Podcasts about greek christians

Early in the third century, a small group of Greek Christians began to gain prominence and legitimacy as intellectuals in the Roman Empire. Examining the relationship that these thinkers had with the broader Roman intelligentsia, Jared Secord contends that the success of Christian intellectualism during this period had very little to do with Christianity itself. With the recognition that Christian authors were deeply engaged with the norms and realities of Roman intellectual culture, Secord examines the thought of a succession of Christian literati that includes Justin Martyr, Tatian, Julius Africanus, and Origen, comparing each to a diverse selection of his non-Christian contemporaries. Reassessing Justin's apologetic works, Secord reveals Christian views on martyrdom to be less distinctive than previously believed. He shows that Tatian's views on Greek culture informed his reception by Christians as a heretic. Finally, he suggests that the successes experienced by Africanus and Origen in the third century emerged as consequences not of any change in attitude toward Christianity by imperial authorities but of a larger shift in intellectual culture and imperial policies under the Severan dynasty. Original and erudite, Christian Intellectuals and the Roman Empire: From Justin Martyr to Origen (Penn State UP, 2020) demonstrates how distorting the myopic focus on Christianity as a religion has been in previous attempts to explain the growth and success of the Christian movement. It will stimulate new research in the study of early Christianity, classical studies, and Roman history. Benjamin Phillips is an MA student in History at Ohio University. His primary field is Late Antique Cultural and Intellectual History. 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

Early in the third century, a small group of Greek Christians began to gain prominence and legitimacy as intellectuals in the Roman Empire. Examining the relationship that these thinkers had with the broader Roman intelligentsia, Jared Secord contends that the success of Christian intellectualism during this period had very little to do with Christianity itself. With the recognition that Christian authors were deeply engaged with the norms and realities of Roman intellectual culture, Secord examines the thought of a succession of Christian literati that includes Justin Martyr, Tatian, Julius Africanus, and Origen, comparing each to a diverse selection of his non-Christian contemporaries. Reassessing Justin's apologetic works, Secord reveals Christian views on martyrdom to be less distinctive than previously believed. He shows that Tatian's views on Greek culture informed his reception by Christians as a heretic. Finally, he suggests that the successes experienced by Africanus and Origen in the third century emerged as consequences not of any change in attitude toward Christianity by imperial authorities but of a larger shift in intellectual culture and imperial policies under the Severan dynasty. Original and erudite, Christian Intellectuals and the Roman Empire: From Justin Martyr to Origen (Penn State UP, 2020) demonstrates how distorting the myopic focus on Christianity as a religion has been in previous attempts to explain the growth and success of the Christian movement. It will stimulate new research in the study of early Christianity, classical studies, and Roman history. Benjamin Phillips is an MA student in History at Ohio University. His primary field is Late Antique Cultural and Intellectual History. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Early in the third century, a small group of Greek Christians began to gain prominence and legitimacy as intellectuals in the Roman Empire. Examining the relationship that these thinkers had with the broader Roman intelligentsia, Jared Secord contends that the success of Christian intellectualism during this period had very little to do with Christianity itself. With the recognition that Christian authors were deeply engaged with the norms and realities of Roman intellectual culture, Secord examines the thought of a succession of Christian literati that includes Justin Martyr, Tatian, Julius Africanus, and Origen, comparing each to a diverse selection of his non-Christian contemporaries. Reassessing Justin's apologetic works, Secord reveals Christian views on martyrdom to be less distinctive than previously believed. He shows that Tatian's views on Greek culture informed his reception by Christians as a heretic. Finally, he suggests that the successes experienced by Africanus and Origen in the third century emerged as consequences not of any change in attitude toward Christianity by imperial authorities but of a larger shift in intellectual culture and imperial policies under the Severan dynasty. Original and erudite, Christian Intellectuals and the Roman Empire: From Justin Martyr to Origen (Penn State UP, 2020) demonstrates how distorting the myopic focus on Christianity as a religion has been in previous attempts to explain the growth and success of the Christian movement. It will stimulate new research in the study of early Christianity, classical studies, and Roman history. Benjamin Phillips is an MA student in History at Ohio University. His primary field is Late Antique Cultural and Intellectual History. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Early in the third century, a small group of Greek Christians began to gain prominence and legitimacy as intellectuals in the Roman Empire. Examining the relationship that these thinkers had with the broader Roman intelligentsia, Jared Secord contends that the success of Christian intellectualism during this period had very little to do with Christianity itself. With the recognition that Christian authors were deeply engaged with the norms and realities of Roman intellectual culture, Secord examines the thought of a succession of Christian literati that includes Justin Martyr, Tatian, Julius Africanus, and Origen, comparing each to a diverse selection of his non-Christian contemporaries. Reassessing Justin's apologetic works, Secord reveals Christian views on martyrdom to be less distinctive than previously believed. He shows that Tatian's views on Greek culture informed his reception by Christians as a heretic. Finally, he suggests that the successes experienced by Africanus and Origen in the third century emerged as consequences not of any change in attitude toward Christianity by imperial authorities but of a larger shift in intellectual culture and imperial policies under the Severan dynasty. Original and erudite, Christian Intellectuals and the Roman Empire: From Justin Martyr to Origen (Penn State UP, 2020) demonstrates how distorting the myopic focus on Christianity as a religion has been in previous attempts to explain the growth and success of the Christian movement. It will stimulate new research in the study of early Christianity, classical studies, and Roman history. Benjamin Phillips is an MA student in History at Ohio University. His primary field is Late Antique Cultural and Intellectual History. Learn more about your ad choices. Visit megaphone.fm/adchoices

Early in the third century, a small group of Greek Christians began to gain prominence and legitimacy as intellectuals in the Roman Empire. Examining the relationship that these thinkers had with the broader Roman intelligentsia, Jared Secord contends that the success of Christian intellectualism during this period had very little to do with Christianity itself. With the recognition that Christian authors were deeply engaged with the norms and realities of Roman intellectual culture, Secord examines the thought of a succession of Christian literati that includes Justin Martyr, Tatian, Julius Africanus, and Origen, comparing each to a diverse selection of his non-Christian contemporaries. Reassessing Justin's apologetic works, Secord reveals Christian views on martyrdom to be less distinctive than previously believed. He shows that Tatian's views on Greek culture informed his reception by Christians as a heretic. Finally, he suggests that the successes experienced by Africanus and Origen in the third century emerged as consequences not of any change in attitude toward Christianity by imperial authorities but of a larger shift in intellectual culture and imperial policies under the Severan dynasty. Original and erudite, Christian Intellectuals and the Roman Empire: From Justin Martyr to Origen (Penn State UP, 2020) demonstrates how distorting the myopic focus on Christianity as a religion has been in previous attempts to explain the growth and success of the Christian movement. It will stimulate new research in the study of early Christianity, classical studies, and Roman history. Benjamin Phillips is an MA student in History at Ohio University. His primary field is Late Antique Cultural and Intellectual History. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/italian-studies

Early in the third century, a small group of Greek Christians began to gain prominence and legitimacy as intellectuals in the Roman Empire. Examining the relationship that these thinkers had with the broader Roman intelligentsia, Jared Secord contends that the success of Christian intellectualism during this period had very little to do with Christianity itself. With the recognition that Christian authors were deeply engaged with the norms and realities of Roman intellectual culture, Secord examines the thought of a succession of Christian literati that includes Justin Martyr, Tatian, Julius Africanus, and Origen, comparing each to a diverse selection of his non-Christian contemporaries. Reassessing Justin's apologetic works, Secord reveals Christian views on martyrdom to be less distinctive than previously believed. He shows that Tatian's views on Greek culture informed his reception by Christians as a heretic. Finally, he suggests that the successes experienced by Africanus and Origen in the third century emerged as consequences not of any change in attitude toward Christianity by imperial authorities but of a larger shift in intellectual culture and imperial policies under the Severan dynasty. Original and erudite, Christian Intellectuals and the Roman Empire: From Justin Martyr to Origen (Penn State UP, 2020) demonstrates how distorting the myopic focus on Christianity as a religion has been in previous attempts to explain the growth and success of the Christian movement. It will stimulate new research in the study of early Christianity, classical studies, and Roman history. Benjamin Phillips is an MA student in History at Ohio University. His primary field is Late Antique Cultural and Intellectual History. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

A warren of tunnels that turns out to be big enough to fit an entire civilisation. What mystery do they hold? Have a listen to find out.If you want to see more links, images and references then you can't go past the Destination: History website. Music: Tegan Finlay*Not AI generated. All content is original.*

Southern Italy was conquered by the Norman Hauteville dynasty in the late eleventh century after over five hundred years of continuous Byzantine rule. At a stroke, the region's Greek Christian inhabitants were cut off from their Orthodox compatriots in Byzantium and became subject to the spiritual and legal jurisdiction of the Roman Catholic popes. Nonetheless, they continued to follow the religious laws of the Byzantine church; out of thirty-six surviving manuscripts of Byzantine canon law produced between the tenth and fourteenth centuries, the majority date to the centuries after the Norman conquest. James Morton's Byzantine Religious Law in Medieval Italy (Oxford UP, 2021) is a historical study of these manuscripts, exploring how and why the Greek Christians of medieval southern Italy persisted in using them so long after the end of Byzantine rule. The first part of the book provides an overview of the source material and the history of Italo-Greek Christianity. The second part examines the development of Italo-Greek canon law manuscripts from the last century of Byzantine rule to the late twelfth century, arguing that the Normans' opposition to papal authority created a laissez faire atmosphere in which Greek Christians could continue to follow Byzantine religious law unchallenged. Finally, the third part analyses the papacy's successful efforts to assert its jurisdiction over southern Italy in the later Middle Ages. While this brought about the end of Byzantine canon law as an effective legal system in the region, the Italo-Greeks still drew on their legal heritage to explain and justify their distinctive religious rites to their Latin neighbors. Diki Sherpa is a PhD candidate at the Chinese university of Hong Kong, Hong Kong. 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

Southern Italy was conquered by the Norman Hauteville dynasty in the late eleventh century after over five hundred years of continuous Byzantine rule. At a stroke, the region's Greek Christian inhabitants were cut off from their Orthodox compatriots in Byzantium and became subject to the spiritual and legal jurisdiction of the Roman Catholic popes. Nonetheless, they continued to follow the religious laws of the Byzantine church; out of thirty-six surviving manuscripts of Byzantine canon law produced between the tenth and fourteenth centuries, the majority date to the centuries after the Norman conquest. James Morton's Byzantine Religious Law in Medieval Italy (Oxford UP, 2021) is a historical study of these manuscripts, exploring how and why the Greek Christians of medieval southern Italy persisted in using them so long after the end of Byzantine rule. The first part of the book provides an overview of the source material and the history of Italo-Greek Christianity. The second part examines the development of Italo-Greek canon law manuscripts from the last century of Byzantine rule to the late twelfth century, arguing that the Normans' opposition to papal authority created a laissez faire atmosphere in which Greek Christians could continue to follow Byzantine religious law unchallenged. Finally, the third part analyses the papacy's successful efforts to assert its jurisdiction over southern Italy in the later Middle Ages. While this brought about the end of Byzantine canon law as an effective legal system in the region, the Italo-Greeks still drew on their legal heritage to explain and justify their distinctive religious rites to their Latin neighbors. Diki Sherpa is a PhD candidate at the Chinese university of Hong Kong, Hong Kong. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Southern Italy was conquered by the Norman Hauteville dynasty in the late eleventh century after over five hundred years of continuous Byzantine rule. At a stroke, the region's Greek Christian inhabitants were cut off from their Orthodox compatriots in Byzantium and became subject to the spiritual and legal jurisdiction of the Roman Catholic popes. Nonetheless, they continued to follow the religious laws of the Byzantine church; out of thirty-six surviving manuscripts of Byzantine canon law produced between the tenth and fourteenth centuries, the majority date to the centuries after the Norman conquest. James Morton's Byzantine Religious Law in Medieval Italy (Oxford UP, 2021) is a historical study of these manuscripts, exploring how and why the Greek Christians of medieval southern Italy persisted in using them so long after the end of Byzantine rule. The first part of the book provides an overview of the source material and the history of Italo-Greek Christianity. The second part examines the development of Italo-Greek canon law manuscripts from the last century of Byzantine rule to the late twelfth century, arguing that the Normans' opposition to papal authority created a laissez faire atmosphere in which Greek Christians could continue to follow Byzantine religious law unchallenged. Finally, the third part analyses the papacy's successful efforts to assert its jurisdiction over southern Italy in the later Middle Ages. While this brought about the end of Byzantine canon law as an effective legal system in the region, the Italo-Greeks still drew on their legal heritage to explain and justify their distinctive religious rites to their Latin neighbors. Diki Sherpa is a PhD candidate at the Chinese university of Hong Kong, Hong Kong. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

Southern Italy was conquered by the Norman Hauteville dynasty in the late eleventh century after over five hundred years of continuous Byzantine rule. At a stroke, the region's Greek Christian inhabitants were cut off from their Orthodox compatriots in Byzantium and became subject to the spiritual and legal jurisdiction of the Roman Catholic popes. Nonetheless, they continued to follow the religious laws of the Byzantine church; out of thirty-six surviving manuscripts of Byzantine canon law produced between the tenth and fourteenth centuries, the majority date to the centuries after the Norman conquest. James Morton's Byzantine Religious Law in Medieval Italy (Oxford UP, 2021) is a historical study of these manuscripts, exploring how and why the Greek Christians of medieval southern Italy persisted in using them so long after the end of Byzantine rule. The first part of the book provides an overview of the source material and the history of Italo-Greek Christianity. The second part examines the development of Italo-Greek canon law manuscripts from the last century of Byzantine rule to the late twelfth century, arguing that the Normans' opposition to papal authority created a laissez faire atmosphere in which Greek Christians could continue to follow Byzantine religious law unchallenged. Finally, the third part analyses the papacy's successful efforts to assert its jurisdiction over southern Italy in the later Middle Ages. While this brought about the end of Byzantine canon law as an effective legal system in the region, the Italo-Greeks still drew on their legal heritage to explain and justify their distinctive religious rites to their Latin neighbors. Diki Sherpa is a PhD candidate at the Chinese university of Hong Kong, Hong Kong. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Southern Italy was conquered by the Norman Hauteville dynasty in the late eleventh century after over five hundred years of continuous Byzantine rule. At a stroke, the region's Greek Christian inhabitants were cut off from their Orthodox compatriots in Byzantium and became subject to the spiritual and legal jurisdiction of the Roman Catholic popes. Nonetheless, they continued to follow the religious laws of the Byzantine church; out of thirty-six surviving manuscripts of Byzantine canon law produced between the tenth and fourteenth centuries, the majority date to the centuries after the Norman conquest. James Morton's Byzantine Religious Law in Medieval Italy (Oxford UP, 2021) is a historical study of these manuscripts, exploring how and why the Greek Christians of medieval southern Italy persisted in using them so long after the end of Byzantine rule. The first part of the book provides an overview of the source material and the history of Italo-Greek Christianity. The second part examines the development of Italo-Greek canon law manuscripts from the last century of Byzantine rule to the late twelfth century, arguing that the Normans' opposition to papal authority created a laissez faire atmosphere in which Greek Christians could continue to follow Byzantine religious law unchallenged. Finally, the third part analyses the papacy's successful efforts to assert its jurisdiction over southern Italy in the later Middle Ages. While this brought about the end of Byzantine canon law as an effective legal system in the region, the Italo-Greeks still drew on their legal heritage to explain and justify their distinctive religious rites to their Latin neighbors. Diki Sherpa is a PhD candidate at the Chinese university of Hong Kong, Hong Kong. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/italian-studies

Southern Italy was conquered by the Norman Hauteville dynasty in the late eleventh century after over five hundred years of continuous Byzantine rule. At a stroke, the region's Greek Christian inhabitants were cut off from their Orthodox compatriots in Byzantium and became subject to the spiritual and legal jurisdiction of the Roman Catholic popes. Nonetheless, they continued to follow the religious laws of the Byzantine church; out of thirty-six surviving manuscripts of Byzantine canon law produced between the tenth and fourteenth centuries, the majority date to the centuries after the Norman conquest. James Morton's Byzantine Religious Law in Medieval Italy (Oxford UP, 2021) is a historical study of these manuscripts, exploring how and why the Greek Christians of medieval southern Italy persisted in using them so long after the end of Byzantine rule. The first part of the book provides an overview of the source material and the history of Italo-Greek Christianity. The second part examines the development of Italo-Greek canon law manuscripts from the last century of Byzantine rule to the late twelfth century, arguing that the Normans' opposition to papal authority created a laissez faire atmosphere in which Greek Christians could continue to follow Byzantine religious law unchallenged. Finally, the third part analyses the papacy's successful efforts to assert its jurisdiction over southern Italy in the later Middle Ages. While this brought about the end of Byzantine canon law as an effective legal system in the region, the Italo-Greeks still drew on their legal heritage to explain and justify their distinctive religious rites to their Latin neighbors. Diki Sherpa is a PhD candidate at the Chinese university of Hong Kong, Hong Kong. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/law

Southern Italy was conquered by the Norman Hauteville dynasty in the late eleventh century after over five hundred years of continuous Byzantine rule. At a stroke, the region's Greek Christian inhabitants were cut off from their Orthodox compatriots in Byzantium and became subject to the spiritual and legal jurisdiction of the Roman Catholic popes. Nonetheless, they continued to follow the religious laws of the Byzantine church; out of thirty-six surviving manuscripts of Byzantine canon law produced between the tenth and fourteenth centuries, the majority date to the centuries after the Norman conquest. James Morton's Byzantine Religious Law in Medieval Italy (Oxford UP, 2021) is a historical study of these manuscripts, exploring how and why the Greek Christians of medieval southern Italy persisted in using them so long after the end of Byzantine rule. The first part of the book provides an overview of the source material and the history of Italo-Greek Christianity. The second part examines the development of Italo-Greek canon law manuscripts from the last century of Byzantine rule to the late twelfth century, arguing that the Normans' opposition to papal authority created a laissez faire atmosphere in which Greek Christians could continue to follow Byzantine religious law unchallenged. Finally, the third part analyses the papacy's successful efforts to assert its jurisdiction over southern Italy in the later Middle Ages. While this brought about the end of Byzantine canon law as an effective legal system in the region, the Italo-Greeks still drew on their legal heritage to explain and justify their distinctive religious rites to their Latin neighbors. Diki Sherpa is a PhD candidate at the Chinese university of Hong Kong, Hong Kong. Learn more about your ad choices. Visit megaphone.fm/adchoices

Southern Italy was conquered by the Norman Hauteville dynasty in the late eleventh century after over five hundred years of continuous Byzantine rule. At a stroke, the region's Greek Christian inhabitants were cut off from their Orthodox compatriots in Byzantium and became subject to the spiritual and legal jurisdiction of the Roman Catholic popes. Nonetheless, they continued to follow the religious laws of the Byzantine church; out of thirty-six surviving manuscripts of Byzantine canon law produced between the tenth and fourteenth centuries, the majority date to the centuries after the Norman conquest. James Morton's Byzantine Religious Law in Medieval Italy (Oxford UP, 2021) is a historical study of these manuscripts, exploring how and why the Greek Christians of medieval southern Italy persisted in using them so long after the end of Byzantine rule. The first part of the book provides an overview of the source material and the history of Italo-Greek Christianity. The second part examines the development of Italo-Greek canon law manuscripts from the last century of Byzantine rule to the late twelfth century, arguing that the Normans' opposition to papal authority created a laissez faire atmosphere in which Greek Christians could continue to follow Byzantine religious law unchallenged. Finally, the third part analyses the papacy's successful efforts to assert its jurisdiction over southern Italy in the later Middle Ages. While this brought about the end of Byzantine canon law as an effective legal system in the region, the Italo-Greeks still drew on their legal heritage to explain and justify their distinctive religious rites to their Latin neighbors. Diki Sherpa is a PhD candidate at the Chinese university of Hong Kong, Hong Kong. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

Southern Italy was conquered by the Norman Hauteville dynasty in the late eleventh century after over five hundred years of continuous Byzantine rule. At a stroke, the region's Greek Christian inhabitants were cut off from their Orthodox compatriots in Byzantium and became subject to the spiritual and legal jurisdiction of the Roman Catholic popes. Nonetheless, they continued to follow the religious laws of the Byzantine church; out of thirty-six surviving manuscripts of Byzantine canon law produced between the tenth and fourteenth centuries, the majority date to the centuries after the Norman conquest. James Morton's Byzantine Religious Law in Medieval Italy (Oxford UP, 2021) is a historical study of these manuscripts, exploring how and why the Greek Christians of medieval southern Italy persisted in using them so long after the end of Byzantine rule. The first part of the book provides an overview of the source material and the history of Italo-Greek Christianity. The second part examines the development of Italo-Greek canon law manuscripts from the last century of Byzantine rule to the late twelfth century, arguing that the Normans' opposition to papal authority created a laissez faire atmosphere in which Greek Christians could continue to follow Byzantine religious law unchallenged. Finally, the third part analyses the papacy's successful efforts to assert its jurisdiction over southern Italy in the later Middle Ages. While this brought about the end of Byzantine canon law as an effective legal system in the region, the Italo-Greeks still drew on their legal heritage to explain and justify their distinctive religious rites to their Latin neighbors. Diki Sherpa is a PhD candidate at the Chinese university of Hong Kong, Hong Kong.

Doubts about the scientific possibility of the Resurrection are nothing new. They were raised long ago even by Greek Christians, not surprisingly by none other than Christians in Corinth. But because of their doubts, St. Paul wrote the earliest written account of the appearances of the Risen Christ and a theological masterpiece about the reality and importance of the Resurrection. Join us on Search the Scriptures LIVE! for our final lesson of this series on the Resurrection.

Doubts about the scientific possibility of the Resurrection are nothing new. They were raised long ago even by Greek Christians, not surprisingly by none other than Christians in Corinth. But because of their doubts, St. Paul wrote the earliest written account of the appearances of the Risen Christ and a theological masterpiece about the reality and importance of the Resurrection. Join us on Search the Scriptures LIVE! for our final lesson of this series on the Resurrection.

Doubts about the scientific possibility of the Resurrection are nothing new. They were raised long ago even by Greek Christians, not surprisingly by none other than Christians in Corinth. But because of their doubts, St. Paul wrote the earliest written account of the appearances of the Risen Christ and a theological masterpiece about the reality and importance of the Resurrection. Join us on Search the Scriptures LIVE! for our final lesson of this series on the Resurrection.

In this talk, Professor Panayotis League explores the legacy of the “Great Catastrophe”—the death and expulsion from Turkey of 1.5 million Greek Christians following the Greco-Turkish War of 1919–1922—through the music and dance practices of Greek refugees and their descendants over the last one hundred years. Drawing on original ethnographic research conducted in Greece (on the island of Lesvos in particular) and in the Greater Boston area, Dr. League will analyze handwritten music manuscripts, homemade audio recordings, and contemporary live performances, tracing the routes of repertoire and style over generations and back and forth across the Atlantic Ocean and investigating ways that the particular musical traditions of the Anatolian Greek community have contributed to their understanding of their place in the global Greek diaspora and the wider post-Ottoman world.

Mt 28:8-15 The Gospel seems so implausible, but Father says it's quite believable (he tells the story of the Shroud of Turin) Letters Father talks about a letter from Charles Colson Why do the Greek Christians make the sign of the cross differently?  Jeff has an idea to get people to pray the rosary more Father reads a question about Mary and sitting Shiva What are the steps in forgiveness? Word of the day: high priest Callers  Do angels have creative powers?  Question about Devine Mercy Novena - I missed a day. Did I mess it up? Also, I'm praying online with a group that prays it a bit differently. Is that okay? How do we know that Christ descended into hell and what is the purpose of that? Can I receive communion without going to confession?

A couple of weeks ago I talked about the meaning of the word genesis. As you can see, it contains the word gene. Essentially these mean the same thing. So there's no surprise when the first three verses of chapter 12 give us a major piece of DNA code unlocking the entire Bible.   Now the Lord said to Abram, “Go from your country and your kindred and your father's house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.” Genesis 12:1-3   God gives Abram his calling in life. He also makes a promise to Abram and forms it into a covenant between the two of them. It actually turns out to be a one-sided covenant because God uses himself as collateral.   Notice that God blesses Abram and then tells him that he will be a blessing to others. The call of God on one's life means you will influence others because it gives your life mission. You are changed so others can be changed by you. You ask, “How can I be a blessing?” God says the same thing to you as he said to Abram, "Go forth!" Get out of your security and comfort zones.   The place where you feel most uncomfortable is the place where you will feel most useful. You have people in your life who need you to tell them about Jesus and you are afraid. You don't want to be criticized, or made to look bad, so therefore you are not a blessing to them. You've been asked to participate in a community group but you think that talking to others about your life just isn't your thing. You won't receive the blessing of being known and you won't be a blessing if you continue to play it safe. We have many opportunities to serve inside and outside our walls. But that takes time and effort. To the degree that you are willing to get uncomfortable, it is to that degree you will experience the blessings of being a Godly influence.   Paul talks about Abraham (Abram) often when explaining what it means to be a Christian. Greek and Romans were coming to Christ, but the very first Christians were Jews and they thought it best if the Greeks and Romans became Jewish Christians. Paul tells them they have it wrong. There are no Greek Christians or Roman Christians or Jewish Christians. There are Christians who are Jewish, there are Christians who are Greek, there are Christians who are Romans. God is the God of all races and cultures. This was a revolutionary idea in its day. So being a Christian actually means that all identities are subjected to your identity in Christ. This includes our gender, our sexuality and our birth places. We cannot be Americans first and then Christians, or white or black or brown first, and then Christian. The call of God says you can be a blessing to all people, when you are a Christian first. Christians don't abandon their cultures, they gain an even stronger identity in Christ. This identity is our true calling. We are blessed to be a blessing!

Last minute advice is usually brief, authoritative and to the point. How can I live as an authentic Christian? Assuming his audience is actually Born Again with the Spirit of God living in them, the Apostle Paul gives some excellent last minute advice in his letter to the Greek Christians who live in the city of Thessaloniki. He is specifically addressing their personal relationship with God and how to maintain a rich, authentic Christian life. This advice addresses what is so often wrong about our Christian witness, namely, unchristian attitudes, speech and behaviours. Paul tells Believers everywhere: 16 Always be joyful. 17 Never stop praying. 18 Be thankful in all circumstances, for this is God's will for you who belong to Christ Jesus. 19 Do not stifle the Holy Spirit. (1Thess. 5:16-19)

Echoes of the Great Catastrophe: Re-sounding Anatolian Greekness in Diaspora (University of Michigan Press, 2021) explores the legacy of the Great Catastrophe—the death and expulsion from Turkey of 1.5 million Greek Christians following the Greco-Turkish War of 1919–1922—through the music and dance practices of Greek refugees and their descendants over the last one hundred years. The book draws extensively on original ethnographic research conducted in Greece (on the island of Lesvos in particular) and in the Greater Boston area, as well as on the author's lifetime immersion in the North American Greek diaspora. Through analysis of handwritten music manuscripts, homemade audio recordings, and contemporary live performances, Dr. Panayotis League traces the routes of repertoire and style over generations and back and forth across the Atlantic Ocean, investigating the ways that the particular musical traditions of the Anatolian Greek community have contributed to their understanding of their place in the global Greek diaspora and the wider post-Ottoman world. Panayotis League is Assistant Professor of Ethnomusicology and Director of the Center for Music of the Americas at Florida State University. Emily Ruth Allen (@emmyru91) is a PhD candidate in Musicology at Florida State University. She is currently working on a dissertation about parade musics in Mobile, Alabama's Carnival celebrations. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

Echoes of the Great Catastrophe: Re-sounding Anatolian Greekness in Diaspora (University of Michigan Press, 2021) explores the legacy of the Great Catastrophe—the death and expulsion from Turkey of 1.5 million Greek Christians following the Greco-Turkish War of 1919–1922—through the music and dance practices of Greek refugees and their descendants over the last one hundred years. The book draws extensively on original ethnographic research conducted in Greece (on the island of Lesvos in particular) and in the Greater Boston area, as well as on the author's lifetime immersion in the North American Greek diaspora. Through analysis of handwritten music manuscripts, homemade audio recordings, and contemporary live performances, Dr. Panayotis League traces the routes of repertoire and style over generations and back and forth across the Atlantic Ocean, investigating the ways that the particular musical traditions of the Anatolian Greek community have contributed to their understanding of their place in the global Greek diaspora and the wider post-Ottoman world. Panayotis League is Assistant Professor of Ethnomusicology and Director of the Center for Music of the Americas at Florida State University. Emily Ruth Allen (@emmyru91) is a PhD candidate in Musicology at Florida State University. She is currently working on a dissertation about parade musics in Mobile, Alabama's Carnival celebrations. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/music

Echoes of the Great Catastrophe: Re-sounding Anatolian Greekness in Diaspora (University of Michigan Press, 2021) explores the legacy of the Great Catastrophe—the death and expulsion from Turkey of 1.5 million Greek Christians following the Greco-Turkish War of 1919–1922—through the music and dance practices of Greek refugees and their descendants over the last one hundred years. The book draws extensively on original ethnographic research conducted in Greece (on the island of Lesvos in particular) and in the Greater Boston area, as well as on the author's lifetime immersion in the North American Greek diaspora. Through analysis of handwritten music manuscripts, homemade audio recordings, and contemporary live performances, Dr. Panayotis League traces the routes of repertoire and style over generations and back and forth across the Atlantic Ocean, investigating the ways that the particular musical traditions of the Anatolian Greek community have contributed to their understanding of their place in the global Greek diaspora and the wider post-Ottoman world. Panayotis League is Assistant Professor of Ethnomusicology and Director of the Center for Music of the Americas at Florida State University. Emily Ruth Allen (@emmyru91) is a PhD candidate in Musicology at Florida State University. She is currently working on a dissertation about parade musics in Mobile, Alabama's Carnival celebrations. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/performing-arts

Echoes of the Great Catastrophe: Re-sounding Anatolian Greekness in Diaspora (University of Michigan Press, 2021) explores the legacy of the Great Catastrophe—the death and expulsion from Turkey of 1.5 million Greek Christians following the Greco-Turkish War of 1919–1922—through the music and dance practices of Greek refugees and their descendants over the last one hundred years. The book draws extensively on original ethnographic research conducted in Greece (on the island of Lesvos in particular) and in the Greater Boston area, as well as on the author's lifetime immersion in the North American Greek diaspora. Through analysis of handwritten music manuscripts, homemade audio recordings, and contemporary live performances, Dr. Panayotis League traces the routes of repertoire and style over generations and back and forth across the Atlantic Ocean, investigating the ways that the particular musical traditions of the Anatolian Greek community have contributed to their understanding of their place in the global Greek diaspora and the wider post-Ottoman world. Panayotis League is Assistant Professor of Ethnomusicology and Director of the Center for Music of the Americas at Florida State University. Emily Ruth Allen (@emmyru91) is a PhD candidate in Musicology at Florida State University. She is currently working on a dissertation about parade musics in Mobile, Alabama's Carnival celebrations. 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

13 September 2020 The Twenty-fourth Sunday in Ordinary Time Matthew 18:21-35 + Homily 16 Minutes 32 Seconds Link to the Readings: https://bible.usccb.org/bible/readings/091320.cfm (New American Bible, Revised Edition) From the parish bulletin of Sunday 13 September 2020:   In our city accustomed to protest demonstrations of all sorts, a recent one was particularly dismaying and even frightening. The anarchistic chants were bad enough, but the frightfulness was in the glazed eyes of the expressionless marchers, like the “pod people” in the 1956 cult film “Invasion of the Body Snatchers.” Carrying signs supplied for them, they chanted refrains called out by a leader as they moved through one of our pricier neighborhoods. As a boy, the black-and-white film was scary, though in later years it was amusing to watch again, but now it has taken on an unsettling reality in the living color of live people.     Mind control is a signature of corrupt politics, and George Orwell said that “Political language . . . is designed to make lies sound truthful and murder respectable, and to give an appearance of solidity to pure wind.” It is easy to appropriate the brains of people who are disturbed or idealistic or both. In the eighteenth century, the physicist and satirist George Lichtenberg volunteered that “The most dangerous untruths are truths moderately distorted.” That is the essential psychology of heresies in religion, and it is also true of platforms in politics.    In any election season, when information is twisted by “disinformation,” one can learn with profit the experience of the Church as she has confronted distorters of the Gospel. A vital instance is the way Saint Paul detected the errors among the first Greek Christians on the island of Crete. Being a man of erudition, which his true humility allowed him to remark without affectation, Paul quotes a minor poet of about 600 BC, Epimenides: “Cretans are always liars, evil beasts, lazy gluttons.”    Epimenides is the same sage that Paul cites when he speaks to the philosophers of the Areopagus in Athens. The verse sent to Titus is paraphrased by the Apostle in Acts 17, when he speaks of the One “in whom we live and move and have our being.” A discovery of the full text of Epimenides’s poem “Cretica” in the early 1900’s by the formidable English scholar J. Rendel Harris, makes clear that the lying was a specific lie—namely about a tomb built in contradiction to the supposed immortality of Zeus. This resolves what has been called the “Epimenides Paradox:” If Epimenides said that all Cretans are liars, how can we trust Epimenides who was himself a Cretan? But in fact, the deceitfulness of the Cretans was only about trying to entomb immortality.   Saint Paul invoked the gift of “diakrisis,” which is the discernment of truth from falsehood (1 Corinthians 12:10). Never, and especially not in times of political propaganda, should lies intimidate, so long as one has that discerning gift to know the difference between what comes from Christ, the Head of the Church (Colossians 1:18), and the talking heads on television.

Last minute advice is usually brief, authoritative and to the point. How can I live as an authentic Christian? Assuming his audience is actually Born Again with the Spirit of God living in them, the Apostle Paul gives some excellent last minute advice in his letter to the Greek Christians who live in the city of Thessaloniki. He is specifically addressing their personal relationship with God and how to maintain a rich, authentic Christian life. This advice addresses what is so often wrong about our Christian witness, namely, unchristian attitudes, speech and behaviours. Paul tells Believers everywhere: 16 Always be joyful. 17 Never stop praying. 18 Be thankful in all circumstances, for this is God's will for you who belong to Christ Jesus. 19 Do not stifle the Holy Spirit. (1Thess. 5:16-19)

Are all the accounts of miraculous conversions among Muslim refugees true? What is unique about Athens, Greece amidst the ongoing people displacements in the Middle East? And what can U.S. churches learn from the hospitality and evangelistic zeal of Greek Christians? In this episode, Scott and Alex invited Darren Carlson to weigh in and take us on a journey through the planning and creation of his new documentary, Jesus in Athens. Darren is President of Training Leaders International (TLI), a theological education ministry launched from Bethlehem Baptist Church in Minneapolis, Minnesota to equip and resource the 85 percent of pastors worldwide who have no formal biblical training. He's also the brains behind the new documentary which chronicles the harrowing ordeal of Muslim refugees flooding into Athens from countries like Syria, Libya, and Iraq, only to encounter the love of Christ in the form of bold witness and radical mercy ministry among Greece's tiny yet unignorable number of evangelical believers. Darren founded TLI 2009, and now serves with a staff of over 50 people serving around the world, providing theological training in underserved and undertrained areas. Darren holds two masters from Trinity Evangelical Divinity School and a Ph.D. from the London School of Theology. You can follow him on Facebook and Twitter. Want to ask a question for a future episode? Email alex@missionspodcast.com. Powered by ABWE International.

How Peter's defense of the spread of the Gospel to the Romans, and Barnabas' recognition of the grace of God upon the Greek Christians, shows that the life of the congregation is the only true hermeneutic of the Gospel.

During the Advent season, people are in a reflective, year-in-review attitude. Some are filled thanksgiving, others are filled with regret. But what if our circumstances didn't reflect what was really going on in God's purposes? That is the point Paul makes in his letter to the young Greek Christians. God was able to use Paul's restricted movement in prison, to advance the mission of Jesus further than it have ever gone before. Is it possible that God is wanting you to ask, "Why did this happen?" so that you can see God's good purposes behind it?

One of the main themes of the book of Ephesians is Church unity. Paul wrote Ephesians to a mixed Church of both Jewish and Greek Christians and is calling for unity within the Church of Ephesus. Paul... The Gospel is the power of God unto salvation to all who believe and the scriptures make it clear that Christ is able to save to the uttermost all who come to Him through repentance and faith.

Chapelwood Road Trip - Sent: The First Church Fight: Despite Jesus’ words to the contrary, the early church “holed up” in Jerusalem. There, they suffered the first “church fight” when the Greek Christians felt their widows were not receiving fair and equal treatment. This results in the appointment of seven deacons, one of whom is Stephen. After the death of Stephen, all but the apostles flee for their lives from Jerusalem. This becomes the means by which Acts 1:8 is forced upon the church as Philip and the others scatter the Word and the church begins to grow. So in a sense, the very first church fight led to the growth of the church. Nothing is beyond God’s power to use to manifest his purposes.

Christianity, like almost every other religion, celebrates its beliefs over the course of the year -- moreover, each branch of Christianity constructs that year in slightly different ways and attached importance to the year with slightly different emphases. In this video, Dr Andreopoulos gives an overview of how Greek Christians view the liturgical year.

The early church finds difficulty blending Jewish and Greek Christians. The apostles keep the Gospel as a priority yet find a way to resolve conflict.

The early church finds difficulty blending Jewish and Greek Christians. The apostles keep the Gospel as a priority yet find a way to resolve conflict.