Podcast appearances and mentions of Michael F Bird

Welcome back to our podcast, Reading With Ryan! Join Pastor Ryan and Sean as they discuss "Jesus and the Powers" by N. T. Wright and Michael F. Bird and "Life in the Negative World" by Aaron M. Renn.Sign up for the True Hope Weekly so you don't miss each months upcoming book:https://www.truehopechurch.org/weeklyVisit our Website:https://www.truehopechurch.orgStay in touch with us:Instagram | Facebook | Spotify - True Hope Church

Rev. Dr. Michael F. Bird preaches from Psalm 77. 

We welcome back Dr. Michael Bird to discuss his latest book co-authored with N.T. Wright, "Jesus and the Powers: Christian Political Witness in an Age of Totalitarian Terror and Dysfunctional Democracies."In their book, Wright and Bird explore the critical question of how Christians should engage with politics. Should we withdraw to maintain our prophetic voice, or should we actively participate to influence political systems? They call on Christians to discern their witness in today's fractured political environment, amidst the rise of autocracies, fear, and fragmentation.Combining political theology, biblical insights, and church history, "Jesus and the Powers" argues for a kingdom-oriented approach to politics. Wright and Bird emphasize confronting empire in all its forms and promoting democratic societies while opposing autocracy and nationalism. They delve into the relevance of this approach to current events, including the Russian-Ukraine conflict, China-Taiwan tensions, and political turmoil in the USA, UK, and Australia.Tune in to learn how Christians can navigate and engage with politics in a way that aligns with Jesus's kingdom and contributes to the common good.Michael F. Bird is a leading academic on New Testament studies and Christian Theology. He is Lecturer in Theology at Ridley College in Melbourne, Australia.  @earlychristianhistorywithm8684 Book: https://a.co/d/0gyzSIt9

We continue our series on the Apostles' Creed based on Michael F. Bird's work in his book What Christians Ought to Believe. The Incarnation is the greatest wonder and mystery of this era of human history. God entered his creation in human form to save it. Join us as we delve into the fulfilled promise that is Jesus of Nazareth, the Messiah. (Along with Bird's work, I also am indebted to Robert P. George and Christopher Tollefsen and their book Embryo as well as O. Carter Snead's What It Means to Be Human.)

This episode begins our new series on the Apostles' Creed based on Michael F. Bird's book What Every Christian Ought to Believe. Join us as we examine the history and importance of Christianity's historical creeds, their impact on the biblical canon, and their importance and benefit for us today.

Dr. Michael F. Bird is a biblical scholar and theologian who serves as the Deputy Principle and Lecturer in Theology at Ridley College (Melbourne, Aus), and is the author of over a dozen books, including his recently released Jesus and the Powers, which he co-authored with N.T. Wright.  In this podcast conversation, we talk all about politics and the gospel, agreeing on so many things and disagreeing about a few other things. Support Theology in the Raw through Patreon: https://www.patreon.com/theologyintheraw

Renowned theologian and biblical scholar Michael F. Bird joins us to explore the complex interplay between Jesus, Christianity, and the political powers that govern our world. His latest book, with N.T. Wright, is titled Jesus and the Powers, so this discussion delves deep into the foundations of political authority, the role of checks and balances in liberal democracy, and how Christians have historically engaged with—and at times transformed—political discourse.Bird discusses his and Wright's views on government, and examines what it means to govern wisely as a Christian in today's diverse political landscape. The episode doesn't shy away from tough questions and theological debates. Does Paul's gospel possess an anti-imperial lean, and how does this shape our understanding of Christian allegiance? What does it look like to be a Christian in politics without succumbing to the temptations of nationalism or authoritarianism? Bird provides insightful analyses into these questions, exploring the biblical perspective on government, justice, and the tricky balance between divine authority and human institutions.Can one be both a faithful Christian and a political leader in a predominantly secular government? How do we navigate the tension between Jesus' claim to lordship and the demands of earthly states? With Bird's scholarly perspective, we probe into the relationship between the kingship of God and concrete expressions of power in the world.Additional Resources:Michael's interview on religious freedomMichael Bird's SubstackAmazon link to Jesus & the PowersRead Cody Cook's Review of Jesus and the PowersAudio Production by Podsworth Media - https://podsworth.com

Co-hosts Beth Stovell and Ryan Reed join Michael F. Bird to discuss his new book, Jesus and the Powers: Christian Political Witness in an Age of Totalitarian Terror and Dysfunctional Democracies, co-authored with N. T. Wright (Zondervan, 2024).  Michael F. Bird is Deputy Principal and Lecturer in New Testament at Ridley College, Australia. He is the author of numerous scholarly and popular books on the New Testament and theology, including, with N. T. Wright, The New Testament in Its World (2019). 

This week we're discussing a series of articles exploring what we're gaining and losing as fewer Americans are committed to religion and attending church. Even some non-believers are beginning to worry that the decline in religion may not be good for society, but does it also represent a new opportunity for the message of Christianity? Then, N.T. Wright is back to discuss his new book with co-author Michael Bird, “Jesus and the Powers.” While everyone knows mixing faith and politics can be dangerous, Wright says there's also a danger when we refuse to mix them. He talks to Skye about what the Bible says on matters of church and state, and why we should defend liberal democracy despite its many problems. Also this week: Is the sun alive? And a Florida man shares the Bible at Walgreens on Easter.   0:00 - Sponsor - Richmont Graduate University - Join a Christian mental health counseling program! Use referral code HOLYPOST at checkout to skip the application fee. Go to https://www.richmont.edu/ 0:35 - Intro 1:21 - Show Starts 3:08 - Theme Song 3:30 -  Sponsor - Wheaton Graduate School - Learn in a rich, rigorous Christian environment - www.wheaton.edu/holypost 4:34 - Kaitlyn's new show announcement! 8:08 - Curiously, Kaitlyn Trailer - Go to holypost.com/follow to check it out! 10:15 - Florida Man Strikes Again (with a Bible) on Easter 13:43 - Does the Sun Dream of Electric Sheep? Consciousness and the Sun. 19:43 - The Cost of the Churchgoing Bust 28:52 - How Trump Fills the Secular Void 44:19 - Is Trumpism Emptying Churches? 52:24 - Sponsor - Hiya Health - Go to www.hiyahealth.com/HOLYPOST to receive 50% off your first order 53:28 - Sponsor - Faithful Counseling - Get 10% off your first month at www.betterhelp.com/HOLYPOST 54:33 - Interview 56:02 - Why Doesn't Separation of Church and State Work? 1:14:02 - Does the Kingdom of Heaven Imply There Will Be No Government? 1:17:10 - When Should Christians Submit to Governing Authorities? 1:24:56 - The Value of Liberal Democracy  1:30:15 - End Credits Links Mentioned in the News Segment: Florida Man Arrested for Hitting Manager with a Bible on Easter https://www.christianpost.com/news/florida-man-arrested-for-smacking-walgreens-manager-with-bible.html#:~:text=A%20Florida%20man%20was%20arrested,a%20Bible%20on%20Easter%20Sunday.   The Sun's Consciousness https://www.popularmechanics.com/science/a60229168/panpsychism-everything-has-a-soul/   Trump is Emptying Churches https://www.bloomberg.com/opinion/articles/2024-04-07/trump-s-brand-of-christian-conservatism-is-driving-people-from-church   How Trump Fills a Void in an Increasingly Secular America https://www.washingtonpost.com/opinions/2024/04/05/trump-religion-secularism-authoritarian-populism/   The True Cost of the Churchgoing Bust https://www.theatlantic.com/ideas/archive/2024/04/america-religion-decline-non-affiliated/677951/   Other resources: Jesus and the Powers: Christian Political Witness in an Age of Totalitarian Terror and Dysfunctional Democracies by N. T. Wright and Michael F. Bird: https://a.co/d/7tCBCK8   Holy Post website: https://www.holypost.com/ Holy Post Plus: www.holypost.com/plus Holy Post Patreon: https://www.patreon.com/holypost Holy Post Merch Store: https://www.holypost.com/shop The Holy Post is supported by our listeners. We may earn affiliate commissions through links listed here. As an Amazon Associate, we earn from qualifying purchases.  

With crucial elections happening in the UK and USA this year Unbelievable is diving back the debate into politics and faith with some paradigm shifting thinkers and theologians. Strap in for this mini-series starting with Michael F. Bird (Deputy Principal & New Testament scholar at Ridley College, Australia) and Stephen Wolfe (author of ‘The Case for Christian Nationalism'). These two come to vastly different conclusions about how faith and politics should mix. Stephen Wolfe makes a startling case for Christian nationalism. How can followers of Jesus be part of the solution bringing divided communities together asks Michael Bird, co-author with Tom “NT” Wright of ‘Jesus and the Powers?'  What are the boundaries of our personal beliefs?  How can we achieve the goods we wish to see in society?  In the coming weeks we will also hear from New Testament scholar Tom ‘NT' Wright, Preston Sprinkle author of ‘Exiles: The church in the shadow of empire' and ex-White House and presidential staffer Michael Wear Michael F. Bird Twitter: @mbird12 Blog: michaelfbird.substack.com Channel: Early Christian History Books: Amazon Stephen Wolfe @PerfInjust https://www.amazon.com/Case-Christian-Nationalism-Stephen-Wolfe/dp/1957905336/ref=sr_1_1?crid=388EY0PP8LI3E&dib=eyJ2IjoiMSJ9.q0DTFRuTT7yLGpKD_qahRIM2K4gPy1eBZYUeKmL3I1uvZdOg8RN6LmgihVjxX6kzWASFAbo-519nQPCKERYm3QFzXDDb798NLEjphu4ee68.2OMMP0WgNhTuN7CWzsT4c9PPKJv-lKaouXcoFlYt_TQ&dib_tag=se&keywords=the+case+for+christian+nationalism+stephen+wolfe&qid=1711052839&sprefix=The+case+for+christian+nationl%2Caps%2C150&sr=8-1 • Subscribe to the Unbelievable? podcast: https://pod.link/267142101 • More shows, free eBook & newsletter: https://premierunbelievable.com • For live events: http://www.unbelievable.live • For online learning: https://www.premierunbelievable.com/courses Your support matters to us: • Support us in the USA: http://www.premierinsight.org/unbelievableshow • Support us in the rest of the world: https://www.premierunbelievable.com/donate

We made it to 200 episodes! We celebrate and reflect on the podcast and all of the good things happening at SVCC. We also have a sports break and visit the email corridor! JM's Album Of The Week: Kacey Musgraves - Deeper Well Bradford's Book Club: Jesus and the Powers: Christian Political Witness in an Age of Totalitarian Terror and Dysfunctional Democracies by N.T. Wright & Michael F. Bird

Listen to this episode on Spotify or Apple Podcasts Let's face it the New Testament probably calls Jesus God (or god) a couple of times and so do early Christian authors in the second century. However, no one offers much of an explanation for what they mean by the title. Did early Christians think Jesus was God because he represented Yahweh? Did they think he was God because he shared the same eternal being as the Father? Did they think he was a god because that's just what they would call any immortalized human who lived in heaven? In this presentation I focus on the question from the perspective of Greco-Roman theology. Drawing on the work of David Litwa, Andrew Perriman, Barry Blackburn, and tons of ancient sources I seek to show how Mediterranean converts to Christianity would have perceived Jesus based on their cultural and religious assumptions. This presentation is from the 3rd Unitarian Christian Alliance Conference on October 20, 2023 in Springfield, OH. Here is the original pdf of this paper. https://www.youtube.com/watch?v=c5Z3QbQ7dHc —— Links —— See more scholarly articles by Sean Finnegan Get the transcript of this episode Support Restitutio by donating here Join our Restitutio Facebook Group and follow Sean Finnegan on Twitter @RestitutioSF Leave a voice message via SpeakPipe with questions or comments and we may play them out on the air Intro music: Good Vibes by MBB Attribution-ShareAlike 3.0 Unported (CC BY-SA 3.0) Free Download / Stream: Music promoted by Audio Library. Who is Sean Finnegan?  Read his bio here Introduction When early Christian authors called Jesus “god” (or “God”) what did they mean?[1] Modern apologists routinely point to pre-Nicene quotations in order to prove that early Christians always believed in the deity of Christ, by which they mean that he is of the same substance (homoousios) as the Father. However, most historians agree that Christians before the fourth century simply didn't have the cognitive categories available yet to think of Christ in Nicene or Chalcedonian ways. If this consensus is correct, it behooves us to consider other options for defining what early Christian authors meant. The obvious place to go to get an answer to our initial question is the New Testament. However, as is well known, the handful of instances in which authors unambiguously applied god (θεός) to Christ are fraught with textual uncertainty, grammatical ambiguity, and hermeneutical elasticity.[2]  What's more, granting that these contested texts[3] all call Jesus “god” provides little insight into what they might mean by that phrase. Turning to the second century, the earliest handful of texts that say Jesus is god are likewise textually uncertain or terse.[4] We must wait until the second half of the second century and beyond to have more helpful material to examine. We know that in the meanwhile some Christians were saying Jesus was god. What did they mean? One promising approach is to analyze biblical texts that call others gods. We find helpful parallels with the word god (אֱלֹהִים) applied to Moses (Exod 7.1; 4.16), judges (Exod 21.6; 22.8-9), kings (Is 9.6; Ps 45.6), the divine council (Ps 82.1, 6), and angels (Ps 8.6). These are texts in which God imbues his agents with his authority to represent him in some way. This rare though significant way of calling a representative “god,” continues in the NT with Jesus' clever defense to his accusers in John 10.34-36. Lexicons[5] have long recognized this “Hebraistic” usage and recent study tools such as the New English Translation (NET)[6] and the Zondervan Illustrated Bible Background Commentary[7] also note this phenomenon. But, even if this agency perspective is the most natural reading of texts like Heb 1.8, later Christians, apart from one or two exceptions appear to be ignorant of this usage.[8] This interpretation was likely a casualty of the so-called parting of the ways whereby Christianity transitioned from a second-temple-Jewish movement to a Gentile-majority religion. As such, to grasp what early postapostolic Christians believed, we must turn our attention elsewhere. Michael Bird is right when he says, “Christian discourses about deity belong incontrovertibly in the Greco-Roman context because it provided the cultural encyclopedia that, in diverse ways, shaped the early church's Christological conceptuality and vocabulary.”[9] Learning Greco-Roman theology is not only important because that was the context in which early Christians wrote, but also because from the late first century onward, most of our Christian authors converted from that worldview. Rather than talking about the Hellenization of Christianity, we should begin by asking how Hellenists experienced Christianization. In other words, Greco-Roman beliefs about the gods were the default lens through which converts first saw Christ. In order to explore how Greco-Roman theology shaped what people believed about Jesus as god, we do well to begin by asking how they defined a god. Andrew Perriman offers a helpful starting point. “The gods,” he writes, “are mostly understood as corporeal beings, blessed with immortality, larger, more beautiful, and more powerful than their mortal analogues.”[10] Furthermore, there were lots of them! The sublunar realm was, in the words of Paula Fredriksen, “a god-congested place.”[11] What's more, “[S]harp lines and clearly demarcated boundaries between divinity and humanity were lacking."[12] Gods could appear as people and people could ascend to become gods. Comprehending what Greco-Roman people believed about gods coming down and humans going up will occupy the first part of this paper. Only once we've adjusted our thinking to their culture, will we walk through key moments in the life of Jesus of Nazareth to hear the story with ancient Mediterranean ears. Lastly, we'll consider the evidence from sources that think of Jesus in Greco-Roman categories. Bringing this all together we'll enumerate the primary ways to interpret the phrase “Jesus is god” available to Christians in the pre-Nicene period. Gods Coming Down and Humans Going Up The idea that a god would visit someone is not as unusual as it first sounds. We find plenty of examples of Yahweh himself or non-human representatives visiting people in the Hebrew Bible.[13] One psalmist even referred to angels or “heavenly beings” (ESV) as אֱלֹהִים (gods).[14] The Greco-Roman world too told stories about divine entities coming down to interact with people. Euripides tells about the time Zeus forced the god Apollo to become a human servant in the house of Admetus, performing menial labor as punishment for killing the Cyclopes (Alcestis 1). Baucis and Philemon offered hospitality to Jupiter and Mercury when they appeared in human form (Ovid, Metamorphoses 8.26-34). In Homer's Odyssey onlookers warn Antinous for flinging a stool against a stranger since “the gods do take on the look of strangers dropping in from abroad”[15] (17.534-9). Because they believed the boundary between the divine realm and the Earth was so permeable, Mediterranean people were always on guard for an encounter with a god in disguise. In addition to gods coming down, in special circumstances, humans could ascend and become gods too. Diodorus of Sicily demarcated two types of gods: those who are “eternal and imperishable, such as the sun and the moon” and “the other gods…terrestrial beings who attained to immortal honour”[16] (The Historical Library of Diodorus the Sicilian 6.1). By some accounts, even the Olympian gods, including Kronos and Uranus were once mortal men.[17] Among humans who could become divine, we find several distinguishable categories, including heroes, miracle workers, and rulers. We'll look at each briefly before considering how the story of Jesus would resonate with those holding a Greco-Roman worldview. Deified Heroes Cornutus the Stoic said, “[T]he ancients called heroes those who were so strong in body and soul that they seemed to be part of a divine race.” (Greek Theology 31)[18] At first this statement appears to be a mere simile, but he goes on to say of Heracles (Hercules), the Greek hero par excellence, “his services had earned him apotheosis” (ibid.). Apotheosis (or deification) is the process by which a human ascends into the divine realm. Beyond Heracles and his feats of strength, other exceptional individuals became deified for various reasons. Amphiarus was a seer who died in the battle at Thebes. After opening a chasm in the earth to swallow him in battle, “Zeus made him immortal”[19] (Apollodorus, Library of Greek Mythology 3.6). Pausanias says the custom of the inhabitants of Oropos was to drop coins into Amphiarus' spring “because this is where they say Amphiarus rose up as a god”[20] (Guide to Greece 1.34). Likewise, Strabo speaks about a shrine for Calchas, a deceased diviner from the Trojan war (Homer, Illiad 1.79-84), “where those consulting the oracle sacrifice a black ram to the dead and sleep in its hide”[21] (Strabo, Geography 6.3.9). Though the great majority of the dead were locked away in the lower world of Hades, leading a shadowy pitiful existence, the exceptional few could visit or speak from beyond the grave. Lastly, there was Zoroaster the Persian prophet who, according to Dio Chrysostom, was enveloped by fire while he meditated upon a mountain. He was unharmed and gave advice on how to properly make offerings to the gods (Dio Chrysostom, Discourses 36.40). The Psuedo-Clementine Homilies include a story about a lightning bolt striking and killing Zoroaster. After his devotees buried his body, they built a temple on the site, thinking that “his soul had been sent for by lightning” and they “worshipped him as a god”[22] (Homily 9.5.2). Thus, a hero could have extraordinary strength, foresight, or closeness to the gods resulting in apotheosis and ongoing worship and communication. Deified Miracle Workers Beyond heroes, Greco-Roman people loved to tell stories about deified miracle workers. Twice Orpheus rescued a ship from a storm by praying to the gods (Diodorus of Sicily 4.43.1f; 48.5f). After his death, surviving inscriptions indicate that he both received worship and was regarded as a god in several cities.[23] Epimenides “fell asleep in a cave for fifty-seven years”[24] (Diogenes Laertius, Lives of Eminent Philosophers 1.109). He also predicted a ten-year period of reprieve from Persian attack in Athens (Plato Laws 1.642D-E). Plato called him a divine man (θεῖος ἀνήρ) (ibid.) and Diogenes talked of Cretans sacrificing to him as a god (Diogenes, Lives 1.114). Iamblichus said Pythagoras was the son of Apollo and a mortal woman (Life of Pythagoras 2). Nonetheless, the soul of Pythagoras enjoyed multiple lives, having originally been “sent to mankind from the empire of Apollo”[25] (Life 2). Diogenes and Lucian enumerate the lives the pre-existent Pythagoras led, including Aethalides, Euphorbus, Hermotimus, and Pyrrhus (Diogenes, Life of Pythagoras 4; Lucian, The Cock 16-20). Hermes had granted Pythagoras the gift of “perpetual transmigration of his soul”[26] so he could remember his lives while living or dead (Diogenes, Life 4). Ancient sources are replete with Pythagorean miracle stories.[27] Porphyry mentions several, including taming a bear, persuading an ox to stop eating beans, and accurately predicting a catch of fish (Life of Pythagoras 23-25). Porphyry said Pythagoras accurately predicted earthquakes and “chased away a pestilence, suppressed violent winds and hail, [and] calmed storms on rivers and on seas” (Life 29).[28] Such miracles, argued the Pythagoreans made Pythagoras “a being superior to man, and not to a mere man” (Iamblichus, Life 28).[29] Iamblichus lays out the views of Pythagoras' followers, including that he was a god, a philanthropic daemon, the Pythian, the Hyperborean Apollo, a Paeon, a daemon inhabiting the moon, or an Olympian god (Life 6). Another pre-Socratic philosopher was Empedocles who studied under Pythagoras. To him sources attribute several miracles, including stopping a damaging wind, restoring the wind, bringing dry weather, causing it to rain, and even bringing someone back from Hades (Diogenes, Lives 8.59).[30] Diogenes records an incident in which Empedocles put a woman into a trance for thirty days before sending her away alive (8.61). He also includes a poem in which Empedocles says, “I am a deathless god, no longer mortal, I go among you honored by all, as is right”[31] (8.62). Asclepius was a son of the god Apollo and a human woman (Cornutus, Greek Theology 33). He was known for healing people from diseases and injuries (Pindar, Pythian 3.47-50). “[H]e invented any medicine he wished for the sick, and raised up the dead”[32] (Pausanias, Guide to Greece 2.26.4). However, as Diodorus relates, Hades complained to Zeus on account of Asclepius' diminishing his realm, which resulted in Zeus zapping Asclepius with a thunderbolt, killing him (4.71.2-3). Nevertheless, Asclepius later ascended into heaven to become a god (Hyginus, Fables 224; Cicero, Nature of the Gods 2.62).[33] Apollonius of Tyana was a famous first century miracle worker. According to Philostratus' account, the locals of Tyana regard Apollonius to be the son of Zeus (Life 1.6). Apollonius predicted many events, interpreted dreams, and knew private facts about people. He rebuked and ridiculed a demon, causing it to flee, shrieking as it went (Life 2.4).[34] He even once stopped a funeral procession and raised the deceased to life (Life 4.45). What's more he knew every human language (Life 1.19) and could understand what sparrows chirped to each other (Life 4.3). Once he instantaneously transported himself from Smyrna to Ephesus (Life 4.10). He claimed knowledge of his previous incarnation as the captain of an Egyptian ship (Life 3.23) and, in the end, Apollonius entered the temple of Athena and vanished, ascending from earth into heaven to the sound of a choir singing (Life 8.30). We have plenty of literary evidence that contemporaries and those who lived later regarded him as a divine man (Letters 48.3)[35] or godlike (ἰσόθεος) (Letters 44.1) or even just a god (θεός) (Life 5.24). Deified Rulers Our last category of deified humans to consider before seeing how this all relates to Jesus is rulers. Egyptians, as indicated from the hieroglyphs left in the pyramids, believed their deceased kings to enjoy afterlives as gods. They could become star gods or even hunt and consume other gods to absorb their powers.[36] The famous Macedonian conqueror, Alexander the Great, carried himself as a god towards the Persians though Plutarch opines, “[he] was not at all vain or deluded but rather used belief in his divinity to enslave others”[37] (Life of Alexander 28). This worship continued after his death, especially in Alexandria where Ptolemy built a tomb and established a priesthood to conduct religious honors to the deified ruler. Even the emperor Trajan offered a sacrifice to the spirit of Alexander (Cassius Dio, Roman History 68.30). Another interesting example is Antiochus I of Comagene who called himself “Antiochus the just [and] manifest god, friend of the Romans [and] friend of the Greeks.”[38] His tomb boasted four colossal figures seated on thrones: Zeus, Heracles, Apollo, and himself. The message was clear: Antiochus I wanted his subjects to recognize his place among the gods after death. Of course, the most relevant rulers for the Christian era were the Roman emperors. The first official Roman emperor Augustus deified his predecessor, Julius Caesar, celebrating his apotheosis with games (Suetonius, Life of Julius Caesar 88). Only five years after Augustus died, eastern inhabitants of the Roman Empire at Priene happily declared “the birthday of the god Augustus” (ἡ γενέθλιος ἡμέρα τοῦ θεοῦ)[39] to be the start of their provincial year. By the time of Tacitus, a century after Augustus died, the wealthy in Rome had statues of the first emperor in their gardens for worship (Annals 1.73). The Roman historian Appian explained that the Romans regularly deify emperors at death “provided he has not been a despot or a disgrace”[40] (The Civil Wars 2.148).  In other words, deification was the default setting for deceased emperors. Pliny the Younger lays it on pretty thick when he describes the process. He says Nero deified Claudius to expose him; Titus deified Vespasian and Domitian so he could be the son and brother of gods. However, Trajan deified Nerva because he genuinely believed him to be more than a human (Panegyric 11). In our little survey, we've seen three main categories of deified humans: heroes, miracle workers, and good rulers. These “conceptions of deity,” writes David Litwa, “were part of the “preunderstanding” of Hellenistic culture.”[41] He continues: If actual cases of deification were rare, traditions of deification were not. They were the stuff of heroic epic, lyric song, ancient mythology, cultic hymns, Hellenistic novels, and popular plays all over the first-century Mediterranean world. Such discourses were part of mainstream, urban culture to which most early Christians belonged. If Christians were socialized in predominantly Greco-Roman environments, it is no surprise that they employed and adapted common traits of deities and deified men to exalt their lord to divine status.[42] Now that we've attuned our thinking to Mediterranean sensibilities about gods coming down in the shape of humans and humans experiencing apotheosis to permanently dwell as gods in the divine realm, our ears are attuned to hear the story of Jesus with Greco-Roman ears. Hearing the Story of Jesus with Greco-Roman Ears How would second or third century inhabitants of the Roman empire have categorized Jesus? Taking my cue from Litwa's treatment in Iesus Deus, I'll briefly work through Jesus' conception, transfiguration, miracles, resurrection, and ascension. Miraculous Conception Although set within the context of Jewish messianism, Christ's miraculous birth would have resonated differently with Greco-Roman people. Stories of gods coming down and having intercourse with women are common in classical literature. That these stories made sense of why certain individuals were so exceptional is obvious. For example, Origen related a story about Apollo impregnating Amphictione who then gave birth to Plato (Against Celsus 1.37). Though Mary's conception did not come about through intercourse with a divine visitor, the fact that Jesus had no human father would call to mind divine sonship like Pythagoras or Asclepius. Celsus pointed out that the ancients “attributed a divine origin to Perseus, and Amphion, and Aeacus, and Minos” (Origen, Against Celsus 1.67). Philostratus records a story of the Egyptian god Proteus saying to Apollonius' mother that she would give birth to himself (Life of Apollonius of Tyana 1.4). Since people were primed to connect miraculous origins with divinity, typical hearers of the birth narratives of Matthew or Luke would likely think that this baby might be either be a descended god or a man destined to ascend to become a god. Miracles and Healing As we've seen, Jesus' miracles would not have sounded unbelievable or even unprecedent to Mediterranean people. Like Jesus, Orpheus and Empedocles calmed storms, rescuing ships. Though Jesus provided miraculous guidance on how to catch fish, Pythagoras foretold the number of fish in a great catch. After the fishermen painstakingly counted them all, they were astounded that when they threw them back in, they were still alive (Porphyry, Life 23-25). Jesus' ability to foretell the future, know people's thoughts, and cast out demons all find parallels in Apollonius of Tyana. As for resurrecting the dead, we have the stories of Empedocles, Asclepius, and Apollonius. The last of which even stopped a funeral procession to raise the dead, calling to mind Jesus' deeds in Luke 7.11-17. When Lycaonians witnessed Paul's healing of a man crippled from birth, they cried out, “The gods have come down to us in the likeness of men” (Acts 14.11). Another time when no harm befell Paul after a poisonous snake bit him on Malta, Gentile onlookers concluded “he was a god” (Acts 28.6). Barry Blackburn makes the following observation: [I]n view of the tendency, most clearly seen in the Epimenidean, Pythagorean, and Apollonian traditions, to correlate impressive miracle-working with divine status, one may justifiably conclude that the evangelical miracle traditions would have helped numerous gentile Christians to arrive at and maintain belief in Jesus' divine status.[43] Transfiguration Ancient Mediterranean inhabitants believed that the gods occasionally came down disguised as people. Only when gods revealed their inner brilliant natures could people know that they weren't mere humans. After his ship grounded on the sands of Krisa, Apollo leaped from the ship emitting flashes of fire “like a star in the middle of day…his radiance shot to heaven”[44] (Homeric Hymns, Hymn to Apollo 440). Likewise, Aphrodite appeared in shining garments, brighter than a fire and shimmering like the moon (Hymn to Aphrodite 85-89). When Demeter appeared to Metaneira, she initially looked like an old woman, but she transformed herself before her. “Casting old age away…a delightful perfume spread…a radiance shone out far from the goddess' immortal flesh…and the solid-made house was filled with a light like the lightning-flash”[45] (Hymn to Demeter 275-280). Homer wrote about Odysseus' transformation at the golden wand of Athena in which his clothes became clean, he became taller, and his skin looked younger. His son, Telemachus cried out, “Surely you are some god who rules the vaulting skies”[46] (Odyssey 16.206). Each time the observers conclude the transfigured person is a god. Resurrection & Ascension In defending the resurrection of Jesus, Theophilus of Antioch said, “[Y]ou believe that Hercules, who burned himself, lives; and that Aesculapius [Asclepius], who was struck with lightning, was raised”[47] (Autolycus 1.13). Although Hercules' physical body burnt, his transformed pneumatic body continued on as the poet Callimachus said, “under a Phrygian oak his limbs had been deified”[48] (Callimachus, Hymn to Artemis 159). Others thought Hercules ascended to heaven in his burnt body, which Asclepius subsequently healed (Lucian, Dialogue of the Gods 13). After his ascent, Diodorus relates how the people first sacrificed to him “as to a hero” then in Athens they began to honor him “with sacrifices like as to a god”[49] (The Historical Library 4.39). As for Asclepius, his ascension resulted in his deification as Cyprian said, “Aesculapius is struck by lightning, that he may rise into a god”[50] (On the Vanity of Idols 2). Romulus too “was torn to pieces by the hands of a hundred senators”[51] and after death ascended into heaven and received worship (Arnobius, Against the Heathen 1.41). Livy tells of how Romulus was “carried up on high by a whirlwind” and that immediately afterward “every man present hailed him as a god and son of a god”[52] (The Early History of Rome 1.16). As we can see from these three cases—Hercules, Asclepius, and Romulus—ascent into heaven was a common way of talking about deification. For Cicero, this was an obvious fact. People “who conferred outstanding benefits were translated to heaven through their fame and our gratitude”[53] (Nature 2.62). Consequently, Jesus' own resurrection and ascension would have triggered Gentiles to intuit his divinity. Commenting on the appearance of the immortalized Christ to the eleven in Galilee, Wendy Cotter said, “It is fair to say that the scene found in [Mat] 28:16-20 would be understood by a Greco-Roman audience, Jew or Gentile, as an apotheosis of Jesus.”[54] Although I beg to differ with Cotter's whole cloth inclusion of Jews here, it's hard to see how else non-Jews would have regarded the risen Christ. Litwa adds Rev 1.13-16 “[W]here he [Jesus] appears with all the accoutrements of the divine: a shining face, an overwhelming voice, luminescent clothing, and so on.”[55] In this brief survey we've seen that several key events in the story of Jesus told in the Gospels would have caused Greco-Roman hearers to intuit deity, including his divine conception, miracles, healing ministry, transfiguration, resurrection, and ascension. In their original context of second temple Judaism, these very same incidents would have resonated quite differently. His divine conception authenticated Jesus as the second Adam (Luke 3.38; Rom 5.14; 1 Cor 15.45) and God's Davidic son (2 Sam 7.14; Ps 2.7; Lk 1.32, 35). If Matthew or Luke wanted readers to understand that Jesus was divine based on his conception and birth, they failed to make such intentions explicit in the text. Rather, the birth narratives appear to have a much more modest aim—to persuade readers that Jesus had a credible claim to be Israel's messiah. His miracles show that “God anointed Jesus of Nazareth with the Holy Spirit and with power…for God was with him” (Acts 10.38; cf. Jn 3.2; 10.32, 38). Rather than concluding Jesus to be a god, Jewish witnesses to his healing of a paralyzed man “glorified God, who had given such authority to men” (Mat 9.8). Over and over, especially in the Gospel of John, Jesus directs people's attention to his Father who was doing the works in and through him (Jn 5.19, 30; 8.28; 12.49; 14.10). Seeing Jesus raise someone from the dead suggested to his original Jewish audience that “a great prophet has arisen among us” (Lk 7.16). The transfiguration, in its original setting, is an eschatological vision not a divine epiphany. Placement in the synoptic Gospels just after Jesus' promise that some there would not die before seeing the kingdom come sets the hermeneutical frame. “The transfiguration,” says William Lane, “was a momentary, but real (and witnessed) manifestation of Jesus' sovereign power which pointed beyond itself to the Parousia, when he will come ‘with power and glory.'”[56] If eschatology is the foreground, the background for the transfiguration was Moses' ascent of Sinai when he also encountered God and became radiant.[57] Viewed from the lenses of Moses' ascent and the eschaton, the transfiguration of Jesus is about his identity as God's definitive chosen ruler, not about any kind of innate divinity. Lastly, the resurrection and ascension validated Jesus' messianic claims to be the ruler of the age to come (Acts 17.31; Rom 1.4). Rather than concluding Jesus was deity, early Jewish Christians concluded these events showed that “God has made him both Lord and Christ” (Acts 2.36). The interpretative backgrounds for Jesus' ascension were not stories about Heracles, Asclepius, or Romulus. No, the key oracle that framed the Israelite understanding was the messianic psalm in which Yahweh told David's Lord to “Sit at my right hand, until I make your enemies your footstool” (Psalm 110.1). The idea is of a temporary sojourn in heaven until exercising the authority of his scepter to rule over earth from Zion. Once again, the biblical texts remain completely silent about deification. But even if the original meanings of Jesus' birth, ministry, transfiguration, resurrection, and ascension have messianic overtones when interpreted within the Jewish milieu, these same stories began to communicate various ideas of deity to Gentile converts in the generations that followed. We find little snippets from historical sources beginning in the second century and growing with time. Evidence of Belief in Jesus' as a Greco-Roman Deity To begin with, we have two non-Christian instances where Romans regarded Jesus as a deity within typical Greco-Roman categories. The first comes to us from Tertullian and Eusebius who mention an intriguing story about Tiberius' request to the Roman senate to deify Christ. Convinced by “intelligence from Palestine of events which had clearly shown the truth of Christ's divinity”[58] Tiberius proposed the matter to the senate (Apology 5). Eusebius adds that Tiberius learned that “many believed him to be a god in rising from the dead”[59] (Church History 2.2). As expected, the senate rejected the proposal. I mention this story, not because I can establish its historicity, but because it portrays how Tiberius would have thought about Jesus if he had heard about his miracles and resurrection. Another important incident is from one of the governor Pliny the Younger's letters to the emperor Trajan. Having investigated some people accused of Christianity, he found “they had met regularly before dawn on a fixed day to chant verses alternately amongst themselves in honour of Christ as if to a god”[60] (Letter 96). To an outside imperial observer like Pliny, the Christians believed in a man who had performed miracles, defeated death, and now lived in heaven. Calling him a god was just the natural way of talking about such a person. Pliny would not have thought Jesus was superior to the deified Roman emperors much less Zeus or the Olympic gods. If he believed in Jesus at all, he would have regarded him as another Mediterranean prophet who escaped Hades to enjoy apotheosis. Another interesting text to consider is the Infancy Gospel of Thomas. This apocryphal text tells the story of Jesus' childhood between the ages of five and twelve. Jesus is impetuous, powerful, and brilliant. Unsure to conclude that Jesus was “either god or angel,”[61] his teacher remands him to Joseph's custody (7). Later, a crowd of onlookers ponders whether the child is a god or a heavenly messenger after he raises an infant from the dead (17). A year later Jesus raised a construction man who had fallen to his death back to life (18). Once again, the crowd asked if the child was from heaven. Although some historians are quick to assume the lofty conceptions of Justin and his successors about the logos were commonplace in the early Christianity, Litwa points out, “The spell of the Logos could only bewitch a very small circle of Christian elites… In IGT, we find a Jesus who is divine according to different canons, the canons of popular Mediterranean theology.”[62] Another important though often overlooked scholarly group of Christians in the second century was led by a certain Theodotus of Byzantium.[63] Typically referred to by their heresiological label “Theodotians,” these dynamic monarchians lived in Rome and claimed that they held to the original Christology before it had been corrupted under Bishop Zephyrinus (Eusebius, Church History 5.28). Theodotus believed in the virgin birth, but not in his pre-existence or that he was god/God (Pseudo-Hippolytus, Refutation of All Heresies 7.35.1-2; 10.23.1-2). He thought that Jesus was not able to perform any miracles until his baptism when he received the Christ/Spirit. Pseudo-Hippolytus goes on to say, “But they do not want him to have become a god when the Spirit descended. Others say that he became a god after he rose from the dead.”[64] This last tantalizing remark implies that the Theodotians could affirm Jesus as a god after his resurrection though they denied his pre-existence. Although strict unitarians, they could regard Jesus as a god in that he was an ascended immortalized being who lived in heaven—not equal to the Father, but far superior to all humans on earth. Justin Martyr presents another interesting case to consider. Thoroughly acquainted with Greco-Roman literature and especially the philosophy of Plato, Justin sees Christ as a god whom the Father begot before all other creatures. He calls him “son, or wisdom, or angel, or god, or lord, or word”[65] (Dialogue with Trypho 61).  For Justin Christ is “at the same time angel and god and lord and man”[66] (59). Jesus was “of old the Word, appearing at one time in the form of fire, at another under the guise of incorporeal beings, but now, at the will of God, after becoming man for mankind”[67] (First Apology 63). In fact, Justin is quite comfortable to compare Christ to deified heroes and emperors. He says, “[W]e propose nothing new or different from that which you say about the so-called sons of Jupiter [Zeus] by your respected writers… And what about the emperors who die among you, whom you think worthy to be deified?”[68] (21). He readily accepts the parallels with Mercury, Perseus, Asclepius, Bacchus, and Hercules, but argues that Jesus is superior to them (22).[69] Nevertheless, he considered Jesus to be in “a place second to the unchanging and eternal God”[70] (13). The Father is “the Most True God” whereas the Son is he “who came forth from Him”[71] (6). Even as lates as Origen, Greco-Roman concepts of deity persist. In responding to Celsus' claim that no god or son of God has ever come down, Origen responds by stating such a statement would overthrow the stories of Pythian Apollo, Asclepius, and the other gods who descended (Against Celsus 5.2). My point here is not to say Origen believed in all the old myths, but to show how Origen reached for these stories as analogies to explain the incarnation of the logos. When Celsus argued that he would rather believe in the deity of Asclepius, Dionysus, and Hercules than Christ, Origen responded with a moral rather than ontological argument (3.42). He asks how these gods have improved the characters of anyone. Origen admits Celsus' argument “which places the forenamed individuals upon an equality with Jesus” might have force, however in light of the disreputable behavior of these gods, “how could you any longer say, with any show of reason, that these men, on putting aside their mortal body, became gods rather than Jesus?”[72] (3.42). Origen's Christology is far too broad and complicated to cover here. Undoubtedly, his work on eternal generation laid the foundation on which fourth century Christians could build homoousion Christology. Nevertheless, he retained some of the earlier subordinationist impulses of his forebearers. In his book On Prayer, he rebukes praying to Jesus as a crude error, instead advocating prayer to God alone (10). In his Commentary on John he repeatedly asserts that the Father is greater than his logos (1.40; 2.6; 6.23). Thus, Origen is a theologian on the seam of the times. He's both a subordinationist and a believer in the Son's eternal and divine ontology. Now, I want to be careful here. I'm not saying that all early Christians believed Jesus was a deified man like Asclepius or a descended god like Apollo or a reincarnated soul like Pythagoras. More often than not, thinking Christians whose works survive until today tended to eschew the parallels, simultaneously elevating Christ as high as possible while demoting the gods to mere demons. Still, Litwa is inciteful when he writes: It seems likely that early Christians shared the widespread cultural assumption that a resurrected, immortalized being was worthy of worship and thus divine. …Nonetheless there is a difference…Jesus, it appears, was never honored as an independent deity. Rather, he was always worshiped as Yahweh's subordinate. Naturally Heracles and Asclepius were Zeus' subordinates, but they were also members of a larger divine family. Jesus does not enter a pantheon but assumes a distinctive status as God's chief agent and plenipotentiary. It is this status that, to Christian insiders, placed Jesus in a category far above the likes of Heracles, Romulus, and Asclepius who were in turn demoted to the rank of δαίμονες [daimons].[73] Conclusion I began by asking the question, "What did early Christians mean by saying Jesus is god?" We noted that the ancient idea of agency (Jesus is God/god because he represents Yahweh), though present in Hebrew and Christian scripture, didn't play much of a role in how Gentile Christians thought about Jesus. Or if it did, those texts did not survive. By the time we enter the postapostolic era, a majority of Christianity was Gentile and little communication occurred with the Jewish Christians that survived in the East. As such, we turned our attention to Greco-Roman theology to tune our ears to hear the story of Jesus the way they would have. We learned about their multifaceted array of divinities. We saw that gods can come down and take the form of humans and humans can go up and take the form of gods. We found evidence for this kind of thinking in both non-Christian and Christian sources in the second and third centuries. Now it is time to return to the question I began with: “When early Christian authors called Jesus “god” what did they mean?” We saw that the idea of a deified man was present in the non-Christian witnesses of Tiberius and Pliny but made scant appearance in our Christian literature except for the Theodotians. As for the idea that a god came down to become a man, we found evidence in The Infancy Gospel of Thomas, Justin, and Origen.[74] Of course, we find a spectrum within this view, from Justin's designation of Jesus as a second god to Origen's more philosophically nuanced understanding. Still, it's worth noting as R. P. C. Hanson observed that, “With the exception of Athanasius virtually every theologian, East and West, accepted some form of subordinationism at least up to the year 355.”[75] Whether any Christians before Alexander and Athanasius of Alexandria held to the sophisticated idea of consubstantiality depends on showing evidence of the belief that the Son was coequal, coeternal, and coessential with the Father prior to Nicea. (Readers interested in the case for this view should consult Michael Bird's Jesus among the Gods in which he attempted the extraordinary feat of finding proto-Nicene Christology in the first two centuries, a task typically associated with maverick apologists not peer-reviewed historians.) In conclusion, the answer to our driving question about the meaning of “Jesus as god” is that the answer depends on whom we ask. If we ask the Theodotians, Jesus is a god because that's just what one calls an immortalized man who lives in heaven.[76] If we ask those holding a docetic Christology, the answer is that a god came down in appearance as a man. If we ask a logos subordinationist, they'll tell us that Jesus existed as the god through whom the supreme God created the universe before he became a human being. If we ask Tertullian, Jesus is god because he derives his substance from the Father, though he has a lesser portion of divinity.[77] If we ask Athanasius, he'll wax eloquent about how Jesus is of the same substance as the Father equal in status and eternality. The bottom line is that there was not one answer to this question prior to the fourth century. Answers depend on whom we ask and when they lived. Still, we can't help but wonder about the more tantalizing question of development. Which Christology was first and which ones evolved under social, intellectual, and political pressures? In the quest to specify the various stages of development in the Christologies of the ante-Nicene period, this Greco-Roman perspective may just provide the missing link between the reserved and limited way that the NT applies theos to Jesus in the first century and the homoousian view that eventually garnered imperial support in the fourth century. How easy would it have been for fresh converts from the Greco-Roman world to unintentionally mishear the story of Jesus? How easy would it have been for them to fit Jesus into their own categories of descended gods and ascended humans? With the unmooring of Gentile Christianity from its Jewish heritage, is it any wonder that Christologies began to drift out to sea? Now I'm not suggesting that all Christians went through a steady development from a human Jesus to a pre-existent Christ, to an eternal God the Son, to the Chalcedonian hypostatic union. As I mentioned above, plenty of other options were around and every church had its conservatives in addition to its innovators. The story is messy and uneven with competing views spread across huge geographic distances. Furthermore, many Christians probably were content to leave such theological nuances fuzzy, rather than seeking doctrinal precision on Christ's relation to his God and Father. Whatever the case may be, we dare not ignore the influence of Greco-Roman theology in our accounts of Christological development in the Mediterranean world of the first three centuries.    Bibliography The Homeric Hymns. Translated by Michael Crudden. New York, NY: Oxford, 2008. Antioch, Theophilus of. To Autolycus. Translated by Marcus Dods. Vol. 2. Ante-Nicene Fathers. Edited by Alexander Roberts and James Donaldson. Grand Rapids, MI: Eerdmans, 2001. Aphrahat. The Demonstrations. Translated by Ellen Muehlberger. Vol. 3. The Cambridge Edition of Early Christian Writings. 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End Notes [1] For the remainder of this paper, I will use the lower case “god” for all references to deity outside of Yahweh, the Father of Christ. I do this because all our ancient texts lack capitalization and our modern capitalization rules imply a theology that is anachronistic and unhelpful for the present inquiry. [2] Christopher Kaiser wrote, “Explicit references to Jesus as ‘God' in the New Testament are very few, and even those few are generally plagued with uncertainties of either text or interpretation.” Christopher B. Kaiser, The Doctrine of God: A Historical Survey (London: Marshall Morgan & Scott, 1982), 29. Other scholars such as Raymond Brown (Jesus: God and Man), Jason David BeDuhn (Truth in Translation), and Brian Wright (“Jesus as θεός: A Textual Examination” in Revisiting the Corruption of the New Testament) have expressed similar sentiments. [3] John 20.28; Hebrews 1.8; Titus 2.13; 2 Peter 1.1; Romans 9.5; and 1 John 5.20. [4] See Polycarp's Epistle to the Philippians 12.2 where a manuscript difference determines whether or not Polycarp called Jesus god or lord. Textual corruption is most acute in Igantius' corpus. Although it's been common to dismiss the long recension as an “Arian” corruption, claiming the middle recension to be as pure and uncontaminated as freshly fallen snow upon which a foot has never trodden, such an uncritical view is beginning to give way to more honest analysis. See Paul Gilliam III's Ignatius of Antioch and the Arian Controversy (Leiden: Brill, 2017) for a recent treatment of Christological corruption in the middle recension. [5] See the entries for  אֱלֹהִיםand θεός in the Hebrew Aramaic Lexicon of the Old Testament (HALOT), the Brown Driver Briggs Lexicon (BDB), Eerdmans Dictionary, Kohlenberger/Mounce Concise Hebrew-Aramaic Dictionary of the Old Testament, the Bauer Danker Arndt Gingrich Lexicon (BDAG), Friberg Greek Lexicon, and Thayer's Greek Lexicon. [6] See notes on Is 9.6 and Ps 45.6. [7] ZIBBC: “In what sense can the king be called “god”? By virtue of his divine appointment, the king in the ancient Near East stood before his subjects as a representative of the divine realm. …In fact, the term “gods“ (ʾelōhı̂m) is used of priests who functioned as judges in the Israelite temple judicial system (Ex. 21:6; 22:8-9; see comments on 58:1; 82:6-7).” John W. Hilber, “Psalms,” in The Minor Prophets, Job, Psalms, Proverbs, Ecclesiastes, Song of Songs, vol. 5 of Zondervan Illustrated Bible Backgrounds Commentary: Old Testament. ed. John H. Walton (Grand Rapids: Zondervan, 2009), 358. [8] Around a.d. 340, Aphrahat of Persia advised his fellow Christians to reply to Jewish critics who questioned why “You call a human being ‘God'” (Demonstrations 17.1). He said, “For the honored name of the divinity is granted event ot rightoues human beings, when they are worthy of being called by it…[W]hen he chose Moses, his friend and his beloved…he called him “god.” …We call him God, just as he named Moses with his own name…The name of the divinity was granted for great honor in the world. To whom he wishes, God appoints it” (17.3, 4, 5). Aphrahat, The Demonstrations, trans., Ellen Muehlberger, vol. 3, The Cambridge Edition of Early Christian Writings (Cambridge, UK: Cambridge, 2022), 213-15. In the Clementine Recognitions we find a brief mention of the concept:  “Therefore the name God is applied in three ways: either because he to whom it is given is truly God, or because he is the servant of him who is truly; and for the honour of the sender, that his authority may be full, he that is sent is called by the name of him who sends, as is often done in respect of angels: for when they appear to a man, if he is a wise and intelligent man, he asks the name of him who appears to him, that he may acknowledge at once the honour of the sent, and the authority of the sender” (2.42). Pseudo-Clement, Recognitions, trans., Thomas Smith, vol. 8, Ante Nicene Fathers (Peabody, MA: Hendrickson, 2003). [9] Michael F. Bird, Jesus among the Gods (Waco, TX: Baylor, 2022), 13. [10] Andrew Perriman, In the Form of a God, Studies in Early Christology, ed. David Capes Michael Bird, and Scott Harrower (Eugene, OR: Cascade Books, 2022), 130. [11] Paula Fredriksen, "How High Can Early High Christology Be?," in Monotheism and Christology in Greco-Roman Antiquity, ed. Matthew V. Novenson, vol. 180 (Leiden: Brill, 2020), 296, 99. [12] ibid. [13] See Gen 18.1; Ex 3.2; 24.11; Is 6.1; Ezk 1.28. [14] Compare the Masoretic Text of Psalm 8.6 to the Septuagint and Hebrews 2.7. [15] Homer, The Odyssey, trans., Robert Fagles (New York, NY: Penguin, 1997), 370. [16] Diodorus Siculus, The Historical Library, trans., Charles Henry Oldfather, vol. 1 (Sophron Editor, 2017), 340. [17] Uranus met death at the brutal hands of his own son, Kronos who emasculated him and let bleed out, resulting in his deification (Eusebius, Preparation for the Gospel 1.10). Later on, after suffering a fatal disease, Kronos himself experienced deification, becoming the planet Saturn (ibid.). Zeus married Hera and they produced Osiris (Dionysus), Isis (Demeter), Typhon, Apollo, and Aphrodite (ibid. 2.1). [18] Lucius Annaeus Cornutus, Greek Theology, trans., George Boys-Stones, Greek Theology, Fragments, and Testimonia (Atlanta, GA: SBL, 2018), 123. [19] Apollodorus, The Library of Greek Mythology, trans., Robin Hard (Oxford, UK: Oxford, 1998), 111. [20] Pausanias, Guide to Greece, trans., Peter Levi (London, UK: Penguin, 1979), 98. [21] Strabo, The Geography, trans., Duane W. Roller (Cambridge, UK: Cambridge, 2020), 281. [22] Psuedo-Clement, Homilies, trans., Peter Peterson, vol. 8, Ante-Nicene Fathers (Grand Rapids, MI: Eerdmans, 1897). Greek: “αὐτὸν δὲ ὡς θεὸν ἐθρήσκευσαν” from Jacques Paul Migne, Patrologia Graeca, taken from Accordance (PSCLEMH-T), OakTree Software, Inc., 2018, Version 1.1. [23] See Barry Blackburn, Theios Aner and the Markan Miracle Traditions (Tübingen, Germany: J. C. B. Mohr, 1991), 32. [24] Diogenes Laertius, Lives of the Eminent Philosophers, trans., Pamela Mensch (New York, NY: Oxford, 2020), 39. [25] Iamblichus, Life of Pythagoras, trans., Thomas Taylor, Iamblichus' Life of Pythagoras (Delhi, IN: Zinc Read, 2023), 2. [26] Diogenes Laertius, Life of Pythagoras, trans., Kenneth Sylvan Guthrie, The Pythagorean Sourcebook and Library (Grand Rapids, MI: Phanes Press, 1988), 142. [27] See the list in Blackburn, 39. He corroborates miracle stories from Diogenus Laertius, Iamblichus, Apollonius, Nicomachus, and Philostratus. [28] Porphyry, Life of Pythagoras, trans., Kenneth Sylvan Guthrie, The Pythagorean Sourcebook and Library (Grand Rapids, MI: Phanes Press, 1988), 128-9. [29] Iamblichus,  68. [30] What I call “resurrection” refers to the phrase, “Thou shalt bring back from Hades a dead man's strength.” Diogenes Laertius 8.2.59, trans. R. D. Hicks. [31] Laertius, "Lives of the Eminent Philosophers," 306. Two stories of his deification survive: in one Empedocles disappears in the middle of the night after hearing an extremely loud voice calling his name. After this the people concluded that they should sacrifice to him since he had become a god (8.68). In the other account, Empedocles climbs Etna and leaps into the fiery volcanic crater “to strengthen the rumor that he had become a god” (8.69). [32] Pausanias,  192. Sextus Empiricus says Asclepius raised up people who had died at Thebes as well as raising up the dead body of Tyndaros (Against the Professors 1.261). [33] Cicero adds that the Arcadians worship Asclepius (Nature 3.57). [34] In another instance, he confronted and cast out a demon from a licentious young man (Life 4.20). [35] The phrase is “περὶ ἐμοῦ καὶ θεοῖς εἴρηται ὡς περὶ θείου ἀνδρὸς.” Philostratus, Letters of Apollonius, vol. 458, Loeb Classical Library (Cambridge, MA: Harvard, 2006). [36] See George Hart, The Routledge Dictionary of Egyptian Gods and Goddesses, 2nd ed. (Oxford, UK: Routledge, 2005), 3. [37] Plutarch, Life of Alexander, trans., Ian Scott-Kilvert and Timothy E. Duff, The Age of Alexander (London, UK: Penguin, 2011), 311. Arrian includes a story about Anaxarchus advocating paying divine honors to Alexander through prostration. The Macedonians refused but the Persian members of his entourage “rose from their seats and one by one grovelled on the floor before the King.” Arrian, The Campaigns of Alexander, trans., Aubrey De Sélincourt (London, UK: Penguin, 1971), 222. [38] Translation my own from “Ἀντίοχος ὁ Θεὸς Δίκαιος Ἐπιφανὴς Φιλορωμαῖος Φιλέλλην.” Inscription at Nemrut Dağ, accessible at https://www.tertullian.org/rpearse/mithras/display.php?page=cimrm32. See also https://zeugma.packhum.org/pdfs/v1ch09.pdf. [39] Greek taken from W. Dittenberger, Orientis Graecae Inscriptiones Selectae, vol. 2 (Hildesheim: Olms, 1960), 48-60. Of particular note is the definite article before θεός. They didn't celebrate the birthday of a god, but the birthday of the god. [40] Appian, The Civil Wars, trans., John Carter (London, UK: Penguin, 1996), 149. [41] M. David Litwa, Iesus Deus (Minneapolis: Fortress Press, 2014), 20. [42] ibid. [43] Blackburn, 92-3. [44] The Homeric Hymns, trans., Michael Crudden (New York, NY: Oxford, 2008), 38. [45] "The Homeric Hymns," 14. [46] Homer,  344. [47] Theophilus of Antioch, To Autolycus, trans., Marcus Dods, vol. 2, Ante-Nicene Fathers (Grand Rapids, MI: Eerdmans, 2001). [48] Callimachus, Hymn to Artemis, trans., Susan A. Stephens, Callimachus: The Hymns (New York, NY: Oxford, 2015), 119. [49] Siculus,  234. [50] Cyprian, Treatise 6: On the Vanity of Idols, trans., Ernest Wallis, vol. 5, Ante-Nicene Fathers (Peabody, MA: Hendrickson, 1995). [51] Arnobius, Against the Heathen, trans., Hamilton Bryce and Hugh Campbell, vol. 6, Ante-Nicene Fathers (Peabody, MA: Hendrickson, 1995). [52] Livy, The Early History of Rome, trans., Aubrey De Sélincourt (London, UK: Penguin, 2002), 49. [53] Cicero, The Nature of the Gods, trans., Patrick Gerard Walsh (Oxford, UK: Oxford, 2008), 69. [54] Wendy Cotter, "Greco-Roman Apotheosis Traditions and the Resurrection Appearances in Matthew," in The Gospel of Matthew in Current Study, ed. David E. Aune (Grand Rapids, MI: Eerdmans, 2001), 149. [55] Litwa, 170. [56] William L. Lane, The Gospel of Mark, Nicnt, ed. F. F. Bruce Ned B. Stonehouse, and Gordon D. Fee (Grand Rapids, MI: Eerdmans, 1974). [57] “Recent commentators have stressed that the best background for understanding the Markan transfiguration is the story of Moses' ascent up Mount Sinai (Exod. 24 and 34).” Litwa, 123. [58] Tertullian, Apology, trans. S. Thelwall, vol. 3, Ante-Nicene Fathers, ed. Alexander Roberts and James Donaldson (Peabody, MA: Hendrickson, 2003). [59] Eusebius, The Church History, trans. Paul L. Maier (Grand Rapids: Kregel, 2007), 54. [60] Pliny the Younger, The Letters of the Younger Pliny, trans., Betty Radice (London: Penguin, 1969), 294. [61] Pseudo-Thomas, Infancy Gospel of Thomas, trans., James Orr (Philadelphia: J. B. Lippincott Co., 1903), 25. [62] Litwa, 83. [63] For sources on Theodotus, see Pseduo-Hippolytus, Refutation of All Heresies 7.35.1-2; 10.23.1-2; Pseudo-Tertullian, Against All Heresies 8.2; Eusebius, Church History 5.28. [64] Pseudo-Hippolytus, Refutation of All Heresies, trans., David Litwa (Atlanta, GA: SBL, 2016), 571. [65] I took the liberty to decapitalize these appellatives. Justin Martyr, Dialogue with Trypho, trans. Thomas B. Falls (Washington, DC: Catholic University of America Press, 2003), 244. [66] Justin Martyr, 241. (Altered, see previous footnote.) [67] Justin Martyr, 102. [68] Justin Martyr, 56-7. [69] Arnobius makes a similar argument in Against the Heathen 1.38-39 “Is he not worthy to be called a god by us and felt to be a god on account of the favor or such great benefits? For if you have enrolled Liber among the gods because he discovered the use of wine, and Ceres the use of bread, Aesculapius the use of medicines, Minerva the use of oil, Triptolemus plowing, and Hercules because he conquered and restrained beasts, thieves, and the many-headed hydra…So then, ought we not to consider Christ a god, and to bestow upon him all the worship due to his divinity?” Translation from Litwa, 105. [70] Justin Martyr, 46. [71] Justin Martyr, 39. [72] Origen, Against Celsus, trans. Frederick Crombie, vol. 4, The Ante-Nicene Fathers (Peabody, MA: Hendrickson, 2003). [73] Litwa, 173. [74] I could easily multiply examples of this by looking at Irenaeus, Tertullian, Hippolytus, and many others. [75] The obvious exception to Hanson's statement were thinkers like Sabellius and Praxeas who believed that the Father himself came down as a human being. R. P. C. Hanson, Search for a Christian Doctrine of God (Grand Rapids, MI: Baker Academic, 2007), xix. [76] Interestingly, even some of the biblical unitarians of the period were comfortable with calling Jesus god, though they limited his divinity to his post-resurrection life. [77] Tertullian writes, “[T]he Father is not the same as the Son, since they differ one from the other in the mode of their being. For the Father is the entire substance, but the Son is a derivation and portion of the whole, as He Himself acknowledges: “My Father is greater than I.” In the Psalm His inferiority is described as being “a little lower than the angels.” Thus the Father is distinct from the Son, being greater than the Son” (Against Praxeas 9). Tertullian, Against Praxeas, trans., Holmes, vol. 3, Ante Nice Fathers (Peabody, MA: Hendrickson, 2003).

The Nazareth to Nicaea podcast discusses the historical Jesus, the Christ of Faith, and everything in between. We look at the many texts and traditions, the stories and artifacts, the heroes and heretics of the christological controversies. We cover the debates, the doubts, and the dissenters about all things related to Jesus and the early church. In this episode, Dr. Mike Bird explains the meaning of Jesus as "God's only-begotten Son" and the "eternal generation of the Son." Why is Jesus begotten of the Father? (00:33)  Objections to eternal generation (01:11) Why the church used "begotten" language of the Son (06:19) Begottenness as metaphor (11:52) Begottenness as biblical (14:00) Conclusion (16:26) Further Reading: Gerald Bray, “The Unbegotten Father of the Only-Begotten Son,” The Global Anglican 137.2 (2023): 124-39. John Anthony McGuckin, We Believe in One Lord Jesus Christ (ed. Gerald Bray; ACCD; Downers Grove, IL: InterVarsity, 2009). Fred Sanders & Scott Swain (eds.), Retrieving Eternal Generation (Grand Rapids, MI: Zondervan, 2017). Michael F. Bird and Scott Harrower (eds.), Trinity without Hierarchy: Reclaiming Nicene Orthodoxy in Evangelical Theology (Grand Rapids, MI: Kregel, 2019). Otherwise, keep up with Mike on: Twitter: @mbird12 Blog: michaelfbird.substack.com 

One of the Founding Fathers of America, Jefferson, said, “Eternal vigilance is the price we pay for liberty.” If we are to maintain our freedom in the West, it is our duty to keep an eye on where that freedom is disappearing and devise a biblical strategy. The strategy of the early church was to proclaim Christ is Lord in a culture where people professed Caesar is Lord. This was a “subversive project to create a society within society, resisting secular crusades against people of faith, and establishing a cathedral of civilisation within the existing [networks] of public life” (Michael F. Bird). This teaching from our Truth Over Trend series seeks to explore this first-century practice of peaceful resistance. Date: 27-8-23 Series: Truth Over Trend Text: Acts 17:1-9 Preacher: Ps Jesse

The Nazareth to Nicaea vodcast discusses the historical Jesus, the Christ of Faith, and everything in between. We look at the many texts and traditions, the stories and artifacts, the heroes and heretics of the christological controversies. We cover the debates, the doubts, and the dissenters about all things related to Jesus and the early church. In this episode, Dr. Mike Bird talks to Dr. Jeremiah Coogan and Dr. Michael Kok about "adoptionism" as a (mistaken) category for understanding the early christologies of the early church. Further Reading: Jeremiah Coogan, "Rethinking adoptionism: An argument for dismantling a dubious category," Scottish Journal of Theology 76 (2023): 1-13. Michael Kok, "The utility of adoptionism as a heuristic category: The baptism narrative in the Gospel of the Ebionites as a Test Case," Scottish Journal of Theology 76 (2023): 153-63. Peter Ben-Smith, "The end of early Christian adoptionism? A note on the invention of adoptionism, its sources, and its current demise," International Journal of Philosophy and Theology 76 (2015): 177-99. Michael F. Bird, Jesus the Eternal Son: Answering Adoptionist Christology (Grand Rapids, MI: Eerdmans, 2017). Michael Peppard, The Son of God in the Roman world: divine sonship in its social and political context (Oxford: OUP, 2012). Otherwise keep up with me on: Twitter: @mbird12 Blog: michaelfbird.substack.com #Christology #Jesus #JesusChrist

Dr. Michael Fn. Bird is deputy principal and Lecturer in Theology at Ridley College in Melbourne, Australia, and has authored more than 30 books. Mike is a world renown New Testament scholar and theologian, and he's recently engaged modern questions surrounding politics and Christian identity, which has been captured in his more recent book Religious Freedom in a Secular Age, which forms the backdrop to our current podcast conversation. In this dialogue, we talk about evangelicals and politics, Christian Nationalism, Secularism (and why Christians should celebrate it), transgender ideologies and the public sphere, and many other politically related topics. If you would like to support Theology in the Raw, please visit patreon.com/theologyintheraw for more information!

Prolific author and biblical scholar Michael F. Bird joins the podcast to discuss women in ministry, the Terminator movies, Bart Ehrman, and 90's-era John Barclay. This is the conversation theology nerds would dream of having, and Andrew and James (who are theology nerds, we must admit) were incredibly blessed to have such a conversation, one that was both humorous and earnest, with this esteemed scholar and theologian. (We even have somewhat of a bloopers reel toward the end.) Dr. Bird is the Academic Dean of Ridley College in Melbourne and holds a PhD in New Testament from University of Queensland. He writes and speaks of a variety of topics (it was difficult to select which ones we wanted to bring to him for this episode). Below are links to access literature and media from him: Dr. Bird's Substack The Word from Bird Dr. Bird's YouTube channel Early Christian History Dr. Bird's blog Euangelion Dr. Bird's books he has authored and co-authored Dr. Bird's debate with Dr. Bart Ehrman The article Andrew mentions from Ian Paul on Phoebe and ancient-letter carriers can be accessed here

Deaconess Ellie Corrow and Dr. Bethany Kilcrease join the podcast to discuss their review of Beth Allison Barr's popular book The Making of Biblical Womanhood: How the Subjugation of Women Became Gospel Truth. Their review was published in 2021. Part 1 of their review can be read HERE. Part 2 of their review can be read HERE. Part 3 of their review can be read HERE. Deaconess Ellie Corrow serves as missionary care coordinator for the LCMS Office of International Mission. She also serves on the board of Higher Things- a Lutheran ministry to youth and young adults. Ellie writes, along with others including Dr. Kilcrease on their substack titled “Lutheran Women on the Road”, a blog and newsletter about "loving God and loving neighbor, and walking faithfully in this tension of Christian discipleship". Dr. Bethany Kilcrease is a professor of History at Aquinas College in Michigan. She holds a Ph.D. in modern British history from Boston University. She specializes in British and European modern intellectual and religious history. She is also the author of the recent book Falsehood and Fallacy: How to Think, Read, and Write in the Twenty-First Century Additional show notes: Andrew made a reference to the book which argues for the commonly called 'egalitarian' position (men and women can share in ordained ministry) Bourgeois Babes, Bossy Wives, and Bobby Haircuts: A Case for Gender Equality in Ministry by Michael F. Bird. The episode photo is by Simon Webster, found at: https://www.flickr.com/photos/12495774@N02/17265758752

In this episode, we talk with Mike Bird about how ancient Jewish and Greco-Roman folks thought about what makes a god a god. We also talk about how the New Testament writings portray Jesus as a God, and what the creeds from the fourth century and onward have to do with all of this. These are subjects Mike explores in detail in his new book Jesus Among the Gods. Michael F. Bird is the Academic Dean and Lecturer in Theology and New Testament at Ridley College.

Dr. Michael F. Bird is an Australian biblical scholar and Anglican priest who writes about the history of early Christianity, theology, and contemporary issues. He is Academic Dean and a lecturer at Ridley College in Melbourne. Check out his YouTube channel, Early Christian History with Michael Bird. He is the author of 30 books, including The Gospel of the Lord: How the Early Church Wrote the Story of Jesus (Eerdmans, 2014), Evangelical Theology,(2nd edition published by Zondervan in 2020), The New Testament in its World (with N.T. Wright) (Zondervan, 2019), and his latest, Seven Things I Wish Christians Knew about the Bible (Zondervan, 2021). These books are available from independent Christian booksellers Byron and Beth Borger at Hearts & Minds Bookstore. You can order online through their secure server or call 717-246-333. Mention that you heard about these books on the Reintegrate Podcast and get 20% off!  >> Thanks for listening! Your hosts for the Re-integrate Podcast are Dr. Bob Robinson and David Loughney. Go to re-integrate.org for the latest articles on reintegrating your callings with God's mission and online resources for further learning. You can also find out about a Bible study book that you can use in your small group or individual devotions: Reintegrate Your Vocation with God's Mission. On Reintegrate's podcast page, you'll find more episodes and ways to email us to comment on this podcast. Music provided by Brian Donahue.

In his new book Religious Freedom in a Secular Age: A Christian Case for Liberty, Equality, and Secular Government, Michael F. Bird tackles complicated debates about the nature, extent, and limitations of religious freedom with a view to encouraging Christians to stand up for their faith in a post-Christian world in a way that is humble and gentle yet also courageous. Connect with Michael F. Bird: michaelfbird.substack.com Ridley College Faculty Page Facebook Twitter The Shaun Tabatt Show is part of the Destiny Image Podcast Network.

Become an Undeceiver by signing up to Undeceptions Plus today, and unlock access to bonus content including extended episodes, uncut interviews and more. Go to undeceptions.com/plus. This episode was sponsored by Zondervan's new book Religious Freedom in a Secular Age by Michael F. Bird.Visit the undeceptions.com for more content, including the full show notes for this episode.Follow the show on Facebook, Twitter and InstagramEmail the show with your comments / feedback: admin@undeceptions.comUndeceptions is the flagship podcast of Undeceptions.com: Letting the truth out.Theme music: JS Bach's Cello Suites, Prelude, performed by the Undeceptions Band. Hosted by John DicksonProduced by Kaley Payne Directed by Mark Hadley Audio Editing by Richard HamwiSocial Media by Sophie HawkshawAdministration by Lyndie LevistonCopyright Undeceptions Ltd 2022

This episode was sponsored by Zondervan's new book Religious Freedom in a Secular Age by Michael F. Bird.Visit the undeceptions.com for more content, including the full show notes for this episode.Follow the show on Facebook, Twitter and InstagramEmail the show with your comments / feedback: admin@undeceptions.comUndeceptions is the flagship podcast of Undeceptions.com: Letting the truth out.Theme music: JS Bach's Cello Suites, Prelude, performed by the Undeceptions Band. Hosted by John DicksonProduced by Kaley Payne Directed by Mark Hadley Audio Editing by Richard HamwiSocial Media by Sophie HawkshawAdministration by Lyndie LevistonCopyright Undeceptions Ltd 2022

Last week, the country commemorated the one-year anniversary of the January 6th attack on the Capitol. Phil, Skye, and Kaitlyn examine what's changed, and what hasn't, since the attack and what impact it's had on both Christians and our culture. They also respond to Samuel Perry's article about the way Christian Nationalism threatens democracy. Then, Skye talks to Australian theologian Michael Bird about the doctrine of biblical inerrancy. While Christians throughout the world affirm the Bible's inerrancy, Bird says American Evangelicals uniquely see the doctrine as “the one ring to rule them all.” He documents many cases where inerrancy isn't used to defend the Bible, but a particular interpretation of the Bible. Also this week—goldfish chauffeurs and the Japanese invent a finger-nibbling robot to “free all humanity.” News Segment 0:00 - Intro 3:05 - Scientists teach goldfish how to drive https://www.usatoday.com/story/news/world/2022/01/07/goldfish-drive/9131026002/ 9:13 - Finger-nibbling robots https://www.ubergizmo.com/2022/01/yakai-engineering-amagami-ham-ham/ 12:48 - Anniversary of January 6th Capitol attacks https://www.nytimes.com/2022/01/06/opinion/jan-6-christian-nationalism.html https://religionnews.com/2022/01/05/violence-isnt-the-only-way-christian-nationalism-endangers-democracy/ Interview with Michael F. Bird “Saving Inerrancy from the Americans?” article - https://michaelfbird.substack.com/p/saving-inerrancy-from-the-americans “Seven Things I Wish People Knew About the Bible” book - https://amzn.to/33pYLV6 47:40 - Intro/Interview Start 50:44 - Inerrancy vs. infallibility 57:21 - American evangelicalism and inerrancy 1:07:46 - Global church and inerrancy 1:11:26 - Authorities of scripture, interpretation, and historic church doctrine 1:20:42 - Perspectives from the global church on other issues 1:27:21 - Interview End The Holy Post is supported by our listeners. We may earn affiliate commissions through links listed here. As an Amazon Associate, we earn from qualifying purchases.

Today we begin a new series titled, “7 Things Christians Should Know About Their Bibles.” This series draws from some really great books, all of which I highly recommend. Seven Things I Wish Christians Knew about the Bible - Michael F. Bird How to Read the Bible for all it's Worth - Gordon Fee Know How We Got Our Bible - Dr. Ryan M. Reeves The Expositor's Bible Commentary - Volume 1 (Textual Criticism) - Bruce K. Waltke WHY DOES THIS SERIES MATTER? (Series overview) Michael F. Bird said it best, “It is one thing to read the Bible, it is quite another thing to understand it, and it is still another thing to use it responsibly.” Last week we talked about the rather shocking condition of the American church. There are reasons that come along with the statistics of declining faith in America. One reason I find particularly important to this series centers around skepticism and doubt. When asked why they had abandoned their faith—and more specifically, the Church—Millennials responded with a rather unified answer: the Church isn't answering their questions concerning doubt. How does this reason fit in with our series? Simply put, reading, understanding, and using our Bible responsibly is critical to answering those questions and doubts. It's my view that many of the questions being asked can't be answered because we—the Church—either don't understand our Bibles or we don't use them responsibly. This lack on our part leaves people with more questions than when they began. *First Takeaway: We need to read, understand, and use our Bibles responsibly if we are to stem the tide of apostasy and answer the skeptics' questions.

First some Francis Collins, then some Michael F. Bird, and finally Glenn Beck and Billy Graham.Support this podcast at — https://redcircle.com/conversations-that-matter8971/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

The Nazareth to Nicaea podcast discusses all things about the historical Jesus, the Christ of Faith, and everything in between. This episode examines whether the historical Jesus believed that he was the Messiah or whether he was given this title later by the early church. Please subscribe, share, and leave a review! Otherwise keep up with me on: Twitter: @mbird12 Blog: michaelfbird.substack.com Recommend reading: Michael F. Bird, Are You the One Who is to Come? The Historical Jesus and the Messianic Question (Grand Rapids, MI: Baker, 2009). Michael F. Bird, Jesus is the Christ: The Messianic Testimony of the Gospels (Downers Grove, IL: InterVarsity, 2014). Matthew Novenson, Christ among the Messiahs: Christ Language in Paul and Messiah Language in Ancient Judaism (Oxford: OUP, 2012). Matthew Novenson, The Grammar of Messianism: An Ancient Jewish Political Idiom and its Users (Oxford: OUP, 2019). Joshua Jipp, The Messianic Theology of the New Testament (Grand Rapids, MI: Eerdmans, 2020). Adela Collins and John Collins, King and Messiah as Son of God: Divine, Human, and Angelic Messianic Figures in Biblical and Related Literature (Grand Rapids, MI: Eerdmans, 2008).

Michael F. Bird, editor of The New Testament in its World with N.T. Wright returns this week to discuss things that he wishes Christians knew about the Bible. Mike is a scholar and theologian and his new book, 7 Things I Wish Christians Knew about the Bible, provides lots of fodder for thought and discussion. He lays out how the Bible came to be, how to respond to literalist claims about Scripture, examining why people should read the Apocrypha, and then we talk about critical race theory and why it's important to read outside your own tradition, listening to the stories of folks who don't look like you.Order 7 Things I Wish Christians Knew about the Bible by Michael F. BirdRead Mike's blog at patheos.com/blogs/euangelionFollow Mike on Twitter.Order Evangelical Theology, Second Edition: A Biblical and Systematic Introduction by Michael F. BirdOrder Early Christian Readings of Genesis One: Patristic Exegesis and Literal Interpretation by Craig AllertMike's review of African American Readings of Saul, by Lisa BowenSupport the show and my other work, at jonathanpuddle.com/supportOrder my trauma-informed 30-day devotional, You Are Enough: Learning to Love Yourself the Way God Loves You.Find every book or resource I've talked about recently on my Amazon storefront, in Canada, the United States or the United Kingdom.

Michael F. Bird is a well-known New Testament scholar and theologian from Brisbane, Australia. After serving in the military as a paratrooper, he completed his PhD at the University of Queensland. Dr. Bird is currently the Academic Dean and Lecturer in Theology at Ridley College in Australia. in 2013. Dr. Bird has written or edited many books in the areas of New Testament and Christian theology, several of them aimed specifically for lay Christians. Among these are How God Became Jesus (a response to Bart Ehrman's How Jesus Became God), What Christians Ought to Believe: An Introduction to Christian Doctrine Through the Apostles' Creed, and Jesus the Eternal Son: Answering Adoptionist Christology. In today's episode we chat with Dr. Bird about two of his books: Evangelical Theology and Seven Things I Wish Christians Knew About the Bible.

Dr. Michael F. Bird is a well-known New Testament scholar and theologian from Brisbane, Australia. After serving in the military as a paratrooper, he completed his PhD at the University of Queensland. Dr. Bird is currently the Academic Dean and Lecturer in Theology at Ridley College in Australia. in 2013. Dr. Bird has written or […]

1 Peter 3:18-19"There is no line in the creed more misunderstood and more neglected than this one," writes author Michael F. Bird. We explore the significance of Jesus' continued descent to the dead, what that means for us, and why this understanding is so crucial to further illuminating the power of Christ's resurrection.

This week, we look at the reasons for and implications of calling God "Father" and describing him as "Almighty." Too often, both are abstracted from their biblical contexts and the revelation that God gives us through Jesus. If we are going to be true to the original message, we must come to an understanding of God that is rooted in the Biblical text and the witness of the earliest Christians. Research sources: Michael F. Bird, "What Christians ought to Believe" Myers, Ben, "The Apostle's Creed: A Guide to the Ancient Catechism"

We begin a look at the core, ancient, and orthodox beliefs of the Church - those things that define Christianity. We're using the Apostle's Creed as the basis of our discussion and today we talk about the implications of declaring that "We believe" Research sources: Michael F. Bird, "What Christians ought to Believe" Myers, Ben, "The Apostle's Creed: A Guide to the Ancient Catechism"

Dr. Michael Bird joins Jo to discuss finding the historical Jesus in the Gospel accounts, and why that matters. Mike brings his great love of scripture, his wealth of knowledge, and his witty insight together to help us see the importance of the historical setting of the Gospels, the power of digging deeper into the historical and cultural setting of the New Testament, and some very helpful tips on reading the parables of Jesus!Resources/Links mentioned in this episode, or as references or helpful for Bible Streams:Book (Pre-order): Michael F. Bird - Seven Things I Wish Christians Knew About The BibleBook: N.T. Wright & Michael Bird - The New Testament in Its WorldWeb: Michael F. Bird on SubStackWeb: YouTube - Advancing the Christian Tradition with Michael BirdSocial: Twitter - @mbird12Big thanks to Tim Whittle for editing and extra production on this podcast. Get more info at Riverlife Church, and find us on Facebook and Instagram. Music credit: Scott & Annie McKinnon, 'Revive'.

Michael F. Bird is Lecturer in Theology and Academic Dean at Ridley College in Melbourne, Australia. Mike grew up in Brisbane before joining the Army and serving as a paratrooper and intelligence operator. During his time in the military he came to faith from a non-Christian background, and soon after felt a call to ministry. He earned his PhD from the University of Queensland (2005). Mike describes himself as a “biblical theologian” who endeavours to bring together biblical studies and systematic theology. Remembered by students for his mix of outlandish humour and intellectual rigor, he makes theology both entertaining and challenging. As an industrious researcher, Mike has written and edited over thirty books. His book Evangelical Theology is an attempt to develop a truly gospel-based theology that promotes the advance of the gospel in Christian life and thought. He often speaks at conferences in Australia, the UK, and USA and has recently published a New Testament Introduction co-authored with N.T. Wright. He also runs a popular blog called Euangelion. Michael is married to Naomi and they have four children.

How would you answer if you were asked to explain the Ascension of Christ? Some people may argue that the Ascension, while it may not be THE foundational doctrine of our faith, is one of the anchors of our faith. This episode is the part 5 of the 6-episode series where we study the doctrine of Christology with Pastor Jeff Cranston and Jen Denton. Today we will be talking about The Ascension of Jesus Christ. If you missed our previous episodes, please go back and listen to episodes 35 to 38 on Christ's Deity, His Incarnation, and the Crucifixion and Resurrection.[00:01 - 05:03] Opening SegmentWe talk about each segment’s significant role in Christ deity’s doctrine, how they are tied together, and which doctrine is perhaps the most foundational of them all.Pastor Jeff gives us a brief introduction of The Ascension of Christ as the anchor of our faith.[05:04 - 11:59] The Ascension of JesusPastor Jeff talks about the anchor concept of Christ’s ascension in the Apostle’s Creed.The importance of the ascension based on Luke's gospel.The visualization of Christ’s ascension, according to His disciples.Pastor Jeff elaborates on what the ascension is all about and why it was necessary. [12:00 - 18:55] Post-Resurrection Ministry Pastor Jeff talks about the post-resurrection appearance of Jesus and His ascension.The ascension is the beginning of trinitarian worship.Pastor Jeff talks about commemorating the ascension and its celebration.Pastor Jeff shares a fun fact about the ascension day .[18:56 - 23:15] Closing SegmentPastor Jeff talks about the second coming of Jesus and its correlation with the ascension.Final words from Pastor Jeff and Jen.Tweetable Quotes:“ If Jesus had not ascended into heaven, He would not have sent the Holy Spirit to His followers ” - Pastor Jeff Cranston.“ The second coming of Jesus is rooted in the reality of His ascension into heaven” - Pastor Jeff Cranston.“ I find it most curious that the author of Hebrews regards the Ascension of Jesus as the anchor for our souls.” - Michael F. Bird. Bible Verses and Other Sources Mentioned:The Apostles’ Creed Timothy 3:161 Petter 3:22Hebrew 4:14Luke 24:51Acts 1:9John 14 :16-17, 26John 15:26John 16:7What Christians Ought to Believe: An Introduction to Christian Doctrine Through the Apostles’ Creed. By Michael F. Bird Join the ConversationWe love your feedback! If you enjoyed this episode, leave us a review. If you have any questions or comments on today’s episode, email me at pastorjeff@lowcountrycc.org.Visit my website jeffcranston.com and subscribe to my newsletter. Join me on Sunday mornings at LowCountry Community Church. Check-in with us on Facebook or Instagram @pastorjeffcranston.Remember, the real power of theology is not only knowing it but applying it. Thanks for listening!

Zoomed through a ton of stuff on Covid-19, attacks on religious liberty, the big tech censorship at the start of the program. Reviewed Michael F. Bird's article, then worked through Dr. Edmondson's CT article as well, and finished up with a full refutation of Chris Thomas' false accusation that I reject the first section of the LBCF. An hour and 45 minutes today-

Understanding Colossians Like Its First Audience Did Today, we're going to dive into a Colossians Overview, so that when we study this book, we can better understand it. We'll look at: Who wrote Colossians. Why it was written. What was going on in Colossae to prompt its writing. And some of the big ideas of this book, and how they can impact us today. Clarifying Context to Equip You for Curious Exploration As you grow your understanding in these areas, you are better able to read and filter through your own study of Colossians with an understanding of which things might be most important. This Colossians overview will better equip you to receive this epistle. You will be able to better read it in the way its original readers would have. So, let's get started. The Big Ideas and Helpful Highlights in Understanding an Overview of Colossians Authorship Most likely, Paul wrote the book of Colossians. As is possible with other letters attributed to Paul, some argue it may have been written posthumously by followers of Paul's teachings. It may also have been written by a scribe or one of Paul's disciples writing with his permission. However, it is most likely that Paul wrote this letter himself. The text itself identifies Paul, along with Timothy, as the authors of the letter. For the purposes of this Colossians overview, we talk about the book as if it was – with certainty – written by Paul. As Michael F. Bird has highlighted in writing for Faithlife, Paul's specific personal background uniquely equips him for his life's work. He was an educated Jewish man, born in a Greek-speaking university town. He was also an educated Roman citizen. As such, he was uniquely equipped him to preach the news of Jesus, the Jewish Messiah, to Greeks and Romans in the Eastern Mediterranean. His familiarity with their customs, languages, idioms, culture, and imagery powerfully enabled his ministry. Audience Paul sent this epistle (an epistle is a letter written for a wider audience, rather than an individual) to the Colossian church. Paul asks that the Colossians share this letter with surrounding churches as well. As you continue to explore both a Colossians overview of your own, and as you dig into its chapters, use my FREE Guide “5 Practices for Engaging Bible Study” to help guide and refresh your study. This flexible tool shares new study ideas for anyone reading the Bible. The practices are useful alongside any section of scripture. Click here to get your FREE download! ... Click here for the full text of this post. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app --- Send in a voice message: https://anchor.fm/marinalmcclure/message

(00:00-08:23): 2 police officers shot during Louisville protests over charges in Breonna Taylor case. One suspect was in custody, and police said the officers' injuries did not appear to be life-threatening. (08:23-28:49): We were joined by Joe Taylor, a church planter with the converge network. His church is Canopy Chicago. He along with Brian and Ian discussed the future of our church in the city, and whether or not revival is coming? (28:49-36:28): Scott Sauls writes “Why We Need Not Fear the Future”. In the end, death will lose its sting. Because Jesus is risen, we, too, will rise with renewed bodies and perfected hearts, minds and motives. (36:28-46:33): DL Mayfield writes “How a Sean Feucht worship service convinced me I am no longer an evangelical” in Religion News Service. PLUS, Milton Quintanilla writes “'This Is Simply Biblical': Thousands of Christians Gather for Revival in Florida” in Christian Headlines. (46:33-54:50): In Scot McKnight’s blog “Jesus Creed”, Kelly Edmiston writes “Jesus Breaks through some Limits”. (54:50-1:02:41): Franklin Graham tweeted “The fear of the Lord is the beginning of knowledge, But fools despise wisdom and instruction. Proverbs 1:7” and then posted a video of Billy Graham preaching about faith in God’s existence. (1:02:41-1:11:19): Michael F. Bird writes “God Promises Blessings Not Prosperity” in Patheos. What is certain, because it is scriptural, is that God is generous and he generously blesses his people. It is from that blessing that we in turn feel the tug of the Holy Spirit at our hearts to bless others out of our abundance and to bless God back out of thanksgiving.See omnystudio.com/listener for privacy information.

What happens after you die? What happens at the end of time? And what about Jesus' resurrection? N.T. Wright explores the resurrection—how it was understood in the first century, and how we ought to understand it today. Then, Michael F. Bird sits down with Esau McCaulley to talk about the book of Galatians, about inheritance, and about what it was like to study under N.T. Wright. Finally, both N.T. Wright and Michael F. Bird reflect on their collaboration on writing The New Testament in Its World.Visit NewTestamentWorld.com to download a free, in-depth guide to this episode, which includes show notes, discussion prompts, and resources for further study.Produced by Zondervan and Narrativo GroupEdited and Mixed by Aaron Leslie

In a conversation on the streets of Jerusalem, N.T. Wright and Michael F. Bird talk about reading the New Testament. Then, N.T. Wright outlines what to keep in mind when studying the New Testament. Finally, Michael F. Bird sits down with Craig S. Keener for a conversation about the Greco-Roman context of the first-century Christians.Visit NewTestamentWorld.com to download a free, in-depth guide to this episode, which includes show notes, discussion prompts, and resources for further study.Produced by Zondervan and Narrativo GroupEdited and mixed by Aaron Leslie

How did the first Christians determine which books should be included in the New Testament? N.T. Wright and Michael F. Bird explore canonization. Next, N.T. Wright explains his life as a scholar: how he reads, his favorite books, how he turns ideas into books, and his research process. Then, Michael F. Bird sits down with Lynn Cohick to talk about women in the world of the earliest Christians. Finally, N.T. Wright describes Paul's understanding of the fruit of the Spirit.Visit NewTestamentWorld.com to download a free, in-depth guide to this episode, which includes show notes, discussion prompts, and resources for further study.Produced by Zondervan and Narrativo GroupEdited and Mixed by Aaron Leslie

N.T. Wright and Michael F. Bird explore the Jewish context of Jesus and the first century Christians. Then, Michael F. Bird sits down with Jeannine K. Brown for a wide-ranging conversation about the Gospel of Matthew. Finally, N.T. Wright discusses a phrase Paul often uses that has become controversial.Visit NewTestamentWorld.com to download a free, in-depth guide to this episode, which includes show notes, discussion prompts, and resources for further study.Produced by Zondervan and Narrativo GroupEdited and Mixed by Aaron Leslie

N.T. Wright and Michael F. Bird visit the ruins of Corinth to reflect on Paul's life and ministry and discuss why he was—and still is—so controversial. Then, N.T. Wright discusses his favorite books of the New Testament. Finally, Michael F. Bird sits down with Nijay Gupta for a discussion about Paul's letters to the Thessalonians.Visit NewTestamentWorld.com to download a free, in-depth guide to this episode, which includes show notes, discussion prompts, and resources for further study.Produced by Zondervan and Narrativo GroupEdited and Mixed by Aaron Leslie 

Michael Bird is a theologian and New Testament scholar, who was responsible for editing the landmark work with NT Wright, The New Testament in it's World. Mike and I talked about how to read the New Testament, what it tells us about power, empire, community, culture, history and more.Resources mentioned:Support me and my work at patreon.com/jonathanpuddleOrder The New Testament in its World by NT Wright and Michael BirdWatch the Council of Nicea rap battleCheck out Biblica HipsteriaRead Mike's blogFollow Michael Bird on Twitter

Dr. Michael F. Bird, Lecturer of Theology at Ridley College in Australia, returned to the US and visited SEBTS. He, along with Dr. John Hammett (Senior Professor of Systematic Theology and the John Leadley Dagg Chair of Systematic Theology) and Dr. Scott Hildreth (Assistant Professor of Global Studies and George Liele Director of the Center for Great Commission Studies) discussed the subject of ecclesiology from an Anglican, Baptist, and Missions perspective.

Dr. Michael F. Bird, Lecturer of Theology at Ridley College in Australia, returned to the US and visited SEBTS. He, along with Dr. John Hammett (Senior Professor of Systematic Theology and the John Leadley Dagg Chair of Systematic Theology) and Dr. Scott Hildreth (Assistant Professor of Global Studies and George Liele Director of the Center for Great Commission Studies) discussed the subject of ecclesiology from an Anglican, Baptist, and Missions perspective.

In today's episode, we hear from Michael Bird. Michael Is an author and a lecturer in Theology at Ridley College. Some of his books include: Evangelical Theology: A Biblical and Systematic Introduction and What Christians Ought to Believe: An Introduction to Christian Doctrine Through the Apostles' Creed. He lives in Melbourne, Australia. In this lecture, Bird discusses the importance of being focused on the gospel as a means to shape one's experience as a believer in Christ, but to also witness to the world what and who God is through the Gospel. He goes on to define the terms, Theology, Evangelical and Gospelize and the way they are interconnected to ultimately unfold the mission of God. If you like what you hear, visit our website at MasterLectures.ZondervanAcademic.com, where you can watch more of Michael Bird's lectures on centrality of the Gospel in doing theology along with thousands of other lectures on the Bible and theology. The Master Lectures Podcast is a production of Narrativo.

This week we talk with Dr. Michael F. Bird, who is Academic Dean and Lecturer in Theology at Ridley College in Australia about Jesus and his view of gender. Mike is a former complementarian who has recently changed his mind on the bible's view of women and we talk about many things in this episode: Jesus and divorce, coffee, Mike's poor taste in drinks, the genderedness of Jesus and soteriology, the issue of sexism and gender dynamics in the classroom, and so on and so forth.Share! Like! Support us on Patreon!

Happy New Year! Preston is starting off this year in Melbourne, Australia. At the admonishment of Preston, get to know Michael F. Bird - ridley.edu.au/about-ridley/ridley-people/faculty/mike-birdPreston's Patreon-Voted questions today are: How can the Church support celibate Christians, gay or straight? Should women be in ministry? What does Paul say about it and is it a disputable manner? Why should we trust the Bible as an authoritative source of truth? Gluttony is a sin right? Why then do we submit ourselves to a pastor who clearly seems to have a problem with food?Check out Sunder by isaacxhopes - youtube.com/watch?v=ptool1gI8TwSupport PrestonSupport Preston by going to patreon.comConnect with PrestonFollow him on Twitter @PrestonSprinkleCheck out his website prestonsprinkle.comIf you enjoy the podcast, be sure to leave a review.

Michael F. Bird OnScript Podcast Interview on Jesus the Eternal Son with Matthew W. Bates

Jim Cassidy reviews Evangelical Theology: A Biblical and Systematic Introduction (Zondervan) by Michael F. Bird. Participants: Camden Bucey, Jim Cassidy