baptismal scenes, Good Shepherd imagery, Jonah, Daniel, Lazarus, and the visual language of salvation and resurrection.Ferguson, Everett. Baptism in the Early Church: History, Theology, and Liturgy in the First Five Centuries. Eerdmans, 2009. Key use: Major historical and theological source for baptismal practice, initiation, immersion, anointing, catechesis, and the development of baptismal rites.Johnson, Maxwell E. The Rites of Christian Initiation: Their Evolution and Interpretation. Liturgical Press. Key use: Development of initiation rites, catechumenate, baptism, post-baptismal rites, and how Christian initiation becomes structured over time.Spinks, Bryan D. Early and Medieval Rituals and Theologies of Baptism: From the New Testament to the Council of Trent. Ashgate, 2006. Key use: Long-range ritual and theological development of baptism, useful for tracking how early baptismal space later becomes more formalized.Britannica. “Catacomb.” Key use: Baseline definition of catacombs as subterranean cemeteries composed of galleries or passages with recesses for tombs; useful for correcting the popular misconception that catacombs were primarily secret churches rather than burial landscapes.Stevenson, James. The Catacombs: Rediscovered Monuments of Early Christianity. Thames & Hudson, 1978. Key use: Classic overview of Roman catacombs, burial architecture, inscriptions, symbols, and early Christian memory.Rutgers, Leonard V. Subterranean Rome: In Search of the Roots of Christianity in the Catacombs of the Eternal City. Peeters, 2000. Key use: Catacombs as archaeological and social evidence, including burial practice, community identity, and the relationship between Jews, Christians, and Roman funerary culture.Fiocchi Nicolai, Vincenzo, Fabrizio Bisconti, and Danilo Mazzoleni. The Christian Catacombs of Rome: History, Decoration, Inscriptions. Schnell & Steiner, 2002. Key use: Detailed treatment of catacomb history, inscriptions, burial spaces, and visual programs.Brown, Peter. The Cult of the Saints: Its Rise and Function in Latin Christianity. University of Chicago Press, enlarged edition. Key use: Essential source for the holy dead, saint veneration, relics, tombs, pilgrimage, and the way corporeal remains became central to Christian religious life. The University of Chicago Press describes Brown's work as exploring how worship of saints and their corporeal remains became central to religious life in Western Europe.Brown, Peter. The Body and Society: Men, Women, and Sexual Renunciation in Early Christianity. Columbia University Press, 1988. Key use: Christian body theology, asceticism, holiness, discipline, and why the body is so central to late antique Christian imagination.Yasin, Ann Marie. Saints and Church Spaces in the Late Antique Mediterranean: Architecture, Cult, and Community. Cambridge University Press, 2009. Key use: Churches, saints, relics, cult practice, community identity, and how sacred spaces are organized around holy bodies and memory.Grabar, André. Martyrium: Recherches sur le culte des reliques et l'art chrétien antique. Key use: Classic work on martyr shrines, relic cult, and the relationship between architecture, art, and the holy dead.van Gennep, Arnold. The Rites of Passage. Key use: Separation, liminality, and incorporation. Crucial for baptism, catechumenate, thresholds, initiation, and the movement from outsider to insider.Turner, Victor. The Ritual Process: Structure and Anti-Structure. Key use: Liminality, threshold states, ritual transition, and communitas. Useful for baptism, catacomb descent, martyr devotion, and controlled access.Kilde, Jeanne Halgren. Sacred Power, Sacred Space: An Introduction to Christian Architecture and Worship. Oxford University Press, 2008. Key use: Christian buildings as arrangements of power, worship, divine presence, and embodied access. Useful for thresholds, sanctuary divisions, nave, altar, and congregation.Kieckhefer, Richard. Theology in Stone: Church Architecture from Byzantium to Berkeley. Oxford University Press, 2004. Key use: Church architecture as theology made spatial. Useful for altar, pulpit, nave, threshold, symbolic layout, and worship practice.Krautheimer, Richard. Early Christian and Byzantine Architecture. Yale University Press / Pelican History of Art. Key use: Classic architectural history for early Christian and Byzantine buildings, including the shift from pre-Constantinian spaces to basilicas, baptisteries, martyr shrines, and later monumental forms.Mathews, Thomas F. The Clash of Gods: A Reinterpretation of Early Christian Art. Princeton University Press, 1993. Key use: Early Christian imagery, visual conflict, ritual meaning, and the development of Christian art within the Roman world.Elsner, Jaś. Imperial Rome and Christian Triumph: The Art of the Roman Empire AD 100–450. Oxford University Press, 1998. Key use: Roman visual culture, Christian adaptation, imperial imagery, and the shift into Christian public art and architecture.MacMullen, Ramsay. Christianizing the Roman Empire: A.D. 100–400. Yale University Press, 1984. Key use: Social and historical context for Christian expansion before and after Constantine, useful for understanding how Christian space changes as Christianity grows.Mango, Cyril. Byzantine Architecture. Key use: LonAlso want to remind people about the website, if you're into reading we have tons of information by multiple contributors, and we got t-shirts up on the site if you're interested. Fun fact, the art is all based on the eyeball. A

What happens when a faithful church—commended by Jesus Himself—becomes the birthplace of one of the most controversial movements in early Christianity? In this episode of the Ephesiology Podcast, we journey to ancient Philadelphia in Asia Minor, a “gateway city” shaped by competing religious forces and cultural pressures. With limited archaeological data but rich literary and numismatic clues, we uncover how a steadfast community navigated syncretism, only to later give rise to Montanism—a movement that both recovered important biblical emphases and introduced dangerous distortions. This is more than history; it's a cautionary tale about leadership, authority, and the enduring tension between faithfulness and innovation in the mission of God. Keywords: Archaeology, Missiology, Philadelphia (Asia Minor), Seven Churches of Revelation, Book of Revelation, Early Church History, Montanism, New Prophecy Movement, Syncretism, Numismatic Evidence, Religious Pluralism, Dionysus Worship, Artemis Cult, Jewish Diaspora, Apocalyptic Expectation, New Jerusalem, Church Leadership, Heresy, Prophetic Authority, Moral Rigor, Missional Strategy, Gateway City Key Takeaways 1. Faithful beginnings don't guarantee faithful trajectoriesThe church in Philadelphia receives only commendation from Jesus (Revelation 3), yet later developments in the region reveal theological drift and distortion. 2. Archaeology's silence still speaksEven with minimal excavation, literary and numismatic evidence provides a vivid picture of Philadelphia as a deeply religious, pluralistic environment shaped by multiple cults and practices. 3. Context shapes theology—for better or worseThe surrounding worship of Dionysus, Artemis, and other deities created a cultural environment where ecstatic practices and syncretism could easily infiltrate emerging Christian expressions. 4. Syncretism is not just a pagan problemBoth Jewish and Christian communities in Asia Minor show signs of accommodation to surrounding religious practices, echoing concerns seen in texts like 1 Corinthians. 5. Montanism: reform and distortion intertwinedMontanism recovered valuable elements—moral seriousness, the role of the Spirit, and broad participation in ministry—yet distorted authority by elevating new prophecy above prior revelation. 6. “Jesus and…” is the fault line of heresyThe movement illustrates a recurring theological danger: adding new authority or revelation alongside Jesus undermines the foundation of the faith. 7. Leadership formation is mission-criticalMontanus serves as a cautionary example of elevating immature or newly converted leaders, reinforcing New Testament warnings about leadership qualification. 8. Geography shapes eschatologyMontanus's claim that the New Jerusalem would appear in his region shows how local context can shape—and distort—apocalyptic expectations. 9. Movements spread beyond their originsMontanism's influence reached far beyond Phrygia, impacting figures like Tertullian and spreading across the Roman Empire for centuries. 10. The past speaks to present mission practiceThis episode underscores a central Ephesiological insight: understanding the historical movement of God helps the church navigate contemporary challenges with greater discernment. Connect With Us Follow Ephesiology: Website | Twitter | Instagram | YouTube Follow Andrew Johnson @thediscfan.bsky.social If this episode encouraged you, please leave a review and share it with others exploring missional living in post-Christian contexts. Thanks for doing theology in community with us today! If you have a question or topic that you'd like to hear addressed on the Ephesiology Podcast, just send it to Andrew at thediscfan@gmail.com. Donate Find the podcast on your favorite podcast app Just search for “Ephesiology” Our Podcasters Michael CooperProfessor | Missiologist | AuthorMichael is the missiologist in residence with East West where he focuses on equipping and empowering church leaders in evangelism, discipleship, leadership, and catalyzing church planting movements in the most difficult to reach places on the planet. He is the author of Ephesiology: The Study of the Ephesian Movement as well as many other books and academic articles. He has lectured at universities around the world and serves as affiliate faculty at Kairos University where he facilitates the degree programs in partnership with Ephesiology Master Classes.Andrew JohnsonMinistry Lead, West Village ChurchAndrew is a proud husband, father and pastor who desires all to know the one true King. He is honored to serve at West Village Church in Victoria, BC. Previously, he's ministered in Houston, Chicago, Indy, Flagstaff and Tempe in a variety of church contexts. Andrew has a BA in Christian Ministry from Trinity International University and an MA from Phoenix Seminary. He is currently a Doctor of Ministry student at Kairos University and is the co-host of the Ephesiology Podcast. When not at work, he's an avid disc golfing, vinyl playing, Spider-Man following/collecting fellow. Go Pacers. Do you enjoy the Ephesiology Podcast? If the Stones Could Speak How Archaeology Reveals the Church's Mission with Dr. Michael T. Cooper Date: Thursday, 21 May 2026Time: 16:00 PDT | 19:00 EDT | Next Day 04:30 IST | 07:00 PHT | 09:00 AEST What if the stones could speak? Join us for an evening that explores how archaeology brings the mission of the early church into focus. Through artifacts, inscriptions, and ancient cities, discover how the name of Jesus was spread in a world of competing gods and empires and what that means for the church's mission today. A live Zoom seminar with Dr. Cooper followed by Q&A Register on Zoom Pick up Dr. Cooper’s latest book Religions, politics, and education shaped the cultural world of Asia Minor where a new faith emerged that would change history. Gods, Emperors, Philosophers, and a New Movement uncovers how the earliest Christians navigated—and often disrupted and adapted—the dominant forces of their age. Drawing on decades of research, fieldwork, and teaching, Michael T. Cooper takes readers beneath the surface of Ephesos, Smyrna, Pergamon, and other cities to reveal how temples, inscriptions, and civic spaces illuminate the missionary impulse of the first Christians. Far from being silent, the archaeological record testifies to their resilience, creativity, and bold proclamation of the gospel in a world saturated with competing loyalties. This is more than history. By examining how the early church encountered powerful religious traditions, political ideologies, and systems of education, today's missionaries and church leaders gain fresh vision for gospel engagement in their own pluralistic and contested contexts. The dynamics that shaped mission in the first centuries—identity, power, worldview, and cultural disruption—remain central to how the good news advances today. This book is an invitation to rediscover the mission of God in the archaeological record and to discern its enduring relevance for faithful witness in the twenty-first century. Buy on Amazon Partner with the Pod The Ephesiology Podcast comes to you from a desire to engage in community conversations about the intersection of theology and culture. We do not believe such dialogue should come with a cost so the podcast will always be free. However, if you've benefited from the Ephesiology Podcast, would you consider a nominal $5 per month donation? All proceeds from the podcast go toward helping bring needed theological education to the majority world through our Ephesiology Master Class initiative to end a theological famine. We'd be honored to partner with you to continue providing solid biblical, theological, and missiological content for listeners around the world. Donate Empowering Future Church Leaders Imagine a world where passionate, equipped Christian leaders spread God's Word in areas with the greatest need—leaders grounded in both deep theology and practical ministry skills, trained to make a lasting impact in their communities. Through your support, this vision can become a reality for students from countries like Malawi, Tanzania, Kenya, Nepal, and India who are eager to teach and multiply disciple-makers in their own regions. Learn More Ephesiology: A Study of the Ephesian Movement If you want to understand principles for the growth of Christianity in the first century, the place to begin is the city of Ephesus. In this winsome study, Ephesiology offers readers a comprehensive view of the empowering work of the Holy Spirit in the most significant city of the New Testament, and compels us to ask the question: how can we effectively connect Christ to our culture? “Masterfully handling the book of Ephesians and using its content as a definitive guide, Michael Cooper lays a theologically strong foundation that is both corrective and directive to disciple making movements. The principles he gleans from the book of Ephesians and related texts, help to ensure the on-going multiplication and maturation of a movement. Because these are supra-cultural principles, they are applicable anywhere in the world.” Marvin J. Newell, Staff Missiologist, Missio Nexus, Author of Crossing Cultures in Scripture Buy This Now! Educating to Shift the Tracks of History To shift the tracks of history requires leaders who are equipped to critically assess and engage the contours of contemporary culture. As a new initiative in collaboration with the Movement Leaders Collective, Kairos University, and Ephesiology, we deliver just-in-time theological education focused on issues important to you, mxAcademy is designed as the theological and missiological foundation to unlock your potential as a movement leader and catalytic thinker. mxAcademy is a dynamic and innovative educational experience rooted in mDNA.We dream of a church fully equipped, fully mature, fully mobilized, and fully alive. A church that lives and breathes the Good News of Jesus! Learn More Join a Community Conversation at Ephesiology Master Classes Areopagus Symposium Taking its inspiration from the historical and philosophical legacy of Athens, Greece, the Areopagus Symposium focuses on intellectual and philosophical topics related to Christology, missiology, and ecclesiology. 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What happens when a faithful church—commended by Jesus Himself—becomes the birthplace of one of the most controversial movements in early Christianity? In this episode of the Ephesiology Podcast, we journey to ancient Philadelphia in Asia Minor, a “gateway city” shaped by competing religious forces and cultural pressures. With limited archaeological data but rich literary and numismatic clues, we uncover how a steadfast community navigated syncretism, only to later give rise to Montanism—a movement that both recovered important biblical emphases and introduced dangerous distortions. This is more than history; it's a cautionary tale about leadership, authority, and the enduring tension between faithfulness and innovation in the mission of God. Keywords: Archaeology, Missiology, Philadelphia (Asia Minor), Seven Churches of Revelation, Book of Revelation, Early Church History, Montanism, New Prophecy Movement, Syncretism, Numismatic Evidence, Religious Pluralism, Dionysus Worship, Artemis Cult, Jewish Diaspora, Apocalyptic Expectation, New Jerusalem, Church Leadership, Heresy, Prophetic Authority, Moral Rigor, Missional Strategy, Gateway City Key Takeaways 1. Faithful beginnings don't guarantee faithful trajectoriesThe church in Philadelphia receives only commendation from Jesus (Revelation 3), yet later developments in the region reveal theological drift and distortion. 2. Archaeology's silence still speaksEven with minimal excavation, literary and numismatic evidence provides a vivid picture of Philadelphia as a deeply religious, pluralistic environment shaped by multiple cults and practices. 3. Context shapes theology—for better or worseThe surrounding worship of Dionysus, Artemis, and other deities created a cultural environment where ecstatic practices and syncretism could easily infiltrate emerging Christian expressions. 4. Syncretism is not just a pagan problemBoth Jewish and Christian communities in Asia Minor show signs of accommodation to surrounding religious practices, echoing concerns seen in texts like 1 Corinthians. 5. Montanism: reform and distortion intertwinedMontanism recovered valuable elements—moral seriousness, the role of the Spirit, and broad participation in ministry—yet distorted authority by elevating new prophecy above prior revelation. 6. “Jesus and…” is the fault line of heresyThe movement illustrates a recurring theological danger: adding new authority or revelation alongside Jesus undermines the foundation of the faith. 7. Leadership formation is mission-criticalMontanus serves as a cautionary example of elevating immature or newly converted leaders, reinforcing New Testament warnings about leadership qualification. 8. Geography shapes eschatologyMontanus's claim that the New Jerusalem would appear in his region shows how local context can shape—and distort—apocalyptic expectations. 9. Movements spread beyond their originsMontanism's influence reached far beyond Phrygia, impacting figures like Tertullian and spreading across the Roman Empire for centuries. 10. The past speaks to present mission practiceThis episode underscores a central Ephesiological insight: understanding the historical movement of God helps the church navigate contemporary challenges with greater discernment. Connect With Us Follow Ephesiology: Website | Twitter | Instagram | YouTube Follow Andrew Johnson @thediscfan.bsky.social If this episode encouraged you, please leave a review and share it with others exploring missional living in post-Christian contexts. Thanks for doing theology in community with us today! If you have a question or topic that you'd like to hear addressed on the Ephesiology Podcast, just send it to Andrew at thediscfan@gmail.com. Donate Find the podcast on your favorite podcast app Just search for “Ephesiology” Our Podcasters Michael CooperProfessor | Missiologist | AuthorMichael is the missiologist in residence with East West where he focuses on equipping and empowering church leaders in evangelism, discipleship, leadership, and catalyzing church planting movements in the most difficult to reach places on the planet. He is the author of Ephesiology: The Study of the Ephesian Movement as well as many other books and academic articles. He has lectured at universities around the world and serves as affiliate faculty at Kairos University where he facilitates the degree programs in partnership with Ephesiology Master Classes.Andrew JohnsonMinistry Lead, West Village ChurchAndrew is a proud husband, father and pastor who desires all to know the one true King. He is honored to serve at West Village Church in Victoria, BC. Previously, he's ministered in Houston, Chicago, Indy, Flagstaff and Tempe in a variety of church contexts. Andrew has a BA in Christian Ministry from Trinity International University and an MA from Phoenix Seminary. He is currently a Doctor of Ministry student at Kairos University and is the co-host of the Ephesiology Podcast. When not at work, he's an avid disc golfing, vinyl playing, Spider-Man following/collecting fellow. Go Pacers. Do you enjoy the Ephesiology Podcast? If the Stones Could Speak How Archaeology Reveals the Church's Mission with Dr. Michael T. Cooper Date: Thursday, 21 May 2026Time: 16:00 PDT | 19:00 EDT | Next Day 04:30 IST | 07:00 PHT | 09:00 AEST What if the stones could speak? Join us for an evening that explores how archaeology brings the mission of the early church into focus. Through artifacts, inscriptions, and ancient cities, discover how the name of Jesus was spread in a world of competing gods and empires and what that means for the church's mission today. A live Zoom seminar with Dr. Cooper followed by Q&A Register on Zoom Pick up Dr. Cooper’s latest book Religions, politics, and education shaped the cultural world of Asia Minor where a new faith emerged that would change history. Gods, Emperors, Philosophers, and a New Movement uncovers how the earliest Christians navigated—and often disrupted and adapted—the dominant forces of their age. Drawing on decades of research, fieldwork, and teaching, Michael T. Cooper takes readers beneath the surface of Ephesos, Smyrna, Pergamon, and other cities to reveal how temples, inscriptions, and civic spaces illuminate the missionary impulse of the first Christians. Far from being silent, the archaeological record testifies to their resilience, creativity, and bold proclamation of the gospel in a world saturated with competing loyalties. This is more than history. By examining how the early church encountered powerful religious traditions, political ideologies, and systems of education, today's missionaries and church leaders gain fresh vision for gospel engagement in their own pluralistic and contested contexts. The dynamics that shaped mission in the first centuries—identity, power, worldview, and cultural disruption—remain central to how the good news advances today. This book is an invitation to rediscover the mission of God in the archaeological record and to discern its enduring relevance for faithful witness in the twenty-first century. Buy on Amazon Partner with the Pod The Ephesiology Podcast comes to you from a desire to engage in community conversations about the intersection of theology and culture. We do not believe such dialogue should come with a cost so the podcast will always be free. However, if you've benefited from the Ephesiology Podcast, would you consider a nominal $5 per month donation? All proceeds from the podcast go toward helping bring needed theological education to the majority world through our Ephesiology Master Class initiative to end a theological famine. We'd be honored to partner with you to continue providing solid biblical, theological, and missiological content for listeners around the world. Donate Empowering Future Church Leaders Imagine a world where passionate, equipped Christian leaders spread God's Word in areas with the greatest need—leaders grounded in both deep theology and practical ministry skills, trained to make a lasting impact in their communities. Through your support, this vision can become a reality for students from countries like Malawi, Tanzania, Kenya, Nepal, and India who are eager to teach and multiply disciple-makers in their own regions. Learn More Ephesiology: A Study of the Ephesian Movement If you want to understand principles for the growth of Christianity in the first century, the place to begin is the city of Ephesus. In this winsome study, Ephesiology offers readers a comprehensive view of the empowering work of the Holy Spirit in the most significant city of the New Testament, and compels us to ask the question: how can we effectively connect Christ to our culture? “Masterfully handling the book of Ephesians and using its content as a definitive guide, Michael Cooper lays a theologically strong foundation that is both corrective and directive to disciple making movements. The principles he gleans from the book of Ephesians and related texts, help to ensure the on-going multiplication and maturation of a movement. Because these are supra-cultural principles, they are applicable anywhere in the world.” Marvin J. Newell, Staff Missiologist, Missio Nexus, Author of Crossing Cultures in Scripture Buy This Now! Educating to Shift the Tracks of History To shift the tracks of history requires leaders who are equipped to critically assess and engage the contours of contemporary culture. As a new initiative in collaboration with the Movement Leaders Collective, Kairos University, and Ephesiology, we deliver just-in-time theological education focused on issues important to you, mxAcademy is designed as the theological and missiological foundation to unlock your potential as a movement leader and catalytic thinker. mxAcademy is a dynamic and innovative educational experience rooted in mDNA.We dream of a church fully equipped, fully mature, fully mobilized, and fully alive. A church that lives and breathes the Good News of Jesus! Learn More Join a Community Conversation at Ephesiology Master Classes Areopagus Symposium Taking its inspiration from the historical and philosophical legacy of Athens, Greece, the Areopagus Symposium focuses on intellectual and philosophical topics related to Christology, missiology, and ecclesiology. We invite scholars, theologians, and practitioners from diverse backgrounds to engage in a profound exploration of the theological landscape at the intersection of these vital disciplines. Sign up for an Ephesiology Master Classes account and gain free access to the Areopagus Symposium. Check it out! The Ephesiology Podcast and Ephesiology Master Classes are ministries of TELOS.GO, a registered 501c3 non-profit agency committed to imaginatively missional ways of engageing culture, church planting, and theological education. Your donation to the podcast is tax deductible.

“If 10 people say the Holy Spirit told them 10 different meanings, how do I know who's right?” A raw conversation on Protestantism, Catholicism, Orthodoxy, and the early Church.He tried to quit porn for the millionth time, sat down in silence, and opened the Bible at random. Proverbs 5 stared back like a warning with his name on it and that was the moment Tremayne Collins (https://www.instagram.com/tremaynecollins001/) stopped being a “fan” of church and started taking Christ seriously. What follows is a story of repentance, recovery, and rebuilding a life around Scripture, mentorship, and real spiritual discipline.Jeremy Jeremiah of Cloud of Witnesses talks with Tremayne Collins about leaving atheism behind, confronting a long battle with pornography, and finding a serious Christian life through repentance, recovery, and Scripture. Then we follow the questions that hit next when sincere Christians disagree on doctrine and church history starts pointing beyond modern Protestantism.• Tremayne's background in Lutheranism, then years away from faith• A moment in Proverbs 5 that sparks repentance and change• Porn addiction recovery, mentorship, and building daily Scripture habits• Why theological disagreement in non-denominational churches creates an authority crisis• Early church fathers and what they teach about Eucharist, baptism, and holiness• Orthodoxy's critique of Western innovations and why the Reformation happened• Purgatory, Mary, papal claims, and what Orthodoxy does and does not affirm• Why sola scriptura depends on later historical conditions and canon choices• A reading recommendation for comparing Protestantism, Catholicism, and OrthodoxyBut a new problem shows up fast: theology. In a non-denominational world, smart and sincere Christians can read the same passage and still end up in opposite places on salvation, assurance, righteousness, and church practice. Tremayne asks the question many people are afraid to say out loud: if everyone claims the Holy Spirit, how do you tell which interpretation is true? That question pushes us into church authority, the limits of private interpretation, and why “Bible alone” can feel impossible to live out without a coherent guide.From there we head into early church history, the church fathers, and the surprising discovery that writers like Irenaeus and Ignatius don't sound like modern Protestantism on the Eucharist and baptism. We also dig into Catholic vs Orthodox differences, the Great Schism, “innovations” in the West, and why Orthodoxy rejects purgatory. Along the way, we recommend Rock and Sand by Father Josiah Trenham for anyone who wants an Orthodox perspective on the Reformation and a grounded introduction to Eastern Christianity.If you're sorting through Protestantism, Roman Catholicism, and Eastern Orthodoxy or you're searching for the historic Christian faith, this conversation will give you better questions and clearer next steps. Subscribe, share this with a friend who loves church history, and leave a review with your biggest sticking point: authority, Mary, purgatory, or something else?Questions about Orthodoxy? Please check out our friends at Ghost of Byzantium Discord server: https://discord.gg/JDJDQw6tdhPlease prayerfully consider supporting Cloud of Witnesses: https://www.patreon.com/c/CloudofWitnessesFind Cloud of Witnesses on Instagram, X.com, Facebook, and TikTok.Audio: https://cloudofwitnessesradio.buzzsprout.comPlease leave a comment with your thoughts!

“The Fathers are our history too” sounds nice, but can you read St. Ignatius and stay Protestant? We dig into authority, bishops, Eucharist, and why lived liturgy shapes interpretation.We live in a post-Enlightenment world, so we instinctively read everything through modern assumptions about proof, progress, and “what's real.” That's why so many Orthodox Christians, converts and cradle alike, feel a jolt when they open the Church Fathers or hear the services: the Church didn't go through the Enlightenment, but we did. Jeremy Jeremiah, James St. Simon, and Mario Andrew sit down with patristics scholar, author, and Orthodox priest, Fr. Joseph Lucas, to name that tension clearly and offer a practical way forward: learn to become worldview bilingual so the patristic worldview can speak in its own voice.Fr. Joseph Lucas is author of the wonderful book How To Read The Holy Fathers: A Guide For Orthodox Christians, and the wisdom of this book rings true throughout the conversation today.We talk about why Orthodox Christianity is a worldview and why modern people often struggle with the Church Fathers because we have been shaped by the Enlightenment. We explore how liturgy, ascetic life, and the Church's sense of continuity help us read saints' stories and patristic texts for truth without forcing them into modern categories.• worldview as the hidden framework that drives conclusions• “worldview bilingual” as a way to name modern baggage• why mysticism, miracles, and the Eucharist resist modern reduction• how the Lives of the Saints work as a distinct genre• why fact checking hagiography can miss the point• Protestant interest in the Fathers and why mindset matters• the Orthodox rejection of doctrinal evolution• the Holy Spirit, patristic consensus, and stability across centuries• how lived liturgy, fasting, and prayer shape real understandingWe dig into why Orthodox Christianity is more than a set of ideas to agree with. It's a way of life that shapes how we know, how we worship, and how we interpret texts. That lens changes everything from how we approach the Eucharist and miracles to how we read the Lives of the Saints. If you've ever caught yourself demanding the “CNN version” of a saint's story, we unpack why that reflex can miss the kind of truth hagiography is trying to deliver, and why trimming ancient texts to fit modern realism can quietly deform the faith.We also wrestle with the growing Protestant interest in the Fathers, including the claim that they are “our history too.” The conversation gets specific about why different traditions read St Ignatius of Antioch so differently, what Orthodoxy means by stability rather than doctrinal evolution, and how the Church discerns a real consensus across centuries. Along the way we return to a simple test: the closer we are to the Church's liturgy, fasting, prayer, and sacramental life, the more the Fathers stop feeling like museum pieces and start sounding like family.Subscribe for more conversations like this, share the episode with a friend who's wrestling with the Fathers, and leave a review so others can find Cloud of Witnesses. What's the hardest thing for you to read with a modern mindset: miracles, the Eucharist, or the saints' lives?Questions about Orthodoxy? Please check out our friends at Ghost of Byzantium Discord server: https://discord.gg/JDJDQw6tdhPlease prayerfully consider supporting Cloud of Witnesses: https://www.patreon.com/c/CloudofWitnessesFind Cloud of Witnesses on Instagram, X.com, Facebook, and TikTok.Audio: https://cloudofwitnessesradio.buzzsprout.comPlease leave a comment with your thoughts!

In this conversation, Caleb and Stephen Wellum (PhD, Trinity Evangelical Divinity School) Professor of Theology at Southern Seminary discuss the significance of baptism in relation to the biblical covenants. They explores the distinctions between the old and new covenants, the nature of the new covenant community, and the implications for church practices, particularly regarding baptism and church membership. The discussion highlights the necessity of conversion and faith for true church membership and the role of baptism as a sign of the new covenant.Resources: Believer's Baptism: Sign of the New Covenant in Christ edited by Tom Schreiner and Shawn WrightBaptism and the Relationship Between the Covenants by Steve WellumBaptism: Three Views edited by David WrightUnderstanding Four Views on Baptism edited by John Armstrong  and Paul EngleThe Baptism of Disciples Alone: A Covenantal Argument for Credobaptism Versus Paedobaptism by Fred MaloneBaptism in the Early Church: History, Theology, and Liturgy in the First Five Centuries Everett Ferguson

The Matt Slick Live (Live Broadcast of 02-25-2026) is a production of the Christian Apologetics Research Ministry (CARM). Matt answers questions on topics such as: The Bible, Apologetics, Theology, World Religions, Atheism, and other issues! You can also email questions to Matt using: info@carm.org, Put "Radio Show Question" in the Subject line! Answers will be discussed in a future show. Topics Include: Matt Discusses The EO Tradition of Iconography and its Idolatrous Nature/Apostolic Succession?/ Speaking in Tongues In Church?/ Matt Disscusses Theological Error in Early Church History and its Relation to EO and The RCC/ Is Biblical Tongues "Gibberish?"/The EO and Icons/Biblical Justification/Staying and Participating in an Apostate Church?/A Litany of Error in EO/ February 25, 2026

In this episode of Out of Zion, Dr. Susan Michael shares her personal journey and lessons learned from decades of building sincere Jewish-Christian relations in support of Israel.

In this episode of Out of Zion, Dr. Susan Michael sits down with Dr. Marvin Wilson, a biblical scholar, author of the book Our Father Abraham, and pioneer in the field of Jewish-Christian relations. He explores the modern relationship between Christians and Jews, the profound impact of the Holocaust, and the blossoming connections between evangelicals and the Jewish community over the last 50 years. Dr. Wilson also shares lessons from history, the transformation of the Catholic and Protestant churches, and practical guidance for building meaningful, respectful interfaith relationships. Discover how faith, history, and Israel intersect, and learn ways to engage with the Jewish community with humility, education, and love. Learn more about Jewish-Christian Relations in Dr. Marvin Wilson’s book:Our Father Abraham: Jewish Roots of the Christian Faith by Marvin Wilson (Book)https://icejusa.org/product/our-father-abraham/ Get Your Free Resource: https://icejusa.org/shownotes Learn more about the Feast of Tabernacles at: https://icejusa.org/feast-tour

Does the Didache teach Trinitarian baptism?In this episode of Apostolic Life in the 21st Century, Dr. David K. Bernard examines the Didache, an early Christian document frequently cited in debates over baptism and early church practice. The Didache includes instructions to baptize “into the name of the Father, and of the Son, and of the Holy Spirit,” as well as guidance related to fasting before baptism. But how authoritative is this document, and how should it be understood today?Dr. Bernard explores the historical background and reliability of the Didache and contrasts it with the clear teaching of Scripture and the practice of the early church. This episode provides thoughtful, biblically grounded insight into biblical baptism, church history, and Apostolic doctrine.Whether you're a pastor, theology student, or believer seeking deeper understanding, this discussion will help clarify an important and often misunderstood topic.Subscribe to Apostolic Life in the 21st Century for more in-depth conversations on theology, Scripture, and living an Apostolic life today.Visit PentecostalPublishing.com to shop Dr. Bernard's full catalog of published works. Enter promo code DKB10 at checkout to save 10 percent on your order.If you enjoy this podcast, leave a five-star rating and a review on iTunes or your preferred podcast platform. We also appreciate it when you share Apostolic Life in the 21st Century with family and friends.

My Story   Talk 24 Developing the curriculum and choosing the faculty Welcome to Talk 24 where I'm reflecting on God's goodness to me throughout my life. Last time I was talking about all the improvements we were able to make to the campus at Mattersey. We were, of course, grateful to the Lord for these improvements, especially for the provision of sufficient finances to build the new hall of residence and the beautiful new Chapel and classrooms. But these were never an end in themselves. They were the means to an end. Their purpose was to facilitate the training and education of men and women to understand the Bible and to become more effective servants of the Lord Jesus Christ.   But even more important than the erection of buildings was the development of the curriculum and the choosing of the faculty. And to do that it was first necessary to determine our aims and objectives. What follows is taken from one of our early college prospectuses. If the terminology sounds a little old-fashioned today, please remember that it's now almost half a century since I first wrote them. The NIV had only just been published and much of our preaching was based on the text of the Authorised Version (KJV) of the Bible.   But even if the language might need updating, I believe that these aims and objectives would still be highly appropriate for any pentecostal or charismatic Bible college today and would form an excellent basis for its curriculum. They should certainly be the goal of every local church!   Aims and Objectives The general purpose of the college is to train men and women for Christian service at home and overseas. This training involves not only the imparting of a comprehensive theological education but also emphasises the development of Christian character and spiritual growth.   Because the college takes a positive stand for the authority and inspiration of Holy Scripture, its aims are essentially biblical. They may be summarised as follows:   1.     That opportunity might be given to those who are called to the work of the ministry to fulfil the will of Christ that his servants should be with him, and that he might send them forth to preach (Mark 3:14). 2.     That through their ministry the gospel might be preached to every creature (Mark 16:15) and that disciples might be made of all nations (Matthew 28:19). 3.     That the gospel might be preached with signs following (Mark 16:20) and the churches be established in the power and demonstration of the Holy Spirit (1 Corinthians 2:4). 4.     That God's servants might be able always to give a reason for the hope that is in them (1 Peter 3: 15) and to speak the things which become sound doctrine (Titus 2:1). 5.     That God's workmen might be approved unto God, being able rightly to divide the word of God (2 Timothy 2:15) and to contend earnestly for the faith once for all time delivered to the saints (Jude 3). 6.     That God's people might come to the measure of the stature of the fullness of Christ and that each individual part of his body might so function in its proper order that the church will make edification of itself in love (Ephesians 4:13-16). 7.     That the word of God may be entrusted to faithful men who will be able to teach others also (2 Timothy 2:2). 8.     That those who seek to love God with all their heart and soul might also love him with all their mind (Matthew 22:37). 9.     That the gifts and fruit of the Holy Spirit might be manifested in the lives of all God's people (1 Corinthians 12:7-11, Galatians 5:22-23). 10.That the church which is the bride of Christ might be ready and prepared for his coming (Ephesians 5:25-27; 2 Corinthians 11: 2; Revelation 19:9, 21-22). Developing the curriculum In using the word curriculum, I am referring to the entire College programme, not just the academic timetable. This included worship in chapel five mornings a week, weekly student prayer groups, days of prayer at least once a term, and church on Sundays with opportunities for students to sing, testify or preach, as invited by the local pastors.   We experienced some wonderful times of blessing, particularly in our Wednesday morning Chapel services, which were longer than on the other days and where the resident faculty and staff were present as well as all the students. It was the spiritual life of the College that provided the inspiration and motivation for the academic discipline of study in the classroom.   But there was, of course, plenty of inspiration in the classroom too. That derived from the quality of our teaching staff – more of which in a moment – and the subject matter of the courses most of which were directly related to the Bible, the inspired word of God.  Of course, the structure of the timetable varied over the 27 years I was Principal, but the underlying principles remained the same. What follows is just an example of what we were offering towards the end of my time as Principal. Courses available included:               Certificate in Biblical Studies (One Year)             Diploma in Biblical Studies (Two Years)             BA in Biblical Theology (Three Years)   and for suitable candidates who completed all three years we also awarded our             Diploma in Christian Ministry.   In addition to all this we were also validated to award an             MA in Pentecostal and Charismatic Studies which was a part-time two-year course. This was much appreciated by people already in church leadership some of whom had no formally recognised theological qualification. This was only possible because we had sufficient faculty members who had earned a Ph.D. But, without question, our most important course for people who wanted a thorough preparation for Christian ministry was our three-year B.A. in Biblical Theology combined with our Diploma in Christian Ministry. Over the three years these included teaching on the following   YEAR ONE Bible Survey, Hermeneutics and Homiletics, Evangelism, Care and Counselling, Christian Doctrine, Christian Leadership, Church History Survey, Children's and Youth Work, Other Faiths, and New Testament Greek. (For those who did not opt for Greek, there were special courses on the English Language, John's Gospel, and Luke/Acts).   YEAR TWO O.T. General, N.T. Christian Origins, Early Church History, The Holy Spirit, Mark in Greek, Christian Apologetics, Christian Ethics, 1 Corinthians in English, Romans in English, Anthropology, Hebrew, Media Work, Church Planting.   YEAR THREE O.T. Theology, N.T. Theology, Pentecostal Distinctives (The Baptism in the Holy Spirit and Divine Healing), History of Revival, Philosophy of Religion, John in Greek, Hebrew Set Texts, Christian Missions, Ecclesiology, Youth Work, Pastoral Training.   But no matter what course we provided, our aims and objectives remained the same throughout. Any qualification gained was never intended as an end in itself. Personally, I saw my own academic qualifications rather like the apostle Paul saw his Roman citizenship. He certainly would not glory in it. It meant nothing compared with the excellency of knowing Christ, but he wasn't afraid to make use of it when appropriate (Acts 22:25-28).   I knew that the success of the curriculum could only be measured by the extent to which its aims and objectives were being fulfilled in the lives of the students. And that could certainly not be accomplished by academic learning alone. Our students were accepted on this understanding. Any academic achievement they might gain would be a bonus. Their primary motivation must be a sense of calling, a desire to serve Jesus.   Choosing the faculty And, of course, our biblical aims and objectives so important to the development of our curriculum were equally relevant to the choosing of those who would be teaching its courses. They must not only be in agreement with our AoG Statement of Faith but also be people of experience in the work of God and have a divine anointing to teach. Academic ability in itself was not enough. I had had enough experience at Oxford where some of those teaching no doubt had great academic ability, but whose communication skills left much to be desired!   But of course, however great your ability to communicate, you need to know what you're talking about! I have listened too often to people with great communication skills preaching absolute nonsense! Even in some national and international conferences! So our choice of faculty was influenced by the need to find people who believed the Bible, were filled with the Spirit, knew their subject, and had a God-given ability to teach it.   And that meant the ability, not to make simple things sound difficult, but to make difficult things easy to understand. I think the greatest compliment I was ever paid about my preaching came from old George Hurt when he said to me, The thing I like about your preaching, Pastor, is that you never say anything I can't understand.   And if Eileen were still with us, she would readily confirm that wherever we went people would say the same. I am so grateful to God for that ability. I did not learn it. It was just the way he made me. But not just me. It's the true evidence of the ministry of every teacher, and I'm so grateful for those the Lord sent to work alongside me endowed with a similar gifting.   I have already mentioned Ernest and Joan Anderson who moved back into pastoral ministry in 1980 and John Carter who died at Mattersey in 1981 and their significant contribution to the life of the College. After their departure I was so pleased that Colin Warner, who had started with us as a visiting lecturer, accepted the invitation to come to us in a full-time capacity as our Director of Studies in 1980 and saddened by his decision to leave us in 1983.   Colin, who is now with the Lord, was a gifted man with great academic ability and did much in those early years to steer us towards a more academic curriculum. His decision to leave arose from a difference of opinion between us and I am aware that I could probably have handled things better. However, I'm glad to record that he went on to a fruitful ministry in the Coventry assembly and as a lecturer at Birmingham Bible Institute. A few years later we also worked happily together on the AoG Executive Council.   David and Beryl Allen joined us in September 1983 and faithfully served the College throughout my principalship, retiring in 2005, a year after me. Beryl taught the first-year English course and as College Librarian did a great job in turning what had previously been little more than a collection of books into a well organised and properly classified library. Towards the end of her time she was assisted by Anne Dyer, who caried on the great work after Beryl retired.   Dave, as he preferred to be called, had, like Beryl, formerly been a schoolteacher before entering the AoG ministry. He taught a variety of subjects including Church History, his knowledge of which never ceased to amaze me. He later became the College Dean, taking the responsibility for matters of discipline. Dave is now with the Lord, but I, along with many generations of Mattersey students, have every reason to be grateful for the massive contribution he and Beryl made to the success of the College.   Colin Hurt also joined us in 1983. Colin and Julia had been AoG missionaries in Malaysia and, on hearing him preach, I instantly recognised a man with an outstanding teaching ministry. Colin had no formal theological qualifications, but, for that matter, neither had I! Julia had received a word from the Lord that I was going to invite him to teach in the College, so when I asked to see him he happily accepted and the served the College full-time from 1983-85 and again, after a few years back on the mission field, from 1988-93. He taught a wide variety of subjects and was greatly appreciated by students and both he and Julia, who assisted Eileen on the domestic side, were great assets to the life of the College.   William and Anthea Kay joined us in 1984. Eileen and I already had a strong relationship with William and Anthea because of the years we spent together in Basingstoke. My only reluctance in inviting them to come to Mattersey was that I wasn't sure if the Board of Governors would approve. Three things might count against William. He was a personal friend, and the appointment might look like favouritism. He was not an AoG minister, and he had a PhD which might be seen as a negative rather than a positive because of the anti-academic attitude of some of our ministers at the time.    But the Lord encouraged me with a verse in Isaiah which lit up for me as I was praying about William: I have called him, I will bring him, and he will succeed in his mission. So I shared my concerns with the Board and was delighted to hear George Forrester, the chairman, say, Well brothers, I think that if David feels that we should appoint this brother, we should do so and the Board unanimously agreed.   Anthea ran the College's Correspondence Course Department for several years and William taught a variety of courses until his departure in 1994 to a post with the University of Wales. But his main contribution to the College was his firsthand knowledge of Higher Education, his personal encouragement to me to do an MTh and then a PhD, and his help in enabling us to get accreditation for our BA in Biblical Theology. He went on to help other Pentecostal colleges across Europe and beyond to gain similar accreditation and did indeed succeed in the mission to which God had called him.   The next member of faculty to join us full-time was Vernon Ralphs who served as Director of Studies from 1986 until his retirement in 2000. Along with those I have already mentioned, Vernon was a key player in helping the College upgrade its academic programme. He also had a clear prophetic edge prophesying in 1986 that within three years the Iron Curtain that divided Eastern Europe from the West would be removed, and it was of course in 1989 that the Berlin Wall was broken down.   Teaching staff who joined us full-time late on included Richard Davis, Glenn Balfour, Andrew Davies, Dave Garrard, and Robin Routledge.   Richard Davis replaced Brian Quar as Bursar but also taught some of our courses after he had completed our MA in Pentecostal and Charismatic Studies. He served the College from 1994 until some time after I retired.   Glenn Balfour and Andrew Davies were both former students who had taken our London BD course back in the eighties. They had gone on to acquire Master's degrees and eventually PhDs in Theology. They started to lecture part-time in 1994 and in 2000 took up permanent posts with us. They continued to serve well beyond my principalship, Glenn becoming Principal for a short period and Andrew a Professor at Birmingham University.   Dave and Ruth Garrard were Canadians who served as missionaries in Africa. They came to Mattersey in 1996, Ruth working with Eileen on the domestic side, and Dave, who had a PhD relating to Missions, bringing fresh insights on the subject and teaching a variety of other courses too. He was still teaching at Mattersey when I left.   And finally, at about the same time, Robin Routledge joined the faculty. A local Baptist minister with a charismatic experience and a PhD in Old Testament Studies, Robin was a highly valued member of our team and eventually became full-time during Paul Alexander's time as principal.   But of course the full-time faculty, important as they were, were by no means the only reason for the success of the College. Over the years there were many visiting lecturers, as well as various chaplains, secretaries, cook supervisors, kitchen and domestic staff, gardeners, and maintenance engineers. These all got a mention in my final report to Conference in April 2004 the text of which I will include in a later talk. For now, it is enough to say that I will always be profoundly grateful to all concerned for their contribution, however great or small. As I have often said, We could not have done it without you.  

In this episode, we're joined by Andrew Koperski (Hillsdale College, Ad Fontes) to explore one of the most debated and often misunderstood practices in the history of Christianity: baptism. Drawing from his in-depth research, Andrew takes us through the earliest Christian sources—from Second Temple Judaism to Justin Martyr, and from household baptisms to the evolving liturgical traditions of the early church. We discuss: Did the earliest Christians baptize infants or only professing believers? How did the theology of the church fathers evolve and adapt to the shifting environment of the Roman Empire? What role does sociology play in the development of infant baptism? Why modern categories of “credobaptist” and “paedobaptist” may not neatly map onto the early church. Resources from this episode: Justin Martyr: Ostensible Credobaptist? https://adfontesjournal.com/andrew-koperski/justin-martyr-ostensible-credobaptist/ Baptismal Trajectories in Early Christianity (Part I): The Liturgical Dark Age & Second Temple Judaism https://adfontesjournal.com/church-history/baptismal-trajectories-in-early-christianity-part-i-the-liturgical-dark-age-and-second-temple-judaism/ Part II: Households, Tertullian, and Archeology https://adfontesjournal.com/church-history/baptismal-trajectories-in-early-christianity-part-ii-households-tertullian-and-archeology/ Part III: Toward an Explanation https://adfontesjournal.com/church-history/baptismal-trajectories-in-early-christianity-part-iii-toward-an-explanation/ Support the Podcast Support us on Patreon Website: thatllpreach.io IG: thatllpreachpodcast YouTube Channel

Romans Vol. 1 - Coming Under GraceSermon Preached by Chris Lewis on March 2, 2025 Foothill Church exists to glorify God by living as disciples of Jesus who make disciples of Jesus. https://foothill.church Learn about our For the Sake of His Name 2-Year Discipleship Journey: https://foothill.church/FTSOHN→ Check out more sermons

Understanding church history is essential for understanding our faith today. In this episode, we explore the journey of Christianity from the early church to the Catholic Church and the Protestant Reformation. Learn how key figures, councils, and theological debates shaped the church we know today, and discover the lasting impact of the Reformation on biblical authority, salvation by faith, and the mission of the church. Knowing where we came from helps us stand firm in truth and grow in faith. #ChurchHistory #ProtestantReformation #BiblicalAuthority

Cody Volkers, member at Del Ray Baptist Church Church History: Lesson 2. Taught January 12, 2025.

Women's virginity held tremendous significance in early Christianity and the Mediterranean world. Early Christian thinkers developed diverse definitions of virginity and understood its bodily aspects in surprising, often nonanatomical ways. Eventually Christians took part in a cross-cultural shift toward viewing virginity as something that could be perceived in women's sex organs. Treating virginity as anatomical brought both benefits and costs. By charting this change and situating it in the larger landscape of ancient thought, Virgin Territory: Configuring Female Virginity in Early Christianity (University of California Press, 2022) illuminates unrecognized differences among early Christian sources and historicizes problematic ideas about women's bodies that still persist today. New Books in Late Antiquity is presented by Ancient Jew Review Julia Kelto Lillis is Assistant Professor of Early Church History at Union Theological Seminary Michael Motia teaches in Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Women's virginity held tremendous significance in early Christianity and the Mediterranean world. Early Christian thinkers developed diverse definitions of virginity and understood its bodily aspects in surprising, often nonanatomical ways. Eventually Christians took part in a cross-cultural shift toward viewing virginity as something that could be perceived in women's sex organs. Treating virginity as anatomical brought both benefits and costs. By charting this change and situating it in the larger landscape of ancient thought, Virgin Territory: Configuring Female Virginity in Early Christianity (University of California Press, 2022) illuminates unrecognized differences among early Christian sources and historicizes problematic ideas about women's bodies that still persist today. New Books in Late Antiquity is presented by Ancient Jew Review Julia Kelto Lillis is Assistant Professor of Early Church History at Union Theological Seminary Michael Motia teaches in Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Women's virginity held tremendous significance in early Christianity and the Mediterranean world. Early Christian thinkers developed diverse definitions of virginity and understood its bodily aspects in surprising, often nonanatomical ways. Eventually Christians took part in a cross-cultural shift toward viewing virginity as something that could be perceived in women's sex organs. Treating virginity as anatomical brought both benefits and costs. By charting this change and situating it in the larger landscape of ancient thought, Virgin Territory: Configuring Female Virginity in Early Christianity (University of California Press, 2022) illuminates unrecognized differences among early Christian sources and historicizes problematic ideas about women's bodies that still persist today. New Books in Late Antiquity is presented by Ancient Jew Review Julia Kelto Lillis is Assistant Professor of Early Church History at Union Theological Seminary Michael Motia teaches in Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/gender-studies

Women's virginity held tremendous significance in early Christianity and the Mediterranean world. Early Christian thinkers developed diverse definitions of virginity and understood its bodily aspects in surprising, often nonanatomical ways. Eventually Christians took part in a cross-cultural shift toward viewing virginity as something that could be perceived in women's sex organs. Treating virginity as anatomical brought both benefits and costs. By charting this change and situating it in the larger landscape of ancient thought, Virgin Territory: Configuring Female Virginity in Early Christianity (University of California Press, 2022) illuminates unrecognized differences among early Christian sources and historicizes problematic ideas about women's bodies that still persist today. New Books in Late Antiquity is presented by Ancient Jew Review Julia Kelto Lillis is Assistant Professor of Early Church History at Union Theological Seminary Michael Motia teaches in Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Women's virginity held tremendous significance in early Christianity and the Mediterranean world. Early Christian thinkers developed diverse definitions of virginity and understood its bodily aspects in surprising, often nonanatomical ways. Eventually Christians took part in a cross-cultural shift toward viewing virginity as something that could be perceived in women's sex organs. Treating virginity as anatomical brought both benefits and costs. By charting this change and situating it in the larger landscape of ancient thought, Virgin Territory: Configuring Female Virginity in Early Christianity (University of California Press, 2022) illuminates unrecognized differences among early Christian sources and historicizes problematic ideas about women's bodies that still persist today. New Books in Late Antiquity is presented by Ancient Jew Review Julia Kelto Lillis is Assistant Professor of Early Church History at Union Theological Seminary Michael Motia teaches in Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices

Women's virginity held tremendous significance in early Christianity and the Mediterranean world. Early Christian thinkers developed diverse definitions of virginity and understood its bodily aspects in surprising, often nonanatomical ways. Eventually Christians took part in a cross-cultural shift toward viewing virginity as something that could be perceived in women's sex organs. Treating virginity as anatomical brought both benefits and costs. By charting this change and situating it in the larger landscape of ancient thought, Virgin Territory: Configuring Female Virginity in Early Christianity (University of California Press, 2022) illuminates unrecognized differences among early Christian sources and historicizes problematic ideas about women's bodies that still persist today. New Books in Late Antiquity is presented by Ancient Jew Review Julia Kelto Lillis is Assistant Professor of Early Church History at Union Theological Seminary Michael Motia teaches in Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices

Women's virginity held tremendous significance in early Christianity and the Mediterranean world. Early Christian thinkers developed diverse definitions of virginity and understood its bodily aspects in surprising, often nonanatomical ways. Eventually Christians took part in a cross-cultural shift toward viewing virginity as something that could be perceived in women's sex organs. Treating virginity as anatomical brought both benefits and costs. By charting this change and situating it in the larger landscape of ancient thought, Virgin Territory: Configuring Female Virginity in Early Christianity (University of California Press, 2022) illuminates unrecognized differences among early Christian sources and historicizes problematic ideas about women's bodies that still persist today. New Books in Late Antiquity is presented by Ancient Jew Review Julia Kelto Lillis is Assistant Professor of Early Church History at Union Theological Seminary Michael Motia teaches in Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Many believe there is 400 years of silence between the Old and New Testament. My guest today is Professor George Athas, director of research and senior lecturer in Hebrew, Old Testament, and Early Church History at Moore Theological College in Sydney, Australia. He's the author of Bridging the Testaments, which covers four major periods, including Persian, Hellenistic, Hasmonean, and Roman. By studying the four centuries before Christ you can gain key insights to help you understand both the Old and New Testaments. You will discover that God was still speaking all the while. Listen to this episode on Spotify or Apple Podcasts https://www.youtube.com/watch?v=_aWT83oT2ts —— Links —— More about George Athas here Check out his book: Bridging the Testaments Get the transcript of this episode Support Restitutio by donating here Join our Restitutio Facebook Group and follow Sean Finnegan on Twitter @RestitutioSF Leave a voice message via SpeakPipe with questions or comments and we may play them out on the air Intro music: Good Vibes by MBB Attribution-ShareAlike 3.0 Unported (CC BY-SA 3.0) Free Download / Stream: Music promoted by Audio Library. Who is Sean Finnegan?  Read Sean's bio here

Send us a Text Message.Our goal was to determine if, by the conclusion of the Council of Nicaea, Christian theology had been altered or corrupted due to anti-Jewish attitudes. And if so, how, and to what extent, was it altered. While anti-Jewish attitudes did exist, we saw that they didn't corrupt or negatively alter Christian theology to any appreciable degree. In this final episode, we look at a few observations on additional topics that are relevant to our discussion but didn't fit neatly into the flow of our study.  We look at terminology, seeking a biblical tone, freedom in Christ, and an epilogue on the Christian's proper biblical view of Jews.Defending the Biblical Roots of ChristianityOur websiteOur YouTube ChannelProf. Solberg's BlogSupport our Ministry (Thank you!)

Send us a Text Message.We continue our examination of early Jewish-Christian relations by reviewing the theology and attitudes of Christianity at the Council of Nicaea in AD 325. In this episode we'll look at the decisions and artifacts generated by the council and compare them to our five-point New Testament framework on how Christians are to regard the Jewish people and Jewish theology. We'll also examine the council's impact on our two theological markers: (1.) Sabbath versus The Lord's Day and (2.) Passover versus Easter. And lastly, we'll clear up some common misconceptions about Constantine and the Council of Nicaea. Defending the Biblical Roots of ChristianityOur websiteOur YouTube ChannelProf. Solberg's BlogSupport our Ministry (Thank you!)

Send us a Text Message.We continue our examination of Jewish-Christian relations in the early Church by summarizing the early Christian writings that we've reviewed. In this podcast episode we'll compare those post-apostolic historical writings to our 5-point New Testament framework on how Christians are to regard the Jewish people and Jewish theology. We also examine these early writings to see how they stack up with regard to our two theological markers: (1.) Sabbath versus The Lord's Day (2.) Passover versus Easter. Defending the Biblical Roots of ChristianityOur websiteOur YouTube ChannelProf. Solberg's BlogSupport our Ministry (Thank you!)

Send us a Text Message.We continue our examination of Jewish-Christian relations in the early Church by reviewing two more early writings:#1 - Melito of Sarde's "On the Pascha" (~AD 170). This is  a lesser-known work and one which Jewish scholar Shaye Cohen considers one of the foremost anti-Jewish texts of the 2nd century. The writing is believed to be a sermon intended for a Christian audience during the Paschal (Passover/Easter) season. In it, Melito recounts the Easter story by picking up the idea introduced by Paul (1 Cor 5:7) and John (John 1:29, 36) that Jesus was the unblemished Passover Lamb whose sacrifice brought forgiveness and salvation to His people. It's an examination of the mystery of the Passover.#2 - Cyprian's "Testimonies against the Jews" (~AD 250)Cyprian (AD 210-285) was born in North Africa, became a bishop in AD 249, and remained a controversial figure during his lifetime. Known for his exceptional pastoral skills and accomplished Latin rhetoric, he was considered one of the foremost Latin writers of Western Christianity. Among his many writings, Cyprian authored a treatise called "To Quirinius: Testimonies against the Jews," which he delivered in three books. This work was requested by a friend who wanted a compendium of the church's teaching on Judaism and on the relationship and opposition between Judaism and Christianity.  Defending the Biblical Roots of ChristianityOur websiteOur YouTube ChannelProf. Solberg's BlogSupport our Ministry (Thank you!)

Send us a Text Message.We continue our examination of Jewish-Christian relations in the early Church by reviewing one teaching and one writing:#1: The teaching of MarcionMarcion of Sinope (AD 85-160) is a historical figure who embodied the sort of potent anti-Jewish sentiment many believe was prevalent in the ante-Nicene era. A great deal is known about Marcion through early writings, making him an excellent case study for us. He taught that the Bible refers to two different gods; the benevolent God of love and mercy proclaimed by Jesus and the “finite, imperfect, angry Jehovah of the Jews.” In his work Antitheses (AD 144), Marcion outlined this contrast, describing the God of the Old Testament as a demiurge—a lesser god who created the physical universe. He considered this deity a harsh Jewish tribal god, as severe and unmerciful as his law. The Old Testament God commanded us to love our neighbor but hate our enemies. He taught vengeance, saying, “An eye for an eye, and a tooth for a tooth.” By contrast, Marcion argued, the Supreme God of the New Testament commands us to love our enemy and “turn the other cheek.” #2: Justin Martyr's "Dialogue with Trypho"Born in the Roman colony of Neapolis in Samaria (he was neither a Samaritan nor a Jew), Justin Martyr was arguably the most influential Christian apologist of the second century. Dialogue with Trypho is an intellectually impressive and lengthy document. (The English translation runs more than 69,000 words.) Justin works through various theological issues by way of an ambitious dialogue between himself and a Hellenized rabbi named Trypho, famous as one of the most learned Jews in the East. Whether this work records an actual discussion is a matter of debate. However, Justin's remarkable knowledge of the Jews, their objections to Christianity, and their Scripture suggest the content of Dialogue is based on actual conversations with Jews.Defending the Biblical Roots of ChristianityOur websiteOur YouTube ChannelProf. Solberg's BlogSupport our Ministry (Thank you!)

Send us a Text Message.We begin Stage 2 of our examination of Jewish-Christian relations in the early Church. With the NT baseline established, we now turn to a survey of early Christian writings outside of the New Testament. There is a common misconception that these documents were sophomoric and primitive. Some assume the writings were composed by uneducated men who folded pagan ideas and myths into whatever Christian truths they may have learned along the way. While there may have been some early writings that fit that description, they do not survive today. The early Christian writings that have stood the test of time paint a completely different picture. There we find a humble and passionate people with an earnest desire to follow the teachings of Jesus. They knew their Scripture well. And that includes both the Jewish Scriptures and the new apostolic writings. I found myself both surprised and encouraged by the spiritual maturity and theological sophistication I found in these writings.  In this episode we will establish the historical context for these writings, discuss the "parting of the ways" between Judaism and Christianity, and get an overview of the early writings. It is important to remember that there was no “New Testament” during this era. Although all of the writings that would eventually comprise the New Testament were completed before AD 100, the official canon of New Testament books would not be finalized or published together for hundreds of years. Instead, the individual epistles and gospels of the New Testament were copied and distributed among Christian communities. Early Christians would, for example, read and share Paul's various letters, or the scroll called “Luke/Acts,” which contained Luke's Gospel plus the Acts of the Apostles. And these biblical writings would be shared and even copied alongside extra-biblical writings of the time. Defending the Biblical Roots of ChristianityOur websiteOur YouTube ChannelProf. Solberg's BlogSupport our Ministry (Thank you!)

Send us a Text Message.In part 5, we complete our New Testament baseline by examining two Jewish-Christian issues that we will use as theological "markers:" Sabbath/Lord's Day and Passover/EasterDefending the Biblical Roots of ChristianityOur websiteOur YouTube ChannelProf. Solberg's BlogSupport our Ministry (Thank you!)

Send us a Text Message.In part 4 of this mini-series, we begin defining our 5-point New Testament baseline by examining the biblical data we have looked at up to now. The writings and teachings of the apostle Paul, and the words and actions of Jesus.Defending the Biblical Roots of ChristianityOur websiteOur YouTube ChannelProf. Solberg's BlogSupport our Ministry (Thank you!)

Send us a Text Message.In part 3 of our Early Church History mini-series, we continue to establish our New Testament baseline by examining the words and actions of Jesus in relation to Israel and the Jewish people. What did Jesus have to say to the Jewish religious leaders? What did He say about Israel? What did He teach us about His mission?Defending the Biblical Roots of ChristianityOur websiteOur YouTube ChannelProf. Solberg's BlogSupport our Ministry (Thank you!)

Send us a Text Message.In part 2 of our mini-series examining Jewish-Christian relations in the early Church we begin establishing our New Testament baseline by examining the writings of the apostle Paul, centering on the book of Romans. Paul was a Jew who persecuted Christians who later came to faith in Jesus and became a Christian persecuted by Jews. His perspective on Jewish-Christian relations is quite telling.Defending the Biblical Roots of ChristianityOur websiteOur YouTube ChannelProf. Solberg's BlogSupport our Ministry (Thank you!)

Send us a Text Message.What was the nature of Jewish-Christian relations in the early Church? Torahism (aka Hebrew Roots) claims the theology of the New Testament was corrupted during this era because of anti-Jewish sentiment. Could that be true? Was there anti-Semitism as we know it today? This 11-part podcast mini-series takes us on an engaging historical journey through the first three centuries of the Christian faith to find some answers.IN THIS EPISODE: We set the table for this series and establish the historical context of the early Church. We'll look at the culture in which the early Church emerged, including persecution, public discourse, religious convictions, and racial relations.Defending the Biblical Roots of ChristianityOur websiteOur YouTube ChannelProf. Solberg's BlogSupport our Ministry (Thank you!)

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Dr. Eve (Paraskevè) Tibbs is an Affiliate Professor of Theology at Fuller Theological Seminary, where she teaches Historical Theology, Systematic Theology, and Eastern Orthodox Theology. Her research and teaching interests include: the Holy Trinity and Personhood, Ecclesiology, Early Church History and Doctrinal Development. Dr. Tibbs served as Chair of the Eastern Orthodox Studies Group of the American Academy of Religion for six years, and has served as a member of the Executive Steering Committee of the Huffington Ecumenical Institute at Loyola Marymount University since 2015. Dr. Tibbs' most recent book is: A Basic Guide to Eastern Orthodox Theology: Introducing Beliefs and Practices.  In this conversation, Dr. Tibbs gives an overview of the beliefs and practices of the Eastern church, and identifies ways in which the Eastern church differs from Evangelical Protestantism.   Support Theology in the Raw through Patreon: https://www.patreon.com/theologyintheraw

Listen to this episode on Spotify or Apple Podcasts Ignatius of Antioch lived in the first generation of Christians after the apostles died during the late first and early second century. Modern day apologists regularly point to Ignatius' letters to prove the antiquity of the deity of Christ and one-bishop church governance (monarchical episcopate). But did you know that Ignatius' letters have survived in three different versions or recensions? Although most scholars and textbooks recognize the middle recension as authentic Ignatius, rejecting the shorter and longer versions, my guest today, Pastor Nathan Massie, says otherwise. He argues that the shorter recension is the most authentic. https://www.youtube.com/watch?v=pUUesuqB0pw —— Links —— Support Pastor Nathan Massie to go to grad school at GoFundMe Check out these other episodes that mention Ignatius of Antioch Take our Early Church History class on the web, Apple Podcasts, Spotify, or YouTube. Get the transcript of this episode Support Restitutio by donating here Join our Restitutio Facebook Group and follow Sean Finnegan on Twitter @RestitutioSF Leave a voice message via SpeakPipe with questions or comments and we may play them out on the air Intro music: Good Vibes by MBB Attribution-ShareAlike 3.0 Unported (CC BY-SA 3.0) Free Download / Stream: Music promoted by Audio Library. Who is Sean Finnegan?  Read his bio here