Podcasts about on prayer

On Prayer … GUEST Dr Richard Mouw ... professor of faith & public life at Fuller Theo Seminary in Pasadena, CA, where he served as president for 20 yrs ... written numerous books, incl “Adventures in Evangelical Civility,” “Uncommon Decency,” “Calvinism in the Las Vegas Airport,”“The Smell of Sawdust,” and the newest “Restless Faith: Holding evangelical beliefs in a world of Contested Labels” Opening Day: the cycle of the season, tradition, family, and all things new … GUEST Mischa Willett … author of "The Elegy Beta," and "Phases" ... His poems, essays, translations, and academic articles appear widely ... He teaches at Arizona Christian University.... Follow his work at mischawillett.comSee omnystudio.com/listener for privacy information.

On Prayer … GUEST Dr Richard Mouw ... professor of faith & public life at Fuller Theo Seminary in Pasadena, CA, where he served as president for 20 yrs ... written numerous books, incl “Adventures in Evangelical Civility,” “Uncommon Decency,” “Calvinism in the Las Vegas Airport,”“The Smell of Sawdust,” and the newest “Restless Faith: Holding evangelical beliefs in a world of Contested Labels” Opening Day: the cycle of the season, tradition, family, and all things new … GUEST Mischa Willett … author of "The Elegy Beta," and "Phases" ... His poems, essays, translations, and academic articles appear widely ... He teaches at Arizona Christian University.... Follow his work at mischawillett.comSee omnystudio.com/listener for privacy information.

Psalm 89Psalm 90Reading 1: Exodus 34Reading 2: From the treatise On Prayer by Tertullian, priestSupport us at: sthelenaministries.com/supportPresentation of the Liturgy of the Hours (Divine Office) from The Liturgy of the Hours (Four Volumes) © 1975, International Commission on English in the Liturgy Corporation. The texts of Biblical readings are reproduced from the New American Bible © 1975

https://t.me/athoniteaudio/6270 The Archimandrite Aimilianos of Simonopetra is one of the most renowned elders of modern Greece.  The works collected in the present volume reflect the importance which the Elder consistently attached to prayer, spirituality, community life, worship, and liturgy.  The experientally based works "On Prayer" and "The Prayer of the Holy Mountain"' which deal primarily with the Prayer of the Heart, appear first, followed by the addresses "The Divine Liturgy" and "Our Church Attendance."  These are in turn followed by the more socially oriented discourses "Our Relations with Our Neighbor" and "Marriage:  The Great Sacrament."  Finally, this volume closes with the sermons "Spiritual Reading" and "The Spiritual Life", which in a simple and yet compelling manner set forth the conditions for "ascending to heaven on the wings of the Spirit." --- Support this podcast: https://podcasters.spotify.com/pod/show/athonite-audio/support

https://t.me/athoniteaudio/6188 Compiled by St. Herman of Alaska Brotherhood Translated by Ana Smiljanic PART ONE The Life of Elder Thaddeus PART TWO The Teachings of Elder Thaddeus 1. On Thoughts, 2. On Family Life, 3. On Humility, 4. On Serving God and Neighbor, 5. On Monasticism, 6. On Repentance, 7. On Prayer, 8. On Love, 9. On the Fallen World, 10. On Spiritual Struggle, 11. On the Faith, 12. On Inner Peace, 13. On the Spiritual Realm, 14. A Homily on the Dormition of the Mother of God, 15. Repentance is a Change of Life, 16. Collected Sayings of Elder Thaddeus +May his prayers and blessings be upon us. --- Support this podcast: https://podcasters.spotify.com/pod/show/athonite-audio/support

Invitatory Antiphon: Come, Let us worship Christ the Lord, who for our sake endured temptation and suffering. Hymn First Antiphon: Look on us, Lord, and see how we are despised. Psalm 89 Second Antiphon: I am the root and stock of David; I am the morning star. Psalm 89 Third Antiphon: Our years wither away like grass, but you, Lord God, are eternal Psalm 89 Verse: Whoever meditates on the law of the Lord. Resp: Will bring forth much fruit at harvest time. First Reading: Ex 34:10-28 Response: No one has ever seen God. It is the only Son who is closest to the Father's heart who has made him known to us. Second Reading: From the treatise On Prayer by Tertullian, priest Response: The Father seeks such worshipers as these. Presentation of the Liturgy of the Hours (Divine Office) from The Liturgy of the Hours (Four Volumes) © 1975, International Commission on English in the Liturgy Corporation. The texts of Biblical readings are reproduced from the New American Bible © 1975 YouTube Website

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).

On Prayer, Beauty, and Bearing Fruit

Thursday of the Third Week of Lent Hymn Antiphon: Look on us, Lord, and see how we are despised. Psalm 89 Antiphon: I am the root and stock of David; I am the morning star. Psalm 89 Antiphon: Our years wither away like grass, but you, Lord God, are eternal. Psalm 90 Verse: Whoever meditates on the law of the Lord. Resp: 12:00:00 AM First reading: Ex 34:10-28 Responsory: No one has ever seen God. It is the only Son who is closest to the Father's heart who has made him known to us. Second reading: From the treatise On Prayer by Tertullian, priest Responsory: The Father seeks such worshipers as these. Presentation of the Liturgy of the Hours (Divine Office) from The Liturgy of the Hours (Four Volumes) (c) 1975, International Commission on English in the Liturgy Corporation. The texts of Biblical Readings are reproduced from the New American Bible © 1975 Visit us at https://sthelenaministries.com Donate at https://www.buymeacoffee.com/StHelena Image: Image by Gini George from Pixabay

This evening, Fr. Anthony continues taking us through Tito Coriander's Way of Ascetics (SVS Press), focusing on chapter eighteen "On Prayer."  Enjoy the show!

Today Fr. Anthony continues leading us through Tito Coliander's "Way of Ascetics" (St. Vladimir Seminary Press), covering chapter seventeen, "On Prayer."  Enjoy the show!

Our next poem in the Poetry That Inspires series is titled "On Prayer" by Khalil Gibran. The poet conveys the message to pray not just in distress and need but also in the fullness of joy and abundance. Prayer is but the expansion of oneself into the "living ether," bringing comfort and delight to all. Simerjeet Singh's rendition of this poem is inspiring, insightful and captivating. We hope you will enjoy listening to this inspirational poem. Please share your thoughts in the comments section below. Regards, TeamSJS On Prayer: Then the priestess said, Speak to us of Prayer. And he answered, saying: You pray in your distress and in your need; would that you might pray also in the fullness of your joy and in your days of abundance. For what is prayer but the expansion of yourself into the living ether? And if it is for your comfort to pour your darkness into space, it is also for your delight to pour forth the dawning of your heart. And if you cannot but weep when your soul summons you to prayer, she should spur you again and yet again, though weeping, until you shall come laughing. When you pray you rise to meet in the air those who are praying at that very hour, and whom save in prayer you may not meet. Therefore let your visit to that temple invisible be for naught but ecstasy and sweet communion. For if you should enter the temple for no other purpose than asking you shall not receive: And if you should enter into it to humble yourself you shall not be lifted: Or even if you should enter into it to beg for the good of others you shall not be heard. It is enough that you enter the temple invisible. I cannot teach you how to pray in words. God listens not to your words save when He Himself utters them through your lips. And I cannot teach you the prayer of the seas and the forests and the mountains. But you who are born of the mountains and the forests and the seas can find their prayer in your heart, And if you but listen in the stillness of the night your shall hear them saying in silence, “Our God, who are our winged self, it is thy will in us that willeth. It is thy desire in us that desireth. It is thy urge in us that would turn our nights, which are thine, into days which are thine also. We cannot ask thee for aught, for thou knowest our needs before they are born in us: Thou art our need; and in giving us more of thyself thou givest us all.” ~ Kahlil Gibran Watch it on YouTube: https://youtu.be/AYeRNNEGNg0 #PoetryThatInspires #KahlilGibran #SimerjeetSingh #Prayer #KhalilGibran #Prayer #InspirationalPoetry Follow us on: https://linktr.ee/SimerjeetSingh

Msgr. Esseff reflects on the teaching of the Sacred Scriptures and on how we pray The post On Prayer – Building a Kingdom of Love w/ Msgr. John Esseff – Discerning Hearts Catholic Podcasts appeared first on Discerning Hearts Catholic Podcasts.

Msgr. Esseff reflects on the teaching of the Sacred Scriptures and on how we pray The post On Prayer – Building a Kingdom of Love w/ Msgr. John Esseff – Discerning Hearts Catholic Podcasts appeared first on Discerning Hearts Catholic Podcasts.

FR LOUIS SCURTI INTERVIEWS SR CLARE MARIE, EPISODE 3 ON PRAYER

FR LOUIS SCURTI INTERVIEWS SR CLARE MARIE, EPISODE 3 ON PRAYER

FR LOUIS SCURTI INTERVIEWS SR CLARE MARIE, EPISODE 3 ON PRAYER

Today Fr. Anthony continues leading us through Tito Coliander's "Way of Ascetics" (St. Vladimir Seminary Press), covering chapters fifteen and sixteen, both "On Prayer."  Enjoy the show!

Thursday of the Third Week of Lent Hymn Antiphon: Look on us, Lord, and see how we are despised. Psalm 89 Antiphon: I am the root and stock of David; I am the morning star. Psalm 89 Antiphon: Our years wither away like grass, but you, Lord God, are eternal. Psalm 90 First reading: Ex 34:10-28 Responsory: Jn 1:17,18; 2 Cor 3:18 Second reading: From the treatise On Prayer by Tertullian, priest Responsory: Jn 4:23-24 Presentation of the Liturgy of the Hours (Divine Office) from The Liturgy of the Hours (Four Volumes) (c) 1975, International Commission on English in the Liturgy Corporation. The texts of Biblical Readings are reproduced from the New American Bible © 1975

For additional notes and resources check out Douglas' website.5 "And when you pray, do not be as the hypocrites. For they love to pray standing in the synagogues and in the corners of the streets, so they may be seen by men. Truly I say to you, they have their reward. 6 But when you pray, enter into your closet, and when you have shut your door, pray to your Father who is in secret. And your Father who sees in secret will reward you openly.7 And when you pray, do not use vain repetitions as the Gentiles do. For they think they will be heard for their many words. 8 Therefore, do not be like them. For your Father knows what things you need before you ask him" (Matthew 6:5-8). Reward: from God, or from others? Make a choice.The Closet: probably not literal (as demonstrated through Jesus' own example), although many have understood it this way. Get free from distraction. Jesus is not forbidding corporate prayer, of course. (E.g. Acts 16:25 – Paul and Silas in prison.)Chrysostom: “Let us then not make our prayer through the gestures of our body or by the loudness of our voice, but by the earnestness of our mind. Let us not do it with noise and clamor and for display—such that we even disturb those who are near us. Rather, let us pray with all modesty, with contrition of the heart, and with inward tears.” Homilies on Matthew 19.4.Vain repetition: avoid wordiness as well as worldly petitions. Chrysostom again: “Here Jesus calls frivolousness by the name of ‘vain repetition.' This is when we ask of God things unsuitable—such as kingdoms and glory, or to get the better of our enemies, or to obtain an abundance of wealth, or in general to pray about anything that does not concern us.” Homilies on Matthew 19.5.Origen: “… According to the passage in the Gospel, only Gentiles babble. For they are quite ignorant about great and heavenly petitions. Therefore, they send up all their prayers for material and external things. The Lord dwells in heaven and above the heights of the heavens. So he who asks for things from below is nothing more than a babbling Gentile.” On Prayer 12. [XXI 1-2.]The Lord urges economy in prayer—which will be especially visible in the Lord's Prayer.Next: The Prayer

28th November 2021 - David Odgers - When You Have Given up On Prayer by Lifegate Church

"Just as water and fire cannot be combined, so self-justification and humility exclude one another."  —Mark the Ascetic, On the Spiritual Law“Even now, however, we must preserve humility of spirit. Experience will show that the moment we begin to feel satisfied with ourselves, instead of 'poor in spirit', the whole spiritual ladder that we have climbed collapses and 'our house is left unto us desolate.'” —Saint Sophrony of Essex, On Prayer

Captured from PMC BEYOND, our online church experience, this message is brought to you on Valentine’s Day 2021 by special guest speaker: Dave X. The post On Prayer. appeared first on Plymouth Meeting Church.

Would you like to have a closer, more intimate relationship with God? Spiritual disciplines are specific practices intended to bring us into a closer relationship with our Lord. Devotional Bible reading and prayer are two examples of spiritual disciplines that we discuss in this episode. We apologize for the Pop's low audio quality for this episode … 0:00 - Binmin intro 0:13 - Welcome and introduction 1:30 - What are spiritual disciplines? 2:57 - Why do we need the spiritual disciplines? 4:08 - Devotional Bible reading is drawing closer to God through meditation on Scripture 08:47 - Praying using Origen's ACTS method is very effective 11:11 - “A” is for Adoration or God, starting with praising who God is 12:25 - “C” is for Confessing my sins towards God and others. 14:09 - “T” is for Thanksgiving on how God has provided for me 16:22 - “S” is for supplication or asking God for my needs or the needs of others 18:35 - So What? Spiritual disciplines make it harder to live in sin 21:16 - Spiritual disciplines strengthen our faith and make us better witnesses 23:00 - Thank you and wrap up. REFERENCES Origen, On Prayer, 23.1 For further information about Binmin and more resources for your spiritual life, visit Binmin.org CONNECT WITH THE BINMIN TEAM Instagram: Binmin Instagram Linkedin: Binmin Linkedin Twitter: Binmin Twitter Ask Questions: info@binmin.org PODCAST RESOURCES More from Binmin: Binmin.org Subscribe on Apple Podcasts Subscribe on AnchorFM Subscribe on YouTube PLEASE CONSIDER LEAVING A REVIEW If this podcast has helped you find your next steps for making your spiritual life more important to you, you can help share it by leaving an Apple Podcasts review! You can visit Apple Podcasts, go to the "Reviews" section, and leave a star rating or click on "Write a review" to share something you've gotten out of this podcast. Thank you for sharing!

So greatly appreciate your listenership! We will be back with our readings from On Prayer and Lines of a Layman very soon! Hope you enjoy this sneak peak into my Sunday in the meantime!

Origen of Alexandria was one of the most important figures in Christian antiquity—most brilliant and most productive—yet also one of the most complicated. He was widely influential and widely despised. He was praised for his accomplishments and blamed for disasters. He wrote thousands of books and invented several academic disciplines, including scientific biblical studies, fundamental theology, and spiritual theology. Toward the end of life he endured tortures rather than deny the faith; and he died a hero’s death. This is the first of two episodes on his life and work. Links Gregory of Pontus, The Oration and Panegyric Addressed to Origen https://www.catholicculture.org/culture/library/fathers/view.cfm?recnum=1849 Eusebius of Caesarea, Church History: Book VI https://www.catholicculture.org/culture/library/fathers/view.cfm?recnum=1999 A Letter from Origen to Africanus https://www.catholicculture.org/culture/library/fathers/view.cfm?recnum=1693 Origen, On Prayer http://www.tertullian.org/fathers/origen_on_prayer_02_text.htm More works by the Fathers https://www.catholicculture.org/culture/library/fathers/ Mike Aquilina's website https://fathersofthechurch.com Theme music: Gaudeamus (Introit for the Feast of All Saints), sung by Jeff Ostrowski. Courtesy of Corpus Christi Watershed http://www.ccwatershed.org. Origen of Alexandria was one of the most important figures in Christian antiquity—most brilliant and most productive—yet also one of the most complicated. He was widely influential and widely despised. He was praised for his accomplishments and blamed for disasters. He wrote thousands of books and invented several academic disciplines, including scientific biblical studies, fundamental theology, and spiritual theology. Toward the end of life he endured tortures rather than deny the faith; and he died a hero’s death. This is the first of two episodes on his life and work. Links Gregory of Pontus, The Oration and Panegyric Addressed to Origen https://www.catholicculture.org/culture/library/fathers/view.cfm?recnum=1849 Eusebius of Caesarea, Church History: Book VI https://www.catholicculture.org/culture/library/fathers/view.cfm?recnum=1999 A Letter from Origen to Africanus https://www.catholicculture.org/culture/library/fathers/view.cfm?recnum=1693 Origen, On Prayer http://www.tertullian.org/fathers/origen_on_prayer_02_text.htm More works by the Fathers https://www.catholicculture.org/culture/library/fathers/ Mike Aquilina's website https://fathersofthechurch.com Theme music: Gaudeamus (Introit for the Feast of All Saints), sung by Jeff Ostrowski. Courtesy of Corpus Christi Watershed http://www.ccwatershed.org.

On Prayer

THIS WEEK’S BEST THING: Megan Thee Stallion - Savage Remix (feat. Beyoncé)  https://www.youtube.com/watch?v=lEIqjoO0-Bs   - Trigger Workouts - https://www.precisionnutrition.com/trigger-workouts   - The Red Hand Files - Do you need to be hurt or mentally ill to be a great artist? https://www.theredhandfiles.com/do-you-need-to-be-hurt-or-mentally-ill-to-be-a-great-artist/     - On Prayer: https://www.theredhandfiles.com/a-prayer-to-who/      - Fiona Apple Fetch the Bolt Cutters - https://pitchfork.com/reviews/albums/fiona-apple-fetch-the-bolt-cutters/   - #20kin5days starts May 15 - https://www.tashalharrison.com/20kin5days   - Learning the Tropes Podcast - https://learningthetropes.podbean.com/     The My Imaginary Friends podcast is a weekly, behind the scenes look at the journey of a working author navigating traditional and self-publishing. Join fantasy and paranormal romance author L. Penelope as she shares insights on the writing life, creativity, inspiration, and this week's best thing. Subscribe and view show notes at: https://lpenelope.com/podcast Get the Footnotes newsletter - http://lpen.co/footnotes My Imaginary Friends is part of the Frolic Podcast Network. You can find more outstanding podcasts to subscribe to at http://frolic.media/podcasts! Website: https://www.lpenelope.com Instagram: https://www.instagram.com/leslyepenelope Twitter: http://www.twitter.com/leslyepenelope Facebook: https://www.facebook.com/authorlpenelope  Music credit: Say Good Night by Joakim Karud https://soundcloud.com/joakimkarudCreative Commons — Attribution-ShareAlike 3.0 Unported— CC BY-SA 3.0 http://creativecommons.org/licenses/by-sa/3.0/Music promoted by Audio Library https://youtu.be/SZkVShypKgM Affiliate Disclosure: I may receive compensation for links to products on this site either directly or indirectly via affiliate links. Heartspell Media, LLC is a participant in the Amazon Services LLC Associates Program, an affiliate advertising program designed to provide a means for sites to earn advertising fees by advertising and linking to Amazon.com.

11/24/19 - On Prayer by Grace Baptist Church of Millersville

In this episode, we continue our analysis of the second part of Marcus Grodi's evidence from the early church fathers that led to his conversion to Roman Catholicism: the Eucharist. We provide evidence from the early church that “the Eucharist” referred to the tithe offering for the poor and prayers of gratitude to the Lord, and not to the Lord’s Supper. Bread and wine were then taken from the offering and consecrated for use in the Supper. Contrary to the Roman Catholic claim that the consecration turns the bread and wine into the Eucharist, the early writers believed the consecration turned the Eucharist into the body and blood of Christ. The Eucharist came first, and when the offering was over, the consecration was spoken, followed by the meal. What was offered in the liturgy was the sacrifice of gratitude in the tithe, and the sacrifice was over before the words of consecration were spoken and Lord’s Supper began. And even after the consecration, the bread and wine were still said to be figures, types, antitypes and symbols of Christ’s body and blood. This liturgical order prevailed for 300 until the end of the 4th century when the liturgical sacrifice began to occur after the consecration, and the Roman Catholic Sacrifice of the Mass was born. The liturgical sacrifice of Christ’s body and blood during the Lord’s Supper is a late fourth century novelty, nothing more. It was neither instituted by Christ nor practiced by the early church.Show Notes:Marcus Grodi: The Early Church Fathers I Never Saw - The Journey Home (3-19-2007)Irenæus, Against Heresies, Book I, chapter 13, paragraph 2 (174-189 AD)“Pretending to offer the eucharist (εὐχαριστείν) in cups mingled with wine, and extending the word of invocation (ὲπικλήσεως) to unusual length…” (A Library of the Fathers of the Holy Catholic Church, Anterior to the Division of the East and West, volume 42, Five Books of S. Irenaeus Bishop of Lyons Against Heresies, Rev. John Keble, M.A., translator, James Parker & Col, 1872, 41) [We will discuss the variance between Keble’s translation and Schaff’s translation in the next episode]Irenæus, Against Heresies, Book IV, Chapter 17 (174-189 AD)Irenæus, Against Heresies, Book IV, Chapter 18, paragraph 5 (174-189 AD)“…that as bread from the earth, receiving the summons (έκκλησιν) of God, is no longer common bread but an Eucharist composed of two things, both an earthly and an heavenly one; so also our bodies, partaking of the Eucharist, are no longer corruptible, having the hope of Eternal Resurrection.” (Keble, 361) [Here Irenæus says we partake of the Eucharist, but by, implication only after the Eucharist is consecrated (see Book V, chapter 2, below), but that it was already the Eucharist when it was first summoned by the Lord for the tithe. Irenæus has established a parallel to make a point—when the bread is summoned for a tithe, it becomes heavenly, and not just earthly, for, though earthly, it is now set apart for heavenly purposes; so too, we though earthly, are set apart for a heavenly destiny when we receive the consecrated bread. Notable, indeed, that the bread becomes the Eucharist when it is summoned for a tithe, not when it is consecrated. We will discuss the variance between Keble’s translation and Schaff’s translation in the next episode.]Irenæus, Against Heresies, Book V, Chapter 2, paragraph 3 (174-189 AD)“Since therefore both the cup which is mingled and the bread which is made receiveth the Word of God, and the Eucharist becometh the body of Christ, and of these the substance of our flesh groweth and subsisteth: … even as the wood of the vine arched down into the ground beareth fruit in its due time, and the corn of wheat falling into the earth, and mouldering, is raised up by the Spirit of God, Who upholdeth all things: and afterwards by the Wisdom of God cometh to be used by men, and having received to itself the Word of God, becometh an Eucharist, i.e., the body and blood of Christ: so also our bodies, nourished thereby, and put into the ground, and dissolved therein, shall rise again in their own time, the Word of God giving them resurrection to the glory of God and His Father:…” (Keble, 453-54) [Here Irenæus makes a play on words — just as the bread of the tithe becomes the body of Christ when it receives the word of God {“this is My body; this is My blood”} at the consecration, so we will be raised up by the Word of God at the resurrection. Notable, indeed, that the bread was already the Eucharist when before it was consecrated. We will discuss the variance between Keble’s translation and Schaff’s translation in the next episode]Five Books of S. Irenaeus Bishop of Lyons Against Heresies, Rev. John Keble, M.A., translator, James Parker & Co., 1872Clement of Alexandria, Stromata, Book I (202 AD)Tertullian, On Prayer (208 AD)Tertullian, Against Marcion, Book IV (208 AD)Hippolytus of Rome, the Apostolic Tradition (c. 215 AD)The Didascalia (230 AD)Origen, Against Celsus, Book VIIICornelius, Bishop of Rome, letter to Fabian of Antioch (251-253 AD) [Recorded in Eusebius, Church History, Book 6, chapter 43]Dionysius, bishop of Alexandria, letter [9] to Bishop Sixtus of Rome (254-258 AD) [Note: it is epistle IV in Migne’s series on the greek fathers; the letter is also recorded in Eusebius, Church History, Book 7, Chapter 9, where he refers to it as epistle VI]The Canons of the Council of Nicæa (325 AD)The Canons of the Council of Nicæa (Greek and Latin) (325 AD)Julius, Bishop of Rome, to the Accusers of Athanasius (341 AD) [Recorded in Athanasius, Apology Against the Arians, Part 1]Cyril of Jerusalem, Catechetical Lecture 19 (c. 350 AD)Cyril of Jerusalem, Catechetical Lecture 23 (c. 350 AD)Euchologion of Serapion of Thmuis (350-356 AD)Gregory Nazianzen, Oration 2 (361 AD)Gregory Nazianzen, Oration 18 (374 AD)Gregory Nazianzen, Oration 45 (381 AD)Gregory of Nyssa, On the Space of Three Days between the Death and the Resurrection of Jesus Christ (382 AD)Ambrose of Milan, Commentaries on Twelve Psalms of David, Psalm 38 (389 AD)John Chrysostom, Treatise on the Priesthood, Book III (387 AD)John Chrysostom, Homilies on Hebrews, Homily 17Divine Liturgy of John Chrysostom (398 AD)

On this day, we remember the feast of St. Barnabas, missionary. And on this day we remember the death of Roger Bacon, scholar. Our reading is "On Prayer #1," by Dave Harrity. We’re proud to be part of 1517 Podcasts, a network of shows dedicated to delivering Christ-centered content. Our podcasts cover a multitude of content, from Christian doctrine, apologetics, cultural engagement, and powerful preaching. Support the work of 1517 today.

Two Thoughts. One Question. On Prayer. I take some time to reflect on the amount of situations and stories surrounding youth ministers leaving their church or losing their job over the past few months. What is happening? Is the youth ministry sky falling? How should we respond? Mentioned in the show: My conversation with Justin Knowles about partnering with Children's Minsitry on the Youth Ministry Hacks Podcast: On iTunes: https://podcasts.apple.com/us/podcast/54-hacks-on-aligning-childrens-student-ministry-in/id1229403372?i=1000439434425 On the Web: https://podcast.downloadyouthministry.com/54-hacks-on-aligning-childrens-student-ministry-in-your-church-w-derry-prenkert/ Sponsors: DYM University. If you haven't, jump in othis online volunteer training course that 20,000 other youth ministry workers are already taking part in. By purchasing through this link, you actually help this show out! https://www.dymuniversity.com/a/10524/2Hn9zuot Give Central. Your online giving solution. http://givecentral.org Post-Credits Plugs: 12 in 12: Summer Edition and First to 10: Summer Edition are only available as a free Gold Member perk right now. Go to my author page after June 1 ( https://www.downloadyouthministry.com/shop?author=28 ) and both will be at the top of the page. Devotionals: Mail From Jail - https://www.downloadyouthministry.com/mail-from-jail My 5 - https://www.downloadyouthministry.com/my-5-30-day-devotional Worship Stations: An Encounter With God: https://www.downloadyouthministry.com/encounter-with-god-worship-night Journey With Gopd: https://www.downloadyouthministry.com/a-journey-with-god Date With God: https://www.downloadyouthministry.com/date-with-god All Three in a bundle: https://www.downloadyouthministry.com/interactive-prayer-expeirence-bundle-youthmin The Podcast and other DYM podcasts on the Web: http://podcast.downloadyouthministry.com THE PLACE for YM Resources: http://downloadyouthministry.com The Socials: Sign up for the MTD Newsletter (released monthly): http://mythirddecade.com/newsletter Facebook Page: http://www.facebook.com/mythirddecade Follow on Twitter and Instagram @mythirddecade Check out Derry's resources on Download Youth Ministry: https://www.downloadyouthministry.com/shop?author=28 Email: derry@mythirddecade.com

Two Thoughts. One Question. On Prayer. I take some time to reflect on the amount of situations and stories surrounding youth ministers leaving their church or losing their job over the past few months. What is happening? Is the youth ministry sky falling? How should we respond? Mentioned in the show: My conversation with Justin Knowles about partnering with Children's Minsitry on the Youth Ministry Hacks Podcast: On iTunes: https://podcasts.apple.com/us/podcast/54-hacks-on-aligning-childrens-student-ministry-in/id1229403372?i=1000439434425 On the Web: https://podcast.downloadyouthministry.com/54-hacks-on-aligning-childrens-student-ministry-in-your-church-w-derry-prenkert/ Sponsors: DYM University. If you haven't, jump in othis online volunteer training course that 20,000 other youth ministry workers are already taking part in. By purchasing through this link, you actually help this show out! https://www.dymuniversity.com/a/10524/2Hn9zuot Give Central. Your online giving solution. http://givecentral.org Post-Credits Plugs: 12 in 12: Summer Edition and First to 10: Summer Edition are only available as a free Gold Member perk right now. Go to my author page after June 1 ( https://www.downloadyouthministry.com/shop?author=28 ) and both will be at the top of the page. Devotionals: Mail From Jail - https://www.downloadyouthministry.com/mail-from-jail My 5 - https://www.downloadyouthministry.com/my-5-30-day-devotional Worship Stations: An Encounter With God: https://www.downloadyouthministry.com/encounter-with-god-worship-night Journey With Gopd: https://www.downloadyouthministry.com/a-journey-with-god Date With God: https://www.downloadyouthministry.com/date-with-god All Three in a bundle: https://www.downloadyouthministry.com/interactive-prayer-expeirence-bundle-youthmin The Podcast and other DYM podcasts on the Web: http://podcast.downloadyouthministry.com THE PLACE for YM Resources: http://downloadyouthministry.com The Socials: Sign up for the MTD Newsletter (released monthly): http://mythirddecade.com/newsletter Facebook Page: http://www.facebook.com/mythirddecade Follow on Twitter and Instagram @mythirddecade Check out Derry's resources on Download Youth Ministry: https://www.downloadyouthministry.com/shop?author=28 Email: derry@mythirddecade.com

Two Thoughts. One Question. On Prayer.I take some time to reflect on the amount of situations and stories surrounding youth ministers leaving their church or losing their job over the past few months. What is happening? Is the youth ministry sky falling? How should we respond?Mentioned in the show:My conversation with Justin Knowles about partnering with Children’s Minsitry on the Youth Ministry Hacks Podcast:On iTunes: https://podcasts.apple.com/us/podcast/54-hacks-on-aligning-childrens-student-ministry-in/id1229403372?i=1000439434425 On the Web: https://podcast.downloadyouthministry.com/54-hacks-on-aligning-childrens-student-ministry-in-your-church-w-derry-prenkert/Sponsors:DYM University. If you haven’t, jump in othis online volunteer training course that 20,000 other youth ministry workers are already taking part in. By purchasing through this link, you actually help this show out! https://www.dymuniversity.com/a/10524/2Hn9zuot Give Central. Your online giving solution. http://givecentral.org Post-Credits Plugs:12 in 12: Summer Edition and First to 10: Summer Edition are only available as a free Gold Member perk right now. Go to my author page after June 1 ( https://www.downloadyouthministry.com/shop?author=28 ) and both will be at the top of the page.Devotionals:Mail From Jail - https://www.downloadyouthministry.com/mail-from-jailMy 5 - https://www.downloadyouthministry.com/my-5-30-day-devotionalWorship Stations:An Encounter With God: https://www.downloadyouthministry.com/encounter-with-god-worship-nightJourney With Gopd: https://www.downloadyouthministry.com/a-journey-with-godDate With God: https://www.downloadyouthministry.com/date-with-godAll Three in a bundle: https://www.downloadyouthministry.com/interactive-prayer-expeirence-bundle-youthminThe Podcast and other DYM podcasts on the Web: http://podcast.downloadyouthministry.comTHE PLACE for YM Resources: http://downloadyouthministry.com The Socials:Sign up for the MTD Newsletter (released monthly): http://mythirddecade.com/newsletter Facebook Page: http://www.facebook.com/mythirddecadeFollow on Twitter and Instagram @mythirddecadeCheck out Derry's resources on Download Youth Ministry: https://www.downloadyouthministry.com/shop?author=28 Email: derry@mythirddecade.com

Two Thoughts. One Question. On Prayer.I take some time to reflect on the amount of situations and stories surrounding youth ministers leaving their church or losing their job over the past few months. What is happening? Is the youth ministry sky falling? How should we respond?Mentioned in the show:My conversation with Justin Knowles about partnering with Children’s Minsitry on the Youth Ministry Hacks Podcast:On iTunes: https://podcasts.apple.com/us/podcast/54-hacks-on-aligning-childrens-student-ministry-in/id1229403372?i=1000439434425 On the Web: https://podcast.downloadyouthministry.com/54-hacks-on-aligning-childrens-student-ministry-in-your-church-w-derry-prenkert/Sponsors:DYM University. If you haven’t, jump in othis online volunteer training course that 20,000 other youth ministry workers are already taking part in. By purchasing through this link, you actually help this show out! https://www.dymuniversity.com/a/10524/2Hn9zuot Give Central. Your online giving solution. http://givecentral.org Post-Credits Plugs:12 in 12: Summer Edition and First to 10: Summer Edition are only available as a free Gold Member perk right now. Go to my author page after June 1 ( https://www.downloadyouthministry.com/shop?author=28 ) and both will be at the top of the page.Devotionals:Mail From Jail - https://www.downloadyouthministry.com/mail-from-jailMy 5 - https://www.downloadyouthministry.com/my-5-30-day-devotionalWorship Stations:An Encounter With God: https://www.downloadyouthministry.com/encounter-with-god-worship-nightJourney With Gopd: https://www.downloadyouthministry.com/a-journey-with-godDate With God: https://www.downloadyouthministry.com/date-with-godAll Three in a bundle: https://www.downloadyouthministry.com/interactive-prayer-expeirence-bundle-youthminThe Podcast and other DYM podcasts on the Web: http://podcast.downloadyouthministry.comTHE PLACE for YM Resources: http://downloadyouthministry.com The Socials:Sign up for the MTD Newsletter (released monthly): http://mythirddecade.com/newsletter Facebook Page: http://www.facebook.com/mythirddecadeFollow on Twitter and Instagram @mythirddecadeCheck out Derry's resources on Download Youth Ministry: https://www.downloadyouthministry.com/shop?author=28 Email: derry@mythirddecade.com

Fr. Seraphim reads the final section of the booklet On Prayer. The full text can be found at mullmonastery.com.

Fr. Seraphim reads the final section of the booklet On Prayer. The full text can be found at mullmonastery.com.

Fr. Seraphim reads the introduction and the ending of the booklet On Prayer. "True prayer is a state of being. It is the oneness between God and humanity." The full text can be found at mullmonastery.com.

Fr. Seraphim reads the introduction and the ending of the booklet On Prayer. "True prayer is a state of being. It is the oneness between God and humanity." The full text can be found at mullmonastery.com.

Fr. Seraphim reads a section, Killer Prayer, from the booklet On Prayer. "The basic thing people seem not to understand is that the point of prayer is not happiness." The text can be found at mullmonastery.com.

Fr. Seraphim reads a section, Killer Prayer, from the booklet On Prayer. "The basic thing people seem not to understand is that the point of prayer is not happiness." The text can be found at mullmonastery.com.

Fr. Seraphim reads a section, Sin and Prayer, from the booklet On Prayer. "To define myself through my sinfulness is to decide that I am my own creator. I replace God with myself and I become my own creation, not His." The text can be found at mullmonastery.com.

Fr. Seraphim reads a section, Sin and Prayer, from the booklet On Prayer. "To define myself through my sinfulness is to decide that I am my own creator. I replace God with myself and I become my own creation, not His." The text can be found at mullmonastery.com.

Fr. Seraphim reads a section, To Pray is to Follow, from the booklet On Prayer. The text can be found at mullmonastery.com.

Fr. Seraphim reads a section, To Pray is to Follow, from the booklet On Prayer. The text can be found at mullmonastery.com.

Second Alcibiades (ΑΛΚΙΒΙΑΔΗΣ Β) is also known as On Prayer. It is not certain whether Plato was the author. The text discusses prayer and concludes that it is best not to ask for specific things from God. Translated by George Burges. Illumination: Cutting from an Antiphonal c. 1465 attributed to Bartolomeo Rigossi da Gallarate.

Had a great Conversation on the Spiritual Life with Author, Speaker, and Motivator Cindy Tuttle, focusing on prayer, her latest books, and about her own journey In Christ. The post On Prayer with Cindy Tuttle, Author, Speaker and Motivator first appeared on DavidLGray.INFO.

On Prayer and Idolatry

On Prayer and Prayer Meetings