Podcasts about Irenaeus

Phil's perfectly timed movie blooper at the Colosseum gives the guys a hilarious opening to a much bigger point: empires rise, empires fall, but Christ's kingdom never shakes. Al, Zach, John Luke, and Christian connect ancient Rome's paganism to modern America's idols, from power and politics to screens and the new “religions” people build around personal freedom. Through Rome's ruins, modern America's chaos, and the steady faith of the early church, the guys point back to the kingdom of God as the only power that survives every age. In this episode: Daniel 7; Hebrews 12; Daniel 2; 1 John; 2 John; 3 John; Joshua 24, verse 15; 1 Thessalonians; Matthew 5. Today's conversation is about Lesson 9 of Ancient Christianity taught by visiting Hillsdale Professor of History Kenneth Calvert. Take the course with us at no cost to you! Sign up at http://unashamedforhillsdale.com/. More about Ancient Christianity: Christ entered the world during the reign of Caesar Augustus. The tensions between Christianity and the Roman Empire shaped the daily practice of the Christian faith and led many Romans to distrust and persecute the early Christians. But Christianity also benefitted from the Roman world. And when Rome collapsed in the West, Christianity provided the hope for preserving civilization. In this free, eleven-lecture course, Professor Kenneth Calvert will explore: How the Jewish, Greek, and Roman cultures all contributed to preparing the world to hear the Gospel. Why many Romans distrusted and persecuted the early Christians. The inspiring stories of Christ, His apostles, and faithful ones throughout the first four centuries of Christianity. The arguments of key early Christian apologists—Ignatius, Irenaeus, Justin, Athanasius, and more—who defended and defined the Christian faith amidst the animosity of the Roman world. The conversion of Constantine and how he brought stability to Rome, and how the rivalry between his sons almost returned Rome to paganism. How Augustine's writings helped preserve the message of Christianity during the collapse of the Roman Empire in the West. You will discover the uncertainties, trials, and triumphs of the earliest Christians as they confronted controversies within the faith and persecutions from outside it. Join us today to discover the improbable and miraculous story of Christianity. Sign up at ⁠http://unashamedforhillsdale.com/ Check out At Home with Phil Robertson, nearly 800 episodes of Phil's unfiltered wisdom, humor, and biblical truth, available for free for the first time! Get it on Apple, Spotify, Amazon, and anywhere you listen to podcasts! https://podcasts.apple.com/us/podcast/at-home-with-phil-robertson/id1835224621 Listen to Not Yet Now with Zach Dasher on Apple, Spotify, iHeart, or anywhere you get podcasts. Chapters 00:00 The Power & Ruins of the Roman Empire 04:44 Phil's “Torchbearer” Blooper at the Colosseum 11:05 Constantine Changes the Future of Christianity 16:05 Christians Shouldn't Downplay the Miraculous 20:40 Constantine's Vision and the Sign on the Shields 24:10 When Church and Politics Get Tangled Together 28:00 The Council of Nicaea and the Trinity 33:45 Why Doctrine Still Matters 37:20 Constantine, Paganism & Religious Freedom 41:05 The Bible Wasn't Invented by a Committee 44:15 Ancient Rome Looks Like America Today 48:00 The Meek Inherit the Earth — Learn more about your ad choices. Visit megaphone.fm/adchoices

Rome's decline sounds uncomfortably familiar as Al, Zach, John Luke, and Christian compare the empire's political chaos, devalued currency, and hunger for centralized power to warning signs in America today. The guys discuss why Christianity has always threatened governments that want ultimate control, since believers answer to God before the state. Al connects Diocletian's leadership reforms to the biblical wisdom Jethro gave Moses, and they wrestle with the difficult duty to pray for leaders even when Christians strongly disagree with them. Need a refresher on Ancient Christianity? Check out the previous episode on this topic at https://youtu.be/vP3u0pQP74c?si=cnpxf7EFOI2nMmnQ Today's conversation is about Lesson 8 of Ancient Christianity taught by visiting Hillsdale Professor of History Kenneth Calvert. Take the course with us at no cost to you! Sign up at http://unashamedforhillsdale.com/. More about Ancient Christianity: Christ entered the world during the reign of Caesar Augustus. The tensions between Christianity and the Roman Empire shaped the daily practice of the Christian faith and led many Romans to distrust and persecute the early Christians. But Christianity also benefitted from the Roman world. And when Rome collapsed in the West, Christianity provided the hope for preserving civilization. In this free, eleven-lecture course, Professor Kenneth Calvert will explore: How the Jewish, Greek, and Roman cultures all contributed to preparing the world to hear the Gospel. Why many Romans distrusted and persecuted the early Christians. The inspiring stories of Christ, His apostles, and faithful ones throughout the first four centuries of Christianity. The arguments of key early Christian apologists—Ignatius, Irenaeus, Justin, Athanasius, and more—who defended and defined the Christian faith amidst the animosity of the Roman world. The conversion of Constantine and how he brought stability to Rome, and how the rivalry between his sons almost returned Rome to paganism. How Augustine's writings helped preserve the message of Christianity during the collapse of the Roman Empire in the West. You will discover the uncertainties, trials, and triumphs of the earliest Christians as they confronted controversies within the faith and persecutions from outside it. Join us today to discover the improbable and miraculous story of Christianity. Sign up at ⁠http://unashamedforhillsdale.com/ Check out At Home with Phil Robertson, nearly 800 episodes of Phil's unfiltered wisdom, humor, and biblical truth, available for free for the first time! Get it on Apple, Spotify, Amazon, and anywhere you listen to podcasts! https://podcasts.apple.com/us/podcast/at-home-with-phil-robertson/id1835224621 Listen to Not Yet Now with Zach Dasher on Apple, Spotify, iHeart, or anywhere you get podcasts. Chapters 00:00 Al's Awkward Haircut Dilemma 05:30 Old-School Barbers & “Bughead” Trauma 11:04 Rome's Money Problems Sound Familiar 16:01 Why Rome Saw Christianity as a Threat 19:08 Freedom Without God Starts to Devour Itself 24:28 The Wisdom of Shared Power 30:03 Galerius Brings Peace, Heresy Follows 36:18 Wrapping Your Brain Around the Trinity 40:16 The Church's Role in the Secular World — Learn more about your ad choices. Visit megaphone.fm/adchoices

In Episode 3 of the series Mary in the Dock: Ordinary or Extraordinary?, host Greg Smith puts the Catholic doctrine of Mary as the New Eve on trial. Protestants often object that it's typology overreach with no explicit New Testament warrant, risks elevating Mary at Christ's expense, and developed too late under possible pagan influence. Greg gives the strongest objections a full, fair hearing, then delivers a robust Catholic defense rooted in Genesis 3:15 (the protoevangelium of total enmity between the woman and the serpent), the Annunciation in Luke 1 (Mary's fiat of obedience undoing Eve's disobedience), and the clear teaching of the early Church Fathers like Justin Martyr and Irenaeus writing already in the second century. Far from competing with Christ, the New Eve doctrine is thoroughly Christocentric—it magnifies the redemption won by the New Adam and sets the stage for every other Marian teaching. Listeners serve as the jury in this conversational courtroom discussion that asks the key question: is Mary simply an ordinary woman God used for a moment, or the extraordinary New Eve the Church has proclaimed since the apostolic age? Perfect for curious non-Catholics, Protestant pastors investigating Catholicism, and cradle Catholics deepening their faith. SUPPORT THIS SHOW Considering Catholicism is 100% listener-supported. If this podcast has helped you on your journey, please become a patron today! For as little as $5/month you get: • Every regular episode ad-free and organized into topical playlists • Exclusive bonus content (extra Q&As, Deep-Dive courses, live streams, and more) • My deepest gratitude and a growing community of like-minded listeners ➡️ Join now: https://patreon.com/consideringcatholicism (or tap the Patreon link in your podcast app) One-time gift: Donate with PayPal! CONNECT WITH US • Website & contact form: https://consideringcatholicism.com • Email: consideringcatholicism@gmail.com • Leave a comment on Patreon (I read every one!) RATE & REVIEW If you enjoy the show, please leave a rating (and even better, a review) on Apple Podcasts, Spotify, or wherever you listen — it really helps new listeners find us. SHARE THE SHOW Know someone who's curious about Catholicism? Send them a link or share an episode on social media. Thank you! Christus vincit, Christus regnat, Christus imperat.

Let me know what you think of this episode? What happens when you stop treating the Bible as an inherited object and start treating it like evidence? Matthew Mcwhorter, a former attorney, joins us to walk through the most practical version of the biblical canon question we have heard: which Bible are we actually talking about when we say “the Bible,” and would a neutral judge trust the witnesses behind it?Matthew tells the story of starting as a skeptic who simply wanted to read the books he was named after, then discovering the sheer scale of the Protestant vs Catholic vs Orthodox Bible divide. From there, he builds a case-centered approach to canon formation that connects apologetics to the Deuterocanonical books (often called the Apocrypha) instead of keeping those debates in separate boxes. We dig into why figures like Irenaeus matter, how early church fathers are used in arguments about both the Old Testament and the New Testament, and why consistency matters if you want Christianity to be provable rather than just preferable.We also talk about Jewish scholarship on when the Jewish Bible (Tanakh) became fixed, how New Testament allusions can point back to disputed texts, and why reading multiple Bible translations can clarify meaning rather than create confusion. Matthew shares one of his most surprising finds involving Two Maccabees, the Talmud, and a martyrdom story that shows how messy the historical record can be when people argue from selective sources.If you care about historical Christianity, Bible canon, early church history, or the question of what counts as reliable evidence, this conversation gives you a clear framework and real sources to chase down. Check out Matthew at canoncrossfire.com and follow @CanonCrossfire, then subscribe, share this with a friend, and leave a review with your biggest canon question. Support the showWant to be a financial supporter of the show, click here, https://www.buzzsprout.com/1754677/supporters/newFollow and subscribe to the podcast here, and get weekly updates on when new episodes are released.  https://podcasts.apple.com/us/podcast/dorsey-ross-show/id1495921329Social Media Links,  Instagram https://www.instagram.com/dorsey.ross/Facebook https://www.facebook.com/DROCKROSS/ My Book Amazon Book Overcomer https://bit.ly/4h7NGIPWant to be a guest on Dorsey Ross Show? Send Dorsey Ross a message on PodMatch, here: https://www.podmatch.com/hostdetailpreview/1615423845838x127949785844303500Affiliate Link For Podmatch https://www.joinpodmatch.com/dorseyross

What if work was never the thing to survive on the way to your real life — but the very medium through which you offer yourself to God?In the finale of our "Get(ing) Out of Work" series we consider a few of the ancient, yet ever new, practices that the church has used to help God's people stay in step with the Spirit during the daily rhythms of work and rest, rest and work. Drawing on Irenaeus and Hans Urs von Balthasar, the message recovers an old picture of the human being: not merely shaped clay, body and soul, but body and soul and spirit together — the complete person, bearing not just the image but the likeness of God (Genesis 1:26). To be spiritual is "by definition to be moved by the Spirit of the Logos," Christ our Beginning, our Salvation, our End.This reframes work entirely. With Dorothy Sayers, work is "not primarily a thing one does to live, but the thing one lives to do… the medium in which one offers oneself to God." We do not offer our work to God; following Paul in Romans 12, we offer our whole selves — as a living sacrifice — through it. So we stop striving to get out of work the identity, prosperity, and purpose it was never meant to supply, and instead receive from it the life we're made for: the good work God "got ready for us to do" (Ephesians 2:10).Then the practical question: how? The answer is ancient and unglamorous — habits. As Annie Dillard wrote, "How we spend our days is, of course, how we spend our lives… A schedule defends from chaos and whim. They are a net for catching days." Three habits to structure an ordinary day:Enter the day with the Lord's Prayer for Work — before the phone, before the lunches, perhaps before you're out of bed: "I give my whole self to you through the work you have given me this day."Recollect yourself midday with a centering prayer from Psalm 139 — breathing in, "I am…"; breathing out, "…still with you."Exit the day through the Examen — asking the Spirit where your work was out of step with Jesus, where it was in rhythm, and letting him lead you into rest.How we start matters. How we stay centered matters. And how we exit our labors into the rest of the night, made new, matters just as much.Reflection: Where was your work out of step with Jesus today, and where was it in rhythm with him?Scripture: Acts 2:1-3, 38-39 · Psalm 104:23-30 · Genesis 1:26 · Romans 12:1 · Ephesians 2:9-10 · 1 Thessalonians 5:23Voices/Quotes: Annie Dillard, The Writing Life · Dorothy Sayers · Tom Nelson, Work Matters · Irenaeus of Lyons · Hans Urs von BalthasarChrist City Church is a small faith family following Jesus together in east Dallas. We gather Sundays at 10:10 AM at 642 Brookhurst Dr., Dallas, TX 75218, in the chapel @ LHB.

We're joined by Steve Ray, catholic convert and pilgrimage leader, will talk about saints who have influenced his faith life including Sts. Justin Martyr, Clement of Rome, Ignatius of Antioch, Polycarp of Smyrna and Irenaeus of Lyon. Michael Acaldo, CEO of St. Vincent de Paul USA and Sunnie Johnson-Lain, CEO of St. Vincent de Paul Baton Rouge join us.

Using the image from early theologian Irenaeus, Tim describes Jesus and the Holy Spirit as the "two hands of God," through whom He creates, saves and transforms us. We're also invited to trust God with open hands and to join in on His mission of renewing the world - through the small daily acts but also the larger societal challenges we struggle to hold faith for.Gospel reading and key texts:Matthew 28:16-20Genesis 1:1-2:4a2 Corinthians 13:11-14

REVELATION Ep1 Full Disclosure Just as Genesis is the book of beginnings, Revelation is the book of consummation. In it, the divine program of redemption is brought to fruition, and the holy name of God is vindicated before all creation. Although there are numerous prophecies in the Gospels and Epistles, Revelation is the only New Testament book that focuses primarily on prophetic events. Its title The Apocalypse means “unveiling” or “disclosure” or “revelation.” It is also called The Revelation of Jesus Christ. This means both a revelation which came from Christ and a revelation which is about Christ—both are true. Revelation 1:1 The Revelation of Jesus Christ, which God gave Him to show His servants—things which must shortly take place. And He sent and signified it by His angel to His servant John,  2. who bore witness to the word of God, and to the testimony of Jesus Christ, to all things that he saw.  3. Blessed is he who reads and those who hear the words of this prophecy, and keep those things which are written in it; for the time is near. 4. John, to the seven churches which are in Asia: Grace to you and peace from Him who is and who was and who is to come, (theme of past present and future) and from the seven Spirits who are before His throne,  5. and from Jesus Christ, the faithful witness, the firstborn from the dead, and the ruler over the kings of the earth. To Him who loved us and washed us from our sins in His own blood,  6. and has made us kings and priests to His God and Father, to Him be glory and dominion forever and ever. Amen. 7. Behold, He is coming with clouds, and every eye will see Him, even they who pierced Him. And all the tribes of the earth will mourn because of Him. Even so, Amen. 8. “I am the Alpha and the Omega, the Beginning and the End,” says the Lord, “who is and who was and who is to come, the Almighty.” (NB theme of past present and future) 9. I, John, both your brother and companion in the tribulation and kingdom and patience of Jesus Christ, was on the island that is called Patmos for the word of God and for the testimony of Jesus Christ.  10. I was in the Spirit on the Lord's Day, and I heard behind me a loud voice, as of a trumpet,  11. saying, “I am the Alpha and the Omega, the First and the Last,” and, “What you see, write in a book and send it to the seven churches which are in Asia: to Ephesus, to Smyrna, to Pergamos, to Thyatira, to Sardis, to Philadelphia, and to Laodicea.”(turkey not Jerusalem) 12. Then I turned to see the voice that spoke with me. And having turned I saw seven golden lampstands, 13.  and in the midst of the seven lampstands One like the Son of Man, clothed with a garment down to the feet and girded about the chest with a golden band.  14. His head and hair were white like wool, as white as snow, and His eyes like a flame of fire;  15. His feet were like fine brass, as if refined in a furnace, and His voice as the sound of many waters;  16. He had in His right hand seven stars, out of His mouth went a sharp two-edged sword, and His countenance was like the sun shining in its strength.  17. And when I saw Him, I fell at His feet as dead. But He laid His right hand on me, saying to me, “Do not be afraid; I am the First and the Last.  18. I am He who lives, and was dead, and behold, I am alive forevermore. Amen.  And I have the keys of Hades and of Death.  19. Write the things which you have seen, and the things which are, and the things which will take place after this.  20. The mystery of the seven stars which you saw in My right hand, and the seven golden lampstands: The seven stars are the angels of the seven churches, and the seven lampstands which you saw are the seven churches. The Book of Revelation is the unveiling of who and what Jesus is to the church to the world and to eternity. Scholars have viewed these prophecies through four primary lenses. While each perspective seeks to honour the work of the Holy Spirit, I hold  the Futurist view in this study because it mentions things that have happened in history, inspires faith in the "here and now" of Christ's absolute authority over and through His Church and it looks forward to the future Second Coming with a living hope. 1. Preterist - depicting the current Roman struggle against the church and not future prophesy throughout the ages of the second coming of Christ. They say he came in 70 AD when Rome destroyed the Temple in Jerusalem. But we see in Revelation 1:7 that John was prophesying the Day of The Lord - the Second Coming and judgement. 2. Historical - The struggle of the church against the world system through the ages. 3. Spiritual - depicting nothing literal or historical at all, but purely symbolical. 4. Futurist - depicting events that would surely take place in the church, the world and eternity, after the time of John, and beginning significantly with the opening of the first of the seven seals in chapters 5 and 6 (also see Ch.4 vs 1 – things to come)  Revelation 4:1… And the first voice which I heard was like a trumpet speaking with me, saying, “Come up here, and I will show you things which must take place after this.” This leads us to take note of the three divisions of time. Revelation 1.19 write the things that you have seen, and the things which are, and the things which shall be hereafter. 1. Things you have seen - chapter 1 2. Things which are - chapters 2 to 4 – the 7 churches. 3. Things with shall be - chapter 4 onwards. There are three persons involved in this revelation – Jesus – John – The messenger. I submit to you that the messenger, or angel that gave this prophecy to John is Enoch, and we will now look at some evidence.  1. Records in Genesis 5 and Hebrews 11 confirm that Enoch is physically in Heaven with God. This creates a theological necessity – Enoch has been given a Divine exemption and is released from the prison of his appointment with death.  Hebrews 9:27 it is appointed for men to die once, but after this the judgment. But he is not the only one! There will be a generation of people who will be caught up from the earth to meet Jesus in the air when he returns.   Psalm 102:18 This will be written for the generation to come, That a people yet to be created may praise the LORD…From heaven the LORD viewed the earth, to hear the groaning of the prisoner, To release those appointed to death, 2. The Bible link for Enoch  Revelation 1:7 Behold, He is coming with clouds, and every eye will see Him, even they who pierced Him. And all the tribes of the earth will mourn because of Him - and Jude 14  Jude 14. Now Enoch, the seventh from Adam, prophesied about these men also, saying, Behold, the Lord comes with ten thousands of His saints, to execute judgment on all. This prophecy of the Second Coming is virtually identical to Revelation 1:7 3. When linked with the messenger's self-identification in Revelation 19:10 And I fell at his feet to worship him. But he said to me, See that you do not do that! I am your fellow servant, and of your brethren who have the testimony of Jesus. Worship God! For the testimony of Jesus is the spirit of prophecy.  And ch.22:9 Then he said to me, “See that you do not do that. For I am your fellow servant, and of your brethren the prophets, The evidence presents this historical figure as being uniquely commissioned to return and declare the unveiling to John. The Book of Revelation was written about 95-AD by the apostle John on the Isle of Patmos while he was in exile under the persecution of Domitian. The apostle Peter and Paul had been martyred just previously under the persecution of emperor Nero. This dating mainly comes from early church testimony, especially Irenaeus in the second century, who said the vision was seen “toward the end of Domitian's reign.” Irenaeus lived from 120 to 202 AD, and the future hope of the return of Christ became the dominant position in both Eastern and Western Christianity and still is. Added to this is the fact that the seven churches in Asia Minor that John writes to would logically have been more developed and established at that time. The book of sevens  Revelation 1:4 - John to the seven churches which are in Asia. Grace be to you, and peace, from him which is, which was, and which is to come - and from the seven spirits which are before his throne. (see also vs.20) Here there are mentioned seven spirits and seven churches, and of great significance later in the book are 1. The 7 seals 2. The 7 trumpets from seven agels 3. The 7 vials 1. The seven seals - the seven seals are seals of a book of events which are to happen worldwide (ch5.1) Which include the revelation of a conquering church, judgments upon the earth, and signs and wonders in the heavens. These events take place progressively and will be studied in detail later. The 7th seal actually contains another series of events called the seven trumpets.  2. The seven trumpets- The seven trumpets blown by seven angels are also a series of worldwide events that are judgments upon the earth, they are not final judgments but are meant to turn people to God. And the 7th trumpet contains in its blast, the seven vials.  NB The 5th angel releases locust/scorpion spirits which torment people for five months but those sealed with the Holy Spirit are protected – just as Noah and family were protected for 5 months in the ark. I met up with some close Christian friends from Inverell at a function this week and I shared that I'd be teaching the Book of revelation this coming Sunday, and they mentioned the passages about the scary demonic locusts that had a sting like scorpions (ch.9). They said that some people thought they were symbolic of fighter planes etc. But we agreed that they were definitely of a spiritual nature, set free by an angel for five months and not allowed to kill those with the seal of God – the Holy Spirit. And the next day, Thursday there was a report from the Whitehouse that the Senate had been asked to disclose information about aliens and UFO's… Three years ago the USA Senate were asked to disclose that information about aliens and UFO's, and the topic was quashed, because the number of reports and polarising opinions was causing too much chaos. The same thing happened in the early 70's in the midst of a move of the Holy Spirit. At that time there were reports from aeronautical scientists and the AirForce and the Military about Roswell and objects seen to be moving at incredible speed. Odd but human-like little aliens were reported to have even been captured or preserved or whatever. That report was shut down many months later under suspicious circumstances. So now the senate is about to do the disclosure of all the evidence of the various reports from over the years. And conveniently on Thursday there appeared ads of a new release of a movie called ‘Disclosure Day' directed by Stephen Spielberg about aliens and UFO's and cosmic chaos in the Heavens.  I don't know why the Government and the media and Hollywood or whoever else are hitting the global airwaves with this and trying to control some sort of cultural narrative but it will have a scary chaotic spiritual influence on our current society. It will be deceptive bur will contain enough true documentation to get people all over it with the usual opinions and political and tribal disputes If I am going to be asked questions I'd like to be as prepared as I can be because there will be distortions and confusion abounding.  Luke 21:11 Then He said to them, “Nation will rise against nation, and kingdom against kingdom. And there will be great earthquakes in various places, and famines and pestilences; and there will be fearful sights (phobitron- frightening things that strike terror) and great signs from heaven. 3. The seven vials - the seven vials are seven final judgments which come up on the earth during the time of the great tribulation. The key verse- Revelation 1:7 - behold he comes with clouds. And every eye shall see him, and they also who pierced him. And all kindreds of the earth shall wail because of him. Even so, Amen This is ‘The Day of The Lord' – which incorporates  1. The Resurrection of the dead (including they who pierced him, the Romans, the Jews, our sins),  2. The inauguration of Judgement,  3. The unveiling of Christ,  4. Books being opened and  5. Creation being brought into its final state before God (Romans 8:21)  All this will occur in stages as we see in the Book of Revelation, in a way beyond our imagination or earthly view, as if of some court case in a grand mammoth court. This book is an unveiling of the character and program of God and that is what we shall be seeking to understand through the Holy Spirit in our study of Revelation Paul OSullivan  pauloss @me.com

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/Cash Apphttps://cash.app/$theoccultrejectsVenmo@TheOccultRejectsBuy Me A Coffeebuymeacoffee.com/TheOccultRejectsPatreonhttps://www.patreon.com/TheOccultRejectsPart 2 — Core Citations / BibliographySecondary Works and Reference SourcesEncyclopaedia Britannica. “Perpetua.”Encyclopaedia Britannica. “The Passion of Saints Perpetua and Felicity.”Encyclopaedia Britannica. “Polycarp.”Encyclopaedia Britannica. “Christianity: Relations between Christianity and the Roman Government and the Hellenistic Culture.”Encyclopaedia Britannica. “Decius.”Encyclopaedia Britannica. “Diocletian.”Encyclopaedia Britannica. “Christianity: Catechesis: Instructing Candidates for Baptism.”Encyclopaedia Britannica. “Kerygma and Catechesis.”Encyclopaedia Britannica. “Exorcism.”Encyclopaedia Britannica. “Eucharist.”Encyclopaedia Britannica. “Early Christian Art.”Smarthistory. “Catacomb of Priscilla, Rome.”Vatican Museums. “Jonah Sarcophagus.”Yale News. “House Call: A New Study Rethinks Early Christian Landmark.”Yale News. “Yale Art Gallery Painting Might Be Oldest Known Image of the Virgin Mary.”Yale University Art Gallery. Materials on Dura-Europos and the Christian Building/Baptistery.Encyclopaedia Britannica. “Chi-Rho.”Encyclopaedia Britannica. “Paschal Controversies.”Encyclopaedia Britannica. “Melito of Sardis.”Encyclopaedia Britannica. “Christology: Early History.”Encyclopaedia Britannica. “Docetism.”Encyclopaedia Britannica. “Adoptionism.”Encyclopaedia Britannica. “Cerinthus.”Encyclopaedia Britannica. “Theodotus the Tanner.”Encyclopaedia Britannica. “St. Ignatius of Antioch.”Encyclopaedia Britannica. “Apologist.”Encyclopaedia Britannica. “Saint Justin Martyr.”Encyclopaedia Britannica. “First Apology.”Encyclopaedia Britannica. “Dialogue with Trypho.”Encyclopaedia Britannica. “Celsus.”Encyclopaedia Britannica. “Christianity: Apologetics: Defending the Faith.”Encyclopaedia Britannica. “Tertullian.”Encyclopaedia Britannica. “Athenagoras.”Encyclopaedia Britannica. “First Letter of Clement.”Encyclopaedia Britannica. “St. Cyprian.”Encyclopaedia Britannica. “Novatian.”Encyclopaedia Britannica. “Saint Irenaeus.”Encyclopaedia Britannica. “Christianity: Aversion of Heresy: The Establishment of Orthodoxy.”Encyclopaedia Britannica. “The Process of Canonization.”Encyclopaedia Britannica. “Late 2nd-Century Canons.”Encyclopaedia Britannica. “Muratorian Fragment.”Encyclopaedia Britannica. “Biblical Canon.”Encyclopaedia Britannica. “Codex.”Encyclopaedia Britannica. “Christianity: Authority and Dissent.”Encyclopaedia Britannica. “Christianity: Relations between Christianity and Judaism.”Joshua Ezra Burns. “The Parting of the Ways in Contemporary Perspective.” In The Christian Schism in Jewish History and Jewish Memory. Cambridge University Press.Adam H. Becker and Annette Yoshiko Reed, eds. The Ways That Never Parted: Jews and Christians in Late Antiquity and the Early Middle Ages. Fortress Press.Judith Lieu. Neither Jew nor Greek? Constructing Early Christianity. T&T Clark.Encyclopaedia Britannica. “Constantine I.”Encyclopaedia Britannica. “Arianism.”Encyclopaedia Britannica. “First Council of Nicaea.”Encyclopaedia Britannica. “Saint Athanasius.”Encyclopaedia Britannica. “Festal Letters.”Encyclopaedia Britannica. “First Council of Constantinople.”Primary Texts UsedThe Martyrdom of Polycarp. Used for the early literary shaping of martyrdom, witness, bishop-martyr memory, and the theological interpretation of death.The Passion of Saints Perpetua and Felicity. Used for imprisonment, trial, visions, martyrdom, and the rare preserved voice of a female Christian martyr.Apostolic Tradition, traditionally associated with Hippolytus. Used for baptismal preparation, catechumenal scrutiny, exorcism, fasting, vigil, renunciation, oil, and immersion.1 John 4. Used for the anti-docetic pressure around confessing Jesus Christ as having “come in the flesh.”Ignatius of Antioch. Letter to the Smyrnaeans. Used for Christ's real flesh, real suffering, Eucharistic theology, and bishop-centered unity.Ignatius of Antioch. Letter to the Philadelphians and related letters. Useful backup for episcopal unity, Eucharistic order, and anti-schismatic arguments.Melito of Sardis. On Pascha. Used for Paschal theology, Christ as Pascha, typology, and Christian interpretation of Passover.Justin Martyr. First Apology. Used for apologetics, public defense, accusations against Christians, Eucharistic misunderstanding, and Christian worship.Justin Martyr. Dialogue with Trypho. Used for Christian-Jewish polemic, scriptural inheritance, fulfillment arguments, and the hardening separation between Christianity and Judaism.Athenagoras. A Plea for the Christians / Embassy for the Christians. Used as a major example of second-century apologetics addressed to imperial authority.Athenagoras. On the Resurrection of the Dead. Used as a philosophical Christian defense of resurrection.Tertullian. Apology. Used for Latin apologetics, Christian defense against Roman accusation, and the combative posture toward pagan criticism.Tertullian. Prescription Against Heretics. Useful backup for rule of faith, public apostolic teaching, and anti-heretical boundary-making.Origen. Against Celsus. Used for Celsus' pagan critique and Origen's major intellectual defense of Christianity.Celsus. The True Word / True Doctrine. Survives mainly through Origen's quotations and refutations; used for educated pagan criticism of Christianity.First Letter of Clement. Used for early ministry order, Roman intervention in Corinth, appointed bishops and deacons, and the emerging logic of succession.Cyprian of Carthage. On the Unity of the Catholic Church. Used for episcopal unity, schism, discipline, and the theological seriousness of the bishop's office.Novatian. De Trinitate. Used as a witness to mid-third-century theological conflict and Roman Latin theology.Irenaeus. Against Heresies. Used for anti-gnostic consolidation, rule of truth, fourfold Gospel authority, apostolic succession, and public apostolic memory.Eusebius. Ecclesiastical History. Used for the Paschal controversy, Polycarp and Anicetus, Victor and Polycrates, Irenaeus' intervention, early church memory, and the broader historical framing.The Didachē. Used as part of the wider early Christian literary world that remained influential outside the final New Testament canon.Letter of Barnabas. Used for anti-Jewish polemic, allegorical reading of Hebrew Scripture, and Christian claims over Israel's inheritance.The Shepherd of Hermas. Used as an example of a beloved early Christian text that was widely read but later excluded from the New Testament canon.Apocalypse of Peter. Used as part of the wider early Christian apocalyptic library that circulated before the canon fully closed.Muratorian Fragment. Used for the late-second-century Roman list of recognized Christian writings and the emerging shape of the New Testament.Cyril of Jerusalem. Mystagogical Catecheses. Used for post-baptismal instruction and the interpretation of initiation after the rite had been received.Ambrose of Milan. On the Mysteries and On the Sacraments. Used for mystagogical teaching, baptismal interpretation, anointing, and sacramental instruction.The Nicene Creed / First Council of Nicaea, 325. Used for creed formation, anti-Arian settlement attempts, and the conciliar compression of Christological conflict.Athanasius. Festal Letter 39. Used for the earliest surviving list matching the 27-book New Testament canon recognized in the mainstream tradition.Constantinopolitan Creed / First Council of Constantinople, 381. Used for the later stabilization and expansion of Nicene theological identity.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

Title: “Let No One Deceive You” Part 1 Text: 2 Thessalonians 2:3-5 FCF: We often struggle falling prey to speculation and uncertainty regarding the end times. Prop: Because the Day of the Lord must be preceded by the apostasy and the man of lawlessness, we must not let anyone deceive us. Scripture Intro: CSB [Slide 1] Turn in your bible to 2 Thessalonians chapter 2. In a moment we will read from the Christian Standard Bible starting in verse 3 and going through verse 12. You can follow along in the pew bible or in whatever version you prefer. Last week, Paul definitively addressed the concern the Thessalonians had about the Day of the Lord. That it had come and that somehow they had missed it. Paul answers them directly… it has not come. Today, he will outline a particular event that must precede the Day of the Lord and the return of Christ and the gathering together of His people. And that event seems to be something significant enough and obvious enough that he is somewhat shocked that they have believed this lie, since he has already taught them all of this. He warns them… don't let yourself be deceived. Because of the nature of this information and the fact that there is such wide uncertainty concerning it, I will be forced to break down this context into probably three or perhaps even four sermons from here until verse 12. But let's start with reading the entire context before we get into it. Please stand with me to give honor to and to focus on the Word of God as it is read. Invocation: God of our salvation, we confess that since our salvation is all of You, that there is neither nothing we can do to get it from You, nor is there anything we can do to void it if You have given it to us. Nevertheless, we confess that this does not make us passive agents in our preservation. You have told us repeatedly to hold fast to what we have received from Christ and His apostles. You have warned us repeatedly in Your Word to trust what You have said over and above what our own senses declare to us. You will preserve us, but the way You do that is by the faith You have put in us. A saving kind. A kind that endures. And so, Lord, we enter this passage to respond in faith and trust Your promise over and above what we observe. Keep us in Your loving care and preserve us to the end. We pray this in Jesus' name – Amen. Transition: [Slide 2] “Satan doesn't care what we worship, as long as we don't worship God.” D.L. Moody “Satan is not fighting churches; he is joining them. He does more harm by sowing tares than by pulling up wheat. He accomplishes more by imitation than by outright opposition.” Vance Havner “There is something very comforting in the thought that the devil is an adversary. I would sooner have him for an adversary than a friend.” C.H. Spurgeon These words prepare us for the exposition of the Word of God today. Let us begin. I.) A great rebellion led by a lawless man doomed to be destroyed by Jesus will occur before the Day of the Lord, so we must not let anyone deceive us. (3) a. [Slide 3] 3 - Don't let anyone deceive you in any way. i. Paul puts his finger directly on the root of the problem facing the Thessalonians. ii. They are letting people lead them away from what they have learned about the Day of the Lord. iii. Their discernment is vacillating, they have been overcome by sudden fear, and they are believing lies. iv. From verse 3 until verse 12, Paul's basic application is simply this: Do not let anyone deceive you. v. No matter what others say or how they say it, the Thessalonian church must be firmly rooted in truth and convinced of what they have been taught. vi. But Paul is not going to leave it there. He is going to instruct, or re-instruct them on the sequence of events concerning the Day of the Lord. b. [Slide 4] For that day will not come unless the apostasy comes first i. Paul gatekeeps the coming of the Day of the Lord behind one event. ii. The event is what he describes as “the apostasy”. 1. The Greek word here means “rebellion” which is most often what we might use to translate this if it were in a political sense. A rebel or a traitor. 2. But given the context of this passage, it seems better to see this in a religious sense. 3. There may be overlap as political and religious upheaval will most likely go hand in hand. But when we use the word rebellion here, I think we do generally lose the religious sense. 4. An apostate is someone who publicly denies a previously held religious belief and distances themselves from the community that holds to it. This could, although not necessarily, include persecution against their previously held beliefs. iii. So, to what is Paul referring? 1. Interestingly enough many of the references to this teaching are written after Paul writes this. a. [Slide 5] 2 Tim 3:1 – 5 - “But know this, that in the last days difficult times will come. For men will be lovers of self, lovers of money, boastful, arrogant, blasphemers, disobedient to parents, ungrateful, unholy, unloving, irreconcilable, malicious gossips, without self-control, without gentleness, without love for good, treacherous, reckless, conceited, lovers of pleasure rather than lovers of God, holding to a form of godliness, but having denied its power. Keep away from such men as these.” b. [Slide 6] 2 Peter 3:3-4 – “knowing this first of all, that in the last days mockers will come with their mocking, following after their own lusts, and saying, “Where is the promise of His coming?” c. [Slide 7] Jude 18-19 - “In the last time there will be mockers, following after their own ungodly lusts. These are the ones who cause divisions, worldly-minded, not having the Spirit. “ d. [Slide 8] 1 Tim 4:1 – “But the Spirit explicitly says that in later times some will fall away from the faith, paying attention to deceitful spirits and doctrines of demons, by the hypocrisy of liars, who have been seared in their own conscience” 2. This suggests that this is something Paul was shown directly by God's Spirit. 3. [Slide 9] And so, Paul is relaying that in the end there will be a time when people will say they are following the real Jesus, turning from what they see as a corruption of Jesus' teachings, emphasizing the freedom of their flesh to pursue anything they wish, and mocking any who would suggest that Jesus is concerned about living a holy life. They will claim to be godly but have no power to overcome their own sinfulness. They will divide, they will be worldly, and they won't have the Spirit of God. 4. Friends… if what I just described to you doesn't sound familiar… then you are living under a rock. 5. I have just described a cancer that is currently growing in western Christianity. iv. Does that mean that the great apostasy has happened? v. I would… cautiously say… no. 1. Down through the history of the church age there have been several events that seemed to be a great apostasy. a. When the Jews rejected their own Messiah and killed Him. b. When Gnosticism overtook the church and led many astray in the 2nd century. c. When Rome adopted Christianity as the official religion and paganism creeped into it and joined to make the Roman Catholic church. 2. And it is possible that what we see happening today would be fitting this prophesy but as Paul will say in a few verses, this spirit of lawlessness is already at work in the world. It makes sense that we would see aspects of this pop up – like birth pangs. 3. But the way this is spoken about, it seems like we might see a much more staggering and global case of people abandoning biblical Christianity and flocking to other forms of Christianity or paganism. 4. Although we see apostasy on the rise in our culture, and have seen periods of it through the ages, still we see great movements of the Spirit and people are coming to faith in Christ. 5. What Paul speaks of seems to be a great winnowing of Christians that will necessarily result in biblical Christianity being heavily persecuted, on a global scale, and seemingly the church will be overcome by it. vi. Although I don't think this has happened yet – where the United States goes, the world is sure to follow. Should the disdain of biblical Christianity continue to grow in the west, I can see it quickly developing into a worldwide event… especially when the other component of this event happens… c. [Slide 10] and the man of lawlessness is revealed, the man doomed to destruction. i. The identity of the man of lawlessness is, as you might imagine, a hotly debated topic in Christendom. ii. Although there is actually more agreement than you might think, especially between two of the three major eschatological frameworks. iii. Although I am loathe to do it, it is necessary for me to briefly introduce these three major frameworks, so that you are not completely in the dark as to what I am talking about as we go forward. And in order to understand the makeup of these frameworks, you must understand some different approaches to prophesy about the end times. iv. [Slide 11] Last week I already introduced you to one of these… preterits. 1. Preterists believe that some or all of the events mentioned in the scriptures regarding the last days have been fulfilled, especially at AD 70 when Jerusalem and the temple were destroyed. 2. Historicists believe that some of the events mentioned in the scriptures regarding the last days have been fulfilled after AD 70. 3. Futurists believe that all or most of the events mentioned in the scriptures regarding the last days have not yet been fulfilled. v. Depending on how much of each of these you mix together in your recipe, determines what dish of eschatological framework you make. vi. [Slide 12] The names of the three major frameworks are premillennialism, amillennialism, and postmillennialism. 1. [Slide 13] Premillennialism, at least one branch of it, is the oldest eschatological position. a. Well known church fathers such as Justin Martyr, Papius, Tertullian, Irenaeus, and many lesser-known individuals clearly wrote about and believed in a premillennial return of Christ. b. Premillennialism adds a heavy dose of a futurist understanding of end-times prophesy. Premillennialism would recognize and appreciate smaller fulfillments, but advocate that these always leave some portion unfulfilled in literal ways. Meaning that they cannot be the complete or final fulfillment. c. At its core premillennialism teaches that the gathering of the saints and a return of Christ will precede a literal 1000-year earthly reign of Christ with His people from Jerusalem. d. After which would be the final judgment and eternal state. e. Even Augustine of Hippo believed this for a time, but eventually became an influential opponent of it. f. Premillennialism today is divided into three broad categories based on when the church would meet Christ in the air prior to the 1000-year reign. i. The historic position is that after the tribulation, Christ would descend, collect His people, and come with them to the earth. This is what all the church fathers I have already mentioned taught. ii. There is also a newer position, represented by one later church father's sermon composed between the 4th and 6th centuries. 1. His name was Ephraem and his sermon said, “all the saints would be gathered together before the tribulation, and taken to the Lord, so they do not see any of the confusion which overwhelms the world.” 2. This would be the bedrock upon which the pretribulational view would be built. 3. A view that says that before the tribulation period, the Lord would come and gather His people and take them to be with Him in heaven during the remainder of the tribulation. iii. Finally, there is a much newer position that attests that at some point in the middle of the tribulation the church would be caught up to be with Christ and wait with Him until the end of the tribulation. 2. [Slide 14] Amillennialism is also incredibly old. Many church fathers held this view. a. Because this view takes many forms, we do see it mix together all three views of end-times prophesy. There is a dash of futurist, a hint of historicist, and a splash of preterist in this view. b. The view says that the tribulation and the millennium are figurative expressions to summarize the events of the last days. c. The tribulation is not seen then as a literal 7-year period, nor is the tribulation an event that is in the future. d. Amillennialism would see the events of the tribulation as describing events that led up to and including the destruction of the temple in AD 70. e. The 1000-year reign of Christ is a metaphorical age of the church, which begins after the destruction of the temple. f. Within this reign of Christ, Satan is bound so the church can share the gospel, but that doesn't mean that there is no opposition. g. At the end of the church age, Christ will return, gather His people, judge the earth, and usher in the eternal state. h. There is a lot of variety within Amillennialism, but this is the general framework behind it. 3. [Slide 15] Finally, there is Postmillennialism. Postmillennialism is, by far, the most modern of the three major frameworks of the end times. It's earliest known writings occurring in the late 1600s. a. Postmillennialism is very similar to Amillennialism, but with a heavier dose of a preterist view of end times prophesy. b. Like Amillennialism, Postmillennialism teaches that the events of the tribulation occurred prior to the destruction of the temple in AD 70. c. After this, a period of time, mentioned as 1000 years but really an undefined amount of time, will occur in which the church will progressively influence the world into a time of peace and prosperity. d. After this the Lord Jesus will return physically and judge the world and the eternal state will begin. e. Although often caricatured as merely supporting liberal social programs to institute progress, or to militantly take the world over, evangelical postmillennialism understands the transformation of the world happening by the preaching of the gospel alone. vii. Having now a basic understanding of each view, we can rightly give the options for how each view sees this “man of lawlessness.” viii. [Slide 16] Postmillennialism understands this entire passage quite differently than the other two eschatological frameworks. 1. Postmillennialism suggests that Paul is not talking about the second coming of Christ at all, nor is it talking about a Christian apostasy but rather a Jewish rebellion. 2. The rebellion then would occur with the events that lead up to the destruction of the temple in AD 70 and the man of lawlessness is none other than Emperor Nero his death occurring just prior to the destruction of the temple. ix. [Slide 17] Amillennialism understands this passage very broadly. 1. Although they do not believe in a literal tribulation or millennium, they do see this man of lawlessness as a movement, an institution, or an individual that telescopically occurs several times throughout the church age. 2. Although Paul's description here would be thought to refer to the events in AD 70, Amillennialism is broad enough to suggest that there could be several small fulfillments of this prophesy before a definitive manifestation of it occurs before Christ returns. 3. This isn't a baseless claim because most of the Jews of the 1st century would have concluded that the prophesies about the man of lawlessness were fulfilled when Antiochus IV Epiphanes defiled the temple and set up images of Zeus within it in 167 BC. Yes, over 150 years before Christ this happened. The last name “Epiphanes” means God-manifest. 4. Caligula, who claimed to be a god, tried to have an image of himself put up in the temple in AD 40, which was just 12 years prior to Paul writing this letter. He was stalled and then assassinated before he could see it done. 5. And Roman General Pompey entered the holy of holies in AD 63, just 11 years after Paul wrote this. 6. All that to say – what we have already observed – prophesies like these seem to have multiple fulfillments leading to an ultimate fulfillment. x. [Slide 18] Premillennialism would view the man of lawlessness as the little horn, the beast from the sea, the fourth king that rises up over the other three. The Antichrist. In premillennialism this is a future king or ruler who will establish a global regime, empowered by and submitted to Satan, seeking to destroy the saints of Christ. 1. Although we will not turn to them, there is remarkable harmony between 2 Thessalonians 2:3-12 and several other passages which refer to a similar person doing similar things. If you would like to look these up later and read for yourself, the references are on the screen. a. Dan 7:24-27 b. Dan 8:21-26 c. Dan 11:36-45 d. Dan 12 e. Revelation 13:1-10 2. [Slide 19] Furthermore, that a great apostasy would be tied to this person's rise to power and that he is given the same title as Judas, this seems to indicate a future, celibate, Christian insider, who betrays biblical Christendom and begins to seek to destroy it. a. The CSB translates this “the man doomed to destruction”, which is the same name that Christ gave to Judas Iscariot. This suggests not only that his regime will ultimately fall to Christ's Kingdom, but also that as a consequence of the apostacy, an apostate will emerge with great power. The man of lawlessness will be a former Christ professor. b. Daniel 11 indicates that this future king will not only not regard the gods of his ancestors but that he will also not regard the desire of women, more than likely this means he will be celibate. c. This could mean that he is celibate because he is focused on power alone and hasn't given his strength to women (Prov 31:3). Or perhaps he is celibate because he is asexual or even a homosexual. xi. I am of the opinion that, although the other frameworks include godly brothers, the premillennial position fits what Paul says… like a glove. d. [Slide 20] Summary of the Point: Verses 3-12 are heavy on teaching and light on application. That is a blessing to us because as much uncertainty as there is regarding the specifics of the teaching, there are some things that are quite certain. Paul assures the Thessalonian church that the Day of the Lord will not come until the time of great apostasy comes led by a lawless man who is doomed to be destroyed by Christ at His coming. Therefore, they must not let themselves be deceived to think that the Day of the Lord will come before these things. They must compare what they hear to what they have been taught. [Slide 21(blank)] Transition: Paul has identified the event that will occur before the Day of the Lord. He states that the apostasy and the man of lawlessness will come first. We have done our best to identify this person with consideration to broader Christendom. But what will this man of lawlessness do? II.) The lawless man will commit blasphemies that no created being ever has, so we must not let anyone deceive us. (4-5) a. [Slide 22] 4 - He opposes and exalts himself above every so-called god or object of worship, i. One of the primary atrocities that the man of lawlessness will commit will be his blasphemies against Yahweh and His Son. ii. In many of the contexts I put on the screen with the Premillennial position, this blasphemy is spoken of quite plainly. iii. And here Paul gives us a surprisingly rich description. iv. Paul isn't trying to be vague. He is trying to be crystal clear. v. First, we should recognize that this man of lawlessness does something that LITERALLY no Roman Emperor ever did. 1. We know that the Emperor cult was alive and well during the first century. We know that Caesar worship was going on in many cities that Paul visited. 2. We know that several titles in the New Testament, given to Christ, were actually mottos of Caesar worship which the apostolic authors used to correct pagan emperor worship. 3. Things like, Lord, Savior, Son of God, Image of God, God manifest, Lord and Savior. No King but Christ. 4. It was a deliberate rhetorical strategy of first century Christian preachers to simultaneously denounce Caesar worship and exalt the true King of Kings and Lord of Lords Jesus Christ. vi. But as often as we have noticed that Roman Emperors elevated themselves to deity… vii. NOT ONE Roman Emperor EVER put himself above every god or temple or object of worship. Not one. viii. Emperor worship was always viewed alongside the worship of many pagan gods. And temples to other gods were not torn down or replaced by temples to the Emperor. ix. Not only that, but down through the ages, although common to elevate a king to some level of deity, no king ever had the gall to suggest that he was over all gods. x. This gives postmillennialism a very difficult problem to deal with. Nero never claimed to be over every other god or object of worship. xi. Amillennialism too has a similar problem although it is not as problematic since some brands of amillennialism would say there is still a future man of lawlessness. xii. What is certain though, is that Paul's prediction here is, in no way, fulfilled prior to AD 70. Not if his words mean anything. xiii. Of course, a premillennial framework, which is primarily futurist allows for Paul's words to be true in their fullest sense. xiv. But this is not the extent of the man of lawlessness' blasphemy. Afterall, being over all so-called gods, demons or otherwise, and being over objects of worship – is no great blasphemy. xv. The real blasphemy comes next… b. [Slide 23so that he sits in God's temple, i. Every single eschatological framework has been written about after the fall of Jerusalem in AD 70 and the destruction of the temple. ii. Paul writes before the destruction of the temple by 18 years. iii. On the surface, it seems like Paul would most assuredly be referring to the literal temple and that the man of lawlessness would go into the temple and sit upon the mercy seat in the holy of holies. iv. What's the problem then? v. The temple doesn't exist and hasn't for the last 1,956 years. vi. Postmillennialism and Amillennialism suggest that The Roman General Titus did this when Jerusalem and the temple was destroyed. 1. Jewish historian Josephus gave account that the Romans entered the temple and set up images of the Roman Eagles on its ruins and worshipped there. 2. However, other accounts indicate that the temple was destroyed before the Romans entered in and that there is no actual evidence, aside from Josephus' words, to suggest that they set up images to worship on the temple ruins. 3. And no historian suggests that anyone went in and sat down in the temple. vii. [Slide 24] Amillennialism also suggests that this may be interpreted figuratively, although there are three ways it could be seen – hence the difficulty of a figurative fulfillment. 1. The Authority of God a. Taking his seat in God's temple could be metonymy which substitutes something for something that is associated with it. b. “Taking his seat in the temple of God” may simply be an expression to say that he took the place of God – perhaps even that he takes a religious position of authority that God alone would have. c. Some historicists point to the highly problematic position the Pope of the Roman Catholic church created in the 1200s called the Vicar or deputy of Christ, who can forgive sins. Such a place seems to take the authority that belongs to God alone. 2. God's Throne in Heaven a. Taking his seat in God's temple could also be seen as God's heavenly throne. b. Many scholars say that this cannot be for a man could not ascend to God's throne. c. However, if we understand a heavenly throne to imply space – we could actually see someone coming from space (or at least saying they did) and claiming to be the Lord of the Stars. d. I don't want to go down too big a rabbit trail here – but this is a possibility that seems to be even more possible given recent declassifications. 3. The Universal Church a. Many times, throughout the New Testament, the church is called the dwelling place or the temple of God. b. Perhaps the man of lawlessness would be a Christian apostate who rises from within Christendom. c. Furthermore, Paul never uses the expression “Temple of God” to refer to the temple building in Jerusalem. What he does call the temple of God are believers who have the Holy Spirit dwelling in their hearts. d. We'll talk more on this in just a second but let's get to the Premillennial position on this… viii. [Slide 25] Premillennialism traditionally has seen this as fulfilled literally with the building of a third temple. 1. This is plausible, although this puts the immanency of Christ's return, to which the New Testament resolutely espouses, at odds with premillennialism. 2. How can Christ's return occur at any time, when an entire temple needs to be built before someone can go and sit down in it? 3. As someone who leans heavily toward premillennialism, this is a huge problem and the answers that are traditionally given are fairly unsatisfactory. a. Some have suggested that the Day of the Lord and when Christ gathers His people should be seen as two separate events. b. Thus, the temple being rebuilt and the man of lawlessness taking his seat, is a prerequisite for The Day of the Lord and not the gathering of His people. c. However, the weakness of this view is that Paul seems to see both of these events as the same. In verses 1-2 of this chapter, it seems like they are the same event. 4. This is why the Amillennial view of a figurative interpretation is actually quite intriguing. Especially the third one. 5. Maybe we aren't looking for the man of lawlessness to actually sit in the temple of God. Maybe the man of lawlessness will take his seat among Christians. 6. [Slide 26] At first this sounds bonkers, but Revelation 13:6-7 says that the beast “opened his mouth in blasphemies against God, to blaspheme His name and His tabernacle, that is, those who dwell in heaven. And it was also given to him to make war with the saints and to overcome them” 7. Here John refers to the name of God and His tabernacle as those who dwell in heaven. And he is going to make war with the saints and overcome them, meaning he will kill them. And send them where? Heaven. 8. So perhaps we can be premillennial and not have a 3rd temple after all. ix. But even taking his seat among God's people or even in the temple itself is not the most egregious act of blasphemy. x. What is the worst thing he does? c. [Slide 27] proclaiming that he himself is God. i. Again, postmillennialism has no answer for such a prophetic word. ii. No Roman Emperor has ever claimed to be Yahweh. iii. [Slide 28] Pope Innocent III declared that “No king can reign rightly unless he devoutly serve Christ's vicar,” to which he was referring to himself. Although this comes very close to claiming to be God, it is not the same. iv. [Slide 29] No person in the history of the world has ever claimed to be God Himself… save one. The God-Man, Jesus Christ. v. This is why many rightly point out the mockery of Satan. vi. [Slide 30] Satan takes what God does and mimics and defiles it. 1. Just as God is three persons in one God, Satan is the Father power behind the man of lawlessness, his son, and the second beast from the land also called the false prophet, aids the man of lawlessness by giving false signs and wonders. The unholy trinity. 2. Just as Jesus was a Jew and rose up within Judaism, claimed to fulfill the law, and claimed to be God Himself, so the man of lawlessness will rise up within an apostate Christendom, exalt himself above every other so-called god and claim to be God. vii. Both the Amillennial and premillennial framework make way for this… but I think the premillennial position gives a clearer understanding here. viii. As close as some emperors and popes have come, none have ever truly fulfilled Paul's words to the letter. ix. This is all certainly a lot to take in. x. Nevertheless, Paul speaks of this quite succinctly. In only a couple verses he has talked about several extended passages in Daniel and throughout the yet-to-be-written New Testament. xi. How can he write so briefly on such a huge topic? d. [Slide 31] 5 - Don't you remember that when I was still with you I used to tell you about this? i. Paul can speak briefly about all of this – because he remembers teaching them all of this in much greater detail. ii. Paul now, as an aside, interrupts his teaching of the man of lawlessness to express, what I see as a bit of frustration or confusion regarding all that he has just said. iii. He says – “don't you remember?” iv. It has only been a few months, at most a year since Paul and his companions were with them in Thessalonica. v. They should remember…. vi. Paul is shocked that they are vacillating on this issue when it was so recent that he taught them these things. vii. But this drives us back to the original exhortation which Paul began in verse 3. viii. They have “let themselves” be deceived. ix. In this he also teaches them the cure to not allowing themselves to be deceived. x. It is, quite simply, to remember what they have been taught. xi. Compare what they are hearing, what is causing them fear, and what they are being tempted to believe to what they have already been taught. xii. Anything that contradicts – must be cast aside. e. [Slide 32] Summary of the Point: Again, shoving aside all the uncertain things, we can arrive at certain truths. The lawless man will commit acts of blasphemy so egregious that they have never been or been allowed to be before. He will elevate himself above all other gods and objects of worship. He will take his seat in God's temple and claim to be God. Because these things are so terrible, we should be looking for nothing less before the coming of the Day of the Lord. Let no one deceive us on this. Hold fast to what we've been taught. Conclusion: So CBC, what have we learned today that refines our beliefs and guides our lifestyles. [Slide 33] Basics of Faith and Practice: Even though there is a great deal of uncertainty here, some things Paul says are certain. The Day of the Lord must be preceded by the apostasy and the man of lawlessness. Until these things occur, the Lord will not return. And in order to be an orthodox Christian, you must see some or all of what has been predicted in this text, as still yet to come. So, we must not let anyone deceive us. So, what things do we need to take away from this text this morning? 1.) [Slide 34] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must affirm that before the Day of the Lord, first there must be the apostasy and the man of lawlessness. a. Aside from Postmillennialism, all Christians in the church age have believed that there will be some ultimate and definitive manifestation of the apostasy and the man of lawlessness before Christ returns. b. The two oldest positions concluded that things will get worse for the church before Christ returns. c. If you are Postmillennial, although I still see you as a brother –I find a lot of difficulty arriving at such a position. d. Providentially, we have seen a huge rise in Reformed or Reforming churches adopting Postmillennialism as their eschatological framework. But with an honest look at this passage – my friends – I just don't see it. e. We must conclude from this text, even after the events of AD 70, that there is still yet to come a great apostasy and a lawless and blasphemous man who will lead it. 2.) [Slide 35] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must affirm that the man of lawlessness will commit acts of blasphemy that go beyond what any created being has committed in the history of the world. a. Even if Isaiah 14 and Ezekiel 28 describe Satan, even he never committed such blasphemies against Yahweh. b. At most Satan said he would be “like” the most High. c. But to elevate himself above every other created being, to sit down in the temple of Yahweh and claim to be Yahweh Himself… such acts have never been committed, by any of God's creatures. None have dared to do such things. d. The only man to have done something like this – is Jesus. Of course, then it isn't blasphemy, because it is true. e. Next week we will observe that something or someone is holding this man of lawlessness back. It is keeping him from leading this rebellion and committing these blasphemous acts. f. This all fits together to indicate to me – that as believers we will know when such a man is upon us. It won't be hidden and it won't be a surprise. There may be elements of it that will be tempting to believe… but we won't be fooled. And Paul gives us some fairly big clues. g. Look for a blasphemous man to claim to be God or even Jesus. h. Look for him to be claiming to be a Christian. Look for him to not regard the desire of women. Look for him to try to snuff out biblical Christianity. Look for him to desire power above all else. 3.) [Slide 36] Refutation: “What lies must we cast down” or “What do we naturally believe, or have been taught to believe, that this passage shows is false?” We should deny that the man of lawlessness has already come. a. I use the word should and not must – because of the uncertainty in this. I don't want to be too strong. b. But from my view, Paul doesn't give this sign to the Thessalonians supposing that it will be hard to see. c. In fact, he kinda words it like it will be easy to see. He is shocked they are thinking the Day of the Lord had come, when so clearly this apostasy and man of lawlessness had NOT come. d. This isn't negating what Jesus said about the false prophets giving prophesies and exhibiting signs that are so strong that if it were possible, it would deceive the elect. e. Jesus' point there is that it will be such a tumultuous time spiritually, that all Christians in name only will not stand a chance. They will be deceived. Only the elect will be preserved, not because they are special, but because they will hold fast to their divinely given faith – even though their eyes and ears tell them something completely different. f. Paul is saying to look for these signs. They must precede the Lord's return. g. Therefore… 4.) [Slide 37] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must not let ourselves be deceived. a. Christian, hold fast to your faith no matter what. b. And don't go running to see someone who has claimed to be Christ. No matter how convincing He is… We won't need to be called to go meet Him… He will bring us to Himself. c. Keep trusting in Christ alone. d. Keep growing in faith and love for one another. e. Keep gathering together with other believers who will help you see through the lies. f. And don't be looking for new or creative approaches to Christianity. Seek beliefs and practices that are firmly rooted in what the church has been doing since the beginning. g. Novelty and innovation in the church's doctrine and practice is the spirit of lawlessness. It is the beginning of this man's work. h. Do not let yourself be deceived Hold fast to what you were taught. 5.) [Slide 38] Comfort: “What comfort can we find here?” or “What peace does the Lord promise us in light of this passage of scripture?” The man of lawlessness is also the man doomed to destruction. a. Though we may despise him, though we may hate him, though we may be tempted to love him, though we may be tempted to follow him… he is doomed for destruction. b. No doubt he will be convincing and powerful. He will persuade many. Another will come and give many signs and wonders proving him to be what he claims to be. c. Many people, friends and family members who we know and who have claimed to be Christians, will be deceived and will fall away. d. Many of us… will be hunted and killed by this man because we hold fast to biblical Christianity and refuse to worship Him as God. e. But remember… He will be slain by the breath of the Lord. His kingdom will topple. And he will be cast alive into the lake of fire along with the False Prophet. f. As much destruction as he may cause – also remember that God has sealed His true people by His Spirit. g. If possible, you would be deceived. But it is not possible. Not for those who continue to believe. Not for those that God has promised to glorify since He has counted them worthy of His call. h. God will preserve you… so keep believing. Keep hoping. Keep trusting. Even if all your senses tell you to stop. Keep hoping in Christ alone. 6.) [Slide 39] Evangelism: “What about this text points us to Jesus Christ, the gospel, and how we are restored?” As long as you remain a quasi-Christian or an unbeliever, you will be deceived. a. Jesus' comments in Matthew 24 and Paul's words here make it abundantly clear. b. In the last days, the line between the visible and the invisible church will grow crisp and black. c. Now such a divide between the organization and the people who truly are Christians is very blurry. But in that day, the line between them will be quite plain. d. The visible church will be apostate. You will still be able to call yourself a Christian. You will still be able to worship Jesus. But you will have to confess that this one… this man… is Him. It will appear that He has come and set up His Kingdom. e. And the invisible church, the real church, will be the ones considered rebels. Deniers. f. They will say, “How can you deny that the Jesus you believed in all your life is not the one who is walking among us today? He has brought peace and love to the world! How can this not be the Jesus of the bible? He has healed our wounds!” g. Everything will be flipped on its head. h. My friends, if you are not a genuine Christian, you will be deceived by this man's coming. And what's worse, you will turn against true believers. You will seek our death. i. But its not too late. Not yet. j. You can repent of your sin and put your trust in the REAL Jesus today. You can leave all your sin and pride behind, all your idols, and serve Christ forever. It won't be easy… and you may die for Him… But you will be gathered together with Him on that day when He defeats this man of lawlessness. k. Won't you repent and believe on Jesus? Won't you bow the knee to Him today? [Slide 40 (end)] Let me close with a prayer by the Danish Reformer Niels Hemmingsen O Heavenly Father, I pray to you for your dear Son's sake, Jesus Christ, our only Savior's sake, that you would reign over us all with your word and your Holy Spirit. Do not let your enemy's hand have power over us, to steer us away from you. Give the rest of us the will and ability to refute the devil's deeds, adultery, and sexual sin. Make holy all those servants of God's word with your Spirit, so they might learn and seek your holy will. Help us all that we may live here in the world according to your will—in the fear of God, in honesty, and in pure living-that we may find on the final day of judgment that we are your chosen, in everlasting joy and salvation through your son, our Lord Jesus Christ. To you, the only good and merciful God, Father, Son, and Holy Spirit, be all worship, honor, and praise forever, amen. Benediction: Go, dwell on his love by sweetest song, And crown His head with multitudes of praises. Till all kings bow down to him and all nations serve Him. Until we meet again, Grace and peace to you.

Psalm 104Reading 1: Romans 8Reading 2: From the treatise Against Heresies by St. Irenaeus, bishopSt. Helena Ministries is a registered 501(c)3 non-profit. Your donations may be tax-deductibleSupport us at: sthelenaministries.com/supportPresentation of the Liturgy of the Hours (Divine Office) from The Liturgy of the Hours (Four Volumes) © 1975, International Commission on English in the Liturgy Corporation. The texts of Biblical readings are reproduced from the New American Bible © 1975

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/Cash Apphttps://cash.app/$theoccultrejectsVenmo@TheOccultRejectsBuy Me A Coffeebuymeacoffee.com/TheOccultRejectsPatreonhttps://www.patreon.com/TheOccultRejectsPart 1 — BibliographySecondary worksEncyclopaedia Britannica. “Christianity: The Gentile Mission and St. Paul.”Encyclopaedia Britannica. “Saint James, the Lord's brother.”Joel Marcus, “Jewish Christianity,” in The Cambridge History of Christianity, ed. Margaret M. Mitchell and Frances M. Young (Cambridge University Press).Carson Bay, “The First Christians of Antioch,” in Antioch on the Orontes, ed. Andrea U. De Giorgi (Cambridge University Press).Clayton N. Jefford, “Didache,” in The Cambridge Companion to the Apostolic Fathers, ed. Michael F. Bird and Scott Harrower (Cambridge University Press).David J. Downs, “Church, Church Ministry, and Church Order,” in The Cambridge Companion to the Apostolic Fathers, ed. Michael F. Bird and Scott Harrower (Cambridge University Press).Janelle Peters, “1 and 2 Clement,” in The Cambridge Companion to the Apostolic Fathers, ed. Michael F. Bird and Scott Harrower (Cambridge University Press).Jonathon Lookadoo, “The Letters of Ignatius,” in The Cambridge Companion to the Apostolic Fathers, ed. Michael F. Bird and Scott Harrower (Cambridge University Press).Dan Batovici, “The Shepherd of Hermas as Early Christian Apocalypse,” in The Cambridge Companion to the Apostolic Fathers, ed. Michael F. Bird and Scott Harrower (Cambridge University Press).Encyclopaedia Britannica. “Ebionites.”Encyclopaedia Britannica. “Nazarene.”Encyclopaedia Britannica. “Marcion of Pontus.”Harry Y. Gamble, “Marcion and the ‘canon',” in The Cambridge History of Christianity, ed. Margaret M. Mitchell and Frances M. Young (Cambridge University Press).Encyclopaedia Britannica. “Valentinus.”Encyclopaedia Britannica. “Valentinian.”Encyclopaedia Britannica. “Gospel of Philip.”Bible Odyssey, “Gnosticism and the Nag Hammadi Library Explained.”Bart D. Ehrman, “The Discoveries of the Dead Sea Scrolls and the Nag Hammadi Library,” in Truth and Fiction in The Da Vinci Code (Oxford University Press).Encyclopaedia Britannica. “Montanism.”Bible Odyssey, “James.”Bible Odyssey, “James and Paul.”Bible Odyssey, “Priscilla and Aquila.”Bible Odyssey, “Lydia.”Bible Odyssey, “Women's Work in the Greco-Roman World.”Primary texts usedActs 15.Galatians 2:11–14.Romans 16:1–7.1 Corinthians 1:22–24.Josephus, Antiquities of the Jews 20.9.1 (20.200).Didache.1 Clement.The Letters of Ignatius.The Shepherd of Hermas.Irenaeus, Against Heresies.Tertullian, Against Marcion.The Gospel of Truth.The Gospel of Philip.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

“How do I explain Mary's sinlessness to my Protestant wife?” This question opens a discussion on the role of Mary in Catholic theology, addressing concerns from recent converts and their families. Other topics include offering comfort after a loved one’s passing, navigating doubts about Sola Scriptura, and understanding the Church’s teachings on end times and marital relations. Join the Catholic Answers Live Club Newsletter Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 06:21 – I'm a recent convert. How do I address the sinlessness of Mary to my Protestant wife? 17:41 – My non-Catholic father-in-law died suddenly. What words of comfort can I offer to my Catholic family? 24:33 – If I become convinced of certain Church teachings but still have major questions about things regarding Sola Scriptura, would it be a good thing to move towards Catholicism? 34:05 – Regarding the end time, it appears Irenaeus is premillennial and claims he gets it from St. John, but the Church teaches against it. How binding is this? 42:35 – I'm a recent convert. My wife had a procedure to save her life that required the removal of parts of her reproductive system. Is it a sin to have relations since we cannot be open to life? 47:31 – Where does Mary fit in because she’s always popping up everywhere? Why is she so prominently seen?

We are launching a brand new series on how Protestants misunderstand Paul. In this first episode, we cover Romans 1–3 and one of the most misunderstood phrases in Pauline theology: “works of the law.” Many modern Christians read Paul as though he were condemning all forms of obedience, good works, or cooperation with grace, but is that actually what Paul meant in his first-century Jewish context?In this episode, we examine Romans 1–3 in context, the meaning of “works of the law” (ἔργα νόμου), the Dead Sea Scroll document 4QMMT, covenant identity and Torah observance, boasting and justification, and the relationship between Jew and Gentile in Romans. We also look at how the early Church Fathers interpreted Paul, including Irenaeus and John Chrysostom. Was Paul opposing obedience itself, or was he opposing boasting in the Law apart from Christ? This episode challenges many modern assumptions about justification, grace, faith, and the Law.If you'd like to donate to our ministry or be a monthly partner that receives newsletters and one on one discussions with Dr. Stephen Boyce, here's a link: https://give.tithe.ly/?formId=6381a2ee-b82f-42a7-809e-6b733cec05a7#Romans #Paul #BibleStudy #ChurchHistory #Catholic #Protestant #DeadSeaScrolls #Justification #FACTSPodcast

Covered two primary topics today, both with a strong church history and apologetic element. Started off responding to the citation of Irenaeus and how everyone must be in agreement with the church at Rome. Spent quite a while providing the context and meaning of the statement. Then, spent the last part of the program reading a five chapter book. I will leave it to the listener to figure out why. Telling you what it was about would prejudice your listening!

The earliest Christian biblical interpretations outside the NT are found in the second century Fathers. We will look at the lives, key writings and important contributions of Justin Martyr and Irenaeus, then discuss the first great "School" of interpretation: Alexandria. Music attribution: "Galway" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 4.0 License http://creativecommons.org/licenses/b...

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/Cash Apphttps://cash.app/$theoccultrejectsVenmo@TheOccultRejectsBuy Me A Coffeebuymeacoffee.com/TheOccultRejectsPatreonhttps://www.patreon.com/TheOccultRejectsPrimary sourcesIrenaeus of Lyons, Against Heresies — especially Books 1 and 3, for Valentinus in Rome, Valentinian cosmology, and the four-gospel argument. (New Advent)Clement of Alexandria, Stromata — especially 7.17, for the report that Valentinus was a hearer of Theudas and Theudas a pupil of Paul. (New Advent)Tertullian, Against the Valentinians — for the hostile tradition about Valentinus, the branching of the school, “two schools / two chairs,” and Axionicus at Antioch. (New Advent)Hippolytus of Rome, Refutation of All Heresies — for Valentinus traditions, including the visionary material and the poem usually called “Summer Harvest.” (New Advent)Eusebius of Caesarea, Ecclesiastical History — for Irenaeus' letters to Blastus and Florinus, and the notice about On the Ogdoad. (New Advent)Origen, Commentary on John — the major witness preserving Heracleon's interpretations through quotation and paraphrase. (DIVA Portal)The Gospel of Truth (Nag Hammadi Codex I) — for the inner Valentinian preaching voice and the line “The gospel of truth is joy.” (Gnosis)The Treatise on the Resurrection / Letter to Rheginos (Nag Hammadi Codex I) — for realized resurrection theology and the line that the world is illusion rather than the resurrection. (Gnosis)The Tripartite Tractate (Nag Hammadi Codex I) — for the great Valentinian theological blueprint and the threefold anthropology of spiritual, psychic, and material humanity. (Early Christian Writings)The Gospel of Philip — for bridal-chamber language, sacramental symbolism, and later Valentinian ritual interpretation. (Gnosis)Valentinian Liturgical Readings / A Valentinian Exposition (Nag Hammadi Codex XI) — for anointing, baptism, and eucharistic ritual language in Valentinian circles. (Gnosis)Modern scholarshipEinar Thomassen, The Spiritual Seed: The Church of the “Valentinians” — the major modern study of Valentinianism as a real Christian movement with institutional and historical development. (Gnosis Study)Ismo Dunderberg, Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus — for the social world, ethics, and lifestyle dimensions of Valentinian Christianity. (Columbia University Press)Philip L. Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity — for exhortation, identity formation, and ethics in Valentinian communities. (Gnosis Study)Paul Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics — for determinism, responsibility, and ethics in the Tripartite Tractate. (OAPEN)Carl Johan Berglund, Origen's References to Heracleon: A Quotation-Analytical Study — for the reconstruction of Heracleon through Origen and the count of verbatim quotations and summaries. (Google Books)Geoffrey S. Smith, Valentinian Christianity: Texts and Translations — for a balanced modern collection of extant Valentinian writings and the broader psalm-book / fragment tradition. (Amazon)Gregory Snyder, “A Second-Century Christian Inscription from the Via Latina” — for NCE 156, the Via Latina context, and the Roman funerary evidence. (Academia)Gregory Snyder, “The Discovery and Interpretation of the Flavia Sophe Inscription: New Results” — for Flavia Sophe, second-century dating arguments, and nuptial funerary imagery. (ResearchGate)Gregory Snyder, “Bed, Bath, and Burial: NCE 156 Revisited” — for the funerary reading of NCE 156 and the bridal-chamber / mortuary interpretation. (Academia)Gražina Kelmelytė, “The Concept of Bridal Chamber in the Valentinian Inscriptions” — for the bridal chamber as a polysemous symbol in Flavia Sophe and NCE 156. (ResearchGate)M. David Litwa, “Deification and Defecation: Valentinus Fragment 3 and the Physiology of Jesus's Digestion” — for the ancient physiological background of Valentinus' saying about Christ's incorrupt digestion. (ResearchGate)M. David Litwa, “A Newly Identified Letter of Valentinus on Jesus's Digestive System” — for the argument that the digestion fragment may belong to a wider Valentinian epistolary context. (Academia)Studies on the Nag Hammadi codices and their readers — for codicology, scribal overlap, provenance, and the late-antique material context of Codex I and related manuscripts. (Gnosis)Modern reception and afterlivesEcclesia Gnostica — for modern sacramental Gnostic Christian practice and public continuation of Gnostic liturgy. (Gnosis)Aleister Crowley, Liber XV: Ecclesiae Gnosticae Catholicae Canon Missae — for Valentinus in the saint-roll of the Gnostic Mass. (University of California Press)C. G. Jung, Seven Sermons to the Dead — for the modern psychological afterlife of terms like pleroma. (Gnosis)Modern philosophical readings of The Matrix using Valentinian questions and structure — for the contemporary survival of the awakening / false-world / return pattern. (Academia)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. Now let me introduce the rest of the panel and guests.

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/Cash Apphttps://cash.app/$theoccultrejectsVenmo@TheOccultRejectsBuy Me A Coffeebuymeacoffee.com/TheOccultRejectsPatreonhttps://www.patreon.com/TheOccultRejectsPrimary sourcesIrenaeus of Lyons, Against Heresies — especially Books 1 and 3, for Valentinus in Rome, Valentinian cosmology, and the four-gospel argument. (New Advent)Clement of Alexandria, Stromata — especially 7.17, for the report that Valentinus was a hearer of Theudas and Theudas a pupil of Paul. (New Advent)Tertullian, Against the Valentinians — for the hostile tradition about Valentinus, the branching of the school, “two schools / two chairs,” and Axionicus at Antioch. (New Advent)Hippolytus of Rome, Refutation of All Heresies — for Valentinus traditions, including the visionary material and the poem usually called “Summer Harvest.” (New Advent)Eusebius of Caesarea, Ecclesiastical History — for Irenaeus' letters to Blastus and Florinus, and the notice about On the Ogdoad. (New Advent)Origen, Commentary on John — the major witness preserving Heracleon's interpretations through quotation and paraphrase. (DIVA Portal)The Gospel of Truth (Nag Hammadi Codex I) — for the inner Valentinian preaching voice and the line “The gospel of truth is joy.” (Gnosis)The Treatise on the Resurrection / Letter to Rheginos (Nag Hammadi Codex I) — for realized resurrection theology and the line that the world is illusion rather than the resurrection. (Gnosis)The Tripartite Tractate (Nag Hammadi Codex I) — for the great Valentinian theological blueprint and the threefold anthropology of spiritual, psychic, and material humanity. (Early Christian Writings)The Gospel of Philip — for bridal-chamber language, sacramental symbolism, and later Valentinian ritual interpretation. (Gnosis)Valentinian Liturgical Readings / A Valentinian Exposition (Nag Hammadi Codex XI) — for anointing, baptism, and eucharistic ritual language in Valentinian circles. (Gnosis)Modern scholarshipEinar Thomassen, The Spiritual Seed: The Church of the “Valentinians” — the major modern study of Valentinianism as a real Christian movement with institutional and historical development. (Gnosis Study)Ismo Dunderberg, Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus — for the social world, ethics, and lifestyle dimensions of Valentinian Christianity. (Columbia University Press)Philip L. Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity — for exhortation, identity formation, and ethics in Valentinian communities. (Gnosis Study)Paul Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics — for determinism, responsibility, and ethics in the Tripartite Tractate. (OAPEN)Carl Johan Berglund, Origen's References to Heracleon: A Quotation-Analytical Study — for the reconstruction of Heracleon through Origen and the count of verbatim quotations and summaries. (Google Books)Geoffrey S. Smith, Valentinian Christianity: Texts and Translations — for a balanced modern collection of extant Valentinian writings and the broader psalm-book / fragment tradition. (Amazon)Gregory Snyder, “A Second-Century Christian Inscription from the Via Latina” — for NCE 156, the Via Latina context, and the Roman funerary evidence. (Academia)Gregory Snyder, “The Discovery and Interpretation of the Flavia Sophe Inscription: New Results” — for Flavia Sophe, second-century dating arguments, and nuptial funerary imagery. (ResearchGate)Gregory Snyder, “Bed, Bath, and Burial: NCE 156 Revisited” — for the funerary reading of NCE 156 and the bridal-chamber / mortuary interpretation. (Academia)Gražina Kelmelytė, “The Concept of Bridal Chamber in the Valentinian Inscriptions” — for the bridal chamber as a polysemous symbol in Flavia Sophe and NCE 156. (ResearchGate)M. David Litwa, “Deification and Defecation: Valentinus Fragment 3 and the Physiology of Jesus's Digestion” — for the ancient physiological background of Valentinus' saying about Christ's incorrupt digestion. (ResearchGate)M. David Litwa, “A Newly Identified Letter of Valentinus on Jesus's Digestive System” — for the argument that the digestion fragment may belong to a wider Valentinian epistolary context. (Academia)Studies on the Nag Hammadi codices and their readers — for codicology, scribal overlap, provenance, and the late-antique material context of Codex I and related manuscripts. (Gnosis)Modern reception and afterlivesEcclesia Gnostica — for modern sacramental Gnostic Christian practice and public continuation of Gnostic liturgy. (Gnosis)Aleister Crowley, Liber XV: Ecclesiae Gnosticae Catholicae Canon Missae — for Valentinus in the saint-roll of the Gnostic Mass. (University of California Press)C. G. Jung, Seven Sermons to the Dead — for the modern psychological afterlife of terms like pleroma. (Gnosis)Modern philosophical readings of The Matrix using Valentinian questions and structure — for the contemporary survival of the awakening / false-world / return pattern. (Academia)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. Now let me introduce the rest of the panel and guests.

Psalm 19APsalm 64Psalm 97Reading 1: Ephesians 4Reading 2: From the treatise Against Heresies by St. Irenaeus, bishopSt. Helena Ministries is a registered 501(c)3 non-profit. Your donations may be tax-deductibleSupport us at: sthelenaministries.com/supportPresentation of the Liturgy of the Hours (Divine Office) from The Liturgy of the Hours (Four Volumes) © 1975, International Commission on English in the Liturgy Corporation. The texts of Biblical readings are reproduced from the New American Bible © 1975

Psalm 89Psalm 90Reading 1: Revelation 9Reading 2: From the treatise Against Heresies by St. Irenaeus, bishopSt. Helena Ministries is a registered 501(c)3 non-profit. Your donations may be tax-deductibleSupport us at: sthelenaministries.com/supportPresentation of the Liturgy of the Hours (Divine Office) from The Liturgy of the Hours (Four Volumes) © 1975, International Commission on English in the Liturgy Corporation. The texts of Biblical readings are reproduced from the New American Bible © 1975

Lee Christoffels was ordained in the Christian Reformed Church in 1970. He has been preaching ever since — in Worthington, Minnesota, where his congregation has held services in four languages and watched the community around it change week by week; in Edgerton, where he now serves part-time in retirement; and in pulpits across the region whenever someone needs a preacher on a Sunday morning. Fifty-two years in, he still loves it. This episode is a conversation with a man who has seen everything the CRC has been through since the 1970s and has something clear to say about what holds. Lee traces the drift that has shaped the denomination's current crisis back to a single question: what is Scripture, and does it have final authority? That question surfaced seriously in the 70s, when debates over biblical infallibility began to fracture the clarity the CRC had inherited. From there, Lee argues, the line runs directly through the battles over women in office in the 90s to the tensions surrounding Synod 2022. The problems were never sudden. They were the slow consequence of decisions made decades earlier, each one loosening the anchor a little further. The conversation turns on one of the most misused phrases in contemporary church life: semper reformanda — always reforming. Lee insists the historic qualifier was never optional. Always reforming according to the word of God. Reformation is not evolution. It is not the church adjusting to its cultural moment. It is the church being called back — daily, personally, institutionally — to what Scripture actually says and what the church of the ages has always confessed. As Jason points out, the original Reformers did not see themselves as innovators. They quoted Augustine and Irenaeus and said: we are standing where the church has always stood. It was Rome that moved. That same logic applies now. The episode ends where every episode ends: this is Christ's church and he bought it with his blood. Wolves will come. Keep a close watch on your life and on your doctrine. Preach the word in season and out of season. Lee Christoffels has been doing exactly that for 52 years. It is worth hearing from someone who has stayed the course that long. Timestamps: 0:00 — Intro 2:08 — Lee's background: 52 years in ministry, Worthington CRC, family 4:20 — Multi-cultural ministry: 30 languages, four-language worship services 6:33 — Joys of ministry: seeing people grow in faith over decades 8:29 — The case for long pastorates; Piper, Begg, and leavening a congregation 11:48 — The CRC in the 1970s: Scripture authority questioned, infallibility debates 14:11 — Women in office and the fractures of the 90s; confessional subscription 16:01 — Two competing visions of what "reformed" means post-Synod 2022 17:20 — Semper reformanda: what "always reforming" has always meant 19:11 — Willy: the dividing line between the two groups 19:47 — Confessional unity as the CRC's real strength; Edmund Clowney 21:29 — "Doctrine unites": pushing back on a progressive slogan 21:54 — The Reformation's claim: "they left, we stayed" 23:26 — The only way to be reformed is to be Catholic (small c) 24:29 — Reform vs. evolution: prone to wander, always called back 25:44 — John 3: something in every believer's heart still hates the light 27:08 — Scripture authority as the primary issue facing the church today 28:48 — The Catechism and the fullness of Scripture 29:01 — The unity of Old and New Testaments; the case for Old Testament preaching 31:47 — Catherine Vos's Child Story Bible as a model of redemptive-historical discipleship 34:27 — Expositional preaching and where authority lives in the pulpit Join and support us on Substack: https://themessyreformation.com/ Intro music by Matt Krotzer

“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!

Al, Zach, John Luke, and Christian kick off with a generational clash as Gen Z slang completely derails a conversation. The guys dive into early Christianity's clash with the Roman Empire, where believers faced intense persecution and were often used as scapegoats during times of cultural and political chaos. They highlight how Christianity challenged broken systems, elevated the value of women in a degrading culture, and continues to call believers to live out their faith boldly wherever they are. In this episode: Luke 2, verses 1–7; John 18, verse 36; Acts 2, verses 1–47 Today's conversation is about Lesson 7 of Ancient Christianity taught by visiting Hillsdale Professor of History Kenneth Calvert. Take the course with us at no cost to you! Sign up at http://unashamedforhillsdale.com/. More about Ancient Christianity: Christ entered the world during the reign of Caesar Augustus. The tensions between Christianity and the Roman Empire shaped the daily practice of the Christian faith and led many Romans to distrust and persecute the early Christians. But Christianity also benefitted from the Roman world. And when Rome collapsed in the West, Christianity provided the hope for preserving civilization. In this free, eleven-lecture course, Professor Kenneth Calvert will explore: How the Jewish, Greek, and Roman cultures all contributed to preparing the world to hear the Gospel. Why many Romans distrusted and persecuted the early Christians. The inspiring stories of Christ, His apostles, and faithful ones throughout the first four centuries of Christianity. The arguments of key early Christian apologists—Ignatius, Irenaeus, Justin, Athanasius, and more—who defended and defined the Christian faith amidst the animosity of the Roman world. The conversion of Constantine and how he brought stability to Rome, and how the rivalry between his sons almost returned Rome to paganism. How Augustine's writings helped preserve the message of Christianity during the collapse of the Roman Empire in the West. You will discover the uncertainties, trials, and triumphs of the earliest Christians as they confronted controversies within the faith and persecutions from outside it. Join us today to discover the improbable and miraculous story of Christianity. Sign up at ⁠http://unashamedforhillsdale.com/ Check out At Home with Phil Robertson, nearly 800 episodes of Phil's unfiltered wisdom, humor, and biblical truth, available for free for the first time! Get it on Apple, Spotify, Amazon, and anywhere you listen to podcasts! https://podcasts.apple.com/us/podcast/at-home-with-phil-robertson/id1835224621 Listen to Not Yet Now with Zach Dasher on Apple, Spotify, iHeart, or anywhere you get podcasts. Chapters 00:00 AI Roasts & Gen Z Slang Confusion 09:05 Why Early Christians Chose Death Over Fighting 15:30 Rome's Chaos & the Rise of a Scapegoat 21:45 The Church's Bold Stand Against Power 28:10 How Christianity Elevated Women in a Broken Culture 34:40 Your Job Is Your Mission Field 41:20 Faith Under Pressure & the Cost of Following Jesus — Learn more about your ad choices. Visit megaphone.fm/adchoices

Welcome to Day 2841 of Wisdom-Trek, and thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom – The Marcionism Heresy: When Jesus was Separated from Yahweh. Wisdom-Trek Podcast Script - Day 2841 Welcome to Wisdom-Trek with Gramps!   I am Guthrie Chamberlain, and we are on Day 2841 of our Trek.   The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. Our current series of Theology Thursday lessons is written by theologian and teacher John Daniels. I have found that his lessons are short, easy to understand, doctrinally sound, and applicable to all who desire to learn more of God's Word. John's lessons can be found on his website   theologyinfive.com.   Today's lesson is titled:  The Marcionism Heresy: When Jesus was Separated from Yahweh. In the second century, one of the earliest and most dangerous heresies in Church history took root. It was not a denial of Jesus's divinity, nor was it a misunderstanding of the resurrection. It was something far more subtle and insidious. Marcionism was an attempt to rewrite the very character of God by separating Jesus from the Old Testament and cutting Christianity off from its roots in Israel. This false teaching did not come from paganism. It came from within the Church, and it forced early believers to clarify what they believed about Scripture, salvation, and the God they worshiped. The first segment is: Marcion's Vision of Two Gods. Marcion of Sinope arrived in Rome around 140 AD. He was wealthy, persuasive, and deeply disturbed by what he saw as contradictions between the God of the Old Testament and the teachings of Jesus. In his view, the God of the Hebrew Scriptures was harsh, legalistic, and obsessed with justice and wrath. By contrast, Jesus preached love, forgiveness, and grace. Marcion could not reconcile these two visions. His solution was to claim that the God of the Old Testament was a different being entirely from the Father of Jesus Christ. In Marcion's theology, the Old Testament God was a lesser deity, a creator god who imprisoned people under law and punishment. Jesus, sent by a higher god of pure love, came to rescue humanity from this legalistic tyrant. As a result, Marcion rejected the entire Old Testament and attempted to create a new Christian canon. He kept only an edited version of the Gospel of Luke and ten of Paul's letters, removing any reference to the Hebrew Scriptures or to Jesus fulfilling the Law and the Prophets. This was not just a matter of preference. It was a full rejection of the Jewish roots of the Christian faith, and with it, a rejection of the unity of God's revelation. It fractured the biblical story into competing narratives and turned Jesus into a stranger to Israel rather than her promised Messiah. The Second Segment is: The Church Responds The early Church recognized that Marcionism was not a minor mistake but a full-blown heresy. Church Fathers like Tertullian, Irenaeus, and Justin Martyr wrote extensive refutations. They understood that Marcion's teachings struck at the very heart of Christianity. If Jesus was not the fulfillment of Yahweh's promises to Israel, then the gospel had no foundation. Tertullian famously responded in his work Against Marcion, arguing that the God of Jesus and the God of the Old Testament are one and the same. Jesus did not come to destroy the Law and the Prophets, but to fulfill them. The gospel is not a rejection of Israel's Scriptures but their climax. The justice and mercy of God are not at odds. They are united perfectly in Christ, whose mission is unintelligible apart from the covenant story that began in Genesis. The Church's rejection of Marcionism also had another important consequence. It pushed early Christian leaders to define more clearly which writings were authoritative. Marcion had tried to create his own canon, so the Church responded by affirming the full body of Scripture, both Old and New Testaments. The process of canonization did not begin with Constantine or centuries of debate. It was driven, in part, by the need to defend the faith from distortions like Marcionism and protect the integrity of the gospel message. The third segment is: Jesus Is Not a New God. At the core of Marcion's error was a failure to understand who Jesus is. Jesus is not a new god with a different character than Yahweh. He is Yahweh in the flesh. Every act of grace and healing in the gospels reflects the same God who rescued Israel from Egypt, gave the Law at Sinai, and promised restoration through the prophets. Jesus did not come to save us from the Old Testament God. He came as the embodiment of that God's covenant love. When Jesus calmed the sea, He acted like the storm-tamer of Psalm 107. When He fed the multitudes, He echoed the provision of manna in the wilderness. When He declared the year of the Lord's favor, He was announcing the arrival of Jubilee, rooted in Leviticus. The New Testament makes sense only when read as the fulfillment of the Old. This does not mean that the Father and the Son are the same person. Christianity affirms the Trinity, meaning there is one God who exists in three persons: Father, Son, and Holy Spirit. When we say that Jesus is Yahweh, we are affirming that He shares in the same divine identity and essence, not that He replaces or is identical to the Father. The New Testament presents Jesus as distinct from the Father while also fully and truly God, working in perfect unity with Him. Paul, whom Marcion admired, did not reject the Old Testament. He quoted it constantly. He called the Law holy, righteous, and good. He described the Scriptures as pointing to Christ. When he wrote that all Scripture is God-breathed, he was speaking about what we call the Old Testament. Paul's gospel was not detached from the Hebrew Bible. It was built on it, saturated with its symbols, promises, and patterns. The Fourth Segment is: The Old Heresy in New Clothes. Although Marcion was eventually excommunicated and his teachings denounced, his ideas never fully disappeared. They have resurfaced in every generation under new names and new justifications. Whenever a preacher says that the Old Testament no longer matters, Marcionism is speaking again. When someone claims the God of the Old Testament was cruel but Jesus is kind, that is the same heresy in softer tones. When Christians speak as if Israel was completely replaced by the Church and God's promises to the Jewish people are obsolete, they echo Marcion's contempt for the Scriptures Jesus Himself read, taught, and fulfilled. Some modern pastors have openly stated that Christians need to “unhitch” their faith from the Old Testament. They may mean well, often trying to make the faith more accessible, but the result is a gospel with no roots, a Jesus with no backstory, and a Christianity that forgets who Yahweh is. It is not a small shift in emphasis. It is a return to a condemned error. The Fifth segment is: The Danger of Disconnection. What made Marcionism so dangerous was that it offered a version of Christianity that seemed easier to accept. No wrath. No judgment. But in severing Jesus from Yahweh, Marcion also severed Jesus from His mission, His identity, and His authority. A Jesus who is not Yahweh cannot save. A gospel without the Law and the Prophets is no gospel at all. The biblical story begins in Genesis, not Matthew. The covenant made with Abraham is the foundation of the promise fulfilled in Christ. The God who speaks from the burning bush is the same One who says, “Before Abraham was, I am.” To follow Jesus is to follow the God of Israel. To know Christ is to know Yahweh. We must never pit one part of the Bible against another. The story is one. The Author is one. And He does not change. In Conclusion. Marcionism was not just a theological mistake. It was a direct challenge to the identity of God, the authority of Scripture, and the unity of the gospel. By trying to divide Jesus from Yahweh, it created a false Christ and a false message of salvation. The early Church rightly recognized it as heresy, and its legacy serves as a warning for every generation. The temptation to simplify Christianity by cutting ties with the Old Testament still exists today. But a faith without roots will wither. The God of Israel is the God revealed in Jesus Christ. The Law, the Prophets, and the Writings all point to Him. Rejecting them means rejecting the very story that gives the gospel its meaning. If we want to proclaim the true Jesus, we must know the God who spoke at Sinai, who walked with Abraham, who judged Pharaoh, who promised a new covenant, and who came in the flesh to fulfill every word He had spoken. The Church cannot afford to forget that Jesus is Yahweh. Marcionism was wrong then, and its modern echoes are just as dangerous...

Who suffered on the cross? Irenaeus and the habituation of the Logos? Believing private revelation? Don't miss today's Called to Communion with Dr. David Anders.

QUOTES FOR REFLECTION“Socially prescribed perfectionism is closely related to anxiety; people who suffer from anxiety are more prone to it. Being a perfectionist also increases your anxiety because you fear the shame of public failure from everything you do.”~Jonathan Haidt, social psychologist at NYU, in his book The Anxious Generation “It is the struggle of the natural man for self-justification. He finds it only in comparing himself with others, in condemning and judging others. Self-justification and judging others go together, as justification by grace and serving others go together.”~Dietrich Bonhoeffer (1906-1945), pastor-theologian executed by the Nazis “They all therefore were glorified and magnified, not through themselves or their own works or the righteous doing which they wrought, but through His will. And so we, having been called through His will in Christ Jesus, are not justified through ourselves or through our own wisdom or understanding or piety or works which we wrought in holiness of heart, but through faith, whereby the Almighty God justified all men that have been from the beginning….”~Clement of Rome, early church leader, in a letter written to Corinth in c. A.D. 96 “For ‘Abraham believed God, and it was counted unto him for righteousness.' In like manner we also are justified by faith in God: for ‘the just shall live by faith.' Now ‘not by the law is the promise to Abraham, but by faith' for Abraham was justified by faith: and ‘for a righteous man the law is not made.' In like manner we also are justified not by the law, but by faith….”~Irenaeus of Lyon (c.125-c.202) in his Demonstration of the Apostolic Preaching “When someone believes in him who justifies the ungodly, that faith is credited as justice to the believer, as David too declares that person blessed whom God has accepted and endowed with righteousness, independently of any righteous actions. What righteousness is this? The righteousness of faith, preceded by no good works, but with good works as its consequence.”~Augustine (354-430), North African bishop, in his Exposition of the Psalms “The righteousness of God is not that by which God is righteous but that with which he clothes man when he justifies the ungodly”~Augustine (4354-430) in his A Treatise on the Spirit and the Letter “Lord Jesus, You are my righteousness, I am your sin. You took on you what was mine; yet set on me what was yours. You became what you were not, that I might become what I was not.”~Martin Luther, (1483-1546), German reformerSERMON PASSAGERomans 4:1-25 (NIV) 1 What then shall we say that Abraham, our forefather according to the flesh, discovered in this matter? 2 If, in fact, Abraham was justified by works, he had something to boast about—but not before God. 3 What does Scripture say? “Abraham believed God, and it was credited to him as righteousness.” 4 Now to the one who works, wages are not credited as a gift but as an obligation. 5 However, to the one who does not work but trusts God who justifies the ungodly, their faith is credited as righteousness. 6 David says the same thing when he speaks of the blessedness of the one to whom God credits righteousness apart from works: 7 “Blessed are those   whose transgressions are forgiven,   whose sins are covered. 8 Blessed is the one   whose sin the Lord will never count against them.” 9 Is this blessedness only for the circumcised, or also for the uncircumcised? We have been saying that Abraham's faith was credited to him as righteousness. 10 Under what circumstances was it credited? Was it after he was circumcised, or before? It was not after, but before! 11 And he received circumcision as a sign, a seal of the righteousness that he had by faith while he was still uncircumcised. So then, he is the father of all who believe but have not been circumcised, in order that righteousness might be credited to them. 12 And he is then also the father of the circumcised who not only are circumcised but who also follow in the footsteps of the faith that our father Abraham had before he was circumcised. 13 It was not through the law that Abraham and his offspring received the promise that he would be heir of the world, but through the righteousness that comes by faith. 14 For if those who depend on the law are heirs, faith means nothing and the promise is worthless, 15 because the law brings wrath. And where there is no law there is no transgression. 16 Therefore, the promise comes by faith, so that it may be by grace and may be guaranteed to all Abraham's offspring—not only to those who are of the law but also to those who have the faith of Abraham. He is the father of us all. 17 As it is written: “I have made you a father of many nations.” He is our father in the sight of God, in whom he believed—the God who gives life to the dead and calls into being things that were not. 18 Against all hope, Abraham in hope believed and so became the father of many nations, just as it had been said to him, “So shall your offspring be.” 19 Without weakening in his faith, he faced the fact that his body was as good as dead—since he was about a hundred years old—and that Sarah's womb was also dead. 20 Yet he did not waver through unbelief regarding the promise of God, but was strengthened in his faith and gave glory to God, 21 being fully persuaded that God had power to do what he had promised. 22 This is why “it was credited to him as righteousness.” 23 The words “it was credited to him” were written not for him alone, 24 but also for us, to whom God will credit righteousness—for us who believe in him who raised Jesus our Lord from the dead. 25 He was delivered over to death for our sins and was raised to life for our justification.

Willie Robertson's lifelong love of burning things is back on full display, and it all traces back to Phil's unique outlook on work and life. Al, Zach, Christian, and John Luke shift to the rise and fall of the Roman Empire and why Jesus entered history at just the right moment to challenge its power. The guys reframe Jesus' statement about the “gates of hell,” showing how God's kingdom advances rather than retreats, even in the face of intense persecution. Zach makes a confession that illustrates the envious side of human nature. In this episode: Matthew 16, verses 13–20; Matthew 11, verses 7–15; Hebrews 11, verses 13–16; James 3, verse 16 Today's conversation is about Lesson 6 of Ancient Christianity taught by visiting Hillsdale Professor of History Kenneth Calvert. Take the course with us at no cost to you! Sign up at http://unashamedforhillsdale.com/. More about Ancient Christianity: Christ entered the world during the reign of Caesar Augustus. The tensions between Christianity and the Roman Empire shaped the daily practice of the Christian faith and led many Romans to distrust and persecute the early Christians. But Christianity also benefitted from the Roman world. And when Rome collapsed in the West, Christianity provided the hope for preserving civilization. In this free, eleven-lecture course, Professor Kenneth Calvert will explore: How the Jewish, Greek, and Roman cultures all contributed to preparing the world to hear the Gospel. Why many Romans distrusted and persecuted the early Christians. The inspiring stories of Christ, His apostles, and faithful ones throughout the first four centuries of Christianity. The arguments of key early Christian apologists—Ignatius, Irenaeus, Justin, Athanasius, and more—who defended and defined the Christian faith amidst the animosity of the Roman world. The conversion of Constantine and how he brought stability to Rome, and how the rivalry between his sons almost returned Rome to paganism. How Augustine's writings helped preserve the message of Christianity during the collapse of the Roman Empire in the West. You will discover the uncertainties, trials, and triumphs of the earliest Christians as they confronted controversies within the faith and persecutions from outside it. Join us today to discover the improbable and miraculous story of Christianity. Sign up at ⁠http://unashamedforhillsdale.com/ Check out At Home with Phil Robertson, nearly 800 episodes of Phil's unfiltered wisdom, humor, and biblical truth, available for free for the first time! Get it on Apple, Spotify, Amazon, and anywhere you listen to podcasts! https://podcasts.apple.com/us/podcast/at-home-with-phil-robertson/id1835224621Listen to Not Yet Now with Zach Dasher on Apple, Spotify, iHeart, or anywhere you get podcasts. Chapters 00:00 Willie's Pyromania Revealed 04:45 Man vs. Yard: The Family Divide 08:40 The Satisfaction of Hard Work 12:15 Jesus Enters History at the Perfect Moment 22:15 Why Rome Feared & Persecuted Christians 27:50 Persecution Fueled Christianity's Growth 38:48 Rome's Decline & What It Says About Us Today 43:20 The Problem We All Struggle With — Learn more about your ad choices. Visit megaphone.fm/adchoices

Bishop Rowan Williams is the Former Archbishop of Canterbury. We discuss Christology, his book "Christ the Heart of Creation" and "Arius : Heresy and Tradition" and David Bentley Hart's book "The Light of Tabor : Towards a Monistic Christology".00:00:00 - Introduction00:01:20 - Christological Methodology00:04:30 - Kierkegaard and Perspectival Knowing00:08:25 - Protestantism and Tradition00:12:30 - Luther's Pizzaz 00:14:10 - Arius, Heresy, and Orthodoxy00:20:15 - The biography of the Word00:27:15 - Who was the Word before Jesus?00:33:45 - David Bentley Hart question00:44:45 - How is Jesus unique?00:53:20 - Miracles and the Incarnation01:00:30 - Concluding RemarksSam Tideman: Host of the Transfigured podcast and YouTube channel.Bishop Rowan Williams: Former Archbishop of Canterbury, theologian, and author of Christ the Heart of Creation and Arius: Heresy and Tradition.Primary Theologians and Philosophers DiscussedDavid Bentley Hart: Orthodox theologian and author of The Light of Tabor, with whom Williams engages in a friendly debate.Jordan Daniel Wood: Contemporary theologian and author of The Christological Cosmos.Arius: The 4th-century priest whose views on the nature of Christ led to the Council of Nicaea.Ludwig Wittgenstein: 20th-century philosopher known for his work on logic and the philosophy of language.Søren Kierkegaard: 19th-century Danish philosopher and father of existentialism.Rudolf Bultmann: (Transcribed as "Bulman") 20th-century German theologian and New Testament scholar.Martin Luther: Key figure in the Protestant Reformation.John Calvin: French theologian and major figure in the Protestant Reformation.Richard Hooker: Influential 16th-century Anglican theologian and author of Of the Lawes of Ecclesiastical Politie.St. Cyril of Alexandria: 5th-century Patriarch and key defender of Orthodoxy against Nestorianism.St. Athanasius of Alexandria: 4th-century defender of Nicene Orthodoxy against Arianism.Thomas Aquinas: Medieval scholastic theologian and philosopher.Sergei Bulgakov: Russian Orthodox theologian known for his "Sophiology."St. Augustine of Hippo: Highly influential Western Church Father.St. Irenaeus of Lyons: 2nd-century theologian and author of Against Heresies.Abbé Huvelin: 19th-century French spiritual director famous for his influence on Charles de Foucauld and Baron von Hügel.Other Figures MentionedRichard Dawkins: Famous evolutionary biologist and atheist author.Justin Brierley: Host of the Unbelievable? and The Big Conversation podcasts.St. Paul: Biblical Apostle.St. Peter: Biblical Apostle.Jonah: Biblical prophet (mentioned in the "Sign of Jonah").The Virgin Mary: Mother of Jesus.Jesus of Nazareth / Jesus Christ: The central figure of the discussion.

Together, with Fr. Mike, we begin our examination of the Third Person of the Holy Trinity, the Holy Spirit, and how God reveals himself as the Holy Spirit in our lives. Fr. Mike emphasizes the words of St. Irenaeus that, “in order to be touched by Christ, we must first be touched by the Holy Spirit.” We also explore eight ways the Catechism lays out for us to be able to understand the Holy Spirit. Today's readings are Catechism Paragraphs 683-688. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.

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/Cash Apphttps://cash.app/$theoccultrejectsVenmo@TheOccultRejectsBuy Me A Coffeebuymeacoffee.com/TheOccultRejectsPatreonhttps://www.patreon.com/TheOccultRejectsPrimary sourcesJustin Martyr. Dialogue with Trypho, ch. 35. Best for the earliest surviving mention of the Saturnilians as a named rival Christian group.Irenaeus of Lyons. Against Heresies 1.24. Main doctrinal source for Saturninus: the unknown Father, seven angels, spark of life, docetic Christology, the God of the Jews as one of the angels, anti-marriage teaching, and abstinence from animal food.Irenaeus of Lyons. Against Heresies 1.28. Useful for the later Encratite connection and the afterlife of Saturninian-style asceticism.Hippolytus of Rome. Refutation of All Heresies 7.16. Important corroborating witness for the Saturnilian system.Eusebius of Caesarea. Ecclesiastical History 4.7. Best for the later church-historical placement of Saturninus in a lineage of error.Josephus. Against Apion 2.39. Useful for the civic standing of Jews in Antioch.Josephus. Antiquities of the Jews 12.119–124. Useful for Antiochene Jewish privileges under Seleucid and Roman rule.Modern and background sourcesEncyclopaedia Britannica. “Antioch.” Good concise background for Antioch as a major Seleucid and Roman city and early Christian center.Encyclopaedia Britannica. “Irenaeus.” Good background on Irenaeus' life, dates, and role in anti-heretical theology.Encyclopaedia Britannica. “Saint Justin Martyr.” Good background on Justin's life and philosophical/apologetic role.Encyclopaedia Britannica. “Eusebius of Caesarea.” Good background on Eusebius as historian and bishop.Michael A. Williams. “Gnosticism.” In The Cambridge Companion to Christian Heresy, edited by Richard Flower. Cambridge University Press, 2025. Best for the modern scholarly caution about using the label “Gnosticism.”Richard Flower, ed. The Cambridge Companion to Christian Heresy. Cambridge University Press, 2025. Useful for the broader scholarly framing of heresy as discourse, classification, and boundary-making.On Saturday, April 25th, 2026, the 2026 Southeastern Masonic Symposium is happening in person at the Asheville Masonic Temple (80 Broadway St., Asheville, NC)I'll be there in person, so, come down and meet me and the rest of the crew.John Michael Greer — prolific occult and esoteric historian with 70+ books, including Circles of Power and the award-winning New Encyclopedia of the Occult; an initiate across Hermetic, Masonic, and Druidic lineages, and former Grand Archdruid (AODA).Collin Conkwright (American Esoteric) — creator behind American Esoteric, focused on ancient philosophy & comparative religion and serious work around universalism and the Western tradition; also publicly listed as a Master Mason and writer.Ike Baker — independent scholar & esoteric instructor, a practicing ceremonialist and initiatic Mason (Blue Lodge + York Rite), also connected with Martinism and the Hermetic Order of the Golden Dawn; host of the ARCANVM podcast; author of A Formless Fire and Aetheric Magic.Thom Carter — a Brother out of Mt. Hermon Lodge No. 118 (Asheville, NC) and part of the presenting lineup for the symposium.https://www.eventbrite.com/e/2026-asheville-masonic-symposium-tickets-1980822909645?aff=ebdssbdestsearch

John Luke, Christian, and Zach witness Al's unexpected confession about a “girly” habit that he swears by. John Luke offers his perspective on why God doesn't reveal Himself in obvious, overwhelming ways, and why Jesus followed that same pattern during His life on earth. The guys wrestle with modern skepticism, pointing out that many people reject God for not acting the way they expect. They dig into early church history, exposing how ancient false teachings about Jesus' humanity and divinity are still resurfacing today in new forms.  In this episode: 1 John 4, verses 1–3; 2 John, verse 7; 1 Corinthians 15, verses 1–8; John 1, verses 1–14; 1 Timothy 3, verse 16; 1 Corinthians 6, verse 19; Romans 5, verses 12–21 Today's conversation is about Lesson 5 of Ancient Christianity taught by visiting Hillsdale Professor of History Kenneth Calvert. Take the course with us at no cost to you! Sign up at http://unashamedforhillsdale.com/. More about Ancient Christianity: Christ entered the world during the reign of Caesar Augustus. The tensions between Christianity and the Roman Empire shaped the daily practice of the Christian faith and led many Romans to distrust and persecute the early Christians. But Christianity also benefitted from the Roman world. And when Rome collapsed in the West, Christianity provided the hope for preserving civilization. In this free, eleven-lecture course, Professor Kenneth Calvert will explore: How the Jewish, Greek, and Roman cultures all contributed to preparing the world to hear the Gospel. Why many Romans distrusted and persecuted the early Christians. The inspiring stories of Christ, His apostles, and faithful ones throughout the first four centuries of Christianity. The arguments of key early Christian apologists—Ignatius, Irenaeus, Justin, Athanasius, and more—who defended and defined the Christian faith amidst the animosity of the Roman world. The conversion of Constantine and how he brought stability to Rome, and how the rivalry between his sons almost returned Rome to paganism. How Augustine's writings helped preserve the message of Christianity during the collapse of the Roman Empire in the West. You will discover the uncertainties, trials, and triumphs of the earliest Christians as they confronted controversies within the faith and persecutions from outside it. Join us today to discover the improbable and miraculous story of Christianity. Sign up at ⁠http://unashamedforhillsdale.com/ Check out At Home with Phil Robertson, nearly 800 episodes of Phil's unfiltered wisdom, humor, and biblical truth, available for free for the first time! Get it on Apple, Spotify, Amazon, and anywhere you listen to podcasts! https://podcasts.apple.com/us/podcast/at-home-with-phil-robertson/id1835224621 Listen to Not Yet Now with Zach Dasher on Apple, Spotify, iHeart, or anywhere you get podcasts. Chapters 00:00 Al's Pedicure Confession 08:02 Why God Reveals Himself Quietly 19:18 The Ancient Heresy Still Haunting the Church 25:42 Jesus' Body Changes Everything 32:18 Creeds, Scripture, & What the Church Preserved 39:20 Apostles, Authority, and Testing the Spirits 45:42 The Ancient Errors Christians Repeat Today — Learn more about your ad choices. Visit megaphone.fm/adchoices

Christian sparks a little "beach envy" by checking in from Florida while John Luke is stuck with the oily pond next door, and the guys get a lighthearted update on life with newborn twins. Zach and Al help trace how Jesus entered a world driven by power, fear, and control. With Rome, religious leaders, and the crowd all fighting to protect their influence, the same forces driving their decisions still show up today, pointing to a bigger story where surrender—not control—defines true power. In this episode: Matthew 3, verses 13–17; Matthew 4; Mark 9; John 1, verse 29; Psalm 139; Psalm 51; Hosea 11, verse 1; John 11; Acts 6; John 18; 1 Corinthians 15 Today's conversation is about Lessons 4 of Ancient Christianity taught by visiting Hillsdale Professor of History Kenneth Calvert. Take the course with us at no cost to you! Sign up at http://unashamedforhillsdale.com/. More about Ancient Christianity: Christ entered the world during the reign of Caesar Augustus. The tensions between Christianity and the Roman Empire shaped the daily practice of the Christian faith and led many Romans to distrust and persecute the early Christians. But Christianity also benefitted from the Roman world. And when Rome collapsed in the West, Christianity provided the hope for preserving civilization. In this free, eleven-lecture course, Professor Kenneth Calvert will explore: How the Jewish, Greek, and Roman cultures all contributed to preparing the world to hear the Gospel. Why many Romans distrusted and persecuted the early Christians. The inspiring stories of Christ, His apostles, and faithful ones throughout the first four centuries of Christianity. The arguments of key early Christian apologists—Ignatius, Irenaeus, Justin, Athanasius, and more—who defended and defined the Christian faith amidst the animosity of the Roman world. The conversion of Constantine and how he brought stability to Rome, and how the rivalry between his sons almost returned Rome to paganism. How Augustine's writings helped preserve the message of Christianity during the collapse of the Roman Empire in the West. You will discover the uncertainties, trials, and triumphs of the earliest Christians as they confronted controversies within the faith and persecutions from outside it. Join us today to discover the improbable and miraculous story of Christianity. Sign up at ⁠http://unashamedforhillsdale.com/ Check out At Home with Phil Robertson, nearly 800 episodes of Phil's unfiltered wisdom, humor, and biblical truth, available for free for the first time! Get it on Apple, Spotify, Amazon, and anywhere you listen to podcasts! https://podcasts.apple.com/us/podcast/at-home-with-phil-robertson/id1835224621 Chapters00:00 Beach Envy04:55 Twin Update09:20 Why This Lecture Gets to the Heart of It All13:30 Why Jesus Didn't Fit Any Cultural Box19:00 The Magi, Provision & God's Bigger Plan29:30 Jesus as King vs. Rome's Authority35:00 Pilate, Politics & the Pressure to Crucify41:30 Surrender & Why It Still Changes Everything — Learn more about your ad choices. Visit megaphone.fm/adchoices

John Luke and Zach respond to sharp criticism, pushing back on a mindset that shuts down honest questions instead of engaging them. Al walks through the historical events that set the stage for Christianity's explosion onto the world scene, including Nero's brutal persecution of Jesus' followers. Meanwhile, Christian digs into the cultural significance of the gymnasium and how it revealed the tension between Greek and Jewish ways of life. Today's conversation is about Lessons 3 of Ancient Christianity taught by visiting Hillsdale Professor of History Kenneth Calvert. Take the course with us at no cost to you! Sign up at http://unashamedforhillsdale.com/. More about Ancient Christianity: Christ entered the world during the reign of Caesar Augustus. The tensions between Christianity and the Roman Empire shaped the daily practice of the Christian faith and led many Romans to distrust and persecute the early Christians. But Christianity also benefitted from the Roman world. And when Rome collapsed in the West, Christianity provided the hope for preserving civilization. In this free, eleven-lecture course, Professor Kenneth Calvert will explore: How the Jewish, Greek, and Roman cultures all contributed to preparing the world to hear the Gospel. Why many Romans distrusted and persecuted the early Christians. The inspiring stories of Christ, His apostles, and faithful ones throughout the first four centuries of Christianity. The arguments of key early Christian apologists—Ignatius, Irenaeus, Justin, Athanasius, and more—who defended and defined the Christian faith amidst the animosity of the Roman world. The conversion of Constantine and how he brought stability to Rome, and how the rivalry between his sons almost returned Rome to paganism. How Augustine's writings helped preserve the message of Christianity during the collapse of the Roman Empire in the West. You will discover the uncertainties, trials, and triumphs of the earliest Christians as they confronted controversies within the faith and persecutions from outside it. Join us today to discover the improbable and miraculous story of Christianity. Sign up at ⁠http://unashamedforhillsdale.com/ Check out At Home with Phil Robertson, nearly 800 episodes of Phil's unfiltered wisdom, humor, and biblical truth, available for free for the first time! Get it on Apple, Spotify, Amazon, and anywhere you listen to podcasts! https://podcasts.apple.com/us/podcast/at-home-with-phil-robertson/id1835224621 Listen to Not Yet Now with Zach Dasher on Apple, Spotify, iHeart, or anywhere you get podcasts. Chapters 00:00 John Luke & Respond to “Heretic” Accusations 05:45 Why Faith Should Welcome Hard Questions 11:20 Ancient History Points to Jesus 17:10 Greek Culture Invades the Jewish World 23:05 Israel's Repeated Failure Before Jesus 29:10 How Empires Prepared the World for Christ 36:40 Rome, Nero, & the Brutal Persecution of Christians 44:30 Why the Kingdom of God Outlasted Every Empire — Learn more about your ad choices. Visit megaphone.fm/adchoices

The episode contrasts historic Christian “fulfillment theology” (supersessionism) with modern dispensational Zionism, arguing the former represents orthodox Christian doctrine across church history while the latter is a recent, heterodox innovation. It centers on Tucker Carlson's interview with Kerry Bowler and her removal from Donald Trump's Religious Liberty Commission after she stated Catholics are anti-Zionist and rejected claims that traditional Christian theology is inherently antisemitic. The hosts claim Trump's decision reflects Zionist influence in his circle, including Paula White, and amounts to sidelining historic Christianity in public policy. They discuss Israel's post–October 7 prominence, critique equating anti-Zionism with antisemitism, and appeal to church fathers (e.g., Justin Martyr, Irenaeus, Augustine, Chrysostom) to argue biblical promises to Abraham are fulfilled in Christ and believers, not a modern nation-state.*SPONSORS:*iTrustCapital - Want to diversify your retirement beyond stocks and bonds? iTrustCapital lets you buy and sell Bitcoin, Ethereum, gold, and silver inside a tax-advantaged account.Sign up and fund a new account to receive a $100 funding bonus:https://www.itrustcapital.com/go/nxrstudiosPaleovalley – If you're trying to eat clean but still need something convenient, these 100% grass-fed beef sticks are a solid option. High-protein, gut-friendly, and made without the junk found in most processed snacks.Grab 15% off their Grass-Fed Beef Sticks here: https://paleovalley.com/promos/nxr-studios-multi-product-page?utm_source=youtube&utm_campaign=nxrNicNac - Premium nicotine lozenges made in USA - Use code JOEL20! for 20% off at https://www.nicnac.com/discount/joel20!/*SUPPORT THE SHOW*Content That Conquers. Sign Up At: https://members.nxrstudios.comPurchase The Hyphenated Heresy: Judeo-Christianity on Amazon now: https://www.amazon.com/dp/B0GDJ7MBHL

John Luke celebrates the arrival of his twin daughters, instantly becoming a father of five and giving the guys plenty to talk about when it comes to the miracle and chaos of childbirth. John Luke, Christian, Zach, and Al swap stories about witnessing labor for the first time and reflect on how the arrival of new life can feel both overwhelming and deeply spiritual. That leads into a bigger discussion about why Christianity makes such a bold claim: that the Creator of the universe chose to enter the world the same way every human does, through birth. The guys connect that moment to how the humble birth of Jesus reshaped human history and still anchors the story we're all living in today. In this episode: John 1, verses 1–4; John 1, verse 14; Genesis 1, verse 1; Genesis 3, verse 15; Acts 17, verses 22–31 Today's conversation is about Lesson 1 of Ancient Christianity taught by visiting Hillsdale Professor of History Kenneth Calvert. Take the course with us at no cost to you! Sign up at http://unashamedforhillsdale.com/. More about Ancient Christianity: Christ entered the world during the reign of Caesar Augustus. The tensions between Christianity and the Roman Empire shaped the daily practice of the Christian faith and led many Romans to distrust and persecute the early Christians. But Christianity also benefitted from the Roman world. And when Rome collapsed in the West, Christianity provided the hope for preserving civilization. In this free, eleven-lecture course, Professor Kenneth Calvert will explore: How the Jewish, Greek, and Roman cultures all contributed to preparing the world to hear the Gospel. Why many Romans distrusted and persecuted the early Christians. The inspiring stories of Christ, His apostles, and faithful ones throughout the first four centuries of Christianity. The arguments of key early Christian apologists—Ignatius, Irenaeus, Justin, Athanasius, and more—who defended and defined the Christian faith amidst the animosity of the Roman world. The conversion of Constantine and how he brought stability to Rome, and how the rivalry between his sons almost returned Rome to paganism. How Augustine's writings helped preserve the message of Christianity during the collapse of the Roman Empire in the West. You will discover the uncertainties, trials, and triumphs of the earliest Christians as they confronted controversies within the faith and persecutions from outside it. Join us today to discover the improbable and miraculous story of Christianity. Sign up at ⁠http://unashamedforhillsdale.com/ Check out At Home with Phil Robertson, nearly 800 episodes of Phil's unfiltered wisdom, humor, and biblical truth, available for free for the first time! Get it on Apple, Spotify, Amazon, and anywhere you listen to podcasts! https://podcasts.apple.com/us/podcast/at-home-with-phil-robertson/id1835224621 Listen to Not Yet Now with Zach Dasher on Apple, Spotify, iHeart, or anywhere you get podcasts. Chapters 00:00 The Most Prolific Man at the Table 03:00 The Wild & Spiritual Reality of Childbirth 07:20 Why Christianity Includes God Becoming a Baby 12:00 Jesus Connects a Distant & Personal God 18:00 Greek Philosophy & the Search for the Creator 25:30 Paul Challenges the Philosophers in Athens 33:30 Why Christianity Spread Across the Roman Empire 41:30 Caesar Augustus vs. Jesus: The Real “Son of God” — Learn more about your ad choices. Visit megaphone.fm/adchoices

Irenaeus of Lyons was a famous heresy hunter of the late second century AD. This episode examines the theology, christology, and pneumatology of Irenaeus to determine whether he was a Trinitarian. Spoiler alert: he wasn't. To view the video version of this episode, go here: https://youtu.be/0rWyCT6pxdE              Visit Amazon to buy your copy of A Systematic Theology of the Early Church: https://amzn.to/47jldOc    Visit Amazon to buy your copy of Wisdom Christology in the Gospel of John: https://amzn.to/3JBflHb     Visit Amazon to buy your copy of The Son of God: Three Views of the Identity of Jesus: https://amzn.to/43DPYey    To support this podcast, donate here: https://www.paypal.me/10mintruthtalks    Episode notes: https://docs.google.com/document/d/1YHljSnnKG9M6cOHI-_9WCIuD2Q-FE_E9RwjzL-LDil4/edit?usp=sharing     Subscribe on YouTube: https://www.youtube.com/@BiblicalUnitarianPodcast        Follow on Instagram: https://Instagram.com/biblicalunitarianpodcast  Follow on X (Twitter): https://twitter.com/OneGodPodcast  

What do we do with unmet desires? That is a deeply human question, but one that might not be addressed or attended to if we have a view of life that avoids such difficulty and tension. Some would seek to live the kind of life that tries to fulfill all desires, whenever they emerge. Some others might seek to live in such a way that ignores or tries to suffocate desires because that is seen as something like strength or virtue. Others still might just live a life that has no consistent ethic, so that the question of what to do with our desires—especially our seemingly discordant or contradictory desires—has no central theme or reason. But Christianity actually calls us to wrestle with such difficult things as directly addressing and even confronting or living with unmet desires. Christianity is, if nothing else, a call to wholeness, to integration, because Christ is, in the words of St. Irenaeus, “the whole man” who brings his disciples to wholeness—to integration—in him.In the new podcast series created and hosted by Abigail Favale and produced by the McGrath Institute for Church, the venture toward whole and integrated humanity is on offer. “The Gender Accompaniment Project” seeks to both identify a better understanding of the Catholic vision of gender, and attend to the personal stories of Christians who wrestle with gender as they seek Christ. This project is an exercise in encounter: going toward rather than away from points of tension precisely by going toward rather than away from each other in our pursuit of life in Christ.This is the first of two episodes with my colleague Abigail to introduce this project, which consists of 10 episodes, released in batches. The first of these episodes will appear just about the time this episode which you are listening to now is released. Check out our show notes for ways to connect and listen to “The Gender Accompaniment Project” and for other resources that are sure to be of interest to you.Follow-up Resources:Learn more about The Gender Accompaniment Project and the new podcastThe Genesis of Gender: A Christian Theory, book by Abigail Favale“The Genesis of Gender, with Abigail Favale,” podcast episode via Church Life Today“Sex, Gender, and Feminism, with Abigail Favale,” podcast episode via Church Life Today“The Eclipse of Sex by the Rise of Gender,” by Abigail Favale, article via Church Life Journal“Gender, Bodies, and the Space of Responsiveness, with Angela Franks,” podcast episode via Church Life Today“Transhumanism and Human Nature, with Mary Harrington,” podcast episode via Church Life TodayChurch Life Today is a partnership between the McGrath Institute for Church Life at the University of Notre Dame and OSV Podcasts from Our Sunday Visitor. Discover more ways to live, learn, and love your Catholic faith at osvpodcasts.com. Sharing stories, starting conversations.

Send us a Text Message - include your name! Did God create cancer? In this episode of Faith Over Breakfast, Pastor Eric and Pastor Andy do their best to wrestle with that question. They draw from Augustine and Irenaeus, and they talk through sin, brokenness, creation, and the bigger “cosmic” storyline that shapes how Christians have understood evil and suffering. Along the way, they bring in themes from relational theology and try to speak with both honesty and care. You may still have questions when it's over, but the conversation will give you a thoughtful place to stand as you keep asking them. Support the showSUPPORT THE SHOW BEYOND SUBSCRIPTIONS1. CASH APP2. Justgive"Faith Over Breakfast with Pastors Andy & Eric" is a weekly podcast where Pastors Andy and Eric come together over a imaginary delicious breakfast to talk about faith, food, sermons, culture, and more. In each episode, the pastors delve into thought-provoking topics and offer inspiring insights and practical guidance for those seeking to deepen their relationship with Jesus. With occasional guests joining the conversation, "Faith Over Breakfast with Pastors Andy & Eric" provides a unique perspective on what it means to live a life of faith in today's world. Whether you're a seasoned Christian or just starting on your faith journey, this podcast is the perfect companion for your morning routine. So join Pastors Andy and Eric each week as they explore the intersections of faith, food, and life over a delicious breakfast.Support:https://www.buzzsprout.com/97804/support

Stephen Boyce and Pat May examine Against Heresies Book III, chapters 3–4 from Irenaeus of Lyons to explore a bold claim: that the early Church could have sustained itself in faith and practice even if the apostles had never left written texts.According to Irenaeus, the apostolic tradition was deposited in the successors of the apostles and preserved publicly in the churches. So much so that even illiterate “barbarians,” without a Bible in hand, were able to refute heretics by holding fast to the rule of faith they had received.#SolaTraditio #TraditionAlone #MissingSola #ReformationDebate #ChurchHistory #EarlyChurch #Irenaeus #AgainstHeresies #apostolictradition Link to Irenaeus: https://ccel.org/ccel/irenaeus/against_heresies_iii/anf01.ix.iv.v.htmlIf you'd like to donate to our ministry or be a monthly partner that receives newsletters and one on one discussions with Dr. Stephen Boyce, here's a link: https://give.tithe.ly/?formId=6381a2ee-b82f-42a7-809e-6b733cec05a7

In this episode, we explore the life and significant contributions of Irenaeus of Lyons, a key figure in 2nd-century Christian theology. We examine how he championed the four Gospels, combated Gnosticism, and established foundational Christian beliefs during a turbulent period.Chapters00:00 Introduction to Irenaeus02:00 Combating Gnosticism05:36 Bishop of Lyons & Key Ideas15:12 Irenaeus's Legacy

In this episode we welcome church historian Stephen Presley to explore the life, theology, and enduring relevance of Irenaeus of Lyons. Writing in the latter half of the second century, Irenaeus emerges not merely as a polemicist against Gnosticism but as a deeply pastoral theologian—one whose doctrine, biblical interpretation, and ecclesial commitments were inseparably bound to the life of the church. Presley highlights Irenaeus's vision of Scripture as a unified, Christ-centered story, summed up in his doctrine of recapitulation: all things find their meaning, coherence, and redemption in Christ, the true head of humanity. Against both ancient Gnosticism and modern disembodied spiritualities, Irenaeus affirms the goodness of creation, the integrity of the human person, and the necessity of catechesis rooted in the rule of faith. For today's church—navigating doctrinal confusion, cultural fragmentation, and questions of discipleship—Irenaeus offers a compelling model of theological method that is biblical, confessional, pastoral, and profoundly Christ-centered. Dr. Stephen O. Presley is Director of Education and Engagement and Senior Fellow for Religion and Public Life at the Center for Religion, Culture and Democracy and Associate Professor of Church History at Southern Seminary. Watch on YouTube Chapters 00:07 Introduction 01:47 The Center for Religion, Culture, and Democracy 04:48 How to Pronounce Irenaeus 08:48 The Early Church 13:31 Irenaeus as a Church Theologian 16:00 The Rule of Faith 20:36 Reading Scripture 26:11 Recapitulation 30:18 Against Gnosticism 33:38 Christ as the New Adam 44:07 Surprises While Writing the Book 46:39 Conclusion

In this episode we welcome church historian Stephen O. Presley to explore the life, theology, and enduring relevance of Irenaeus of Lyons. Writing in the latter half of the second […]

Leo - Episode P2   Artwork: by Francesco Solimena - Web Gallery of Art: Public Domain, https://commons.wikimedia.org/w/index.php?curid=15398079   This is hopefully a placeholder awaiting Bill's contribution.   In this episode: Pope St. Leo I "The Great" 440-461 - of the Tome and the pacification of Attila the Hun Pope St. Leo II 682-3 Pope St. Leo III 795-816 - who crowned Charlemagne in 800 Pope St. Leo IV 847-853 Pope Leo V 903? Pope Leo VI 928-9 Pope Leo VII 936-9 Pope Leo VIII 964-5 Pope Leo IX (Bruno) 1049-54 - early reformer in an era of simony and clerical incontinence Pope Leo X (Giovanni de Medici) 1513-1521 - Renaissance pope at the time of Luther Pope Leo XI (Alessandro de Medici) 1605 Pope Leo XII (Annibale della Genga) 1823-1829 Pope Leo XIII (Gioacchino Pecci) 1878-1903 - Author of Rerum Novarum   Please pardon the awkward insertion of "from Irenaeus of" [Lyon] into the episode toward the end...I had originally, mistakenly, called him Ignatius...and a few oddly timed pauses where I took the opportunity to blank out some even more excessive than usual "uhs". I miss podcasting and being in the classroom to keep me sharper on my speaking skills!

John examines why Freemasonry alone cannot explain the theological problems inside modern charismatic and New Apostolic Reformation movements. Tracing the issue back to ancient Gnosticism, he explains how secret knowledge, spiritual elitism, and hidden revelation repeatedly resurface in Christian history. By comparing early church responses—especially Irenaeus' work Against Heresies—with post-World War II healing revivals, Branhamism, and modern NAR teachings, this episode shows how Gnostic ideas reshape salvation, authority, and church identity. The discussion exposes why mystery-driven Christianity thrives in times of fear and instability, and why the simple public gospel remains the antidote. ______________________Weaponized Religion: From Christian Identity to the NAR:Paperback: https://www.amazon.com/dp/1735160962 Kindle: https://www.amazon.com/dp/B0DCGGZX3K ______________________- Support the channel: https://www.patreon.com/branham - Visit the website: https://william-branham.org

Special Re-Air of Episode 547 - Originally Aired July 31, 2025. What does the Bible really say about eternal life? In Part II of this series (See Episode 541 for Part I), Steve Wood unpacks what happens after the Second Coming—not just souls in heaven, but resurrected bodies on a renewed Earth with Jesus. We explore the often-missed Catholic teaching on divinization—our transformation by God's grace to share in His divine nature. Backed by Scripture (1 John 3:2, 2 Peter 1:4) and the Catechism (CCC 460), this episode also draws from Church Fathers like St. Irenaeus, St. Athanasius, and St. Thomas Aquinas. For more resources, visit us online at www.BibleforCatholics.com.

Beauty in Orthodoxy: Architecture I The Beauty of Creation and the Shape of Reality In this class, the first in a series on "Orthodox Beauty in Architecture," Father Anthony explores beauty not as decoration or subjective taste, but as a theological category that reveals God, shapes human perception, and defines humanity's priestly vocation within creation. Drawing extensively on Archbishop Job of Telmessos' work on creation as icon, he traces a single arc from Genesis through Christ to Eucharist and sacred space, showing how the Fall begins with distorted vision and how repentance restores the world to sacrament. The session lays the theological groundwork for Orthodox architecture by arguing that how we build, worship, and inhabit space flows directly from how we see reality itself. --- The Beauty of Creation and the Shape of Reality: Handout Core Thesis: Beauty is not decorative or subjective, but a theological category. Creation is beautiful because it reveals God, forms human perception, and calls humanity to a priestly vocation that culminates in sacrament and sacred space. 1. Creation Is Not Only Good — It Is Beautiful Beauty belongs to the very being of creation. Creation is "very good" (kalá lian), meaning beautiful, revealing God's generosity and love (Gen 1:31). Beauty precedes usefulness; the world is gift before task. 2. Creation Is an Icon That Reveals Its Creator  Creation reveals God without containing Him. The world speaks of God iconographically, inviting contemplation rather than possession (Ps 19:1–2). Right vision requires stillness and purification of attention. 3. Humanity Is the Priest and Guardian of Creation Humanity mediates between God and the world. Created in God's image, humanity is called to offer creation back to God in thanksgiving (Gen 1:26–27; Ps 8). Dominion means stewardship and priesthood, not control. 4. The Fall Is a Loss of Vision Before a Moral Failure Sin begins with distorted perception. The Fall occurs when beauty is grasped rather than received (Gen 3:6). Blindness precedes disobedience; repentance heals vision. 5. True Beauty Is Revealed in Christ Beauty saves because Christ saves. True beauty is cruciform, revealed in self-giving love (Ps 50:2; Rev 5:12). Beauty without goodness becomes destructive. 6. Creation Participates in the Logos Creation is meaningful and oriented toward God. All things exist through the Word and carry divine intention (Ps 33:6). Participation without pantheism; meaning without collapse. 7. The World Is Sacramental Creation is meant to become Eucharist. The world finds fulfillment as an offering of thanksgiving (Ps 24:1; Rev 5:13). Eucharist restores vision and vocation. 8. Beauty Takes Form: Architecture Matters Sacred space forms belief and perception. From Eden to the Church, space mediates communion with God (Gen 2:8; Ps 26:8). Architecture is theology made inhabitable. Final Horizon "Behold, the dwelling of God is with men" (Rev 21:3).How we see shapes how we live. How we worship shapes how we see. How we build is how we worship. --- Lecture note: Beauty in Orthodoxy: Architecture IThe Beauty of Creation and the Shape of Reality When we speak about beauty, we often treat it as something optional—something added after the "real" work of theology is done. Beauty is frequently reduced to personal taste, emotional response, or decoration. But in the Orthodox tradition, beauty is none of those things. Beauty is not accidental. It is not subjective. And it is not peripheral. Tonight, I want to explore a much stronger claim: beauty is a theological category. It tells us something true about God, about the world, and about the human vocation within creation. Following the work of Archbishop Job of Telmessos, I want to trace a single arc—from creation, to Christ, to sacrament, and finally toward architecture. This will not yet be a talk about buildings. It is a talk about why buildings matter at all. Big Idea 1:  Creation Is Not Only Good — It Is Beautiful   (Creation Icon) The biblical story begins not with scarcity or chaos, but with abundance. In Genesis 1 we hear the repeated refrain, "And God saw that it was good." But at the end of creation, Scripture intensifies the claim: "And God saw everything that He had made, and behold, it was very good." (Genesis 1:31) In the Greek of the Septuagint, this is kalá lian—very beautiful. From the beginning, the world is not merely functional or morally acceptable. It is beautiful. Archbishop Job emphasizes this clearly: "According to the biblical account of creation, the world is not only 'good' but 'very good,' that is, beautiful. Beauty belongs to the very being of creation and is not something added later as an aesthetic supplement. The beauty of the created world reveals the generosity and love of the Creator." Pastoral expansion: This vision differs sharply from how we often speak about the world today. We describe reality in terms of efficiency, productivity, or survival. But Scripture begins with beauty because beauty invites love, not control. A beautiful world is not a problem to be solved, but a gift to be received. God creates a world that draws the human heart outward in wonder and gratitude before it ever demands labor or management. Theological lineage: This understanding of creation as beautiful rather than merely useful comes from the Cappadocian Fathers, especially St. Basil the Great and St. Gregory of Nyssa. In Basil's Hexaemeron, creation reflects divine generosity rather than human need. Gregory goes further, insisting that beauty belongs to creation's being because it flows from the goodness of God. Archbishop Job is clearly drawing from this Cappadocian cosmology, where beauty is already a form of revelation. Big Idea 2:  Creation Is an Icon That Reveals Its Creator (Landscape) If creation is beautiful, the next question is why. The Orthodox answer is iconographic. "The heavens declare the glory of God, and the firmament proclaims His handiwork. Day to day pours forth speech." (Psalm 19:1–2) Creation speaks. It reveals. It points beyond itself. Archbishop Job reminds us: "The Fathers of the Church affirm that the world is a kind of icon of God. Creation reveals the invisible God through visible forms, not by containing Him, but by pointing toward Him. As St. Anthony the Great said, 'My book is the nature of created things.'" Pastoral expansion: This iconographic vision explains why the Fathers insist that spiritual failure is often a failure of attention. Creation does not stop declaring God's glory—but we may stop listening. Beauty does not overpower us; it waits for us. It invites stillness, humility, and patience. These are spiritual disciplines long before they are aesthetic preferences. Theological lineage: This way of reading creation comes from the ascetical tradition of the desert, especially St. Anthony the Great and Evagrius Ponticus. For them, knowledge of God depended on purified vision. Creation could only be read rightly by a healed heart. When Archbishop Job calls creation an icon, he is standing squarely within this early monastic conviction that perception—not analysis—is the primary spiritual faculty. Big Idea 3:  Humanity Is the Priest and Guardian of a Beautiful World (Naming Icon) Genesis tells us: "Then God said, 'Let us make man in our image, after our likeness.'" (Genesis 1:26) And Psalm 8 adds: "You have crowned him with glory and honor. You have given him dominion over the works of Your hands." Human dominion here is priestly, not exploitative. Archbishop Job explains: "Man is created in the image of God in order to lead creation toward its fulfillment. The image is given, but the likeness must be attained through participation in God's life." Pastoral expansion: A priest does not own what he offers. He receives it, blesses it, and returns it. Humanity stands between heaven and earth not as master, but as mediator. When this priestly role is forgotten, creation loses its voice. The world becomes mute—reduced to raw material—because no one is offering it back to God in thanksgiving. Theological lineage: This vision begins with St. Irenaeus of Lyons, who distinguished image and likeness, but it reaches full maturity in St. Maximus the Confessor. Maximus presents humanity as the creature uniquely capable of uniting material and spiritual reality. Archbishop Job's anthropology is unmistakably Maximosian: humanity exists not for itself, but for the reconciliation and offering of all things. Big Idea 4:  The Fall Is a Loss of Vision Before It Is a Moral Failure (Expulsion) Genesis describes the Fall visually: "When the woman saw that the tree was good for food, a delight to the eyes, and desirable to make one wise…" (Genesis 3:6) The problem is not hunger, but distorted sight. Archbishop Job writes: "The fall of man is not simply a moral transgression but a distortion of vision. Creation is no longer perceived as a gift to be received in thanksgiving, but as an object to be possessed." Pastoral expansion: The tragedy of the Fall is not that beauty disappears, but that beauty is misread. What was meant to lead to communion now leads to isolation. Violence and exploitation do not erupt suddenly; they flow from a deeper blindness. How we see determines how we live. Theological lineage: This understanding of sin comes primarily from St. Maximus the Confessor, echoed by St. Ephrem and St. Isaac the Syrian. Sin is a darkening of the nous, a misdirection of desire. Repentance, therefore, is medicinal rather than juridical—it heals vision before correcting behavior.   Big Idea 5:  "Beauty Will Save the World" Means Christ Will Save the World (Pantocrator) The Psalms proclaim: "From Zion, the perfection of beauty, God shines forth." (Psalm 50:2) And Revelation declares: "Worthy is the Lamb who was slain…" (Revelation 5:12) Archbishop Job cautions: "True beauty is revealed in the self-giving love of the Son of God. Detached from goodness and truth, beauty becomes destructive rather than salvific." Pastoral expansion: Without the Cross, beauty becomes sentimental or cruel. The Crucified Christ reveals a beauty that does not protect itself or demand admiration. It gives itself away. Only this kind of beauty can heal the world. Theological lineage: Here Archbishop Job corrects Dostoyevsky with the Fathers—especially St. Gregory of Nyssa and St. Isaac the Syrian. Beauty is Christological and kenotic. Love, not attraction, is the measure of truth. Big Idea 6:  Creation Contains the Seeds of the Logos (Pentecost) The Psalms declare: "By the word of the Lord the heavens were made." (Psalm 33:6) Archbishop Job explains: "The Fathers speak of the logoi of beings, rooted in the divine Logos." Pastoral expansion: Creation is meaningful because it is addressed. Every being carries a call beyond itself. When we encounter creation rightly, we stand before a summons—not an object for consumption. Theological lineage: This doctrine belongs almost entirely to St. Maximus the Confessor, building on St. Justin Martyr's logos spermatikos. Maximus safeguards participation without pantheism, transcendence without abstraction. Big Idea 7:  The World Is Sacramental and Humanity Is Its Priest (Chalice/Eucharist) "The earth is the Lord's and the fullness thereof." (Psalm 24:1) "To Him who sits upon the throne and to the Lamb…" (Revelation 5:13) Archbishop Job writes: "The world was created to become a sacrament of communion with God." Pastoral expansion: A sacramental worldview transforms daily life. Work, food, time, and relationships become offerings. Sin becomes forgetfulness. Eucharist heals that forgetfulness by retraining vision. Theological lineage: This language comes explicitly from Fr. Alexander Schmemann, but its roots lie in St. Maximus and St. Nicholas Cabasilas. Archbishop Job retrieves this tradition: Eucharist reveals what the world is meant to be. Big Idea 8:  Beauty Takes Form — Architecture as Consequence and Participant (Church Interior) Genesis begins with sacred space: "The Lord God planted a garden in Eden." (Genesis 2:8) And the Psalms confess: "Lord, I love the habitation of Your house." (Psalm 26:8) Archbishop Job writes: "Architecture expresses in material form the vision of the world as God's dwelling." Pastoral expansion: Architecture teaches before words. Light, movement, and orientation shape the soul. Sacred space does not merely express belief—it forms believers. Long after words are forgotten, space continues to catechize. Theological lineage: This vision draws on St. Dionysius the Areopagite, St. Maximus the Confessor, and St. Germanus of Constantinople. Architecture is theology made inhabitable. Conclusion "Behold, the dwelling of God is with men." (Revelation 21:3) Creation is beautiful. Beauty reveals God. Humanity is its priest. How we build reveals what we believe the world is—and what we believe human beings are becoming.  

QUOTES FOR REFLECTION“My chief reason for choosing Christianity was because the mysteries were incomprehensible. What's the point of revelation if we could figure it out ourselves? If it were wholly comprehensible, then it would just be another philosophy.”~Mortimer J. Adler (1902-2001), philosopher, educator, and founder of the Aspen Institute “There has not been a ‘when' when the Father was not in existence. This, then, is true of the Son and of the Holy Spirit. Put another question and I will answer it.Since when has the Son been begotten? Since as long as the Father has not been begotten.Since when has the Spirit been proceeding? Since as long as the Son has not been proceeding but being begotten in a non-temporal way that transcends explanation….” “How is it then that they are not co-unoriginate if they are co-eternal with him? Because they are from him, though not after him. ‘Being unoriginate' necessarily implies ‘being eternal', but ‘being eternal' does not entail ‘being unoriginated', so long as the Father is referred to as origin.”~Gregory of Nazianzus (c. 329-390) in “On the Son” orations 29, chapter 3 “The saints have both their spiritual excellency and blessedness by the gift of the Holy Ghost, and his dwelling in them. They are not only caused by the Holy Ghost, but are in him as their principle. The Holy Spirit becoming an inhabitant, is a vital principle in the soul. He, acting in, upon, and with the soul, becomes a fountain of true holiness and joy, as a spring is of water, by the exertion and diffusion of itself.”~Jonathan Edwards (1703-1758) in “God Glorified in Man's Dependence” “This then is the order of the rule of our faith…: God, the Father, not made, not material, invisible; one God, the creator of all things: this is the first point of our faith. The second point is: The Word of God, Son of God, Christ Jesus our Lord, who was manifested to the prophets according to the form of their prophesying and according to the method of the dispensation of the Father through whom all things were made; who also at the end of the times, to complete and gather up all things, was made man among men, visible and tangible, in order to abolish death and show forth life and produce a community of union between God and man. And the third point is: The Holy Spirit, through whom the prophets prophesied, and the fathers learned the things of God, and the righteous were led forth into the way of righteousness; and who in the end of the times was poured out in a new way upon mankind in all the earth, renewing man unto God.”~ Irenaeus (c. 125-202) bishop of Lyon in The Demonstration of the Apostolic PreachingSERMON PASSAGEJohn 14:15-26, John 15:26, John 16:5-15 (ESV)John 14 – Jesus speaking 15 “If you love me, you will keep my commandments. 16 And I will ask the Father, and he will give you another Helper, to be with you forever, 17 even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be in you. 18 “I will not leave you as orphans; I will come to you. 19 Yet a little while and the world will see me no more, but you will see me. Because I live, you also will live. 20 In that day you will know that I am in my Father, and you in me, and I in you. 21 Whoever has my commandments and keeps them, he it is who loves me. And he who loves me will be loved by my Father, and I will love him and manifest myself to him.” 22 Judas (not Iscariot) said to him, “Lord, how is it that you will manifest yourself to us, and not to the world?” 23 Jesus answered him, “If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him. 24 Whoever does not love me does not keep my words. And the word that you hear is not mine but the Father's who sent me. 25 “These things I have spoken to you while I am still with you. 26 But the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you. John 15 – Jesus speaking 26 “But when the Helper comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will bear witness about me.” John 16 – Jesus speaking 5 But now I am going to him who sent me, and none of you asks me, ‘Where are you going?' 6 But because I have said these things to you, sorrow has filled your heart. 7 Nevertheless, I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Helper will not come to you. But if I go, I will send him to you. 8 And when he comes, he will convict the world concerning sin and righteousness and judgment: 9 concerning sin, because they do not believe in me; 10 concerning righteousness, because I go to the Father, and you will see me no longer; 11 concerning judgment, because the ruler of this world is judged. 12 “I still have many things to say to you, but you cannot bear them now. 13 When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come. 14 He will glorify me, for he will take what is mine and declare it to you. 15 All that the Father has is mine; therefore I said that he will take what is mine and declare it to you.

Friends of the Rosary,Today's main reading (Matthew 1:1–17) features the genealogy of Jesus, showing that Christ didn't appear out of the blue. He emerged from a dense history of a long line of great and not-so-great characters. Like most families and ancestors, a mixed bag: saints, sinners, cheats, prostitutes, murderers, poets, kings, insiders, and outsiders.God became one of us, in all of our grace and embarrassment, in all of our beauty and ugliness. And this is good news because it means that God can bring Christ to birth even in people like us.St. Irenaeus tells us that the incarnation had been taking place over a long period, with God gradually accustoming himself to the human race.Ave MariaCome, Holy Spirit, come!To Jesus through Mary!Here I am, Lord; I come to do your will.Please give us the grace to respond with joy!+ Mikel Amigot w/ María Blanca | RosaryNetwork.com, New YorkEnhance your faith with the new Holy Rosary University app:Apple iOS | New! Android Google Play• December 17, 2025, Today's Rosary on YouTube | Daily broadcast at 7:30 pm ET

This episode of the Tikvah Podcast might be the first dedicated entirely to Christian theology. Why would a Jewish podcast devote so much attention to a theological debate that took place among Christians in the 2nd century? First, because it contributed to the canonization of Christian scripture and defined forever the Christian attitude toward the Hebrew Bible. But more importantly, because we are witnessing today the reemergence of some of the very ideas that the Church fathers of that time declared heretical. The figure at the center of this conversation is a Christian thinker name Marcion, who lived from 85 to 160 CE. He taught that there were not one but two gods: the creator God of the Hebrew Bible—a violent, vengeful, tribal demiurge—and the true God that is revealed to humankind by Jesus. To Marcion, the Christian God alone is a God of love and mercy. Therefore, he concluded, Christianity should detach itself entirely from the Hebrew Bible. Most people have heard some version of the idea that the Hebrew God is vindictive, unforgiving, and particularistic, and that the Christian God teaches grace and mercy. But the notion that they're radically distinct has now returned. The prominent Internet talk-show host Tucker Carlson has spoken on numerous occasions about disconnecting the Hebrew Bible from the New Testament. On the August 25, 2025 episode of his show, he explained that he had just read what Christians called the Old Testament and "was pretty shocked by—as I think many people who read it are—by the violence in it, and shocked by the revenge in it, the genocide in it." Then, in conversation with Megyn Kelly on November 6, he said that "Western civilization is derived from the New Testament. It is based on Christian ethics. And the core difference between the West and the rest of the world—not just Israel but every other country—is that we don't believe in collective punishment because we don't believe in blood guilt." It's important to draw a distinction between Marcionism and the doctrine of supersessionism, historically accepted by some Christian theologians. Supersessionism claims that God's covenant with Israel has been replaced, or superseded, by the universal redemption brought about by Jesus. Marcion, by contrast, says something else: that the God who established a covenant with the children of Israel is not the same as the Christian God at all, but a lesser, wicked deity. The idea that the Hebrew Bible and the Christian New Testament are motivated by different ethics and aim at different moral teachings is not especially controversial. After all, that is a conventional Jewish understanding of the New Testament. But the early church fathers decisively rejected Marcion's ideas: both his dualism and his attempt to remove the story of Israel from the Christian Bible. One, Tertullian, wrote five books refuting him. Another foundational Christian thinker, Irenaeus, declared Marcion a heretic. By rejecting his teachings, Christianity made a defining choice to accept that the God of creation and the God of Christian redemption are, for Christians, one and the same. And because one of the most popular anti-Jewish voices is sounding some of those very notes right now, a deeper, Christian context seems necessary to help Jews understand the nature of the new assault against them. To this end, the Christian philosopher R.J. Snell joins Mosaic's editor Jonathan Silver to explain that context. Snell is the director of academic programs at Princeton University's Witherspoon Institute and the editor in chief of its publication, Public Discourse. He delves into what Marcion believed, why the church rejected him, and what was at stake in that rejection—then and now.

“Every Objection to The Papacy Answered” This episode dives into the role of Peter and the significance of Rome in the context of papal authority. Explore questions like whether the Bible indicates Peter’s presence in Rome and how 1 Peter 5:13 supports this claim, along with discussions on the implications of Paul rebuking Peter and the nature of papal fallibility. Join The CA Live Club Newsletter: Click Here Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 03:00 – Is the papacy unbiblical or a temporary office? 07:30 – Does the Bible ever say Peter went to Rome? 11:30 – How does 1 Peter 5:13 support Peter's presence in Rome? 14:30 – Did Peter and Paul really found the church in Rome together? 16:30 – Does Paul rebuking Peter disprove papal authority? 19:30 – Can a pope be fallible or rebuked for his actions? 23:00 – Is the real Protestant objection that we don't need structure, sacraments, or hierarchy? 25:30 – What does the temple veil really mean for Christian worship? 29:00 – If Jesus is the only mediator, why do we have priests or popes? 32:30 – Does the Eucharist show that Christian priesthood is still valid? 36:00 – What's the real difference between Catholicism and Orthodoxy on the papacy? 39:30 – Is the Pope really just “first among equals”? 42:00 – What does Irenaeus say about Rome's authority and apostolic succession? 45:00 – Did Pope John Paul II suggest the papacy could look different in the future? 47:30 – Is the complexity of the modern papacy a sign of corruption or growth? 50:00 – Does celibacy contradict Peter's example? 53:00 – Was Peter actually married during his apostleship? 55:00 – Is the Pope the Antichrist and the Church the Whore of Babylon?