Podcasts about johannine

This week Isabela is joined by Joel Hingston. Joel used to teach biblical studies and theology, specifically Johannine literature and Revelation. He is passionate about apocalyptic literature, ancient texts & cultures, music, guitares, Magic the Gathering, and myth.In this episode, Joel and Isabela briefly go over key aspects of Revelation, providing quick context and settling some confusion of discomfort aroung some of the unsettling and weird imagery within the book. Joel explains the history of monster theory, it's main claim and goal, how it can be used within biblical studies, and why it might be important for us as activists. When you get a moment, I'd really appreciate it if you left a review on Apple Podcasts and/or rated us on Spotify.Connect with me on Instagram, @belagiirrllA massive thank you to Mossy Heart Media for designing the cover art and logo. A big thank you to David Andrew for producing the music for this season. Follow him ⁠here.

Series: Signs & GloryTitle: How Do We Become People of the Towel?Subtitle: Scripture: John 13:1-17Philippians 2:6-8Mark 10:45Bottom line: We become people of the towel when we believe Jesus' love, receive his cleansing, and follow his example.INTRODUCTIONCONTEXTSERMON OUTLINECONCLUSIONNOTESOUTLINESQUESTIONS TO CONSIDER DISCUSSION QUESTIONSMAIN REFERENCES USEDOpening prayer: Lord God, help us grow to be and do like Jesus, while abiding in him and leading others to do the same. INTRODUCTION“In 2003, when the United States invaded Iraq, I sat glued to my television set for days and watched the amazing footage that was broadcast. One scene that stands out in my mind from those days was the jubilant celebration of the Iraqi people as U.S. Marines pulled down a forty-foot statue of Saddam Hussein in Baghdad. The statue was torn from its pedestal and dragged through the streets, and children were shown riding on the head of the statue as if it were a sled. But I also remember the way in which the people of Iraq used their shoes or their sandals to pound against the statue and the posters of Saddam that were still being displayed in Baghdad. The commentators explained that among the Iraqi people, to beat a person or even a person's image with one's shoe is to show the deepest possible form of contempt for that person...The Iraqi people's actions helped me understand the depth of lowliness to which Jesus stooped when He handled His disciples' filthy feet in this ritual of cleansing. We have already discussed the fact that in antiquity, when a rabbi had disciples, they typically acted as his servants. However, they were never required to wash the rabbi's feet; that task was reserved for slaves. But even some slaves were spared this task. Within Israel, if a Jewish person had a Jewish slave, the slave owner was not permitted to require that slave to wash his feet. Only a Gentile slave could be required to perform such a menial task. So the fact that Jesus Himself undertook this task, and that He did it during Holy Week, fills this narrative with theological and ethical significance for us.”John - An Expositional Commentary, R.C. SproulBottom line: We become people of the towel when we believe Jesus' love, receive his cleansing, and follow his example.CONTEXT"Jesus had entered Jerusalem on Sunday, and on Monday had cleansed the temple. Tuesday was a day of conflict as the religious leaders sought to trip Him up and get evidence to arrest Him. These events are recorded in Matthew 21–25. Wednesday was probably a day of rest, but on Thursday He met in the Upper Room with His disciples in order to observe Passover...What was this divinely appointed “hour”? It was the time when He would be glorified through His death, resurrection, and ascension. From the human point of view, it meant suffering; but from the divine point of view, it meant glory."Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 1, p. 344). Victor Books.OUTLINE (w/ help from Kent Hughes and ChatGPT)I. Believe the Heart of His Love (John 13:1–3)• Jesus loved His own “to the end” — pointing to the cross (Romans 5:8).• His mission has always been loving service: "For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many." Mark 10:45• Application: You cannot serve others well until you rest secure in Jesus' agape love for you.II. Be Washed by His Cleansing (John 13:4–11)• Jesus lays aside His garment and stoops to wash dirty feet — a preview of the cross.• Peter resists, but Jesus insists: “Unless I wash you, you have no share with me.”• Only the Servant who came to save (Luke 19:10) can cleanse us fully.• Application: Humble service flows only from hearts first cleansed by Jesus' sacrifice.III. Follow His Example in Humble Service (John 13:12–17)• After washing, He asks: “Do you understand what I have done to you?”• If the Lord and Teacher has washed feet, we must do likewise.• Paul echoes this: “Have this mind among yourselves, which is yours in Christ Jesus… He humbled himself by becoming obedient to the point of death, even death on a cross” (Philippians 2:5–8).• Application: Knowing His love and cleansing, we pick up the towel and bless others through ordinary, humble acts of service.⸻"The Upper Room Discourse begins with a dramatic call to follow Christ's example as a servant--to be people of the towel." -Hughes"How do we become people of the towel?We must observe the marvelous example of our foot-washing Lord and Savior and then listen to Jesus' challenge: 'If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet.'Perhaps most important, we must have the quality of Jesus' heart. 'Having loved his own who were in the world, he loved them to the end.'Finally, we become people of the towel by realizing who we are. The power, the impetus, and the grace to wash one another's feet is proportionate not only to how we see Jesus but how we see ourselves. Our Lord saw himself as King of kings, and he washed the disciples' feet. Recovery of a kingly consciousness will hallow and refine our entire lives. We are 'a royal priesthood.' (1 Peter 2:9)" -Hughes"If you know these things, blessed areyou if you do them." John 13:17The Heart of the Servant (13:1-3)"The final sentence gives us his heart: "Having loved his own who were in the world, he loved them to the end." The servant's heart is a heart of love. A story about Czar Nicholas I of Russia tells us something of that love. The czar was greatly interested in a young man because he had been friends with the young man's father. When that young man came of age, Czar Nicholas gave him a fine position in the army. He also stationed him in a place of responsibility at one of the great fortresses of Russia. The young man was responsible for the monies and finances of a particular division of the army.The young man did quite well at first, but as time went along, he became quite a gambler. Before long he had gambled his entire fortune away. He borrowed from the treasury and also gambled that away, a few rubles at a time.One day he heard there was going to be an audit of the books the next day. He went to the safe, took out his ledger, and figured out how much money he had, then subtracted the amount he had taken. As he sat at the table, overwhelmed at the astronomical debt, he took out his pen and wrote, "A great debt, who can pay?" Not willing to go through the shame of what would happen the next day, he took out his revolver and covenanted with himself that at the stroke of midnight he would take his life.It was a warm and drowsy night, and as the young man sat at the table, he dozed off. Now, Czar Nicholas had a habit of putting on a common soldier's uniform and visiting some of his outposts. On that very night he came to that particular great fortress, and as he inspected it, he saw a light on in one of the rooms. He knocked on the door, but no one answered. He tried the latch, opened the door, and went in. There was the young man. The czar recognized him immediately. When he saw the note on the table and the ledgers laid out, his first impulse was to wake the young man and arrest him. But, overtaken with a wave of generosity, he instead took the pen that had fallen out of the soldier's hand and wrote one word on the paper, then tiptoed out of the room.About an hour later the young man woke up and reached for his revolver, realizing that it was much after twelve. Then his eyes fell upon his note: "A great debt, who can pay?" He saw immediately that one word had been added -"Nicholas." The young man dropped the gun, ran to the files, thumbed through some correspondence, and found the czar's signature. The note was authentic! The realization struck him —"The czar has been here and knows all my guilt. But he has undertaken my debt, and I will not have to die." The young man trusted in the czar's word, and sure enough, the needed monies came?The czar's love, paying the price for his guilty young friend, was only a faint shadow of the atoning love of Christ. Nicholas's deed was an easy matter for him —as easy as signing his name. But the atoning love of Jesus cost him everything!The tenses at the end of verse 1, "having loved his own who were in the world, he loved them to the end," means that in the whole range of Christ's contact with his disciples he loved them!" -HughesThe Example of the Servant (13:4-11)The Challenge of the Servant (13:12-17)"According to John, the Lord gave the disciples two explanations of his washing of their feet - one while he was engaged in washing them, and the other after he had taken his place with them at the supper table again. The former, as we have seen, is theological in character: the foot-washing symbolizes Jesus' humbling himself to endure the death of the cross and the cleansing efficacy of his death for the believer. The latter, unfolded in verses 12-17, is practical in character: Jesus has washed their feet in order that from his example they may learn to perform similar service one for another.There is no incongruity between the two explanations; it is quite unnecessary to suppose that they must be due to two different authors. The second explanation is very much in line with Luke's account of the conversation which took place between the Lord and the disciples at the Last Supper (Luke 22:24-27), in which he drew their attention to his own example; but in Mark's counterpart to that conversation, which appears in an earlier context (Mark 10:35-45), Jesus' example of lowly service is brought into the closest association with the sacrifice of the cross: if any one of their number wants to be first, he 'must be slave of all' - because 'the Son of man also came not to be served but to serve, and to give his life as a ransom for many'. The close association of the two themes in this Johannine context, accordingly, is perfectly natural`..." -FF BruceJudas was an unbeliever (John 6:64–71), so he did not have a “shield of faith” to use to ward off Satan's attacks...Even in His humiliation, our Lord had all things through His Father. He was poor and yet He was rich. Because Jesus knew who He was, where He came from, what He had, and where He was going, He was complete master of the situation. You and I as believers know that we have been born of God, that we are one day going to God, and that in Christ we have all things; therefore, we ought to be able to follow our Lord's example and serve others...What Jesus knew helped determine what Jesus did (John 13:4–5)...The Father had put all things into the Son's hands, yet Jesus picked up a towel and a basin! His humility was not born of poverty, but of riches. He was rich, yet He became poor (2 Cor. 8:9). A Malay proverb says, “The fuller the ear is of rice-grain, the lower it bends.”...Jesus was the Sovereign, yet He took the place of a servant. He had all things in His hands, yet He picked up a towel...It has well been said that humility is not thinking meanly of yourself; it is simply not thinking of yourself at all. True humility grows out of our relationship with the Father.Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 1, p. 345). Victor Books.Rick Warren used to say, "Humility isn't thinking less of yourself. It's thinking of yourself less."We today, just like the disciples that night, desperately need this lesson on humility. The church is filled with a worldly spirit of competition and criticism as believers vie with one another to see who is the greatest. We are growing in knowledge, but not in grace (see 2 Peter 3:18). “Humility is the only soil in which the graces root,” wrote Andrew Murray. “The lack of humility is the sufficient explanation of every defect and failure.”The word translated “wash” in John 13:5–6, 8, 12, and 14 is nipto and means “to wash a part of the body.” But the word translated “washed” in John 13:10 is louo and means “to bathe all over.” The distinction is important, for Jesus was trying to teach His disciples the importance of a holy walk.When the sinner trusts the Saviour, he is “bathed all over” and his sins are washed away and forgiven (see 1 Cor. 6:9–11; Titus 3:3–7; and Rev. 1:5). “And their sins and iniquities will I remember no more” (Heb. 10:17). However, as the believer walks in this world, it is easy to become defiled. He does not need to be bathed all over again; he simply needs to have that defilement cleansed away. God promises to cleanse us when we confess our sins to Him (1 John 1:9).But why is it so important that we “keep our feet clean”? Because if we are defiled, we cannot have communion with our Lord. “If I wash thee not, thou hast no part with Me” (John 13:8). The word translated “part” is meros, and it carries the meaning here of “participation, having a share in someone or something.” When God “bathes us all over” in salvation, He brings about our union with Christ; and that is a settled relationship that cannot change. (The verb wash in John 13:10 is in the perfect tense. It is settled once and for all.) However, our communion with Christ depends on our keeping ourselves “unspotted from the world” (James 1:27). If we permit unconfessed sin in our lives, we hinder our walk with the Lord; and that is when we need to have our feet washed.Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 1, p. 346). Victor Books.Referring to Jesus humbling himself and cf. to Philippians 2:5-9, RC Sproul writes, “It was not His deity but His dignity that Jesus laid aside. He emptied Himself of the glory that He enjoyed with His Father from all eternity. He laid aside His prerogatives as the second person of the Trinity. For the sake of His people, He descended from glory to lay down His life.”“That is proper, for Jesus was not instituting a sacrament that was to be repeated on a regular basis among the people of God, and we know that for this reason: the central significance of Jesus' washing of His disciples' feet has to do with baptism, which is the sacrament of the entrance into the new covenant. Baptism signifies many things, but at the very heart of the symbolism of baptism is the idea of cleansing” -R.C. Sproul“He knew who would betray him, but He washed all their feet, even the feet of Judas, but not without the warning that the cleansing He spoke of would not apply to every one of them.”“Those who give themselves in service to others find deep joy in it.”Excerpt FromJohn - An Expositional CommentaryR.C. SproulCONCLUSION"The Upper Room Discourse begins with a dramatic call to follow Christ's example as a servant--to be people of the towel." -HughesHow do we become people of the towel?We must observe the marvelous example of our foot-washing Lord and Savior and then listen to Jesus' challenge: 'If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet.'Perhaps most important, we must have gthe quality of Jesus' heart. 'Having loved his own who were in the world, he loved them to the end.'Finally, we become people of the towel by realizing who we are. The power, the impetus, and the grace to wash one another's feet is proportionate not only to how we see Jesus but how we see ourselves. Our Lord saw himself as King of kings, and he washed the disciples' feet. Recovery of a kingly consciousness will hallow and refine our entire lives. We are 'a royal priesthood.' (1 Peter 2:9)"If you know these things, blessed areyou if you do them." John 13:17This basic truth of Christian living is beautifully illustrated in the Old Testament priesthood. When the priest was consecrated, he was bathed all over (Ex. 29:4), and that experience was never repeated. However, during his daily ministry, he became defiled; so it was necessary that he wash his hands and feet at the brass laver in the courtyard (Ex. 30:18–21). Only then could he enter the holy place and trim the lamps, eat the holy bread, or burn the incense...We can learn an important lesson from Peter: don't question the Lord's will or work, and don't try to change it. He knows what He is doing...John was careful to point out that Peter and Judas were in a different relationship with Jesus. Yes, Jesus washed Judas' feet! But it did Judas no good because he had not been bathed all over. Some people teach that Judas was a saved man who sinned away his salvation, but that is not what Jesus said. Our Lord made it very clear that Judas had never been cleansed from his sins and was an unbeliever (John 6:64–71)...John 13:17 is the key—“If ye know these things, happy are ye if ye do them.” The sequence is important: humbleness, holiness, then happiness. Aristotle defined happiness as “good fortune joined to virtue … a life that is both agreeable and secure.” That might do for a philosopher, but it will never do for a Christian believer! Happiness is the by-product of a life that is lived in the will of God. When we humbly serve others, walk in God's paths of holiness, and do what He tells us, then we will enjoy happiness...The servant (slave) is not greater than his master; so, if the master becomes a slave, where does that put the slave? On the same level as the master! By becoming a servant, our Lord did not push us down: He lifted us up! He dignified sacrifice and service. You must keep in mind that the Romans had no use for humility, and the Greeks despised manual labor. Jesus combined these two when He washed the disciples' feet. The world asks, “How many people work for you?” but the Lord asks, “For how many people do you work?" When I was ministering at a conference in Kenya, an African believer shared one of their proverbs with me: “The chief is servant of all.” How true it is that we need leaders who will serve and servants who will lead. G.K. Chesterton said that a really great man is one who makes others feel great, and Jesus did this with His disciples by teaching them to serve...Be sure to keep these lessons in their proper sequence: humbleness, holiness, happiness. Submit to the Father, keep your life clean, and serve others. This is God's formula for true spiritual joy.Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 1, p. 347). Victor Books.“We can transfer that warning to everyone reading this book. If you are reading this and have not been washed by Christ, you will have no part with Him in the Father's house. Jesus was preparing His disciples for that cleansing that would once and for all deliver them from their sin” -R.C. Sproul“We've already seen Jesus making the point in the final weeks of His life, “Unless you're willing to participate in My humiliation, you have no part in My exaltation.” Our very baptism is a sign not only of our being raised with Christ, but of our being buried with Christ. It is a sign that we join Him in His humiliation so that we may have a part in His glory.”“Jesus told Simon, “He who is bathed needs only to wash his feet, but is completely clean” (v. 10a). In the ancient world, when a person took a bath, he was clean until he walked outside in the dust in his bare feet or in open sandals. He could keep the rest of his body relatively clean, but his feet got dirty quickly. That's why there was the ritual of the cleansing of the feet without having to take a complete bath. Jesus told Peter, “When I wash your feet, I make you clean all over.” One touch of the cleansing power of Christ cleanses us from all sin.” -RC SproulIllustration:In 1912, when the Titanic struck the iceberg, there weren't enough lifeboats. Hundreds were left in the freezing Atlantic waters. One survivor later testified that while clinging to debris, she heard a man swimming from person to person, shouting, “Are you saved? Believe on the Lord Jesus Christ and you will be saved!” That man was John Harper, a Scottish pastor. He gave away his life jacket to another passenger, and with his last breaths he pleaded with people to turn to Christ before they slipped under the waves.Connection to Sermon:Like those passengers, every one of us is sinking without Christ. The signs have been given, the call is clear—Jesus is the light of the world, sent not to condemn but to save. His words are life, but they will also be our judge. Don't harden your heart. Step into His light today while there is still time.INVITATIONWhat about you? Peter puts it all in perspective in his first sermon:““Therefore let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord and Messiah.” When the people heard this, they were cut to the heart and said to Peter and the other apostles, “Brothers, what shall we do?” Peter replied, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. The promise is for you and your children and for all who are far off—for all whom the Lord our God will call.”” ‭‭Acts‬ ‭2‬:‭36‬-‭39‬ ‭NIV‬‬How do we respond? Answer 2 questions:Take out a card or piece of paper right now. Write down the answer to these questions: What is God saying to me right now?What am I going to do about it? Write this down on a sheet of paper. What I hear you saying, Lord, is ___________________.[my name] is going to believe/do __________________________________________________ as a result.Finally, share this with your Home or Mission group this week when you gather as a testimony about what God is doing in your life. You don't have to get too specific to give him praise.Lord's Supper, 1 Cor 11:23-26 is good passage.Also, say something like, "Christ has died, Christ is risen, Christ will come again." (past, present, and future)PrayNOTES"In 1970 I was among 12,300 delegates to Inter-Varsity's Urbana conven-tion, where we heard John Stott give a masterful application of the truth of this passage. He told a story about Samuel Logan Brengle:In 1878 when William Booth's Salvation Army had just been so named, men from all over the world began to enlist. One man, who had once dreamed of himself as a bishop, crossed the Atlantic from America to England to enlist. He was a Methodist minister, Samuel Logan Brengle. And he now turned from a fine pastorate to join Booth's Salvation Army. Brengle later became the Army's first American-born commissioner. But at first Booth accepted his services reluctantly and grudgingly. Booth said to Brengle, "You've been your own boss too long." And in order to instill humility into Brengle, he set him to work cleaning the boots of the other trainees. And Brengle said to himself, "Have I followed my own fancy across the Atlantic in order to black boots?" And then as in a vision he saw Jesus bending over the feet of rough, unlettered fishermen. "Lord," he whispered, "You washed their feet: I will black their boots."If we are to count ourselves as followers of Christ, there must be humble service in our lives. We must be people of the towel." -Hughes"Perhaps as good a commentary as any on our passage is supplied by the following paragraph from the biography of Robert Cleaver Chapman:No task was too lowly for Chapman. Visitors were particularly impressed by his habit of cleaning the boots and shoes of his guests.Indeed, it was on this point he met with most resistance, for those who stayed with him were conscious that despite the simplicity of his house he was a man of good breeding, and when they had heard him minister the Word with gracious authority, they were extremely sensitive about allowing him to perform so menial a task for them. But he was not to be resisted. On one occasion a gentleman, having regard no doubt to his host's gentle birth and high spiritual standing, refused at first to let him take away his boots. 'T insist', was the firm reply. 'In former days it was the practice to wash the saints' feet. Now that this is no longer the custom, I do the nearest thing, and clean their shoes." -FF BruceOUTLINESee aboveQUESTIONS TO CONSIDERWhat do I want them to know? Why do I want them to know it?What do I want them to do?Why do I want them to do it?How do they do this?DISCUSSION QUESTIONSDiscovery Bible Study process: https://www.dbsguide.org/Read the passage together.Retell the story in your own words.Discovery the storyWhat does this story tell me about God?What does this story tell me about people?If this is really true, what should I do?What is God saying to you right now? (Write this down)What are you going to do about it? (Write this down)Who am I going to tell about this?Find our sermons, podcasts, discussion questions and notes at https://www.gracetoday.net/podcastAlternate Discussion Questions (by Jeff Vanderstelt): Based on this passage:Who is God?What has he done/is he doing/is he going to do?Who am I? (In light of 1 & 2)What do I do? (In light of who I am)How do I do it?Final Questions (Write this down)What is God saying to you right now? What are you going to do about it?MAIN REFERENCES USED“John,” by R. Kent Hughes, Preaching the Word Commentary, Edited by Kent HughesExalting Jesus in John, by Matt Carter & Josh WredbergThe Gospels & Epistles of John, FF BruceJohn, RC SproulJohn, KöstenbergerThe Gospel According to John, DA CarsonLet's Study John, Mark JohnstonThe Light Has Come, Leslie Newbigin (TLHC)The Visual Word, Patrick Schreiner (TVW)“Look at the Book” by John Piper (LATB)“The Bible Knowledge Commentary” by Walvoord, Zuck (BKC)“The Bible Exposition Commentary” by Warren Wiersbe (BEC)Thru The Bible with J. Vernon McGee (TTB)Outline Bible, D Willmington (OB)NIV Study Bible (NIVSB) https://www.biblica.com/resources/scholar-notes/niv-study-bible/Chronological Life Application Study Bible (NLT)ESV Study Bible (ESVSB) https://www.esv.orgThe Bible Project https://bibleproject.comNicky Gumbel bible reading plan app or via YouVersionClaude.aiChatGPT AIGrok AIPerplexity.aiGoogle Gemini AI

Glavna junakinja filma je srednješolka Johanne, ki se na vso moč zatreska v svojo novo profesorico norveščine in francoščine. Film jo spremlja, kako se prebija skozi ta obenem čudovita in mučna čustva, ko se vse bolj zaveda, da se to ne more razviti v nič otipljivega. A vseeno poskuša. Ob tem skozi notranje monologe gledalcu razlaga svoja občutja, sanje in namere, potem pa se odloči žar svoje zaljubljenosti zapisati v zgodbo. Ker živi v dokaj liberalni družini, svoje pisanje pokaže babici, in ta ugotovi, da to sploh ni slabo. A to ni zgodba o meteorskem vzponu mlade literatke, temveč zgodba o tem, kako njeni zapisi vplivajo na življenje ljudi okrog nje. Prvi odziv je kakopak šok in, vsaj pri Johannini materi, strah. Navzven mati sicer trdi, da gre za strah pred morebitno zlorabo njene hčerke, a dejansko jo je presenetilo njeno odraščanje. Babica, ki je pesnica in je torej bolj odprta, obenem pa je to življenjsko fazo že prestala s svojo hčerko, je kakopak bolj liberalna in zagovarja objavo. Skozi vse te debate roman počasi pridobiva lastno osebnost in odriva tragičnost Johannine romance v ozadje. Vse to vodi v številne nepričakovane situacije, vroče družinske razprave in upodobitve prizorov, naracij in razlag, pri katerih gledalci vse manj vemo, kaj se je zares zgodilo, kaj so Johannine sanje in kaj njena razlaga situacije. Za povrhu zgodbo prežema subtilen skandinavski humor, ki ohranja film v ravnotežju, ko se ta izmenično nagiba k tragični neuslišani romanci in k širšim etičnim dilemam takega razmerja. Režiser in scenarist Dag Johan Haugerud, ki je generacijsko bliže babici kot glavni junakinji, zgodbo filma premišljeno stke z uporabo različnih orodij filmskega jezika – celo takih, kot je pripovedovalec v offu, ki je v filmih redkokdaj uspešno uporabljeno orodje. Skozi nekaj časovnih preskokov, upodobitev sanj in s prikazom sicer romantizirane, a izredno žive norveške prestolnice, ustvari razgibano filmsko pripoved, ki gledalca zlepa ne izpusti iz primeža. V zadnjih letih je norveška kinematografija ustvarila globalni pečat s filmi Joachima Trierja, kot je bil za več oskarjev nominirani Najbolj grozen človek na svetu. Seveda poleg konsistentnega vpliva njihove produkcije otroških filmov, ki so redno vključeni tudi v program Kinobalona in Art kino mreže. A Trierjevi in Haugerudovi filmi si delijo očaranost z glavnim mestom države, ki postane lik ali pa vsaj ključni element razvoja človeških junakov, in tako pripomore k njihovi kompleksnosti. Letos je še posebej veliko leto za norveške filme, saj jeseni prihaja v kine nov Trierjev film Sentimentalna vrednost, ki je slavil v Cannesu, medtem ko so v začetku leta prav Sanje prejele glavno nagrado Berlinala. Čeprav so Sanje zaključena zgodba, pa so le del režiserjeve kontemplacije o sodobnih razmerjih in njegovem domačem mestu. V tedenskem razmiku na kino spored namreč prihajata še Seks in Ljubezen, ki s Sanjami tvorita tematsko trilogijo. Recenzijo je napisal Igor Harb, bere Jure Franko.

Who authored Johannine literature? Witchcraft, Crystals and being a Godmother? Communion in two species? Join us for Open Line Wednesday with Fr. Mitch Pacwa.

Who authored Johannine literature? Witchcraft, Crystals and being a Godmother? Communion in two species? Join us for Open Line Wednesday with Fr. Mitch Pacwa.

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.

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    

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  

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.

For additional notes and resources check out Douglas' website.Chapter 15 tells us about our relationship to Jesus (vv.1-17), using three different analogies.15:1 “I am the true vine, and my Father is the vinegrower. 2 He removes every branch in me that bears no fruit. Every branch that bears fruit he prunesto make it bear more fruit. 3 You have already been cleansedby the word that I have spoken to you.15:1 is the last of the 7 "I Am" statements. The 7 signs concluded in John 11, the 7 "I Am" statements here in John 15. The 7 confessions of faith will not conclude until John 20.Israel is often represented in the OT by a vine or vineyard. See Psalm 80:8-18; Isaiah 5:1-7; Jeremiah 2:21; Ezekiel 15:1-5; 17:1-21; 19:10-15; Hosea 10:1-2.4 Abide in me as I abide in you. Just as the branch cannot bear fruit by itself unless it abides in the vine, neither can you unless you abide in me. 5 I am the vine, you are the branches. Those who abide in me and I in them bear much fruit, because apart from me you can do nothing. 6 Whoever does not abide in me is thrown away like a branch and withers; such branches are gathered, thrown into the fire, and burned. 7 If you abide in me, and my words abide in you, ask for whatever you wish, and it will be done for you. 8 My Father is glorified by this, that you bear much fruit and becomemy disciples.First analogy: Jesus is the vine; we are the branches (v.1ff).We are therefore wholly dependent on him.Pruning (v.2) is literally cleaning.There is a word play in the original Greek: hairei (takes away) v. kathairei (cleans). Consider the right and wrong understandings of pruning.The fruit, in context = those who believe the message.The vine is Jesus, not the church.Second analogy: Jesus is the teacher; we are the students [disciples] (v.7ff).Re: v.8, in one sense, Christians are disciples.In another, we are always becoming disciples (v.8). As Ignatius of Antioch was being led to his martyrdom in Rome (c.107 AD), he wrote, "Now I am beginning to be a disciple" (Ign. Rom. 5:3).9 As the Father has loved me, so I have loved you; abide in my love. 10 If you keep my commandments, you will abide in my love, just as I have kept my Father's commandments and abide in his love. 11 I have said these things to you so that my joy may be in you, and that your joy may be complete.12 “This is my commandment, that you love one another as I have loved you. 13 No one has greater love than this, to lay down one's life for one's friends. 14 You are my friends if you do what I command you. 15 I do not call you servantsany longer, because the servantdoes not know what the master is doing; but I have called you friends, because I have made known to you everything that I have heard from my Father. 16 You did not choose me but I chose you. And I appointed you to go and bear fruit, fruit that will last, so that the Father will give you whatever you ask him in my name. 17 I am giving you these commands so that you may love one another.Third analogy: Jesus is a friend; we are his friends (v.12ff). Many ancient writers spoke of true love being willing to surrender its life for its friends (v.13).Although the concept of fruit-bearing in the N.T. is considerably broader than evangelism, verse 16 suggests the mission is in view.For the seven types of fruit in the N.T., Click here.Read also Tom Jones' helpful article on fruit in John 15.Chapter 15 also tells us about persecution (vv.18-27).18 “If the world hates you, be aware that it hated me before it hated you. 19 If you belonged to the world, the world would love you as its own. Because you do not belong to the world, but I have chosen you out of the world—therefore the world hates you.The world and the kingdom don't mix. There is tension, rejection, polarization...Seven "signs" that we belong to the world:Overly concerned with not appearing fanatical, intolerant, or otherwise politically incorrectLifestyle: materialism, greed, level of givingHeart: envy, jealousy, lust, covetingTongue: coarse language, gossip, deceit, angry outburstsWe don't make room in schedule for holiness (meditation, prayer, fasting, silence, study...)Online secretsMore time in virtual worlds than making a difference in God's world.20 Remember the word that I said to you, ‘Servantsare not greater than their master.' If they persecuted me, they will persecute you; if they kept my word, they will keep yours also. 21 But they will do all these things to you on account of my name, because they do not know him who sent me. 22 If I had not come and spoken to them, they would not have sin; but now they have no excuse for their sin. 23 Whoever hates me hates my Father also. 24 If I had not done among them the works that no one else did, they would not have sin. But now they have seen and hated both me and my Father. 25 It was to fulfill the word that is written in their law, ‘They hated me without a cause.'The world hates us because it hated Him. There is no avoiding this. See Matthew 5:10-12; Luke 6:22-23,26; 2 Timothy 3:12.We have ceased being worldly, or are at least earnestly striving to be holy. This galls the worldly.They persecute us because they do not know God.No one who rejects Christ accepts God (v.23).This is all in fulfillment of scripture. (See Psalm 35:19 and 69:4; Psalm 69 is the most mined OT passage in the NT.)26 “When the Advocatecomes, whom I will send to you from the Father, the Spirit of truth who comes from the Father, he will testify on my behalf. 27 You also are to testify because you have been with me from the beginning.The Spirit/Counselor/Advocate will testify to Jesus -- through us (vv.26-27)!The Spirit comes from the Father (vv.26-27). Thus the context is mission, not procession; the ancient Christian creeds, which state that the Spirit proceeds from the Father (and the Son) cannot appeal to this passage for theological justification.In this chapter, several other Johannine themes (themes in John's theology) are found. How many points of contact with other passages do you recognize?Thought questions:Which metaphor about my relationship with Christ most speak to me: vine/branch, teacher/student, or friend/friend?Am I bearing fruit for Christ in my life?Am I ever opposed by others for the spiritual stands I take for Christ?

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.