Podcasts about johannine

In this episode, Clint and Michael explore the first scene of John's Easter narrative in chapter 20, diving deep into the moment Mary Magdalene discovers the empty tomb and the footrace between Peter and the "beloved disciple"—presumed to be John. The discussion highlights the uniquely Johannine details that emphasize the personal witness, symbolic actions like the folded grave clothes, and how belief often precedes full understanding. They reflect on the theological significance of light and darkness, the evolving faith of the disciples, and the subtle pushback against resurrection skepticism woven into the text. It's a thoughtful conversation about how Easter isn't just a moment—it's a movement of growing faith. Pastor Talk Quick Links: Learn more about the Pastor Talk series and view our previous studies at https://pastortalk.co Subscribe to get the Pastor Talk episodes via podcast, email and much more! https://pastortalk.co#subscribe Questions or ideas? Connect with us! https://pastortalk.co#connect Interested in joining us for worship on Sunday at 8:50am? Join us at https://fpcspiritlake.org/stream

In this episode, Clint and Michael explore the first scene of John's Easter narrative in chapter 20, diving deep into the moment Mary Magdalene discovers the empty tomb and the footrace between Peter and the "beloved disciple"—presumed to be John. The discussion highlights the uniquely Johannine details that emphasize the personal witness, symbolic actions like the folded grave clothes, and how belief often precedes full understanding. They reflect on the theological significance of light and darkness, the evolving faith of the disciples, and the subtle pushback against resurrection skepticism woven into the text. It's a thoughtful conversation about how Easter isn't just a moment—it's a movement of growing faith. Pastor Talk Quick Links: Learn more about the Pastor Talk series and view our previous studies at https://pastortalk.co Subscribe to get the Pastor Talk episodes via podcast, email and much more! https://pastortalk.co#subscribe Questions or ideas? Connect with us! https://pastortalk.co#connect Interested in joining us for worship on Sunday at 8:50am? Join us at https://fpcspiritlake.org/stream

Revelation Class 15;  Heading to the Final Showdown 26 February 2025 Revelation, Chapter Twenty – Twenty-two   Andrew of Caesarea, Commentary on the Apocalypse, ed. David G. Hunter, trans. Eugenia Scarvelis Constantinou, vol. 123, The Fathers of the Church (Washington, DC: The Catholic University of America Press, 2011). Fr. John Peck; Fr. Barnabas Powell. Rejecting RAPTUREMANIA: An Orthodox Look at a Dubious Doctrine (Function). Kindle Edition. Patrick Henry Reardon, Revelation: A Liturgical Prophecy (Yonkers, NY: St. Vladimir's Seminary Press, 2018). Chapter Twenty One thousand years.   Andrew of Caesarea:  … The one thousand years, therefore, is the time from the Incarnation of the Lord until the coming of the Antichrist. Gog and Magog. Fr. Patrick Reardon.  The name is not especially important for the identification of the invader; like the other names in these chapters of Ezekiel, it symbolizes evil realities much larger and more menacing than their historical references. Thus understood, Gog and his forces appear here in Revelation 20. On Eternal Punishment Andrew of Carsarea.  For also as there are “many mansions in my Father's” among those saved, thus, here too, there are different places and manners of punishments, those sharper and those milder, by which those not deemed worthy of the Book of Life will be tried. Chapter Twenty-One The End of Evil. Fr. Patrick Reardon.  In this final vision, which lasts two chapters, John is aware that seven things are gone forever: the sea, death, grief, crying, pain, the curse, and the night (21:1, 4; 22:3, 5). Here we are dealing with the definitive abolition of conflict, the end of chaos. The first symbol of this chaos is the sea... The New Eden. Fr. Patrick Reardon.  John's vision here, especially verses 19–21, is also related to Ezekiel 28:12–15, where we find joined the themes of the mountain and the precious stones, for this city is also the Garden of Eden, where those stones first grew (cf. Gen 2:10–12). An Example of Symbolic Interpretation (the stones) Andrew of Caesarea.  By the amethyst, being somehow fiery in appearance, I surmise Matthias is signified, having been deemed worthy of the divine fire in the distribution of tongues and filling again the place of the one who had fallen, with fiery yearning to be well pleasing to the One who had chosen . Chapter Twenty-Two The Living Waters. Fr. Patrick Reardon.  The theme of the living waters is very much central to the Johannine corpus (cf. Jn 4:7–15; 7:38; 19:34; 1 Jn 5:6–8). The Seal/Name. Fr. Patrick Reardon.  Heaven, portrayed here as vision and worship with the angels (verses 8–9), is for all those whose foreheads are sealed with the mark of the living God. This sealing, of course, stands in contrast to the mark of beast… Blessed is the Kingdom… Fr. Patrick Reardon.  In this book a great deal has been said about the worship in the heavenly sanctuary. Now we learn that Christians already share in the worship that the angels give to God (verses 8–9). The End of Old Time Fr. Patrick Reardon.  Verse 11 indicates a definite cut-off point in history, which is the final coming of Christ. Verse 12, which quotes Isaiah 40:10, promises the reward, which is access to the Holy City, eternal beatitude—the fullness of communion with God. In preparation for that reward, verses 14–16 are something of an altar call, an appeal for repentance, based on all that this book has said. The Final Partition Fr. Patrick Reardon.  In referring to those “outside” the City, John is relying on an ancient eucharistic discipline of the Church, called “excommunication,” which literally excluded the person from receiving holy communion. … Some Terms Chiliasm was (may have been?) renounced at the Second Ecumenical Council.   The millennium is now.  The first resurrection confused people: it is the one to hades or the bosom of Abraham. Pre-millennialism is very similar to chiliasm.  A literal reign.  It misunderstands the language. About the Rapture From Fr. John Peck and Fr. Barnabas Powell.  “There is no Rapture. It isn't in the Bible. It was invented in the 19th century, and spread because of new religious groups, and the use of a specifically tailored study Bible. Believers will be present for the Great Tribulation to give their witness and glorify God, as the Bible says. There is no Third Coming of Christ. When Christ returns, that is the end of this world, and it will be unmistakable. There will be no doubt whatsoever.  Stop worrying about what you will do if Jesus comes back before you die. Instead, worry about what will happen if you die before Jesus comes back.” From the OSB: Christ's second coming will entail a sudden revelation of judgment.  One will be taken to heaven and the other left for eternal condemnation.  The separation of the saints from the wicked will occur on “the day when the Son of man is revealed” (v. 30) and not, as some speculate today, at an event that occurs before His return. As for Preterism and Partial Preterism; the Orthodox Church does not look to the book of Revelation for specific data on the end times.  If you want to shoehorn it into this debate, it is partial-preterist.  

Sir Isaac Newton was an English polymath active as a mathematician, physicist, astronomer, alchemist, theologian, and author. Newton was a key figure in the Scientific Revolution and the following Enlightenment. His book Philosophiæ Naturalis Principia Mathematica, first published in 1687, achieved the first great unification in physics and established classical mechanics. While Newton pioneered the laws of motion and universal gravitation that formed the dominant scientific viewpoint for centuries, his first love was religious studies, specifically the issue of The Trinity, which he vehemently opposed in his secret writings. Peer down the telescope as Joel focuses on the hidden side of Isaac Newton's battle with the Catholic Church and what he deemed as the false doctrine of The Trinity. He then lays out the conflict between Athanasius and Arius, in which Newton took the side of Arius, who rejected the view of the Three in One. Joel then breaks down the Johannine Comma, which is the Trinity's most clear-cut verse, and whether or not it should have been included in the Bible. Buy Me A Coffee: Donate Website: https://linktr.ee/joelthomasmedia Follow: Instagram | X | Facebook Watch: YouTube | Rumble Music: YouTube | Spotify | Apple Music Films: merkelfilms.com Email: freetherabbitspodcast@gmail.com Distributed by: merkel.media Produced by: @jack_theproducer INTRO MUSIC Joel Thomas - Free The Rabbits YouTube | Apple Music | Spotify OUTRO MUSIC Joel Thomas - Spinning YouTube | Apple Music | Spotify

In this episode, we consider the profound theological insights of Geerhardus Vos as found in pp. 355–360 of his Biblical Theology. Camden Bucey and Lane Tipton explore the Johannine concept of truth, which transcends human-centered definitions like coherence or correspondence theories. Instead, John presents truth as an intrinsic, divine attribute embodied in the Logos, Jesus Christ, and rooted in heavenly realities. The discussion highlights how Jesus is both the fulfillment and culmination of the Old Testament, uniting Christocentrism and Christotelism to show that all Scripture points to him. From heavenly realities and earthly shadows to worship in Spirit and truth, the episode unpacks the eschatological depth of John's Gospel and the organic unity of God's redemptive revelation. We also reflect on Jesus' own hermeneutic, his attitude toward Scripture as the “most orthodox of the orthodox,” and how his approach undergirds the Reformation's emphasis on the open access of Scripture to all people. This rich conversation will deepen your understanding of biblical theology, worship, and the relationship between the Old and New Testaments. Join us as we uncover how Christ is not only the center but also the goal of all Scripture, illuminating God's unified message of redemption across the ages. Chapters 00:07 Introduction 05:27 Upcoming Oklahoma City Seminar 10:12 True and Truth in the Gospel of John 19:57 Heavenly Realities and Earthly Shadows 31:47 Jesus' Attitude toward the Old Testament 35:16 Christo-Centrism and Christotelism 47:28 The Fulfillment of the Scriptures 55:26 Conclusion

In this episode, we consider the profound theological insights of Geerhardus Vos as found in pp. 355–360 of his Biblical Theology. Camden Bucey and Lane Tipton explore the Johannine concept […]

Abstract: The Lucan and Johannine writings emphasize the literalness and physicality of the resurrection of Jesus Christ. This emphasis does not represent an emerging Christology from an earlier, inchoate conception of Jesus and the meaning of his life. Rather, it reflects an effort to defend the doctrine of the resurrection—of Christ and humanity—against the increasing […] The post “Our Hands Have Handled”: Ensuring the Reassuring Doctrine of the Resurrection in the Lucan and Johannine Writings first appeared on The Interpreter Foundation.

1 John 5:20 is one of the handful of grammatically ambiguous passages in the New Testament that either calls Jesus "God" (theos) or distinguishes Jesus from God. This week's episode examines the passage as neutrally and fairly as possible to determine whether Jesus is called "the true God and eternal life." 1 John 5:20 will be set in the broader context of the entire book and the context of Johannine literature as a whole before deciding on the key theological matter. Visit Amazon to buy your copy of my book Wisdom Christology in the Gospel of John: https://a.co/d/6nFEbZg           Please consider supporting this Podcast and future projects by donating at: https://www.paypal.me/10mintruthtalks           To view the notes from this episode please click the link below: https://docs.google.com/document/d/1zrfYTQ3ihq_7cw14EXc79cehwNtXyjOi1zpNoFWb0Q0/edit?usp=sharing     Check out some of my videos on YouTube at: https://www.youtube.com/@BiblicalUnitarianPodcast           Follow us on Twitter at: https://twitter.com/OneGodPodcast  

Connections between OT and Johannine Lit

Subjected to more criticism than any other book now incorporated in the New Testament, the Apocalypse -- popularly accredited to St. John the Divine -- is by far the most important but least understood of the Gnostic Christian writings. Though Justin Martyr declared the Book of Revelation to have been written by "John, one of Christ's apostles," its authorship was disputed as early as the second century after Christ. In the third century these contentions became acute and even Dionysius of Alexandria and Eusebius attacked the Johannine theory, declaring that both the Book of Revelation and the Gospel according to St. John were written by one Cerinthus, who borrowed the name of the great apostle the better to foist his own doctrines upon the Christians. Later Jerome questioned the authorship of the Apocalypse and during the Reformation his objections were revived by Luther and Erasmus. The once generally accepted notion that the Book of Revelation was the actual record of a "mystical experience" occurring to St. John while that seer was an exile in the Isle of Parmos is now regarded with disfavor by more critical scholars. Other explanations have therefore been advanced to account for the symbolism permeating the volume and the original motive for its writing. The more reasonable of these theories may be summed up as follows: First, upon the weight of evidence furnished by its own contents the Book of Revelation may well be pronounced a pagan writing -- one of the sacred books of the Eleusinian or Phrygian Mysteries. As a corollary, the real author of a work setting forth the profundities of Egyptian and Greek mysticism must have been an initiate himself and consequently obligated to write only in the symbolic language of the Mysteries. Second, it is possible that the Book of Revelation was written to reconcile the seeming discrepancies between the early Christian and pagan religious philosophies. When the zealots of the primitive Christian Church sought to Christianize pagandom, the pagan initiates retorted with a powerful effort to paganize Christianity. The Christians failed but the pagans succeeded. With the decline of paganism the initiated pagan hierophants transferred their base of operations to the new vehicle of primitive Christianity, adopting the symbols of the new cult to conceal those eternal verities which are ever the priceless possession of the wise. 

Johannine view of baptism and being born of water

Full Text of ReadingsTwenty-fourth Sunday in Ordinary Time Lectionary: 131The Saint of the day is Our Lady of SorrowsThe Story of Our Lady of Sorrows For a while there were two feasts in honor of the Sorrowful Mother: one going back to the 15th century, the other to the 17th century. For a while both were celebrated by the universal Church: one on the Friday before Palm Sunday, the other in September. The principal biblical references to Mary's sorrows are in Luke 2:35 and John 19:26-27. The Lucan passage is Simeon's prediction about a sword piercing Mary's soul; the Johannine passage relates Jesus' words from the cross to Mary and to the beloved disciple. Many early Church writers interpret the sword as Mary's sorrows, especially as she saw Jesus die on the cross. Thus, the two passages are brought together as prediction and fulfillment. Saint Ambrose in particular sees Mary as a sorrowful yet powerful figure at the cross. Mary stood fearlessly at the cross while others fled. Mary looked on her Son's wounds with pity, but saw in them the salvation of the world. As Jesus hung on the cross, Mary did not fear to be killed, but offered herself to her persecutors. Reflection John's account of Jesus' death is highly symbolic. When Jesus gives the beloved disciple to Mary, we are invited to appreciate Mary's role in the Church: She symbolizes the Church; the beloved disciple represents all believers. As Mary mothered Jesus, she is now mother to all his followers. Furthermore, as Jesus died, he handed over his Spirit. Mary and the Spirit cooperate in begetting new children of God—almost an echo of Luke's account of Jesus' conception. Christians can trust that they will continue to experience the caring presence of Mary and Jesus' Spirit throughout their lives and throughout history. Learn more about the sorrows of Mary. Saint of the Day, Copyright Franciscan Media

In the first episode of an interim series on lesser known fathers, Dr. Papandrea introduces one of the “apostolic fathers,” Papias of Hierapolis. We only have fragments of his writings, but those fragments started a controversy over the authorship of the book of Revelation and the Johannine letters. Papias is a good example of how the Church fathers, as individuals, were not right about everything - Papias was wrong in his methodology for interpreting the Book of Revelation, among other things, but he gives us some important clues into the authorship and writing of the Gospels. Links To read some of the fragments of Papias' Exposition of the Sayings of the Lord: https://www.catholicculture.org/culture/library/fathers/view.cfm?recnum=1609&repos=8&subrepos=0&searchid=2418437 To listen to Mike Aquilina's episode on Ignatius of Antioch: https://www.catholicculture.org/commentary/episode-4-ignatius-antioch-to-know-jesus-christ-our-god/ To listen to Mike Aquilina's episode on Polycarp of Smyrna: https://www.catholicculture.org/commentary/episode-5-st-polycarp-and-social-network/ To listen to Mike Aquilina's episode on the fourth century historian Eusebius of Caesarea: https://www.catholicculture.org/commentary/ep-25eusebius-history-from-wrong-side-history/ For more on Papas and the apostolic fathers, in the context of the history of the early Church, see the book: Reading the Church Fathers: A History of the Early Church and the Development of Doctrine: https://sophiainstitute.com/product/reading-the-church-fathers/ For Dr. Papandrea's take on the Book of Revelation, see the book: The Wedding of the Lamb: A Historical Approach to the Book of Revelation: https://wipfandstock.com/9781608998067/the-wedding-of-the-lamb/ To watch Dr. Papandrea's short video on the early hierarchy of the Church and the definitions of the Greek words for the clergy, see: Did The Original Church Have Bishops?: https://youtu.be/bXQ0UYfN9a0?si=SxFVGcfkiME9jlXa SIGN UP for Catholic Culture's Newsletter:  https://www.catholicculture.org/newsletters/ DONATE at:  http://www.catholicculture.org/donate/audio To connect with Dr. James Papandrea, On YouTube - The Original Church:  https://www.youtube.com/@TheOriginalChurch Join the conversation in the Original Church Community on Locals:  https://theoriginalchurch.locals.com/ Dr. Papandrea's Homepage:  http://www.jimpapandrea.com Theme Music: Gaudeamus (Introit for the Feast of All Saints), sung by Jeff Ostrowski. Courtesy of Corpus Christi Watershed:  https://www.ccwatershed.org/  

In The Countercultural Victory of 1 John in Greco-Roman Context: Conquering the World (T&T Clark, 2023), Ahreum Kim re-examines conquering language in 1 John, arguing that when the letter is read with the context of Greco-Roman culture in mind, the conflict extends beyond in-fighting within the Johannine community. She suggests that the letter's author presents a consistent countercultural narrative due to concern about the predominant world, and proposes that the author exhorts the minority Johannine community to hold onto their belief while proclaiming that they are triumphant conquerors against the prevailing “world”. Kim first examines how conquering language toward a Johannine nike utilizes militaristic undertones already familiar in Greco-Roman culture. She argues that each of the opponents mentioned is affiliated with “the world”, and it is ultimately the conquering of the world itself which marks the Johannine victory. Kim demonstrates that the author references the negative fear of the divine in the polytheistic world which contrasts with the Johannine love of God, and that his countercultural message continues to the very end, with a concluding warning against the many worldly idols. Finally, she posits that the battle with the Greco-Roman world is ultimately a conflict of pistis, comparing Roman soldiers achieving military victories with a pistis to their emperor, and the repeated emphasis on Jesus as the true Son of God. Ahreum Kim recently completed her PhD under the supervision of Professor George van Kooten at the University of Cambridge. Her research spans across the New Testament and early Christianity, including Johannine literature, Jewish-Christian relations, and the disciples closest to Jesus. She is also the editor of Old and New: Essays on Continuity and Discontinuity in the New Testament, by Morna Hooker (Mohr Siebeck 2024). Jonathon Lookadoo is Associate Professor at the Presbyterian University and Theological Seminary in Seoul, South Korea. While his interests range widely over the world of early Christianity, he is the author of books on the Epistle of Barnabas, Ignatius of Antioch, and the Shepherd of Hermas, including The Christology of Ignatius of Antioch (Cascade, 2023). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In The Countercultural Victory of 1 John in Greco-Roman Context: Conquering the World (T&T Clark, 2023), Ahreum Kim re-examines conquering language in 1 John, arguing that when the letter is read with the context of Greco-Roman culture in mind, the conflict extends beyond in-fighting within the Johannine community. She suggests that the letter's author presents a consistent countercultural narrative due to concern about the predominant world, and proposes that the author exhorts the minority Johannine community to hold onto their belief while proclaiming that they are triumphant conquerors against the prevailing “world”. Kim first examines how conquering language toward a Johannine nike utilizes militaristic undertones already familiar in Greco-Roman culture. She argues that each of the opponents mentioned is affiliated with “the world”, and it is ultimately the conquering of the world itself which marks the Johannine victory. Kim demonstrates that the author references the negative fear of the divine in the polytheistic world which contrasts with the Johannine love of God, and that his countercultural message continues to the very end, with a concluding warning against the many worldly idols. Finally, she posits that the battle with the Greco-Roman world is ultimately a conflict of pistis, comparing Roman soldiers achieving military victories with a pistis to their emperor, and the repeated emphasis on Jesus as the true Son of God. Ahreum Kim recently completed her PhD under the supervision of Professor George van Kooten at the University of Cambridge. Her research spans across the New Testament and early Christianity, including Johannine literature, Jewish-Christian relations, and the disciples closest to Jesus. She is also the editor of Old and New: Essays on Continuity and Discontinuity in the New Testament, by Morna Hooker (Mohr Siebeck 2024). Jonathon Lookadoo is Associate Professor at the Presbyterian University and Theological Seminary in Seoul, South Korea. While his interests range widely over the world of early Christianity, he is the author of books on the Epistle of Barnabas, Ignatius of Antioch, and the Shepherd of Hermas, including The Christology of Ignatius of Antioch (Cascade, 2023). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

In The Countercultural Victory of 1 John in Greco-Roman Context: Conquering the World (T&T Clark, 2023), Ahreum Kim re-examines conquering language in 1 John, arguing that when the letter is read with the context of Greco-Roman culture in mind, the conflict extends beyond in-fighting within the Johannine community. She suggests that the letter's author presents a consistent countercultural narrative due to concern about the predominant world, and proposes that the author exhorts the minority Johannine community to hold onto their belief while proclaiming that they are triumphant conquerors against the prevailing “world”. Kim first examines how conquering language toward a Johannine nike utilizes militaristic undertones already familiar in Greco-Roman culture. She argues that each of the opponents mentioned is affiliated with “the world”, and it is ultimately the conquering of the world itself which marks the Johannine victory. Kim demonstrates that the author references the negative fear of the divine in the polytheistic world which contrasts with the Johannine love of God, and that his countercultural message continues to the very end, with a concluding warning against the many worldly idols. Finally, she posits that the battle with the Greco-Roman world is ultimately a conflict of pistis, comparing Roman soldiers achieving military victories with a pistis to their emperor, and the repeated emphasis on Jesus as the true Son of God. Ahreum Kim recently completed her PhD under the supervision of Professor George van Kooten at the University of Cambridge. Her research spans across the New Testament and early Christianity, including Johannine literature, Jewish-Christian relations, and the disciples closest to Jesus. She is also the editor of Old and New: Essays on Continuity and Discontinuity in the New Testament, by Morna Hooker (Mohr Siebeck 2024). Jonathon Lookadoo is Associate Professor at the Presbyterian University and Theological Seminary in Seoul, South Korea. While his interests range widely over the world of early Christianity, he is the author of books on the Epistle of Barnabas, Ignatius of Antioch, and the Shepherd of Hermas, including The Christology of Ignatius of Antioch (Cascade, 2023). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biblical-studies

In The Countercultural Victory of 1 John in Greco-Roman Context: Conquering the World (T&T Clark, 2023), Ahreum Kim re-examines conquering language in 1 John, arguing that when the letter is read with the context of Greco-Roman culture in mind, the conflict extends beyond in-fighting within the Johannine community. She suggests that the letter's author presents a consistent countercultural narrative due to concern about the predominant world, and proposes that the author exhorts the minority Johannine community to hold onto their belief while proclaiming that they are triumphant conquerors against the prevailing “world”. Kim first examines how conquering language toward a Johannine nike utilizes militaristic undertones already familiar in Greco-Roman culture. She argues that each of the opponents mentioned is affiliated with “the world”, and it is ultimately the conquering of the world itself which marks the Johannine victory. Kim demonstrates that the author references the negative fear of the divine in the polytheistic world which contrasts with the Johannine love of God, and that his countercultural message continues to the very end, with a concluding warning against the many worldly idols. Finally, she posits that the battle with the Greco-Roman world is ultimately a conflict of pistis, comparing Roman soldiers achieving military victories with a pistis to their emperor, and the repeated emphasis on Jesus as the true Son of God. Ahreum Kim recently completed her PhD under the supervision of Professor George van Kooten at the University of Cambridge. Her research spans across the New Testament and early Christianity, including Johannine literature, Jewish-Christian relations, and the disciples closest to Jesus. She is also the editor of Old and New: Essays on Continuity and Discontinuity in the New Testament, by Morna Hooker (Mohr Siebeck 2024). Jonathon Lookadoo is Associate Professor at the Presbyterian University and Theological Seminary in Seoul, South Korea. While his interests range widely over the world of early Christianity, he is the author of books on the Epistle of Barnabas, Ignatius of Antioch, and the Shepherd of Hermas, including The Christology of Ignatius of Antioch (Cascade, 2023). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

On this special episode of FACTS, Dr. Boyce is joined by Fr. Brett Murphy from Morecambe, UK, to discuss the Apostolic Churches that were in England before the arrival of Augustine of Canterbury. They will discuss the Johannine traditions, Pauline traditions, and other Celtic traditions that were in the area. They will delve into Bede's Ecclesiastical History and Tertullian's statements about the churches there. If you'd like to donate to our ministry or be a monthly partner that receives newsletters and one on one discussions with Dr. Boyce, here's a link: https://give.tithe.ly/?formId=6381a2ee-b82f-42a7-809e-6b733cec05a7 Here is a link to Fr. Brett's channel: https://youtube.com/@RevBrettMurphy?si=yyXRwQrBmCimlvBq Here's a link to a similar discussion with Fr. Steve Macias, specifically about Augustine of Canterbury: https://youtube.com/live/ZYSd7oXg1HQ?feature=share

In a shocking turn of events, the author of the Gospel of John is consistent with his themes and threads, and nowhere is that more than it is this week, when we dive into John 10 to talk about Good Shepherds, and John 15 to talk about Good Friends. It's about community, grace, empowerment, and the profundity of Divine Love. Join us if you can for this Johannine exploration.

The Apostle John, (now in his twilight years,) hearing about the growing concerns of his brothers and sisters in Christ sets pen to paper to write a letter assuring them of their salvation in Christ, and condemning the gnostic false teachers of that time.In this study of 1,2, and 3 John, we will cover the same topics: Assurance of Salvation, Walking in the Light, Worldliness vs. Godliness, and perhaps the most common theme in the Johannine writings, Loving One Another in the Body of Christ.For more resources like notes and manuscripts, visit us at Verse By Verse Fellowship.

The Apostle John, (now in his twilight years,) hearing about the growing concerns of his brothers and sisters in Christ sets pen to paper to write a letter assuring them of their salvation in Christ, and condemning the gnostic false teachers of that time.In this study of 1,2, and 3 John, we will cover the same topics: Assurance of Salvation, Walking in the Light, Worldliness vs. Godliness, and perhaps the most common theme in the Johannine writings, Loving One Another in the Body of Christ.For more resources like notes and manuscripts, visit us at Verse By Verse Fellowship.

The Apostle John, (now in his twilight years,) hearing about the growing concerns of his brothers and sisters in Christ sets pen to paper to write a letter assuring them of their salvation in Christ, and condemning the gnostic false teachers of that time.In this study of 1 John, we will cover the same topics: Assurance of Salvation, Walking in the Light, Worldliness vs. Godliness, and perhaps the most common theme in the Johannine writings, Loving One Another in the Body of Christ.For more resources like notes and manuscripts, visit us at Verse By Verse Fellowship.

The Apostle John, (now in his twilight years,) hearing about the growing concerns of his brothers and sisters in Christ sets pen to paper to write a letter assuring them of their salvation in Christ, and condemning the gnostic false teachers of that time.In this study of 1 John, we will cover the same topics: Assurance of Salvation, Walking in the Light, Worldliness vs. Godliness, and perhaps the most common theme in the Johannine writings, Loving One Another in the Body of Christ.For more resources like notes and manuscripts, visit us at Verse By Verse Fellowship.

The Apostle John, (now in his twilight years,) hearing about the growing concerns of his brothers and sisters in Christ sets pen to paper to write a letter assuring them of their salvation in Christ, and condemning the gnostic false teachers of that time.In this study of 1 John, we will cover the same topics: Assurance of Salvation, Walking in the Light, Worldliness vs. Godliness, and perhaps the most common theme in the Johannine writings, Loving One Another in the Body of Christ.For more resources like notes and manuscripts, visit us at Verse By Verse Fellowship.

The Apostle John, (now in his twilight years,) hearing about the growing concerns of his brothers and sisters in Christ sets pen to paper to write a letter assuring them of their salvation in Christ, and condemning the gnostic false teachers of that time.In this study of 1 John, we will cover the same topics: Assurance of Salvation, Walking in the Light, Worldliness vs. Godliness, and perhaps the most common theme in the Johannine writings, Loving One Another in the Body of Christ.For more resources like notes and manuscripts, visit us at Verse By Verse Fellowship.

As you listen today, would you consider helping the Yale Center for Faith & Culture meet a $10,000 matching challenge for  2024 podcast production? visit faith.yale.edu/give to donate today."Christians are called to collaborate without compromise and to critique without dualism." (N.T. Wright, from today's episode)What better way to secure the greatness of your political state (or maybe political party) than to invoke the name of God as being uniquely supportive of your team? It brings a sickening and divisive new meaning to Romans 8:31—”If God is for us, who can be against us?” In this episode, revered New Testament scholar N.T. Wright joins Miroslav Volf to discuss Monotheism, Nationalism, & Violence. Together they reflect on the history and current realities of what happens when these three elements converge. The conversation was inspired by N.T. Wright's response to a short digital booklet that Miroslav Volf entitled Monotheism, Nationalism, & Violence: 25 Theses, which is available for download at faith.yale.edu.Click here to download Monotheism, Nationalism, & Violence: 25 Theses, a short digital booklet by Miroslav Volf, via faith.yale.edu.“In this essay, written in form of 25 interlocking theses, I approach the problem of religiously motivated or legitimized violence by exploring the relation between monotheism and nationalism. The first is allegedly the most violent of all forms of religion and the second one of the most violent forms of political arrangements, especially when it is cut loose from universal moral commitment and tied to some form of tribal identity (“exclusive nationalism”). I argue that monotheism is a universalist creed and that it is compatible only with inclusive nationalism, a nationalism that is a form of special relations framed by a universal moral code. When monotheism is aligned with exclusive nationalism—when it becomes a “political religion” aligned with exclusivist nationalism—monotheism betrays its universality, a feature which lies at its very core, and morphs into violence, generating and legitimizing henotheism: our god of our nation in contrast and competition to other nations with their gods. Alternatively, if monotheism keeps its universality while associated as political religion with exclusive nationalism it will tend to underwrite dreams of nationalist imperialism: our god and our nation as masters of the world.”Show NotesHelp the Yale Center for Faith & Culture meet a $10,000 matching challenge for podcast production; visit faith.yale.edu/give to donate today.Download Miroslav Volf's short digital booklet, Monotheism, Nationalism, & Violence: 25 ThesesVolf introduces Monotheism, Nationalism, & Violence“The price monotheism always has to pay for its alliance with exclusive nationalism is the loss of its soul. When monotheism embraces exclusive nationalism, monotheism's God morphs from the creator and lover of all people and all creatures into a selfish and violent idol of a particular nation.”Instrumentalizing GodWhat is religion anyway?Brent Nongbri, Before Religion: A History of a Modern ConceptMartin Riesenbrot, A Promise of Salvation, A Theory of ReligionChristians were regarded with suspicion, as atheistsWright: “…this leads some to say religion is itself a dangerous and violent thing because it leads to people saying I have this God and he's more important than your God or whatever. And all sorts of violence stem from that. Indeed, one could argue that the Enlightenment's redefinition radical redefinition of the word religion over against its, say, early centuries use, has been part of the problem. But that, that would be perhaps a more polemical thesis.”Religion plays an important role in political society.How did religion work in the ancient world?Is religion a force for evil in society? Working from a secularist paradigm or not?Monotheism revised by ChristologyTwo Christian groups anathematizing each other“Nothing hangs on the word religion.”Ultimate allegiance, and to what?What are the political responsibilities of the state to religion?Naming proper allegianceWright on Jesus and Political Authority in John 19: “In other words, in the famous Romans 13, um, it's not a totalitarian passage, though some have read it like that. But Paul says there is no authority except from God. In other words, there is the one God, but God wants his world to be wisely governed by human authorities. But he will then call them to account. And my favorite passage on that is in John 19, when Jesus is being interviewed by Pontius Pilate. And Pilate says, don't you realize I have the right to have you killed? And Jesus says, and it's extraordinary, think of Johannine theology, that Jesus says this to Pilate. You could have no authority over me unless it was given to you from above and then the corollary is therefore the one who handed me over to you has the greater sin and that's that's a very interesting differentiation which no doubt Pilate couldn't understand at all and of course violence enters in straight away because Pilate's response is to send him off to be crucified.”Polycarp (paraphrased by N.T. Wright): “Now I won't worship your God, but I will respect you enough to honor you if you want to have a conversation about this.”“That one God is doing justice in the world.”Jan Assman: creating the states in which violence in the name of God is possibleBringing in atonement theology“All three monotheisms in some sense affirm the freedom of religion.”Noble ideal of the post-enlightenment world: an inclusive nationalism and inclusive monotheism.Freedom of religionChristianity as trinitarian monotheismRomans 8: Spirit groaningJesus's cry for derelictionWright: “Collaborate without compromise and to critique without dualism.”Production NotesThis podcast featured N.T. Wright and Miroslav VolfEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Macie BridgeA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

The Apostle John, (now in his twilight years,) hearing about the growing concerns of his brothers and sisters in Christ sets pen to paper to write a letter assuring them of their salvation in Christ, and condemning the gnostic false teachers of that time.In this study of 1 John, we will cover the same topics: Assurance of Salvation, Walking in the Light, Worldliness vs. Godliness, and perhaps the most common theme in the Johannine writings, Loving One Another in the Body of Christ.For more resources like notes and manuscripts, visit us at Verse By Verse Fellowship.

The Apostle John, (now in his twilight years,) hearing about the growing concerns of his brothers and sisters in Christ sets pen to paper to write a letter assuring them of their salvation in Christ, and condemning the gnostic false teachers of that time.In this study of 1 John, we will cover the same topics: Assurance of Salvation, Walking in the Light, Worldliness vs. Godliness, and perhaps the most common theme in the Johannine writings, Loving One Another in the Body of Christ.For more resources like notes and manuscripts, visit us at Verse By Verse Fellowship.

The Apostle John, (now in his twilight years,) hearing about the growing concerns of his brothers and sisters in Christ sets pen to paper to write a letter assuring them of their salvation in Christ, and condemning the gnostic false teachers of that time.In this study of 1 John, we will cover the same topics: Assurance of Salvation, Walking in the Light, Worldliness vs. Godliness, and perhaps the most common theme in the Johannine writings, Loving One Another in the Body of Christ.For more resources like notes and manuscripts, visit us at Verse By Verse Fellowship.

The Apostle John, (now in his twilight years,) hearing about the growing concerns of his brothers and sisters in Christ sets pen to paper to write a letter assuring them of their salvation in Christ, and condemning the gnostic false teachers of that time.In this study of 1 John, we will cover the same topics: Assurance of Salvation, Walking in the Light, Worldliness vs. Godliness, and perhaps the most common theme in the Johannine writings, Loving One Another in the Body of Christ.For more resources like notes and manuscripts, visit us at Verse By Verse Fellowship.

The Apostle John, (now in his twilight years,) hearing about the growing concerns of his brothers and sisters in Christ sets pen to paper to write a letter assuring them of their salvation in Christ, and condemning the gnostic false teachers of that time.In this study of 1 John, we will cover the same topics: Assurance of Salvation, Walking in the Light, Worldliness vs. Godliness, and perhaps the most common theme in the Johannine writings, Loving One Another in the Body of Christ.For more resources like notes and manuscripts, visit us at Verse By Verse Fellowship.

The Apostle John, (now in his twilight years,) hearing about the growing concerns of his brothers and sisters in Christ sets pen to paper to write a letter assuring them of their salvation in Christ, and condemning the gnostic false teachers of that time.In this study of 1 John, we will cover the same topics: Assurance of Salvation, Walking in the Light, Worldliness vs. Godliness, and perhaps the most common theme in the Johannine writings, Loving One Another in the Body of Christ.For more resources like notes and manuscripts, visit us at Verse By Verse Fellowship.

The Apostle John, (now in his twilight years,) hearing about the growing concerns of his brothers and sisters in Christ sets pen to paper to write a letter assuring them of their salvation in Christ, and condemning the gnostic false teachers of that time.In this study of 1 John, we will cover the same topics: Assurance of Salvation, Walking in the Light, Worldliness vs. Godliness, and perhaps the most common theme in the Johannine writings, Loving One Another in the Body of Christ.For more resources like notes and manuscripts, visit us at Verse By Verse Fellowship.

The Apostle John, (now in his twilight years,) hearing about the growing concerns of his brothers and sisters in Christ sets pen to paper to write a letter assuring them of their salvation in Christ, and condemning the gnostic false teachers of that time.In this study of 1 John, we will cover the same topics: Assurance of Salvation, Walking in the Light, Worldliness vs. Godliness, and perhaps the most common theme in the Johannine writings, Loving One Another in the Body of Christ.For more resources like notes and manuscripts, visit us at Verse By Verse Fellowship.

This episode examines the meaning of the phrase "I am He" (Greek: "ego eimi") in John chapters 9-21. Within these five instances, four belong to Jesus and one belongs to a blind beggar, which brings some nuance to our study. Is the person who says "I am He" claiming to be the only true God within the Gospel of John? Or are there better answers based on the available evidence and context? This week's episode aims to answer these important questions. Please consider supporting this Podcast and future projects by donating at: https://www.paypal.me/10mintruthtalks       To view the notes from this episode please click the link below: https://docs.google.com/document/d/1NmQea4nFnQTgmw7x0kVQj4XWLMwwU1s32HPnwZLiqwU/edit?usp=sharing      Check out some of my videos on YouTube at: https://www.youtube.com/@BiblicalUnitarianPodcast       Follow us on Twitter at: https://twitter.com/OneGodPodcast    

The Apostle John, (now in his twilight years,) hearing about the growing concerns of his brothers and sisters in Christ sets pen to paper to write a letter assuring them of their salvation in Christ, and condemning the gnostic false teachers of that time.In this study of 1 John, we will cover the same topics: Assurance of Salvation, Walking in the Light, Worldliness vs. Godliness, and perhaps the most common theme in the Johannine writings, Loving One Another in the Body of Christ.For more resources like notes and manuscripts, visit us at Verse By Verse Fellowship.

In John chapter 8, Jesus makes the claim "I am He" four times, with the final claim resulting in the Jews attempting to stone him to death. This week's episode will closely examine the dialogue between Jesus and the Jews in order to better understand what he meant by the claim "I am He" (Greek: ego eimi). Is Jesus claiming in this chapter to be Yahweh, the only true God, or is he claiming to be God's authorized messianic agent, the son of God? Please consider supporting this Podcast and future projects by donating at: https://www.paypal.me/10mintruthtalks      To view the notes from this episode please click the link below: https://docs.google.com/document/d/1Yuse2sP7r1LPxWuAJ8P50yEaULR8rF1rgs_wFs7gtpY/edit?usp=sharing      Check out some of my videos on YouTube at: https://www.youtube.com/@BiblicalUnitarianPodcast      Follow us on Twitter at: https://twitter.com/OneGodPodcast   

This week's episode begins looking through all the occurrences of "ego eimi" ("I am He") within the Fourth Gospel, the Gospel according to John. After noting how the narrative regularly distinguishes God and Jesus as two separate beings, we examine the first four instances of "ego eimi," two of which are uttered by John the Baptist and two by Jesus himself. The results indicate that Jesus was not claiming to identify as Yahweh, the only true God. Instead, Jesus' use of "I am He" indicated that he was the Messiah and that the phrase was also a casual, self-designation. Please consider supporting this Podcast and future projects by donating at: https://www.paypal.me/10mintruthtalks     To view the notes from this episode please click the link below: https://docs.google.com/document/d/1G3QLZ7N1hWKrl11Sdluz46UipjSliJTf8ShxdYIwyTo/edit?usp=sharing     Check out some of my videos on YouTube at: https://www.youtube.com/@BiblicalUnitarianPodcast     Follow us on Twitter at: https://twitter.com/OneGodPodcast  

The Apostle John, (now in his twilight years,) hearing about the growing concerns of his brothers and sisters in Christ sets pen to paper to write a letter assuring them of their salvation in Christ, and condemning the gnostic false teachers of that time.In this study of 1 John, we will cover the same topics: Assurance of Salvation, Walking in the Light, Worldliness vs. Godliness, and perhaps the most common theme in the Johannine writings, Loving One Another in the Body of Christ.For more resources like notes and manuscripts, visit us at Verse By Verse Fellowship.

Reflecting on John 1: The Genesis of the WordThe opening chapter of the Gospel according to John holds a distinctive place in the theological and literary landscape of the New Testament. Unlike the synoptic gospels, John begins not with a genealogy or the nativity narrative, but with a profound theological meditation on the eternal Word (Logos), presenting Jesus Christ not just as a historical figure, but as the timeless embodiment of divine wisdom and creative power. Let's delve deeper into the nuanced profundities of John 1. In the Beginning was the WordJohn 1 famously starts with the words "In the beginning was the Word, and the Word was with God, and the Word was God." These initial verses are more than a mere introduction; they offer a lens through which we are invited to perceive the entire narrative of Jesus' life and ministry. Establishing Jesus as the preexistent Word, connects him to the divine act of creation, emphasizing his divinity and integral role in the creation of the world. The Life and the LightIn the subsequent passages, John further introduces Jesus as the "life" and the "light" of humankind — a light that shines in the darkness, and the darkness has not overcome it. This powerful imagery not only establishes Jesus as the beacon of hope and the source of life but also assures us of his indomitable spirit that remains undefeatable, even in the face of profound darkness. This theme of light permeates through the Johannine text, offering a symbol of guidance, truth, and revelation. The Word Became FleshThe concept of the incarnation is at the heart of John 1:14, where “the Word became flesh and made his dwelling among us.” It marks the moment where the eternal and divine intersected with the temporal and human. This verse encapsulates the Christian understanding of God's self-revelation in Jesus, who embodies grace and truth, offering a new way to understand God - not just as an abstract entity, but as a being who shares in the human experience, with all its joys and sufferings. The Witness of John the BaptistJohn the Baptist's testimony introduces a key theme of witnessing in the gospel. His role is to bear witness to the light, preparing the way for Jesus' ministry. John the Baptist's humility and recognition of Jesus' superiority offer a lesson in discerning and acknowledging the divine presence in our midst. The Calling of the First DisciplesTowards the end of the chapter, we witness the calling of the first disciples, initiated by the curious inquiry, “Rabbi, where are you staying?” The narrative thus invites every reader to embark on a personal journey of discovery and to stay with Jesus, cultivating a deep, abiding relationship with the divine through an open-hearted, earnest seeking of the truth. Conclusion John 1 serves as a deep well of theological insights and promises. Its poetic prose and profound theology offer a rich ground for reflection, inviting us to contemplate the mysteries of existence, the intertwining of the divine and the human, and the ever-present light that guides our paths. Through the lens of John 1, we are guided to see Jesus not just as a teacher or prophet, but as the incarnate Word, the source of life, and the light of all humanity — a powerful beginning to a gospel replete with depths of wisdom and heights of divine revelations. SendMe Radio online streaming internet radio station, packed with all the messages, Gospel music

Full Text of ReadingsMemorial of Our Lady of Sorrows Lectionary: 441/639The Saint of the day is Our Lady of SorrowsThe Story of Our Lady of Sorrows For a while there were two feasts in honor of the Sorrowful Mother: one going back to the 15th century, the other to the 17th century. For a while both were celebrated by the universal Church: one on the Friday before Palm Sunday, the other in September. The principal biblical references to Mary's sorrows are in Luke 2:35 and John 19:26-27. The Lucan passage is Simeon's prediction about a sword piercing Mary's soul; the Johannine passage relates Jesus' words from the cross to Mary and to the beloved disciple. Many early Church writers interpret the sword as Mary's sorrows, especially as she saw Jesus die on the cross. Thus, the two passages are brought together as prediction and fulfillment. Saint Ambrose in particular sees Mary as a sorrowful yet powerful figure at the cross. Mary stood fearlessly at the cross while others fled. Mary looked on her Son's wounds with pity, but saw in them the salvation of the world. As Jesus hung on the cross, Mary did not fear to be killed, but offered herself to her persecutors. Reflection John's account of Jesus' death is highly symbolic. When Jesus gives the beloved disciple to Mary, we are invited to appreciate Mary's role in the Church: She symbolizes the Church; the beloved disciple represents all believers. As Mary mothered Jesus, she is now mother to all his followers. Furthermore, as Jesus died, he handed over his Spirit. Mary and the Spirit cooperate in begetting new children of God—almost an echo of Luke's account of Jesus' conception. Christians can trust that they will continue to experience the caring presence of Mary and Jesus' Spirit throughout their lives and throughout history. Learn more about the sorrows of Mary. Saint of the Day, Copyright Franciscan Media

PASTOR ALAN RICK KNAPP discusses the topic of "HEBREWS" in his series entitled Hebrews 2020: We See Jesus ("Johannine Gems") This is lesson number 302 and it focuses with a view to John 5:25-30; 10:11, 16, 27-30; Hebrews 9:11-18, 22, 24; 13:20-21.

Beth Stovell (PhD, McMaster Divinity College) is Professor of Old Testament at Ambrose University in Calgary, AB. Beth specializes in biblical metaphor, researching Johannine literature and biblical prophetic literature.  David Fuller (PhD, Mcmaster Divinity College) is Assistant Professor of Old Testament at Torch Trinity Graduate University in Seoul, Korea. David's research interests include the prophetic corpus as a whole (especially the Book of the Twelve), the ancient Near Eastern background of the Old Testament, the Septuagint, Semitic languages, and philosophical hermeneutics. In this episode, Beth and David discuss their new book, Themes in the Book of the Twelve Minor Prophets. This episode is hosted by Ryan Reed and guest host Colin Toffelmire.

The Apocalyptic Paul Booth is a series of episodes dedicated to apocalyptic readings of the apostle Paul's letters. Interviews situate Pauline apocalyptic—a stream of similar interpretations of Paul's writings originating in the work of exegetes like Rudolf Bultmann and Ernst Käsemann—among other interpretations (the Old and New Paul readings, for instance) as well as among Second Temple Jewish apocalyptic literature. Here we interview Jamie Davies (PhD, St Andrews), Tutor of New Testament and Director of Research at Trinity College, Bristol (UK). His research largely concerns apocalyptic thought in the New Testament and other Second Temple Jewish and Christian literature, with a particular focus on the letters and theology of Paul. He is the author of Paul Among the Apocalypses (T&T Clark, 2016), The Apocalyptic Paul: Retrospect and Prospect (Cascade, 2022), and Reading Revelation: A Literary and Theological Commentary (Smyth & Helwys, in press 2023). COUPON CODE: *Use code “DAVIES23” for 40% off* Dr. Davies' book, The Apocalyptic Paul. (Good through 6/6/2023.)   PODCAST LINKS: Dr. Davies' Twitter: https://twitter.com/JamiePDavies Dr. Davies' academia.edu page: https://trinitycollegebristol.academia.edu/JamieDavies CONNECT: Website: https://wipfandstock.com/ Twitter: https://twitter.com/wipfandstock Facebook: https://www.facebook.com/wipfandstock Instagram: https://www.instagram.com/wipfandstock/   SOURCES MENTIONED: Blackwell, Ben C. Paul and the Apocalyptic Imagination. Bowens, Lisa M. African American Readings of Paul: Reception, Resistance, and Transformation. Davies, Jamie. The Apocalyptic Paul: Retrospect and Prospect. ———. Paul Among the Apocalypses?: An Evaluation of the ‘Apocalyptic Paul' in the Context of Jewish and Christian Apocalyptic Literature. Eastman, Susan Grove. Paul and the Person: Reframing Paul's Anthropology. Gaventa, Beverly Roberts. Apocalyptic Paul: Cosmos and Anthropos in Romans 5–8. Hart, David Bentley. Tradition and Apocalypse: An Essay on the Future of Christian Belief. Käsemann, Ernst. The Testament of Jesus: A Study of the Gospel of John in the Light of Chapter 17. Martyn, J. Louis. The Gospel of John in Christian History: Seven Glimpses into the Johannine Community. ———. History and Theology in the Fourth Gospel. O'Regan, Cyril. “Two Forms of Catholic Apocalyptic Theology.”   OUTLINE: (02:14) – Ethiopian coffee, evening tea (03:40) – Defining “apocalyptic” (06:24) – Apocalyptic vis-à-vis other perspectives on Paul (09:39) – Old and New Perspectives (11:23) – Where to start (13:59) – “An accidental Paul scholar” (15:59) – Paul among other biblical apocalyptic (18:59) – Desert island: Barth, Kasemann, Gaventa (20:49) – Pauline apocalyptic after Kasemann and Martyn: did we forget John? (24:30) – Jewish apocalyptic literature, supersessionism (28:22) – Pauline apocalyptic and Jewish apocalyptic (31:43) – Johannine apocalyptic (34:36) – Why do apocalyptic Paul scholars like Barth so much? (37:14) – Non-Protestants entering the fold: O'Regan, Hart (40:10) – Pauline apocalyptic in an interdisciplinary and generous mode (44:03) – Apocalyptic epistemology (47:28) – New directions in Pauline apocalyptic (50:22) – Teaching apocalyptic to ministerial students (53:34) – How to connect with Jamie

This week Isabela sits down with Joel Hingston. Joel used to teach biblical studies for numerous years, focusing on Johannine literature & Revelation and is now a PhD candidate. He is passionate about apocalyptic literature, ancient texts & cultures, music and myth. In this episode, Joel goes through the book of Revelation, providing context & settling some confusion around its message. Then Joel explains monster theory, it's history, how it's used in biblical studies, and how we as activists can use monster theory to inform our activism. This episode was recorded using Zencastr: Use my special link (https://zen.ai/theamateuractivist) and use (theamateuractivist) to save 30% off your first three months of Zencastr professional. #madeonzencastr A big thank you to David Andrew for producing the music for this season.

Episode: Erin speaks with Rev. Dr. Andy Byers about John’s Gospel, Jewish Relations, and the “sectarian hermeneutic” that dominates Johannine studies. Andy’s newest book on John’s Gospel, John and the Others, […] The post Andrew Byers – John and the Others first appeared on OnScript.

Full Text of ReadingsMemorial of Our Lady of Sorrows Lectionary: 446/639All podcast readings are produced by the USCCB and are from the Catholic Lectionary, based on the New American Bible and approved for use in the United States _______________________________________The Saint of the day is Our Lady of Sorrowsof Our Lady of Sorrows For a while there were two feasts in honor of the Sorrowful Mother: one going back to the 15th century, the other to the 17th century. For a while both were celebrated by the universal Church: one on the Friday before Palm Sunday, the other in September. The principal biblical references to Mary's sorrows are in Luke 2:35 and John 19:26-27. The Lucan passage is Simeon's prediction about a sword piercing Mary's soul; the Johannine passage relates Jesus' words from the cross to Mary and to the beloved disciple. Many early Church writers interpret the sword as Mary's sorrows, especially as she saw Jesus die on the cross. Thus, the two passages are brought together as prediction and fulfillment. Saint Ambrose in particular sees Mary as a sorrowful yet powerful figure at the cross. Mary stood fearlessly at the cross while others fled. Mary looked on her Son's wounds with pity, but saw in them the salvation of the world. As Jesus hung on the cross, Mary did not fear to be killed, but offered herself to her persecutors. Reflection John's account of Jesus' death is highly symbolic. When Jesus gives the beloved disciple to Mary, we are invited to appreciate Mary's role in the Church: She symbolizes the Church; the beloved disciple represents all believers. As Mary mothered Jesus, she is now mother to all his followers. Furthermore, as Jesus died, he handed over his Spirit. Mary and the Spirit cooperate in begetting new children of God—almost an echo of Luke's account of Jesus' conception. Christians can trust that they will continue to experience the caring presence of Mary and Jesus' Spirit throughout their lives and throughout history. Learn more about the sorrows of Mary. Saint of the Day, Copyright Franciscan Media

Episode: In this episode, Dru Johnson talks with Australian scholar Christopher Seglenieks about why Greco-Roman devotion practices must be included in discussions about “faith” and “belief” in the Johannine corpus. […] The post Chris Seglenieks – Johannine Belief and Graeco-Roman Devotion first appeared on OnScript.